AN HARMONY UPON THE SECOND BOOK OF SAMVEL, WHEREIN ACCORD TO THE METHOD AND ORDER OBSERVED upon the first Book, these special things are observed upon every Chapter.  
THE DIVERS READINS compared, doubtful questions explained, places of Scripture reconciled, controversies briefly touched, and moral collections applied.  
Wherein near four hundred Theological questions are handled, with great brevity, and much variety, by the former author of Hexapla on GENESIS and EXODUS.  
Printed by CANTRELL LEG, Printer to to the University of CAMBRIDGE. 1614   

❧ VENERABILIBVS VIRIS D. DOCT. VMPHRYDO TYNDALLO, Ecclesiae Cathedralis Eliensis DECANO, ET D. THOMAE NEVILLO, D. ROBERTO TYNLEO, D. JOANNI DUPORTO, D. JOAN. PALMERO, D. JOAN. HILLO, D. jacobo Taylero, M. Thomae Nucio ibidem Canonicis, salutem in Domino sempiternam.  
NAtale suum solum (illustrissimi viri) omnes amant, ubi illis nascendi datum sit initium: plerique locum ipsum venerantur, ubi institutionis primordia acceperint: & part●m amoris nostri vendicat terra, ex cuius proventibus sustentamur. Qua singulos movent singula, eadem me urgent universa, & quibus alij officij vinculis seorsim obligantur, ego simul omnibus obstrictus teneor. Quomodo ergo Eliens. Ecclesia mihi non esset charissima, ubi primo lucent hanc aspicere, & vitalem spiritum ducere coeperim, piae etiam educationis accessit beneficium, & unde ex bona part victus mihi suppeditatur: pro triplici ergo beneficio triplex persoluam officium: primo precibus meis & votis bene illi loco optare non desinam, qui mihi vitae principium dederit, deinde scriptis pueritiae meae erudiendae curam compensabo, labore laborem, neque sacris concionibus illi Ecclesiae deero, ut pro terreno súbstato & temporali, spirituale pabulum rependam.  
Nunc igitur patriae meae illustraturus encomium, unde exordiar, nescio: Num ab ipsae schola incipiam? illa celebris est tum discipulorum numero, quos uno tempore trecentos & plures suo gremio fovit, tum etiam dignitate: aliquot alumnos & veluti lactentes habuit, postea Episcopos, & Decanos, Concionatores vero quamplurimos. Nec minima pars laudis ex Rectoribus suis illi accrevit: Quorum ab uno jacobo Spighto viro prudente, & paedagogo diligentissimo praeceptore olim meo quadraginta pene annos administrata est. Si ad oppidum ipsum & urbem Eliensem me converto, varia commendationis se offerunt argumenta: sive vetustatem spectes, ubi antiquissimum fere rotius regni coenobium fundatum est: sive urbis privilegium cogites, quae sedes est & cathedra Episcopalis: Ipsum vero solum si contemplari lubet, fertilitate omnes alias Angliae regiones adaequat, plaerasque superat: pascua succulento virent gramine, agri denso laetantur segete, prata aquis irrigua luxuriant, aquae piscium copiae abundant. Sed alia est ubertas nobilior, in qua mihi triumphare videtur, triginta Consionatores simul floruerunt, qui ex hoc oppido solo natales suos derivarent; quod de nulla aliae civitate, Londivo excepto, affirmari posse credo. Ad Collegium ipsum venio, quod Decanum & octo Canonicos seu Praebendarios alit: Tres inde Archiepiscopos evocatos meminimus, sed plures Episcopos, D. Matthaeum Parkerum, & D. joannem Whitegiftum Cantuariens. Archiepiscopos, D. Matthaeum Huttonum Eboracens. Archiepiscopum, D. Richardum Coxum nuper Episcop. Eliensem, 
* Qui ante Archidiac. aliens. fuerat.  profido Evangelica in Marianis temporibus exulem, D. Maium Episcopum Carlielensem, D. Babingtonum Wigorniens. D. Vaughanum Cestrensem primo, deinde Londinens. Episcopum, quinque priores ex Collegio, binos reliquos ex schola Eliensi oriundos. Addo collegium nostrum tribus simul Decanis Eliens. Ecclesiae titulo insignitis non ita pridem gloriari potuisse, nempe, D. Tyndallo Eliens. D. Nevillo Cantuaerions. D. Palmero Petroburgensi. Sed hoc habet haec Ecclesta singulare & proprium, quod plures Collegiorum in celeberrima Academia Cantabrigiens. praefecti fuerint in numeruus Canonicorum ascitj, quam in alia quavis Ecclesia Cathedrali reperiri possunt: viginti enim fere patres Academici conscripti recensentur, qui in ordinem nostrum cooptari sunt: Collegij Trinitatis tres Praepositos praebendarios Elienses meminisse possumus, D. Beamondum, D. Whitegi●tum, D. Nevillum: Collegij jesu totidem, D. Ithellum, D. Bellum, D. Duportum: Collegij Christi duos, Rich. Wilksium, D. Barwellum: Collegij Corp. Christi duos, D. Matth. Parkerum, D. Norgettum: Aulae Pembrochianae unum, D. Huttonum: Aulae Catharinaeduos, D. Maium, D. Hillum: Aulae Clarens. unum, D. Ledesium: Aulae Trinitatis unum, D. Harueum: Collegij Magdalenae unum, D. Palmerum: praeterea tres Decanos Elienses Collegiorum praesides novimus, D. Andraeam Pernum Collegij Petri, ad sacrum Baptismi lavacrum susceptorem olim meum: D. joannem Bellum Collegij jesu, qui me Collegij Christi elegit & admisit socium; adiutum etiam suffragijs D. Rogeri Goad viri prudentissimi, & Theologi gravissimi, & D. Baronis, ad quos in dissensione sociorum tanquam supremos judices visitatione ordinaria eligendi ius devolutum erat: D. item Vmphrydum Tyndallum Collegij Reginalis, qui viginti iam annos Eclesiam Eliens. prudenter rexit: cuius valetudinariam senectutem praeter omnium spem conseruavit Deus, & diu adhuc conseruaturum speramus. Qui omnes praefati Collegiorum Magistri (paucis admodum exceptis) suis temporibus Academiae procancellarij fuerunt.  
Liceat etiam mihi hic concionatores & viros doctos commemorare, qui inter nos floruerunt: M. Thomam Stywardum, M. Thomam Willetum Patrem meum, quem honoris causa nomino: D. Grantum, M. Hugonem Boothum, ex numero Canonicorum: deinde Theologiae praelectores Bestum, Crovum, Whitum, Luccum, Wigmorum. Etiam insignes habuit Ecclesia nostra Musicos, D. Tyum, Whitum eius generum, Farandum, Foxum, Barcroftum, ●iusque discipulos Iordanum, Amnerum, cum alijs: Neque hic praeterire possum eruditos Grammaticae professores, & optimos Ludimagistros, M. Spightum supra nominatum, Galantum, Gulsonum, Cropleum, omnes institutores meos: Isti iam omnes si ad calculum revocentur, emergent circiter quadraginta, illis quadraginta militibus fere pares, quos fama est, totidem Monachos Elienses, sic imperant Gulielmo Normanniae duce (quem vulgo conquestorem vocant) suis sumptibus aluisse: Illis enim, cum post devictam Anglorum gentem, contra impetum Normannorum Insulam aliquandiu defendissent, haec veluti mulcta imposita est, ut tot milites suo hospitio excip●rent, quos liberaliter & humaniter admodum tractarunt: Ego vero istos, qui Deo & Ecclesiae militant illis, nequaquam inferiores duco, qui in castris excubant, & pro patria pugnant. Sed quid ego hic Monachos commemoro, malas illas bestias, & ventres pigros, quod de Cretensib, suis primo Poeta cecinit, & Apostolus protulit: Mutata sunt tempora in melius: Coenobium factum est Collegium, Monachi in Theologos profecerunt, sacrificuli concionatoribus cedunt, asinorum stabulum, doctorum hominum domicilum peperit: ut quod de pall●o aleganter Tertullianus, gaude pallium & exulta, melior re Philosophia dignata est, 
De pall.  ex quo Christianum vestire coepisti: idem hic apte usurpari posset: gaude Collegium & exulta, melior te professio dignata est, ex quo Euangelicos alere coepisti.  
Sed unum est, quod pene mihi exciderat, tanquam caput & fons reliquorum, ex quo justa promanat Eccl●siae Eliens. commendatio: Quae Ecclesijs illis ruralibus (quas sibi annexas habet) tam provide consuluit, ut Ministri illis deseruientes, stipendij aliqua accessione, & incremento, ad maiorem sollicitudinem & curam in gregibus pascendis adhibendam incenderentur. Addam & aliud, quod in hoc etiam aliquandiu evigilavit cura vestra, ut in Ecclesia cathedrali, diebus dominicis, conciones pomeridianae ad populi edificationem haberentur: quod tam pium institutum, nescio quorum culpa ad tempus intermissum, spero vestra providentia perpetuum futurum. Quid enim magit Deo gratum esse potest, quam ut totus die● (quem sibi sacrum esse voluit) illius cultui impendatur? Deus enim consortem & participem non admittit: 
jos. 58.13.  Sabbatum delicias Ieho●ae vocat Propheta, & in eo rebus sacris tantum nos oblectare convenit. Cum porro homines tato die à mane ad vesperam sua negotia prosequi soleant; 
Offic. 1. c. 44.  non minus nos de animarum salute soliciti esse debemus: ut bene Ambrose, quo praestantior causa, eo debet esse cura attentior.  
Sed si omnes ornamentorum rivulos sectarer, quibus Insula Eliensis irrigatur, immensium pelagus ingressus, facile exitum non invenirem. Verum terram proprius aspicere coepi, vela contraham: & iam navis mea merces suas (patriae meae laudes,) quibus onusta navigat, in littus gestit exponere. Sed materiam tantum rudem & inconcinnam advehit, vestro opus est artificio, ut expoliatur: ut facete Hieronymus; subtegmen & stamina, licia & telas, 
Miner. & Alexandro.  quas mihi ad vestram tunicam paraveram, vobis inconfecta transmisi, ut quicquid mihi deest, vestro texatur eloquio: Sic iam hoc officij debito persoluto, & hac qualicunque grati animi significatione exhibita, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non tam verbis prolatam, quam aliquo modo reipsa oblatam esse opportuit, vos omnes valere jubeo, id prius precatus, ut multos annos (sic annuente Deo Optim. Maxim.) mutuo fruamur colloquio & consortio, ad Dei gloriam, Ecclesiae commodum, & nostrum ipsorum solatium, in Christo jesu, cuilaus in secula: Amen.  
Dat. Barliae Idib. Martij. 1614 Vestrum omnium studiosissimus, ANDREAS WILLET.   

THE SECOND BOOK OF SAMVEL.  

General Questions touching the whole Book.  

1. Quest. Of the inscription of this Book.  
1. WHy the first book of Samuel is so named, there may be evident reasons given; as both because the book beginneth with the story of samuel's nativity, as the Hebrews use to name the books of Scripture of the beginning; as also because it containeth samuel's acts principally; and beside, Samuel is held to have been the writer thereof, till that place where mention is made of his death. 2. But of this second book there is greater question, why it should bear the name of Samuel: for neither are samuel's acts therein described, neither was he the penman thereof: but it was written by some of the Prophets, as by Nathan, and Gad, who supplied the rest of the history, that followeth samuel's death, or by some other of the Prophets: some think they were collected by Hezekiah; some by Ezra. 3. Now why yet this book is entitled by Samuel, two reasons may be yielded, both because it showeth the accomplishment of samuel's prophesy concerning the kingdom of David, and the consummation and perfection of that argument, which began with samuel's anointing: Genevens. as also for that this book is but a continuation of the former history: and therefore the Hebrews do not divide it from the former. Pellic. 4. But whereas Hierome thinketh in his Hebrew traditions, that this book of Samuel is like to be that, which is called the book of the righteous, it hath no probability: Mar. for we find mention made of that book, before this history was either done, or written: jos. 10.13.   

2. Quest. Of the Argument of this Book.  
1. As the former book containeth the history of such things as were done under Samuel and Saul, so this setteth forth the acts of David: and specially three things in general are handled in this book: the beginning, increase, and flourishing of David's reign: then the manifold troubles, treasons, and oppositions against his kingdom: as also David's fall, and his rising again, and reconciling unto God. 2. And further, herein is observed a notable difference between the reign of Saul and of David: for saul's kingdom began with great glory and renown, but ended with shame: but contrariwise, David's kingdom had but small beginnings, yet increased more and more. Borr. 3. In which respect David was a lively type of Christ, who found many enemies in the world, which sought to suppress his kingdom in the infancy thereof: But his dominion prevailed, and from a corner of the earth, hath overspread all the world. Mar.   

3. Quest. Of the profit and utility of this book.  
1. This book in general affordeth that profit, which all the Scriptures do yield, which are profitable either for doctrine, to confirm the truth, and improve error; or for manners, to correct vice, and to instruct in righteousness: as S. Paul showeth, 2. Timoth. 3.16. 2. In this book, as also in the former, are set forth unto us many grave and worthy examples of virtuous acts, which do move much, and persuade unto virtue, and do longer remain in memory then bare precepts. 3. These histories serve to expound the writings and oracles of the Prophets, but especially the book of the Psalms, showing the occasions whereupon many of those Psalms were indicted, which maketh much to the true understanding of them. 4. Further, whereas these books are alleged in the Gospel: the knowledge hereof is profitable to understand the precepts and sermons of our blessed Saviour. 5. And lastly, the wisdom of God doth wonderfully appear herein, in tempering the Scriptures to every one's capacity: for them which are severe and austere, and are addicted to grave things and matters of rigour and authority, the five books of Moses were digested: some men are delighted with a pleasant style, and flowing speech, such the Psalms and Canticles specially are for: others do more respect grave and wise sentences, such as the Proverbs of Solomon, and the book of Ecclesiastes contain: Some are delighted in antiquaries, to them the holy histories are specially applied: Others love to hear of God's judgements and threatenings against sin, who are to be sent to the Prophets. Mart.   

Quest. 4. How many years the history of these two books of Samuel contain.  
1. The former book containeth not so many years, as josephus computation accounteth: for he giveth 38. years unto saul's reign, whereof he reigned 18. years while Samuel yet lived, and 20. after: for add unto this 40. years of Eli, for so long he judged Israel, 1. Sam. 4.18. and 20. years at the least, for Samuel before Saul was anointed, as is gathered, 1. Sam. 7.2. see the question upon that place: so should the whole sum of years make an 100 within two: which cannot stand with that account, 1. King. 6.1. which setteth down 480. years to be run in the 4. year of Solomon from the departure of the Israelites out of Egypt, until the building of the Temple. This number consisteth of these particulars: 40. years under Moses, 17. under joshuah, 299. under the judges, 44. under David and Solomon: all which make but 400. years: there remaineth then but 80. years, whereof 40. were under Eli, 1. Sam. 4.18. then there are but 40. more to be divided between Samuel and Saul, Act. 13.21. the first book than containeth the history of 80. years, and no more.  
2. Then the computation which Pet. Martyr followeth, can not be true: that reckoneth 366. years from the departure of Israel out of Egypt until Eli, which can not be: from the beginning of Elis 40. year to the 4. year of Solomon, are years 124: whereof 40. were under Eli, 40. under Samuel and Saul, and 40. under David, and 4. of salomon's reign: which sum of 124. being put to the former sum of 366. will make in all 490. years: whereas the Scripture accounteth but 480. 1. King. 6.1.  
3. The History then of this book, is only of 40. years under the reign of David, and certain months: whereof he reigned 7. years, 6. months in Hebron, and 33. years in jerusalem, 2. Sam. 5.5. jun.    

CHAP. 1.  

Quest. 1. vers. 8. Whether the Amalekite lied in telling unto David, that he slew Saul.  
1. THe Hebrews do think, that this Amalekite lied unto David, and that all this cunning tale was but devised, to insinuate himself unto David: but it seems that all was not feigned, as that he took the crown from saul's head, before he was dead, being fallen to the ground: for he had the crown there present to show.  
2. Some do think that he spoke the truth: and that when Saul had fallen upon his sword, this Amalekite also at saul's motion, fell upon him: so josephus, Genevens. Bor. and the Chalde interpreter seemeth to be of the same opinion, reading v. 15. The sin of thy slaughter be upon thine own head: but this is not like to be so: for these reasons: 1. Saul fell upon his sword, 1. Sam. 31.5. but here he is said to lean upon his spear, that is, thrust himself in with the spear. 2. saul's armour-bearer saw Saul dead first, before he killed himself, 1. Sam. 31.6. but here the Amalekite telleth, that life was in him, when he stood over him to make an end of him. 3. It is not like, that Saul having run upon his sword, had memory to ask him so many questions: first to call him to him, then to inquire who he was, and thirdly to make his request to him. 4. This young man expected a reward at David's hand, c. 4.10. and therefore it is probable that he lied: for a flatterer, and a liar, for the most part, go together.  
3. Some of the Hebrews think, that this young man was Doegs' son, whom they suppose to be saul's armour bearer, and that he before he killed himself, gave saul's crown, and bracelet to his son: But this young man was an Amalekite, Doeg was an Edomite, therefore this supposal hath no ground.  
4. Therefore the more probable opinion is, that this Amalekite lied unto David in the most part of his tale: yet herein he may be thought to speak as it fell out; that he was the first, that came upon Saul being wounded to death, and seeing no hope of life in him, rifled him, and took away his crown and bracelet. Osiand. It will be objected, that if he had not killed Saul, David's sentence had been unjust to put him to death. Ans. the confession of his own mouth was sufficient to condemn him, especially seeing he bewrayed a willing and resolved mind to lay his hands upon the Lords anointed, whether he did it or no.   

2. Quest. vers. 9 Of these words, Anguish is come upon me.  
1. The word here used Shabatz, signifieth a garment made with eyes or holes like network, it also is taken for grief or anguish: 
diverse readings.  there are then three interpretations of this place. 1. Some understand it of the horsemen, which were armed with such coats, that now had overtaken Saul: as Vatab. readeth cornua, the band or troop hath overtaken me: but the words following show, that Saul speaketh of himself, of somewhat that had befallen him: because he saith, my life is yet whole in me. 2. Some refer it to saul's garment, that hindered the entering of his spear: jun. but the next verse showeth, that Saul having run upon his spear or sword, was fallen to the ground, and not like to live, by the Amalekites own confession; therefore the weapon had entered to the purpose: and again, the word achaz, signifieth properly to hold, possess, or apprehend, rather than to let or hinder. 3. Therefore the usual 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 spear had made.   

3. Quest. v. 10. Of these words: Because I was sure he could not live.  
1. Some make this a reason of the words following; because he was sure he could not live after he was fallen, he took the crown, etc. B.G. that is, 
diverse readings.  when the Amalekite had given him his deadly wound, and saw he could not live, than 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 saw Saul to be fallen upon his sword, and not like to live, that the Amalekite was persuaded to make an hand of him, Vatab. and so the rest also do join it as a reason of the former words, I came upon him, and slew him. jun. C.S.L. etc.   

3. Quest. vers. 12. Why David mourned for Saul and jonathan.  
1. David and his whole band wept and mourned together at the first, hearing of the lamentable end of Saul and his sons, v. 12. but afterward David by himself mourned more, when he uttered that song of lamentation. 2. David mourned for jonathan, as for his friend, and a good man; and for Saul, because though he were an enemy to David, yet he was a valiant defender of the Israelites against their enemies, and whom David had twice spared himself, and would not lay his hands upon him, he mourneth to see how he came to this miserable end. 3. Many benefits came unto David by the death of Saul, as the end of that cruel hatred and persecution, and the accomplishment of God's promise towards David; but David in this his lamentation, looketh unto the original of this calamity, the wrath of God, which was the cause of his mourning. 4. David gave God thanks, that had judged his rebuke against Nabal, but here he rejoiceth not for saul's overthrow; for the case was not alike, neither did God sustain any dishonour, nor the commonwealth any loss by the death of Nabal, as both are hindered by the lamentable fall of Saul. Mar.   

4. Quest. vers. 15. Whether David did justly in commanding the Amalekite to be put to death.  
1. If this young man spoke the truth, and made a true relation, he was worthily slain; both in respect of Saul, who was the Lords anointed, and therefore he should not have laid any hand upon him: in respect of himself, he was a Proselyte converted to the faith of Israel: and David's person also considered, who was now the lawful Magistrate. 2. But if this were a devised tale, which he telleth, his condemnation also was just, for he was judged by his own mouth: and hereunto agree the imperial laws: 
ff. ad leg. Cornel. de falfis.  falsum testimonium puniendum est poena talionis: a false testimony must be punished with the penalty of retalion, or equality. 3. And whereas it will be objected, that one ought not to die, but by the testimony of two or three: that is to be understood where there is no confession, 
Reconcil.  but the fact is denied: but the voluntary confession of the party may suffice, without further witness: as josuah caused Achan to be stoned upon his own confession. 4. And further it must be considered, whether the confession be voluntary, or forced and extorted by torment: for in this case the imperial laws provide, 
ff. de quaest. leg. 1. §. Diu. Sever.  confessionem reorum non habendam esse pro explorato crimine, nisi approbatio alia instruat religionem cognoscentis: that the confession of the guilty should not be held for a sufficient evidence of the crime, unless some other proof do inform the conscience of the examiner. But this confession of the Amalekite was voluntary.   

5. Quest. vers. 17. How and when David bade to teach the children of Israel to shoot, etc.  
1. Some think that this verse hath no reference to David's song that followeth, but do interpret it thus, that David before he sung this song had exhorted and encouraged his tribe, to learn to shoot in the bow: Vatab. Borr. 2. Some by the bow, understand this mournful ditty, because it maketh mention of the bow of jonathan, v. 22. so the Latin interpreter: ut docerent filios judae planctum, to teach the children of Israel to mourn. 3. But the third interpretation is the best, that these words are not properly any part of the song, but show the end, why David uttered it: to the intent, that this song being used and frequented in the tribe of judah, it should serve as an incitement and provocation to the tribe of judah to learn to be skilful in shooting: jun. seeing that Saul and jonathan were now overcome by the archers and shooters among the Philistims. Borr. 4. By this example of David, who in the mids of his mourning forgetteth not, what was necessary for the good of the Commonwealth: we are taught, not to be so overcome with grief and pensiveness, as to forget our duty, and to neglect the means: Mart. as jaakob saith to his sons, when they were ready to be famished, and looked not about to help themselves: Why gaze ye one upon an other? 
Moral observ.  Gen. 42.1. And when Moses cried unto God, when the Egyptians pursued them, not knowing which way to turn himself: the Lord saith unto him, Why criest thou? speak to the children of Israel that they go forward, Exod. 14.15. 5. Further, in that David taught them the use of the bow, it is evident, that there is a lawful use of armour and weapons, and the servants of God may defend themselves thereby, against their enemies contrary to the fantastical opinion of the Anab●●●●●ts, 
Confut. Against the Anabaptists of the lawful use of weapons.  who deny unto the Christians all use of weapons. Mart.   

6. Quest. vers. 17. Of the book of jasher.  
1. Concerning the name of this book, Iasher signifieth, the just or righteous: so called as some think of the persons whereof that book entreated, namely of the acts of the Patriarches and just men. Some of the matter, because it contained a true narration of such things as were written therein. But it is more like to bear the name of jeshurun, 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 book was called Iasher, because it was as a public chronicle and record of Israel: Mus. in josu. 10. 2. But what book this was, it is further questioned: the Chalde understandeth the book of the law, which was called jashar, right, just, because it prescribed what things were just. Others take it for the book of Genesis, which containeth an history of the acts of the righteous fathers. Vatab. But how could David's song be recorded in that book made so long before? Others think it was some book made by Nathan or Gad, wherein this song was written: but there was a book called jashur long before their time, josh. 10.13. Therefore it is more probable, that this book of Iasher, was a general Chronicle of the acts of that nation, which was continued from time to time by the Prophets, which is now wanting, as many such historical books are. jun. These Chronicles were laid up in the Temple, as josephus writeth, lib. 5. c. 1. Many such historical writings are mentioned in books 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 books were not thought so necessary: the Lord hath yet preserved for the use and benefit of his Church, so much as he seethe to be sufficient for the instruction of the people in the knowledge of his will, and toward the attaining of everlasting life. Andr. Mus. 3. But this is no argument to prove any imperfection or defect in the Scriptures, as though they contained not all things necessary to salvation: because some books of the Canonical Scripture are now wanting, as the Romanists usually object. 

Bellar. de verb. dei. c. 4.  
Contr. Of the sufficiency of the Scriptures. Lib. 36. de civ. dei. c. 38.    
Answ. ●. Augustine giveth this reason, why some of those books are now lost: because they did write some things, tanquam homines historica diligentia, as men by an historical diligence: other things, tanquam Prophetae inspiratione divina: as Prophets by divine inspiration: he seems to think that those books, which are not now extant, were no part of the canonical Scripture: but this exception may be made to this answer, that many of our saviours sermons and sayings, are also now wanting, joh. 20.30. which all if they were now extant, should as well be canonical, as those which are written. 2. We say then, that though it be granted, that those books were prophetical, and consequently canonical; yet that par● of the Scriptures notwithstanding is sufficient which remaineth: for most of those books belonged unto matter of history, rather than of doctrine, and therefore the Lord thought them not to be so necessary▪ neither in them was contained any other form of religion or rule of doctrine, then is expressed in the Scriptures; which now we have: notwithstanding then the want of these booke●, the Scriptures are sufficient ●o make the man of God perfect to all good works, 2. Tim. 3.16.   

7. Quest. vers. 19 Of David's Epitaph or fun●rall song.  
1. It hath been an ancient custom both among the heathen, and the people of God, to use funeral orations in commendation of the dead: jeremias writ his lamentations over jerusalem 〈◊〉 the destruction thereof, and for the untimely death of josias: Hierome seemeth to have been much exercised in writing of Epitaphs. This use was taken up among the Greeks' to set forth the praises not only of men, but of women departed: as the funeral oration of Aspasi● in Plato. Suetonius writeth, 
In Platon. Menexen.  that julius Caesar did celebrate the public commendations of his Grandmother julia. Martyr.  
2. 〈◊〉 to use funeral orations, commendations, and memorials of the dead, is not unlawful, so that these rules be therein observed. 1. That it be done without adulation or flattery, that such be not commended and extolled for their virtues, which were most vile and vicious men. 2. That no partiality be showed, in commending one before an other, in setting forth the praise of a rich man, or of a kinsman, and not of a poor man, or one not allied, they being all of like desert; which is the greatest exception that can be taken to funeral sermons, in mine opinion: when as a man that hath ten shillings bequeathed him for a funeral sermon, will commend such an one, and an other of as good example of life, wanteth that solemnity. 3. It must be done without superstition; they must not imagine, that the dead receive any solace, benefit, or relief, by such funeral solemnities: but such commendations, and setting forth of the praise of the dead, must altogether redound, and be referred to the praise of God, and to the use, exhortation, and comfort of the living. 4. It is then a fond collection of Bellarmine, 
Lib. 1. de purgat. cap. 3.  that this was done ad invandas animas defunctorum, to relieve the souls of the dead: for, 1. Saul died in despair, and so in the state of final impenitency: and such in their own doctrine are not to be prayed for. 2. The end of this song is expressed: it was to be sung, to teach them to shoot, to stir them up to learn feats of war, vers. 17. it was then for the benefit of the living, not for the dead.  
3. David took it to belong unto him to make this lamentable epitaph upon Saul and jonathan; both in respect of his alliance, being saul's son in law, and jonathan his dear friend; as also because he was the successor in the kingdom: and beside, David was the chief and captain of this company, to whom this news was brought: and he being endued with a prophetical spirit, was exercised in making such heavenly songs. Mar.   

8. Quest. v. 20. How David saith, Tell it not in Gath, seeing it was there known already.  
1. Here the Imperative mood is taken for the Optative▪ af●er the pathetical manner of those which mourn, and express their grief. Bor. 2. There is a difference between the will and desire of man, and his deliberation and election, between wishing and choosing: for a man may many times in his v●hement affection wish for such things, which cannot be: but his election is only set upon those things which are possible, and likely to be obtained: so that David rather detesteth this which was already done, then forbiddeth it to be done. Mar.   

9 Quest. vers. 21. Of the true reading thereof.  
1. In the first part of the verse, the usual reading is, or fields of offerings, that is, from henceforth bear ye no f●ui●, whereof they should bring oblation● to the Lord; the word t●rumah signifieth elevations, because they used to lift or heane-up their offerings before the Lord: the Sept. read agri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the field● of first fruits: but jun. only referreth it unto the hills; o agri editi, O ye high fields▪ but the first interpretation better agreeth with the former words, upon you be neither d●●e nor rain▪ and the conjunction copulative in the latter reading is omitted, ushedee, and fields. 2. In the latter part of the verse, the common reading is, the shield of Saul was ●●st down, as though he had not been anointed with oil: V.P.B.G.S.L. junius interpreteth thus, by the consumption or destruction of him, that was anointed with oil: th● word is beli, which both signifieth not, and a consumption: but the first reading is f●tte●, according unto the most usual signification of the word. 3. Some refer the anointing to the shield of Saul, because they used to anoint their shields before battle: Vatab. S●pt. but wi●h better sense is it applied to Saul, that he was overthrown, as any ●ther common soldier, as though he had not been the Lords anointed. Mar. Os●an●●▪   

10. Quest. vers. 21. Whether David's curse vp●n the mountains of Gilbo● took effect: Upon you be no dew.  
1. Some think that this is only a figurative speech, whereby the Prophet David by a kind of Prosopopeia, that is, a feigning of ● person to express his grief, imagineth as though the very heavens and earth had a kind of sense and feeling of this calamity, the one withholding the dew and rain, the other the fruits and increase thereof. Borr. 2. Some other think that David, to show the detestation of the very place, where this slaughter was committed, doth thus speak by way of wishing, that the mountains of Gilboa, might be stricken with barrenness. Pellic. 3. junius thinketh that it is an hyperbolical imprecation in cursing the place, as job doth the time of his nativity, job. 3. 4. Osiander saith it is a figurative speech. 5. But I rather think that this is a prophetical curse, and took effect accordingly, and say with Pet. Mart. omnino voluit aeternum extare monumentum tanti mali: he would have an eternal monument be extant of so great calamity: even as our Saviour cursed the figtree in the Gospel: for it is not to be thought, that this speech of the Prophet was in vain.   

Quest. 11. Of the order and parts of David's mournful song.  
It consisteth of two parts. 1. The proposition, containing the sum of the whole song, and the cause of David's mourning, which is the overthrow of Saul with his sons, v. 19 which being as the foot or ground of this mournful dirty, is again repeated, v. 25. and it concludeth the sonnet, v. 26. 2. The second part is the amplification of this calamity, which is two ways set forth: first by a pathetical imprecation, consisting of a double vow or request: that the news might go no further, if it be possible, v. 20. and laying a curse upon the very place, v. 21. secondly, by an evident declaration of the greatness of this loss: which is described, 1. by the excellency of their persons, expressed by their acts and virtues, v. 22. their mutual affection one to the other, a●d their valour compared in swiftness to Eagles, in strength to Lions. 2. by the effects, they enriched and adorned their subjects, 24. 3. by showing jonathans' ardent love towards himself, he also bewailed his own private loss: vers. 26. jun.   

Quest. 12. vers. 23. Upon these words: In their death they were not divided or separated.  
1. Hereby David purgeth jonathan, who was suspected, as though he had conspired with David against Saul: David cleareth him of this suspicion, seeing jonathan showed himself so loving and faithful to Sa●l, that as he lived, so he died with him: Mart. 2. Though Saul sometime conceived displeasure against jonathan, yet that showed his love rather toward him, because he was jealous of David for jonathans' sake, fearing lest he should deprive his son of the succession of the kingdom. Pellic. 3. Further, David maketh m●ntion of this uniting and conjunction of Saul and jonathan in their death, to set forth the greatness of this calamity, whereby two such valiant men were together overthrown, whereas the fall of one excellent man alone is grievous, and much to be lamented, Mart. 4. Herein we have an example of perfect and true friendship, which is not broken off by death: adversity, trouble, and peril of death, is a true touchstone of friendship: jonathan was so faithful in his love toward his father, that he would not leave him in death. Borr.   

Quest. 13. vers. 26. Of the great love between jonathan and David.  
1. Some do understand these words, thy love to me was wonderful, passing the love ●f woman, of David's love toward jonathan, that David loved him bee●e●, than he did his own wives: so the Chald. Vatab. Pellic. Osiand. 2. But it is bet●er understood of jonathans' ardent affection toward David, which surpassed the love of women: jun. Mart. and this to be the sense, the former words do show, My brother jonathan, very kind haste, thou been unto me: he speaks of the kindness of jonathan toward him, comparing his own love, to the lo●e of a brother, but the lou● of jonathan to the love of women: Iuniu●. for here in the eminency of jonathans' love appeared, that he first began, to love David: c. 18. ●. The soul of jonathan was knit to the soul of David: then he continued his do or both with his lab●●rs great displeasure, and to the hindrance of his succession in the kingdom, ● The love of women some do understand passively, nor that love which men be●re toward them, Osiand. Pellic. but it is rather taken actively, for that love which ●omen do show toward their husband's, Vatab. or toward their children, as the Latin translator he●e interpr●t●th. 4. Here we may see, that although we must love every man, as our brother, yet it standeth with religion to show more ardent affection toward some, then toward others: as our blessed Saviour loved john more than the rest of the Apostles. Osiand.   

Quest. 14. vers. 26. Of David's commendation of Saul.  
1. Where David saith, how are the weapons of war destroyed, thereby understanding Saul and jonathan, who were warlike and valiant men: he commendeth not Saul for his piety, or any spiritual grace, whereof he was destitute, but for his valour and fortitude: for these being the gifts of God, and so good in themselves, may be commended even in the wicked: Mart. 2. In that David passeth over saul's faults in silence, and only toucheth his virtues, it teacheth us to hate the errors and infimities of others, so far as with a good conscience we may: Osiand. 3. This was an honourable and worthy commendation of Saul, both being from the mouth of so excellent a man as David was, and beside, one unto whom Saul had always been a professed enemy. And the testimony and commendation of an enemy is much to be regarded. Caesar, when he saw Pompey his enemy's head, is said to have wept: and Hannibal in that great slaughter of the Romans at Cannae, sought diligently for the body of Paulus Aemileus the Roman Captain there slain, to have given it honourable burial. But David's affection toward his enemy far exceedeth them, who giveth such an honourable testimony and commendation of him: Mar. Borr. 4. Neither was this a poetical and feigned lamentation for Saul: for the people of Israel verily and in deed, had received a great blow by saul's death: but that by God's mercy, this loss was restored in David: Osiand. 5. It were much to be wished, that all wanton and lascivious songs were laid down in these days: and that youth would exercise themselves in such sonnets as this of David, which do set forth the worthy acts and exploits of such as have defended their country, and protected the Church of God. Pellic.    

CHAP. 2.  

1. Quest. vers. 1. How and to what end David asketh counsel of God.  
1. Josephus thinketh, that David inquired of God by some Prophet: as Gad and Nathan were with him. But it is like rather, that he consulted by the priest, namely Abiathar, who had the Ephod and followed David: 1. Sam. 23.9. where David might use the ordinary means, he would not run unto extraordinary: Mar. Borr. Pellic. 2. David, though he had a promise of the kingdom, yet would not take possion thereof, though Saul were dead, without direction from God: as jaacob did not make an escape from Laban, before he was admonished by the Lord in a dream: which teacheth us, not to enterprise, or take any thing in hand, without the warrant of God's word, and prayer. Mar. 3. Here appeareth the unlike and far different course, which Saul and David followed: for he resorted unto Witches, but David took his direction from God. Borr.   

2. Quest. vers. 1. Why David is directed to go unto Hebron.  
1. This City was famous in diverse respects: both for the antiquity, it was built seven years before Zoan in Egypt, Numb. 13. thither also came joshua and Caleb, when they were sent as spies to search the land: it was one of the Cities of refuge, which belonged unto the Levites: but it was most of all honoured, because the famous patriarchs Abraham, Isaac, and jacob, were there buried, to whom the promises concerning the land of Canaan were made, and to jacob especially concerning the kingdom to be established in judah: it wa● therefore very fit, that in that place David should be initiated king: Mar. 2. Though Ziklag also belonged unto judah, yet David thought that to be an unfit place, both because it was in the utmost borders of judah, and he held it now by the gift and grant of the King of the Philistims: therefore he desireth to remove to some other City of judah, more inward in the country, Pellic. 3. He taketh with him his two wives, that as they had been his companions in his troubles, so they should partake with him in his happy estate: Bor. herein David also was a type of Christ, who maketh them partakers of his glory with him, which did follow him in his afflictions: as he saith to his Apostles, Ye are they, which have continued with me in my temptations, therefore I appoint unto you a kingdom, as my Father hath appointed unto me, Luk. 22.28.29.   

3. Quest. vers. 4. Why David is again anointed King.  
1. This was done both for David's further confirmation, that by this second anointing he might be strengthened, in the undoubted expectation of the kingdom: for such is our weakness, that it needeth to be continually supported. Osiand. 2. This also was an other reason thereof, that as by the first anointing by Samuel, God's electing of David was made manifest, so by this second anointing by the men of judah, their consent and approbation might be had. Borr. 3. Herein also David was a type of Christ, whose spiritual anointing to be our Messiah, was often testified, and declared unto the Church for our further confirmation: as by the predictions of the old Prophets, by the pointing out of john, by Gods own voice from heaven, by diverse signs and miracles. Mar.   

4. Quest. vers. 4. Whether the men of judah were authors of Schism in dividing themselves from Israel.  
1. Though they are said to be the men of judah, yet there joined with them diverse out of the other tribes of Israel, which understood that it was the will of God that David should be King: as appeareth, 1. Chron. 12. to v. 22. yet are they called the men of judah, because the most and the chief were of that tribe: Mar. 2. Though the tribe of judah apart from other tribes anointed David King, yet they therein, as dissenting from all Israel beside, did not make any rent, or schism: for they were warranted herein, 
Controv. Gen●rall Councils in matters of religion, not always to be stayed for.  both in general by the promise of God made concerning the pre-eminence of that tribe, and in particular by the manifest declaration of God's will, touching the election of David to be king. 3. By this the Church of God learneth, that, when they have a manifest warrant out of God's word, and so are certain of Gods will, they are not to stay, or expect the calling together of synods or councils, but incontinently to reform religion, and embrace the truth. Mar.   

5. Quest. vers. 5. Of David's kind message to the men of jabesh Gilead.  
1. Some think, that this fact of the men of jabesh Gilead was discommended unto David, as being too much addicted unto his professed enemy: Mar. but it seemeth rather that David made inquiry after the bodies of Saul, and his sons, to have bestowed upon them honourable burial, and by that occasion he understood of this thankful service, which the men of jabesh Gilead had done: jun. 2. David in commending this dutiful regard in them of Saul, showeth himself far unlike to the examples of those heathen Captains and commanders Sylla, Marius, Antonius, Octavius, who sought revenge upon those, who had taken part against them. Mar. 3. David wisheth that God would show again mercy and truth unto them: God's mercy and goodness is seen in promising reward unto our faithful service, and his truth and fidelity in performing: there is then no desert at God's hands, but he crowneth and rewardeth in mercy the faithfulness of his servants. Borr. 4. David also promiseth for his part, to recompense their kindness showed toward their Master: 
Controv. We deserve not at God's hand, at man's we may.  then this their loving affection toward their King, deserved a reward at man's hand: and David succeeding in the kingdom, took it to belong unto him, to see such good subjects recompensed. At God's hand they deserved not; but at man's hand a good turn or blessing may deserve. Thus David doth begin his kingdom, with princely munificence and liberality, which winneth the hearts of subjects: who, as they are in God's stead here in earth, so herein they do represent and imitate that great King, in mercy and bounty. Borr. 5. Thus David showeth himself a pattern 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 he promiseth reward to the jabeshites, for their kindness toward him. Osiand.   

6. Quest. vers. 8. Of Abners' making of Ishbosheth King.  
1. Abner offended three ways in making Ishbosheth King. 1. Because he did it of an ambitious mind: he set up one that was simple, and of mean parts to bear the name of a King, but Abner ruled all: as Abner, not Ishbosheth is said to have made all his power for the house of Saul: c. 3.6. And that Ishbosheth was but a mean man, and of a cowardly nature appeareth: for he went not to battle with Saul, as being unfit and unapt thereunto: wherein his age can yield him no excuse, he being now 40. years old: Borr. 2. Abner did herein against his conscience, being not ignorant, that God had appointed David to be King, as he himself confesseth, c. 3.18. 3. A third fault of his was, that he maketh Ishbosheth King, whereas Mephiboseth the son of jonathan the eldest son of Saul, was now living: Mart.   

7. Quest. Why Abner brought Ishbosheth to Mahanaim.  
1. Some translate this word appellatively, for the Host, or Camp: as L.S.A.P. but it is rather the name of a place on the other side of jordan, so first called by jacob, because there he met the Lords host. Gen. 32. so C. Vat. jun. 2. The cause why he fled with Ishbosheth to Mahanaim, was as josephus thinketh, that he might be safe from the Philistims, whose country was on this side of jordan bordering upon the Sea: but beside this, two other reasons may be yielded thereof: because Abner suspected, lest the men of jabesh Gilead, whom David had entreated so kindly should fall away from Ishbosheth; and therefore he thought it the best course, that the king should reside there, to retain and continue their affections: as also Mahanaim being in the Land of Bashan, a fruitful and fertile country, was in that behalf very fit to be the King's City. Mar. 3. That part of Israel is also described, over the which Ishbosheth reigned: Gilead is taken for all the country beyond jordan, a part being taken for the whole; the country of Ashur was the furthest toward the North: jezrahel containeth the middle region of Ishachar, Zebulun, and Nephtali: these with Ephraim and Benjamin did inhabit in all the breadth of the land between jordan and the sea: so in a manner it containeth a description of all Israel on each side of jordan, judah excepted. jun.   

8. Quest. vers. 11. Whether Ishbosheth reigned only two years over Israel.  
Whereas Ishbosheth is said to have reigned two years over Israel; and David seven years in Hebron, before he obtained the kingdom over all Israel, it seemeth that the kingdom of Israel lay vacant 5. years: to reconcile these places, and to remove this doubt, 
Reconcil.  1. Some think that this interregnum or vacancy of the kingdom for five years followed immediately after saul's death, before Ishbosheth began to reign. Osiand. But it is not like that they which took part with David, would suffer the house of Saul all that while to make a way for the kingdom: and it seemeth by the order of the story set down, v. 7.8. that as soon as David had been anointed King by the men of judah, Abner took Ishbosheth, and made him King over Israel. josephus also thinketh that this was done presently after saul's death. 2. Some think that these five years followed after ishbosheth's death. Pellic. Borr. But this is more unlike than the other, that the Israelites having no head, being well inclined to David, while Ishbosheth lived, would withhold their consent from David five years after his death. 3. Therefore the best exposition is, not that Ishbosheth reigned only two years in all: but that he had reigned two years until this time, when Abner went out against joab, as it followeth v. 12. R. Levi. Mart. jun. As Saul is said to have reigned two years over Israel, 1. Sam. 13.1. not simply, but after a sort, as lawful King he reigned no longer.   

Quest. 9 v. 12. Why David did not seek by force of arms to recover the kingdom.  
1. David remembered the oath which he had made to Saul, at that time, when he had cut off the lap of his garment in the cave, that he would not destroy the seed of Saul, nor abolish his name: 1. Sam. 24.22. and therefore he would not attempt any violence against saul's house. Mar. ●. This skirmish was begun by Abner: who, as josephus writeth, was angry with the tribe of judah, for making David King, and therefore seeketh to be revenged of them. 3. Yet David would not for his oaths sake, go against his brethren himself, but sendeth joab, who also doth protract the time, and deferreth to fight, not for that he was the weaker, but it is most like he did it by David's direction, to show how unwilling he was to have any war with them. Mar.   

Quest. 10. v. 14. Of Abners' words to joab, Let the young men arise, and play before us.  
1. His meaning was, that they should come forth and try their valour one in hewing and cutting an other, and so show them a bloody play: Vatab. jun. 2. This was like to the sword plays among the Romans, 
Of the unlawfulness of sword-playes.  when cruel spectacles were exhibited on each side, in the shedding of human blood, as L. Florus maketh mention how junius Brutus did exhibit in the funeral of his father 22. couples of sword players: which he intended, to expiate the ghosts of the dead, but it was rather to please the devil. This kind of savage and beastly spectacles Theodosius the Emperor abhorred, and would not behold them: yea Demonax among the Athenians, when the people consulted about the showing of these sword plays, said, that they must first break down the altar of Mercy, because such were so cruel and merciless sights. 3. This kind of sword play, and bloody spectacle, was far worse, than the monomachy, or single combat, when one to one, did fight hand to hand for the victory: Mar. which was unlawful, as hath been showed before in part, upon the 16. chap. of 1. of Samuel, and now cometh further to be declared.   

Quest. 11. v. 15. Of the setting forth twelve of Benjamin against twelve of David's servants.  
1. It is simply unlawful, to set one to one, or a certain number of men against the like number, to try it by dint of sword, and shedding of blood, as the Romans & Albans, did put the trial of their government upon the adventure of the three Horatij on the one side, and the three Curiatij on the other. 1. It is a tempting of God, when as they put all upon such an hazard, there being other means beside for the trial of matters. 2. They put their confidence in the arm of flesh trusting unto their own strength▪ 3. Such cumbates are against charity, one seeking an others life. 4. And against faith all such actions are, having no warrant in the word.  
2. diverse causes may be pretended of such monomachies, and single cumbates: which are not yet sufficient to justify them or make them lawful: first, they allege, that when it can not otherwise be known to whom the right belongeth in the trials of title, and in other criminal causes, who is guilty, who innocent, that in such doubtful case, the matter may be decided, by such a combat. Contra. 1. There are four ways prescribed in Scripture, whereby to sift out the truth: by testimony of witness, by evidence of writing, jerem. 32.10. by confession, josh. 7. Achan acknowledged his offence: or by the oath of the party, Exod. 22.11. if by none of these means the truth can come to light, the party accused is to be freed, and the matter left unto the judgement of God. 2. This were to tempt God, to show a miracle in giving the victory unto the innocent: as sometime they used to walk upon an boat iron barefoot, or to put their hand into scalding water for the trial of their innocency. 3. And this is an uncertain way to try out the truth: for oftentimes it falleth out, that in such fights the innocent party is slain.  
Secondly, an other cause is to try their manhood, and make ostentation of their v●lou●, as in public tournaments, and joustings. But, though such exercises are tolerable, which are kept without danger of life, as the running at tilt, and such like, yet the life of man is more precious in the sight of God, then for public ostentation to be brought into apparent peril: and beside, such challenges are against charity, because certainly the one of them dieth.  

Whether a Christian being challenged into the field hand to hand ought to take it  Thirdly, it will be objected, that when a man is challenged into the field, a Christian may take the challenge, because otherwise it will redound to his great dishonour. Contra. But a man's life ought to be dearer unto him, than his honour or fame: and therefore he ought not to hazard the more principal, to preserve the less: beside, the profession of a Christian, which is to suffer wrong, and not to seek revenge, is hereby disgraced, which every man ought more carefully to preserve from blot, than his own name.  
Fourthly, some think, that when a battle is pitched, it were better that a few men should try it for the whole camp, rather than there should be a general effusion of blood. Contra. If the cause of such war be just (as without a just cause no war ought to be enterprised) this were to betray the goodness of the cause, in committing such a trial. And further, the means should be neglected, which God offereth, which is by a just battle, to decide the cause.  
Fiftly, if the Magistrate being corrupt, do give sentence against the Innocent to die, unless he will try it by the sword with his adversary, in this case also some give allowance to such cumbates. Contra. The innocent is rather with patience to abide even the hardest sentence of the unjust Magistrate, then to commit sin in the kill of an other: for we ought rather to die, than sin.  
3. It will now on the other side be objected, 1. That seeing war is lawful, and these manomachies are but a kind of war, they are as lawful. 2. Lots were lawful, but these singular cumbates are but a kind of lot. 3. David's combat with Goliath was lawful.  
Contra. 1. There is great difference between war, and a monomachy, or sole fight: because there the battle is joined together by the strength and help of many, one company seconding another: but here the adventure lieth upon a few: and in Scripture we have precedents of the one, but not of the other. 2. In the casting of lots there followeth no slaughter, as in this case, therefore they are unlike: for though jonas were taken by lot, yet he was cast over board by his own direction having a prophetical instinct. 3. The like is to be answered concerning David, that he took that enterprise in hand by the extraordinary motion of God's spirit.  
4. Yet there is a kind of Monomachy that is commendable in a Christian, which is the spiritual and internal combat between the spirit and the flesh: whereof the Apostle speaketh, I see an other law in my members, rebelling against the law of my mind: Rom. 7.22. Mar.   

12. Quest. v. 17. Who they were which were slain in this skirmish.  
1. The 24. which were chosen, on each side twelve, were all slain, they one killed an other, there was not one left: which may seem the more strange, that every one of them, assaulted one another in such sort, as that all of them fell down wounded: which showeth with what eagerness of mind this fight was prosecuted. 2. But afterward, these champions being thus slain, the other armies joined, and Abners' men were put to the worse: joseph.   

Quest. 13. v. 16. Of the name of the place, called chelcath hazzurim.  
1. Some read, the place was called: S.L.B.G. but in the original it is, he called, that is, every one, as jun. or he which first gave the name: Vatab. 2. As for the name, some give the interpretation of it; as the field or portion of the strong: jun. Lat. or the part of the liars in wait: Sep. or the inheritance of the kill of the strong. C. or the portion or field of the sword points: for tzur signifieth both strong, and the point of a sword: and chelkah is taken for the part or portion of a field, Gen. 33.19. jun. 3. But s●eing it is the proper name of a place, the original name is better retained: every one called it, chelkath hazzurim: so read Mont. Pag. B.G. 3. This name than was taken up, as a monument, not of true fortitude, but of cruel rage showed in that place. Mar.   

14. Quest. v. 18. Of asahel's swiftness of foot.  
1. This Asahel was brother unto joab, and Abishai, who were all in this battle, and he is numbered among David's Worthies, 1. Chron. 11. Mar. he is said to be swift as a roe, by a kind of hyperbolical speech: as Saul and jonathan are said to be swifter than Eagles, chap. 1.23. josephus writeth he was so swift, that he did not only contend with men, but with horse in running. 2. Here in Asahel we see that saying of the Preacher verified, That the race is not to the swift, nor the battle to the strong: 
Eccl. 9.11.  the swiftness of Asahel, to the which he trusted too much, was the cause of his ruin: which teacheth, that we ought not to be too confident upon our strength, or any other gift, 
No man is to trust in his strength or swiftness or any other internal or external gift.  either inward, or outward. josias a good Prince, trusting to his strength, and going against Pharaoh, which he needed not to have done, was slain in the battle. Cicero his eloquence was the cause of his confusion. Milo (so renowned for his strength,) having rend an oak with his arms, was caught in the cloven, the tree returning again to his place, and was there left to be a prey to the wild beasts. Mart.   

15. Quest. v. 21. Of these words, Take thee one of the young men.  
1. Some think that Abner meaneth, if Asahel were afraid to return alone, that he should take any one of the young men to bear him company: and if he were afraid of him, he should take away from him his weapons: Chimh. whom Vatablus followeth. 2. josephus thinketh, that he covenanteth with Asahel, so that he would departed, and let him alone, that he should take any young man's armour in the host, and so go his way. 3. But the meaning is thus rather; that he would have him try his manhood, with any other soldier of the host, and not with him, lest he might after repent him: Mart. and so he giveth him leave to encounter with any of his soldiers, to slay him, and take his spoil: wherein the fashion and guise of captains is seen in these days, that make small account of the life of their common soldiers. Osiand.   

16. Quest. v. 23. Of the death of Asahel.  
1. Abner assayed by all means to persuade Asahel to desist, and leave off to follow him: for he was afraid of joab asahel's brother, if he should kill Asahel, lest this might be an hindrance unto the peace, which he hoped to make with joab: Mar. or it might come into his mind, as afterward, chap. 3.18. that the kingdom should be established in David, and that joab should be a great man with him: and therefore he was loath to offend him. Borr. 2. And by this ruin of Asahel, we see it pleaseth not God, that even an enemy, especially offering peace and reconciliation, should be too eagerly pursued: as that wise saying of the elder Scipio is remembered; 
Viam hosti fugienti muniendam.  that a way is to be ●●de even to an enemy, when he flieth. Borrh.   

17. Quest. v. 26. Of Abners' persuasion to joab to give over.  
The Sun being now set, and so by God's providence the opportunity of further prosecuting the battle being cut off: and beside Abner and his men standing upon their guard, both flocking together on an heap, and taking the advantage of the place upon an hill: jun. then Abner began to move joab to cease pursuing them, and thereunto he useth three reasons. The first is from humanity, that he should not suffer the sword to devour always: for war being one of those things, which is not desired for itself, but as it tendeth to peace, it must be used in measure: such things as are to be desired for themselves, can not be too much followed, as virtue, honesty; but those things which are desired and sought to some other end, must be limited and confined. The second is, that even such victories, are not without loss, and grief, even unto those that have the better: as the Israelites when they did fight against Benjamin, though they overcame them at the length, yet they were twice foiled before, judg. 20. Mart. Beside, saying, it will be bitterness in the end, he showeth, that his soldiers being in despair of victory, if they were still urged and pursued, might in the bitterness of their heart be provoked, and so seek to revenge themselves: as a bear rageth, being rob of her whelps. Pellic. His third reason is from their affinity, because they were brethren. The Roman Chronicles make mention, that in the battle between Sylla, and C●nna, and Marius, one brother chanced to kill an other; and after he perceived, that he was his brother, he drew out his sword, and killed himself. It is therefore a forcible persuasion unto peace, because they are brethren. Mart.   

18. Quest. v. 27. Of joabs answer to Abner.  
1. joab refuseth not to be advertised by his enemy, and to hear reason from him: for the truth is to be received at whosoever's hand. Mar. 2. joab knowing it was David's mind rather to obtain the kingdom by peaceable means, then by cruelty and bloodshed, was content to give over the battle upon this occasion, for this time: for the war continued still after this, between the house of David, and the house of Saul. Borr. Mar. 3. joab layeth the fault upon Abner, protesting in the name of God, that if Abner had not first provoked them to battle, they had given over in the morning, when no assault was yet made. Mar. jun. Osiand.   

19 Quest. v. 29. Of Bithron, through the which Abner passed.  
1. Some read Bethoron, as the Latin translator: Pellic. Borr. Bish. but Bethoron the upper, and Bethoron the neither, were both on this side of jordan: this was beyond jordan. Borr. 2. The most read Bithron, making it a proper name: Pag. Montan. Vatab. Genev. but we do not read, that all that country beyond jordan, was called by one peculiar and proper name. 3. I rather condescend to junius, that it is here rather an appellative, than a proper name, and signifieth, the separate or divided country: for so Bether, signifieth separation: as Cant. 2.17. the mountains of Bether, that is, of separation: so the Septuag. read not much differing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole plain: the meaning than is, that Abner and his men went through all the country on the other side of jordan, which was divided from the rest of Israel by the river jordan, till he came to Mahanaim, where Ishbosheth was.   

29. Quest. v. 31. Of the lawfulness of war.  
1. In that joab by David's authority did encounter with Abner, and his men, and obtained victory of them, and smote of Abner and his men, 360. men; we see, that it is lawful▪ for Christians now also upon just occasion to wage battle, as may appear by these reasons, and places of Scripture. 1. john Baptist, when the soldiers came unto him, did not bid them renounce their calling, but only said, Do violence to no man, neither accuse any falsely, etc. he would only have them to keep within their bounds. 2. Cornelius the Centurion, Act. 10. pleased God in that calling, and his prayers were heard, and alms accepted before God. 3. God gave diverse laws unto his people concerning war: as Deut. 20.6.7. it is prescribed, who should be exempted and freèd from battle, and in what manner they should behave themselves in battle, v. 10. but if it had been unlawful at all to make war, it would rather by law have been altogether prohibited and restrained, then by certain orders and rules commended. 4. War also is ascribed unto God, as Exod. 17.16. The Lord will have war with Amalek: and David is said, to fight the battles of the Lord, 1. Sam. 25.28. But God is not the author of evil.  
2. But as it is lawful to wage battle, so yet every kind of war is not lawful. These conditions then therein are required. First, that war is not to be attempted without the authority of the Magistrate: for to him the sword is committed; as the Apostle saith, He beareth not the sword for nought. Rom. 13.4. therefore it is not lawful for private men of their own head to bear arms: but in case of extreme necessity, as where the enemies make sudden invasion, when there is no time to consult with the Magistrate: who yet have the secret consent and authority of the Magistrate, whose will is, that his subjects should be preserved from wrong. Secondly, the cause of war must be just and honest, as to deliver the oppressed, to suppress the enemies of God, to recover things wrongfully taken away, and for such like causes. Thirdly, it must be enterprised with a good mind; not to seek revenge, or with a desire to the spoil of the enemies, or to grow rich by war, as mercenary soldiers for no other cause love war: but first all honest means must be used for peace before war be attempted; and then the other conditions concurring, they must proceed to battle, setting before them chiefly the glory of God, to the end they may live in peace.  
3. The contrary objections of the Anabaptists, 
The Anabaptists reason's answered, who deny it to be lawful for christians to make war.  that hold it not lawful for Christians to wage battle are these.  
1. Our Saviour Christ saith, Resist not evil, whosoever will smite thee on the right cheek, turn to him the other also.  
2. Christ said to Peter, He that smiteth with the sword, shall perish with the sword.  
3. S. Paul findeth fault with the Corinthians for going one to law with an other, 1. Cor. 6. much less is it lawful to go to war.  
4. Christ in the parable would not have the tars weeded out, but to remain until the time of harvest, therefore war is not to be taken in hand for to purge the evil.  
4. Christ saith unto his Apostles, My peace I give unto you: Christ's kingdom is peaceable, of the which the Prophet Isay saith, they shall break their swords into mattocks, and their spears into scythes, Isay. 2.4. How is this prophesy verified, if now Christians under the kingdom of Christ should defend themselves with spears and swords?  
6. The warfare of a Christian is now spiritual: as the Apostle showeth, That we wrestle not against flesh and blood, but against principalities and powers, etc. against spiritual wickednesses: and therefore he would have us put on the armour of God. Such are their reasons, which are thus briefly answered.  
Contr. 1. Our Saviour in that place speaketh not of the authority of the Magistrate, but of every private man's duty, that they should be ready to suffer wrong, if they see it make more for the glory of God, and the winning of their brother: for otherwise our Saviour himself did not keep it according to the letter: for when he was smitten upon the one cheek, he did not turn the other: and S. Paul being smitten upon the face, Act. 23. answered again.  
2. S. Peter also was a private man, and beside, he used the sword in his heat, with a revengeful mind, and therefore he received that answer.  
3. The Apostle doth not simply forbid to go to Law; but two things he findeth fault with: the one, because they drew their brethren before the tribunal of heathen judges: the other, for that they were apt upon every occasion to go to law, and would not suffer any wrong at all.  
4. In that parable our Saviour entreateth not of the duty either of Magistrate or Minister: but showeth the present condition of the Church what it is, that it shall never be without tars: for if that were the meaning, as they pretend, than there should be no place left for any civil punishment, or Ecclesiastical censure.  
5. Christ indeed left peace unto his disciples, both the internal peace of conscience, and the external also to them, which are his true followers: neither between Christian Princes and kingdoms, which truly profess the Gospel of Christ, doth there use to be war: If Christians then were such as by their profession they ought to be, that prophesy would have his effect here in this world: but now because there are many carnal men in the Church, which move debate and dissension, it is sufficient for us, that this promise of peace being but in part begun here, be respited for the full and final accomplishment thereof unto the next life.  
6. As we are Christians indeed, so our adversaries are spiritual, and our armour spiritual: but beside, we are men, and encumbered with the affairs and business of this world, and have other carnal adversaries. And the Apostle speaketh by way of comparison, that our carnal enemies are nothing to our spiritual, and therefore these are named not as our only enemies, but as the chief. ex Mart.   

21. Quest. v. 32. At what time Asahel was buried.  
1. josephus thinketh, that joab lodged in the camp all that night, and the next day after they had buried Asahel, and the rest which were slain, that then they returned to Hebron to the King: but the text is contrary, that joab and his men went all night. 2. Some think that joab buried him the same night in Bethlem, and by break of day came to Hebron: whereby it may appear, that the journey was short, and the distance of the place not great. Pellic. But it is not like that this burial was done in the night, neither that joab would foreslack the time to carry news unto the king of his good success. 3. Therefore it is more like, that joab made speed going all night till he came to Hebron to the King: and that afterward at more leisure, he attended the funeral and burial of his brother: Mar. for it is no rare thing in Scripture, by an anticipation of the history, to set down that as done at the same time, which was notwithstanding effected afterward. Osiand.    

CHAP. 3.  

1. Quest. v. 1. How long the war continued between the house of David, and the house of Saul.  
1. SOme think that this war continued the space of two years, during which time Ishbosheth is said to have reigned over Israel, c. 2.10. Genevens. But it is showed before, quest. 8. of the former chapter: that there the whole time is not set down of ishbosheth's reign, but only how long he had reigned till that business fell out between joab and Abner: which being the beginning of the war between the two houses, continued a good while after. joseph. 2. Neither was there any general or public war between them, but a continual emulation and opposition: Pel. neither is there any mention made of any other battle, saving of the former in the second chapter, which rather was a skirmish, than a set battle. Mart. 3. David's house increased, saul's decreased, as this chapter showeth, how Abner, the chief upholder of saul's house fell away from Ishbosheth. And hereby is signified the increase of the kingdom of Christ, and the final decay and ruin of the kingdom of Satan. Mart.   

2. Quest. v. 2. Of David's sons borne unto him in Hebron.  
1. God's providence herein notably appeared, that David all the while he was in exile had no children, but now being settled in his kingdom, he hath sons borne unto him. Mart. 2. But in that of six wives he had but six sons, this may be observed, that the marriage of many wives was not blessed with fruitfulness: Solomon had 700. wives, and 300. concubines, yet but one son Rehoboam. As though nature itself gain said such marriages, as being contrary to the first institution in the creation. Pellic. 3. David had small comfort by these children: his eldest son Ammon committed incest, and was slain by Absalon: Absalon rebelled against his father: Adoniah for affecting the kingdom was put to death by Solomon: So good men may be crossed in their children: and parents to whom God sendeth children, must therefore pray unto God, to make them good children. Mart.   

3. Quest. v. 3. Whether it were lawful for David to take to wife the daughter of the King of Geshur.  
1. Some think that David offended God in this marriage, and therefore he was punished in his rebellious son Absolom the offspring of that marriage. Borr. 2. But it is rather to be thought, that David herein did not do any unlawful thing: for they were only forbidden to join in marriage with the nations of the Canaanites, Hiuites, jebuzites, Pherezites, and the rest: now the Geshurites were none of them, but were a people of the Amalekites, 1. Sam. 27.8. And it was permitted by the law, for the Israelites to have to their wives the captive women, which were taken in battle, Deut. 21.13. though such kind of marriages were rather tolerated, then commanded and allowed by the law. 3. So it seemeth that David took this Maacah among the captives of the Geshurites, whom he invaded: whom it is like he had taken to him before he came to Hebron: but yet she was not then accounted among his wives, as being not yet fully purged from her superstitious Gentilism. Mart.   

4. Quest. v. 5. Why Eglah is only called David's wife.  
1. Some think, because she was but of base parentage, and was not by any other thing commended, then that she was David's wife, she is so called, Vatab. but there are divers other of David's wives also, as Haggith, Abital, of whom no honourable mention is made, saving that they were David's wives. 2. Some think that this Eglah was Michol, called the wife of David, because she was chief among them, as Rachel was jacob's principal wife: and that she was barren from that time, when she mocked David, chap. 6. but she might notwithstanding have had a child before. Mar. Pellic. But it is not like she was Michol, seeing she is still called by the name of Eglah, 1. Chron. 3. and the Scripture evidently showeth, that she had no child till the day of her death. 3. Some are of opinion, that this Eglah was one of saul's wives: but it was not lawful for David to marry his father in laws wife: the same degrees being forbidden as well of affinity, which are of consanguinity. 4. This clause then, his wife, is to be understood in general, that every one of these six was David's wife: and that he had these sons in Hebron by his wives, beside those which he had by his concubines, 1. Chron. 3.9. jun.   

5. Quest. v. 7. Whether Abner in deed● went in to Rispah, or were accused falsely.  
1. The Hebrews think that Abner would have had her to wife, which they hold to have been a thing unusual, and intolerable, that any should marry her, that had been the King's wife: Pellic. and therefore Solomon took exception to his brother Adoniah, as affecting the kingdom, because he desired to wife Abishag. 2. Some think that Abner attempted not only to have had Rispah for his concubine, but that he did in deed deflower her: Mart. which Ishbosheth both took to be a disgrace unto him, she having been his father's concubine: and beside, it bewrayed his ambitious mind as aspiring to the kingdom; as Absalon lay with his father's concubines, when he thought to deprive his father of his kingdom. Borr. 3. But it is rather like, that this was a false surmise, and suspicion, without any ground: for Abner doth afterward instantly deny it: jun. Vatab. which may also appear by his great stomach and indignation, whose conscience would have made him somewhat to relent, if he had been justly charged. 4. Yet josephus is here deceived, who saith this Rispah was ishbosheth's concubine; whereas she is called in the text saul's concubine.   

6. Quest. v. 8. Of Abners' answer in general.  
1. Some note in Abner his obstinacy, that being reproved for sin, could not endure it, but seeketh to work displeasure against him, that did admonish him: sic Mar. Genevens. But it is showed before, that it is like that this was but a mere suspicion of Abner. 2. Yet his pride and ambition appeareth, that could not abide one contumelle or reproach at ishbosheth's hand: that neither reverence to the kingdom, nor yet nearness in blood, could contain him in his duty, but he must break out into disloyalty. Pellic. 3. Beside, his levity and inconstancy is manifest, that upon so small an occasion turneth from Ishbosheth, to take part with David: to whom he seeketh to join, not of conscience, because he was the Lords anointed; but of displeasure against Ishbosheth. Such an inconstant person was one Ecebolus, 
Socrat. lib. 3.  whom Socrates maketh mention of; who under Constantius the Emperor, was a forward Christian, under julian a professed Idolater: and under jovinian again, he returned to Christianity, humbly craving to be received, and crying out, calcate me shall insipidum: tread upon me as unsavoury salt. Mart.   

7. Quest. v. 8. Of the meaning of Abners' words, am I a dogs head.  
1. Some refer it to Abner himself, that he should take it as a disgrace, and dishonour unto him to be thus rebuked. Mar. 2. Some have reference unto David and the rest of judah, in this sense that Abner should be counted as a vile person at their hands, for taking part with the house of Saul. Pellic. 3. Others have relation to Ishbosheth, as though he should think him no better then to be ke●per and head of the dogs of his enemy, namely David. Vatab. 4. Some make this to be the meaning: thinkest thou, that if I woul● offer my service to David, he would think me worthy no better place then to keep his dogs? but rather he would advance me, and have me in honour. Borr. 5. But the better sense is, to apply it to the thing itself, and the occasion offered: he so saith, because he was accused of incontinency and lechery, and therein like unto a dog, and so every way a vile person; for in these two things men are compared to dogs: for intemperate lust; as Deut. 23.18. Thou shalt not bring the hire of a whore, nor the price of a dog into the house of God: and for vileness, as David saith to Saul; after whom dost thou pursue, after a dead dog? 1. Sam. 24.15.   

8. Quest. Of these words, v. 8. Which against judah do show mercy, etc.  
1. Some read, which was with judah? with an interrogation: as if he should have said, have I dealt unfaithfully with thee, or fallen away from thee unto judah? jun. so also readeth Montanus: quod fuerim juda, as though I had been with judah. 2. The Chalde thus interpreteth, as though I had been rejected, or an abject to those which are left of judah: but here diverse words are added. 3. I prefer the usual reading, am I a dogs head, which against judah do show mercy: not only because of the consent of interpreters, for so the most do interpret laiehudah, not to judah, or from judah, but against judah. P.U.B.G.L. (the Septuag. doth omit it altogether:) but for that it best agreeth with the whole scope of Abners' speech, that he had not delivered Ishbosheth into the hands of David, as followeth afterward.   

9 Quest. v. 8. Of Abners' excuse: Thou imputest to me a fault concerning this woman.  
1. Some so take it, as though Abner should extenuate this fault, which he had committed with a silly woman: that Ishbosheth had no reason in respect of his great deserts to charge him with so small an offence. Mart. But it is not like that Abner would have so elevated this offence, if he had been guilty of it, seeing she had been the King's concubine: which thing was odious in Israel, to defile the king's concubine. 2. Pelican thus turneth the words, as though the emphasis were in thou; as if he should have said, considering I am the only stay and upholder of thy kingdom, how darest thou reprove me? 3. But all the force of the words lieth in the accusation itself: as if he should say, I am free from this woman, and have committed no such thing: and therefore thou dost me wrong thus to charge me: jun. Vat. for the words themselves seem to contain a denial of the fact.   

10. Quest. v. 12. How Abner sent messengers for himself.  
This word tactau hath diverse expositions. 1. Some read, from his place, Chald. 2. Some, propter hoc, because of this. jun. 3. Some, he sent secretly. B. 4. But the better reading is, he sent pro se, or loco sui, for himself, or in his stead: so V.L.A.G.M. josephus 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 own behalf: the word tachath signifieth pro, for.   

11. Quest. v. 13. Whether David did well in using the help of Abner, and making a covenant with him.  
1. The thing which Abner now went about was not unlawful, to bring the kingdom unto David, to whom the Lord had given it, though Abner did it of an evil mind: as Rahab did not evil in not discovering the spies, and so betraying the city, jos. 2. nor the men of Luz, in showing the way into the city, by which means it was surprised, judg. 1.23. This therefore not being an evil act of itself, David might therein use Abner. And so, that which is done by an other not without sin, the servants of God may make use of without sin: as jacob used the benefit of Laban's oath, that swore by his gods, Gen. 31. as the ten men, whom Ishmael would have slain with the rest, saved their lives, in feeding their enemies covetous desire, alleging, that they had treasures in the field of wheat, and barley, oil, and honey, which they would discover unto them, if they would not slay them. 
jerem. 41.8.  So a poor man is excused in taking up money upon interest for his necessity, though the usurer be not therein blameless. 2. But this liberty holdeth only in things, which are not in their nature evil: for in such, we can no way consent, or give liking, but we must sin. 3. Hitherto than David offended not, in being contented to take advantage of this message of Abner: but herein David was overseen: first, that in so weighty matter as this, he did not first ask counsel of God: secondly, because he maketh a covenant with a wicked ambitious man, and of a suspected life. Pet. Mar.   

12. Quest. v. 14. Why David sendeth to have his wife Michol restored unto him.  
The reasons, which moved David were these. 1. In respect of himself, because she was his first wife, and he had obtained her, with his great danger; for an hundred foreskins of the Philistims: he gave 200. not 600. as josephus, 1. Sam. 18.27. though saul's demand were only for an hundred. 2. In respect of Michol, to deliver her from that reproach and infamy, living now in adultery: for David had not dismissed her. The Rabbins think, that Phaltiel did not company at all with her: but that is not like, seeing he was so unwilling to part with her, v. 16. But David knew that Michol was forced by her father to marry to Phaltiel, not of her own mind; and therein therefore hath her excused. 3. By this means David maketh trial of the fidelity of Abner. 4. It was a means to make a way to the kingdom, his wife being now returned, that was saul's daughter. Mar.   

13. Quest. v. 17. Of Abners' persuasion unto the Elders of Israel and Benjamin.  
1. First, he presseth them, that it was their own desire to have David to be their King: he was a King of their own choosing, and one in whom they all delighted. 2. He reasoneth à facili, it was an easy matter for them, and now in their own power to do. 3. He urgeth the authority of God, that had appointed David; the Lord hath spoken of David: who here like an hypocrite, maketh the word of God to serve his own turn: for it was not the word of God, which moved him, but his own malicious heart. 4. He persuadeth them, ab utili, from the commodity, which should grow thereby to all Israel, that by the hand of David the Lord would deliver them from their enemies. Mar.   

14. Quest. v. 20. Whether David did well in making Abner a feast.  
1. Abner did not content himself with that message, which he had sent before, because things are better dispatched by personal presence, then by the ministery and mediation of others: and because he would certify David, how he had dealt in his behalf with all the Elders of Israel, and how he had prevailed with them: for these reasons he cometh himself in person to David: josep. 2. But David did not well in making him a feast: both because he had not first consulted with God, but followed only human counsel, and therefore it took no place: Pellic. as also Abner being an evil disposed man it was not meet, that David should have eaten with him: Mar. This feast therefore ended afterward with mourning: teaching us what uncertainty there is in these earthly joys, that we may learn to use them soberly, and with moderation. Borr.   

15. Quest. v. 28. Of joabs treacherous killing of Abner.  
1. When joab had accused Abner to the King, that he went but about to undermine him, and seeing that the King could not be induced to deal against Abner: then he bethinketh himself to take a course to be revenged, and sendeth for him back as it seemeth in the King's name, and so thinketh josephus. 2. The causes which moved joab to kill Abner, was two: his hatred for the murder of his brother Asahel; and his envy, lest Abner might have grown too great in the King's favour, and so obscured him. Borr. But this latter was the greatest motive, as afterward upon the like cause he killed Amasa; yet he pretendeth the other, the death of his brother, as the end of the verse showeth. 3. joab smiteth Abner in the same place, where he had smitten Asahel before: and though joab herein committed that which was both unworthy himself, and his master the King, and for the which he worthily suffered afterward under Solomon: yet the judgement of God was just upon Abner, a wicked and bloody man: and the Lord turneth it to the great good of David, in taking out of the way a new reconciled enemy, who would hardly have proved faithful. Mar.   

16. Quest. Of the place where joab killed Abner.  
1. The most read, that he took him into the mids of the gate: L.U.P.M. rather within the gate: C.I. or aside in the gate: B.G.S. not to talk with him in an open and public place (to be without suspicion) for the gate was the place of judgement. Mar. But he rather took him aside, and apart from the rest, to talk with him more secretly: joseph. who thinketh also, that his brother Abishai was by: which is not unlike; for he also consented, v. 30. 2. The word besheli, some read peaceably: B.G.C. some craftily: L.P.S.U. but it rather signifieth, in error, or unawares: as c. 6.7. it is said that God smote Vzzah for his error. jun. ghal hashall.   

17. Quest. v. 29. Of the fearful curse, and execration, which David layeth upon joab and his posterity.  
Whereas David accurseth joab and his posterity, and layeth upon them an heavy burden of five calamities and miseries: the running issue, the leprosy, weakness, and faintness to go with a staff, untimely death by the sword, and penury and want of bread: wherein David showeth himself more severe against his own servant and kinsman, than he was either against Saul or any enemy he had.  
1. Some therefore think that David did curse joab of impotency and weakness of affection, being in anger and grief, and that therefore all these evils did fall upon his posterity: for they say, that Rehoboam had a running issue, Vzziah was a leper, Asa had the gout, josias was slain with the sword, and jehoiakim wanted bread: so the Rabbins. But these Kings of David's line were thus punished for their own sins, not for David's. Mar.  
2. Some think, that this was no imprecation, but a prediction by the spirit of God of such evils, as should befall joab, and his posterity: but the form of speech and the manner of phrase, let the blood fall, etc. showeth it to be a very imprecation, and malediction.  
3. Some do make question, whether this curse of David being uttered in his heat and affection, did afterward take place, or no: Mar. But seeing David was a Prophet, and here the reason is given of this judgement, because both the brethren consented to kill Abner in time of peace, because he killed their brother in battle, v. 30. all which circumstances do exaggerate the offence: it is not to be doubted, but that this curse took place upon joab and his family, as that other of David upon the mountains of Gilboa, where Saul and jonathan were slain, took effect, 2. Sam. 1.21. and the leprosy of Naaman, by the Prophet's sentence did cleave unto Gehezi. And that this Prophetical curse was effectual, it seemeth to be the opinion of jun. and Bor.  
4. It being then resolved upon, that David both as a Prophet accursed joab his sin of blood so deserving, and as a wise man, that it might appear to all Israel that David was no way consenting to this fact: yet these doubts further will be made: First, why David layeth this curse upon the whole family, not excepting the innocent: whereas in the law, the Lord is said to visit the iniquity of the fathers upon the children, to the third and fourth generation of those that hate him.  
Ans. 1. This condition is always included in such prophetical curses, though it be not expressed. 2. or David might foresee, that there should be always some in joabs family, whose sins might be worthy of those plagues: 3. and yet in temporal chastisements the children may bear the iniquity of the fathers, without any impeachment of God's justice. 
2. Kin. 5 2●.  So the Prophet imposeth the plague of leprosy upon Gehezi and his seed for ever, without any exception.  
Secondly, it will be objected, why David doth pronounce this execration rather against joab, then against Saul, which put the Lords Priests to the sword. Ans. Saul was the Lords anointed, and therefore David was no more to curse him, then to lay violent hands upon him: again, he should have seemed to do it in his own cause: but the case was diverse here: for joab being herein but a private person killed Abner, contrary to the King's faith and safe conduct given him: and did by this means, as much as in him lay, if David had not carried the matter wisely, hinder the establishment of David's kingdom.  
Thirdly, but why did not David then, having obtained the kingdom, himself take condign punishment upon joab. Ans. 1. Both because it would have weakened his government, if he should at the very first have showed severity toward a man of his own kindred, and which had deserved so well of him: and joabs sin was not yet come to the full: he afterward killed Amasa also in the like case: so that his punishment, though a while deferred, was the more heavy and grievous when it came, Borrh.   

18. Quest. v. 31. Why David commanded joab to put on sackcloth and mourn for Abner.  
1. joab might be thought to rejoice, and be glad, that Abner was overthrown, and therefore he might seem a very unmeet man to celebrate Abners' funeral: David therefore, in forcing them thereunto, some may think, did make him play the hypocrite: But, it was fit and requisite, that joab being a principal man under David, should not be wanting in this solemnity: David then requiring him thereunto, did that, which was fit: if joab therein dissembled, it was his own fault. So Princes may enjoin their subjects to come to the exercises of religion: 
Prince's may compel thei● subjects to the exercises of religion.  if they present not themselves with true devotion, the offence resteth in them that fail therein, not in him that commandeth: as the King of Niniveh commanded a general fast to be kept through the City: it is like it was not religiously kept of all: So the Lord in the Law commandeth, that the three solemn feasts in the year should be kept of all: and yet all the Israelites had not a sound and upright heart toward the Lo●d. 2. David might enjoin this duty unto joab, as a part of punishment: that he is constrained publicly to bewail him, whom in his rage he had slain. 3. And this might be a means also, to bring joab to acknowledge his sin, seeing the great lamentation, which was made for Abner, whom he had slain: Mar.   

19 Quest. v. 33. Of these words: Dyed Abner as a fool dieth?  
1. David bewaileth Abner, and commendeth him as a valiant man, but not for any virtue or goodness in him: for the wicked may have some commendable parts, which are not to be deprived of their due praise. 2. The meaning then of David's words is this; that Abner died not as a coward, that is taken in war, and lead captive, his hands being bound: nor as a malefactor, whose feet are tied with fetters. Borr. But he would have showed his valour both by his hands, and feet, if they had tried with him with open fight: jun. whereas now they killed him treacherously; as a man being never so valiant, may be circumvented by wicked conspirators. Genevens.   

20. Quest. v. 34. Of David and the people's weeping and lamenting for Abner.  
David lamenteth, and fasteth till even, to show and express his grief for Abner, and that thereby he might content all Israel, and clear himself as not being accessary to his death: but no mention is here made of any prayers made for Abner: yet the Romanists dare avouch, that this fasting and mourning of David was for the relief of Abners' soul: and that for this cause the patriarchs desired to be buried in the land of Canaan, that they might be relieved by the prayers of the Church: hereof also it is, 
Controv. Against Purgatory.  that David would not pray for his child, after he knew he was dead, because the infant needed not David's prayers: to this purpose Bellarm. lib. 1. de purgator. c. 3.  
Contra. 1. It is evident by the text, that all this lamentation of David, was to show his grief, that there was a great man fallen in Israel, v. 38. neither is there one syllable of any prayer made for Abner: it is then great boldness to ground that error upon Scripture, which is altogether silent in that behalf: neither were there any sacrifices in the law (there being so many diverse kinds prescribed) appointed for the dead. 2. Neither was that any cause of their desire to be buried in the land of Canaan: but only to show their hope, in the certain expectation of the promises of God: and to be a monument to their posterity, that the Lord would bring them thither: for otherwise, seeing the Israelites continued in Egypt almost 200. years after jacobs' burial in Canaan, if he had intended to be helped by the prayers of the Church, he should have desired to have his bones kept in Egypt, & then carried thence at their departure, as joseph did, that he might have had the benefit of the Church's prayers, which yet was to sojourn there. 3. And the cause is evident why David ceaseth to pray any longer for the infant being dead, because he knew, that then he should not be brought to life again. The child's soul indeed had no need of David's prayers, no more had the souls of the faithful departed: and for the rest, that died in their sin, they received their judgement, and by the prayers of the living could not be relieved.   

21. Quest. v. 39 Of the meaning of David's words, I am weak, and the sons of Zerviah are too hard for me.  
1. Some think, that whereas the word here used, (rach) signifieth tender, that David speaketh of his clemency, and mercy, that he had spared Abner, and showed him favour, but the sons of Zerviah, (which was his sister, by whom they are called, because it seemeth their father was but obscure) were hard hearted, and cruel. 2. Some other do make this the sense, that whereas David's kingdom was but yet weak, these two men showed more inhumanity and inclemency, than was for the safety of his kingdom. 3. But it is evident by David's words, that he hath relation to himself, that they were too hard for him: it was not in his power to punish them, as their fact deserved, and therefore he committeth the revenge of this cause unto God.   

22. Quest. v. 39 Whether David offended in deferring and forbearing the punishment of joab.  
1. Some are of opinion, that David offended herein, and of a partial affection spared joab, whereas he ought to have been put to death: and thus they do reason. 1. By the law, he that slayeth a man presumptuously, is to be taken from the Altar, and to be put to death, Exod. 21.14. his punishment is not to be deferred or suspended. 2. It was the ruin of Eli his house, because he was too remiss toward his children. 3. And the King of Israel is reproved, because he let Benhadad go, when the Lord had given him into his hands. Mart.  
Contra. 1. Neither did David pardon joab, but he gave charge unto Solomon concerning him, who caused him to be slain at the Altar: and that law commandeth not that which is not possible, or not in the Magistrate's power to perform: as if a murderer fly the country, and so be out of the Magistrates power, he doth not break the Law, in not putting him to death: so neither doth he, that can not reach the malefactor, without great tumult, and danger to the common wealth, but watcheth his convenient time to do it; which was David's case here. 2. Eli might have corrected his sons without any danger, so could not David. 3. And so was Benhadad delivered into the King's hand, who being a foreign enemy might with less trouble have been put to death, than joab a domestical friend, and much favoured among the people.  
2. The better opinion than is, that David did prudently forbear to punish joab: not so much because he was his kinsman, and had been faithful unto him in the time of his affliction, Pellic. or that he had many ways well deserved of him, and could not well spare his service: Borrh. but for that they were too hard, and strong for him. And it seemeth in the history of Absalon, c. 18.19. that joab did bear greater sway among the soldiers and military men, than David himself: therefore it is a wise man's part, as well to consider, what may be done, as aught to be done: jun. This than was in David no connivence or winking at joabs sin, which he bore in mind, and charged his son to see justice executed. But David prudently deferred the punishment only, which could not presently without great danger be inflicted. At other times, when it was in his power, he delayed not to do justice; as upon the Amalekite, that said he had killed Saul, and upon those two, that killed Ishbosheth. The like example we read of jacob, who when his two sons Simeon and Levi had committed that shameful murder upon the Sichemites, did not proceed against them, being then a Magistrate in his own family: but deferred the censure till his death, Gen. 49.5. for both his children being stubborn and unruly were too strong for him, and beside there was then no time, to make a stir in his own family, they being round about beset, and environed of their enemies.   

23. Quest. v. 39 Of these words of David, The Lord reward the doer of evil according to his wickedness.  
1. Some think, that this is rather a prediction of David, what should befall the wicked, than an imprecation. But it may very well be a prayer also, which David maketh against those, which continue in their sin without repentance. Mar. 2. Yet it may seem strange, that David prayeth for revenge upon joab for this murder, seeing he himself calleth for mercy at God's hand, for the like sin committed against Urias: wherefore here he must be understood to speak of those, which were impenitent, not of those which were touched with a feeling of their sins, as David was, when as a testimony of his unfeigned repentance he indited the 51. Psalm. Borrh. 3. But concerning the meaning of these words, these three things are to be considered. 1. That God neither rendereth to good works nor evil works in this world, according to the rule and measure of equality, but in some proportion and similitude: for he rewardeth good works more liberally, than they are worthy of; and evil works he recompenseth with less punishment than they deserve. 2. Good works are no cause of their reward, but they are crowned in mercy: but evil works are meritorious causes of their punishment. 3. Neither doth God recompense all evil doers according to their works, but such only as are obstinate and impenitent. Mar.    

CHAP. 4.  

1. Quest. v. 3. What Berothites, and when they fled to Gittaim.  
1. SOme understand it of Baanah and Rechub, the two captains of Ishbosheth, that they fled away from Ishbosheth, because of some crime, which they had committed: some, for that they had conspired with Mephibosheth, who discovered them: ex Mart. But the history itself is against this sense: for how could these two have opportunity to kill Ishbosheth, and to have such free ingress to the house of Ishbosheth, if they had fled before, and had been as it were banished from him. 2. Therefore it is better referred to the inhabitants of Beroth: not that they all fled away because of this conspiracy of Baanah, and Rechub, as Osiander: for this their flying, and departure went before this treason practised against Ishbosheth. 3. But the truth is, that the Berothites had fled a●ay from Beroth a town of Benjamin, josh. 19.25. when they had heard of the death and overthrow of Saul: then the Philistims came, and dwelled in their Cities: they removed therefore from Beroth to Gittaim, which was neither a town in Edom, or Arabia, but in Benjamin, Nehem. 11.33. jun. Borrh. Genevens. Vatab. 4. And this is the cause, why mention is made of this flight: that these captains being Berothites might be known to be of the children of Benjamin, because they were Berothites; though at this time their city were inhabited by the Philistims, yet it was reckoned still with Benjamin. jun.   

2. Quest. v. 4. Why mention is made of Mephibosheth.  
1. This narration is inserted, to show the purpose and drift of these two captains in killing of Ishbosheth: they saw that none remained of saul's house, who was likely to succeed in the kingdom, and to revenge ishbosheth's death, but only Mephibosheth, who was a lame man: jun. and beside, he was but a child; not above 12. year old: for 5. year old he was at the time of saul's death, and David had now reigned toward seven years in Hebron: Saul had other sons by Rispah his concubine, but they could not be heirs to the kingdom: Borr. 2. Further, hereby appeareth the providence of God, so disposing all things for David's good, that the kingdom might be devolved unto him, without his own seeking: for seeing there was none left of saul's house, saving Ishbosheth, who was afterward killed, and Mephibosheth, the one lame in body, the other impotent in mind, the people of necessity were now to look after David, and to desire him to be their King: as it followeth in the next chapter. Pellic.   

3. Quest. v. 6. How these captains disguised themselves, when they entered in to kill Ishbosheth.  
1. The Chalde thinketh that they came as merchants to buy corn, so also Vatab. but if they had been strangers, it is not like they should have had such ready access. 2. Some think they came as to fetch corn for the soldiers and the camp. Martyr. 3. But seeing the word lakach signifieth as well to bear, as to take or fetch; it is more like, that they made as though they were domestical servants, and so came in bringing of wheat: jun. Pag. 4. The Septuag. read, that the door keeper was cleansing, and purging of wheat: but there is no such thing in the text.   

4. Quest. v. 7. Of Ishbosheth's secure sleep.  
1. Though it seemeth to have been usual in those countries, to have their afternoon naps, as we read of David, c. 12.3. both because the nights were short, and therefore they took up some part of their sleep in the day: Mar. and the heat of the day, which is very fervent in those countries, made them also drowsy: joseph. 2. Yet this heavy sleep of Ishbosheth, being now left naked, and without defence (Abner being slain) showeth both his security touching his own estate, and his negligent administration of the kingdom: so jonas slept in the ship when the tempest arose, and great danger was at hand; and the disciples were asleep, when their master was in his greatest agony. 
Matth. 26.40.  3. But sleep itself is not to be accused: for as some are overtaken in their sleep; so sometime it is a mean of deliverance, and to escape danger: as Plutarch hath a story how Mithridates sent one Oltacus to kill Lucullus, who coming thither as to do a message of some importance, and answer being returned, that he was asleep, and it was against his health to be awaked; he thereupon fled away, lest he should have been further sifted. 4. And seeing Ishbosheth was thus slain in his sleep, it teacheth us to commend ourselves unto God, when we go to our rest, because we know not what may happen unto us in our sleep. Martyr.   

5. Quest. v. 8. Of their words to David, The Lord hath avenged my lord, etc.  
1. True it is, that this came to pass by the secret working and disposing of Almighty God, that David might be established in his kingdom: and it was just, that Ishbosheth should come to such an end, because he usurped upon the kingdom, which the Lord had appointed to an other. 2. But this was no good excuse, or defence of their unlawful act, in killing their Lord: for by this means, judas treachery toward his Lord might be excused, because it was done according to the determinate counsel of God. Indeed when Alexander in his rage and wine, had killed Clitus, and afterward was stricken with grief, Aristander did comfort him, by laying the cause and original thereof upon the fates, wherewith Alexander's grief was somewhat qualified. 3. Neither had these two murderous and bloody men any such intent, herein to obey God's will, but respected only their own advancement and preferment therein. Mart.   

6. Quest. v. 9.10. Of David's answer to the traitors that brought ishbosheth's head.  
1. David uttereth three excellent sentences: the one in saying, as the Lord liveth, who hath delivered me: showing that unlawful means must not be used to hasten the Lords work, but that we must with patience weight upon God: the other, that we must not rejoice in the destruction of an enemy, as David did not neither in saul's death, nor Ishbosheth's: the third, that honesty is to be preferred before profit and utility, and that the counsels and enterprises of the wicked must not be approved, though they be for our profit: Borr. 2. David will much more be avenged of these men, then of the Amalekite that said he killed Saul; both in respect of their persons, who were servants to Ishbosheth, and of the same tribe, whereas the Amalekite was a stranger, and not of Israel: as also of him that was slain, who was a righteous person: in respect of them which conspired against him, he had deserved well of them; so had not Saul of the Amalekites, whom he had destroyed, and Saul had already his death's wound, and could not recover, but Ishbosheth was then a sleep, and in good health: the one was killed in the field, the other in his own house: and thirdly, David was then but as a private man, when he commanded the Amalekite to be killed, but now he was anointed King in Hebron: therefore in all these three respects, there was greater cause why he should put them to death, than the other.   

7. Quest. v. 12. Of the cutting off their hands and feet and hanging them up.  
1. David either caused their bodies which were hanged up, to be taken down before night, according to the Law, Deuter. 21. and as it was practised by josuah, c. 7. Mart. or else he hung up only their hands and feet over the pool in Hebron, 
Reconcil.  after their bodies were taken down, both in detestation of that horrible murder, and to be a spectacle to others: Borr. An example is made of those parts, which were the special instruments of contriving this villainy, their feet in going to shed blood, and their hands in cutting off his head: Mart. 2. This cutting off the hands and feet, was beside the prescript of the law, which commanded the murderer only to be put to death: but as the sin might be more heinous, so the Magistrate might also increase the punishment; as they cut off Adonibezeks thumbs of his hands and feet. So that though the Law inflicted only the bare punishment of death, 
judg. 1.  yet according to the circumstances of the crime, more grievous torments might be added by the Magistrate: Mar. He was not to adjudge to death, where the law imposed not the punishment of death: but he might aggravate that penalty, in the manner of death, according to the quality of the offence.    

CHAP. 5.  

1. Quest. v. 1. How all the tribes of Israel came to David, and of the sum of their embassage.  
ALl the multitude came not, but the Elders only and chief in the name of the rest: Mar. or rather messengers, and ambassadors from all the tribes: jun. 2. They use three reasons and persuasions, which moved them to affect David for their king: first, he was of their kindred, of their bones and flesh, as they were appointed by the Law, to make a king from among their brethren, Deut. 17.15. secondly, they had experience of his valour in the days of Saul, when he led the people in and out: thirdly, the Lord had elected him; as the law likewise requireth that they should make him their king, whom the Lord should choose, Deuter. 17.15. Borr. The Lord had said unto him by Samuel, when he anointed him, Thou shall feed my people: the sign went not without the word: though in that place for brevity s●ke it be omitted. jun.   

2. Quest. How they made a covenant before the Lord.  
1. Some think that after Shilo was destroyed, an high place was erected in Hebron, where they offered sacrifices unto God: Pellic. where Abraham also in his time had built an altar: and therefore they are said ther● to make a covenant before the Lord: Mart. But it was not lawful: for any sacrifice ordinarily to be offered, but where the ark was. 2. Some think that th● high Priest was present with his urim and Thummim: Borr. josephus also saith, that the high Priest was there, with diverse other Priests and Levites; but not the presence of the Priests only, but of the Ark also was requisite, (when in that sense they w●re said to be before the Lord) which was yet in Abihadabs' house: Genevens. 3. Some think it is so said, because God is present in the assemblies of his Saints: yea where two or three are gathered together in his name: Vatab. 4. But it signifieth more than so, that they took the Lord solemnly to witness, and so as in his presence, and by his name, made this solemn league and covenant: jun. Geneuens.   

3. Quest. Of the number of those, which came to David to Hebron.  
1. Though the number be not here expressed, it is at large set down, 1. Chron. c. 12. v. 23. to the end of the Chapter. The particular numbers out of every tribe that came to David were these; out of judah, 6800. out of Simeon, 7100. of Levi 4600. of Benjamin, 3000. of Ephraim, 20800. of the half tribe of Manasseh, 18000. of Issachar, 200. captains with their companies, the number whereof is not set down: of Zebulun, 50000. of Nephtali 1000 captains, and with them 37000. of Dan, 28000. of Asher, 40000. and of them beyond jordan an 120000. The whole number being summed together, maketh about 300000. 2. But josephus somewhat differeth in his account; for the odd 800. years of judah, he reckoneth but 600. for the odd 600. of Levi, he writeth 700. he numbereth of Issachar, 20000. which is not expressed in the text: and the number of 30000. out of Nephtali he omitteth: from them beyond jordan, he accounteth but 22000. who made 120000. 3. Of all these the most backward are noted to have been of Benjamin: for of that tribe came the smallest number, but 3000. for they yet held with the house of Saul: the most forward were they of Zebulun, as it appeareth by their number of 50000. which was the greatest of any one tribe: and they are directly mentioned not to have been of a double heart. 
josep. l. 7. antiq. cap. 2.  And josephus writeth that this tribe only came whole to David.   

4. Quest. Of the time that David reigned over Israel. v. 4.  
The whole time is said to be 40. years: whereof he reigned 7. years six months in Hebron, and 33. years in jerusalem: which make in all 40. years six months. 1. Some think that these six months are not summed, because so long the kingdom of David was intermitted by the rebellion and sedition of Absalon: so the Hebrews. 2. Others think that the 33. years mentioned were but 32. years and a half: the imperfect year being counted for an whole and perfect year: jun. Pell. 3. But it is more like, that to make the number of 40. year even, the odd six months are omitted: Borrh. see the like jud. 20.46. where there are said to be slain of Benjamin, 25000. men, in which number one hundred is omitted: for v. 25. they are said to be 1800. This place junius allegeth for his opinion, that to make a round and even number, 33. years are put for 32. and an half: but the place showeth rather that to make a perfect and square number, sometimes the odd overplus is detracted rather, then added.   

5. Quest. v. 6. Of the city jerushalem, and the name thereof.  
1. David goeth unto this city purposing to make in the head city of the kingdom, not only in respect of the situation thereof, being set as it were in the mids of the tribes, but he by the direction of God's spirit did see, that it was the place, which the Lord did choose: where sometime Melchisedec dwelled, that great priest of the most high God, & there was the mount Moria, where Abraham would have sacrificed his son. 2. jerushalem it was called, not of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth holy: neither as though it came of jebus, and shalem, and for the better sound, jerushalem, as Peter Mar. But it is better derived of ijreh, he will be seen: as Abraham saith, in the mount will the Lord be seen, Gen. 22. and shalem, peace: so jerushalem signifieth the vision of peace: see Midras in Psal. 76. 3. This City was given part of it to the tribe of judah, josh. 15. part to the tribe of Benjamin, josh. 19 for it belonged to both those tribes: the tribe of judah took this city, and smote it with the edge of the sword, judg. 1.8. but the jebusites were not thence expelled by the children of Benjamin, v. 21. And afterward the jebusites inhabited there still, for it was a city of strangers, when the Levite went that way with his concubine, jud. 19.12. But the perfect conquest of this City was reserved for David, who therein was a lively type of the Messiah, who should perfectly triumph over our spiritual enemies. Mart.   

6. Quest. Who were the blind and lame spoken of v. 6. Except thou take away the blind and the lame, thou shalt not come hither.  
1. The Hebrews have here a fabulous narration of two images, one of Isaac, who was blind, and the other of jacob, who was lame, by whom a league was made with Abimelech, in which league the jebusites also were comprehended: so that in effect the jebusites which held the tower of Zion, say thus much, that unless they first would violate that covenant, they were not to come up thither: But this conceit hath no probability: for Abimelech was King of the Philistims, not of the jebusites: therefore the league rather appertained to them, then unto the other. 2. Some by blind & lame, understand the wicked & sinners: as the Chald. ●. Some think the jebusites mean their blind and lame images: Genevens. Mart. but it is unlike that they would themselves so call their Idols, wherein they trusted. 4. Wherefore the meaning rather is this, that they were so confident upon the strength of the place, that the very blind and lame were able to defend it against them: therefore they speak this in derision, mocking and scorning David, that he should not be able to overcome the very blind and lame among them. Vatab. jun. Pellic. Borrh.   

7. Quest. v. 8. Of the reward which David propoundeth to him that should smite the blind and lame.  
1. The speech is here somewhat imperfect, what shall be done to him that smiteth them: but it is supplied 1. Chron. 11.6. that he should be the chief captain, that did that exploit: by which service joab obtained to be the chief captain. 2. By such rewards and promises, the minds of men are whetted, to enterprise such difficult works: Indeed, 
How far rewards are to be respected.  every one ought to be ready to do things honest without respect to the reward, but such is our human infirmity, that it had need to be stirred up and provoked by such means. 3. But there is a great difference to be made between these terrene rewards proposed by men, and the heavenly rewards which the Lord promiseth: for rewards from men may be deserved, so can not the other. Men for their temporal service may have respect to the one, and for the reward sake undertake the business: but in heavenly things we are not to love God for the reward sake, but the reward for God's sake. Mart. 3. Some think that David was overseen in granting so liberal a reward to joab, a bloody and wicked man: Martyr. But I see no reason, why an evil man may not receive a reward of temporal honour, for a temporal service done for the good of the common wealth; wherein his evilness is not rewarded, but his valour, and not for his own sake, but for the good ensample, and encouragement of others.   

8. Quest. v. 8. Of the proverb, the blind and lame shall not come into that house.  
1. That is, say some, the blind and lame Idols shall not come into the Temple: Genevens. But if this exploit had not been, David would never have suffered God's house to be defiled with Images. 2. Some take it to be used only as a Proverb, when any thing is brought to pass, that is unlikely, and hard to be done. Mar. Pellic. 3. But it is evident rather, that David did make this order, as a perpetual monument of this victory, that neither any blind or lame should be suffered to enter into his palace, called the city of David: as none that mourned in sackcloth were admitted into the King of the Persians palace: 
Est●r 4.2.  but this was done of an ambitious and superstitious pride; David observed the other, as a monument of his thankfulness to God. jun.   

9 Quest. v. 9 Of Millo, from the which it is said, that David built.  
1. Some take it for the town house, or the place where the people had their solemn assemblies: and it was so called Millo, of filling or replenishing. Genev. 2. Some think it was th● deep ditch or valley, which was between the tower of Zion, and the city, which was filled with water: R. Ben Gers. but jerusalem being situate in a dry place, it is not like that such plenty of water stood always in the valley. Mart. 3. Therefore it is better taken for the rampire or fortress, which compassed the tower of Zion round about, being environed with a wall: Borrh. jun. the Septuag. readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ab extremitate, from the extremity: the Chalde call it the abstruction, that is, the antemural or rampire. It was not the proper name of a place: for there was a Millo also in Shechem, which was the tower and fortress thereof, judg. 9.6. and 49. 4. David is said to have built round about from the fortress inward, because joab repaired the rest of the city without, 1. Chron. 11.8.   

10. Quest. v. 12. Of these words, Then David knew, that the Lord had established him King.  
1. The Rabbins think that David took this extraordinary kindness of Hiram the King of Tyrus to be a sign of God's favour toward him, and that the Lord had established him king. 2. For though temporal blessings are not always a sign of God's favour, nor unto all: as namely to worldly and carnal men, that do not acknowledge God the author of th●m: and therefore it is said, that the Lord filleth their bellies with his hid treasure, Psal. 17.14. for they are snared and entangled with their prosperity. 3. Yet God revealeth to his children, when prosperity is sent as a sign of his favour, and when adversity is inflicted upon them for their sin▪ and indeed simply, peace and prosperity is always a blessing upon the righteous, who may notwithstanding in their high estate forget themselves, 
How far temporal blessings are a sign of God's favour.  and affliction never cometh upon them, but for some sin which God by this means would bring to their knowledge. 4. And though temporal blessings are no sure argument, no not to the righteous of Gods everlasting favour: yet they may be a sign of further good success in temporal things; as this friendship of Hiram was a token to David of the confirming of his kingdom: so elsewhere David saith, show a token of thy goodness toward me, that they which hate me may see it and be ashamed. 
Psal. 8●. 17.  Then a temporal favour is a sign of God's love, when it is joined with the honour of God: but when God chastiseth his children even with the hazard of his own glory and name in the world, it is an evident demonstration of his anger.   

11. Quest. Of David's concubines, wives, and sons. ver. 13.  
1. A concubine differed from a wife in these three things: First, the wife was solemnly espoused, so was not the other: the wife was also endowed, so was not the concubine: the children of the wife were legitimate and did inherit, so did not the other: Mart. 2. David h●d in all eight wives, six in Hebron, and two afterwards, Bethsabe and Sulamith, and ten concubines, c. 20.3. Herein, although the Rabbins would excuse David for his multiplicity of wives, which he took for procreation, and to insinuate himself into the love of his people, whose daughters he made his wives and concubines: yet therein he showed his infirmity, in taking him many wives contrary to the Law, Deut. 17.16. 3. Concerning his sons, they are somewhat diversly rehearsed here, and 1. Chron. c. 3. and c. 14. both in name and number, Shammua is called Shime●, 1. Chron. 3.5. Elishua is named Elishamah, 1. Chron. 3.5. and Eliada Beeliada, 1. Chron. 14.3. And here are but eleven rehearsed, in the other places two more are named, Eliphalel or Elph●let, and Nagah.   

11. Quest. v. 20. Of the victory which David had against the Philistims.  
1. Now the time is come, that the Philistims should receive condign punishment that had so insolently behaved themselves, when Saul and jonathan were slain. And God so disposeth in his wise providence, that they should first provoke David to battle: he began not with them, lest he might have seemed unthankful, seeing he had found harbour and entertainment among them in the days of Saul. Mart. 2. The Philistims pitched in the valley of Rephaim, which was not far from jerusalem, joseph. and belonged to the tribe of judah, josh. 15.8. jun. Some take it to be the same place, which is here called Baal Perazim: Pellic. but they seem rather to be two divers places: and that the Philistims host was so large, the Phoenicians and other nations assisting them, as josephus saith, that the one part being in the valley, the other reached to Baal Perazim: Mart. and that they were two places, appeareth 1. Chron. 14.11. for the Philistims went up from the valley of Rephaim to Baal Perazim. 3. David, as before the battle, he consulted with God by the Priest with urim and Thummim, and thereupon went to the fort, (which is likely to have been the tower of Zion) not to trust to the defence of the place, but till he had consulted with God: so the battle being finished, and the victory obtained, he to show his thankfulness to God, leaveth a monument of that victory obtained, by giving the name Baal Perazim to the place, which signifieth the plain of division, or breaking asunder: because David broke in upon them, even as waters in a great overflowing, or inundation, as he himself saith.   

12. Quest. v. 21. How David serveth the images of the Philistims.  
1. The word translated Idols, is ghatzabehem, their idols, or images: which word properly signifieth grief or terror; for the superstitious adoration of images bringeth no true comfort, but grief and terror to those that worship them: jun. Mart. the Chalde readeth, their errors: for they do greatly err, who follow after vain Idols. 2. David taketh them: the Chal. readeth, burned them: so also Pag. B.G. but the word nasa, signifieth properly, to take: yet David took them away, not with an intent to convert them to the use of the Tabernacle, as Pellic. but he took them to burn them: as is evident, 1. Chron. 14.12. so was it commanded, that they should burn their graven images with fire, Deut. 7.5. As jacob burned them under an oak, and so took them out of the way: and Moses burned the golden calf, and beat it to powder, that the occasion of offence and stumbling might utterly be removed out of the way: for otherwise we read, that they which preserved or erected such superstitious monuments, put a stumbling block before the people, as Micah did by making him images, judg. 17. Mar. 3. The superstition also of the Philistims herein showed itself, who carried their Idols with them into their camp, thinking thereby to be protected: therein, as it seemeth imitating the Israelites, who carried the Ark into the host, 1. Sam. 4. As the Pope-Catholikes at this day do use to carry with them into the field, 
Controv. Against the carrying about of the host.  their superstitious Relics, their consecrated host, and such other toys, thinking thereby to be defended. And further herein the beggarly impotency of their vain Idols is made manifest, which were so far from giving any comfort or aid, to their worshippers, as that they were not able to defend themselves, but were taken captive. Martyr.   

13. Quest. v. 24. What the noise was in the top of the mulberry trees.  
1. Some read, in the top of the pear trees: L. some in the top of the trees: C. in the wood of mourning: S. but baca with aleph, signifieth a mulberry tree; with (he) mourning: and beside, it should have no sense to say, when thou hearest the noise of one going in the tops of mourning. 2. This noise some think was procured by the rushing of the wind, some by the Angels, which is most like, for it was extraordinary. And it might serve, as well to terrify the hearts of the Philistims, who did fly at the noise of a leaf shaken, being stricken with a great fear, as to be a sign of the presence of God: some think it was such a great noise, as that the Philistims heard not the approaching of David's army: but the special use was, to signify unto David, that the Lord was present to deliver him, and to fight for him against the Philistims.    

CHAP. 6.  

1. Quest. v. 1. Whether this history of bringing the Ark from abinadab's house be transposed.  
WHereas the story is rehearsed, 1. Chr. 13. before David had the former battle with the Philistims: 1. P. Mart. only propoundeth this doubt, and saith, historia videri possit nonnihil perturbata: the history seems to be put somewhat out of order; but he giveth no solution of this question. 2. Certain it is, that David parta pace, having obtained peace, Osiand. devictis hostibus, and his enemies overcome, Pellic. then did settle himself to reform religion: and therefore the history is here set down in the right order of time, howsoever it is reported in the Chronicles. 3. Therefore the best answer is this, that David had assembled together the chief of Israel twice to this end, and consulted with them to bring home the Ark: the first time was after he had surprised and taken the fort of the jebusites in jerusalem: which purpose and consultation of David, was hindered and interrupted by the invasion of the Philistims; then after David had vanquished them, he called them again, and therefore it is here said, David gathered together again the chosen men, etc. Pet. Martyr thinketh, they had been assembled together before, to celebrate the inauguration of David's reign, but rather he had called them together before to consult about the Ark: jun. This calling together twice of the people, is mentioned 1. Chron. 13.1.5. 4. But yet this doubt remaineth, because in that place all this rehearsed to be done in this chapter, to v. 10. is set down before David's battle with the Philistims: whereunto this answer may be given, that mention being made there of that consultation, which David had before the Philistims battle, that narration is finished together, according to the use of Scripture, which more respecteth the coherence of argument, than the order of time.   

2. Quest. Of David's consulting and gathering together the chief men to bring again the Ark.  
In the Chronicles the certain number is not expressed, how many were gathered together, but here they are said to be 30. thousand: As here the bounds and limits of the land are not described, how far and from whence they were called, as there it is said, that David gathered them together, from Sichar of Egypt unto the entering in of Hamath, that is, from the South bounds of the land to the North: Borr. The causes of this great assembly were these. 1. Vt solenni pompa, etc. that with solemn pomp, and due devotion they might bring the Ark: Pellic. 2. Vt ad manum haberet paratos milites, that he might have soldiers ready at hand, if the enemy should have attempted to disturb them: Osiand. 3. Vt pium & moderatum Principem decuit, etc. as it became a moderate and godly Prince, he would have the consent of the states and the people: not like unto the Pope and his Cardinals, and the Papal prelacy, who take upon them without the advise of the civil state, to innovate and change matters of religion of their own head: Mart. 4. Rupertus maketh this solemn reducing of the Ark, which was a type of Christ, a type and figure of the solemn preaching and publishing of the resurrection of Christ by the Apostles through the world. 5. So the first thoughts and counsel of David, after he was established, and settled in his kingdom, was to seek after God, and to reform religion. But in saul's time they sought not the to Ark of God, 1. Chr. 13.3. for saul's head was troubled and busied about the succession of the kingdom, and the pursuing of David: and in stead of consulting with God at the Ark, he went unto Witches, which was his ruin. Martyr.   

3. Quest. v. 2. Of the place from whence they brought the Ark.  
1. The word is mibaghale, which some read, de viris, of the men or Lords of juda: Mont. Pagn. whom Osiander followeth. 2. But it is rather the name of the city, which was called Kiriathiearim, or Kiriathbaal, jos. 15.60. or Baalath, 1. Chron. 15.4. or in the plural number, Baalim, as it is here translated by jun. and Vatab. 3. There the ark rested in Kiriathiearim when it returned from the Philistims, 1. Sam. 7.1. which was at the least 40. years before: immediately after the death of Eli, after whom succeeded Samuel and Saul, who governed Israel 40. years, Act. 13.21.   

4. Quest. v. 2. Of the meaning of these words, Whereon is called upon the name of jehovah.  
1. Some do refer these words unto God, reading thus, to fetch from thence the Ark of God, whose name is called by the name of jehovah: B.G.U. but it seemeth rather to be a description of the Ark, showing the excellency and dignity of it, that there the Lord was called upon, and from thence gave answer, and showed there evident signs of his presence. 2. Some do understand it of the Ark, that it was called by the name of jehovah: so Pellic. Osiand. and Pet. Martyr further giveth this reason: that the Sacraments do bear the name of the things, which they signify: as the name of the altar which Moses made, Exod. 17. was called jehovah: and so Gedeon called the altar which he made, jehovah shalam, jehovah peace, judg. 6.24. Borrh. And after the same manner must the words of our Blessed Saviour be understood, this is my body: the Sacrament is called by the name of the thing. But neither of these two places are fitly alleged: for the name jehovah is not simply given unto these altars, but with some addition: the first is called by Moses, jehovah missi, the Lord is my banner: the other by Gedeon is named jehovah Shalam, jehovah (is our) peace. Neither are the words so to be read here. 3. Therefore the better reading is, at, as jun. or upon the which (as Sep. Lat.) namely the Ark of God, the name of jehovah is called upon: there solemnly the name of jehovah was invocated: so also read Mont. Pag. the word kara here used, signifieth not only to call, but also to invocate, and call upon, as Gen. 4.26.   

5. Quest. v. 2. How God is said to sit between the Cherubims.  
1. Tostatus hath this conceit, that the Angel which spoke from between the Cherubims did assume a certain aery body, which rested between the Cherubims: 
qu. ●2. in c. 25. Exod.  which being imagined, God might be said to sit there, because his Angel in that assumed body was there present: but here jehovah is said to sit or dwell between the Cherubims, which name is never given unto any Angel: it was God therefore himself, and not an Angel which made his seat there. 2. Some imagined also, because the Lord is said to sit upon the mercyseat between the Cherubims: that the mercy-seat was not put close upon the Ark, but was held over it as the throne, and the seat, and the Ark was as the footstool: this opinion is elsewhere showed to be without any ground: for the mercy-seat served as a covering to the Ark, 
Hexap. in Exod. c. ●5. qu. 28.  and was put above upon it, Exod. 40.20. 3. God therefore is said to sit between the Cherubims, because from thence he gave answer, and delivered his oracles: Vatab. Borrh. as he did to Moses, Numb. 7.89. 4. God was otherwise there present than he is in the whole world; here was the presence of his grace, sicut fidelibus sacramentaliter adest, as he is present to the faithful in the Sacraments: Pellic. 5. As God is said to dwell between the Cherubims: so Christ is not elsewhere to be sought then in his Church, with the which he hath promised to be present to the end of the world. Borr.   

6. Quest. v. 3. Why they put the Ark of God upon a new cart.  
1. Pelican thinketh that they did this by the appointment of the King himself, or of the high Priest. But it appeareth by the punishment inflicted afterward upon Vzzah, that it was his negligence chiefly and oversight so to carry the ark. 2. They did thus, as they thought for the more honour and reverence to the Ark, but it proved otherwise: Borr. whereby we see that many things may be done of a good intention, and yet not acceptable unto God. 3. It seemeth also, that herein they followed the example of the Philistims, who put the Ark into a new cart: but they should rather have looked unto the law, and commandment of God, who appointed the Levites to carry it upon their shoulders: Mart. 4. Like unto these are the Romanists, in these two respects. 1. Because as these imitated the Philistims, so they do borrow many of their rites and usages from the jews, or Gentiles. 2. And as these ease their own shoulders, and cause the oxen to draw the Ark, so the Popish prelacy do wind their neck out of the collar, and lay the duties belonging unto them upon others: as preaching upon their chaplains, their government upon their chancellors and officials, giving themselves in the mean time to their pleasure and idleness: Mart. 5. Rupertus by the Ark carried in the cart or chariot, understandeth the preaching of the Gospel, borne as it were by the four Evangelists: but this application is not so fit, seeing this carting of the Ark was taken in evil part, and much displeased God.   

7. Quest. v. 4. Whence the Ark was brought, and by whom.  
1. It was brought from the house of Abinadab, where it was left, 1. Sam. 7.1. whose house was in the hill, jun. Vatab. rather then in Gibeah: for that was in Benjamin. 2. These two sons of Abinadab, R. Gerson thinketh not to have been Levites: but josephus opinion is more probable, who thinketh that Abinadab was a Levite, in whose house the Ark had stayed a long time: 
lib. de antiq. c. 2  for it is not like, that otherwise his son Eliezer should have been sanctified before to keep the Ark, 1. Sam. 7.1. and now his two other sons Ahio and Vzzah suffered to guide it: to whom, as josephus writeth, that care was committed by the Priests. 3. The Septuag. for Ahio, read his brother: whereas it is evident out of the text, that those two Vzzah and Ahio were abinadab's sons. v. 3. 4. Ahio went before, and Vzzah went behind, though it be not expressed, as it appeareth afterward by Uzzah's staying of the Ark with his hand. jun.   

8. Quest. v. 4. Of the meaning of these words: And they brought it out of the house of Abinadab, which is in the hill, with the Ark.  
1. Vatablus readeth, and they brought it, etc. with the Ark, that is the coffer, wherein the Philistims had put their presents and gifts, which they sent with the Ark, 1. Sam. 6.8. they brought it together with the Ark. 2. Some read thus: they brought the Ark out of the house of Abinadab: B.G. but here some thing is omitted, not translated; as it, and with. 3. Some refer it to Abinadab, who was in Gibeah keeping the Ark: so the Latin interpreter expoundeth, with the Ark, that is, keeping it. 4. Osiander thus interpreteth: they brought it, that is, the new cart, with the Ark. 5. The meaning is rather, that they were with the Ark, that is, did accompany it, jun. as the next words show, Ahio went before the Ark.   

9 Quest. v. 5. Of David's playing upon instruments of Music before the Lord.  
1. The instruments of Music are described by their matter; they were made of fir tree, some take it for cedar, some for box: the word is berash, which usually is taken for the fir: V.A.P.I. which is an fit wood to make instruments of, as is used to this day; the diverse kinds also of these instruments made of fir are named, as haps, Psaltaries, Timbrels. 2. The people of the East country as they are more ardent in their affections, so they are more affected with music, than they which inhabit toward the Northern parts of the world: and therefore to this day, the Christians in Syria and in other East countries, do celebrate the festival of Christ's resurrection with haps and other instruments, with singing also and dancing. And by the Epistle of Pliny to Trajan the Emperor, it seemeth that even from the Apostles times, in sacro usu habuisse Musicam, that they had a sacred use of Music, even from the Apostles time. Mar. 3. Beside the custom of the country, the pedagogy and condition of those times, which was full of types and shadows, did commend this public use of Music in religion: whereby were represented, those cantiones spirituales, spiritual songs, and hymns, which the Apostle speaketh of: singing and making melody unto the Lord in your hearts, Ephes. 5.13. Borrh. 4. The use of these instruments was, that thereby mentes arrigerentur, the minds of the hearers might be stirred up to the praise of God: for otherwise God is not delighted with sounds. Pelican. 5. And thus far Music also hath now a commendable use in the Church of God: si utamur ad ipsius laudem, etc. if we use it to God's praise, and glory, and the mind and heart sing together with the voice. Osiander.   

10. Quest. v. ●. Of the occasion, which moved Vzzah to stay the Ark● with his hand.  
1. Because this was a memorable accident, that here fell out, the place is noted, which had a double name: it is here called the threshing floor of Nachon, which signifieth prepared, as Vatablus translateth, arcam paratam, a threshing floor prepared: because by this example and admonition the Levites were as prepared: but 1. Chron. 13. it is named the threshing floor of Chidon: which some think was so called, because joshua there lift up his shield or spear, which is so called chudon, josh. 8.18. ex Martyr. But it seemeth that the owner of this threshing floor rather had these two names, Nachon, and Chidon, as Araunah whose threshing floor David bought, 2. Sam. 24. was also called Ornan, 1. Chron. 21.20.  
2. The oxen, which drew the ●art, some read exorbitabant, went out of the way: joseph. Lat. Osiander. some read, that the oxen fainted as under the burden of the Ark, because of the reverence, and holiness of it: Vatab: out of a certain Hebrew writer: some that the o●en stumbled or kicked. P●lli●. But the word is better translated, they did shake it: B.G. jun. like to cast and tumble it down: so the word samat is used, 2. King. 9.33. where jehu biddeth them tumble, or cast down jezabel.  
3. Thus it pleased God by these tumbe beasts to admonish them of their error: as the Lord reproved Balaam by opening the mouth of his ass. Mar.   

11. Quest. v. 7. Why the Lord smote Vzzah, and how.  
1. Some of the Rabbins think that Vzzah was smitten, because when he saw the Ark 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 Camest●r guesseth it wa●, for that he had companied with his wife the night before: which conceit riseth of their profane and base opinion of marriage, which the Apostle calleth honourable: the cause is evident out of the text, because they had put the Ark into a ca●t, where●s it was to be carried upon the Levites shoulders: Mar. and because being no Priest, he touched the Ark, which it was not lawful for the Levites to do: Osiand. both these causes are rendered of this judgement, the first 1. Chron. 15.3.14. the other 1. Chron. 13.10.  
2. How Vzzah was smitten, it is not expressed: some think he was stricken with a thunderbolt: Hierome is of opinion, that his shoulder and arm wa● suddenly withered and dried up, because he should have borne the Ark upon his shoulder: 
De mirabilib. Script. lib. 2. c. 12.  Augustine thinketh he was presently suffocated, & so died, as they which are taken with an apoplexy: but it seemeth it was a violent death, and that by some rent, rapture, or division of his body: as the place was thereupon called Per●z V●zah, the rent, breach, or division of Vzzah.  
3. Vzzah is smitten here, whereas the Philistims were not punished at all for carting the Ark: 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 careless negligence and forgetfulness, as Vzzah here, and therefore this punishment is laid upon him: Pelican.  
4. And Vzzah is smitten rather than Ahio, not as Hierome thinketh, if he be the author of the traditions upon the Chronicles: b●cause Abinadab had Vzzah carry the Ark upon his shoulders, and he refused: Mar. But though Ahio with the rest of the Priests and Levites were all guilty of the first fault in putting the Ark into a cart: yet this fault was peculiar to Vzzah, in that he presumed to touch the Ark, which it was not lawful for the Levites to do, Num. 4.11. and therefore he was smitten▪ and not Ahio. jun.   

12. Quest. v. 7. Of th● right use, which is to be made of this judgement upon Vzzah.  
1. The Pope grossly abused this place, against the Emperor, who having made some constitutions in Germany concerning religion, and namely that of the interim, was threatened by the Pope with the vengeance that did light upon Vzzah, for meddling with things that appertained not unto him. But therein the Emperor did no more than other godly Kings before him, Solomon, Esechias, josias, and those Christian Emperors Constantine, Theodosius, Honorius, Arcadius. Mart.  
2. But this example hath this application rather. 1. It condemneth all will-worship and human devices brought into the service and worship of God: as Nadab and Abihu were slain for offering with strange fire. 2. It teacheth v●, ne in alienam functionèm nos ingreamus, that we intrude not ourselves into an others function: as Vzzia the King was smitten with leprosy, because he took upon him to offer incense. Osiander. 3. The Ark also signifieth the Scripture, quae non est illotis manibus tractanda, which must not be handled with unclean hands. Pelican. 4. It showeth also that a good intention, declining from the prescript of God's word, is not acceptable to the Lord: Osiander. For Vzzah here of a good meaning stayed the Ark with his hand, but because it was against the Law, it displeased the Lord.   

13. Quest. Why David was displeased.  
1. Whereas the words in the original are, David was angry: or anger was to David: some take it, that David was angry not with the Lord, for God could not be accused of injustice here, and it was far from David to lay any such imputation upon God: but he was angry with the negligence of the Priests, and his own oversight, in such an apparent transgression of the Law: Mart. 2. But the text giving this reason, because the Lord hath smitten Vzzah; showeth that this indeed was the cause of David's grief: therefore the meaning is, that displicuit Davidi, it displeased David: I.G.B. or David was moved and troubled, as Samuel was moved, when the Lord had cast off Saul, and cried unto the Lord all night, 1. Sam. 15.11. where the same phrase is used. 3. As David was moved and troubled, so it is said, David feared the Lord that day: which both showeth, that David setting before him the like punishment upon the Philistims first, then upon the Bethshemites for their irreverent behaviour toward the Ark, feared the like punishment himself, and therefore durst go no further with the Ark: Mart. And beside it made David more careful afterward, nihil tentare praeter doctrinam legis, to attempt nothing beside the doctrine of the Law. Pelican.   

14. Quest. Whether David did well in going no further with the Ark.  
1. Some think that David was herein overseen; 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 Ark to jerusalem, he should not have given over notwithstanding this cross success: and if he were not, he should never have begun, and taken it in hand: Mart. 2. To the same purpose Osiander, that David exceeded a due measure in this his fear, in that he sendeth away the Ark from him: as many now a days, because they think themselves unworthy to receive the Sacrament, do along time forbear, and will not receive it at all. 3. But David herein rather obeyed, as it seemed to him the Lords will, which he might think, was not at this time that the Ark should be brought to his house, as was declared by this fact: jun. so aguoscit se indignum, etc. he acknowledgeth himself unworthy, with whom the Ark, which was the seat of God, should remain and dwell. Pellic.   

15. Quest. v. 10. Of the leaving of the Ark in the house of Obed Edom the Gittite.  
1. The most do think, that this Obed Edom is called a Gethite or Gittite, because he had sometime sojourned with David, or upon some other occasion in Gath a city 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 given in common by the tribe of Manasses, and of Dan to the Kohathites the levites, josh. 21.24. jun. 2. And with him the Ark is left, not that David forced him to take the Ark, and so would turn the danger upon an other, which he feared. But it seemeth rather, that Obededom dwelling in the way, and being a good man, and also a Levite, that he was willing to give entertainment unto the Ark: Osiand. Martyr. Rupertus thinketh that David as yet knew not the cause, why the Lord smote Vzzah; but that is not like, for it appeareth by David's fear, saying, how shall the Ark of the Lord come unto me, that he knew well, that Vzzah was smitten for some fault committed about the Ark.   

16. Quest. v. 12. What moved David to bring the Ark from the house of Obededom.  
1. God had blessed the house of Obededom and all that he had, because of the presence of the Ark, which he used with great reverence: no such thing is expressed of Abinadab, in whose house the Ark was many years, either because it is omitted in Scripture, as many things of fact are: or it may be the Ark was not with like reverence there entertained. Mart.  
2. This was a great alteration and change, that whereas the Lord punished before, he now blesseth: but this change was not in God, who is immutable and alway the same, but in them that carried themselves diversely towards the Lord's ark: Vzzah was punished for his want of reverence, Obededom is rewarded for his obedience.  
3. Thus the Lord honoureth those that honour him, and his servants for his sake: Laban was blessed after Jacob's coming unto him; and Potiphar because of joseph.  
4. David therefore hearing the report of Obededoms prosperity, now seeing all fear of danger past, taketh unto him a good heart, & resolveth to remove the ark: Osiand. Likewise though God be not to be served, or his presence to be desired for any earthly blessings; yet the Lord propoundeth such temporal rewards to stir up our dullness: and David is the rather moved in this behalf to bring the Ark home unto him, that these outward things might be testimonia quaedam voluntatis Dei, etc. certain testimonies of the will of God toward him: Mar. But the chief reason which moved David to remove the Ark, was because now hearing of Obededom his welfare and prosperity by entertaining the Ark, nihil mali veritus, he feared no further evil or danger: joseph. l. 7. c. 4.   

17. Quest. v. 16. Why they sacrificed, when they had gone six paces.  
1. The Rabbins think, that they sacrifice now at six paces, because Vzzah was smitten, when they had gone six paces: but whether that were so or not, as soon as they set forward and perceived, that God was present with them, and none of them were smitten, they offered sacrifice in sign of thanksgiving. Pelican. 2. Some of the Hebrews think, that the Levites felt not the Ark heavy as they did bear it, and therefore being moved with this miracle they sacrificed: but it is dangerous devising miracles without Scripture. 3. It is most like that he which was set over the Levites, who carried the Ark by turns, appointed them their stations, how far the parties or bearers should go before they rested, which was six paces: therefore it is said, 1. Chron. 15.26. when the Lord eased and helped the Levites, that is, when they rested them, at the appointment of Chenamah, who was set over them, 1. Chron. 15.22. than they offered sacrifice. 4. And, they offered these sacrifices upon some Altar made upon the sudden, either of earth, or of rough stone according to the law, Exod. 20.24. jun. 5. The cause why none of them were now smitten was, for that the former fault and oversight was redressed, the Levites now did bear the Ark upon their shoulders according to the Law, 1. Cor. 15.14.   

18. Quest. v. 13. How many bullocks and fat beasts they offered.  
Here the text saith they offered a bullock and a fat beast, that is, but one: but 1. Chron. 15.26. it is said they offered seven bullocks, and seven rams. 1. Some to reconcile these places think, 
Reconcil.  that the Priests offered these seven bullocks and seven rams, beside the bullock and fat beast, which David offered: Genevens. annot. 1. Chron. 15.26. but the same offering is spoken of in both places, because the same occasion is touched, when the Levites rested, and had gone six paces. 2. junius readeth here in the plural, they offered bullocks and fat beasts: and so it may agree with the other number of seven bullocks, and seven rams: but seeing the words are here put in the singular number, they are not fitly translated in the plural, there being no such necessity. 3. I approve rather osiander's solution: who thinketh that there were certain stations, which are called paces, at the end of six of them the Levites set down the Ark, and others carried in their place: and at the end of every six of these stations, they offered a bullock, and a ram: and this they did seven times till they came to the City of David: So in all at these seven several times they offered seven bullocks, and seven other fat beasts, that is rams; for at every six spaces or stations end, they offered a bullock, and an other beast.   

19 Quest. v. 14. Of David's dancing.  
1. It was the custom and use of the servants of God, when they would show their exceeding joy, to express the same with their outward gesture, and that with dancing: as Elias, when the rain came, that had been restrained three year and six months, 
1. King. 18 46.  did gird up his loins, the Spirit of God being upon him, and ran before Ahabs' chariot. 2. But whereas there are diverse kinds of dancing; as there is a grave motion of the body, which sometime is used by the Ancient: and there is a wanton and light kind of dancing: this gesture, which David used in leaping and stirring his body, was of the first sort. 3. Beside, his example was extraordinary: for otherwise it might have seemed not befitting the person of a King to dance in public view, and sight: as Nero and Caligula among the Romans, were blamed of all for dancing publicly in the theatre, being Emperors: when Kings and public persons are moved by the like spirit, they may do as David did: otherwise they must usitata ratione Deum colere: worship God after the usual, and ordinary manner. Mar.   

20. Quest. v. 14. Of the linen Ephod, that David was girded with.  
1. Osiander thinketh, that David was so addicted to the service of God, that he put on a priestly garment: he taketh it to be such a linen Ephod, as the inferior priests used to wear: as 1. Sam. 21.18. But David having been so lately taught by Uzzah's presumption, who being but a Levite meddled with the priests office, in touching the Ark, would not adventure to were those garments which were peculiar unto priests. 2. Neither yet was it a mere civil garment, such as they which are priests or Levites did sometime wear, honoris causa, for honour sake: Borrh. for David as it were abasing and humbling himself in the sight of God, as he saith, v. 22. I will yet be more vile than thus, did lay aside in all likelihood his garments of honour and state. 3. I think it therefore more probable, that it was neither a priestly garment, nor yet altogether civil or profane: but such as vulgus Deo devoturum, they which were devoted unto God, though they were neither Levites, nor priests, did use in the service of God, & religious actions: See more of the Ephod, 1. Sam. c. 2. qu. 5. and c. 22. qu. 13. So David here did not show himself as a Priest, as they say Charles the 5. in his solemn inauguration at Bononia did put on a linen vesture to please the Papal society, as though he were consecrated one of their priests: but he put it on not only to be the lighter, and to dance the more nimbly, Mart. but to show his devotion. 4. Yet did he not strip himself of his princely robes, as thinketh Mart. as Saul was naked before the Prophets, that is, having laid aside his princely robes: for under the linen Ephod, he had a silk cloak or rob; for so it is said, that he had a silk rob, and then upon that a linen Ephod, 1. Chron. 15.17. Some do there read in the first place a linen garment, as Vatab. Genevens. but the word is butz, which signifieth silk, and the other bar, linen: he had therefore a long silk rob, and upon that a linen Ephod, which was girt unto him, and kept the other garment close from flying abroad. Osiand. annot. 1. Chron. 15.   

21. Quest. v. 17. Of the Tabernacle where David placed the Ark.  
1. This was not the Tabernacle, which Moses had made, where the Altar of burnt-offering was; for that was now at Gibeon, 1. Chron. 22.29. but it was a Tabernacle, which David had prepared of purpose for the Ark, before he brought it thither, 1. Chron. 15.1. Mar. Borrh. 2. Peter Martyr doubteth whether the great Tabernacle at this time in Gibeon, were the same which Moses had set up 200. year before (yea 400. year) in the desert: but it is evident 1. Chron. 21.29. that it was the same Tabernacle, which Moses had made in the wilderness: which might notwithstanding be repaired, and renewed, as there was need. 3. David maketh a Tabernacle for the Ark, rather than any permanent building, because he had now set it down in his mind to build the Lord an house, which was afterward performed by Solomon. Mar.   

22. Quest. v. 18. Of David's blessing the people.  
1. Though it be not like, that David here, and Solomon who blessed the people also at the consecration of the Temple, used that form of blessing, which is prescribed, Numb. 6.24. The Lord bless thee, and keep thee, which only was appointed for the Priests to use: yet David after some other holy manner blessed the people, and wished well unto them. 2. And he doth not only wish well unto them in words, but performeth the same also unto them in deeds; making a feast unto all the people, he gave unto every one, a cake of bread, and a piece of flesh, and a bottle of wine: josephus omitteth the wine, and speaketh of a wafer cake, beside the bread, that should be given unto every one: but the text is of more credit with us. 3. David did not show such bounty when he was confirmed in the kingdom by the people, c. 5. to show that he more rejoiced in the true worship of God, then in the honour of his kingdom: Mart. 4. David here executeth part of the priestly, part of the princely office: he blesseth as a Priest, and giveth bountifully to the people as a King. So Melchisedech both blessed Abraham, and brought forth bread and wine unto him: herein than David was a type and figure of the Messiah, both king and priest, after the order of Melchisedech. Borrh.   

23. Quest. v. 20. Of Michols deriding of David.  
1. Michol who should have met the King her husband, as the part of kind and dutiful wives is, with amiable salutations, doth at the very first show her scornful heart toward him. Osiand. josephus thinketh that she commended all other things, but only findeth fault with him for his dancing: but the text maketh mention only of her words of reproach, not of any commendation at all: It seemeth rather, that she which scorned him before in her heart looking out at a window, v. 16. could not contain herself, but must needs go forth to meet him to tell him her mind. Mart. And whereas David came to bless his house, she through her foolishness turneth his blessing into a curse. Borrh.  
2. She is called the daughter of Saul, because indeed herein, refert ingenium patris, she did show the quality of her father. jun. he was an hypocrite, and vain glorious, and sought only the praise of men: whereas David referreth all unto God's glory: Pelican. yet in the mean time she forgetteth, how her father Saul had in like sort behaved himself among the prophets, prophesying naked, that is, without his princely robes before them, 1. Sam. 19.24. Mar.  
3. There are three parts of Michols scornful reprehension, 1. because he had forgotten himself that day, not retaining his princely dignity: and therefore she taunteth him with an ironical speech: how glorious was the King of Israel this day? 2. Because he had uncovered himself in the eyes of the handmaids: not that either of purpose David showed his bare and naked body in dancing, being very beautiful, as some think: or that his bare flesh was seen, vestibus ex tripudio diffluentibus, his garments in dancing flying abroad, Osiander, so also josephus: but for that he had showed light behaviour, not beseeming the gravity of a King, in so much, that the very maids scorned him, and made jests of him. 3. Because he had so carried himself, that there was small difference between him, and a fool, that leapeth and danceth up and down, or like unto some vile person, that will be hired for a little to leap and skip to move sport. Mar.  
4. After this manner deal the carnal men of this world, which hold the zeal of God's servants to be but foolishness: Borrh. and the pompous prelate's and Abbot's of the Romanists, which ride upon their mules, being accompanied and attended upon as Princes, do upon the like ground, despise the poverty and simplicity of the ministers of the Gospel: Mart.   

24. Quest. v. 23. Of David's defence and answer unto Michol.  
1. Michol at once committed a triple fault, she derided David, being both king, and a Prophet, and her husband: and her reproachful speech redounded to the dishonour of God, and therefore David justified that which he had done: Mar. 2. David's defence consisteth of these three parts: for as Michol had objected three things, uncomeliness in not behaving himself as a King, that he had exposed himself to the scorn of the maids, and made himself equal unto vile and base fellows: David answereth unto every part, 1. He did this before the Lord, before whom Kings are as other men: and therefore it was no dishonour unto him, so to abase himself in the presence of the King of kings. 2. Remembering the mercy which he had received of the Lord, in preferring him before Saul and his house, he could not show himself too vile and low in his own eyes, to testify his thankfulness unto God. Osiander. 3. And he would still more humble himself, and by this means he should be honoured not only of the maids, from among whom he afterward took wives and concubines: Osiand. but of all the Israelites, whom she called his servants, even with them, ghimmam, which being in the masculine, must be referred to the men, not to the women: jun. yea not only of Israel, but of all other nations shall I be had in honour: Pelican. according to that saying, 1. Sam. 2.30. them that honour me, will I honour. jun. 3. Thus our Blessed Saviour being derided and scorned upon the cross, was more exalted in his glorious resurrection. And when Theodosius the Emperor laying aside his Imperial majesty, submitted himself to public penance, though he might for the present be derided, yet to this day is more honoured. In like manner the servants of God, that are despised in this world, shall receive honour and praise of God, in that day, in despite of all those, which before scorned, and derided them.   

25. Quest. v. 23. Of Michols punishment for deriding David, she had no child unto the day of her death.  
1. Some Hebrews think, that she had a child at the time of her death, and died thereof, as Rachel did, and as the wife of Phinehes the son of Heli: But this phrase until the day of her death, is as much in effect as never, and it putteth in a perpetual bar: as 1. Sam. 15.35. it is said, Samuel came no more to see Saul, till the day of his death, that is, never.  
2. Some thus understand this place, that from this time, wherein she showed such contempt, she had never after any children; but before she might have: for they suppose that this Michol is the same, which is called Eglah, c. 3.5. whose son by David was Ithream: Borrh. but that Eglah and Michol were not the same, as is showed before, cap. 3. qu. 4.  
3. josephus saith, that Michol had five sons before by an other man, but none by David: but those five sons said to be Michols, were not hers but her sister Merabs: who, and not Michol, was married to Adriel; for Michol was given unto Phaltiel: therefore where it is said, the five sons of Michol, etc. which she bore to Adriel: there must be supplied, the Sister of Michol, as shall be showed in that place.  
4. Therefore it is better understood according to the use of the phrase, that perpetuae sterilitatis opprobrio affecta est, she was opprobrious for her perpetual barrenness: jun. so they which deride the Church of God, shall be for ever barren and fruitless of any good work.    

CHAP. 7.  

1. Quest. v. 1. How David is said to have rest round about from all his enemies.  
David had many battles with the Moabites and Ammonites, and with other foreign nations, as is expressed c. 8. c. 10. and in other places. 1. Therefore some do expound thesewords of the peace and rest, which David now presently enjoyed: so Osiander saith, that at this time, magna tranquillitate respublica Israelitica fruebatur, the Commonwealth of Israel enjoyed great tranquillity. 2. Some do refer it to David's peaceable possession of the kingdom, wherein he was now established without any resistance. Pelican. 3. But D. Chimhi better understandeth this rest, from those wars which the enemies provoked David unto: the battles which David afterward fought, he rather made with his enemies, oblata divinitus occasione, as God gave occasion: they did not provoke him. Borrh. Mart.   

2. Quest. v. 2. Of David's purpose to build God an house.  
1. David knew well enough, that God dwelled not in houses made with hands, neither that any Temple could be made to comprehend his majesty: yet because the Ark was a visible symbol of God's presence, he thought, that the reverent entertainment thereof tended to God's honour. 2. And this desire of David, as all other good thoughts and purposes proceeded from the spirit of God: Pelican. only David's oversight was this, because he would run before the Lords commandement. Mart. 3. Yet this worthy lesson is learned from David, that men should not be more addicted to the setting forth of their own pomp, and garnishing of their own houses, and in the mean time neglect the place of God's service: as the Prophet hag reproveth the jews, because they themselves dwelled in sicled houses, 
Hag 3.4.  and suffered the house of God to lie waist. 4. David also in not resting upon his own counsel, though he were a wise and holy man, but took counsel with Nathan the Prophet, therein is an example unto Princes and Magistrates, to consult and advise with wise and religious men. Mar.   

3. Quest. v. 3. How Nathan was deceived in approving David's purpose.  
1. D. Chimhi thinketh, that David dealt with Nathan, as the Lords Prophet, and would have him ask counsel of God for him: but it seemeth rather, as Lyranus thinketh, that he consulted privately with him, as his friend, and an holy man: for otherwise he would not have given him this present answer, if he had purposed to ask counsel of God for him. 2. Therefore David only in familiar manner consulting with him, Nathan maketh him an answer, not as a Prophet, but as one giving private advise: for the Prophets had not always the spirit of prophesy upon them, but spoke sometime as private men: as Samuel, when Eliab David's eldest brother came before him, thought at the first, that he was the Lords anointed: So Elisha said, when the Shunamite lay at his feet, being grieved for the death of her son, 
2. King 4.24.  The Lord hath hid it from me, and hath not told me, etc. 3. Nathan was herein deceived, because he saw that God was with David, that therefore he could not be deceived: he reasoneth, as they say in Schools, à dicto secundum quid, ad simpliciter, because God was with him at this time, and prospered him in some things, therefore he was with him in all. Mart. 4. This teacheth us, that we should not ascribe too much to the worthiness, or dignity of any, as though they could not err; as here Nathan seemeth to be persuaded of David.   

4. Quest. v. 5. How God notwithstanding David's vow, will not have him build him an house.  
1. David, as here he consulteth with Nathan about building of God an house, so he earnestly vowed the same: as Psal. 132.2. it is said, He swore unto the Lord, and vowed to the mighty God of jacob: I will not enter into the Tabernacle of mine house, etc. nor suffer mine eyes to sleep, etc. until I find out a place for the Lord: this vow some think, that David made after the great plague, when he offered sacrifice unto God in the threshing floor of Arauna: but it is not like that David would make such a vow, the Lord having signified what his will was therein before by the Prophet Nathan: it seemeth therefore, that at this time he bond himself by that vow. Mart. 2. And whereas David voweth, that he will not sleep nor climb up into his bed, till he had found out a place for the Lords house; the meaning is not, that David would always think of it, and have it in mind; for otherwise his natural infirmity and frailness could not so long endure without sleep and rest: Mart. But he voweth that he will not take possession of his new habitation, and dwelling place, which he had made, until he had found out an house for the Lord: jun. 3. But notwithstanding this vow, the Lord forbiddeth David to go forward in this purpose: he therefore revoketh and reverseth his vow: 
Controv. Whether rash vows may be broken.  for if the father may call back the vow of his daughter, and the husband of the wife, Numb. 30. much more may the Lord dispense with the vows of his servants, which are rashly, or unadvisedly made: therefore we hold, that all rash vows, as of single life, voluntary poverty, and such like, which are made without warrant of God's word, by the authority of the same word may be reversed: as God here doth rebuke the hasty vow of David.   

5. Quest. Wherefore the Lord would not have David build him an house, v. 6.  
1. The first reason which the Lord useth, is in respect of himself, that he had dwelled in no house since he brought Israel out of Egypt, and yet he was present with Israel, and contented himself to dwell in tents; he was all this while notwithstanding their Almighty God: therefore in respect of himself, there was no cause why David should be so careful to make God an house.  
2. Again, in respect of David himself there was just cause, seeing there were many Princes and Governors before him, unto whom the Lord gave no such commandment, neither was he angry with them for not building the Lord an house: David therefore should not think, that it concerned him more, than any of the rest, which went before him.  
3. An other reason is yielded by Solomon, 1. King. 5.3. why it pleased not God, that David should build him an house, because he had war with the nations round about, and therefore he had no leisure nor opportunity to enterprise such a great work.  
4. And beside, David himself showeth that the Lord forbade him to build him an house, because he was a man of war, and had shed blood, 1. Chron. 28.3. not as though it had been unlawful for David to fight the Lords battles, or that he had been defiled therewith: but because the building of the Temple, was a type of the spiritual building of the Church by Christ, the Prince of peace, it was requisite, that the Temple should be built by peaceable Solomon, that the figure and shadow might be correspondent to the body.  
5. But this was no cause, as the Romanists imagine, because David by shedding of blood, and waging of battle, became irregular: for then many of their Popes, which have been warriors and warlike men, should have been irregular; yea, and many of the founders of their Abbeys, which had been murderers, should have much more incurred the same censure; for David's wars were just, but they killed unjustly. Mar.  
6. But in that God would not suffer David to build him an house, we see that ceremonies are of no virtue or force, but as they have their strength from the word of God: and therefore jeremy reproveth the hypocrites of his time, for having such confidence in the material Temple: who thought whatsoever sins they were guilty of, that they were delivered in coming to the Temple, jerem. 7.10. Mart.   

6. Quest. Whether David's desire to build God an house, were simply in itself acceptable.  
1. That David did well therein, and that the Lord was well pleased with his intent and purpose, Solomon showeth, 1. King. 8.18. so that generally in itself it was a good purpose and desire: but yet failed herein, because he had no particular direction from God's word to do it: for God may approve some acts, which notwithstanding he will not have done at all times and seasons.  
2. True it is, that the Lord purposed to have an house built, as is evident, Deut. 12.11. but the circumstance of time, and place, being not expressed, they were to wait for further direction and warrant from God: for it is not in these ceremonial precepts, as in moral; for where any moral precept is generally propounded, it must be executed without expecting any other commandment; as the Apostle saith, Philip. 4.8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, etc. think of these things: but ceremonies and sacraments, must have a particular institution from God: of which kind the building of the temple was.  
3. And though David here be inhibited to build God's house, yet the jews in Haggies' time were worthily reproved for their negligence therein: not that God is contrary to himself, in forbidding and commanding the same thing: but the reason of the difference is, because David had no word of God to warrant this enterprise: but the jews were commanded by the Prophets, and so had the word of God, which they stubbornly disobeyed.   

7. Quest. v. 7. Whether these words are well translated, spoke I one word with any of the tribes?  
1. Most of the Interpreters so translate the word shibtez, tribes, as S.L.C.U. with the rest. 2. But it is better translated by a Synecdoche, judges, or governors: the word properly signifieth, sceptres: where the sceptre being an adjunct of the government▪ is taken for the governors themselves: jun. 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, spoke I one word to any of the judges of Israel▪ etc. 2. And beside, the words following here confirm the same sense, whom I commanded to feed my people: but they were the judges, not the tribes, whom the Lord commanded so to do. 3. v. 11. the Lord also saith, since the time that I commanded judges over my people. 4. And there is great affinity and similitude in the words, between shibtee, and shophtee.   

8. Quest. v. 8. Why the Lord maketh mention, that he took David from the sheepcoate.  
The Lord to a diverse end remembreth this here, then afterward, when he had committed that sin in the matter of Vriah: where the Lord rehearsing the benefits which he had done for him, as how he had anointed him King over Israel, and delivered him out of the hand of Saul, c. 12.7. upbraideth David for his unthankfulness. But here, 1. the Lord by putting David in mind of these benefits, he thereby doth encourage him, not to think that this inhibition to go forward in his purpose to build God an house, proceeded from any disfavour, seeing he had heaped so many blessings upon him: but that the Lord had another meaning in it. Mart. Osiand. 2. And beside, hereby the Lord doth still keep him in hope, that he will have an house built, though not by him, nor at that time. Borrh. 3. And the Lord here also to this end maketh a rehearsal, and commemoration of these benefits, therein commending and setting forth David's thankfulness, that in a thankful remembrance thereof, would have erected an house unto the Lord: placet Davidis institutum & gratitudo; David's purpose and thankfulness, is pleasing unto God. 4. And the Lord by rehearsing how David was called to the place of government, saith thus much in effect unto him: reliquam partem officij exequere, execute the other part of thy office, jun. thou hast other matters of the kingdom wherein thou mayest occupy thyself, be secure for this.  
5. Four benefits the Lord rehearseth, which he had done for David: 1. his exaltation from so low and mean an estate: 2. God's continual assistance, as when he encountered Goliath, went against the Philistims, and took 200. of their foreskins. 3. God destroyed all his enemies, as Saul, Doeg, and the rest. 4. And made his name famous, and renowned all abroad. And therefore as God had hitherto blessed him, so he would not leave him: he should not then think, that the Lord had refused him in this work, as though his favour were changed toward him. Mart.   

9 Quest. v. 10. How the Lord is said to plant his people now, which was done long before.  
1. Some think that this promise for David's sake was peculiarly made to jerusalem, but the text is evident, that the Lord intendeth this blessing here promised to all the people of Israel. 2. And whereas the Lord had planted them before in the land of Canaan, D. Chimhi understandeth this promise of the increase of those former blessings, that the land should be blessed with greater fruitfulness, and the kingdom with a more sure estate, than before. 3. This planting of the people here spoken of, hath relation also unto the Temple, which the Lord would cause to be built in a sure place. Osiand. 4. And whereas the people after this were afflicted of the Aramites, the Assyrians, Egyptians, Chaldeans, by whom they were carried into captivity: this promise must both be understood by way of comparison, that yet they endured not such afflictions and captivity, as in Egypt, and in the time of the judges. And these promises have a condition included, that if they continued in obedience, and kept the law of God, they should enjoy these promises; otherwise the Lord doth not so bind himself, as to stop the course of justice. Mart. 5. And whereas it will be objected, that in the days of Ehud one of the judges, the land had rest 80. years, which may be compared for length with the peaceable years under David and Solomon: 
judg. 3.30.  it may be answered, that yet those days are not to be compared with David's times: for under the judges, the Canaanites still dwelled among the Israelites, so that their peace was not perfect: whereas they were expelled and finally vanquished by David and Solomon. 6. But these blessings in part fulfilled in David and salomon's reign, yet have their full accomplishment spiritually in the Messiah. Borr.   

10. Quest. v. 11. How the Lord is said to make David an house.  
1. The Hebrew phrase, to make an house, is to give one issue and posterity: and so the meaning is, that the Lord would give unto David a succeeding posterity, and an enduring family, which should possess the kingdom after him. Vatab. 2. This privilege was not granted to any of the judges, nor unto Saul: the Kings of Israel after the kingdom was divided, had some of them a succession in their posterity, but it continued not long. Among the Roman Emperors from julius Cesar to Antoninus, none of them left a son to succeed in the Empire. Vespasian had two sons, Titus, and Domitian, which were Emperors after him, but they could not leave it to their sons. 3. The Turks have had a succession in one family above 250. years, but it is by parricide and cruelty, the father killeth the sons, one brother an other: but David's kingdom continued 400. years, in a lawful government. Mart.   

11. Quest. v. 12. What seed the Lord speaketh of, when he saith, I will set up thy seed after thee, etc.  
1. Some think, that this promise of the perpetuity of David's kingdom, is wholly to be applied v40● the Messiah, and not at all unto Solomon. As Augustine would persuade by these reasons: because the Lord promiseth that his kingdom should be for ever, 
Lib. 18. de civit. Dei. c. 10.  so was not salomon's: and that he should have domum fidelem, a faithful house, which Solomon had not: for he brought strange women, and idolatry with them unto his house. 
Lib. 3. in Luk.  Ambrose addeth further, that Solomon was anointed King, his father yet living, whereas the Lord speaketh of David's seed, which he would set up after him. Contra. 1. The eternity of this kingdom was indeed fulfilled in Christ: but yet the other may be, and are understood of Solomon. 2. By a faithful house, is meant a sure & stable house: for the word neman, signifieth both. 3. Though Solomon were anointed King, while his father lived, yet he was only appointed then to succeed his father in the kingdom, the government was still in David while he lived.  
2. The jews do also understand this prophesy of the Messiah, that he should build a material Temple, which should continue for ever: but of Christ they say it can not be meant, for he built no Temple. Contra. As though there is no other Temple, but that which is made of lime and stones? Christ hath built unto the Lord a spiritual house, the Catholic Church: and so is house taken in Scripture, for a spiritual building: as when the Scripture maketh mention of the house of Abraham, Isaak, and jacob, they are not so blind and absurd, as to understand it of an external house.  
3. Some again mislike, that this should at all be applied to the Messiah, objecting, that when we can not otherwise interpret a place, we run into allegories. But as allegories devised of man, are uncertain, and prove not: so yet such allegories as are warranted by the Scripture, do make evident demonstration: as that of jonas, being three days in the belly of the Whale: and that allegory of the free woman, and bondwoman, Gal. 4. So likewise this place the Scripture itself interpreteth of Christ, as Hebr. 1.5. I will be his father, and he shall be my son: these words by the Apostle ar● properly applied unto Christ.  
4. Wherefore the safer way, is both to retain an historical sense, in ascribing unto Solomon these things, which agree unto him: and unto Christ, that which cannot be given unto any mortal man: as that his kingdom shall be for ever, that God will be his father, that his dominion shall be to the ends of the world, that kings shall worship him, Psal. 72.  
5. But some things here spoken of, can by no means be referred unto Christ: as these words, v. 14. If he sin, I will chasten him with the rod of men: which some notwithstanding would thus apply unto Christ: he is said to sin, because our iniquities were laid upon him, tanquam ipse iniquè ègisset, as though he had done evil himself: Osiand. or because whatsoever is in the members, videri possunt aliquo modo pertinere ad caput, may seem to belong to the head: Mart. And Solomon they say was not thus chastised, because he had a flourishing kingdom.  
Contra. 1. Though Christ bore our sins, and took upon him our transgressions, and paid the punishment thereof, even as his righteousness is imputed to us: yet the action of sin which is personal, can no ways be imputed unto Christ; as to say he in any sense sinned, Borrh. 2. The beginning and former part in deed of salomon's kingdom, was glorious and prosperous: but the Lord raised him up enemies in the end of his days, so that he was chastised then with the rods of men: as Hadad the Edomite, and R●zan, and jeroboam, 1. King. 12. 3. And that these words are literally and historically understood of the children of God, and not of the blessed Messiah, is evident, Psal. 89.31. If they break my statutes, and keep not my commandments, etc. then will I visit their transgression with the rod, etc. yet my loving kindness, will I not take from him.   

12. Quest. v. 33. How Christ's kingdom is said to be for ever.  
But the Apostle saith, that Christ shall deliver up the kingdom unto his father, when he hath put down all rule: how then is Christ's kingdom said to be for ever? 1. This must be understood, of the economical kingdom of Christ, which is committed unto him, as the Messiah; as in subduing the enemies of his Church, in making intercession for his servants, and in perfitting his members: this kingdom he shall in this behalf resign unto God: for when his mystical body is perfected, and there are no enemies lest to be subdued and conquered, there shall be no longer any use of that kingdom: jun. 2. Like as terrene king's ●re appointed to punish evil doers, and to keep the people in order: but when there shall be no more ●uill, nor disorder, as in the kingdom of God, there shall be no more use of any such kings: So the kingdom of Christ in respect of such administration shall cease, quoad effectum & fructum regnandi, non habet finem: but in regard of the effect and fault of his kingdom it shall have no end▪ Mart. 3. Christ then as he is God, shall reign for ever with his father: and his human nature shall for ever possess that glory and majesty, which by virtue of that blessed union belongeth 〈◊〉 it: but that execution and administration of his Mediatorship, in perfitting his members, and confounding his enemies shall cease.   

13. Quest. v. 17. According to all these words spoke Nathan: why Nathan was s●nt to David, h● himself being a Prophet and of nathan's faithfulness.  
1. Though David himself were a great Prophet, and had received most clear revelations from God touching the Messiah, yet it pleased God to direct him in a matter of less moment concerning the building of the material Temple by another Prophet; which the Lord doth to this end, to show what conjunction the Lord would have between the members of his Church, and a mutual use and communication of their gifts: as S. Paul at large showeth by that similitude of the members of the body, how one ministereth to the necessity of an other, 1. Cor. 12.  
2. And Nathan herein showeth his faithfulness, and humility, that though he had otherwise advised David before, yet now having received other direction from God, he reverseth his former sentence: the like did Esaias the Prophet, who having first told Hezekiah, that he must die, yet being so commanded of God, brought him presently a contrary message, that the Lord had prolonged his days 15. years. But jonas was much grieved, and had rather die, then that his threats against Niniveh should not have taken place.  
3. David's prudency also is here commended, who, as many carnal men would have been ready to object, doth not charge the Prophet with mutability and inconstancy, in saying, and unsaying: But knowing that this alteration came of God, he doth as willingly hear him now, as he did before: Mart.   

14. Quest. v. 18. How David is said to have sit before the Lord.  
1. Some do so understand it, as though David did sit down and rest himself before the Ark: which they would have a type of Christ's sitting at the right hand of God: Borr. The like use they had in time past, not to bow the knee between the Pasch and Pentecost, to signify that Christ was ascended into heaven: Mar. but this was somewhat curious. 2. Some think that this gesture betokened a quiet mind in David, and prepared for attention: for sometime the prostrating or standing of the body doth disturb the mind: Mart. 3. Vatablus thinketh that this was the privilege of Kings, that they might pray before the Lord sitting. 4. Pelican noteth, that the gesture of the body in prayer is indifferent: sometime David praised God dancing, sometime lying in his bed, sometime kneeling: there by showing, that it is the spirit which prayeth, God regardeth not the position and site of the body. 5. But the best sense here is, that David did sit, that is, remain before God, Geneuens. jun. Osiand. for he continued a long time in this his prayer in the Tabernacle before the Ark: for concerning the gesture of his body, josephus thinketh he fell down flat before the Ark.   

15. Quest. v. 19 Of the meaning of these words, This is the Law of man Lord God.  
1. Some understand it thus, this is the law of man, that is, this is the chief happiness of man in this life, and the chief scope that every one aimeth at to live in prosperous state himself, and to provide also for his posterity: for David had said immediately before, thou hast spoken of thy servants house for a great ●hile: Bor. But David did not rest in these temporal blessings, he looked further.  
2. Chimhi by law, understandeth condition, or disposition: as if he should have said; this is the condition of great men in this world, to have their honour and prosperity settled in their posterity: and so he expoundeth it by that place, 1. Chron. 17.17. Thou hast regarded me according to the state of an excellent man, or of high desire: so also Vatab. But as is showed before, David looked higher than unto these temporal and terrene blessings.  
3. R. Salom. readeth it with an interrogation, is this the law and condition of man, that thou shouldest so much respect them? so also read B.G. doth this appertain to man? and they make this the sense: this cometh of thy free mercy, not of any worthiness in man: Genevens.  
4. Pelican also readeth it with an interrogation, expounding it thus, non hoc humanum, sed divinum beneficium: this is no human, but a divine benefit, in that thou hast promised, that all nations shall be blessed in my seed.  
5. junius interpreteth, ratione humana, after the manner of men, that is, familiariter mecum agis, thou dealest familiarly with me; as one man with an other: to this purpose also Sa.  
6. Rupertus giveth this sense, this is the Law of Adam, that is, we are all the children of wrath by nature, not worthy to be thine house.  
7. But these words are much better referred unto Christ, This is the law of that (excellent) man: which word excellent is supplied, 1. Cor. 17.17. that is, thou grantest me these things, not for any merit or worthiness in me, but for the worthiness of that excellent man Christ: Mar. And Osiander doth make this place an evident testimony of Christ, both God and man, not putting it in the vocative case, O jehovah God, but joining all these words together by apposition, this is the law of that man jehovah God: in this is the condition of the Messiah, both man and God; but the word jehovi is taken in the vocative case, as Gen. 15.8. yet there is here a manifest reference to Christ: the word is haadam, of that man, the article is put too, to note some excellent and singular man: which title is added, 1. Cor. 17.17. And Daud here hath manifest reference to the Messiah, because he speaketh of the continuing of his house for ever, v. 19 the next words also following, v. 21. for thy words sake, junius understandeth of Christ, who is the eternal word of God.   

16. Quest. v. 21. God's own will the cause of his decree, According to thine own heart, etc.  
1. Like as Gods own gracious purpose, not any respect of David's worthiness, was the cause of these promises made unto him concerning the Messiah: Osiander. So the Lord in the election and predestination of his Saints unto life, respecteth not their works, but according to his own heart, and voluntary decree, he ordaineth them unto life: this place then directly maketh against their opinion, 
Controv. Against election by works.  who think that the decree of election proceeded from the foresight of men's works.  
2. But it will be objected, that God ordained none to be saved, but such as lead a godly life; true it is, but yet the foresight of their good works it not the cause of their election unto life, but an effect and fruit of it: God as he hath appointed the end, so likewise he hath ordained the means, tending to that end: As the Apostle saith, He hath chosen us in him before the foundation of the world, that we should be holy, Eph. 1.4. And again, We are his workmanship, created in Christ jesus unto good works, which he hath ordained that we should walk in them, Ephes. 2.10.   

17. Quest. v. 13. Of the meaning of these words, Whose Gods went and redeemed them.  
1. Some, in that the word eelohim, gods, is here put in the plural, do understand it in respect of the opinion of men, who think there are many gods: according to that saying of S. Paul, there are many gods and many lords, 1. Cor. 8. but seeing mention is here made of that singular work of the redeeming Israel out of Egypt, it must be referred to the true God.  
2. Chimhi thinketh, that David thus speaketh of God in the plural for more honour sake: but this custom of using the plural for the singular for more honour and dignity sake, was not taken up in those days: and if that had been the reason, why doth the Prophet David afterward throughout his prayer, use the singular number speaking unto God?  
3. Some by gods, here understand Moses and Aaron, which went to redeem the people: Chaldè paraphrast. for so Magistrates and governors, are sometime in Scripture called by the name of Gods: but it is evident, that the Prophet speaketh here of God himself: as in the verse following, Thou hast redeemed unto thyself thy ptople Israel.  
4. Wherefore this rather is referred to God himself the blessed Trinity, the Father, Son, and holy Ghost; here both the verb, and the other word are put in the plural number, halehu eelohim, the gods went: but 1. Chron. 17.21. the verb is put in the singular, haloch, and eelohim, gods, in the plural: This plurality of persons is an evident demonstration and proof of the blessed Trinity: Mart. whom in the unity of essence he said before to be but one, v. 22. and none like unto him: Osiand.   

18. Quest. In what sense it is said, God went and redeemed them to himself.  
1. God being in himself infinite, as he cannot be comprehended and contained in any place, so neither doth he go from place to place. But God is said to go to a place, when it pleaseth him to make some visible demonstration of his presence, as he did by those wonderful and fearful works which he showed in Egypt, when he delivered his people.  
2. This also may most fitly be applied to the incarnation of the Son of God, who then came and visited us, when he took our human nature upon him. And so God went and redeemed his people, which was the work of the whole Trinity, the Father, Son, and holy Ghost.  
3. Yet our nature was assumed only to the person of the Son, not to the person of the Father, or the holy Ghost: the internal works of the Trinity as they are called, 
How the works of the Trinity are divided and distinguished, how they are undivided  are peculiar to the persons, as to the Father to beget, to the Son to be begotten, to the holy Ghost to proceed from them both: but in external works they join together, as the Father, the Son, and the holy Ghost created the world, and whatsoever is done in the world by God, is wrought by the undivided and joint power of the Trinity.  
4. Yet the Son of God is only said to be incarnate, in respect of the work itself: but if the action of his incarnation be considered, therein the whole Trinity concurred: for God gave his Son for the redemption of the world, the holy Ghost overshadowed Marie, when Christ was conceived: and Christ also is said to have given himself, Galat. 2.10. So joh. 10.36. the father is said to sanctify Christ: and, joh. 17.19. he saith, I sanctify myself: likewise, joh. 2.13. Christ saith, Destroy this temple, and in three days I will raise it up again: and the father also is said to raise him up, Rom. 8.11. Then in the action of the incarnation of Christ, the blessed Trinity did work, but opus ipsum, the work wrought, the incarnation itself was appropriated to the person of the Son only: Mart.  
5. Further, the divine essence or nature is to be considered two ways, either absolutely in itself, as it is common unto the three persons of the blessed Trinity; and so the divine essence was not incarnate: or ut est determinata in una aliqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is determined in some one person: and so the Son of God, that person only was begotten of God, was incarnate and became man for us, Marboch. in Exod. cap. 37.  
6. So God came unto us men to redeem us: for we should never have come unto God, unless he had come unto us first: Mart.   

19 Quest. v. 13. And do for you great things: to whom David speaketh here.  
1. The vulgar Latin readeth, to do for them great things: but the word is lacham, for you. 2. Pet. Martyr referreth it unto God, that God did great works for himself, to his own glory: but the Prophet here speaking of God, saith ver. 24. thou hast redeemed, leca, to thyself a people. 3. Therefore, David here by a certain Apostrophe, turneth himself unto the people: to do for you (that is, O Israel) great works: as it appeareth by the words immediately following, and terrible for thy land O Lord: jun. Vatab. And whereas it will be objected, that David here speaketh alone and apart unto God, and therefore turneth him not unto Israel: Mart. that is no good reason: for so David mourning by himself over Saul and jonathan, yet speaketh unto Israel, chap. 1.14. O noble Israel, he is slain upon thy high places, etc.   

20. Quest. v. 23. Of the meaning of those words: Whom thou hast redeemed out of Egypt, the nations, and their gods.  
1. Some do read thus, to do great things, etc. before thy people, whom thou hast redeemed out of Egypt, the nations and their gods: that is, the kindreds and tribes of Israel, and their judges, which in Scripture are called gods: Vatab. 2. Martyr understandeth it indeed, that God was delivered with his people, who was as it were afflicted and did suffer with them. 3. The most give this sense, joining it with the next clause before, Whom thou hast redeemed from the Egyptians, both (from) the nation itself, and their gods: for the Lord also judged the gods of Egypt, when he brought out his people, Numb. 33.4. so Borrh. Pellic. Osiand. Genevens. 4. But the best interpretation is thus to read, by supplying a word, (in casting out) before the people, etc. the nations and their gods: jun. Septuag. for this word is supplied, 1. Chron. 17.2. by casting out from the face of thy people, (whom thou hast redeemed out of Egypt) the nations: from thence the word legarosh, to cast out, must be borrowed to make up the sense here.   

21. Quest. v. 26. Of David's prayer, the manner, matter and scope thereof.  
1. The end of David's prayer, which he propoundeth, and setteth before his eyes, is the glory of God; let thy name be magnified: he seeketh nothing else, but the exaltation of God's glory. 2. The reason which moved David to pray, was his confident and sure persuasion of the goodness and mercy of God toward him, who had revealed unto David this thing, which he prayeth for, the establishing of his house: and he confesseth God both to be able to do it, and is assured he also will do it: he is fully persuaded both of his power and truth, saying, v. 28. thou art God, and thy words are true. 3. Thirdly, the thing which David prayed for, is, that the house of thy servant be established for ever: v. 26. Mart.   

22. Quest. Why David prayeth so earnestly for that, which the Lord had promised to do.  
1. Some of God's promises are conditional, some are absolute: the promise made to David concerning the Messiah, which should come of his seed was absolute, and so likewise was the continuance of his posterity until the Messiah: for Gods decree herein could not be altered: but the promise of the outward prosperity of his seed, and the possessing and holding of the kingdom was conditional, so his sons walked in obedience before God: therefore David prayeth that such grace might be given unto his posterity, as that they might have a prosperous government.  
2. Further, although God do certainly purpose to give those things, which he hath promised, vult tamen interponi media, yet he will also have the means used: as our Blessed Saviour, praying, Father glorify thy Son, did not doubt of his glorification: but it became him for our example, to show his obedience, to pray for the effecting of his father's will, whereof he was most assured: and so David prayeth here. Mart.   

23. Quest. v. 29. Why David so often repeateth the same thing in his prayer, now let it please thee to bless the house.  
1. David useth no vain repetitions in his prayer: for conceiving great joy upon the Lords liberal and gracious promise toward him, and his house, he was so ravished, that he thought he could not sufficiently express his affection: the mind of those which are devoutly affected, is not contented, semel desiderata postulâsse, we once to ask the things desired. Pelican.  
2. But it will be objected, that our Blessed Saviour teacheth his Apostles not to use vain repetitions, nor many words in their prayers: to this it may be answered: that our blessed Saviour forbiddeth such vain & tedious repetitions upon these two reasons. 1. That they be not like to the Heathen, which think to be heard for their much babbling sake; men must not think to be heard for any merit in their prayers, but of God's mercy. 2. They must not use such repetitions, as thinking thereby to inform God of their necessities, and as it were to beat them into his ears: for as our blessed Saviour there saith, God knoweth before we ask, what things we have need of, Mat. 6. in this manner to use many words in prayer, it is not acceptable unto God.  
3. And further, concerning the length of prayer, no other rule can be given, then to look unto the affection, and intention of the heart: 
August. ad Probum.  as Augustine hereof thus excellently writeth: si videmus studium nostrum & impetum, etc. incipere flaccessere, etc. if we see our desire and earnestness in prayer to begin to abate, we must not dull the edge thereof, with much speech: at si attentio nostra erecta sit, non est abrumpenda, but if our intention do hold out still, our prayer must not be broken off: so he concludeth, oratio multa esse debet, locutio pauca, our prayer must be much, but our words few, etc. that is, he which prayeth with his heart, though he pray long, is much in prayer, few in words: but he who prayeth with lippe-labour, though his prayer be short, speaketh much, and prayeth little. Mart. David's prayer then, proceeding from a zealous and devout heart, though it were much in his desire, was not long in speech.    

CHAP. 8.  

1. Quest. v. 1. What is meant by Metheg Ammah, which David took out of the hand of the Philistims.  
1. SOme interpret it, the bridle of bondage: B.G. metheg signifieth a bridle, and ammath a maid servant, that is in bondage: Borrh. but the Israelites were not in bondage at this time unto the Philistims. 2. Some read, the bridle of tribute: L. Pellic. Rupert. but this we refuse for the same reason. 3. The Septuag. thus, he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the separated part: but the Hebrew word hath no such signification. 4. Some give this sense, he took away the commodity of the river: Chal. or the bridle of the passage of water: Pagn. because the water is by pipes and conduits drawn every way as with a bridle: but this signification agreeth not with the word Ammah.  
5. The best interpretation is, to understand it of the taking of Gath, a chief city of the Philistims, as may appear by comparing this place with 1. Chron. 18.1. But the reason of this interpretation is diversely rendered. 1. Osiander taketh ammah here to signify a cubit: and so David took away the bridle of the arm or cubit, that is, the dominion which the Philistims had over Gath, and the towns adjoining. 2. Pet. Martyr thus applieth it, because the smaller towns are as daughters, and the great city as a bridle; the meaning is, that David took Gath, which was as a bridle to the rest, and the villages he also took as the daughters. 3. But junius cometh nearer the sense, taking Ammah here for the proper name of an hill among the Philistims, where Gath stood: of which word Amma, and Gor, or Gerar cometh the word Amgar, the name of an hilly tract among the Philistims, whereof Pliny maketh mention, lib. 5. c. 13. So then by the bridle of Ammah, is understood Gath, the chief city in that hilly coast of the Philistims, which was as a bridle, and defence, and fort unto all the country: Ammah is found also to be the proper name of an hill, cap. 2.24.  
6. Here spiritually in David's victory is shadowed forth the spiritual kingdom of Christ, by the power whereof, the bridle of sin and Satan is taken away, that they shall have no more dominion over the servants of God.   

2. Quest. v. 2. He smote Moab: Wherefore David smote Moab, whose land the Israelites were forbidden to meddle with when they came out of Egypt.  
1. The Hebrews think, that whereas David when he was pursued of Saul, had left his father and mother with the King of Moab, 1. Sam. 22.3. he had put them to death, and therefore David taketh this revenge of them, in killing two parts of them and saving the third alive. But there is no such thing evident in the Scripture: and therefore small credit is to be given to such uncertain narrations.  
2. The Israelites were indeed charged not to meddle with the Moabit●s country, nor to provoke them to battle: For, 1. They were then as friends to Israel; but now by many wrongs, ius fraternitatis infregerant, they had broken and violated that brotherly right and amity which should have been between them: Pellic. 2. The Moabites had hired Baalim to curse Israel, and did not relieve them with bread and water, and therefore they were forbidden to make any peace with them. Deuter. 23.6. Afterward in the time of the judges, the Moabites oppressed Israel, when the Lord stirred up Ehud, who killed Eglon king of the Moabites, judg. 3. therefore David had just occasion of war against them: Mart. 3. Though David had received some kindness at the hands of Moab in the days of Saul, either that king was now dead, or David was not in respect of private friendship, to spare that whole wicked nation against God's commandment: Osiand. 4. And that commandment was given to the Israelites then, reseruata subiugatione ad tempora Davidis, because the subduing of them was reserved for David's times: Borrh. 5. And yet although David did put two parts of the inhabitants to the sword, he did it not to take possession of their country, or distribute their lands, but only made them tributary: Mart.   

3. Quest. v. 2. How David measured Moab with a chord.  
1. The most think that it is not literally to be taken, as though David did measure them with a line or chord: and therefore think, that this is a similitude taken from the measuring of ground; for so the Hebrews did divide their inheritance by line: Osiand. or from carpenters, that with a line strike their timber, where they purpose to hew it off: Borrh. And hereby is signified, that David ordained them to destruction, mensura certissima, by a most certain measure and number: Vatab. and hereby also is showed into what subjection and servitude they were brought, as conquerors use to divide the land which they overcome: quae per mensurationum funiculorum adagij mere intelligitur: which their servitude is understood by this adage or proverb of measuring by ropes: Pelican. sic eos distribuit ad placitum suum, he doth divide them at his pleasure, as he which measureth ground: Rupert.  
2. But there is nothing to the contrary, why it may not literally be interpreted, that David did indeed measure them out by line to destruction: as junius interpreteth, he measured them, that is, their region and country with a chord. 1. The Scripture is to be taken according to the literal sense always, where there is no inconvenience to the contrary, as there is not here. 2. Here is no note of similitude expressed, as with a chord. 3. The description, in that first mention is made of a chord in general, than it is subdivided into two chords for destruction, and one cord to save alive, rather giveth that it must be taken literally. 4. The words next following do approve this sense: he measured them with a cord, and cast them down to the ground: that is, he divided the region into three parts, and cast down the cities and towns down to the ground in two parts, and put the inhabitants to the sword: the cities in two parts of the country were best allotted out by line and measure: and so the people together with their cities and towns were measured.   

4. Quest. v. 3. Of David's battle with Hadadezer king of Zabah, and the occasion thereof.  
1. This Hadadezer called in the Chronicles Hadarezer, is said to be king of Sabah, where josephus saith the people called Sapheni inhabit, a large country beyond Taurus between the two Armenia's. 2. This Hadadezer, the most think, went to recover his border at the river Euphrates, and to invade judea: so Mart. Vatab. B.G. with the rest. junius thus interpreteth, when he went to turn back his hand towards the river Euphrates: that is, not when Hadadezer, but when David went to repel the forces of Hadadezer, who was to pass through some parts of David's country, as he went to fight against Tai the King of Hamath, as is showed afterward, ver. 10. jun. But the former interpretation seemeth to be the more agreeable, by comparing this place with that 1. Chron. 18.3. where it is thus said: as he went to establish his hand, or power: which cannot be understood of David, for the border or bounds of his kingdom yet extended not so far: junius there readeth, when David went, ad inijciendam manum suam, etc. to set or oppose his hand toward Euphrates: but the word iatzab, signifieth to settle, to establish, not to oppose or set against: and there he referreth iado, his hand, to David, whereas here he understandeth it of Hadadezer; but it must have the same sense in both places: likewise there is great affinity between the word jashab, here used, which signifieth to constitute, or place, and iatzab, to settle, establish. 3. It seemeth therefore that Hadadezer rather sought to invade David's bounds, then only to pass through them; for that had been no just occasion of war: and by this occasion, that prophesy, Genes. 15.18. was fulfilled, that the Lord would give unto Abraham's seed that land, even unto the great river Euphrates.   

5. Quest. v. 4. What number of chariots and horses David took from Hadadezer.  
There is mention made, 1. Chron. 18.4. of a thousand charets, and seven thousand horsemen, and 20. thousand footmen: but here the number is a thousand, seven hundred horsemen, 
Reconcil.  and 20. thousand footmen.  

lib. 7. antiq. c 5.  1. josephus is far wide, that speaketh only of five thousand horsemen, and 20. thousand footmen: for he agreeth with neither of these numbers.  
2. Pet. Martyr thus reconcileth the places; that here only the principal horsemen are spoken of, which were 1700. in the other place the whole number and multitude.  
3. But the best solution is this; that to the first number of a thousand, must be added charets: he took a thousand charets, as it is in the other place, and the same number of a thousand chariots josephus also hath: And by 700. horsemen, here we must understand 700. companies of horsemen, which every one had ten: which make in all seven thousand: see the like, c. 10.18. where it is said that David destroyed seven hundred chariots of the Aramites: but 1. Chron. 19.18. they are said to be seven thousand chariots: which make but 700. companies or bands, allowing ten to every company: jun.   

6. Quest. v. 4. Why David houghed some of the chariot horse, and reserved some.  
1. It is said that David houghed all the chariots, that is the chariot horses, saving an hundred: this David did, to make them unfit altogether for the service of war: as joshuah did the like by the Lord's direction, c. 11.6. It was not lawful for David to take them all to his own use, because the king is directly forbidden to multiply horses, Deut. 17.16. lest they might put their confidence in horses: neither was David to destroy them all, because they were not Cherem, that is, anathema, vowed to destruction. David therefore taketh a course between both, neither to destroy the horse, nor yet to reserve them for his own use, but to hough them, and so make them unfit for war, though they might serve for other works of tillage and husbandry. 2. Yet David reserveth an 100 chariots, that is, four hundred horse: for four horse went to a chariot, as the Hebrews gather out of that place, 1. King. 10.29. where it is said, that Solomon gave 600. shekels for a chariot, that is, an 150. shekels for an horse. These David might reserve for his own use; for in respect of the whole service of the kingdom, 400. horse were not many: Mart.   

7. Quest. v. 5. Of the Aramites that came to aid Hadadezer against David.  
1. josephus thinketh, that this king's name was Hadad, and that the succeeding kings of Damascus were called by that name; as the kings of Egypt were called by the name of Ptolomees: and that Benhadad the third from this king, was both of the same name and line, who afflicted Israel under the reign of Achab: thus josephus reporteth out of Nicolaus an old historiographer: But it is like rather, that the title and name of Hadad should come from Hadadezer the king of Sabah: Borrh. but seeing there is no certainty either of the one, or of the other out of the text, we may so leave it.  
2. This King of Aram or Damascus, here taking part with Hadadezer, and meddling with a matter, which appertained not unto him, looseth his own liberty: which example should teach Princes how they take in hand any unlawful battle: Osiand. As it was the ruin and overthrow of good josias, when he went against the King of Egypt, being not provoked.  
3. Here now is fulfilled the prophesy of Baalim, That there should rise a sceptre of Israel, and smite the coasts of Moab, and destroy all the sons of Seth, Numb. 24.17. These Aramites are counted among the sons of Seth, because all the posterity and offspring of Cham perished in the flood: Borrh.   

8. Quest. v. 7. How far it is lawful to rejoice for the destruction of our enemies.  
Thai king of Hamath, who had continual war with Hadadezer, whom David had discomfited, sendeth his son joram to rejoice with him, because his mortal enemy was vanquished, and to enter into league of amity and friendship with him. It is here then to be considered, how far it is lawful to rejoice in the fall of an enemy.  
1. First, in the spiritual fall of an enemy, as into sin and wickedness, it is not lawful to rejoice, but therein we ought much to be grieved, as S. Paul bewailed them, which sinned among the Corinthians, 2. Cor. 12.21.  
2. In other temporal calamities, some think it is not lawful to rejoice over the ruin of our enemies, as long as the will of God is not revealed in the just punishment of such: but when God hath evidently declared his will in the judging of such, than they hold it lawful to rejoice: as Moses did triumph in the overthrow of Pharaoh, and of the Egyptians in the red Sea.  
3. But this matter must otherwise be considered of: for when God doth judge an enemy, we must consider, whether we joy therein in respect of our own private quarrel, or as it concerneth the glory of God: for it is unlawful for us in any private respect to insult over our enemies fall: as the wiseman saith in the Proverbs, Be not glad when thine enemy falleth, etc. lest the Lord see it, and it displease him: 
Prou. 24.17.  But if we consider God's glory, which was hindered by such enemies, and the Churches common good, than we may rejoice and be thankful unto God, that hath therein also together judged our cause; as David gave thanks unto God, when he heard of the death of Nabal: But it seemeth that this Thai rejoiced only of a carnal mind, because his enemy was foiled and overcome.  
4. Yea it often falleth out that these two affections of grief and joy together may concur in God's servants: that their natural compassion may be moved to show their sorrow in the calamity and ruin of their foes; as David mourned for Saul: and yet in respect of God's glory, and the truth, which was hindered by such, they may be glad that they are taken out of the way: as David, no doubt in the overthrow of Saul, did thankfully and humbly acknowledge Gods merciful and fatherly providence over toward him.   

9 Quest. v. 11. Of the spoils of the Kings, which David consecrated unto God.  
1. In that David consecrateth unto God the rich spoils of his enemies, as the golden shields, which belonged to Hadadezer, and of the rest, as of Ammon, Moab, Aram, Amalech, the Philistims, with the Edomites, together with the vessels of gold and silver, which Thai sent him, it showeth that he did not make these wars of a covetous mind, to enrich himself, but to prepare ornaments and stuff for the Lords house. 2. For although he were forbidden himself to build it, yet he might provide matter, which was necessary for the work thereof: as the Israelites did bestow the spoils of Egypt upon the Sanctuary: Mart. 3. Which showeth, that as, these outward spoils served to adorn the material temple; so the spiritual spoil of the heathen, the invention of arts and sciences must be converted to the setting forth of the truth: Borrh. 4. Rupertus well applieth these seven victories of David, to the seven vials of wrath and judgements, which Christ should bring upon the world for the contempt of his gospel.   

10. Quest. v. 13. How this place that David slew of Aramites 18. thousand is reconciled with 1. Chron. 18.12.  
In that place of the Chronicles, it is said that Abishai slew of the Edomites 18. thousand: and in the title of the 60. Psalm, mention is made how joab slew of the Edomites 12. thousand in the valley of salt: here are three great differences in show: both in the persons that made the slaughter, one text saith David did it, an other Abishai, the third ascribeth it to joab: and in the persons which were slain, in two of these texts they are named to be Edomites, in one of them Aaramites: thirdly, the number differeth: one place speaketh but of 12. thousand, the other two of 18. thousand.  
1. Pelican thinketh that Aram may be taken for Ed●m, by the mistaking of one letter: for between the letter Daleth, and Rhesh, there is small difference: but we must not so easily admit an error in the original, where an other answer may be found.  
2. Some think that the Aramites and Idumeans did join their forces together, and therefore they are called in one place Aramites, in the other Edomites: Genev. Borrh. But David's slaughter of the Aramites is touched before, he slew of them 22. thousand, ver. 5.  
3. Pet. Martyr also hath the like solution: that David by his captains Abishai and joab, made joint war with the Aramites and Edomites: whereof Abishai slew six thousand, and joab 18. thousand: this answer is but in one point excepted against, for that he thinketh that in this number of 18. thousand, the Aramites are comprehended: which is before showed to be otherwise.  
4. Thus therefore these places are reconciled: 1. For the persons, David is said to have smitten them, because he did it by his captains joab and Abishai. 2. For the number: Abishai first slew 6. thousand, and then joab renewing the battle twelve thousand more, as it is in the title of that Psalm: so that both the brethren together put to the sword 18. thousand. 3. Concerning the persons: only the Edomites were slain: David returned indeed from the slaughter of the Aramites, as the title of the Psalm showeth: and thus the verse must be read, David got him a name when he returned from slaying the Aramites, in the valley of salt; (smiting) eighteen thousand: where the last words are divided from the former sentence by the perfect distinction athnah, and therefore cannot be referred to the Aramites: it must be understood then, that he smote 18. thousand of the Edomites: as it followeth in the next verse, he put a garrison in Edom: jun.   

11. Quest. Of the valley of salt.  
1. The most do take this for the lake Asphal●is, the salt sea, where sometime stood Sodom and Gomorrha: Borrh. and where Abraham fought so prosperously: Mart. But Abraham's battle was before the destruction of Sodom, which valley was then fruitful, as the Lords own garden, Gen. 13.10. but after the destruction of Sodom it became a most filthy lake: which as some writ continually smoketh, and sendeth forth a sulphurous and stinking smell: the water is so bi●●er tha● no fish can live therein, and the ground so barren, that no grass groweth thereon, as is more at large showed elsewhere: 
Hexapl. in Genes. c. 19 qu. 14.  this than was a very unfit place for these armies to meet in.  
2. Therefore this was an other valley of salt in the land of Edom: as is evident, 1. Kin. 14.7. He slew of Edom in the valley of salt ten thousand, and took the city Sela, or Petra, etc. so called of the rock. This Petra is the chief city of Arabia, upon which Idumea confineth: jun.  
3. The Latin interpreter addeth further, and at Gebelem about 23. thousand: where two great errors are committed: for the words beg, melach, in the valley of salt, are corrupted and turned into a feigned proper name, Gebele: and the number of 23. thousand, is added.  
4. Here beginneth the prophesy of Isaac for the pre-eminence of jacob over Esau to take place: that the Elder should serve the younger; for the Edomites were now in subjection to Israel, and so were governed by a viceroy until the reign of jehosophat, 1. King. 22.47. jun.   

12. Quest. v. 17. How Zadock and Ahimelech are said to be Priests.  
1. Some think that these two, Zadock who descended of Eleazar, 1. Chron. 6.8. and Ahimelech who came of Ithamar by Eli, 1. Chron. 24.3. were the high Priests: Pelican. Borrh. But that is not like: for by the law there was to be but one high Priest: David therefore would not so apparently transgress the law.  
2. Some think that Ahimelech is the same who elsewhere is called Abiathar, and that Abiathar the father was also called Ahimelech, and both the father and son had two names: Sa.  
3. But the high Priest at this time was Abiathar, the father of this Ahimelech, who was removed from his office by Solomon, and gave place unto Zadocke, 1. King. 2.26. But because there was contention between these two families for the priesthood, David to compound this controversy, maketh these two the chief among the Priests, next unto Abiathar the high Priest.  
4. Here we see that David hath authority to set the priests in their order and place: 
Controv. Kings have power over Ecclesiastical persons.  which discovereth the insolency of the Pope, who thinketh scorn that he, his Cardinals, or Prelates, should be at the devotion of Emperor or King.   

13. Quest. v. 18. Who were the Cerethites and Pelethites.  
1. These Cerethites and Pelethites, josephus thinketh to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keepers of the king's body, the king's guard: so also Mart. Borr. Pellic. Genevens. who were so called as some think, the one sort of charath, to cut out, because they were the King's executioners: the other of palate, to defend, because they kept the king's person: Mart. Paul. Burgens.  
2. Some give an other derivation of carath, which signifieth to strike a covenant, and pala, excellent, so called because they were worthy and excellent men.  
3. Chimhi expoundeth these names by urim and Thummim: they were men of knowledge and integrity: and as some think David's counsel: but then Benaias being a man of war should not have been set over them.  
4. Some think that these were strangers of other countries, as the Cerethites were Philistims, and that the King used them to guard his person, as now the Swissers, and Helvetians, and Scots are in other countries appointed for the King's guard: Sa. But it is not like, that David would have strange people being infidels and idolaters, so near his person: Mart.  
5. Vatablus, readeth here, Creti & Pleti, the Cretians and Pletians; but he showeth not what people, or of what nation they were. In the Apostles time we read of Crete's that were at jerusalem, Act. 2.11. for then the Cretians were famous: But in David's time they were not much regarded.  
6. Wherefore these Cerethites and Pelethites, were proper names: and it seemeth they were garrison soldiers, the Cherethites which inhabited Cheereth among the Philistims after David had vanquished them: for the Cherethites were counted among the Philistims, 1. Sam. 30.14. I●●k. 25.16. and the Pelethites were also garrison soldiers among the japhlethites, whereof mention is made, josh. 16.2. jun. and the Chalde paraphrast also cometh near this interpretation: taking the Cherethites for archers, and the Pelethites for slingers: they were not then always attending upon the court, but garrison soldiers employed in defence of the land, and giving their attendance by their course upon the king, as may be gathered, c. 15.18.   

14. Quest. v. 18. Whether the sons of David were Priests.  
1. The Hebrew word cohamin, the Latin interpreter translateth sacrerdotes, Priests: so also Montanus: but it is not like that David's sons being of the tribe of judah, took upon them the Peiesthood, which only belonged unto Levi: the kingdom was invested in judah, and the priesthood in Levi: they which attempted to confound these offices prospered not: Vzziah the King was stricken with leprosy, because he would have burned incense, which only belonged to the Priests: And the Macchabes being Levites for usurping upon the kingdom procured much woe unto themselves, and to all the nation.  
2. Some think that they were discipuli sacerdotum, scholars of the Priests, and brought up under them, and therefore are called Priests: as the schools of the Prophets were called Prophets: ex Pellic. but the Schools of the Prophets afterward became Prophets, as Elisha after Elias, but these never were Priests.  
3. Wherefore they are better taken to have been Princes or chief rulers, as read P.U. Chald. B.G. for cohen sighifieth a chief or principal man in bearing any public office sacred or civil: Borrh. and so they are called rishonim, head or chief men about David, 1. Chron. 18.17.  
4. But this advancing of his sons so soon, turned afterward to David's hurt: for Absolom by this means aspired to the kingdom, and Adoniah practised against Solomon: yet David did herein the part of a prudent Prince; to acquaint his children with the affairs of estate, Mart.  
5. Here are now reckoned up the chief officers about David both of the Civil and Ecclesiastical state: showing that a kingdom cannot consist without good officers and governors of both kinds: Borrh.    

CHAP. 9  

1. Quest. v. 1. Of David's kindness in remembering jonathans' posterity.  
1. David here showeth himself both a good Prince, and a good man: the one in the administration of justice mentioned, c. 8.15. the other here in performing the covenant and promise made to jonathan: one may be a good man, and yet not a good Prince; for every one hath not the gift of government, but it is not possible for one to be a good Prince, but he must also be a good man: for he that is evil in himself, cannot be good to others: as S. Paul, He that cannot rule his own house, how shall he take care for the Church of God? 
1. Tim. 3.5.  he which is not good to his own at home, can not show his goodness abroad to others: Mart. 2. David before this time being busied in settling his kingdom at home, and subduing his enemies abroad, had no leisure or opportunity to think of these private affairs: But now being confirmed in his kingdom, he calleth to mind the benefits which he had formerly received, to recompense them: not like unto many in these days, which when they are come to honour, forget their old friends; as Pharaohs butler did not remember joseph of a long time: Osiand. 3. Now David beginneth to bethink himself of the great kindness, which ●onathan had showed him in his life time: and of the league and covenant which he had made with him, 1. Sam. 20.16. David also swore unto Saul to be good unto his posterity, 1. Sam. 24.22. But because Saul had falsified his faith and oath to David diverse times: but jonathan he had foun● most trusty and faithful, therefore he saith, That I may show him mercy for Ionath●n● s●ke, rather than for Saul: Martyr.   

2. Quest. v. 2. Of Ziba, who is said to be a servant of the household of Saul.  
1. This Ziba is held to be a Canaanite: because the Hebrews could but serve seven years, unless they would themselves, for than they had their ears bored through, if they were unwilling to leave their master's service, and then they served till the 50. year. But this Ziba had been a servant unto Saul, and he is still a seruanr unto that family at this time, which was seven years after saul's death: Mart. Pelican. 2. But he was a servant of better sort and condition then ordinary, he had also 20. servants under him, v. 10. There were three degrees of servants, ordinarij, vicarij, mediastini, the ordinary servants, the servants for supply, and th● servants always at hand: these last were put to the vilest and basest services: the first, had their ordinary and certain service set them, as to wait in the chamber, to be cators and providers, to attend the husbandry, and such like: and these might have servants under them, who were servants in respect of their masters, and they were masters themselves over their servants: of this sort of servants was Ziba: the third sort of servants, which w●re called vicarij, which served for supply, had no certain place or office appointed them: Martyr.   

3. Quest. v. 3. Why it is called the mercy of God.  
1. Borrhaius thinketh it is called the mercy of God, because in showing mercy we are like unto God. 2. Some do so expound it, such mercy as shall be pleasing and acceptable unto God: Genevens. 3. Some by the mercy of God understand great mercy, as such things which are excellent are said to be of God: Vatab. Osiand. 4. But David in this speech rather hath reference to the league and covenant made between them in the name of God, and now therefore according to the same will perform the mercy and kindness, which they jonathan and David promised each to other: jun.   

4. Quest. v. 7. Of the kindness which David showed to Miphibosheth.  
1. It will be said that David in restoring unto Miphibosheth the lands of Saul, did perform no great matter, seeing they were of right due unto him, as the next heir: to this R. Solomon answereth, that it was in the power of the King, to take from whom he would, and give unto another, at his will and pleasure, as Samuel describeth the office of a King, 1. Sam. 8.12. He will take your fields and your vineyards, and your best olive trees, and give them to his servants: And therefore David did show great kindness, in giving these lands to Miphibosheth, which he might have bestowed upon another. But D. Chimhi herein opposeth himself to R. Solomon, showing that it is not in the power of the king, to dispose of men's grounds and possessions at his pleasure: as Ahab, though a wicked king, yet would not by violence take away Naboths' vineyard: the fruits of their lands were to serve the king's use, they were thereof to give toward the provision of his house, but their possessions simply he was not to dispose of. But it was otherwise in this case: for Ishbosheth having rebelled against David the lawful king, might justly have been deprived, and likewise Miphibosheth for taking part with him, as is most like, jun. of all the right which they had in the goods and possessions of Saul: and therefore David showeth herein great mercy, in restoaring of them unto Miphibosheth. Mart.  
2. It will further be objected, that David was bound to do this by virtue of the former league made between jonathan and David: and therefore he was in a manner forced to show this kindness. It is true, David was tied unto it by the force of the league: yet David's faithfulness is therein no whit less to be commended, that was so mindful of the covenant: these circumstances specially considered: as 1. that jonathan was now dead, and could not challenge David. 2. The house of Saul had resisted him, and put him to much trouble, which might have seemed a just cause for David to have violated that league. 3. And some might have pretended policy, that it was not safe to advance the house and family of a contrary faction: David notwithstanding all these objections, which might have been pretended, extendeth his kindness and therein showeth his goodness and faithfulness.  
3. But David promised jonathan, that he should be the next and second unto him in the kingdom: 1. Sam. 23.17. he therein kept not his promise with jonathan: yes, David made good herein that promise to the full: for Miphibosheth is nourished at the king's table, as one of the king's sons: who were chiefest in reputation, as is before showed, c. 8.18. and Miphibosheth was counted among them: But in that Miphibosheth was not employed in any place of government, it was not David's fault, but because he in respect of his lameness was not fit for any such employment. Mart.   

5. Quest. v. 8. Why Miphibosheth calleth himself a dead dog.  
1. Miphibosheth so calleth himself, as vile and contemptible in diverse respects. 1. In regard of his family, which was rejected of God, and David chosen to be king in the place of Saul: Mar. 2. And herein he confesseth and acknowledgeth, the trespass of that family against David, by the which they deserved to be cast off and despised of David, as a dead dog. Pelican. 3. He confesseth himself in respect of his person, to be as an abject and forlorn man, not worthy to be respected of David. Osiander.  
2. But this speech must not be understood as simply spoken, but therein there is both an hyperbole, in that by way of amplification, to set forth his miserable state, he resembleth himself to a dead dog: it is also spoken by way of comparison in respect of David, and of his princely estate, he taketh himself to be but as a dead dog.   

6. Quest. Whether any to show their humility, may make a lie of themselves.  
It may seem that Miphibosheth did more abase himself then he needed, and confessed himself to be that, which he was not, which giveth occasion of this question: which may thus be resolved.  
1. It is not lawful for any to lie of himself, to express his humility: for S. Paul's rule is general, 
Rom. 3 8.  that we must not do evil for good to come thereof: neither is it lawful to make a lie, 
Ibid. v. 7.  that the verity may now abound through my lie unto his glory: nay it is not lawful for to make a lie for God's cause: for then as the Apostle saith, we should be found to be false witnesses of God: 
1. Cor. 15.8. Epist. 8 ad Hier.  And Augustine well showeth by occasion of these words: that it is no less sin, falsa laudare de Deo, quam de eo vera non credere: to speak by way of commendation false things of God, as not to believe, that which is true: if it be not lawful for God's honour to tell a lie, much less to preserve the credit of our modesty and humility.  

1. Tim. 1.13.  2. But Saint Paul's example will be objected, that saith he was, peccatorum primus, the first, or chief of sinners: and yet there were greater sinners than he. And the Prophet Agur saith of himself, 
Prov. 30.1.  that he was more foolish than any man: yet was not he the foolishest among men.  
1. Some here answer, that they thus spoke in respect of their own weakness, confessing they had no strength at all of themselves but from God.  
2. It may further be added, that they thus confessed in their own opinion, who thought themselves to be inferior unto all.  
3. But here is a difference to be made between a general confession of the weakness and impotency of our nature, which the most perfect in this world may truly acknowledge, and a particular ackowledgement of some actual sin, which no man is to confess of himself, being not guilty thereof: as S. Paul, though he say, he was the chiefest sinner, yet he doth not make himself an adulterer, Idolater, or such like, which sins he was free from.  
4. Saint Paul also speaketh by way of comparison with those which were called, that none of them had so persecuted the way of Christ, as he had done, & consequently none of them had so greatly sinned in that behalf; so also the Prophet Agur doth acknowledge his ignorance not simply, but in respect of the high things of God, which he was not able to comprehend. Mar.   

7. Quest. v. 10. Whether Miphibosheth did in deed eat at the King's table.  
The occasion of this question is this: v. 10. David saith, Thou, and thy sons, and thy servants, shall till the land, and bring in, that thy master's son may have food to eat; but Miphibosheth thy master's son, shall eat bread always at my table: how did Ziba provide food for Miphibosheth, seeing he fed at the king's table in jerushalem? Again, v. 11. Ziba saith, All that the King hath commanded, etc. so shall thy servant do, that Miphibosheth may eat at my table, as one of the King's sons: if he did eat at Zibah's table; how was he fed at the king's table?  
1. Some answer to the first doubt: that v. 10. in the first clause, by his master's son, is meant Micah miphibosheth's son, who is mentioned v. 12. so junius: but seeing Miphibosheth is afterward said, to be his master's son, that is, saul's nephew, it is likely to be taken in the same sense before: And then in the first place he meaneth not miphibosheth's person, but his family, whereof his young son was a principal part: that though Miphibosheth himself lived at David's table, yet his family with his son should be maintained with Ziba. Osiand.  
2. In the other place, v. 11. some read, at thy table: so Lat. Osiand. but the word is shulcani, at my table, 2. Some so take it, as though Miphibosheth was fed at Zibah's table: Pelican: but that is contrary to the text, v. 13. Miphibosheth did eat bread continually at the king's table. 3. Some give this sense: Miphibosheth is said to eat at the king's table, because he had meat sent him from the king's table: Sa. but he rather sat himself at the king's table, because he dwelled at jerushalem, where the king's house was: and as David in saul's time, did eat at his table: so David would recompense the like kindness to Miphibosheth to eat at his table. 4. Some give this interpretation: that Miphibosheth may eat at my table: that is, may have all things at commandment, as one of the king's sons, as if he sat at my table: Genevens. but the phrase is taken here in the same sense, as it is before, v. 10. where David saith that Miphibosheth should indeed eat at his table, not to have all things at commandment in the king's house.  
5. There remain three other interpretations: junius maketh them the words of Zibah spoken in this sense, Though Miphibosheth eating at my table, should be as one of the King's sons: so also Peter Martyr: that is, if it had pleased the King, that Miphibosheth had been at my finding. I would have given him entertainment as one of the King's sons: but it is not like, that Zibah would have called it his table, seeing he was but a servant to Miphibosheth: neither would he seem to contradict the king, who had said before, that Miphibosheth should eat at his table: and to what end should Ziba make mention of the King's sons, which had no allowance at his table?  
6. Some take these words uttered by Zibah, but in the king's person; Miphibosheth shall eat at my table, etc. as the king saith. B.  
7. But Vatablus better taketh these words as spoken by David, that he said, repeating his former words, Miphibosheth shall eat at my table: And this may seem the more probable, because the former clause uttered by Zibah, endeth with the perfect distinction athnah.    

CHAP. 10.  

1. Quest. v. 2. How David showed kindness to the King of Ammon, and why.  
1. David having now showed his grateful mind toward some at home, beginneth also to practise the like abroad, and sendeth a friendly and comfortable message to the king of Ammon, after the death of his Father: Mar. 2. Though it were not lawful to enter into any public league with the Ammonites, which is directly forbidden, Deut. 23.6. yet private amity might be retained: and David might show his thankfulness unto them. Osiand.  
3. What pleasure Nahash the former King of Ammon showed to David, is not expressed: the Hebrews think that this was the kindness, that after the King of Moab had put to death David's parents, the rest fled unto the King of Ammon, and were there succoured: but of this there is no certainty: it is like that Nahash being a professed adversary to Saul, whom he had before discomfited, when he besieged jabesh Gilead, gave friendly entertainment in the days of Saul unto David, 
1. Sam. 9  whom Saul hated and pursued. jun.  
4. Now whereas David is said before to have subdued the Ammonites, c. 8.12. it seemeth, it is set down there by anticipation and prevention in the history: for if David had before this vanquished the Ammonites, David would have sent no such friendly and familiar message to his professed enemy. Mart.  
5. Pelican observeth, that the evil success which David had in this embassage showeth, that God was not pleased with David, because he sought the friendship of an heathen king. But things are not to be measured by the event. It was not amiss for David to show his kindness and thankfulness for a benefit received: if the wicked rewarded him evil for good, it bewrayeth the vileness of their nature, rather than the unlawfulness of David's act. Martyr.   

2. Quest. v. 3. Of the evil counsel of the King of Ammon's Princes and Counsellors.  
1. These perverse men, which persuaded Hanun the King, that David did not send this message of good will, but in craft and cunning, measured others by their own foot: because they themselves were fraudulent and deceitful, they so judge of others. Pelican. And beside, they discover their hateful mind toward the people of God: that as their forefathers afforded the Israelites their brethren, no relief in the desert, Deu. 24.5. being descended of Lot, as the other of Abraham, who called Lot his brother. And as Nahash their king required of the men of jabesh Gilead their right eyes: so they still bewray an hatred as it were hereditary in them against the people of God.  
2. They challenge them untruly to be spies, as joseph did sometime his brethren: but that was only in pretence: not that it is a thing in itself unlawful to be a spy: for when there is just battle waged, it is lawful to be a spy: as Moses sent Caleb and joshua with others to espy and search out the land of Canaan: but under colour of amity and friendship to spy out the state and condition of others, is a thing odious. Mar.  
3. Thus it pleased God, that by this means the prophecy of Balaam should take place, that a sceptre should rise in Israel, which should destroy Moab, and the other sons of Sheth: 
Numb. 24.17.  Borrh. And thus it falleth out according to the proverb, that evil counsel is worst to the author of it.   

3. Quest. v. 4. Of the despite offered by the Ammonites to David's messengers, in cutting their beards and garments.  
1. In that they offer such contumely and disgrace unto David's Ambassadors, therein they offended against the law of nations, and therefore they received afterward condign punishment: The Romans destroyed Corinthus a famous City of Grecia, because they used their Ambassadors contumeliously in words.  
2. There are two special ornaments of the body, one is natural, namely the beard, the other artificial, the garments, which cover the nakedness: in both these the King of Ammon seeketh the disgrace of David's servants.  
3. The reason whereof may be this: the Israelites were forbidden to cut their beards, Levit. 19.27. as a sign of mourning: and especial provision was made by the law, that their nakedness should not appear: and therefore they were forbidden to make any Altar with stairs, Exod. 20.26. the more than to despite them, they offer them this ignominious disgrace in despite of their own law. Mar.  
4. Now in that they are bidden afterward by David to stay till their beards were grown: it is evident, that the use then in Israel was not to shave their beards: for than they might have cut away the other part also: howsoever than this trick of shaving of beards be superstitiously used among the Romanists, it is certain, that the Israelites custom was not to shave their beards: 
Controv. Against shaving  for they might more easily have cut off the rest of their beards, which was remaining, then have stayed till they were grown: Pelican, Osiander. The heathen indeed had a fashion to cut their beards: as Adriane the Emperor is noted to have been the first among the Roman Emperors that did spare his beard, and suffered it to grow long. But this superstitious use was not taken up by the people of God. Mar.   

4. Quest. v. 6. From whence the Ammonites hired their soldiers and assistants.  
1. Here are four countries named, whence the Ammonites had their supply, from the Aramites of Rechab, which was a city at the foot of Libanus the utmost bound of Syria toward Palestina, whereof mention is made Numb. 13.22. from the Aramites of Zaba: from the King of Maacah, who was also subject to Hadadezer king of Zabah: of the Maacahthites read 3.14. And from the men of Tab, as jun. rather than Ishtob, making it all one name, as the rest do read: Tab was the country where jepthah dwelled, judg. 11.3. Beside they had some help from Aram Naharaim, 1. Chr. 19.6.  
2. All these belonged to Aram, or Syria, which was divided into Syria beyond the river, v. 16. and Syria on this side: Borrh. which is subdivided into these four regions, Camagena, Damascena, Coelosyria, Phoenicia: Mar. which are here called by other names.  
3. Some things are here omitted, which are mentioned, 1. Chron. 19.6. as how they hired these soldiers for a thousand talents of silver: and that beside the number of men here expressed, they hired 32. thousand chariots. jun.  
4. These Ammonites were so far from reconciling themselves to David, and making amends for this wrong, that they provoked David to battle, and came as far as Medeba, 1. Chron. 19.7. a city in the borders of Ammon.   

5. Quest. v. 12. Of joabs courage and magnanimity against the enemies of God's people.  
Here is nothing wanting in joab which is requisite in a good Captain. 1. He upon the present useth most diligent care, and prudent advise in dividing the soldiers, and committing part of them to Abishai his brother, and leading part of them himself: which showeth what an excellent thing concord is, as among Captains, which fight terrene battles, so specially among Ministers, which do fight the Lords spiritual battles. Osiand.  
2. As he is not daunted or dismayed himself, so by his courageous speech he animateth others; saying, let us be strong and valiant for our people, etc. like as Moses setteth down in the waging of battle, how the priest should encourage the people: Let not your hearts faint, neither fear, or be amazed, etc. 
Deut. 20.3.   
3. He showeth the right end of battle, to fight in defence of the Lords people, and to maintain the true service and worship of God. Mar.  
4. He doth religiously commit the event of this business unto God: saying, Let the Lord do that which is good in his eyes: non potest vox duce dignior cogitari: a more worthy speech beseeming a Captain could not be thought, than this was here uttered by joab. Pellic.   

6. Quest. Whether this were true fortitude in joab.  
True fortitude consisteth in the undertaking, and bearing of great and sudden danger in a good cause, and for some honest and commendable end: wherein diverse things are to be considered. 1. The object or matter, wherein true fortitude is seen: which is not in those evils which are internal, as in avoiding of vices and sins: for these a man falleth into by his own default: nor yet is it properly seen in such dangers, which are involuntary, as in sickness, shipwreck, and such like: though to bear these things patiently is an excellent virtue: but fortitude is exercised chief in such dangers, as are outwardly incident, and in those most of all which are sudden: as this danger of battle, wherein joabs fortitude did show itself, was unexpected and unlooked for.  
2. The end of fortitude must not be praise, vain glory, profit, such as the valiant Heathen propounded to themselves, who showed their valour to get themselves a name: and many adventured themselves because of those rewards which were promised unto them, that did fight for their country: but the end of this virtue, is some honest cause, as to defend our parents or country, to deliver the oppressed, especially to maintain true religion and worship of God. Mart.  
3. There are diverse kinds of fortitude. 1. There is a warlike valour, which cometh by skill and experience in military affairs. 2. There is an other kind which riseth of confidence, which a man hath in his strength. 3. An other proceedeth from ignorance of the greatness of the danger. 4. Another, which riseth from anger, or rage, when one is inflamed to revenge himself: but all these are far off from true fortitude: which is a virtue not given by nature, but wrought in men by the spirit of God, whereby they are resolved in an honest cause to attempt difficult labour, and endure the utmost dangers: so that there are two offices of a Christian fortitude, far, & aggredi, to bear and suffer, and to attempt or enterprise: but the first rather, wherein the fortitude and patience of the Martyrs was tried in enduring unspeakable and intolerable torments for the name of God.  
6. Although joab were a treacherous and bloody man, yet he might have this moral virtue at this time, as many common graces of the spirit are oft to be found in the wicked. Mart.   

7. Quest. v. 18. Of the number of chariots and horsemen, which were slain of the Aramites.  
Here mention is made of seven hundredth chariots, and 40. thousand horsemen: but in 1. Chron. 19.18. there are said to have been destroyed 7. thousand chariots, and 40. thousand footmen.  
1. Some do thus reconcile the places, that the principal of the chariots are here rehearsed, but the whole number there; and that the horsemen are here only spoken of, there the footmen. Mart. Bor. Geneu.  
2. junius giveth a better solution of the first doubt: that the number of 700. is taken for so many troops or bands, which made in all 7000. chariots, counting ten to a troop or company.  
3. But for the latter doubt, junius solution seemeth not to be so good, who thus readeth, 7. hundredth chariots (and 40. thousand footmen) of horsemen: referring horsemen, not to the 40. thousand immediately going before, but to the 7. hundredth chariots first mentioned: but this reading seemeth not to be so fit, both because the words are not so distinguished in the Hebrew: and there was great difference between the chariots and horsemen: as c. 18.4. David took from Hadarezer, a thousand chariots, and 7. thousand horsemen, and 20. thousand footmen: the horsemen, then can not be referred to the chariots. And it is evident that the Ammonites hired both chariots, and horsemen, 1. Chron. 19.6. there were then both chariots, horsemen, and footmen in the host of the Aramites: here the chariots and horsemen are numbered, which were destroyed; and in the other place the chariots and footmen.  
4. But whereas the Latin translation speaketh of 58. thousand men, which fled before Israel, v. 19 there is no such thing in the original: so that therein there is a manifest corruption in the Latin.    

CHAP. 11.  

1. Quest. v. 1. What time Kings go forth to battle in.  
1. AFter that joab had smitten the Ammonites, and they were fled into the City, c. 10.14. he, the winter season, as it seemeth, coming on, seized to pursue them, or besiege their city, which was Rabbah, afterward called Philadelphia, the chief city of that nation: he expecteth the next spring, when David sent joab again against the Ammonites. Pellic.  
2. The time, which in those countries was thought meetest for war, was the spring tide: when as both grass and corn beginneth to wax ripe in those regions: and so they might have food, and relief for their horse, and their whole armies. Borr. Osiand. Mar.  
3. Wherein appeareth a great difference between the wars of these times, and those: for now this age is so fierce, that even in the dead time of winter, many Princes and Captains will not forbear war: As Pope julie took Mirandula, in the deep snow: Francis king of France was taken at Ticinam in February: Calais was sacked in januarie. Mart.   

Quest. 2. Of David's adultery, and the use which is to be made thereof.  
1. They which think to patronize their licentious life by David's fall, do therein tempt God, and sin of presumption: for they which thus reason with themselves: if David committed adultery, why may not we likewise: might they not as well infer, judas being an Apostle betrayed his master, and Paul persecuted the Church, therefore it is lawful for them to do so likewise. 2. But seeing the Scripture condemneth the adultery of David, what impudency is it for any thereby to seek defence of their sin? yea the heathen by the light of nature held adultery to be a most grievous sin, as Pharaoh king of Egypt, Gen. 12. & Abimelech king of Gerar, Gen. 20. So Nabuchadnezzar burned Achab and Zedechia two false prophets, and adulterers with fire, jerem. 29.  
3. But this profitable use may be made of David's fall, that sin is not altogether extinguished in the regenerate, they oftentimes feel in their members the law of sin rebelling against the spirit: and by this example of David's sin, who by his repentance found forgiveness, we learn, that God's servants, if they offend of infirmity, should never despair of forgiveness. And herein are we to imitate David, not in his sins, but in his true repentance and tears after he had sinned. Mart.   

3. Quest. v. 2. Of David's idleness and security, upon these words, David arose from his bed.  
1. The beginning of David's fall proceeded from his idleness and security; he rose from his bed, whereon he used to rest in the afternoon: which as the Physicians hold to be unwholesome to the body, Osiand. so was it a sign of David's great security, who gave himself to ease and rest, his captain and soldiers being occupied in dangerous battles abroad: David used not to go forth with them as he had in fore time. Pelican.  
2. There are diverse kinds of ease: some do sequester themselves from business to give themselves to contemplation, as our blessed Saviour preached in the day, & prayed in the night, Luk. 21. Some keep an holy rest from sin: But there is beside a lascivious and wanton rest, or idleness, which is the mother of lust: as one of the sins of Sodom was abundance of idleness, 
Ezeck 18.  As Ambrose fitly resembleth idle persons to the oyster, who while he openeth his shell in the Sun, is assaulted by the crab or creavish, which cometh and thrusteth his claws between the shells, and so devoureth the oyster: so idle persons are tempted and seduced, & made a prey of Satan.  
3. But as idleness is hurtful to all, so it beseemeth not the person of Princes, who though they never blow or dig, yet are to watch over the people to see them well governed, and to provide for them good laws. And as in David, this pleasant ease brought forth adultery: so the idle life of Monks, feeding and pampering their bellies, was the cause of that filthy uncleanness and vile corruption, which were detected to be among them.  
4. Then seeing Satan is so vigilant to catch every opportunity to supplant us going about like a roaring lion, as S. Peter saith, seeking whom he may devour: we ought so much the more carefully to watch over ourselves, that we may escape his snares. Mart.   

4. Quest. v. 2. Of the wandering of David's eyes, upon these words, He saw a woman washing herself.  
1. David's curious eyes wandering, falling upon such a pleasant object, did entangle his affection, and inflame his desire: David at this time had forgotten that prayer, Psal. 119.37. Turn away mine eyes from regarding vanity; Borrh. first, seeing her he committeth adultery with her in his heart, than he resteth not till he had acted his unclean desire. Osiand.  
2. This sin of David appeareth the greater, if it be compared with joseph's continency: joseph was young, and a single man, and was enticed of his mistress, yet consenteth not: David was of good years, having many wives, which might have contented him; and beside he was a solicitor of a woman one of his subjects, whose chastity he ought to have defended. Mart.  
3. We see then hereby, how dangerous a thing it is to suffer the eyes to wander: job therefore made a covenant with his eyes, not to look upon a maid: Gregory hath a good saying, qui externo oculo abutuntur, digni sunt quibus internus oculus offuscetur, they which abuse the outward eye, are worthy to have the inward eye darkened. Ridiculous then and vain is their pretext, who think, that while they gaze and look upon such pleasing objects, se illis spectaculis non moveri, that they are not stirred with such spectacles and sights: do they think them wiser & stronger than David who was caught by his sight.  
4. And herein David's offence was the greater, in respect of himself, who by his place should have been a keeper and maintainer of God's Law, and in regard of others, whom he offended: for whereas Saul was not detected of adultery, David's evil example gave occasion to men to justify Saul in respect of David, and so to call in question the equity of God's judgements: Mart.   

5. Quest. v. 3. Of the beauty of Bathsheba which entangled David.  
1. Though David were enticed by this pleasing object, yet therefore is not beauty and fairness of itself an evil thing, which is a gift and work of the creator: for beauty is defined to be apta coniunctio membrorum cum suavitate coloris: an apt joining together of the members with a pleasant colour. So in Scripture virtuous men, as joseph, David; and women, as Sarah, Rebekah, Rachel, are set forth and described by their beauty.  
2. But this gift of nature or rather of the God of nature, is made an occasion of stumbling through the corruption of our nature; as the light of the Sun, though in itself it be comfortable, yet is offensive unto blear eyes: so is man's corrupt nature affected with such objects; therefore as Physicians when they cut or launch any patiented, will have their scholars present to make observation thereof for their own practice: so we beholding the cure which God made upon David, in launching this his spiritual sore, should teach us to beware; and to set a door before our eyes: it was the fall of the old world, when the sons of God, even they which came of the righteous race, gazed upon the daughters of men, and saw they were fair, and so were seduced: Mart.  
3. As the beauty of the body entangleth a carnal eye; so the Angels that fell were proud of their spiritual beauty, wherein they were created, and so were through pride cast down from heaven: Borrh.   

6. Quest. v. 4. Of Bathsheba her willingness in consenting unto David, and of other her faults.  
1. Some think that it was great boldness in her to wash herself abroad in open view: whereas it had been more beseeming her womanly modesty, to have kept her within her doors: Mart. But it is more like that David espied her washing in her house, as josephus writeth, through the windows; so thinketh Vata. Eman. Sa. for seeing she washed and purified herself from her monthly uncleanness, v. 4. it is most like that she did it within her own house.  
2. Pelican noteth this for a fault also, that while her husband was watching abroad in the camp, she at home abutitur quiet sua, abuseth her rest, and giveth herself to washing and ●athing; when as it had been fit for her to be exercised in fasting & prayer: But seeing she did purify herself from her uncleanness, this washing was of necessity rather and decency, then of wantonness.  
3. But herein was Bathsheba her great fault, that being sent for to come unto the King, so easily consenteth: which showed either some evil affection toward her husband, from whom she desired to be divorced; or an ambitious desire to be the king's wife. Much unlike was she here unto Susanna, who did rather choose to die, then to commit adultery. Beside, in that she sendeth as in fear to David, that she was with child, being the apt to conceive after her monthly purifying, she showeth an unwillingness and grief that it was so, and bewrayeth a desire to have had it otherwise. And such is the mind of wanton and lewd women, fructum ventris oderunt, they hate and abhoore the fruit of the womb. Mart.   

7. Quest. v. 6. Of David's practice in seeking to conceal. his adultery.  
1. David beside the adultery which he had committed, falleth into diverse other faults: first into hardness of heart, that neither he, nor yet Bathsheba do bethink themselves what they had done, neither repent them of their sin, but only think to hide and colour it; then he showeth the right guise and fashion of hypocrites, who while they may hide their sins from men, do not reverence the sight of God; further, intrudit silium suum in agros Vriae, he would thrust his own son to be an others heir, and so abuse Vriah that way also. Mart.  
2. David goeth on in this devise: first he inquireth of Urias of joabs welfare, and how the war prospered: but all this was merus praetextus, a mere pretext or pretence: for David intended an other thing, than he practiseth with Urias to company with his wife, and sendeth after him a present, a mess from his own table, that Vriah might thereby be cheered up, and have a greater desire to his wives company. And to that end David seeing Vriah to refrain the first night, watching among the rest at the King's door, made him the next day to eat and drink, and to be drunken that his lust to his wife might be inflamed: But all this took no place; God so disposing, that David's sin should come to light: for there is no counsel against God, but his purpose shall stand: Mart. Borrh. Osiand.   

8. Quest. v. 11. Of Vriah his answer unto David.  
1. Vriah giveth this reason, why he refused at this time to lodge in his own house, because the Ark, and the host of Israel, and his Lord joab remained in tents: whereby he showeth by his example, that in time of common war men should give themselves to prayer and fasting, not to ease and feasting: Borrh.  
2. The Ark of God they used to carry with them into the camp for these two causes, both that it might be an evident testimony of God's presence, and that they might ask counsel of God at the Ark, as occasion served: Mart.  
3. This godly speech of Vriah might have admonished David, that it was much more unseemly for him to follow unlawful lust in this common danger, seeing Vriah abstained from that which was lawful. Pellic.  
4. But it pleased God to leave David to himself, and to suffer him to fall into this great sin, both in respect of himself, that he might thoroughly be humbled, seeing God purposed to exalt him: and for the example of others, ut de statu suo david cadente nemo superbiat, that no man should be brag of his estate seeing David did fall, nor yet any should despair of rising again with David. Pellic.   

9 Quest. Of David's letters sent to joab in betraying Vriah: and joabs readiness therein.  
1. David is yet so far from seeing his sin, that he addeth one wickedness to an other: his idleness followeth a wanton eye, his wantonness is accompanied with lust, which bringeth forth adultery; then there is a devise to make Vriah the father of an adulterous seed: to this David addeth an attempt to make Vriah drunk: this not taking place, he contriveth his death, and that in betraying him into the hands of his enemies, and that with the loss of many beside.  
2. Wherein David for this one act exceedeth the violent course which Achab used against Naboth: he coveted but his vineyard, David desireth an others wife: Achab wrought this only by his wicked wife jezabel, but David doth this himself. Martyr.  
3. And Vriah his innocency maketh David's sin more grievous; he which all his life before hated fraud and deceit, now hateth simplicity and truth: he which spared his cruel enemy Saul before, now pursueth unto death a most faithful friend and dutiful subject.  
And further, he maketh joab accessary to his sin: who though his sin was the less, because the King's authority forced him, yet is it not thereby excused: It might be David pretended some capital offence to have been committed by Vriah: yet joab was not ignorant of the Law, that none were to be put to death, but under two or three witnesses: he therefore should herein have obeyed God, rather then man. Mar.   

10. Quest. v. 17. Why it pleased God, that Vriah in this manner should be slain.  
1. In that God suffered a just and innocent man in this manner to be cut off, it need no more to call God's justice in question, then that he suffered john Baptist to be beheaded, Peter and Paul to be slain: Every one is borne to die, for death is the stipend or wages of sin: God therefore whose counsels are most secret, yet most just, doth for some causes best known to himself, give way sometime to unlawful attempts.  
2. And who can tell, whether Vriah had not some sins of his own, for the which he is chastised; as in attributing too much to his wife, and in suffering himself to be misled often by her, or such like: But we must not howsoever it is, complain of the Lords proceeding herein as unjust. Mart.   

11. Quest. v. 20. Of joabs answer returned unto David.  
1. In joab, though it was commendable in him, in that he was conversant in the sacred histories, as appeareth by the instance given of Abimelech, yet in being so serviceable to the unlawful desire of the king, he sinned diversly, both in condemning a man, his cause being unheard, and in accomplishing the kings desire with the loss of many beside: Osiand. 2. The messenger also playeth his part to pick a thank, who stayed not till David should object as joab had before conceived: but presently telleth David of the death of Vriah, which he knew would be acceptable unto him. 3. David also dissembleth the matter, to the intent, that neither this cruel commandment, nor joabs fawning obedience should be discovered to the messenger. Geneuens.   

12. Quest. v. 27. Of these words, and she became his wife: Whether it be lawful to marry her, with whom adultery formerly was committed.  
1. Nothing is defined directly concerning this matter in the Scripture; for Leu. 18. where many impediments of marriage are rehearsed, and diverse prohibitions of marriage; yet no mention is made of this bar of adultery going before: but the reason hereof may be this, because the adulterer and adulteress by Moses Law were to be stoned unto death: and so there could be no question of this matter.  
2. But it hath been decreed by many Pontificial decrees, that the marriage of such who committed adultery before, should be actually void, as is extant in the Extravagant in diverse places: 
Extrav. titul. de eo qui duxeratt uxorem quam polluerat, etc. & in tit. de converse. infidel. can. laudab.  But this example of David convinceth that opinion, whose marriage with Bethsheba, the Lord ratified and confirmed.  
3. Wherefore the best resolution is this, that such marriages are indeed altogether unfit and inconvenient: for if this were usually permitted for the adulterer and adulteress to marry together, it would give occasion for one of them to practise against the life of an other: yet though such marriages are not convenient, and may with good cause be letted and prevented, and such by the Magistrate may be punished: yet such marriages being consummate, are not for any such pretence to be dissolved, for than David's marriage had been unlawful: Osiand. it is adultery following after, not going before, that breaketh marriage knot; see more of this question, Synop. Cent. 3. er. 96.   

13. Quest. v. 27. How the thing which David had done displeased the Lord.  
1. In that it is said this fact displeased God, there is an evident distinction and difference made between the thing and the person: for David in respect of his election was beloved of God: but this thing which he had committed, namely the adultery with Bathshebah, and the murder of Vriah, the Lord abhorred: neither is it to be held as an absurd thing, that one in respect of his present estate should be an enemy unto God, and so displeasing unto him, and yet in respect of his election beloved of God: 
Rom. 5.8.  as S. Paul saith, God setteth forth his love toward us, seeing that while we were yet sinners Christ died for us.  
2. We must learn herein to be like unto God, to love the persons of our enemies, and yet to hate and abhor their vices: as God here hateth the sins of David, yet loved his person as elected unto life: Mart.   

14. Quest. Of the greatness of David's sin of adultery, and murder.  
1. Concerning adultery in general, it is a most grievous and abominable sin: as may be made plain by these reasons: 1. It is against the law of the creation, and the first institution of marriage: that hath made man and wife but one flesh, which is divided by adultery. 2. The effects thereof are vile and abominable: for adultery bringeth forth oftentimes murder, 
●● Psal. 51. hom. 3.  and poisoning, as Chrysostome showeth. 3. Cyprian writeth that in some Churches the Christian Bishops utterly refused to receive adulterers into the peace of the Cchurh, they held it to be so grievous a sin. 
Lib 4 e●ist. 2.  4. By the sin of adultery great injury is offered to posterity, and so to the commonwealth in the commixtion of seed: 
Ad l●g. Iul de adult. in pa●d.  in which regard Bartalus maketh it the next offence against the common wealth unto treason. 5. Thales Milesius held perjury not to be worse than adultery. 6. Yea Chrysostome maketh adultery worse than idolatry: 
hom 62. i● johann.  because the one is a pollution of marriage, and maketh a dissolution thereof, so doth not the other: But though this argument conclude not, for though in respect of marriage adultery is the more grievous, yet simply it is not; and idolatry is fornication against God, the other is against man: yet these former reasons do sufficiently lay open the vileness of this sin: Mart.  
2. And David's sin both of adultery and murder is amplified, 1. in respect of the thing or object, which was not silver or gold, lands or possessions, but the chastity and life of man. 2. The person against whom the sin was first committed was god, whose law was contemned: and secondarily the persons of Vriah and his wife, who being an alone woman, her husband being gone into the war, aught by David to have been protected: Vriah himself also was an innocent and harmless man, and therefore the sin was the greater. 4. David's person also being considered the offence was the heavier, who was a Prophet and a King, and therefore gave great offence by this evil example: Borrh.  
3. The Hebrews, to excuse David's sin, have devised, that it was the use, that they which went to battle gave their wives a bill of separation to marry where they would. But this is their fiction: for if there had been any such use, to make it lawful to marry such women so separated by bill of divorce, what needed David so to have practised against Vriah? and why did the Prophet afterward reprove him? But if they say such a bill was but to take place after the husband's death, than was it superfluous, for by death, without any such bill, the marriage was fully dissolved: Martyr.    

CHAP. 12.  

1. Quest. v. 1. Who this Nathan the Prophet was whom the Lord sent to David.  
David had a son called Nathan, c. 5.14. but he could not be Nathan the Prophet, Mar. as may appear by these reasons: 1. Nathan was borne unto David in jerusalem: and therefore in respect of his years could not then be a Prophet, when David consulted with Nathan about the building of God an house, which was in the beginning of his reign in jerusalem, c. 7. 2. Nathan the Prophet is here sent to tell David of his sin, and to declare the judgements of God against him, That the Lord would raise up evil against him even out of his own house: David's own son had not been a fit messenger of such hard tidings, neither would his speech have been so much regarded at David's hand. 3. Therefore as David had Gad the Seer to advise him before, so now he hath Nathan the Prophet.   

2. Quest. How long after David's adultery Nathan was sent unto him.  
1. It is evident that David slept in this sin toward 10. months: Mar. for the child conceived in adultery was born presently after this admonition of the Prophet: after so long a time Nathan was sent unto him, not as some think, as watching his best opportunity; because when the heat of men's affections is allayed, it is the fittest dealing with them, for the more one is grounded by continuance in his sin, the more hardly is he brought to repentance. 2. Neither is it like, that David in the mean time was otherwise admonished and put in mind of his sin, as by reading the scriptures, and by remembering himself of Vriah his words unto him: Mart. for it appeareth by David's answer to Nathan, wherein he giveth sentence against himself, that David was not yet awaked from his sin. 3. But it pleased God thus long to defer the Prophets coming unto him, that herein might appear the weakness and impotency of our nature, which is never able of itself to rise unto repentance: Osiand. 4. And God herein also manifesteth his love toward his elect, in that he will not suffer them to lie down in their sin, but ever calleth them home in time: Pellic.   

3. Quest. Why Nathan speaketh to David in a parable  
1. josephus thinketh this to be the reason thereof, because Nathan being a prudent man, considered that Princes were headstrong, dum affectibus suis rapiuntur, while they are carried with their affections, and therefore he concealeth at first the threatening of judgement: but Nathan had experience of David's mild nature, specially in matters to Godward, and therefore this was not the cause.  
2. But Nathan speaketh in parable, 1. both to keep a mean and measure in his reprehension, that it should not be too sharp: Mar. 2. Non invadit durius, quia praenoverat convertendum: he doth not set upon him roughly, because he knew that he should be converted: Pellic. 3. And by this kind of covert speech, David is brought to give sentence against himself.  
3. Some think that Nathan spoke this unto David in the hearing and presence of his captains and Princes: but it is more like that Nathan did admonish him privately the more easily to win him: Mar.  
4. And Nathan revealing unto David his sin in particular, as though he had been therein of his counsel, received this direction (no doubt) from the Lord.  
5. Though David himself were a Prophet, yet a Prophet is sent unto him, tanquam medicus ad medicum, sed sanus ad aegrotum: as one Physician to an other, but the sound to the sick, as Chrysostome saith.   

4. Quest. v. 4. Of the stranger that came to the rich man.  
1. Rupertus by this stranger, understandeth the devil, who came unto this rich man David, who would not be entertained, with any of David's own wives, whom David might lawfully use, but stirreth him up to desire strange flesh.  
2. Some more fitly by this stranger, would have concupiscence understood, which should have but a stranger's entertainment with us, not be as an in-dweller: Mart. Osiand.  
3. But it is not necessary to press every part of a parable, it is sufficient if it hold in that, wherein the application consisteth: as the purpose of the prophet here is to lay open the wrong which David had done, in taking his neighbours only wife, himself having many.   

5. Quest. v. 5. Whether the sentence of death pronounced by David, were according to the Law.  
The Law of Moses against theft was, that the thief should restore five oxen for one, and four sheep for one, Exod. 22.1. but here David giveth sentence of death against the oppressor.  
1. Some think that David thus speaketh only to exaggerate the offence, not as meaning he should die: like as a judge may say to show the greatness of the malefactors offence, that he is worthy of a thousand deaths: but it appeareth by nathan's answer afterward unto David upon his repentance, v. 13. thou shalt not die, that David's meaning was, that such an offender indeed was worthy to die: and so josephus also understandeth it.  
2. Some answer that it was in the judges power to add to the punishment, or take from it pro ratione circumstantiarum, according to the circumstances: Martyr: which may indeed be safely affirmed in punishments of the same nature and kind: as in pecuniary mulcts, and corporal castigations: but to change the kind of the punishment, as to inflict death upon the malefactor, where the law imposed not the penalty of death, might seem an open and apparent transgression of the law.  
3. Therefore the best answer is, that even by Moses law, some kind of theft might be censured with death; as he that did break through an house, he might be slain, Exod. 22.3. this theft then being joined with rapine and violence; and being a theft of wantonness, not of necessity, as when one stealeth to satisfy his hunger, might justly receive the sentence of death.  
4. And beside David adjudgeth, that he should restore four fold, according to the Law, Exod. 22.1. but some understandeth double fourfold, that is eightfold, because the word arbaghtaim, fowrefold, is put in the dual number: so Vatab. Pelican. b●t that is no good reason: the like word shobhghathaim, seavenfold, is likewise put in the dual number, Isay. 30.26. and yet signifieth there only seavenfold, not twice seavenfold: jun. Indeed, it is probable, that the judge might award restitution in a greater proportion then fourfold, according to the quality of the sin: as Prov. 6.30. The thief, if he be found, shall restore seavenfold: though some by seavenfold in that place, understand often: jun. that the thief as often as he is found, should make restitution. But in this place there is no necessity so to understand the word, specially seeing the punishment was aggravated by the sentence of death.   

6. Quest. How God gave David's Lords wives into his bosom.  
1. By his Lords wives, to understand women, which were God's creatures, and so by the Lord, God himself, is a co-act and forced exposition. 2. Some by wives, understand concubines; and so the Hebrews think that here Michol and Rizpah are understood, the one Saul● daughter, the other saul's concubine, which David had: so also Pellic. Genevens. 3. Osiander thus expoundeth, that David had liberty to take any of saul's wives or concubines, as he desired, though he did it not: but it was not lawful for him to marry any of his father in laws wives: for as it was unlawful to marry 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 wives, understandeth women under saul's subjection: but so any man might have taken saul's wives, for all had been subject to Saul: it had been no great privilege to David. 5. Some make this the meaning, that God delivered into David's bosom, that is, into his power and subjection, saul's wives as the dearest things which belonged unto him: jun. not to marry them, but to handle them at his pleasure: but the phrase, to deliver into the bosom, signifieth some present fruition, rather than a powerful subjection of his Lords wives: I prefer then the second exposition before, that David had his Lords wives, women, or concubines: for so David's wives, v. 11. are called, c. 16.21. both because Michol his wife was saul's daughter, and some of his concubines also David might have.   

7. Quest. Whether the Lord do here upbraid David with the benefits bestowed upon him.  
Whereas Saint james saith, God giveth to all men liberally, and reproacheth no man, c. 1.5. and yet the Lord seemeth here to upbraid David with the benefits received: 1. Some answer, that the Apostle speaketh only of prayer, that though one should ask a thousand times of God, he doth not put them by, as men use to say to importunate suitors, that they had that or this granted them before: but this doth not fully satisfy, for the Lord neither in prayer, or otherwise, is an upbraider of his benefits.  
2. But the Apostles meaning is, that God useth not to cast any in the teeth, as men use to do, to shame them, and reproach them; God useth a commemoration of his benefits to an other end, to stir men up to thankfulness, and by the consideration thereof, to bring them to repentance: to the which end the Lord putteth David in mind here of the benefits which he had conferred upon him. Mart.   

8. Quest. v. 10. How the sword is threatened not to departed from David's house for ever.  
1. Some do extend this time, unto the coming of the Messiah, that the sword should not departed from David's house until then; but this seemeth to be against that rule of God's justice, who threateneth to visit the iniquity of the father upon the children, only to the third and fourth generation.  
2. Some do understand this prophecy of David's posterity, which succeeded in the kingdom, until the captivity of Babylon: for they were continually scourged with the sword of the Assyrians, Chaldeans, and other nations: but this threatening is rather to be referred to the domestical bloody contentions, that should fall out in David's house among themselves.  
3. This prediction therefore was fulfilled in David's house, all David's life long: Abshalom killed Ammon, joab Abshalom, who did rebel against his father: and Solomon put Adoniah to death: so it came to pass according to nathan's words, that the sword did not departed from his house for ever, that is, during his life: for so is the word gholam sometime taken: as, Gen. 43.9. judah saith to his father, If I bring him not unto thee, etc. let me bear the blame for ever: that is, as long as I live. Mar.   

9 Quest. v. 11. How the Lord is said to have given David's wives, that is, concubines to Abshalom.  
1. This is said to be God's act, not that the Lord is the author or worker of any sin: but in these respects. 1. Not only because God did permit Abshalom so to do, Osiand. neither did hinder him, but withdrew his grace from him. 2. But further, because God had an overruling hand, directing and disposing this act of Absalom's to such end, as the Lord intended. 3. And this fact in Abshalom, must be considered partly as a sin, partly as a punishment of sin: in which respect God had an hand in it, as it served for the chastisement of David. 4. Beside, in every act there are two things to be considered, actio, & defectus, the action, and defect: the natural power of acting or effecting any thing, is of God; the defect, is from man. Mart.  
2. But although God concurred here as a just judge in the fact of Abshalom, yet he is no whit therein excused: for he respected not Gods will or counsel therein; but of a rebellious and despiteful mind, did it to disgrace his father: as judas, though Christ were delivered over according to the decree and determination of God, yet was lead of a covetous and treacherous mind to do it, and his sin was not any way qualified or lessened thereby.   

10. Quest. v. 13. Of David's confession of his sin.  
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 beloved of God, by the grace of election, the other are rejected. 2. In regard of the end, the one confesseth unto salvation, but the other unto destruction; such was the confession of judas. 3. The manner of their confession is diverse, the one in their repentance ha●h hope of forgiveness: the other are driven to confess of a servile fear without any hope, as Cain and judas. Borrh.  
2. Though David's contrition be short, yet was it effectual, and it proceeded from a right contrite heart: Saul in many words confessed his sin to Samuel, yet it was but in hypocrisy.  
3. David saith he had sinned unto God, because he had no superior judge in the earth, that could call him to account. Mart.   

11. Quest. v. 14. How David's sin being remitted, yet some punishment is inflicted upon him.  
1. The Romanists upon this example, do ground that assertion of theirs, that the sin being remitted, the punishment may still remain: which they make the ground of their purgatorie-paines, where for a while they, whose sins are pardoned, do yet endure some torment.  
2. But this doctrine hath no warrant from God's word: for where God once remitteth sins, he remembreth them no more: they shall not be mentioned, Esech. 18.22. but if the punishment of sin should remain, there a remembrance of sin is also revived: wherefore together with the sin, paena ultionis, the punishment of revenge is remitted: those penalties which remain, are for the example of others, and the further admonition of the parties themselves: non sunt paen● irati, sed amantis Dei, they are the chastisements, not of an angry, but a loving God. Mar.   

12. Quest. Of the diverse punishments of adultery.  
The punishment which is imposed upon Adultery, is either divine or human: and this is either Civil, or Ecclesiastical: which shall be briefly showed in their order.  
1. The Divine censure, is either that which is grounded upon the law of nature, or declared more evidently in the Scripture. By the first law of nature even the Gentiles and others before the law written, judged adultery worthy of death: as Abimelech decreed, that whosoever touched Isaak or his wife should die the death, Gen. 26.11. Potiphar adjudged joseph for the like suspicion, though most false, unto the place & prison of capital offenders, Gen. 39 judah gave sentence that Thamar who had played the whore, being promised, and so espoused to Selah, to be burned. By the positive and written law of Moses, the adulterer and adulteress were to die, though the one were not actually married, but only betrothed, Deut. 22.23.  
2. human Civil laws were of diverse sorts; some were corporal in the chastisement of the body without death. The Egyptians, as witnesseth Diodorus Siculus, did cut off the nose of the adulteress, and did beat the adulterer with many stripes almost to death. Zalenius among the Locrensians made a law, that the adulterer should lose both his eyes: and it so falling out, that his son was taken in adultery, he to satisfy the law, caused one of his sons eyes to be put out, and one of his own: as Aelianus testifieth, lib. 13. Among the Germans (witness Cornelius Tacitus) the adulteress was stripped naked, her hair being cut off, and her husband beat her up and down with a staff. The people called Laciadae, as Suidas, or Placiadae, did punish the adulterer about his privy parts.  
Some punished adultery with public shame, and infamy, as Plutarch writeth how the people Gortinei would bring them forth into public view, 
Plut. in Prob.  which were taken in adultery, and crown them with wool, showing thereby their effeminate nature: the Cumians set the adulteress upon a stone, where she was mocked of all the people, and then carried about upon an ass, and ever after that was in disdain, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an asse-rider. Among the Romans, the law of Augustus Caesar, called lex julia, thus provided against those which committed adultery. 1. The adulterer and adulteress were both held as infamous persons, the adulteress strait after she was deprehended in the fact, the adulterer after he was publicly condemned. 2. They lost the dowry and marriage gift. 3. The accuser in this case could not be agreed with for money, as in other capital crimes. 4. The woman could not accuse the husband of adultery, but the husband the wife, or her father, or her brethren. 5. It was not lawful for the man to keep his wife convicted of adultery, but he was held as a bawd to his own wife: neither was it lawful for any to marry her. 6. By this law, they were punished which did but solicit others to adultery. 7. The soldiers which committed adultery, were discharged from their colours.  
Beside this ignominy and shame among the Romans such incurred, the adulteress was brought forth publicly in her husband's gown: and sometime such were condemned to the brothelhouses and stews. But Theodosius abolished that evil use, lest sin should by this means be added unto sin.  
Some have punished adultery with death: as the Arabians, as Strabo witnesseth, 
Among what nations adultery wa● punished by death.  lib. 16. Saletus the Cratonian made a law, that adulterers should be burned alive (as Lucianus testifieth.) And being himself detected of adultery, having by an oration in his own defence almost persuaded the people to have compassion toward him, he voluntarily leapt into the fire. Among the Athenians it was lawful to kill the adulterer taken in the deed doing, as is evident in the oration of Lysias, which treateth of the death of Eratosthenes the adulterer. Among the Romans likewise it was lawful so to do in the time of Cato, before the julian law: as Seneca in his declamations putteth the case of one, that disinherited his son, because taking his wife with one in adultery, and bidding him to kill them both, he refused to do it. But afterward this liberty was restrained: the husband was forbidden to kill his wife taken in adultery, the adulterer he might; lest that men by this means, might have practised against their wives.  
Further, julius Caesar put one to death for playing the adulterer with a certain matron: Opilius Macrinus used to burn the adulterer and adulteress together: Aurelianus (as Vopiscus testifieth) caused a soldier, which had deflowered his host's wife, to be rend in sunder by the tops of trees tied to his body. Augustus' caused Proclus to die for adultery: Constantine made a law, decreeing capital punishment unto adulterers, which continued until the time of Hierome, who writeth of a woman suspected of adultery seven times smitten with a sword. justinian after mitigated this law on the part of the adulteress, 
Epist ad Innoc.  decreeing such to be beaten with clubs, and then thrust into a monastery: but concerning the adulterer, the punishment remained still.  
Tiberius' banished the adulteress 200. miles out of the city, the adulterer was expelled out of Italy and Africa. And such were the civil punishments inflicted upon such as committed adultery. Mart.  
3. And such for the most part were the civil ordinances and decrees against adultery, as we have seen: the Ecclesiastical censures were also of diverse sorts.  
1. In some places they denied the peace of the Church to adulterers, never admitting them to the communion: some received such, but after a long time of penance: Cyprian misliked their rigour that utterly deny reconciliation unto them, but altogether exclude them. lib. 4. epistol. c. 2  
2. The Ancyrane synod imposed upon adulterers seven years penance, c. 14. which the Eliberine counsel brought to five years.  
3. Ministers and Clergy men committing adultery, were for ever removed from their ministery. distinct. 81. c. 11.12.  
4. The council of Neocaesarea decreed, that if a Minister's wife fell into the sin of adultery, he should dismiss her, or else leave his ministery: and by the Eliberine council, if he did it not, he was denied for ever the communion of the Church.  
5. If a lay-man's wife were guilty of adultery, he never could be admitted unto the order of the ministery by the Canons.  
6. It was likewise decreed, that the adulterer should not be suffered to marry with the adulteress.  
7. justinian's constitution thrusteth the woman offending into a monastery, and after two years, giveth liberty for the husband to take her out: but it punisheth the adulterer with death. And such for the most part also were Ecclesiastical Constitutions against Adultery.   

13. Quest. What may justly be excepted against in the former constitutions against adultery.  
1. In the Civil punishments, which were inflicted among the Heathen, these things were amiss. 1. They punished adultery with death, leaving other greater sins unpunished; as their Idolatry, and blasphemy against God, which was the fountain and very beginning of all uncleanness.  
2. They were partial, giving the man liberty to accuse the woman, but the woman was denied that privilege to accuse the man.  
3. They for ever separated the adulterer, and adulteress: whereas the rule of charity and Christian religion alloweth reconciliation upon repentance.  
2. In the Ecclesiastical Canons, it was to be misliked: 1. That they utterly denied the communion in some places unto adulterers: for David having repent of his sin, was received again to the peace of the Church.  
2. In that they allowed no reconciliation between a Clergy man and his adulterous wife: for why should less mercy be showed and practised among them, then in other callings and degrees?  
3. In utterly making unlawful the marriage between the adulterer, and adulteress: indeed, if they contracted marriage, the former wife and husband living, it was not fit: for it might give occasion of suspicion, that they might practise against, and lie in wait for their life: but such marriages in other cases being consummate, are not to be dissolved: for than had the marriage between David and Bathshebah been unlawful.  
4. The greatest fault now is in showing too much lenity to adulterous persons: they should for a time be excluded from the Church, with the incestuous young man among the Corinthians, till they are sufficiently humbled, and upon their tears, and repentance, and true contrition, be received into the Church again.   

14. Quest. Whether an adulterous woman upon her repentance, may not be received again of her husband.  
By the julian law they were forbidden either to be entertained again of their husbands, or to be married to another: but it is more agreeable to Christianity, that there should be reconciliation between the innocent and offending party, upon her true repentance. And the constitution of justinian was more equal in this behalf, which gave liberty unto the man after two years, to redeem his wife for her adultery condemned to a monastery: the reasons are these.  
1. Augustine thus reasoneth: Deus est imitandus, etc. God is to be imitated: 
lib. 2. ad Pollentium de adult. coning.  his people Israel diverse times committed spiritual fornication, and fell into idolatry: the which the Lord did for a time as dismiss them, and give them over to the hands of their enemies, but he was again upon their repentance reconciled unto them.  
2. David received his wife Michol, being married to another, wherein she committed manifest adultery, for there was no divorce before between David and her.  
3. Seeing upon repentance, the adulterous woman is restored unto the kingdom of God, much more is it fit she should return to the society of her husband; si regno caelorum restituta est, non potest toro tuo restitui? if she be restored to the kingdom of heaven, can she not be restored to thy bed?  
2. The counsel of Arles decreed further, 
Extra de ad●●●. c●p. ●1 v●. se●.  si adulteram paenituerit debet vir eum recipere, if the adulterous woman repent her, the man ought to receive her, the former reasons brought by Augustine, tend to persuade the lawfulness and equity in receiving the penitent offender, not to impose a necessity, as this Canon doth: for seeing the Gospel giveth liberty to dismiss the wife for fornication, he sinneth not that useth this liberty; yet he doth the better, that upon the woman's repentance, 
Matth. 5. ●●.  yieldeth somewhat of his strict and rigorous right, to receive her again.  
3. But where the party offending hath no remorse, there if the innocent party should admit of a reconciliation, he should seem to be particeps iniquitatis, partaker of the sin, as the said Counsel resolveth.   

15. Quest. Whether a man ought to accuse his wife being dismissed for adultery.  
1. It is here to be considered, whether the party offending continued in the sin of adultery still; for in this case, after private admonition by friends, taking no place, Christ's rule than is to be followed, to tell it to the Church, that by public authority the party may be reclaimed and amended.  
2. Though the party be penitent, yet if the sin be notorious and public, and the innocent party therein should seem, by silence and connivence to bolster out the others sin: or if there be an adulterous seed, which is like to be taken for the heir of the family, if the sin be kept secret: in these cases the Church is to be made acquainted, for the preventing of both these mischiefs.  
3. Where none of these dangers are feared, it is better for the innocent party to follow joseph's example, who thought secretly to send Marie away, being yet ignorant, how she became with child. P. Martyr.   

16. Quest. Whether adultery be a more grievous sin in the man, or the woman.  
1. Some do thus object, to show that the sin is greater on the woman's behalf: 1. Because by the julian law among the Romans, it was lawful for the man to accuse the woman of adultery, but not for the woman to accuse the man: and before that law it was lawful for the man to kill his wife taken in adultery, but not for the woman to do the like to the man.  
2. It was lawful by the ancient Roman laws for the man to divorce or separate his wife, but not for the wife to be divorced from her husband.  
3. By the law of Vespasian, as Suetonius writeth, the woman that did company with a servant, became herself bound, but the like servitude was not laid upon the man offending in the like.  
4. In Ecclesiasticus, cap. 7.27. and in other places of that book, great charge is given unto parents to keep their daughters; but the like care is not enjoined for their sons.  
Contra. These arguments may easily be answered. 1. These were but human laws, & some of them were unjust and cruel; as to give liberty to men to slay their wives taken in adultery: and the Romans themselves by the julian law abolished that cruel custom: the other laws, which give pre-eminence unto the man, respected the politic state, which was more hindered, by the adultery of women, in the confusion of families, and suborning of false heirs: in which respect indeed, the fault is greater on the woman's side.  
2. So also it was made lawful by some Imperial laws, for the women to seek divorce and separation from their husbands: as appeareth by the law of Theodosius.  

C. de repudijs in L. Cons.  3. The Roman laws did more punish the woman's offence, for the aforesaid reason, because the politic state received greater damage thereby.  
4. Parents also are there charged to give unto their sons good education: but the daughters are more carefully to be kept, because by their fall, their father's house is defiled.  
2. Now that the man's offence is the greater, it may be thus argued. 1. because the woman's sex is weaker, and so much the more to be pitied. 2. The man is the head of the woman, and aught to give her a good example. 3. The marriage faith is mutually given, and therefore it is broken on the man's behalf as well as the woman's. 4. Men usually are agents and entisers of women, and they are enticed.  
3. Wherefore the best resolution is this, that in respect of the mutual bond of marriage and faith of each given to other, the offence on both sides is equal; but their persons considered, the man sinneth more, because he is the head. And in regard of the commonwealth, the woman's fault is more dangerous, in the confusion of families, and in obtruding false and supposed heirs.  
Now yet the causes why the woman's offence is counted more odious, the case being the same, are rendered to be these two: quia viri liberius agunt & non habent peccata latentia vindictam, the men are more ready & free to accuse their wives: women are not so forward, 
Caus. 32. qu 5. cap. 23.  being restrained by the modesty of their sex; and the men's faults are more secret, and so escape unpunished: See more of this question, as likewise, whether adultery is to be punished by death, to the which opinion P. Martyr inclineth here, Hexapl. in Exod. qu. 8.9. upon the seventh commandment. c. 20. but somewhat of the same question shall here be inserted.   

17. Quest. Whether the sin of adultery ought to be punished by death.  
1. P. Martyr laboureth by these reasons, to prove the affirmative part.  
1. Death by the law of Moses is inflicted upon the adulterous persons, Levit. 20.10. the adulterer, and adulteress are both to die.  
2. The order of the commandments showeth as much; for all the transgressions of the first table, as idolatry, blasphemy, violating of the Sabbath, and of the two first commandments of the second table, as disobedience to parents, murder, were punished by death, so also adultery: then at the eight commandment the sword stayeth, so likewise neither the 9 or 10. commandment were enforced with the penalty of death.  
3. Seeing adultery is more against the politic state, than theft simply, it should rather be punished by death, than the other: for who had not rather lose part of his goods, than his wife her honesty?  
many intricate questions do arise: as whether by divorce the band of marriage be dissolved: whether it be lawful to marry after divorce: whether the innocent party only is to be suffered to marry: whether the parties offending aught to be reconciled.  
5. By the lenity of punishment adulteries increase, and this vice groweth to be public and common.  
Contra. 1. That law of Moses was judicial and politic: it specially concerned the policy and state of that commonwealth, as shall be showed afterward: therefore it simply bindeth not now.  
2. Neither doth the sword bear sway now under the Gospel, in the punishing of the transgressions of all the former commandments unto the seventh by death: for it were too much rigour, to give sentence of death for every breach of the Sabbath, or for every disobedience to Parents: neither doth the sword stay at the 8. commandment: for some kind of theft by the law of God is judged worthy of death, as followeth presently to be showed: and some kind of false witness: for he was to be done unto, as he thought to do unto his brother, Deut. 19.18. If he were a false witness against his brother's life, his own life should be paid for it.  
3. Adultery is more against the commonwealth, then simple theft: but not then every kind of theft. And there are four kinds of theft by the law of God censured by the sentence of death. 1. theft of men, Exod. 21.16. 2. theft with violence, as breaking into an house, Exod. 22.3. and of the same sort is all kind of robbery. 3. sacrilege, the stealing of things consecrated to holy things; which was achan's case, jos. 7.4. and wanton theft, when one stealeth not of necessity to satisfy his hunger, but of wantonness: as he which having many sheep of his own, took his poor neighbours only sheep, 2. Sam. 12.3. David judgeth such an one worthy of death.  
4. Such questions are not superfluous and unnecessary: for then our blessed Saviour would not have meddled with them, to show in what cases it was lawful for a man to dismiss his wife, and marry another, Matth. 5. and 19  
5. It is not for that adultery is not punished by death, but because either strait punishments are not laid upon adulterers, and too much lenity is showed, that this sin so overfloweth in the world.  
2. Now on the contrary it may thus be reasoned, that adultery is not now necessarily to be sentenced by death.  
1. Moses judicials do not now necessarily bind, but in regard of the moral equity of them: P. Martyr saith, non magis not astringere civiles leges, etc. quàm cermoniales: but that cannot be safely affirmed: for Moses ceremonials are absolutely and simply abrogated, and to revive them, were to violate and infringe the liberty of the gospel: but the judicials are left indifferent, Christian Magistrates as they are not simply bound to retain them, so they may use them as they see it to be fitting to the commonwealth: Now that this was one of the judicials of Moses, it is evident by this: because it was peculiar to that state and policy, that the tribes and families should be distinguished and not confounded or mixed together: therefore it was fit that adultery should be severely punished, by the which cometh the confusion of houses, corruption of blood, subornation of false heirs.  
2. Other judicial and penal laws annexed to the moral precepts, are not now in force: as to put to death every one that violateth the sabbatical rest, or every one that is stubborn against their Parents.  
3. By Moses law only that adultery was punished which was committed with an other wife, Leuit. 20.10. for the man to take a concubine to his wife, or one wife to another, was not then counted adultery, nor yet was punished by death; for than it would follow, that Abraham, jacob, David, with others under the law that had many wives, or some concubines beside their wives, lived in adultery, which is no ways to be admitted: and the word adulterium, properly signifieth, alterius adire thorum, to go unto an others bed. But now seeing Adultery is either simplex, simple, when one of the parties is married, or duplex adulterium, double adultery, when both parties are married: there is no warrant from Moses law to punish single adultery on the man's behalf with death.  
4. Our blessed Saviour, joh. 8.11. did dismiss the adulterous woman, not giving direction, that she should be stoned to death. But here diverse answers are made. 1. That because they came to tempt Christ, either to accuse him of too much severity in condemning her, and so he should lose the favour of the people, who commended him for his clemency: or as a transgressor of the law, if he freed her: he doth so answer the Pharisees, as that they should neither way have advantage against him. 2. He doth not condemn her, because he meddled not with the Magistrates office. 3. He saw her penitent, and therefore absolveth her. 4. He was no witness of her sin, and therefore could not accuse her. Mart.  
Contr. 1. Our blessed Saviour did not ambitiously seek the favour of the people, that he needed in that behalf to suspend his judgement concerning the rigour of Moses law: they could have taken no exception unto Christ, in ratifying of Moses law, if it had pleased him, that the rigour thereof should have 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 he might have given direction, as he did in an other case concerning the bill of divorce, 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 be a witness: for there were other witnesses beside, that said she was taken in the very deed doing: yet though he neither took upon him to be witness, accuser, or judge in this case, our Blessed Saviour might, and in all likelihood would have given direction to take a course according to Moses law, if his will had been to have that observed as a perpetual law.  
5. Wherefore this is most probable, that although our blessed Saviour by this his silence, intended not altogether to abrogate Moses law, yet it pleased him well it should not be so rigorously executed, when he said, let him that is among you without sin cast the first stone at her. 
lib. ●. ad Poll. c. 6, 7.  This place is by Augustine urged to the same end, to show, that adultery is not necessarily to be met withal by death. And in an other place he maketh this application of it, that Christ being two ways urged by the pharisees; if he bid her to be stoned to death, they would accuse his severity; if he set her free, they would blame his lenity: therefore Christ giveth such an answer, as might prevent both these exceptions; in that he saith, let him that is without sin, etc. justitiae vox est, 
●om. 10. ser. 47.  puniatur peccator, sed non à peccatoribus, etc. let the offender be punished, but not by them which are likewise offenders: audiamus etiam mansuetudinis vocem, etc. let us hear also the voice of clemency, neither do I condemn thee: not that Christ did wink at sin, sed damnavit, non hominem sed peccatum, he condemned, not the party, but the sin, saying, Go, sin no more.  
6. S. Paul also, whereas the law of Moses decreeth him to be put to death, that should lie with his father's wife, Leuit. 20.11. yet maketh no mention of any such punishment to be imposed upon the incestuous young man, that had taken his father's wife, 1. Cor. 5. and 2. Cor. 2. If it be answered, that the Christians had no believing Magistrates then, but the sword was in the hand of Pagans; yet in such civil punishments, it was the Apostles mind, that they should submit themselves to the civil power: for he was the Minister of God, to take vengeance on him that did evil, Rom. 13.4.  
7. Wherefore it is evident, that no certain punishment is appointed under the Gospel for adultery: but that it is free for every state to punish it either by death, or by some other grievous censure, according to the quality of the sin: As the Egyptian law was to cut off their noses, and to disfigure them; the Germans beat them with cudgels; Tiberius banished them. By these or any like courses, adultery may be sharply enough punished: only the fault is, when by too much lenity and connivence, men make but a sport of this sin.   

18. Quest. v. 14. Of nathan's words to David, thou shalt not die.  
1. There are three kinds of death; a natural end, a violent death, and everlasting death in the next world: from these two last, David is delivered; that neither he should die eternally, nor presently by the sword, or by God's hand, as he had cause to fear: Mart. 2. Wherein the Lord showeth him me●cy, in reversing the sentence which he had given against himself before: Borrh. 3. And thus much is insinuated, that he should not die for this, but others of his hous●, as his child, in whom he seemed in some part to die: Mart. and though he should not die, yet he was to endure amariora morte, things more bitter than death: Pelican. 4. And here appeareth the difference of the law, which in David saith, he was the child of death: and of the Gospel, which by Nathan saith, thou shalt 〈◊〉 die: Borrh.   

19 Quest. v. 14. How David is said to have caused the enemies of God to blaspheme.  
1. Some understand it of the perverse and wicked men in Israel, that would take occasion hereby to accuse the Lord of injustice, for preferring David before Saul, who was not detected of ●ny such sin of adultery: But they properly could not be said to be the enemies of God; he meaneth such as were professed adversaries.  
2. Pet. Martyr referreth it to the triumph of the Ammonites, who put the Israelites to flight, and slew diverse 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 up a wicked man to be king.  
4. But the better sense is, to understand it of the general reproach of religion: that the Gentiles seeing David commit such sins, as were odious among them, should thereby take occasion to condemn the religion itself as false, and not him to be true God, whom they worshipped. Borrh.   

20. Quest. v. 14. Why the child dieth borne in adultery.  
1. The children may temporally and corporally be punished for the sins of their parents, who themselves are touched when they see the misery of their children: Osiand. 2. But none shall suffer for an other eternal punishment: Mart. 3. And much unlike are God's judgements unto the civil laws of men: for here the child is not to suffer for the parent's offence: with God it is otherwise, before whom none is innocent. Borrh. 4. And if the child were altogether faultless, no punishment could lie upon him: but seeing the infant hath original sin, and is a part of the parents, God may most justly in his secret judgement hasten that end sooner, which by the course of nature every one is subject unto: Borrh. 5. And God in his wisdom did take away this child, because he should have lived but to be a shame unto David. Mart.   

21. Quest. v. 16. Why David be sought the Lord for the child, whom the Prophet said should die.  
David doth not herein oppose himself to Gods will. 1. He might think that this commination was conditional, that upon his tears and repentance, the Lord might reverse his sentence, as he did when Hezekiah was sick, and when jonas preached against the Ninivites.  
2. And although these examples followed after David's time, yet there were the like before: as David might remember, how the Lord commanded Abraham to sacrifice his son, yet it pleased him otherwise: and the Lord threatened to destroy Israel, but he was entreated to spare them at the intercession of Moses, Numb. 14.  
3. And David herein only showed his natural affection, still subordinating his prayer to the will of God: as Christ did to show his human condition, when he prayed that the cup might pass from him.  
4. Hereby also David showeth his confidence, how sure and certain he was, that the Lord had pardoned his sin, seeing he was bold to make intercession for his son. Pel.   

22. Quest. v. 18. Upon what seventh day the child died: and what is gathered thereupon.  
1. Borrhaius saith it was the seventh day of his sickness, which is a critical day: for then the sickness usually abateth or increaseth more: But this being a sickness sent of god upon this child, there was no use of any such natural observation: therefore it is agreed by the Hebrews, that it was th● seau●nth day from the birth of the chi●d: so also jun. Mart.  
2. Now in that this child dying upon th● seventh day was not circumcised, and yet David was cheered after the child's death, a● not doubting of the salvation thereof: David was not then of that mind, which the Romanists are of now, to think his child damned for want of circumcision, as they hold all infants dying without baptism to be excluded heaven: But, gratia non est alligata symbolic: God's grace is not ●ied unto the sign. 
Controv. The contempt, not the want of baptism condemneth.  The Romanist● themselves allow of that distinction of baptism, fluminis, flaminis, sanguinis, the baptism of water, of the spirit, of blood: that the martyrdom of the Saints, that shed their blood for Christ, the inward work of the spirit, supplieth in many th● want of baptism by water. Mart. Pellic.  
3. We see by this precedent, that God may often refuse his own servants in temporal things; for David obtained not his petition here. Osiand.  
4. And in that this child liveth not, but Solomon next borne lived, therein is shadowed forth the old man, which must die in the members of Christ, and the new man, which must live unto God, Borrh.   

23. Quest. v. 20. Whether David was not unclean, and his house, by the dead corpse of the child.  
1. Whereas there is a Law, Numb. 19.14. that when one died in a tent, all that came into the tent, and whatsoever was in the tent, should be unclean seven days: and yet David presently after the death of the infant, washed himself; and went up into the house of God: the places are thus reconciled; that David's house must be supposed to be very large; the very place where the child died was unclean, as the tent was wherein any died: but it is like, that David came not at that place, nor near the infant: All his house could not thereby be made unclean; for the Ark of God was at this time in David's house, in a Tabernacle which David had prepared for it. Martyr.   

24. Quest. v. 23. Why David leaveth weeping, the child being dead.  
1. One reason was, because Gods will now appeared, that he would not retract his former decree concerning the death of the child: Osiand. for than if he had continued praying still, he should seem to have spurned against Gods will. 2. Though Abraham believed that God could have raised up Izaak from the dead, when he was commanded to sacrifice him: 
Hebr. 11.19.  yet David had no such hope here, because he had no such promise of this child, as Abraham had of Izaak: Mart. 3. An other reason why David ceaseth mourning, is because no singular thing had befallen the child: he was borne to die, and David himself should also follow after. Pellic.  
4. Some do gather a third reason, why David stayeth mourning, because he was persuaded the child was well: for he saith, he should go unto him: but of his own salvation he doubted not: the rest of our writers do interpret this phrase generally, of being dead: as likewise that which the counterfeit Samuel said to Saul, to morrow thou and thy sons shall be with me. 
1. Sam. 28.18.  But I rather think, with Augustine, that the special estate and condition of the dead is thereby insinuated: and thereupon he doth collect, that it was not true Samuel, which appeared to Saul, because he telleth a lie: 
Ad Simplic. lib. 2. qu. 3.  for, magno intervallo separari bonis à m●lio legimus, etc. we find, that the good are a great way separated from the evil in the next world. And this phrase is like to that when the Patriarches are said to be gathered to their people: 
See Hexapl. in Genes. c. 25. qu. 15.  that is, not only dead, but in the state of grace, associate unto the blessed company of Saints in heaven.  
5. But why doth not David mourn for this infant, and yet made such lamentation for Saul, jonathan, Abner, Absalon? David mourned for some of them, because the commonwealth sustained great loss by them; and for others, because they died in their sins, as Absalon: here is no such cause in respect of the one, or the other. Mart.  
6. This example of David in praying for the living child, but ceasing to pray for him being dead, evidently convinceth the error of the Romanists, 
Controv. Against p●ayer for the dead.  who make superstitious prayers and intercessions for the dead: David here showeth, that it is in vain to pray for them which are departed: Borrh. Mart.   

25. Quest. v. 24. How David comforted Bathsheba, now called his wife.  
1. Bathsheba was in heaviness, not only for the death of the child, but because of the sin which they had committed; and therefore David did his part to comfort her: Osiand. 2. The Hebrews think, that Bathsheba refused to company with David, lest that child might have died as the former did, and therefore David told her, that this child was borne unto the kingdom, and that the Messiah should come of him: whereupon she required David to swear unto her that he should be king. But as it is certain, that David did swear unto her for this matter, 1. King. 1.30. so it is uncertain, whether it was at this time: her name indeed signifieth, the daughter of an oath: but she was so called before this oath was made unto her by David. 3. The special comfort that David ministered unto her, was in declaring unto her, how God had forgiven them their sin: Mart. 4. This also is to be noted, that whereas at the birth of the first child conceived in adultery, she was called the wife of Vriah, v. 15. now the Lord having forgiven their sin, and ratified the marriage, she is called David's wife. Pellic.   

26. Quest. v. 24. Of salomon's name, who gave it him, and why.  
1. Here David is said to call his name Solomon; but, 1. Chron. 22.9. the Lord is said also to have given him that name: so David gave it by direction from God, by the hand, that is, ministery of his Prophet Nathan: by whom also the Lord sent and called him by an other name, jedidiah, that is, beloved of God. Some understand, that David sent the child by nathan's hand, that is, committed the education of him to the Prophet: Osiand. But it is evident, Prou. 31. in the title, that Solomon in his infancy and childhood, was brought up under his mother Bathshebah, and he was yet too young to be committed to any other.  
2. And here it is to be observed, that the Lord useth the ministery of Nathan, as before in sending an heavy message to David, so now in bringing comfortable news: as Isaias to Hezekiah was a messenger both to tell him of death, and again of the prolonging of his days, lest there might be thought some difference and variance between the Prophets, if the Lord should have used any other messengers than them. Mart.  
3. And in that Solomon is called jedidiah, beloved of God, it may be an argument of his eternal salvation: that he was not a reprobate or castaway, but was renewed again after his fall by repentance.  
4. These two names, Solomon and jedidiah, signify the one peace, which Israel enjoyed under salomon's reign, and the love of God toward Solomon: this latter more was given him, baghabur iehouah, for the Lord, that is, for Christ's sake, in whom he was acceptable unto God; jun. and of whom he was a lively type, both in respect of the spiritual peace of Christ's kingdom, and he was indeed the only beloved son of God. Borrh.   

27. Quest. v. 27. What city of waters it was that joab had taken.  
1. joab continued almost a year in besieging the city of Rabbah, which was the chief city of the kingdom: for it was no marvel, that God gave him no better success abroad, David having so displeased him by his sin at home: and David also being lulled asleep, and giving himself to pleasure, had no care to set forward that public business. Mart.  
2. This city of the kingdom called afterward the city of waters, as some think, was an other city beside: Emman. Sa. but it is evident, v. 29. that it was the same city.  
3. Some think that the city consisted of diverse parts, whereof one that was environed with water, and so stronger than the rest, was held by the king, which joab had now taken: Borrh. Vatab. Osiand. as the city Syracuse had four parts, like four little cities: one was called Insula, the Island, an other Acrodina, the third Tychia, the fourth Neapolis: Mart. But though joab had taken some part, as it might be the base towns or suburbs: yet it is evident that he had not taken the chief part, for afterward David came and besieged Rabbah, and took it, where the king was, whose crown he took to himself.  
4. Therefore junius interpretation here is more fit: that he took the city of waters, that is, by a certain figure called hypallage, the waters of the city: and so josephus saith, praecisis aquae ductibus, the conduits of water being cut off, the city was in great distress, pinched both with hunger and thirst: so that it was an easy matter now to take it.  
5. joab as he was a companion of David in all his afflictions, so now he is studious of David's honour, and would not have this victory ascribed unto himself. Pelican.   

28. Quest. v. 30. Of the King of Ammon's crown which David took from his head.  
1. It seemeth that it was the use of Kings in those days, to wear their crowns in battle, as Saul had his crown with him, when he was slain in battle, which the Amalekite took and brought to David: And so here the king's crown was taken from him, and set upon David's head.  
2. It was a very massy crown, it weighed a talon of gold: which Budeus valueth at 7700. French crowns of gold: Munster at 18000. French crowns: Osiander at 1●594. Rhine pieces of gold: but this estimation is too great; the ordinary talon being set but at 60. pound weight of gold. jun.  
3. It was too massy to be worn upon any one's head: for there was as much gold in it, as went to the making of the golden candlestick in the Sanctuary, Exod. 25. therefore some think that there was a load stone in the crown, and so it was drawn up with iron, and hung in the air: but this is a mere devise. Hierome taketh here the word molcham, which is translated their king, for their idol Milchom, for so they used to set crowns upon their gods heads: but the word is molcham, their king, not milchom, which was the name of the idol: this massy crown therefore was not usually worn, but it was a crown of estate, which was only set upon the heads of their kings at their coronation, and other solemn times.  
4. Now David converted this crown to his private use, and yet transgresseth not that commandment, whereby they were charged not to bring into their houses the things consecrated to idols, Deut. 7.25. not because David took it not himself, but it was brought unto him by an other, which is R. Chimhi his conceit: for if it were not lawful to take it himself, neither was it lawful to receive it at an others hands: But that charge was only concerning the idolatrous implements of the Canaanites, which they were not to meddle with: the spoils of other nations they might take, so that they purged them with water or fire: and so they converted to their use the spoil of the Madianites, Numb. 31.23. Lyran. Mart.  
5. This falleth out just upon this uncivil King, that as he had cut the beards and garments of David's messengers, so he is spoiled of his princely robes, and his head is left naked without a crown. Borrh.   

29. Quest. v. 31. Of David's casting the Ammonites into the tile-kill.  
1. The most do so translate the word bemalchen, into the tile furnace: as Pagnin. Vatab. Mart. Osiand. Pellic. Latin. B. G. And some understand it for the streets, where the houses were covered with tiles; some for the furnace itself: but then they for malchen, must read malbhen, changing the letter ch, into the letter beth; deriving the word of laban, which signifieth a brick, or tile: but it is very dangerous to make any such innovation and change in the words of the Text.  
2. Montanus maketh it a proper name, Malchon, which junius expoundeth, the furnace of Molech their Idol; which is most like: that herein the justice of God might appear, that as they consecrated their sons through the fiery furnace unto Molech their idol, so they themselves are justly thrown into it.   

30. Quest. v. 31. Of David's austerity in putting the Ammonites under saws, and under harrows, whether he therein did well.  
1. We shall find that the servants of God employed to fight his battles, did show the like examples of severity upon the enemies of God. The Israelites cut off Adonibezeks thumbs of his hands and feet, jud. 1. Gedeon did tear the men of Succoth with briars and thorns, judg. 8.16. And yet herein they offended not, neither are reprehended in Scripture.  
2. So David in this place did execute the will and commandment of God upon this idolatrous people, and therefore therein he sinned not.  
3. They are cruel, which without cause do show severity, and delight in blood: but this sharp course, which David followeth belongeth unto justice: the Ammonites were guilty of most grievous trespasses: 1. Beside the old grudge which they had against the people of God, in not relieving them in the wilderness, when they came out of Egypt. 2. They had broken and violated the law of nations, in abusing David's messengers. 3. They had taken occasion by the slaughter of Vriah, and others, to blaspheme, and insult against God. 4. They had disturbed all the nations round about, stirring them up, and hiring them to join with them against David, c. 10. 5. Beside, they were most cruel and vile idolaters, sacrificing their own children to their abominable Idol Molech; therefore they were thus worthily punished. Mart.  
4. josephus thinketh, that thus he served every one, as well in this city, as in others: but that appeareth to be otherwise, c. 17.27. for Shabi an other son of Nahash out of Rabbah of the Ammonites succoured David, when he was pursued of Absalon: therefore it is like he thus served the principal, which had been ringleaders in this mischief. Osiand.  
5. Herein David also was a type of the Messiah, which should be revenged to the full of the contemners of his word. Borr.    

CHAP. 13.  

1. Quest. Of the chastisements which were laid upon David for his former offences.  
1. AS Nathan had before told David of two grievous crosses, that the sword should not departed from his house, and that his own concubines should be defiled by another, as he had committed two grievous sins of murder, and adultery, so God's justice which sleepeth not beginneth now to show itself: three great calamities follow one in the neck of another; the deflowering of Thamar by Amnon, and his slaughter by Absalon, the defiling of David's concubines by Absalon, and his unnatural rebellion against his father. Borrh. 2. And in this first punishment, David is paid home by the law of retalion: as he killed Vriah, having first committed adultery with his wife, and betrayed Vriah into his enemy's hand: so here his daughter is ravished, his son Amnon slain, and that also in the same manner by the treachery of his brother. 3. Thus in David's family, who was a worshipper of God, those foul enormities break forth, which showeth, that the Church of God is not perfect here in earth, but many offences may be raised even among the people of God: whereby appeareth the error of the old Novatians, and Donatists, and of the new Brownists (so called) which do separate themselves from the Church of God, because of the imperfections thereof. Mart.   

2. Quest. v. 2. Of Amnons' unlawful love of his sister Thamar.  
Among other unclean acts none are more odious, then incestuous copulations, when within the degrees forbidden any dishonest act is attempted: which incestuous conjunctions either by marriage or otherwise, are restrained for diverse reasons.  
1. One is for the reverence which is to be yielded unto our kindred, not to come near them to uncover their shame: as Valerius Maximus writeth, that it was unlawful, for the father and his daughter to wash themselves one in the sight of another.  
2. Again, by this restraint and prohibition, the families are kept chaste: whereas if such commixtions between kindred were permitted, every house would be defiled.  
3. By this means love is increased by marriage with strange families: whereas, if marriage were lawful in the same kindred, many loves would be swallowed up together, both the natural and matrimonial love.  
4. Yea we see that such conjunctions are against the law of nature: for even the more civil nations among the heathen, abhorred to come near their own kindred.  
5. But above all, the law of God ought to take place, which most straightly forbiddeth such incestuous marriages, Levit. 28.20. and though the laws of men should be silent herein, the judgement of God will overtake such: as is manifest here in the example of Amnon. So in the Roman Histories, Claudius that defiled his sister, was slain of Milo: and Domitiane the Emperor guilty of the like fault, was also slain.  
6. Thus David is chastened in the deflowering of his daughter, and in the slaughter of his son: wherein the Lord doth judge him not only for the adultery and murder, which he had committed, but for his rash marriage, which he made with Maacah the mother of Absalon, the daughter of an idolatrous king. c. 3.3. Mart.   

3. Quest. v. 2. Of Amnons' impotent affections, and of his love-sickenesse.  
1. There were two reasons of Amnons' pining away, because two ways was his desire hindered: Thamar was his sister, and therefore he could not marry her; and she was a virgin, and most surely kept: Osiand.  
2. His affection thus languishing, his body was distempered: for the affections are in the grossest and basest part of the mind, which hath greatest affinity with the body; and thereof it is, that the vehemency of the affections bringeth the body into weaknesses, and diseases.  
3. It is written that Seleucus, when his son Antiochus was in love with his stepmother his father's wife, & pined away for love, by the persuasion of the Physician Erasistratus, his father was content to part with his wife, and give her unto his son, rather than he should languish unto death: But Amnon could not expect for the like at his father's hand, being a man that feared God.  
4. The Heathen say, there are three remedies against inordinate love: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hunger and abstinence; time, that men should not hastily give way unto their affections, but do all with mature deliberation: and the third is an halter: such was their doctrine, that ended with despair: but Amnon here neglected indeed the right means, namely these, first in time to have resisted his affections, and not to have given way unto them: Pelican. secondly, to have given himself to abstinence and some honest exercises, which might have occupied his mind: then by some lawful matrimonial love, to have overcome his unlawful lust, and to have prayed unto God for grace. Mar.   

4. Quest. v. 5. Of Jonadab's wicked counsel.  
1. jonadab is called here Amnons' friend: but indeed he was his foe: for a true friend will neither give dishonest counsel, nor yet do any dishonest thing for his friend. Bor. 2. He is also called cacham, a wise and prudent man: but it was carnal, not spiritual wisdom: such a wise man, as the Prophet speaketh of, they are wise to do evil, but to do well, they have no knowledge: jerem. 4.22. 3. For in wise counsel two things must be considered, that both the end of a man's counsel be good, and that the means thereunto tending are also honest and lawful: but jonadab's counsel failed in both. Mart. 4. Such flattering counsellors abound in Prince's courts, who are ready for their own advancement to serve the humours of great men, and by their crafty heads do devise how to compass their desire: Pelican.   

5. Quest. v. 12. Of Thamar's reasons and persuasions to Amnon.  
1. First she allegeth, that it was and unusual crime in Israel, which he offered, either to corrupt a virgin, or to commit fornication out of marriage, much more for one to corrupt his sister. Pelican. 2. Thou she showeth the inconvenience in respect of himself▪ he should be counted as one of the fools of Israel, as a lewd and wicked person: Genevens. and a● a man unmeet to succeed his father in the kingdom being his eldest son; Mart. 3. In respect of herself, it would be a perpetual shame unto her: she could not hide or conceal that lewdness, if she should be with child by him. Osiander. 4. Then from entreating, she falleth to advise and counsel him; that he would speak unto her father, to give her unto him, But all these reasons would not content or satisfy his wicked mind: he still proceeded in his vile purpose to have his will of her. 5. Now whereas the law was, that the virgin which was forced in the town should cry out, Deut. 22.24. it is like that Thamar cried out, but none would come to deliver her; or that Amnon kept her from crying. Some think that she held her peace, because she would not bring her brother to shame, or upon hope of marriage: but hope of marriage she could have none, because it was against the Law, and she was more to respect her own fame, and honest name, than her brothers.   

6. Quest. v. 23. Why Thamar saith, he will not deny me unto thee, seeing it was against the Law.  
1. Lyranus with some others is of opinion, that Thamar was not David's daughter by Maacah, but that she was with child by another, when David took her captive in battle, and so Thamar being neither Amnons' sister by father or mother, might be Amnons' wife. But this is not like, for Amnon called her his sister, v. 6. and it seemeth that Thamar was borne after Absalon; as the phrase giveth, when Absalon had a sister: or, when to Absalon was a sister, v. 1. jun. D. Chimhi thinketh also, that Thamar was David's daughter: but conceived by him before she was converted to the faith of Israel.  
2. Pelican giveth this exposition: that Thamar secretly understood this condition, si fieri posset, if it might be, David would not deny her to him: if it could not be done by marriage, much more unlawful was it out of marriage.  
3. But it is more like, that by this means, she did dilationem quaerere, seek delays only, and to gain time: jun. ut conatum adolescentis eluderet, to put off the young man's purpose. Osiand. Mart. For if she might have been Amnons' wife, he needed not to have languished after her, and have used such indirect means: and he should have married her after, or paid her dowry: neither of which was done. Mar.   

7. Quest. Whether this degree of consanguinity, or any other might have been dispensed with.  
By occasion of these words of Thamar to Amnon, which sound as though David might have given Thamar to Amnon to wife, occasion i● ministered briefly to consider, whether any of the forbidden degrees may be dispensed with.  
1. The Pope's Canonists, and Canonical Divines do hold, 
Contr. The degrees forbidden Levit 19.20. can not be dispensed with.  that the prohibition only is natural and moral between the father and the daughter, the mother and the son, that their marriage cannot be dispensed with, because they are one flesh: but all the other degrees may be dispensed with: for Adam's sons took their sisters to wives, jacob married two sisters, Sarah was Abraham's niece: jacobed Moses mother was Amram his father's aunt. So it is their opinion, that the Pope may dispense with all degrees, saving between the father and daughter, mother and son: as Caietan. And the practice of the Papal Church hath been accordingly, 
In Thom. 2.2. qu. 154. art. 9  Emmanuel king of Portugal, married two sisters: Catharine Queen of England two brothers: Ferdinandus King of Naples by licence from Pope Al●xand●r the 6. married his own Aunt. And Martin● the ●. did dispense with the marriage of the german and natural sister.  
2. But this is a most gross opinion: 1. All these prohibitions are moral and natural: for the Canaanites were cast out for such abominations, who were not bound to Moses judicials. 2. The necessity of those times dispensed with those first marriages, when there were no other to marry with: and God in respect of that necessity gave a relaxation, saying, increase and multiply. 3. The facts of the fathers cannot be excused from all imperfection: yet it was Jacob's intent to marri● but one, Laban by his subtlety imposed the other upon him. 4. These were the sins of the Heathen. Among the Persians the sons married with their mothers, the daughters with their fathers: it was lawful among the Athenians for one to marry his sister. Berosus writeth that the Giants of the old world refrained not such marriages. Caracalla said to his mother in law, O that it were lawful: the impudent woman answered; si libet, licet, imperator dat leges, non accipit: if you li●t, it is lawful: for an Emperor giveth laws to others, he taketh none himself: ex Martyr.   

8. Quest. v. 15. Of Amnons' hatred of his sister.  
1. Aristotle in his Problems giveth this reason why inordinate love is many times turned to hatred: as Potiphars' wife, when she could not have her desire hated joseph, as much as she loved him: and Nero after he had abused his own mother, so hated her that he killed her. The reason hereof Philosophers yield to be this: because the body is much altered in such acts of raging and burning lust, and the affection is changed withal. But if the reason hereof were natural, it would always have the same effect: yet it hath not: for after that Shechem had ravished Dinah jacobs' daughter, he loved her ardently still, and affected her marriage.  
2. R. Kimhi, and R. Solomon, think ●hat this was the cause; Thamar had hurt Amnon in striving with him, and she had railed upon him, calling him fool, and giving him such other opprobrious terms. But it appeareth by Thamar's answer, that there was no cause at all given on her part of so great hatred, v. 16.  
3. P. Martyr thinketh the reason thereof proceeded from the trouble and perplexity of his conscience, being ashamed of that which he had done: as the Apostle saith, What fruit had ye in those things, whereof ye are now ashamed? Rom. 6.22. But if Amnon had had any remorse, or fear of any shame before God, or men, he would never for his own credit sake have thrust her out in such disgrace.  
4. But one reason hereof is the difference between inordinate and unlawful lust, which endeth with hatred, and lawful love, which still more increaseth: and such are the baits and allurements of sin, which have a pleasant taste at the first, but in the end bite like a serpent: therefore one well-saith, voluptates non venientes sed abeuntes contemplandas: that pleasures must be considered not as they come, but as they go. Borrh.  
5. But the greatest cause of all is, Dominum sic instituisse, that the Lord had so appointed, that this sin should not be kept secret, that it might redound to the chastisement and correction of David. Pellic. Mar.   

9 Quest. v. 19 Of Thamar's lamentation.  
1. She showeth her grief by these three signs: she put ashes on her head, rend her garments, and laid her hands on her head: which was a sign of mourning. jer. 2.37.  
2. Some read, she rend talarem tunicam, her side garments: so joseph. Lat. Pellic. but beside that the word pass●n signifieth rather, variam, Vatab. versicolarem, jun. polymitam: Mart. a garment of diverse pieces or colours: it is noted v. 18. to have been a peculiar garment to King's daughters: so was not a long and side garment: but particoloured garments were had in great estimation, jud. 5.30. therefore jacob made joseph such an one, because he loved him: Gen. 37.3. Genevens.  
3. She cried out as she went, not forbearing to cry out of her brother, and to show what he had done, as some think, Mart. Pellic. but it seemeth rather, that she did not express the cause of her grief: Osiand. for then Absalon needed not to have said unto her afterwards, hath Amnon thy brother been with thee? and his counsel had come too late, that she should be quiet, because he was her brother: that is, his shame would be the shame of them all; and as she was the King's daughter, so he was his son, and that the Eldest: and therefore he would have respect to the one and the other: jun. if she had blazed his name already, this persuasion of her brother had come out of time.   

10. Quest. v. 21. Of these words, David, when he heard these things was very wrath: whether David sinned not in sparing his son.  
1. Some do think that David did purpose to punish his son for this folly, or villainy rather: but like a wise man he deferred it, watching his best opportunity, as he dealt with joab and Shemei. Osiander. But it seemeth otherwise, that David had no such intendment, for it was two years after before Absalon was revenged of Amnon.  
2. An other opinion is, that Amnon might repent him of his sin, and therefore David pardoned it: but though repentance do make reconciliation between God, and the offender; yet they which publicly transgress should not be freed from the punishment, which is afflicted for the good example of others: Mart.  
3. Some think, that it was not death to force a maid not betrothed: for that law Deut. 22.25. is concerning such as are espoused. But it must further be considered, that she was his sister, and so he committed incest, which was worthy of death. And beside, it was death for a virgin to play the whoare in her father's house, Deut. 22.21. the like penalty also lay upon the son.  
4. Others excuse David, because this matter was not proceeded judicially before him. Thamar accused not her brother upon Absaloms' advise, and therefore David, the fact being not proved judicially before him, could do nothing. Borrh. In this case David should have sifted out the matter himself: otherwise Heli might have been by the same reason excused for his lenity toward his sons.  
5. Pelican addeth further, that David being guilty of the like sin himself, used connivence toward his son.  
6. But David can not be herein excused: he was too remiss and indulgent toward his children. As he was unwilling that Absalon should be slain after he was entered into that unnatural and rebellious action: neither did he punish Adoniah's aspiring mind, that while his father yet lived, would have taken upon him to be King. And herein most of all God's work is to be considered, quod david corrigere noluit Deus punivit, God punished that, which David would not correct. God so in his secret wisdom disposed, that David should let Amnon go unpunished, that the other judgement of the sword threatened against David's house might take place. Mart.   

11. Quest. v. 28. Upon those words of Absalon, smite Amnon, kill him. Why the Lord suffered a sword to be drawn out against David's family, having forgiven his sin.  
True it is, that the Lord had said to David by his Prophet Nathan, that the Lord had put away his sin, he should not die: yet some chastisement remained still, quae non poenae vim, sed medicinae obtinet, which was not as a punishment, but as a medicine. And for these causes doth the Lord lay afflictions upon his children, even after the remission of their sin.  
1. Vt sit, quod nos admoneat nostrae miseriae, etc. that we may have somewhat always to admonish us of our misery. 2. Vt sit materia inuo●andi Deum, that we may still have occasion to call upon God, and fly unto him in our afflictions, and necessities. 3. That the members of Christ may be conformable unto the head: For if we suffer with him, we shall also be glorified with him: Rom. 8.17. So the Apostle saith, I fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which is the Church: Coloss. 1.24. Not that any thing is wanting to the personal sufferings of Christ: but because Christ suffereth together in his members, they are called the afflictions of Christ. 4. But here we must take heed of the error of the Romanists, who think that the servants of God do satisfy for their sins by their afflictions: Borrh. But seeing no affliction happeneth unto God's children, which is not deservedly imposed upon them for their sin, thereby they cannot satisfy: but they must leave that work for him, who was without sin, and therefore undeservedly suffered in himself whatsoever was laid upon him, for our sins.   

12. Quest. v. 29. Whence David's sons had their mules which came of the mixture of diverse kinds.  
Whereas they are forbidden Leuit. 19.19. to suffer the cattle of diverse kinds to engender together; and the mules come of coupling of the horse and ass, so that this should seem to be against the law. 1. Some answer, that in some countries the mules do engender themselves: 
De nature. anim. lib. 8. cap. 24. lib. 6. cap. 26.  as Aristotle writeth, which he affirmeth to be very swift, whereas ours are slow. But if there be any such mules, they are of another kind: for those which are now in use, being of a mixed kind cannot engender: they were first found out by Anah in the wilderness, 
Gen. 36.24.  when he kept his father Sibeons asses. 2. It is like therefore that these mules were engendered in some other country, and brought thence into Palestina: although they were forbidden to put together diverse kinds, yet they might use the things so engendered: Mart. 3. Borrhaius findeth fault with the vulgar Latin for reading here mulas, she mules, for mulos, he mules: which do differ much, the he, which cometh of the he ass and the mare, are very swift, the she mules of the horse and she ass, are very slow and dull. But though there be an error in the translation; for in the original the word is peredeh, an he mule, not pirdah, a she mule: yet it seemeth there is no such difference in the use: for 1. King. 1.33. the Kings own beast was pirdah, a she mule; it is like he would use the best kind of them.   

13. Quest. v. 31. Of David's mourning, when he heard of the death of his sons.  
1. David here was paid home in the same kind: for as he took delight when news was brought him of Vriahs' death; so now he is frighted with heavy news, and the report is worse than the thing, that all the King's sons were dead. Borrh. Martyr. 2. And as his servants also, when they heard of Vriahs' death their faithful fellow servant, sorrowed not, so now also upon this report, they stand likewise with their clothes rend. Pelican. 3. David had great cause of grief, for he was a tender man over his children: and where he hoped to find comfort, they are an occasion to him of grief. 4. Many who do prosper in their affairs abroad, have cause of grief at home, as David here hath. Augustus Caesar was a happy Emperor, yet he had domestical crosses by his children, in so much that he desired, that he had died without children. 5. Likewise the very manner, how it was reported, his children were killed, might much trouble him, that they were slain by treachery, which brought to his remembrance his own sin, how he had caused faithful Vriah to be betrayed in battle. 6. Yet notwithstanding these crosses, David was in the favour of God; which showeth that God's favour, or disfavour is not to be measured by prosperity or adversity in this life: Mart. 7. And by this example we see, that children, whom their parents spare to correct, will in the end be a grief unto them.   

14. Quest. v. 32. Of jonadab's speech to David.  
1. This wicked man, whose counsel to Amnon brought David and his sons into this danger, now taketh upon him to comfort David: Pelican. But he is a miserable comforter, in saying that Amnon only was dead: for it was grief enough to the King, to have his eldest son slain in that manner; and jonadab showeth himself no changeling: for he bewrayeth his carnal security, that was not touched with the remembrance of his sin, being himself the author of this mischief: Osiand. It is also marvel, that he guessing so right at the matter, and giving a reason, why Amnon only was slain, as if he were acquainted with his counsel, that the king was so forgetful, as not to examine and sift him further.  
2. Now jonadab knew this by conjecture, for he was privy unto this whole matter from the beginning: some think that Absalon had this thing in his mouth, as the Hebrew words are, and that he might tell jonadab so much. Mar. But it is more like that Absalon kept his purpose secret, as josephus saith, grave odium eius in pectore celabat, he concealed in his breast great hatred toward him: therefore it is no good reading, Absalon had so reported. Geneu. nor, he had determined so in his heart. B. C. or, he was set in Absalon's hatred: L. or, in Absalon's rage. S. for the words are, ehi ghal pi, because it was in his mouth: which Vatablus thus expoundeth, at the commandment of Absalon it was so appointed, from the day when Amnon forced Thamar. But Absalon had not given that charge and commandment to his servants so long before, but upon the present. Therefore junius reading is better; at the appointment of Absalôm, that was done, which he purposed from the day, etc. so that the word shimah, purpose, hath relation to the words following, from the day, etc. for so long before he had purposed it, though not appointed it. And that phrase, according to the mouth, is taken in thi● sense, for appointment in other places; as Numb. 3.16.   

15. Quest. v. 36. Of these words, The King wept exceeding sore: how that the children of God are not without their passions.  
But here this question may be moved: how it cometh to pass, that many among the heathen in the like calamity, when they heard of the death of their children, were not moved, and yet David here showeth himself full of passion: as Horatius Pulvillus, as he was dedicating a temple, heard of the death of his son, yet proceeded in the dedication: Anaxagoras hearing the like of his son, made only this answer, scio me genuisse mortalem, I knew I begot a son to die: Paulus Aemilius when his sons were slain, and the public business went well forward, gave thanks to the gods that he had his prayer, that the calamity imminent might fall upon his family, so that the commonwealth were delivered.  
The reasons of this difference may be these. 1. The heathen did think that these calamities fell out by necessity of nature, or by chance, and they looked not unto God's providence, neither believed any thing of the state of the soul after this life: and therefore as natural men, only considering the time present, and not well weighing the cause of all these calamities, which is our sins, they seemed not to be moved. But it is otherwise with the servants of God: they know that all things fall out by God's providence, and that calamities are sent by him as punishments of sin, and this is the cause of their mourning. And to this purpose may be applied that saying of Aristippus, who being in danger of shipwreck in the sea, and much afraid, whereas an other rude man, yet hardy, feared nothing, and being asked why he was so fearful being a Philosopher, made answer; non debuisti sollicitus esse tu de anima nebulonis, ego videbam Aristippum philosophum periclitari, thou hadst no reason to take care for the soul of a knave, but I knew that Aristippus the philosopher was in danger, etc. So the heathen had no such cause to be moved: for they knew not what should become of their souls, neither were they of such price with God, as the souls of his servants, whom he reserveth for a better life.  
2. An other reason of this vacuity of passion among the Heathen, was that received opinion of the Stoics, who held that there should be in a wise man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an absence of all passion. The peripatetics held, that passions and affections were to be moderated: the other, would have them to be quite rooted out: But this were to blame the God of nature, who created man with passions and affections, and whatsoever God made, was good: and the affections of anger, zeal, desire, sorrow, with the rest, are many times the instruments of virtue being well used. Indeed the holy Martyrs of Christ in the mids of their torments, seemed to be without sense of grief, not as though they were without any feelling or passion: but the exceeding great joy which they had in the contemplation of a better life, did swallow up all their other affections: and this strength in them was extraordinary and supernatural: but the question is here, of the ordinary state and condition of the faithful. This then is the doctrine of Christian religion, be angry, but sin not, Eph. 4.26. that men should use their affections, but yet moderate them and keep them within their bounds.  
3. And concerning the patience of the Gentiles, with other their virtues of justice, fortitude, temperance; they were but speciosa peccata, goodly sins, because they were without faith: and without faith it is not possible to please God, Heb. 11.6. So that we doubt not, but that David with his passionate tears, which proceeded of faith, was more accepted of God, than the unpassionate heathen, which had no faith. Mart.   

16. Quest. Of the passions and affections, that were in our blessed Saviour.  
1. Our blessed Saviour as he was perfect God, and so without passion: so was he perfect man, and so took upon him true human affections, as of joy, sorrow, anger: for that all these were in him, the Gospel doth abundantly testify: otherwise he had not been a perfect man: as Augustine saith, neque cum verum corpus hominis & animam habuit, habuit falsum affectum humanum, neither when he had the true body and soul of a man, had he false affections.  
2. Therefore those sayings of Hilary are warily to be read, and considered; Christum ad patiendum, 
Lib. 10. de Trinit.  non ad dolendum corpus habuisse, that Christ had a body to suffer, not to grieve: and the cross of Christ the spears and nails he saith, impetum passionis fecisse in Christo, at non dolorem, did force passion in Christ, but no sense or grief; as when a man smiteth the water, there is a passion and suffering in it, but no sense or feeling, etc. These assertions are dangerous, and against the Scripture: the body of Christ is not to be imagined to have such stupidity, as things without life and sense: He had a perfect human soul, and therefore affection also and sense.  
3. But there is great difference between the affections which Christ had, and ours. 1. in respect of the object: our affections do turn into sin, but Christ's were never occupied in any sinful or imperfect act. 2. All Christ's affections were in him voluntary, they did rise in him when he pleased to show them, and they appeared not, when he pleased to suppress them; but in us, they are often involuntary, and they rise whether we will or no. 3. Our affections are so precipitate, that may times they overrule reason: but so were not our blessed saviours. ex Mart.   

17. Quest. Why holy men and wom●n under the old Testament showed more passion than now.  
In the new Testament also the servants of God did show their passions and affections, as the woman that washed Christ's feet with her tears, and Peter wept bitterly: but these examples indeed are not so many in the new Testament, nor in such manner: 1. One reason hereof may be the alteration of times, that may seem commendable in one age, which is not so allowed of in an other: then their lamentations were solemn and public, and with many ceremonies, and much preparation, which usages do not beseem these times. 2. But it may better be answered: that they did more attend the terrene promises of the land of Canaan, and the good success and increase of their posterity, though they had also a sight of the true spiritual rest, but not so clear as we have: therefore they sorrowed more for the loss of external things. But now because we by faith are nourished into a more lively hope of the things to come, we ought less to be moved with temporal losses and crosses. Mart.   

18. Quest. v. 39 Of David's desire to Absalon.  
1. Some read, David ceased to go forth after Absolom, Vat. Lat. Pellic. Montan. as though David had sought him or pursued him by strong hand: Osiand. for both Absalon was gone out of the land, being fled to Talmai, king of Geshur his wives father: and David's affection was not so bend against him, who afterward when he had rebelled against him, lamented for his death. It is therefore better read, he desired to go forth unto him, that is, to see him. Pag. jun. B. G.  
2. The reason is adjoined, he was comforted concerning Amnon, 1. both for that he was dead, and could not be restored to life again: jun. 2. and he considered that Amnon died justly for his sin: Borrh. 3. time also had mitigated and allayed his grief: Pelli●. 4. And he therein considered God's providence, by the which all things are disposed, and nothing falleth out by chance. Mart.    

CHAP. 14.  

1. Quest. What moved joab to take this course in this chapter prescribed to bring again Absalon.  
1. IOab saw David's affection well inclined toward Absalon: not turned against Absalon, as Osiand. for the last verse of the former chapter showeth that David was comforted for the death of Amnon, and longed for his son Absalon: David was well affected toward his son, yet would not yet send for him to return, because by the law of God, he that killed an other wifully was to die: joab being a cunning courtier, and observing David's mind, began to work with him in this cunning manner, in suborning a subtle woman to speak unto the King. Mart.  
2. P. Martyr thinketh that joab did this to gratify David, because he saw that it would please him, to have his son return again; and his reason is, because after Absalon was returned, joab came not at him for two years, neither would come being sent for, till Absalon had caused his field of barley to be set on fire. But it is evident that joab did it to pleasure Absalon, as appeareth, ver. 22. where joab giveth great thanks unto the King for granting his request. And afterward joabs mind might somewhat change toward Absolom, as he saw the king's mind to alter; and because the king would not have him see his face, neither would joab visit him: and courtiers beside are forgetful of their friends, and variable. At this time it is like joab thinking Absalon like to succeed in the kingdom, would by this means insinuate himself into his favour.   

2. Quest. Why joab dealeth covertly by parable with the King, not directly.  
Whereas there are two kind of examples; some are true, some are feigned: the feigned are of two sorts, either parables or fables: and parables sometime are used for illustration only, sometime for proof and demonstration; this parable is of this latter sort: Borrh. which joab here putteth into the woman's mouth for these causes. 1. Parables do move much, and leave a vehement impression behind them. 2. They were very usual in those days. 3. But the chiefest reason of all was, opus erat obliqua petitione in causa mala: in an evil cause it was necessary to use an obliqne and indirect petition: Osiand. for it would have seemed an harsh and unsavoury petition, at the first to request a parricide of his brother to be restored. Antonius Caracalla after he had killed his brother Geta, would have had Papinian the lawyer to defend the fact, who made this frank answer, paricidia facilius committentur, quàm defenduntur, that parricides are more easily committed then defended: but for this his free speech he was slain. Mart. 4. This diligence of joab in bolstering out a bad cause, should teach us not to be slack in following of a good cause. Mart.   

3. Quest. Of the woman of Tekoah, whom joab used.  
1. This Tekoah some think to have been a city in the tribe of Asher: Bor. Mar. Pellic. but it is found to have been in the tribe of judah, 2. Chron. 11.6. jun. Genev. 2. The Rabbins think that this town brought forth many witty and eloquent men and women, out of which place came the Prophet Amos: and therefore joab made choice to take a woman from this place. 3. Pelican thinketh, that this woman indeed, did truly put this case of her two sons, which killed one the other: but it is otherwise expressed in the text, v. 3. that joab taught her what she should say. 4. joab therefore maketh choice of this woman, whom he knew to be of a subtle wit, and ready speech, to put forth this parable to the King, and to take upon her the person and habit of a mourner: which part was fittest to be played by a woman full of passion, and so able to move compassion.   

4. Quest. Of the woman's speech in general.  
1. The woman's parabolical narration consisteth of two parts, of the proposition of the parable, to v. 12. then the reddition, and accommodation of it to Absalon, v. 12. to v. 21. Borrh.  
2. The reasons, which the woman useth to persuade compassion, are specially three; taken, ab honesto, utili, facili, it was an honest thing which she desired, profitable, and easy to be done: first, it was honest, both by the law of nature, which teacheth a man to defend himself, and to repel wrong by force and might, as this her son did defend himself from his brother's wrong: it was honest by the written law, which appointed cities of refuge, for such involuntatie offenders. It was also a thing profitable to her house, that her son should live, otherwise her spark should be put out, if both her sons should be taken way. And it was an easy matter for the King to determine, who was as an Angel of God, that is, of great dexterity in hearing good and bad.  
3. The woman allegeth many unlike things in her parable, which were not true in the case between Amnon and Absalon. 1. One of these supposed sons did not intend an others death, but they fell out upon the sudden; but Absalon had purposed Amnons' death long before. 2. one of these invaded an other, but Amnon did not assault Absalon. 3. there no witnesses were present, here all the King's sons were assembled together. 4. the cities of refuge were not appointed for wilful murderers, such as Absalon was. 5. she pretended that if her other son died, all hope of posterity should be cut off: but though Absalon should never return, the King had more sons. Mart. Thus she of purpose inserteth into this her oration some unlike things, lest the King should at the first perceive her purpose. Osiand.   

5. Quest. v. 9 What the woman meaneth, when she saith, This trespass be upon me, and my father's house.  
1. Some think that she cunningly turneth the speech and curse upon herself, which she meaneth toward the King: that if he did not help in this case, and deliver her son from them that pursued him, that God would require it at his hand: Borrh. Mart. But it is not like, that she would either apertly or covertly use any such commination, all her speech being petitionary. 2. Therefore this rather is her meaning, that if it were so, that the king should offend in redeeming her son, that had killed his brother, she would before the Lord, take all the fault upon herself, and her family: the King and his throne should be innocent: jun. Osiand.   

6. Quest. v. 11. Why the woman saith to the King, Remember the Lord thy God.  
1. The Chalde paraphrast seemeth to give this sense, that he would remember what is written in the law of God concerning the pursuit of blood, that they should not pursue deadly the innocent. 2. Osiander giveth this sense, remember the Lord thy God, to imitaate him in showing of mercy. 3. But it appeareth by David's immediate answer which he bindeth with an oath, that the woman for her better assurance did covertly desire it of the king: jun. Vat. Mar. 4. And whereas the king seemed but to speak of one revenger of blood, ver. 10. bring him to me that speaketh against thee: she desireth a more general grant of the king, that he would not suffer the revengers of blood to be multiplied: that not only one, but all it might be inhibited by the King. Pel. 5. The King by this oath was not tied to grant her request following for Absalon, for his was a diverse case from this here propounded by the woman, and confirmed by David's oath. 6. Neither did the King abase himself in swearing to the woman to confirm his promise, it being so weighty a matter: seeing that God did so much condescend to Abraham, to confirm the promises made unto him, by swearing by himself. Mart.   

7. Quest. v. 13. Of the arguments whereby the woman seeketh to persuade David.  
1. She returneth the King's words upon himself, that seeing he had given sentence that her son should be spared, he should be found faulty himself, if he showed not the like mercy to Absalon. jun.  
2. Her second reason is, v. 14. taken from our mortal state, and the necessity of death; seeing such is our condition, as that we must all needs die, and there is no turning again in this world; like as water which is spilled cannot be gathered up again: she hereby moveth compassion, that David would not take away Absaloms' life before the time. Mart.  
3. An other reason in the same verse is taken from God's providence, neither hath God taken away his life, etc. that is, God hath preserved Absalon alive, and hath appointed means, that is, put into the people's head to make request for him, that is banished: jun. and here also she hath relation to the cities of refuge, which God had appointed for the rescue of involuntary manslayers; Mart. and secretly she insinuateth, how the Lord had spared David, and did not take away his life after he had sinned. Osiand.  
4. She further urgeth the common peril and danger of the people; saying, v. 15. the people have made me afraid: their state and condition is to be feared, if Absalon the hope of the kingdom return not: Vatablus thus interpreteth, the people terrified me, and told me, that if I should directly make request for thy son, thou wouldst be angry, and this is the cause of my covert speech. P. Mar. thus; the people thought I should make request in vain, yet I was bold to speak. Osiander, the people urged me, after I had entreated for mine own son, to make mention of Absalon also, and that if I did it not, I should greatly offend. But the first sense is most fit, for so the application of the parable to Absalon shall be correspondent to that, which she alleged for her son, that if he died, her spark should be put out, and so Absalon was the hope of the people.  
5. Further, vers. 16. she showeth the inconvenience that would follow, propounding it in her person, and her sons: that as they should be cut off from their inheritance, for her son being slain, she should not live long after: so Absalon being in exile, should be destroyed from the inheritance of God, and so fall away to idolatry: Mart. this argument David in the same terms had urged against Saul, 1. Sam. 26.19. They have cast me out this day from abiding in the inheritance of the Lord, saying, go serve others gods.  
6. Then she propoundeth the common profit, the word of my Lord the King shall now be for rest: that is, ad publicam tranquilitatem, it shall be for the common tranquillity and peace.  
7. She proceedeth and inserteth the commendation of the King, comparing him to an Angel, both in uprightness of judgement, and in dexterity of judging: Bor. not doubting, but ●hat as an Angel, so graciously without passion he would hear her request: Osiand. and be constant as an Angel in keeping his princely promise: Pelican. and that as he had given sentence on her side in her private cause, so that setting aside all human affection, he would in simili causa idem judicium far, give the same judgement in the like cause concerning his son Absalon. jun.  
8. She concludeth with the chiefest benediction of all, the Lord thy God shall be with thee: when thou hast performed my request, the Lord shall prosper thee in thy government: and thy kingdom shall flourish, and God shall be with thee in all thy enterprises. jun. Mart.   

8. Quest. v. 19 Whether the woman be to be blamed for revealing joabs counsel.  
1. Pelican noteth hereupon how dangerous a thing it is to commit any matter of secrecy unto women, that cannot hold: because this woman concealed not joabs counsel. 2. But the woman being asked and straightly charged by the king, could not do otherwise: she knew that the king was wise, even as an Angel of God, to find it out if she had denied it: and so she should have been to her great shame found to be a liar. Vatabl. 3. And it may seem not improbable, that she and joab had agreed, that she should in the end discover the matter: for joab was present, as may be gathered v. 21. ready to second the woman's petition, as he should see cause. Mart. 4. And in that she maketh joab the author of this course, that she should change her speech, and speak parable-wise, their opinion is confuted, which think the woman spoke as the thing was concerning her two sons: for here she confesseth, that she was taught by joab to change her form of speech. Mart.   

9 Quest. Whether David did well in sparing Absalon.  
1. David's connivence herein, in not causing Absalon to be put to death, for killing his brother Amnon, neither is absolutely to be condemned, as transgressing the law, which requireth capital punishment to be laid upon those which committed wilful murder: to the which opinion P. Martyr inclineth; adding further, non de suo sed de Dei iure largitur qui homicidae parcit: he which spareth a manslayer, doth not give any thing of his own right, but of Gods, etc. for David did what he could, he caused him to live in banishment three years, cap. 13.38. than he was hardly entreated to give him leave to return: and at his return he would not suffer him to see his face for two years more, v. 28. David could not put him to death, because he was beloved of the people.  
2. Nor yet can this fact of David be justified, that he did well in sparing of Absalon, and not punishing of him: the example of Cain, who killed his brother Abel, and yet was spared by his father Adam, is nothing like: for God gave special dispensation at that time to Cain to prolong his days, but to his greater confusion: and beside, Cain was preserved for the necessity of procreation in those days: there is not the like reason, why Absalon should be spared here.  
3. Therefore the mean way is best, neither to condemn or justify this fact of David, as seeming to impugn the law of Moses, nor yet to justify it: excused it may be by diverse circumstances: 1. there were no accusers or revengers, which followed this crime against Absalon. 2. he was the king's son and desired of the people. 3. he considered that it was God's justice upon Amnon. 4. And beside, here was Gods secret work in so disposing, that Absalon should be reserved for a greater punishment. Borrh.   

10. Quest. Why David would not admit Absalon to his presence.  
1. David would not at the first suffer Absalon to see his face, lest he might have been thought scelus homicidij leviter aestimare, to make but small account of manslaughter: Osiand. 2. And by seeing Absalon, the memory of Amnons' death might be revived. 3. It is like also that it would have been an offence unto Amnons' friends, and they might hereby have been provoked to seek revenge: Mart. 4. And David did it to this end, ut melius filios in officio contineret, that he might by this example of severity the better contain his children, and bring them to do their duty: Osiand. 5. And David thought it good not to restore Absalon all at once, he knew him to be of an insolent nature: he would have him therefore by little and little to conceive more hope of pardon. Pellic.   

11. Quest. v. 25. Of Absaloms' beauty.  
1. Mention is made here of Absaloms' beauty to show his pride, that grew insolent and ambitious in respect of his beauty and favour, that he not long after aspired to the crown. 2. Beauty is no virtue, and yet it is in itself a commendable gift of nature, especially if it be accompanied with these two things, humanity and chastity: as joseph being a beautiful person excelled in both these, he was courteous toward his brethren, and chaste to his mistress: But both of them were wanting in Absolom, he was both cruel, and of a murderous mind, and very unchaste, that he did not forbear his father's concubines. 3. Beauty and comeliness is not always joined with virtue: Saul was a comely tall person, yet proved a tyrant: Alcibiades among the Athenians was a comely man, but caused many tragedies: Isocrates was wont to say of such, that had beauty but no virtue: that they had navim bonam, sed gubernatorem malum, a good ship, but an evil governor: Chrysostome compareth them to fair trees in the wood, 
In Psalm. 50.  that bring no fruit but for swine. And they may be likened to peacocks, which have gay feathers, but are not so profitable, as the poor hourly be, that yieldeth honey. Mart.   

12. Quest. Of Absalon hair. v. 16.  
1. Some think that Absalon was a Nazarite, and therefore polled not his hair: but the Nazarites did not cut their hair once every year as Absalon did, but when their vow was at an end. It is like as D. Kimhi thinketh, that he had a pride in his hair, and did glory in it. 2. In some countries the use was not to poll their hair, as among the Lacedæmonians: and they did it for this reason, if they were comely the hair would add grace unto them, if they were deformed it would make them terrible to their enemies. But among the Romans they as much abhorred those, which did wear long hair. There was a certain tree, whereon the young men and virgins did hang their first hair, which they consecrated unto the gods: Absalon in nourishing his hair followed therein no custom, but did it only of pride.  
2. His hair weighed 200. sickles, which as josephus counteth, was five pound: but some Hebrews better value the pound at 25. sacred sickles, that is, so many half ounces: this was esteemed after the kings, that is, the civil and common sickle, junius. which is held to be but two drams, that is a quarter of an ounce. josephus is here in an error, who thinketh he polled his head, at every 8. months end, whereas the text saith, it was at the end of every year: and it being too heavy for him, weighing 200. common sickles, that is, an 100 half ounces, and 50. whole ounces, which maketh about 4 l. weight, counting 12. ounces and an half to the pound; he than cut it off. But if the sickle contained half an ounce, as Montanus thinketh, than the weight of his hair was as much more. Some think, that it was sold for 200. sickles, not that it weighed so much: Emm. Sa. But the valuation of it, at such a reckoning would seem more strange, than the weight thereof at such a sum. In Saul and Absalon two men of goodly stature, but of bad conditions, we have the right description of hypocrites, who bear a fair show outwardly, but within are corrupt. Borrh.    

CHAP. 15.  

1. Quest. v. 1. What moved Abshalom to aspire unto the kingdom, and when.  
1. Josephus thinketh, that he began to attempt this after four years: whereof though there be no mention in the text, yet it may well be, that after he had been kept from his father's presence two years, and had been received into his favour and sight, and so continued one year, than he began thus to practise in the fourth.  
2. And seeing Amnon the Eldest was now slain, and Chileab the second sonn● was dead, he took himself to be the next heir, and therefore beginneth betimes, to prevent the conveying of the kingdom over to Solomon, which now might begin to be surmised and talked of. Mar.  
3. He might also carry an hateful mind toward his father, and so purposed ungraciously with himself to be revenged of him. His mother also being a stranger, and his kindred were not so much (it may be) respected, and therefore he also sought their advancement.  
4. And herein God had a secret work, that nathan's prophecy might take place, that the sword should never departed from David's house. Further, herein David was a type and figure of the Messiah, against whom one of his Apostles lift up his heel. Borrh.   

2. Quest. Of Absalom's practices whereby he seeketh to aspire to the kingdom.  
1. He taketh upon him great state and pomp: he provideth him a chariot, and horses, which was a thing unusual, and 50. men. And by this glittering show, he beginneth to be advanced of the people, who are much affected with novelties, and unwonted usages, Mart. It was marvel, that his father perceived not, to what this tended, but he was blinded with fatherly love, and affection toward him. Osiand.  
2. The next thing whereby he insinuateth himself, is his diligence and pains: he would rise up early every morning, and go and stand in the gate: ambitious men will spare no travail or pains to achieve their purpose: which may teach us to be diligent in following of good causes, if the ambitious are so diligent and studious in prosecuting of evil.  
3. Then followeth his flattery, he would commend every one's cause that it was very good: and would give them fair promises, wishing that he were set to be a judge over them, he would then minister justice unto every one.  
4. He slandereth also his Father's government, and accuseth his officers of negligence and injustice: as the property of ambitious men is, to dispraise all but themselves.  
5. Unto these insinuations he addeth a fawning kind of humanity and courtesy, abasing himself to kiss every one that came by.  
6. And by these means, it is said he stole away the hearts of the people, both in respect of David, to whom they were bound by covenant; from him he stealeth their hearts: Mart. and in respect of the people also, who knew not Absaloms' purpose herein; it was also secret, and as theft unto them.   

3. Quest. v. 7. After forty years: from what time these years must be counted.  
1. Osiander thinketh, those years to take beginning from David's first anointing by Samuel: but that being done privately, could not well be a rule of the public account.  
2. Vatablus (so also Genevens.) reckoneth those years from the time, when the Israelites asked a King, which was three years, as he thinketh, before David began his reign; and he taketh this to be the 37. year of David's reign. But it was more than 40. years from thence, for Samuel and Saul governed Israel 40. years, Act. 13.21. Neither was there any cause why the years of David's reign should be counted from thence, seeing he was no way accessary to the sin of the people in that petition.  
3. An other account is to begin these years from the slaughter of the priests by Saul in Nob: but the Scripture useth not to put the years of two kings reigns together.  
4. josephus for forty years readeth four, but that is contrary to the text.  
5. And to count these 48. years as run of the jubilee, is without ground, because we find not that account to be used in Scripture.  
6. The best reckoning then of these years, is to count them from the beginning of David's reign: But not as Pelican thinketh, that this might be done two or three years before the end of David's reign, for so few years (he thinkeeth) break no great square in such a sum: this account is better taken precisely and exactly, that this fell out in the last year of David's reign: for all the rest of the story which followeth to chap. 21. seemeth to have been done in a veire short time: thus therefore the years may be divided; two years Absalon was at jerusalem before he saw his father's face, and three years before that in exile: two years (before that) were passed from the deflowering of Thamar to the slaughter of Amnon: these make 7. in all, and it is thought that 3. or 4. years before, that David committed the sin with Bathsheba in the 59 year of his age, and about the 29. year of David's reign: for David reigned 40. years, and was 70. years old when he died: so that the 59 year of his age will concur with the 29. year of his reign. And it is held of the Hebrews, that Solomon was but a 11. years of age, when he began his reign. Mart.   

4. Quest. Why Abshalom maketh choice of Hebr●n to begin his conspiracy in.  
1. junius thinketh that Abshalom did not sacrifice at Hebron, but only made a vow solemnly among his kindred there, to testify his thankfulness unto God, for restoring him to his country, and his father's favour: but it is evident in that he saith, I will serve the Lord, v. 8. that it was a religious act, beside a solemn feast: for before the Temple was built, they sacrificed in other places, than 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. He maketh choice of Hebron being a famous place, because of the sepulchre of the patriarchs there, and there David began his reign, and Absaloms' kindred there dwelled of the tribe of judah. Mart.  
3. Thus Abshalom maketh religion a clock of his rebellion: as the Pope and popelings, in their treacherous plots pretend religion and conscience. Borrh.   

5. Quest. v. 10. Of Absalom's conspiracy, and the manner thereof.  
1. First, there went with Abshalom 200. men: these were invited to Absalom's feast, but knew nothing of his conspiracy: the text saith, they went in their simplicity. These were in no fault to go with Absalon, for his father had given him leave: and after they saw, what Abshalom intended, than they could not withdraw themselves, sine praesentissimo vitae periculo, without most present danger of their life. Osiander.  
2. But before this Abshalom had sent messengers secretly into all the Tribes, to feel and solicit the minds of the chiefest men, and to appoint to meet at Hebron.  
3. Then he sendeth for Achitophel, who it should seem was of counsel with him in this action, but had withdrawn himself into his own country, that there might be no suspicion, and from thence came to Hebron, being acquainted with the whole project of the business before.  
4. But it is most to be wondered at, that the people did flock so fast to Absalon: it is like that Achitophel or some other used some persuasion to the people, showing the imperfections of David's life, and government, and how beside the adultery of Bathsheba, and murder of Vriah, he had suffered Amnon to go unpunished for his incest: and had dealt hardly with Abshalom for revenging his sister's wrong. By such persuasions the people might be carried, being of themselves desirous of novelty, and longing to see a change. Mart.   

6. Quest. v. 17. Why the King fled from jerushalem.  
David having armed men with him, and being in a strong city, might have remained there still more safely, yet he did choose rather to fly, for these reasons. 1. He would spare the effusion of blood; for he said, lest he smite the city with the edge of the sword: he had rather hazard his own person, then that many should be brought into danger: he knew how cruelly ambitious men were set, that they would not spare, nor have any compassion, till they had accomplished their desire. Hereof the Civil wars of Scylla and Marius, and between Augustus, Antony, and Lepidus in the Roman state may make demonstration: Mart. Antisthenes was wont to prefer 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; he began to consider that this was the hand of God upon him, according as Nathan had foretold him, that the sword should not departed from his house, and therefore he submitteth himself meekly to the Lords mercy.  
3. And by his departure, an other prediction of Nathan took effect; he left his concubines behind, whom Abshalom defiled.  
4. David with all his people went on foot, as is gathered v. 17. R. Leviben Gerson thinketh the reason thereof was, that he might not be discerned, going as a common soldier: but rather David did it to show his afflicted estate: Mart. And David carrying himself thus humbly in this calamity, continued not long therein, but was soon restored to his former estate. Pelican.   

7. Quest. v. 19 Who Itthai the Gittite was.  
1. Some think that this Itthai was the son of Achish king of Gath, who favoured David: and that these were of the city Gath of the Philistims, who notwithstanding were faithful toward David: Osiand. But it is not like, that David would use the help of the uncircumcised Philistims. 2. Vatablus taketh them for Philistims converted to the faith of Israel: and that Ittai was a Proselyte also of that country, Pellic. but it seemeth by their late coming, as David saith v. 20. Thou camest but yesterday, that they were no Proselytes, they had not been so long there to be converted. 3. josephus taketh these 600. that came with Itthai, to be those which fled from Saul to David when he was in Ziglag: but it is not like, that they were now alive: it was 40. years before this time. 4. Wherefore I think rather with junius, that these were no other than the garrison soldiers, which kept Gath, which David had taken not long before from the Philistims, c. 8.1. and Ittai was their captain: who is called a stranger, because he was so in respect of his habitation: He was one of David's principal captains to whom he committed the third part of his army, c. 18.2. 5. Now David would not have Itthai go with him, because he was lately come, and his men weary: and though such help had been necessary for David, yet he was not a man that altogether respected his own commodity: and he trusted in God's defence, that he would deliver him. Mart.   

8. Quest. v. 25. Why David would have the Ark carried again into the city.  
1. Some think David sent back the Ark, because the peculiar place appointed for it, was at jerusalem from whence it should be no more removed. Borrh. But that is not so: the peculiar place for the Ark was not yet assigned, but afterward in the threshing floor of Araunah where the Angel appeared to David. And before this in David's time, the Ark was carried to battle against the Ammonites, and therefore Vriah said to David, that the Ark remained in the field, because it was in the camp. c. 11.11.  
2. Some think that David was afraid to carry the Ark with him, lest some such casualty might befall them, as before, when Vzzah was smitten.  
3. Some are of opinion that the Priests consulted with God, and received no answer, and therefore David sendeth back the Ark as unprofitable: but that is not like.  
4. Others judge this to be the reason: the Priests went with the Ark, and David remembering what the priests had suffered for his cause before at Nob, would not have them brought into the like danger now, and therefore sendeth them back with the Ark.  
5. But the reason is set down in the text, why the Ark was returned to jerushalem, because David thought good to send back the Priests, who attended upon it: that they might out of the city give David intelligence, as occasion served. v. 27.  
6. Thus David, though he knew that the Ark was a worthy Sacrament, and a visible testimony of God's presence, and well remembered, what great things the Lord had wrought by the Ark: how the waters of jordan were divided before it, the walls of jericho fell down: yet David was contented at this time to forbear the presence of the Ark: having his confidence in God, and not relying altogether upon the external Sacrament. Contrary is the superstitious practice of the Pope, who when he iourneieth must have the consecrated host carried upon a white palfrey before him, 
Controv. The grace of God not tied to the sign.  that if any should chance to be suddenly stricken with sickness, he might presently be housled therewith: the like opinion they have of the necessity of baptism, that infants are damned, that are not baptized: and thus they tie God's grace to the outward sign and Sacrament: David doth not so here, who thinketh to have God's presence, though he had not with him the visible sign thereof.   

9 Quest. v. 27. Why David calleth Zadock rather a Seer, than Abiathar.  
1. The jews think that Zadock was here appointed in Abiathars place, and therefore to him only David giveth the name of a Seer: and further, here they have this fable, that Abiathar consulted with God first, because he was the chiefer in place, but the Lord answered him not: and that then Zadock inquired of God, and received answer, and upon this occasion Zadock was preferred: but it is evident that Abiathar was not removed from the Priesthood until salomon's reign, neither was it now a time for David to bestow offices.  
2. Pet. Martyr saith, videntem vocat, quia prior aderat, he calleth him a Seer, because he was there first: but the name Seer is taken for a Prophet: as Samuel was so called, 1. Sam. 9.9.  
3. The reason hereof was this: Abiathar and Zadock had their times to serve in course, as was appointed by Samuel and David, 1. Chron. 9.22. and this week Zadock served, and therefore David calleth him Seer. And thus much in effect he saith unto him, that he was the public Minister to give attendance upon the Ark for the service of the whole Church, and therefore it was not fit, that he should only follow the King, privata conditione fugientem, now flying away, as in a private state and condition. jun. And further, David in effect saith thus much unto him: Art not thou a Seer which dost use to ask counsel of God by urim and Thummim? thou mayest stand me in more stead in returning, and abiding with the Ark to consult with God for me, then to be with me still here. Borrh.   

10. Quest. v. 30. Of David's going barefoot, and his head covered.  
1. Some think that David's covering his head, was a sign here of subjection, and the putting off his shoes of resigning the kingdom, which was a ceremony used in Israel to signify the delivering over of the possession of a thing. Borrh. But David knew it was not Gods will, that he should surrender the kingdom to Abshalom, it was appointed to Solomon. 2. Therefore these were only signs of David's mourning; for so they which mourned used to cover their heads, that their tears should not be seen of men, which were known unto God. Mart. 3. And David is here a lively type of our Blessed Saviour, who went up the mount of Olives heavy unto death, as David goeth up weeping here. Osiander.   

11. Quest. v. 34. Of David's counsel to Chusai, say unto Abshalom, I will be thy servant: whether David did well in teaching him to dissemble.  
1. Some are of opinion, that whereas there are three kind of lies, iocosum, officiosum, perniciosum, a lie in jest, an officious, and a pernicious lie: the two first they hold to be lawful: and that to make a charitable lie to do good to some, and not to hurt others, is not unlawful. But this is no sound opinion: for every lie with what pretence so ever it is made, is an offence: because we do not speak the truth from the heart: and S. Paul's rule must be observed, we must not do evil, that good may come of it. See more hereof, 1. Sam. c. 21. qu. 13. qu. 14.  
2. Osiander thinketh that this dissembling of Chushai was an officious kind of lie, which was not against charity, but it tended to preserve the life of the King, and the state, and therefore neither David therein sinned in giving this advise, nor Chushai in following it. But if it be granted that Chushai here made a lie, it must needs follow, that it was not without offence.  
3. Pelican resolveth thus, that Chushai did here tell no lie: for he had done indeed faithful service to Abshalom, if he would have been ruled by him, and surceased to pursue his father: and his counsel was also in effect profitable to him: for it was better that Abshalom was slain, than he should have killed his father. But it is evident, that Chushai had no such intendment to profit Absalon by his counsel, but to overthrow all his devices.  
4. Wherefore either with junius it may be answered, that Chushai ambiguo sermone ludificatur, doth with ambiguous speech dally with Absalon, and so telleth not a lie: See c. 17.16.18.  
5. Or else, as Pet. Martyr concludeth, David might herein have God's direction, and then he sinned not; for God is above his own law: as Abraham in attempting to sacrifice his son, the Israelites in taking f●om the Egyptians, sinned not, because they did it by God's direction. So if it be granted, that Chushai here lied and dissembled, if he did it humano impulsu, by a man's mere devise, he cannot altogether be excused. But if it were by God's direction, they offended not: as it may be gathered by this, both because presently after David's prayer, that God would turn Achitophel's counsel into foolishness, Chushai is offered unto him, as the man, by whom his prayer should be effected: and David speaketh as a Prophet confidently, that by this means Achitophel's counsel should be brought to nought. It seemeth then that David herein was not without some divine instinct. But we need not run here to such extraordinary instinct to seek defence or excuse of this fact: the former solution may be maintained, that Chushai did not tell a lie; nor is guilty of untruth in his speech, but only used a doubtful and ambiguous kind of speech: first he saluted Absalon, saying, God save the King, which he might as well understand of David, as of Absalon. c. 16. v. 16. Again he saith, whom the Lord and all Israel, and all this people shall choose, his will I be: who else was that, but David? And further he addeth, as I served before thy father, so will I be before thee: he professeth in effect himself still David's servant. His whole course of speech is ambiguous: he may be thought somewhat to dissemble, which in itself simply is not unlawful; but he is not convinced of any untruth.    

CHAP. 16.  

1. Quest. v. 3. Of Ziba his unfaithfulness to his master Miphibosheth.  
1. SAint Paul giveth a rule unto servants, not to serve their masters with eye-service: but Ziba herein first showeth his unfaithful service: for in his master's absence he accuseth him, howsoever being present, he might seem to please his master's eye. 2. His disobedience also appeared, that being bidden to saddle his master's ass to meet the king, c. 19.26. he went and made him ready for himself. 3. He goeth about to rob his master, and seeketh to spoil him of all he had. 4. He is discontented with his estate, lift up in pride, and thinketh scorn any longer to serve Miphibosheth, thinking this a fit time to get his liberty: Mar. 5. And to bring this about he playeth the flatterer, both presenting the King with gifts, and seemeth in words to extenuate his gifts, as not worthy to be offered to the King. Osiand. 7. And, which made up the full measure of his treachery; whereas a good servant should have spoken in defence of his master, he most unfaithfully, and treacherously accuseth him unto David, and would in all likelihood, have been contented to be his butcher, if so the King had pleased he should be slain. Mart.   

2. Quest. Of David's rashness in giving unto Ziba miphibosheth's goods and lands.  
1. David is assaulted in this Chapter with two contrary temptations, of flattery by Ziba, of railing by Shemei: he overcame the greater, and was overcome of the less. So many times Gods children stand out in great temptations, and give out in less; which showeth their human infirmity, and what they are, being left unto themselves. 2. But there is great difference between the slips of the righteous, and the fall of the wicked: for these are caught in the snare of temptation, and cannot wind themselves out, but though the righteous stumbleth, yet he recovereth himself agine; as David afterward made restitution unto Miphibosheth of that, which he had hastily taken from him.  
2. David showeth himself very rash in precipitating his sentence against Miphibosheth, his cause being unheard. It was a likely tale, that he told of Miphibosheth, who was the only heir left of saul's house: but all things that are likely, are not true.  
3. Beside David here showeth his unmindfulness of jonathans' kindness in time past, and forgetteth the covenant which was made between them.  
4. By this we see, how dangerous a thing it is for a Magistrate to receive gifts, which blind even the eyes of the wise. Osiand.  
5. And this mutability in David, showeth how vain and uncertain a thing it is, to put any confidence in Princes. Mart.   

3. Quest. v. 7. Of Sheme● his cursing.  
He uttereth many vile slanders against David: 1. He most falsely chargeth him with the blood of saul's house, whereas David was therein most innocent: for Abner and Ishbosheth were slain against his will; and the wars that were between the house of David, and the house of Saul, were procured by Abner, who provoked joab to fight, 2. Sam. 2. 2. He maketh David an usurper, as though he had invaded and thrust himself to reign in saul's stead; whereas David not once dreaming of a kingdom, was thereunto called by the Lord, and anointed by Samuel. 3. He justifieth wicked Abshalom, saying, that God had delivered David's kingdom into his hands, which was most untrue; Absalon was a most unjust and ambitious man, and thought to deprive his father of his kingdom. 4. He saith that David was punished for his wickedness, which was true, but not for those things whereof Shemei before challenged David.   

4. Quest. v. 9 Of Abishai his inconsiderate zeal in David's cause.  
1. Here we have two men, one speaketh against David, the other defendeth David: both speak in the behalf of their kinsmen: the one hath a bad cause, and yet handleth it cunningly, as Shemei: the other had a good cause, the defence of the king, but he handleth it not well: both of them are lead with a carnal mind to seek revenge. 2. Abishai is here carried away with a preposterous zeal, as often the children of God are: So jonas weighted still to see the destruction of Niniveh: james and john, Luk. 9 would have had fire come down upon the Samaritans: This than proceeded not from any divine or religious charity, but from an human affection. 3. He calleth Shemei dog, in contempt: being compared with the king, he was no better than a dogs head, that is, a vile person: as 1. Sam. 24.15.   

5. Quest. v. 11. Why David chargeth his servants not to meddle with Shemei.  
1. David looketh unto God's providence, who had so disposed to try David's patience by Shemei his railing tongue. 2. He thus reasoneth by way of comparison: he had endured the troubles and trials procured by his son, who sought his life: whereas Shemei was a stranger unto him, and did but rail upon him in words: much more was it fit he should bear this reproach. 3. He showeth the fruit that might come of it, it may be that God would do him good for his cursing: not that this affliction was the cause of his reward: but it is an order and course, which the Lord observeth to raise them up, whom he had humbled; so he dealt with joseph and job. 4. And he speaketh doubtfully, because we have no certainty of these temporal things: but of his spiritual state, his everlasting salvation David made no doubt at all.   

6. Quest. v. 10. Whether David did well in bearing Shemei his reproachful words: and what a reproach is, and how to be borne.  
1. A reproach is offered either in word, as Shemei reviled David, or in deed, as Abshalom defiled his father's concubines, not so much of lust, as to disgrace his father. 2. Reproaches, some are mere slanders, as those were, which Shemei objected to David: some are true, as when one objecteth such crimes as are true, but after a reproachful manner. 3. Some reproachful words are uttered by way of disgrace, and they are sin: some only are by way of discipline to amend and correct, and make one ashamed of his sin: as when Magistrates rebuke offenders, and ministers in their sermons sharply reprove sin: as the Prophet Isay called the chief of Israel, Princes of Sodom, c. 1.10. and S. Paul saith, O ye foolish Galatians: and such kind of reproaches are not sin.  
2. Reproachful and reviling words proceed either from anger and desire of revenge, as here in Shemei; or from pride, as in Rabsake against Hezekiah; or from foolishness, as Nabal reviled David.  
3. How we are to behave ourselves in bearing of reproaches, these considerations are necessary: 1. that generally we must follow that rule of Christ; if one smite us on the one cheek, we should turn to him the other also, that is not always to do so in fact, for Christ being smitten upon one cheek did not turn the other: but our heart must always be prepared for Christ's sake to suffer all wrongs in word, and in deed.  
2. Yet there is a time when a fool must be answered in his foolishness, and a reviler must not be suffered to go away without a rebuke; as if either his reproach tend to the hindrance of our good name or our brothers, and they which hear it, are by our silence apt to believe the slander; and if a discreet reproof may be a means to make him see his sin.  
3. And there is a time, when a fool is not to be answered in his foolishness, lest we be like him; 
Prov. 16.4.  if we think that we shall grow too hot and choleric, and exceed measure in reproving, it is better for us to hold our peace: and when we see in respect of the slanderer, that his word is of no credit, and our defence needeth not in respect of the standers by: or if the reviler is like to be more provoked by our admonition: in all these cases it is better to be silent.  
4. And where defence is needful, it is not only lawful for us privately to rebuke the slanderer, but to make complaint unto the Magistrate, to preserve our good name; as a thief of our goods may be brought before the Magistrate, so much more he that stealeth away our good name.  
5. And as concerning David, it was a worthy and commendable part in him to bear Shemeis slanderous speech: for he was innocent, he therein considered the Lords purpose to try him; it was then no time for him to seek revenge: he had opportunity offered afterward to meet with this reviler. Mart.   

7. Quest. v. 10. How the Lord is said to have bid Shemei curse David, and how sin standeth with the will of God, and whether he is any way the author thereof.  
1. First, that God is no way the author of sin, by these and such like reasons it is made plain. 1. God is not the author of any thing, whereby a man is made worse: for if an artificer will not mar his own work, much less God; but by sin man becometh much worse.  
2. God is the revenger of sin, therefore not the author.  
3. God hateth nothing which he hath made, but he hateth sin.  
4. He that doth or procureth sin is a sinner: but God cannot without horrible blasphemy be said to be a sinner.  
5. If God should provoke unto sin, we should make him a dissembler & an hypocrite, who forbiddeth one thing, and yet doth an other.  
6. The Lord saith by his Prophet Hosea, thy destruction is of thyself, than sin also the cause of destruction is of ourselves.  
7. Our Saviour saith, that when the devil speaketh a lie, he speaketh of his own, sin then is peculiar unto the devil, therefore nor to God.  
8. Christ wept over jerusalem, being grieved for the calamity that should befall it: much more was he grieved for sin, which was the cause thereof: then is he not the author of sin.  
9 Tyrant's make severe laws, and then compel men to break them, that they may punish them: So God should be a tyrant, if he procured or made men sin and transgress his laws.  
10. If God were the author of sin, he could not be the judge of the world.  
11. If God any ways should stir up unto sin, there must needs be two contrary wills in God, one whereby he willeth sin to be; the other, whereby he disliketh it, and is displeased at it.  
12. The wicked should be in no fault, for they might turn all the blame upon God.  
13. Men had no reason to be grieved for their sin, but to rejoice, seeing they do that which God is the author of: if he were the author or worker of sin.  
14. If God would have men saved, than he would have them also use the means unto salvation: then would he not have them sin, which doth hinder their salvation.  
2. Secondly, the reasons on the contrary, that God may be charged with sin, are these.  
1. The Apostle saith, Rom. 1.26. that God gave up the Gentiles to vile affections.  
2. The Lord is said to have hardened Pharaohs heart: and Isa. 6.10. to make the eyes of the Israelites heavy, and to shut their eyes.  
3. We say in the Lord's prayer, Led us not into temptation.  
4. He that is the cause of the cause, is the cause of the effect, procured by that cause: But God is the cause and creator of man's will and affections, which are the cause of sin: he may seem then to be the cause of sin.  
5. The Lord said to the spirit, that offered to go & be a false spirit in the mouths of Ahabs' Prophets, go and prosper, 1. King. 22.  
6. Sin is an action: but all actions proceed from God, the first mover and beginner: for in him we live, move, and have our being, Act. 17.  
7. The Lord saith by his Prophet Ezechiel, c. 14.8. If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived him, etc. so jeremy saith, cap. 4.10. that the Lord had deceived his people: so Isay saith, 63.17. O Lord, why hast thou made us err from thy ways?  
8. Psal. 105.25. He turned the heart (of the Egyptians) to hate his people: josh. 11.20. It came of the Lord to harden their hearts, that they should come against Israel in battle: 2. Thess. 2.11. the Apostle saith, He shall send them strong delusions to believe lies.  
9 As God willeth the end, so also he willeth the means which tend unto that end: but it was God's will that Christ should be delivered up unto death, and that the members of Christ, as the holy Apostles and Martyrs should be tried: thereof it was Gods will also that judas should betray Christ, and that the tyrants should raise persecution against his Church, which were sinful acts.  
10. If God can hinder a man from sin, and will not, and take away from him the helps, which should keep him from sin, he should seem to be accessary unto it: as if we see a man ready to fall into a pit, and forewarn him not of it; or take from one a staff whereon he leaneth, so that he falleth: we should be guilty of his hurt: so it should seem to be between God and man; if he should withdraw from him his grace, whereby he might stand.  
11. Seeing God doth bring forth substances by unhonest action, as children begotten in adultery; why may he not as well produce actions, per malam voluntatem, by the evil inclination and will of man?  
12. The Apostles say in their prayer, that Herod and Pilate had assembled themselves together, to do whatsoever thine hand and counsel had determined before to be done: By these and such like places of Scripture, and reasons, some show may be made that God hath some hand in the sinful works of men.  
3. In the third place the diverse opinions must be touched of this matter.  
1. Some do indeed most blasphemously make God the author and worker of evil, as the Libertines: which blasphemy is to be abhorred, and to be condemned to hell with the authors thereof.  
2. There are that understand these places of Scripture of God's permission only.  
3. Some do think that God is an agent even in evil actions, which as they proceed from man are evil, but as God concurreth it is just, the reason whereof if we cannot comprehend, we must rest in the judgement of the Scripture: this opinion shall afterward be more fully declared and confirmed.  
4. Further, it must be considered what sin is; it is not a substance, nor yet any subject or habit in a subject, but only a defect and privation, as blindness is of the sight: and malum esse non potest nisi in bono, evil cannot be but in that which is good, as blindness is in the sight: evil is of two sorts, it is either culpa, the fault, or poena, the punishment: the fault is the absence or privation of some virtue or grace, and the punishment is the privation of some benefit, as sickness is of health: and there is something that is both a sin and punishment, as original sin.  
5. Now more fully and distinctly to determine of this question, these conclusions following shall be set down.  
1. God properly is not the cause of evil, nor author of sin: for the habit never of itself produceth the privation, as light bringeth not forth darkness: but if the light be removed, than the darkness followeth of itself. But like as the Sun is not the cause of darkness; but the Sun being removed from our hemisphere, than darkness of itself succeed: so when God taketh away his grace (which he do●h to make man know and understand, that he can do nothing without grace) then followeth darkness and ignorance in our hearts. So that God is not properly the cause of sin, but only removens, the removing cause: So that there need no efficient or positive cause to be made of sin, as the Manichees made two Princes, the one of light, to whom they ascribed, why was good, and the others of darkness, whom they made the beginning of evil: for by the absence of light and grace, darkness and evil do succeed of themselves by the corruption of our nature.  
2. Here we must consider of a threefold action of God. 1. One is general in the works of his providence, whereby every thing is preserved and maintained in it kind and nature: for in him we move, we live, and have our being. 2. An other is special and particular, whereby he worketh all good things in his Saints. 3. The third is between both, whereby God carrieth an overruling hand in all actions, making all things good and bad, reasonable and unreasonable creatures to serve unto his glory, and to be instruments of his will. And thus God disposeth even of the sinful acts of men, that thereby his will is effected and accomplished, and yet he is no way accessary to their sin: so that in the same act, God and man's will may concur, but after a diverse manner: God may justly will that, and to a good end, which man willeth wickedly and unjustly; as God determined the death of Christ for the redemption of mankind, but judas betrayed him of a wicked mind, and Satan provoked judas as an enemy unto God and the truth. And Augustine further showeth how in the same thing God willeth and man willeth, 
Euchirid. ad Laurent. c. 10.  but diversly, by this instance. A wicked sons father is sick, God's will is he shall die, and so the wicked son desireth he should die also, but to an other end, that he may enjoy his inheritance. So likewise one may will that which God willeth not, and yet be without sin: As the good child of love toward his father desireth his life, whom Gods will and pleasure is shall die of that sickness.  
3. God may minister an occasion which of itself is good, but the wicked abusing it, are thereby stirred up to do evil: as when Moses and Aaron brought a message unto Pharaoh to let his people go: Pharaoh thereupon was incensed to oppress the people more grievously: so God might be said to harden Pharaohs heart, but occasionaliter, and accidentaliter, by ministering an occasion, and accidentally only.  
4. The Lord also permissive, by way of permission, may be said to have on hand even in evil 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 show an impotency and want of power; but even in God's permission his power appeareth: so permitting evil to be done in the world, as he knoweth how to make it serve for his glory: and so he permitteth sin, as that he so disposeth, that it shall not rage or reign in all, nor in all times, nor further than he seethe it to be for his glory: But good actions the Lord willeth after an other sort: not only permitting them to be done, but effecting, working, finishing, and perfitting in us every good work.  
5. Further, there are three things to be considered in sin: 1. The guilt of sin, which is nothing else, but obligatio ad poenam, a binding and tying of him that sinneth unto punishment: and this is an act of God's justice, who after one hath sinned, holdeth him guilty of punishment. 2. Then there is the act of sin, which is the subject; and this God is the cause of, who giveth power to move, to will to do this or that unto his creatures, which power he restraineth not, but suffereth every thing which he hath made, and enableth it also to exercise the natural properties and faculties thereof: Thus God is the author of the action, but the evilness of the action proceedeth from man's corrupt nature: like as the soul and life in the body, is the cause it moveth, but the lameness of the leg or other part affected, is the cause of the halting thereof: So God as an universal agent, giveth life and motion to his creatures, as the soul doth to the body, but the abusing and depraving of these actions, ariseth from the corruption of man's nature. 3. There is in sin the punishment to be considered: So God is said to punish sin with sin, as the Apostle showeth how the Lord gave over the Gentiles to a reprobate sense; and to vile affections as a punishment of their Idolatry, Rom. 1.  
In this manner, as hath been showed, how the Lord may be said to have to do with sin: but he is no way the author thereof, or properly the cause: And that is no imperfection in God, that he cannot sin, nor will sin, but it is his perfection: who being perfect goodness itself, cannot abide any thing that is evil: for if he should will sin to be, he should turn men from himself, which were to deny himself, which as the Apostle saith, God cannot do; God cannot deny himself, 2. Tim. 2.13. This th●n is the sum of all, that God is not properly the cause of evil, but 1. either by removing and withholding his grace. 2. by disposing in his infinite wisdom and power, even of evil actions to serve his glory. 3. by ministering occasion, which the wicked may abuse and pervert to their further hardening. 4. in permitting things to be done, as far as he seethe expedient for the universal good. 5. the guilt of sin in justice he procureth. 6. the general action he causeth. 7. as it is a punishment, he inflicteth it, etc.  
7. Now according to these conclusions set down, the former reasons which seemed to make God accessary unto evil, may thus be answered.  
1. God is said to give up the Gentiles to vile affections, because he left them to themselves, and justly deprived them of his grace.  
2. God hardened Pharaohs heart, and blinded the Israelites eyes, occasionaliter, by ministering the occasion, which they abused: Gods works were an occasion of Pharaohs hardening, and his word of the others blinding, but not of themselves: the other through their perverseness took occasion to do evil, where none was given, and turned that which was good, to be an occasion of evil.  
3. The Lord is said to lead into temptation, because the devil, who is the tempter, can do no more than God permitteth: God tempteth not to evil, as he is not tempted, jam. 1. And we of ourselves are tempted of our own concupiscence: therefore our Saviour saith to his Apostles, watch and pray, lest ye enter into temptation, Matth. 26.41.  
4. God is the creator of man's will, but not of his corrupt will, which is the cause of sin, and not his will simply, as God created it.  
5. When God saith to the evil spirit, go and prosper, that is to be referred to the end, which was the death and punishment of Ahab: but the means which was by being a lying spirit, God willed not nor commanded to be done, but hindered not the doing of it, because the Lord knew how to use it to his glory.  
6. It is not denied, but that the subject of sin, which is the action in general is from God, who is the mover of all things: but it followeth not that the evilness of the action therefore is from God.  
7. God is said to deceive the Prophet and people, not in respect of the cause thereof, which proceeded from their own corrupt heart: but in regard of the event, because God used that seduction for their punishment.  
8. God is said to turn their hearts to hatred, because the prosperity of the Hebrews, which God caused, gave occasion of envy and hatred to the Egyptians: the hearts of the Canaanites were hardened, non emolliendo, because God mollified them not. And so God gave them which believed not the truth, strong delusions, as a just judge punishing their hardness of heart and unbelief, with blindness & perverseness.  
9 God willeth the means, but after an other manner: his will is, that persecutions should be, not simply, but as they tend to his glory, and to the propagation of the truth.  
10. It is cruelty in man, if he suffer one to fall and help him not, because a man is bound in charity to do it: but God is bound to none: many graces he gives unto the wicked, which they abuse: he is not bound to give all, he may do with his own, as it pleaseth him.  
11. God is the author of the action, which bringeth forth evil; but not of the evilness of the action.  
12. Concerning the death and suffering of Christ, God willed it in respect of the end, which was our redemption: the meane●, as the treachery of judas, the malice of the jews, he ordained not, but disposed; he willed not, but used them.   

8. Quest. How Gods providence and man's will may stand together.  
Here are two errors to be taken heed of in two extremes: Some do so hold God's providence, as that they exempt some things from it: some on the contrary do ascribe all things to the divine providence, as th●t they impose a necessity upon the will of man, depriving the same of the natural liberty and freedom thereof.  
1. Of the first opinion was Plato, affirming that there are many things in the world which God is no ways the cause of, 
Lib. 2. de Republic.  as of evil things; which is true, if he speak of the proper efficient cause of sin: but yet even in such things Gods providence sleepeth not, directing, ordering, and disposing evil things unto such end, as seemeth best unto himself.  
2. Damascene also in some sort impugneth God's providence, when he saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that only those things which are not within us, not the things within us, 
Lib. ●. de fide. c. 29.  are subject to God's providence: whereas the Prophet David saith directly, Psal. 139. thou understandest my thoughts long before. He hath an other assertion as dangerous, That the election of things to be done is in us, the perfection and consummation, of the concurring operation of God: whereas the Apostle saith, that God worketh in us both the will and deed, 
Philip. 2.13.  of his good pleasure.  
3. But that distinction of Damasus is not to be misliked, whereby he divideth God's providence into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his good pleasure, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, permission and concession: for God's providence is seen in willing and acting of good things, his permission in suffering evil things to be done, not by a bare permission in leaving men to themselves to do altogether what they list, but in using them and overruling them. This concession he further maketh of two sorts, dividing it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, economical or disciplinary concession, in leaving his children sometime to themselves, for their further instruction: there is an other concession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolute and final, whereby he suffereth the wicked and inccorrigible finally to fall without recovery.  
2. In the other extreme are they which so hold the divine providence, as that they bring in a fatal necessity: But God constraineth no man's will: for if it be forced, it is not a will which willeth freely. But here there is a threefold liberty of the will to be considered: there is libertas à coactione, a liberty and freedom from coaction, in all men good and bad: libertas à peccato, a liberty from sin, that is, from the dominion thereof, when the will is regenerate: and libertas à miseri●, a liberty and immunity from misery, which shall be in the kingdom of God, when we are glorified. But a liberty à necessitate, from a kind of necessity, man now hath not: he cannot choose but sin. Adam before he fell had this liberty also: for it was in his power not to have sinned, if he would: but now a necessity of bondage and corruption is laid upon his posterity: but yet the mind of natural men work freely in respect of any violence, constraint, or coaction.   

9 Quest. v. 16. Of Cushai his salutation to Absalon, God save the King: whether therein he did well.  
1. Some to excuse this fact, think that Cushai, saying, let the King live: that he meant eternal life, wishing that Abshalom might take such a course, as might not hinder his salvation: but the meaning of this phrase, in saluting of their kings, was nothing else but to wish them prosperity: as the Chalde interpreter readeth.  
2. Some think that Cushai here lied evidently, m●ntitur impissimo tyranno, he lied unto this wicked tyrant: seeming as though God, and all the people of Israel, had chosen Abshalom: and he taketh that miscreant-companie for the Church of God: Martyr. so also josephus showeth how he useth two reasons for his dissimulation: one, because God had chosen Abshalom king, the other the kingdom was not devolved unto a stranger, but descended unto the son. But seeing that Chushai herein followed David's direction, and immediately upon his prayer, I cannot think, that David would be the author of such palpable flattery.  
3. Osiander thinketh it was mendacium officiosum, an officious lie, which was no sin: but every lie is sin, as is showed before, qu. 11. c. 15.  
4. Therefore as I there resolved with junius, Chushai rather deludeth Abshalom with ambiguous speech: and useth a kind of ironia: Borrh. speaking by the contrary: and all this was thus disposed, divina providentia, by the divine providence: Chushai cannot be excused from some human infirmity in this his dissimulation, yet it is too much to charge him with lying and flattery: for he sought not any advantage to himself, as flatterers do, but only the safety and preservation of the Lords anointed. In respect whereof, excusandus est à tanto, si non à toto, he may be excused if not altogether, yet from so great a sin: Pelican. as in the imputation of lying and flattery: See more hereof before, qu. 11. c. 15.   

10. Quest. v. 19 Of the truth of Chushai his speech, as I served thy father, so will I be before thee.  
1. True it is, that when good Magistrates are removed, and worse come in their place, we must yield obedience unto them in all lawful things, so long as they command not things contrary to the word of God. As the Romans were obedient to julius Caesar, after he had spoiled them of their liberty, and to the Emperor Phocas having slain Mauritius.  
2. But the case is diverse here, for neither was David dead, and therefore Abshalom was an usurper, his father yet living: and other Princes have not the express word of God for their government, as David had who was anointed by Samuel; and therefore the people here were to obey none other but David.  
3. The like may be said, when good Ministers are expelled, & alij instituuntur non ita boni, and others not so good are set in their place: all good means must be used, by prayer and such like, that good Ministers be not cast out: sed si alij substituuntur, audiendi sunt, but if others be substituted in their place, they must be heard as long as they preach the truth. Mart.   

11. Quest. v. 21. Of Achitophel's perverse counsel to Abshalom to go in to his father's concubines.  
1. Achitophel giveth counsel contrary to the word of God: he would have Abshalom lie with his father's concubines or wives, which was forbidden by God's law: but he respecteth his own profit, more than the glory of God. 2. For this was his policy, to make Abshalom odious to his father, that there might be no hope of reconciliation: for he feared, lest if that Abshalom should be received to his father's favour, all they that took his part, should go to wrack. 3. This was very probable, but not necessary: for though Reuben had defiled his father's bed, yet jacob did not utterly cast him off from being counted among his brethren, though he deprived him of his birthright. And David notwithstanding this villainy, yet altogether withdrew not his affection from his son, as appeareth by his mourning for him. 4. The Hebrews think that Achitophel herein did revenge his own quarrel, because David had committed adultery with Bathsheba, who was Achitophel's niece by his son Eliam: who was the son of Achitophel, and is numbered among David's worthies, c. 23.14. 5. This Achitophel was such another crafty man, and wicked counsellor to Abshalom, as jonadab before was to Amnon. If David's house were not void of such flatterers and wicked counsellors, it is no marvel, if they abound in Princes Coures in these days. 6. Abshalom here now bewrayeth himself by this abominable act, that he was not revenged of Amnon so much for his incest, as of malice and spite, seeing here he committeth more grievous incest himself: Mart. 7. But this fell out by God's providence, as the Prophet Nathan had told David before, that he should be thus corrected for his sin of adultery. Borrh.   

12. Quest. How this incest of Abshalom might stand with Gods will.  
1. It is certain, that all things which are foreseen of God, shall necessarily come to pass, & praevideri non quia futura sunt, and that they are foreseen, not because they shall come to pass, but therefore they shall come to pass, because they are foreseen. 2. It also followeth that nothing falleth out by chance, but according to the decree and foresight of God. 3. But further, there is great difference between the inevitable necessity of the counsels of God, and necessity which is by compulsion and coaction: notwithstanding God foreseeth the sins of men, which therefore are inevitable, yet they commit them freely and willingly, as Abshalom did this incest here. As God is by an inevitable necessity good, and Satan evil: the one can not be otherwise then good, nor the other then evil: yet God is freely good without compulsion, and so is Satan evil: Borrh.   

13. Quest. v. 23. Why Achitophel's counsel is likened to the Oracle of God.  
1. junius referreth it to this present counsel of Achitophel, which though it were in itself most horrible and wicked, yet it was applauded by the ungodly, as most sound counsel: but the text speaketh not only of this time, but of his former counsels in the days of David. 2. So that Achitophel's counsel is not so called only in respect of that authority which it had in the opinion of men: Osiand. 3. But because of the good success, which his counsel used to have. Genevens. And this counsel, which he giveth now, though it were wicked, yet it was for the present time very perilous and pestilent. 4. His counsel was so esteemed of in David's time also: but with this difference; David approved of his counsel, as he found it agreeable to God's word: but Abshalom and his company follow it howsoever, if it served their turn: yet this is an hyperbolical speech, comparatio est non aequiparatio, it is a comparison only, not an equalizing of his counsel unto the oracle of God, unless it were in the opinion of carnal and worldly wise men. Mar. 5. And such a wise man was Achitophel, carnally or worldly, not religiously wise: such wisdom as may be and is given many times to wicked men. Borrh.    

CHAP. 17.  

1. Quest. v. 1. Of Achitophel's perverse and wicked counsel against David.  
1. Counsel of itself is a sacred thing, and commended in the Scripture; and as it is of necessary use in all affairs, so specially in battle, which must be enterprised by counsel, Prou. 24.6. But here it is abused by this crafty man. 2. Who offendeth three ways in this his counsel: in the matter, which is consulted of, the means, and the end. 1. For the matter, there are two things, that do not fall under consultation; either such as are certain and necessary, and cannot be prevented, or things which are subject to chance, and have no certainty at all: but of such things counsel is taken, which are elective, and incident into human affairs: herein than first Achitophel's counsel faileth, because he giveth counsel in a thing impossible: God had determined, that David's kingdom should be established. 2. The means in deliberation should be honest, but these which he propoundeth, are most dishonest. 3. The end also is ungodly, in seeking to overthrow the Lords Anointed. Mar.  
3. Now the special cause, why Achitophel is thus bend against David, was for that he ambitiously aspired to honour and riches: as he was reputed a wise counsellor, so now he taketh upon him to be the Captain and leader of Absalom's army, that he might every way grow great, and in high reputation with Abshalom and the people. The Hebrews give another reason of his hatred against David, because of Bathsheba, which is touched before, c. 16. qu. 11.   

2. Quest. v. 3. Of the meaning of these words, As the returning of all, (is) the man, whom thou seekest.  
1. Some read thus, when all shall return, and the man, whom thou seekest, (being slain) C.G.B. but there these words, being slain are added, which are not in the text. 2. Some thus, when all the men are returned unto thee, whom thou desirest. V.A. But there is a distinction, at hacol, all, which showeth that it is severed from the word following haish, the man: which word having an article prefixed before it, showeth some special man. 3. The Latin readeth thus, I will bring ●ll the people again, as one man useth to return: for thou seekest one man: for here in the former clause, as one man, and in the next, one, are not in the original. 4. The Septuag. thus, like as (the spouse) returneth (to) her husband: here these words enclosed (the spouse) and (to) are not found in the text. 5. Some give this sense, and when every man is returned, (which is the thing) which thou seekest. Emman. Sa. But there is a distinction at hachal, every, or all; which showeth, that it is not joined in construction with haish, man, as the substantive and adjective, as is before showed. 6. Therefore I here prefer junius reading, as the returning of all, (is) the man, whom thou seekest: that is, when thou get test him, thou shalt in a manner get all.   

3. Quest. v. 7. Of Chushai his counsel in general.  
1. Chushai very wisely doth not discommend Achitophel's counsel in general, lest he might have been thought to speak of envy, or be suspected as a dissembler: but he doth (at this time) only take exception to his counsel, as giving him the praise of a wise counsellor at other times. Mart. jun. 2. Beside Chushai showeth his modesty, not preferring himself before Achitophel, but giving him simply the priority of sound counsel and advise: only in this one thing, and at this time he dissenteth from him. Osiand. 3. Chushai very wisely among other suggestions, which were improbable, mingleth diverse things which are true, as v. 8. that his father was a valiant man, and expert in war, and of great courage: for he knew, without the inserting of some things evidently true, he should hardly persuade the rest. Mart. 4. Beside Chushai doth cunningly apply himself to the ambitious and insolent young man's humour, insinuating what a mighty people, and large kingdom he had, from Dan to Beersheba, and so Abshalom allectus laudibus suis, being alured by his own praise, giveth ear unto Chushai: Pellic. 5. Further his faithfulness appeareth toward David: for the end of Chushai was to gain time, that David should not be set upon of a sudden, but have respite given him to provide for himself, and to be better prepared. Mart. 6. He is wary also and circumspect: for though his counsel were approved, yet he would not trust Abshalom; he might think his mind might alter, and therefore he sendeth word presently unto David. v. 15.   

4. Quest. Of the several and particular points of Chushai his counsel.  
First, Chushai doth infringe Achitophel's counsel by five several arguments. 1. He allegeth that David was himself a valiant man, and the rest of his people, that were with him. 2. And beside their ordinary valour, being thus suddenly assaulted, they would be so much the more fierce, as a bear rob of his whelps: not her whelps, as B.G.L.S. for the word dobh is put in the masculine, as is evident by the participle shacul put in the masculine: for the he bear, as well as the she doth help to hatch up their young, and both do rage, when their whelps are taken away: Borrh. 3. Thy father is an expert warrior, and a wary man, he hath his watch, he will not lodge as a common soldier with the rest, but will withdraw himself. 4. He urgeth the inconveniency of the place, he is hid in some cave, so that their labour should be frustrate in seeking him. 5. He showeth the danger, that if they should presently join battle in the night, if but a few of Absalon's men should be slain, it would be noised, that all his forces were discomfited. Mar. And in this manner Chushai showed the weakness of Achitophel's counsel.  
2. Then he cometh to give contrary advise: in every point opposing himself to Achitophel. 1. Whereas Achitophel had advised to follow after David presently that night, Chushai would have some further time taken till more forces might be gathered together. 2. Achitophel required but 12. thousand; Chushai would have all the people gathered together, as the sand of the sea in multitude. 3. Achitophel would go himself as Captain of the army, but Chushai persuadeth Abshalom to go in his own person. 4. Achitophel pretended to take the King his father only, v. 2. but Chushai showeth a course to be taken, that neither he nor any one of his men should be left: Borrh. 5. And the better to persuade, he showeth the facility of this enterprise: ●ow easily they shall vanquish him, either in the field, by falling upon him, as the dew in multitude, or if he get himself within a city, they will pull it with ropes, that is, engines of war fastened with ropes into the river, that is, the ditches and trenches filled with water, which environed the walled towns. Mar.   

5. Quest. v. 14. Of the approbation of Chushai his counsel before Achitophel's.  
1. By this example we see, that it is not enough to have good counsel propounded, but it is necessary to have a good judgement to discern of counsels which is the best: Achitophel gave here most dangerous, and pernicious counsel, but Abshalom was blinded, that he saw not, what was good for himself. Mar. 2. It is therefore called the good counsel of Achitophel, not that it was simply good, for the Lord then would not have destroyed it; but it was good and profitable for Abshalom, not that any thing indeed is good and profitable, which is not honest, but this is so said according to the phrase and speech of men, which use to call those things good, which are commodious and profitable. 3. This came of God, that Achitophel's counsel should be rejected: so that Chushai can not be here accused, mendacij & simulationis improbae, of lying and wicked dissembling, it being by God's direction. Borrh. 4. And the end is showed, why the Lord destroyed the counsel of Achitophel, that Abshalom might be punished: who was guilty of two horrible sins, rebellion and parricide intended against his father, and incest in the highest degree: therefore he was worthily punished, and by Chushai his counsel, he was brought into that battle, where he was slain.   

6. Quest. v. 15. Whether Chushai did well to discover the counsel of Achitophel.  
1. If Chushai were not sworn to keep secret this counsel, therein there was no offence at all: nay he had sinned, if he had not revealed it, seeing the king and the commonwealth were now in great danger: otherwise it is the part of counsellors to be faithful in keeping to themselves the counsels of the kingdom: 
In ff. de re military. l. omni.  by the Civil law it was made death, to betray the secrets of the state, especially in warlike and military affairs: Papinus is commended in the Roman Histories, because he would not reveal to his mother, being but a child, the secret consultations of the Senate.  
2. Yea though Chushai had taken an oath to be secret in this case, he might lawfully break his oath: seeing it was an unlawful oath against the glory of God, and tending to the ruin and subversion of the Commonwealth. Mart.   

7. Quest. Of God's providence in delivering the messengers from danger, that were sent to David.  
1. The Priests within the city, Zadok and Abiathar could not themselves go forth of the city, without suspicion, the gates being kept and watched, but they sent a maid with the message unto their sons, that waited in the field, of whose fidelity they had experience: so David's safety depended here upon the faithfulness of a maid: God many times useth weak means to deliver his servants by. 2. This matter is espied by a young man, not (as josephus saith) by Absalom's horsemen, as the Devil never wanteth instruments in such case● to work mischief. 3. But by God's providence, the messengers escaped, and were hid in a dry pit, where it seemeth there was small store of water, such an one, as that was, into which joseph's brethren let him down: which being covered with a cloth whereon ground corn was spread, by the wife of the house, was not discerned: the woman making a present excuse (as that sex is very ingenious in their ready inventions, Osiand.) that they were gone: this excuse of the woman, was like unto that of the midwives in Egypt, Exod. 1. and of Rahab: the good service, which she did, and her faithful heart to God and his Anointed, do hide her womanly infirmity therein. 4. Thus, although that God had certainly determined, that David's kingdom should be confirmed, and the Lord had promised him by his Prophet Nathan, that he should not die: yet all cautelous means, and circumspection is used of every side, that God's decree might take place: for though we be sure of God's favour, yet the means must not be neglected.   

8. Quest. v. 22. How David escaped and passed over jordan.  
1. David was here driven to a great straight, who being wearied with the travail of the day, and grieved also and perplexed in mind travaileth all night till he came to jordan, and was passing over till the dawning of the day: he was not far from Baburim, Pelican. which was not above four or five miles from jerushalem, for it was but two miles from Anathoth, which was distant some three miles from the city, 
in josu. c. 22. v. 17.  Mas. ex Hieronym. when the messengers came to him: so that he traveled all night, and that with great speed, that he might come to jordan, and have time to pass over it. 2. But David in this extremity findeth great comfort, that God so strengthened them, that there was not one of his company missing, but all safely went over jordan. 3. Wherein David was an evident type of Christ, who lost not any of those which were committed unto him, saving the child of perdition. Mart. This jordan which saved David and his company going and returning, Borrhaius also maketh a type of baptism, which saveth those, which are baptized indeed into the death of Christ.   

9 Quest. Of Achitophel's desperate end.  
1. Achitophel is assaulted with two violent affections at once, fear and pride: for if David prevailed, which thing he foresaw was like to come to pass, his counsel being rejected, than he feared, that David would be revenged of him for his treachery: for he measured him by himself: if Abshalom had the better, yet he saw he should live in disgrace, because his counsel was refused: and so he hangeth himself in despair. Mar.  
2. Thus it falleth out, that wicked counsel doth chiefly redound to the hurt of the author thereof. Borrh.  
3. This wicked man set his house in an order before he died, but he hath no care of his soul: all his mind is of his money, goods, lands, but of his soul he is careless: he bethinketh not himself what should become of that, as many other worldly men do. Mar.  
4. This Achitophel is here an evident type and forerunner of the traitor judas, who by his treacherous counsel betraying his Master hanged himself, as here Achitophel doth, that betrayed David; the like end to like Counsellors God send.   

10. Quest. v. 25. Of jithrah the father of Amasa, and Nahash.  
1. jithrah is here called an Israelite, but 1. Chron. 2.17. he is said to be an Ismaelite: R. Kimhi thinketh he was an Israelite by nation and kindred, but an Ismaelite by habitation: so also Vatablus: but he was an Ismaelite rather by nation, and an Israelite in habitation: jun. because here he had his wife, and here were his children. 2. Nahash some take for Ishai David's father, who had two daughters, Zeruiah, who had three sons, joab, Abishai, and Asahel; and Abigail the mother of Amasa: and R. Kimhi thinketh he was called Nahash, or Nachash, which signifieth a serpent, by the contrary, because he was without any venom or bitterness: And some do further show this out of that place, Isai. 14.29. Out of the serpent's root shall come a cockatrice: where the word Nachash is put: which they expound of Hezekiah, that was descended of the root of Ishai: but out of such prophetical predictions, where all things are uttered in parables and figurative speeches, no certainty of historical names can be gathered. Therefore this Nahash seemeth rather to be the name of a woman Abigails mother, not the sister of Zeruiah as Osiander; but the wife of Ishai. jun.   

11. Quest. v. 27. Of Shebi the son of Nahash that came to succour David, who he was.  
1. R. Solomon thinketh that this Shebi was the same, who before was called Hanun King of Ammon, who so despitefully used David's messengers, who after the victory was preserved, and became a Proselyte of the Israelites religion: but that is not like, because after the first discomfiture, joab a whole year laid siege to Rabbah, which business they needed not to have been put unto, if Hanun had yielded.  
2. R. David Kimhi thinketh he was an Israelite: but the text saith, that he was of Rabbath of the children of Ammon.  
3. Some think he was the son of Hanun: but the text saith, he was the son of Nahash: and if he had been Hanuns son, it is like he would have rather revenged his father's quarrel.  
4. Their opinion is then more probable, that think this Shebi to have been the brother of Hanun, both sons to Nahash, whom David showed mercy unto in the overthrow of Rabbah: and he to requite David's kindness, now comforteth him: Mart. Borrh. Osiand. josephus calleth him Siphar, a prince of the Ammonites country.   

12. Quest. v. 27. Of the compassion and relief, which was showed and ministered to David.  
1. David is persecuted of his son, and his nephew Amasa his sister's son is the Captain of the host against him: he findeth more favour at the hands of strangers, even of the Ammonites, which had been his enemies, then of his own kindred: as Christ was received of the Samaritans, when the jews rejected him. Mart. 2. Their mercy is much to be commended in these three respects: they minister relief unto David unasked, they come of themselves, Shebi, Machir, Barzillai: Mart. and they secure David in great extremity, when the people were both hungry and thirsty, v. 29. and at such a time, as was most dangerous, the conspiracy against David being so strong. 3. And this is worthy to be considered, that such a victorious and rich King as David was, now hath not a bed to lie on, or any earthen vessel to wash his hands in; for all these things were brought him: which is a mirror for Princes to see the uncertainty of their estate, and how soon their honour may be laid in the dust. 4. And herein David was a type of the true David, who in the days of his flesh was hungry, weary, thirsty, and ministered unto by others: Pelican.    

CHAP. 18.  

1. Quest. v. 1. Whence David had the great supply of men.  
THey come unto him partly with those his friends, which brought him victuals, c. 17.28. partly the tribes of Reuben, Gad, and Manasses, which inhabited beyond jordan came flocking unto David, for these reasons: 1. They abhorred such unnatural disobedience in the son against the father. 2. They were more remote from the Court, and loved the King the better. 3. And being far off, they were not corrupted and enticed with Absalom's flattery, as the other were. Pelican.   

2. Quest. v. 3. Why the people would not have David go with them in person.  
1. They knew that David was the man, that was sought for, as Achitophel had said before, that they would smite him alone, c. 17.2. and therefore they will have him stay at home. Pelican.  
2. As Hushai had given counsel, that Achitophel should go in person, because the Lord had determined to bring upon him destruction, c. 11.14. so it falleth out by God's direction, that David should not go into the battle, that he might be preserved. Borrh.  
3. When they should perceive that David was not present, they would not pursue the rest so eagerly, nor greatly care almost for the victory: Osiand. 4. And David also staying at home, might assist them out of the city with his counsel, Pell. and prayer, Ch. and with supply of the battle, if need were. joseph.   

3. Quest. Of the meaning of these words, v. 3. thou art as ten thousand of us.  
1. Some expound it thus, for there are about ten thousand of us: Vatab. but beside that, there is no certainty of the number, which josephus thinketh, exceeded not four thousand: in this sense it hath small coherence with the words before going, though half of us were dead, they would not pass for us. 2. Some of the Hebrews do thus understand it, though ten thousand such as we should be slain, they would not care: but here beside that these words should be slain, are not in the text, this in effect they said before, if half of us should be dead, how many soever they were. 3. Others thus, though as we are now we should be ten thousand: jun. that is, ten times so many as we are, they would not care: but if this were spoken by way of comparison, their meaning should be, if they were ten thousand times more, not ten times more. 4. Therefore I prefer the usual reading, burr, thou art as ten thousand of us, by the interlacing of these words, thou art: for beside that most interpreters consent herein, the Chald. Septuag. Latin. Pagnin. Pellic. Borrh. Osiand. it best agreeth with the sense, and answereth to the other part of the comparison, they care not for us though half of us be killed, but thou art the man, more worth than ten thousand of us, whom they seek for: as also the conclusion inferred, that it were better therefore for him to stay in the city, doth more fitly depend upon this sense: as also the people's speech hath herein relation unto Achitophel's, who had said before, c. 17.3. that one man whom they sought was as the returning of all the people.  
5. Now they say, David was as ten thousand; 1. both because his counsel, and the efficacy of his prayers would stand them in as much stead as ten thousand: Pellic. 2. and in respect of his dignity and excellency, he was worthy so to be esteemed. Borrh. 3. as also in respect of his enemies, who had rather have his life, than the lives of ten thousand: jun. 4. and the commonwealth should sustain greater loss by his death, then if ten thousand of them were slain. Osiand.   

4. Quest. Why David was wished to stay in the city.  
1. junius readeth, If thou watch for our sake to help: the word megher, he would have derived from ghur, to watch, not from gher, a city: that he should watch his time to help them if need were: but if the word were so derived, it should be compounded of the preposition min, which signifieth from, which would make a contrary sense; as Hosh. 7.4. f●om watching or raising, as though he should now leave watching.  
2. The usual reading then is to be preferred: they would have him help them out of the city, that is, Mahanaim, whether David was come, chap. 17.24. from thence he should help, 1. by his prayer, Chald. 2. by his counsel and advise: Pellic. Vatabl. 3. by rescuing the army if they should be put to flight, into the city: Osiand. 4. and by renewing the battle, and encouraging the soldiers, the enemy also surmising, that David stayed behind with a new supply. joseph. lib. 7. c. 9   

5. Quest. out of v. 3. What number of men David had in his army.  
1. josephus thinketh, there were about four thousand of them, and not above: but that is not like, because David appointed captains over hundreds, and over thousands; and beside ranged his host into three battles, v. 2. this showeth that his number was greater than of four thousand.  
2. Some think, that he had ten thousand or thereabout: Vat. as it may appear by his reading before, qu. 3. but it seemeth their number was not so great, because they were victualled by three men, Sheba, Machir, and Barzillai, c. 11.17.27. which had been enough for a king to do.  
3. It may be also conjectured, that they were 20. thousand, because they made mention of the half part of them before, and now giving this instance of ten thousand, to the which they prefer David, it may be supposed that to be the half part; sic fere Pellic. But this opinion is refused for the reason before alleged.  
4. Wherefore, as their number is like not to have been so small as of four thousand, so neither is it probable it was so great as of ten or twenty thousand: I therefore take the middle scantling; there might be some six thousand, or somewhat more, but under ten: to each of the three wings two thousand or thereabout might be assigned: for if the number had been so great, the victory had not been so glorious: and David's host consisted most of his domestical followers and friends, and therefore they are called his servants, v. 7.   

6. Quest. v. 4. In what place David stood, when he saw the people go out by their armies.  
1. Some think, that David stood before the gate, toward the high way: Chald. where they use to sit to behold the comers by, as Lot sit at the gate of Sodom, Gen. 19.1. Vatab. 2. Some that he sat near the gate: Lat. or at the side of the gate: S.B.G. not in the very gate, where the soldiers were to go through. 3. But the words are el iadh, ad manum, in the hand, that is, the space or place of the gate: for so is the word taken for a place, v. 18. it was called Absaloms' place: this space is described to be between the two gates, vers. 24. jun. that is, between the inward and the outward gate. Osiand. the one of these gates was in the wall, v. 24. the other was in the antemurall, or before the wall: Pell. and it was that place where they used to sit in judgement: Genev. as David came afterward, & sat in the gate to show himself to the people, c. 19.8 David than stood in the entrance or wide space of the gate, while the people passed by him.   

7. Quest. v. 5. Why David would not have Absalon killed.  
David gave charge to the captains to spare Absalon. 1. Because his own conscience gave him, that he was raised up as an instrument of God's judgement upon him for his sin: Pell. 2. He feared lest that if Absalon should be cut off in the midst of his rebellion, he should utterly perish; and therefore he desired that he might have a time of repentance given him: Osiand. 3. David herein, in sparing his enemy, and praying for him that persecuted, him was a type of Christ that prayed for his enemies. Borrh.   

8. Quest. v. 6. Of the wood of Ephraim, where the battle was pitched.  
1. Some think it was called the wood of Ephraim, though on the other side of jordan where the Ephraimites had no inheritance, because it was right over against the tribe of Ephraim, only divided by the river jordan: Pel. Bor. 2. The Hebrews will have it so called, because the Ephraimites used to send their cattle over jordan, & feed them in that wood, which was not denied them: Vat. Gen. 3. But it is more probable, that it was so called because of the slaughter of the Ephramites there made by jephte, jud. 12. and therefore it had the name of Ephraim though it were situate in the tribe of Manasseh. jun.   

9 Quest. out of v. 8. Of the great slaughter of Absaloms' men.  
1. They were not only destroyed in battle, but fell in the chase as they fled: joseph. 2. And the wood devoured them, while they ran among the trees and fell upon the stubs: jun. 3. And tumbling into ditches, and pits, and caves unknown: Pell. 4. The wild beasts also might help to devour and consume them: Ch. who are by a metonymy understood by the wood. Borr. 5. And whereas twenty thousand fell by the sword, ver. 7. and more were consumed by the wood then by the sword, the whole number in all exceeded 40. thousand. Osiand.   

10. Quest. Of Absaloms' hanging by the hair in the oak. v. 9  
1. Wherein Absalon delighted, and was most proud of, therein is he punished: he is hanged by the hair, which he nourished and kept long of purpose to glory in it, c. 14.16. God's justice herein appeareth, that punisheth a man wherein he sinneth: Osiand. 2. Every creature is ready to take revenge of the wicked: the oak taking hold above, and the mule going away under him, do both conspire to punish his wickedness: the oak had boughs winding and wrapping one within an other, like unto a bramble or bush: he was caught by the hair in the oak, as Abraham's ram by the horns in the bush, Gen. 22.13. where the same word seboch is used, with a little change in the prints. 3. Absalon hanged aloft between heaven and earth, as accursed of God, as that kind of death was accursed by the law of God: the like shameful death came Achitophel to, for the like sin of rebellion and disobedience: and judas afterward, of whom Achitophel was a type, that after he had betrayed Christ, hung himself. Borrh.   

11. Quest. Out of v. 11. Of the reward promised by joab to him that brought tidings of Absalom's hanging by the hair.  
1. The reward promised by joab to the soldier, was not 50. shekels, as josephus: but ten shekels, and a soldiers girdle, which was a sign of strength and valour, and an ornament, and ensign of honour: Osiand. 2. The shekel here is to be valued at the rate of the common and usual shekel, which was but half so much as the shekel of the Sanctuary, which weighed 20. gerahs, Exod. 30.13. the gerah weighed 16. barry corns, the common shekel then weighed 10. gerahs, that is, an 160. barley corns, which maketh two drachmas, and somewhat more, that is, a quarter of an ounce, the fourth part of a dolor, containing an ounce of silver, about 14. pence sterling. Osiander then is deceived, that here judgeth the shekel to be in value and weight equal to the dolor. 3. josephus also is here in an error, that so reporteth this story, as though joab should have offered the soldier these shekels to go, and thrust Absalon through; whereas he only saith, it was in me, or with me, that is, in my power to have rewarded thee.   

12. Quest. v. 13. Of the soldiers answer to joab.  
1. Some read, If I had committed a trespass against his soul: because the affix hath the letter of the pronoun, which signifieth his, which is vaf: Osiand. but it retaineth the vowel of the affix of the first person, which is chirik, which is more to be regarded, benopshi: therefore it is rather to be read, my soul. 2. Which junius understandeth to be ex meipso, of myself, that is, of mine own head: but rather he signifieth, that it should have been with the danger of his life: Vat. B. 3. The third word sheker, is not generally to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. if I had done this wickedness or unjust thing, but it signifieth a lie: A.P. or falsity: C. jun. both in that he should have done falsely, in going against the king's commandment: V as also in denying the fact afterward, & so telling a lie: jun. which yet he could not have hidden, because the king by his wisdom would have searched it out. 4. And the last words are better read with an interrogation, wouldst thou have strove against it? that is, have opposed thyself against the king's sentence in my defence? I.U. then to read them affirmatively, thou wouldst have stood against me thyself, as it is usually read: for the soldier would not have so unmannerly charged his general to his face.   

13. Quest. Why joab taketh three darts.  
1. The Hebrews think that joab did this, because he had thrice dissembled with David, with the Elders of Israel, and with the 200. whom he had seduced, c. 15.11. 2. But it is more likely, that joab did remember how thrice he had broken his faith, after he had reconciled him to his father. Pel. first, when he played those pranks in burning joabs corn while he dwelled in jerusalem: and afterward when he stole away the hearts of the people, and accused his father's government, after he was admitted to his presence: and thirdly, when he rebelled, making his father to believe, that he went to Hebron to pay his vow. 3. Or rather this might be, because Absalon had committed three great sins, murder against Amnon, rebellion against his father, and incest in lying with his wives: Osian. 4. Or because Absalon had three kinds of death; he was thrust through of joab, and afterward killed of his men, and lastly overwhelmed with stones. 5. But these conjectures need not: for he took three darts to make sure work, that he might thoroughly dispatch him.   

14. Quest. Whether joab sinned in killing Absalon contra●y to David's charge.  
1. Some think that joab & the young men sinned in kill Absalon, because the king had otherwise charged them: Osiand. 2. But I rather incline to their opinion, which commend in this act the faithfulness, justice, and wisdom of joab, and upon these reasons. 1. joab had good experience of Absalon already, whom he had twice reconciled to his father, and still broke his faith, and therefore had no hope of his amendment. 2. He had God's warrant, being now a chief justiciary in the battle, to put to death a murderer not only of Amnon, but by whose means twenty thousand of the Lords people were slain, being now offered of God into his hands: neither needed any witnesses to convince him, the evidence of the fact showing itself: Pellic. 3. He knowing that Absalon would be still a dangerous man to the whole state, thinketh it best to take him out of the way, preferring the safety of the whole commonwealth, before the private affection of the king. 4. And that joab herein offended not appeareth, both for that David neither expostulated with him after the battle, neither when he accused joab to Solomon for the murder of Abner and Amasa, made he any mention of the kill of Absalon. Bor.   

15. Quest. Out of the 17. v. of Absalom's manner of death.  
1. Absalon beside the smiting through with darts, was also stoned by God's just judgement, by whose law, they which were disobedient to their fathers and mothers were stoned to death: Osiand. 2. This was also a just punishment of Absaloms' pride, that as he had been too much given to ambitious ostentation while he lived, and to that end had reared up a pillar to be a monument of his fame unto posterity, now in stead of that pillar, he shrouded under an heap of stones: Pellic. 3. So was the king of Hai served, there was laid upon him being dead an heap of stones, josh. 8.29. and the five Kings whom joshua overcame, josh. 10.27.   

16. Quest. Of Absaloms' children, v. 18.  
1. Some think, that whereas it is said before, c. 14.27. that Absalon had three sons and a daughter, that all his children were now dead: sic Genevens. but it is not necessary to think, that all of them were taken away, but only his sons, as the words of the text are, for he said, I have no son, etc. 2. josephus is of opinion, that his sons were not dead already, but he provided, if they should chance to die without issue, that by this pillar he should be remembered: but the text is plain, that they were dead at this time, as the Chalde well expresseth, non est mihi filius superstes, etc. I have no son left. 3. God therefore had now deprived him of his three sons mentioned before, c. 14. jun. he that was so unnatural to his father, was not worthy to have any children. Pellic.   

17. Quest. v. 21. Of the Cushite whom joab sent with the news unto David.  
1. Some read Cushai, as though he were the same with that Cushai before mentioned, which was David's friend: Osiand. but there is great difference in the names: that is Cushai, with pathah, this Cushi, with chirieh, and that Cushai was yet a follower of Absalon, and was not returned to David. 2. The most take it for a proper name, that he was called Cushi; Montan. Pag. with others. 3. But he was rather a Cushite, that is, an Aethiopian, as the word is taken, jerem. 13.23. and in diverse others places: and therefore he is afterward called the King's servant, v. 29. for that cursed posterity of Cham, became servants to Sems' seed according ●o Noah's prophesy, Gen. 9 sic jun. Pellic. Borrh. some think he might be so called of his colour, and yet an Israelite born, Vat. but the other is more probable.   

18. Quest. v. 29. Whether Ahimaaz knew not of Absaloms' death.  
It is without question, that Ahimaaz was not ignorant of Absaloms' death: for joab had yielded that as a reason, v. 20. why he would not send him with the message to the King, because the king's son was dead. But Ahimaaz of purpose concealed it for these reasons. 1. Because as before he had brought heavy news to David, c. 17.20. so now he desireth to bring good news. Bor. 2. He would not all at once tell the king of his death, lest he might have been oppressed with grief, but leaves him in suspense, that he might by little and little digest his sons death. 3. Ahimaaz did it also in respect of himself; for he knew that as the evil tidings is not welcome, so neither is the messenger thereof accepted; like as the patiented doth loath the very cup out of the which he drinketh his bitter potion. 4. By this than we are taught these points of good discretion: first, that we put off the relation of evil news to others, where we are not urged by necessity: secondly, that when we do tell hard news, we should do it by degrees: for many upon the sudden report of heavy things have presently died. Osiand.   

19 Quest. v. 33. Why David mourneth for Absalon.  
1. David's natural affection, which he could not hide, did move him thus to take on for his son; as also the consideration of God's just judgement against him for his sin: Geneu. 2. As also David therein saw the accomplishment of nathan's prophesy against his house for his own sin: which was the cause of these great calamities: Bor. Pell. 3. He considered that Absalon died in his sin without repentance, and therefore he mourneth not so much for Absaloms' corporal death, as for the peril and danger of the salvation of his soul. Osiand.   

20. Quest. v. 33. Why David wished to die for Absalon.  
1. He feared lest his son dying in his sin without repentance, died out of the favour of God: his own death he feared not, being assured that he should die in God's favour, and therefore he desired by his corporal death, that he had redeemed his sons life, that he might have lived to repent him: Osiand. 2. He wished to die rather than to live to see the misery and calamity, which he foresaw by nathan's prophesy, was like to fall upon his family and posterity: Pellic. 3. He was herein a type and figure of Christ, who offered himself to death for those which persecuted him: Bor. 4. The Hebrews vainly here imagine, that Absalon by David's tears and prayers was delivered from hell, and taken into paradise: but no mention is here made of David's prayers at all: Pellic. which he would not have omitted, if he had thought that prayers were available for the dead: Osiand. nay he had showed the contrary, when he left praying for the child, after he knew it was dead.    

CHAP. 19  

1. Quest. v. 6. Of joabs speech to David.  
1. IOab much forgetteth himself in speaking so boldly and irreverently to the king, otherwise than it became him: jun. 2. And he chargeth David with some untruth: for though he loved his enemies, yet did he not hate his friends: Osian. 3. And he doth in effect upbraid him for his former severity showed to those that killed his enemies; as in slaying the Amalekite for killing Saul, and Rechab and Baanah for the death of Ishbosheth: & now thou hatest me for kill Abner before, and Absalon now: Osian. 4. True it is that we are in a certain degree to love our enemies, to pray for them, and to wish their amendment: but we are not so to love them, 
How our enemies are to be loved.  but that the glory of God and safety of his people ought to bear a greater sway with us; whereunto joab hath respect, and therefore wisely admonisheth the King, Bor. though somewhat more sharply than became him.   

2. Quest. v. 13. Of David's purpose in removing joab from being captain of the host.  
1. Some think that David had just cause to remove joab from his place, both for that he so unmannerly behaved himself in words toward him, and for that he had killed Absalon contrary to his commandment: jun. Osian. but neither of these was a sufficient cause, seeing joab in both these intended David's good, and the safety of the people. 2. Wherefore the better opinion is, that David herein showed his human affection; both because joab had before by his valour deserved that place, 1. Chr. 11.6. and David at once here forgetteth all the benefits formerly received by joabs service: Bor. and he did this in policy, as he did before purpose to advance Abner for the same cause, so now he would prefer Amasa, thinking by this means to win the hearts of the rest. Pell. Gen. 3. Yet seeing David did many things by the instinct of God's spirit, whereof no reason can be yielded, we must not rashly censure his acts. Borrh.   

3. Quest. v. 14. Who it was that bowed the hearts of the men of judah.  
1. Some understand it of Zadock and Abiathar, that one of them bowed the hearts of the people and persuaded them: Vatab. but the word being put in the singular number, cannot be referred to them being two, and joined together in this commission. 2. Some understand it of Amasa, that he bowed their hearts: Pellic. 3. But it is better applied to David, that he by this friendly message and gentle speech persuaded them: jun. for otherwise he needed not to have sent Zadock and Abiathar to all the elders of judah, v. 11. but to Amasa only.   

4. Quest. v. 20. How Shemei came first of all the house of joseph, being of Benjamin.  
1. Some by the house of joseph understand the rest also of the tribes of Israel, who were sometime preserved by joseph, and therefore he was as the author and father of them: Osiand. but this is not usual in Scripture, by the tribe of joseph to understand all Israel: neither did Shemei prevent all the tribes, for judah came before him, v. 15. 2. Some do comprehend Benjamin under joseph, because they had both one mother: Pellic. yet were they two distinct tribes, and one was numbered with the other. 3. Some also think that by joseph he meaneth Ephraim, Manasseh, and Benjamin; because they all marched under Ephraim's standard, Num. 2.18. Vatab. Geneven. but that is not like: for now they did not march in that order. 4. Wherefore this is the better reading, that he came before the house of joseph, not first of the house: that is, though his tribe of Benjamin was situate further off from jordan, than the tribes of joseph, as the king now came from Mahanaim to jordan, yet he to express his duty and joy, came first and before them. jun.   

5. Quest. v. 23. How David performed his oath made to Shemei for his life.  
Though David afterward, 1. Kin. 2.8. gave Solomon charge concerning Shemei, yet he broke not his oath: 
Reconcil.  for, 1. David only sweareth concerning himself and his time, that he for his part would take no revenge on him, but leave him to the judgement of an other: jun. Bor. 2. He pardoned his former fault, but conditionally, that he should take heed he offended not afterward. Pelli. 3. And so indeed Solomon did not simply put him to death afterward for his sin against his father: but for that being confined to a place, h● broke the king's commandment: and so the king took occasion by this means to do justice upon him. Osiand. 4. David having himself upon the confession of his fault found mercy and forgiveness with God, doth also imitate the Lord therein, in forgiving Shemei upon his submission: being therein a type of Christ, who was ready to receive all that came in humility unto him. Borrh.   

6. Quest. v. 25. Whether it be meant of David or Mephibosheth, that he came to jerushalem.  
1. Some understand it of Mephibosheth, and read thus, when he was come to jerusalem, and met the King: and make this to be the meaning, when Mephibosheth being at jerusalem had met the King: Geneven. but beside that, this were an improper speech, to say, when he was come to jerusalem, if he did not go out of jerusalem at all: as yet also David was not come to jerusalem, as appeareth by Barzillais speech, ver. 34. what time have I to live, that I should go up with the King to jerusalem. 2. Some other read thus, when he came from jerusalem: Osiand. but beside that, in this sense, an other word is here used iatza, to go out, as c. 20.10. but bo, is to go in, which is the word here used: the phrase will not bear this sense, for the name of the place without a preposition, betokeneth to the place, as v. 34. 3. Therefore it is better understood of David, that when he, that is, the King was in coming to jerusalem, Mephibosheth met him. jun. Pellic.   

7. Quest. v. 29. Why Mephibosheth saith, that they were all of saul's family men of death, that is, worthy to die.  
1. Some refer it unto the cruelty which Saul and his had showed toward David, in persecuting him and usurping the kingdom: Pellic. But seeing David did reverence Saul as the Lords anointed while he lived, and would not lay his hands upon his person, nay he put to death him that vaunted he had killed Saul, 2. Sam. 1. there was no reason, that the posterity of Saul should incur the sentence of death, for any offence that Saul had committed. 2. Therefore it is better understood of the attempt which Ishbosheth made, in holding the kingdom against David. Osiand. 3. And withal Miphibosheth seemeth to have taken part with him, and to have been accessary to that conspiracy, dwelling at that time with Machir of Ladebao beyond jordan, where Ishbosheth remained at Mahanaim. jun.   

8. Quest. v. 29. Whether David offended in dividing miphibosheth's lands, and not restoring the whole unto him.  
1. The most do accuse David here of oversight, that hearing the truth how Ziba had falsely accused Miphibosheth, doth yet award half of the land to that unfaithful servant: yet they do extenuate David's fault, partly, because that David by his Kingly authority might, as he saw cause revoke and suspend that, which before he had freely granted to Miphibosheth: Osiand. And that David maketh some part of amends, in restoring part, though not all: as also he had thereto miphibosheth's consent, who was contented at the King's pleasure to have parted withal. Pelican. 2. Some go yet further, and say this fact of David's in not restoring miphibosheth's lands knowing the truth, was much worse, than his first oversight, in taking them away upon a false suggestion. Genevens. But that can not be, for David revoketh the former sentence, and maketh restitution, though in their opinion not fully, and therefore this latter error could not be worse. 3. The Hebrews are yet more severe, and say, because David broke his oath made to jonathan, and divided miphibosheth's land, that afterward his kingdom was divided in Rehoboams' time. ex Pelican. 4. But all this is surmised upon a false ground: for David doth not here make an equal division of the land as unto two owners: but his meaning is, that Ziba should occupy the land to halves to miphibosheth's use, as he had appointed at the first, c. 9.10. and therefore David expressly saith, I have said, having relation to his first order, which he had made. And in this sense David is to be understood, why speakest thou any more thy words, or of thy matters: not that he cut him short, as Borrh. but in a manner he saith, I accept of thine excuse, thou needest say no more: jun. Some think, that David was overseen, because he punished not Ziba being now present. But David that before pardoned Shemei, no marvel if he let slip this oversight in Ziba.   

9 Quest. v. 36. Of these words: Thy servant will go a little way over jordan, etc.  
1. Some thus understand the words: Thy servant hath gone but a little over jordan, and wilt thou for so small a service give me so great a recompense? jun. but this is not the meaning: for it is expressed before v. 32. what service Barzillai dad done to the King in maintaining and cherishing him: and he could not be ignorant, that the King made him so friendly and frank an offer in that regard: and beside the word, iaghabor is put in the future tense, and therefore rather signifieth I will go over, then, I have gone over. 2. Therefore I prefer the usual reading, that he would go a little with the king to bring him on his way, as before v. 31. it is said he went over jordan to conduct him, and then he would crave leave to return. Genevens. Vatablus, Osiander.   

10. Quest. v. 35. Upon these words, Can I hear any more the voice of singing men, and singing women?  
1. It seemeth that in David's Court, while the King was at dinner, that he had music played before him, and sung, both with voices, and upon instruments: Osian. 2. Which although it was not commanded, yet was it tolerable and permitted: Pellic. and there is no doubt, but that there is a commendable use of Musical harmony even for recreation and delight: for as it is lawful to feed other senses, as the taste, not only with the savour of necessary food, but also with pleasant relishing for repast, as Isaak longed to have wild flesh, (which we call venison) to be prepared for his taste: so also we may please the other senses, as of hearing, 
Of the abuse●▪ and likewise lawful use of music.  so that all things be done in measure and sobriety. 3. Music may be abused, and that two ways, either to superstition, as in adoring and countenancing Idolatry, as the King of Babel set forth his abominable Idol, Dan. 3. withal kind of instruments of Music: or to wantonness, as the Prophet reproveth the people, because the harp, viol, timbrel, and pipe were in their feasts, Isai. 5.12. so also Amos, 6.5. There is also a commendable use of Music, either to use it to the glory of God; as David brought the Ark to jerushalem with the sound and harmony of all kind of instruments, 2. Sam. 6.5. or else for honest recreation either in feasts or otherwise, as Solomon yet remaining in his wisdom had men-singers and women-singers, Eccles. 2.8. 4. But this liberty which David had is not to be urged too far, to patronize the licentious use of Music: they which herein allege the example of David, let them also imitate him in his patience and meekness in adversity and affliction. Pellic.   

11. Quest. v. 40. Of the half part of the people of Israel, which were with David.  
1. Some read, not half the people of Israel, but, a part of the people of Israel, jun. but the word chatzi is usually taken for the half part, as c. 18.2. though half of us were slain: and in many other places. 2. Therefore the usual reading is rather to be followed, the half of the people: Chald. as the Sep. also read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so also the rest of the Interpreters. 3. Yet the precise half is not to be understood, but only a part: that whereas judah wholly was with King David, yet Israel but in part, in regard either of judah, or the rest of Israel, which were not yet come: and this part of Israel, were they which held with David, and fell not from him, and such as were now come and reconciled to him, as the thousand of Benjamin that came with Shemei. jun. Vatab.   

12. Quest. v. 44. Of the contention between the men of Israel and of judah about David.  
1. Whereas they which before had left and forsaken the King, do now strive, which should be the most forward in bringing him again: beside the inconstancy and levity of the people here to be noted, God's providence is to be considered in swaying the affections of the people toward David, which were of late estranged from him with so great hostility, that David might acknowledge that his state and kingdom depended only upon God. Pelican. 2. The men of judah allege two reasons in their defence, both because they were nearer in kindred to David, than the Israelites, and for that their affection was more sincere: for they respected not their own profit, neither were hired or waged to do that they did, but came of a dutiful mind, v. 42. the men of Israel stood partly upon their number, they were ten for one, partly upon the priority of their counsel, they first made the motion to bring back the king, v. 11. 3. The men of judah were sharper in words, than the men of Israel, both being confident upon their cause, (as having the better part) and the king's favour, Osiand. as being emboldened with the guard of David's soldiers, called his men, v. 41. jun. But this their insolent speech toward Israel, and the neglecting of them, bread a greater inconvenience afterward, and gave occasion of falling away again to the Israelites, as the next Chapter showeth.    

CHAP. 20.  

1. Quest. v. 1. What moved Shebah to entice Israel to leave David.  
1. THe former contention between Israel and judah ministered occasion thereof, because they of judah challenged the king to be peculiar to themselves, and therefore Shebah saith, as from their mouth, and in their words, we have no part in David, as they would bear us in hand. Vatab. 2. The old and inveterate hatred and envy between saul's house, of the which it seemeth this Shebah was, and judah, did stir him up to this mischief. Borrh. 3. As also his own ambition, thinking, if they could shake off David's yoke, to be King himself in his stead: Osiander. 4. As also the people grew weary of the Kingly government, and sought for liberty. Pelican.   

2. Quest. v. 3. Of the shutting up of David's Concubines.  
1. David inflicteth a triple punishment upon them, for yielding to the incestuous lust of Abshalom; for they should rather have died, then condescended unto him: first they are sequestered and shut up from all company, that none should come at them lest being seen abroad, the memory of that unclean fact should have been thereby revived. Borrh. Secondly, David doth forbear their company, because it was not fit, after they were defiled by his son, that they should have access to him. 
Of 〈…〉.  Osiand. Thirdly, they are enjoined this penance of widowhood during life, that they might lament and repent them of their sin. Pelican.  
2. Some think, that because it is added, in widowhood for life, that they continued in widows estate only during the life of David: Vatabl. and so he distinguisheth, between viduitatem vitae, widowhood of life, and viduitatem mortis, widowhood of death, that is, after the husband's death: so also the Chalde, they were called widows, viri superstitis, of the husband yet surviving. But it is evident rather by the text, that they were thus enclosed and sequestered unto the day of their death. jun.  
3. Yet David nourished and kept them with all things necessary, because he considered, that they were forced thereunto: Osiand. joseph. But yet David should as well or rather have punished those, which were either causes, or consenters to this disgrace: of which number. Amasa was one, who being then a chief man about Abshalom, was contented he should follow Achitophel's wicked counsel, and was himself a beholder of it. Pelican.   

3. Quest. Issuing out of the former, Whether perpetual widowhood or virginity may be inflicted, or enjoined.  
1. That a man is not bound to render the matrimonial debt, where the faith of wedlock is broken, by any adulterous or incestuous act, it is clear by the example of jacob, who is thought not to have companied with Billah after Reuben had committed incest with her: for jacob saith his bed was defiled, Gen. 49.3. Borrh. So also David upon just cause refrained from the company of those concubines. 2. But it is an harder question, whether the husband or the Magistrate may enjoin unto the offending wife perpetual widowhood after the husband's death: which I rather incline to think ought not to be for these reasons. 1. Because the husband hath no longer power over his wife, then while he liveth; as the Apostle showeth, Rom. 7.2. If the man be dead, she is delivered from the power of the man.  
2. Again, this were to deny unto the weak party the remedy against fornication, which is marriage, and so they might be occasioned to live in sin still: and therefore the Apostle alloweth every woman to have her husband, 1. Cor. 7. c. 3. It is against nature to inhibit the procreation of children, in restraining women from marriage apt for procreation: these two latter reasons are urged by the law of justinian, made on the behalf of widows, not to be enjoined widowhood: 
Cod lib. 6. tit. 42. leg. ●.  cum m●lieres ad hoc natura progenuerit, ut partus ederent, & maxima eis cupiditas in hoc constituta est: seeing nature to this end hath bred women to bring forth children, and there is in them a great desire thereunto.  
3. Herein the Civil law seemeth to be more equal, than the Canons, which decree thus: Adultera non nubat, etiamsi mortuus fuerit vir eius, etc. the adulteress shall not marry no not when her husband is dead, but do penance all the days of her life: Caus. 32. qu. 7. c. 22. likewise, if a man had lain with his wives sister, they did both permanere sine spe coniugij, continue without hope of marriage: Ibid. c. 23. so was it also decreed in the Triburian counsel, that if one lay with his mother in law, neuter ad coniugium pervenire potest: neither of them can come to marriage: Ibid. c. 29. But the Apostle enjoined no such thing to the incestuous young man, that had taken his father's wife, 1. Cor. 5.1. but only took a course that he should be brought to repentance. Likewise the imperial constitution ordained, that, if a man gave a legacy to his wife, upon condition she should not marry, that she would enjoy the gift, although she did marry: and in the same imperial constitution, the julian law is repealed, that gave the widow liberty to marry again, taking an oath, that she did it for procreation sake: the law saith, tale juramentum conquiescat, & lex julia cedat, etc. such an oath shall cease, and the julian law give place: and liberty is there given, for the widow without taking such oath, to betake her to second marriage.  
4. But the example of jepthah is urged, that according to the opinion of the most and best Interpreters, did consecrate his daughter to perpetual virginity: to the which it is answered, first that jepthah in so doing showed himself ignorant of the law, which alloweth the redemption both of male and female for money, Levit. 27.4. and therefore jepthah saying he could not go back, declareth his ignorance of the law in that point: secondly, Iepthah's daughter herein consented to her father, to become a votary and perpetual virgin unto God, so that it was voluntary in her, and not compulsive.  
5. And touching this example of David, in sequestering his concubines during their life: these considerations are to be weighed. 1. That men had greater power than over their wives then now: for Moses, as our Saviour saith, for the hardness of heart allowed them to make a bill of divorcement. 2. There is a difference between a wife and a concubine: that may be enjoined a concubine, which is not to be imposed upon a wife: the one being as free, the other bound. 3. This was a particular and special case concerning the King: these concubines offended two ways, both in committing incest, and in violating the Majesty of the King: for both which they were worthy of death: wherein though David showed them clemency, yet it was fit that otherwise an example should be made of them. 4. The women themselves were ashamed to be seen abroad, but it seemeth were contented to lead a private life, and so to be sequestered from the world during their life.   

4. Quest. v. 6. Whom David meaneth (speaking to Abishai) by thy Lords servants.  
1. Some think that David calleth Amasa, Abishai his Lord, because he was assigned now to be the Captain of the host, as Vriah calleth joab his Lord, c. 11.11. jun. But, although David had purposed to prefer Amasa to joabs place, yet now seeing Amasa to be slack, and so suspecting his fidelity, David had no reason to give him such honour: neither was joab yet actually displaced, for the soldiers yet are called joabs men, v. 7. 2. Rather David understandeth joab the Captain of the host: Genev. but that is not so like, for he was Abishai his brother: and at that time Abishai had the charge of the army, and therefore in that behalf joab can not be said to be his Lord. 3. Therefore David rather meaneth himself, that Abishai should take his servants, Osiand. which are before, c. 19.41. called David's men.   

5. Quest. v. 8. How joab cometh to be mentioned, that went not out with the host.  
1. josephus is deceived, who saith that David spoke unto joab, when he saw that Amasa came not: for it is evident by the text, v. 6. that David spoke to Abishai, because he had taken a displeasure against joab, and purposed to remove him. 2. Therefore it is like, that joab, though David bid him not, did voluntarily go with his brother to assist him, partly for love unto his people and to the King, whom he saw to be in present danger by this rebellion of Shebah, Pelican. partly, that he might insinuate himself by his diligence into the King's favour, to retain his place still. Osiander.   

6. Quest. v. 8. Why joabs sword was lose in the sheath.  
1. josephus thinketh that joabs sword being lose in the scabbard fell to the ground, and he took it up, as thinking nothing, and so smote Amasa: but if it had been so, Amasa seeing him take up his sword, might have doubted somewhat, whereas now he took no heed to the sword, v. 10. 2. Some read, that this was the use at other times, that as joab went, his sword fell out, Genevens. but that is not like: for than it would have been a great let unto joab in his marching. 3. Therefore it seemeth by the text, that joab at this time only did so hang his sword, that when he would it might of itself fall out, that he might draw it forth readily and with ease, and without noise. jun. Vatab. Osiand.   

7. Quest. v. 10. Of the murder of Amasa.  
1. Though this judgement of God was just upon Amasa, because he had joined with Absh●lom rebelliously against his father: yet joab therein committed a most heinous sin. Pelican. 2. These three circumstances exaggerate joabs sin: first, the time considered, now they were in pursuit of the common enemy, but between them there was friendship and peace: secondly, in regard of their persons: Amasa and joab were sister's sons, and Amasa had been sent forth about the king's affairs: Borr. thirdly, in respect of joabs affection: it was his ambition, that moved him before to kill Abner, and now Amasa after the same treacherous manner, who, he feared, were like to thrust him out of office. Osiand.   

8. Quest. v. 11. Of the meaning of these words, Whosoever is well affected toward joab, etc. let him go after joab.  
1. Some understand these words of Amasa, and make this to be the sense, behold him, that would be unto David for joab: Lat. that is, which sought to displace joab, and to be preferred before him. Pelican. But the words will not bear this sense: for the text is, he which is well affected, or well pleased in joab: chaphetz: which could not be said of Amasa, that hated joab: again, the other word is, after, not for joab: acharee. 2. Some make this young man, that stood by Amasa, to insult over him, and to wish that whosoever sought to undermine joab, and put him beside his office should be served as Amasa was: Osiand. neither can this sense be admitted for the former reasons. 3. Therefore the true meaning is: that this young man being appointed by joab, as it is like, to stand by Amasa, Genevens. by this reason persuaded the people, to go after joab, as they favoured him, and wished well to David, and not to stand gazing there; Vatab. jun. And therefore when he saw the people to stand still for all this, he removed Amasa out of the way, as it followeth in the next verse.   

9 Quest. v. 14. Of the City Abel and Bethmaacah.  
1. Some take these to be two cities, but yet near together, Borrh. Genevens. 2. Some take Bethmaacah to be the name of the country or region where Abel was situate, Osiand. 3. But they seem rather both to be names of one city, as may appear by these reasons. 1. In the next verse it is called Abel Bethmaacah, without any thing coming between. 2. It is named Abelmaim, 1. Chron. ●6. 4. which somewhat resembleth this name Abelmaacah. 3. This was a town of Manasseh, and Maacah was the wife of Machir of Manasseh, 1. Chron. 7.16. so it seemeth, that it was called after her name, for distinction sake from other cities hight also Abel: jun. 4. josephus is of ●he same opinion, who calleth it by one name, Abelmachra.   

10. Quest. v. 14. Of the meaning of these words, and all Beerim.  
1. Some take Beerim to be a region in the upper or higher Galilee, where Abel was situate. Borrh. 2. Some take it to be the name of certain places which Shebah went through, Vatab. Chald. Genevens. 3. Some think, that though it be last named, yet Shebah went first through these places in Benjamin before he came to Abel. 3. But he meaneth rather the inhabitants of the city Berath, which was in Benjamin, josh. 18.25. jun. and this sense is confirmed by the next words following, who gathered together and followed him: that is, the Bercans, being of his tribe, and it may be of the same city, did take part with him.   

11. Quest. v. 15. Of these words, he cast up a bank.  
1. junius readeth in the clean contrary sense: stravit aggerem, he laid flat the bank: the word is shaphach, which signifieth to pour out, or vulad: and so when the ground was made plain, they came to batter the wall. 2. But I prefer the common reading: effuderunt aggerem, and of the Chald. aceruârunt aggerem, they ●ast up, or heaped up a bank: so A.P.U.C. and my reasons are these. 1. Because of the words following; it, 1. the city stood entrenched, or with a trench or rampire: which was the rampire or bank, which they had raised against it. 2. The same phrase which the Septuagint here use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they cast up a trench, is taken in the same sense, Luk. 19.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall cast up a trench against thee. 3. Because this was the manner of besieging cities, to cast up mounts against them: and from their mounts to cast engines with ropes, whereof mention is made, c. 17.13. to shake the walls: which course it is like joab took here; because they began to shake and pull down the wall, as the end of the verse showeth.   

12. Quest. v. 15. Of the meaning of these words, it stood with a rampire.  
1. Some do read, in the plural number, they stood upon the rampire, and understand it of the people of the city, that they stood upon the bulwark or rampire to defend it: Pag. Geneuens. But it seemeth by the treaty of the women, that th● citizens did not use any force against joab, but expected that conditions of peace should have been first propounded them, and the rampire or bulwark being without the wall: for so the word signifieth praemunitionem, a premonition or bulwark before: how could the people leave the wall to keep the bulwark? for i● is like (and so thinke●h josephus) that the city gates were shut against joab.  
2. Some understand it of joabs men, that they stood in the trench, and came near to assail the wall: Osiand. But the word is both in the singular number, and of the feminine gender, and so can not agree to the men or people.  
3. Some apply it to the woman, that she stood upon the rampire or wall, and from thence spoke to joab: Vatab. but it is not like that the woman stood there, before joabs men began to batter the wall, as the next words show they did.  
4. Therefore, it is most fitly referred to the city, not that it did stand alone with a wall, without a rampire, as jun. for the word eheel signifieth not a wall, but the rampire or bulwark before the wall: as Isai. 26.1. Lament. 2.8. But the city stood now entrenched, and environed with this trench or rampire: as the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Latin giveth this sense well, obsessa est urbs, the City began thus to be assaulted.   

13. Quest. v. 18. Of these words, They spoke in the beginning, saying, ask of Abel.  
1. Some thus expound it: in this city of Abel have been in times past excellent men for wisdom, whom they were wont to resort unto for counsel: wilt thou then destroi● such a famous citi●? Osiand. But this is not so fit: it is better referred to the oblation of peace, first to be made when a city was besieged according to the law, Deut. 20.10. and therefore the woman saith in the next verse, I am one of those that are peaceable, that is, which will not refuse the offer and order of peace.  
2. Some read thus, they spoke in old time, saying, ask of Abel, Genevens. It was said in the old Proverb, Lat. and the Chalde thus expoundeth, Remember what is written in the law, that they used of old time, to ask a city, etc. to the same effect Pellic. Borrh. but seeing there is particular mention made of Abel, it seemeth that no such proverb is here insinuated, though reference be had to the law.  
3. Therefore, they which thus spoke in the beginning (as the word signifieth, and as the Septuag. read) rather than of old, were the Citizens of Abel, that thus communed and consulted among themselves, that joab would first offer unto the city peace, to see if it would be accepted. jun.   

14. Quest. v. 23. Of joabs restitution to his office.  
1. It is neither like, that joab was absolutely restored unto his place, which David had promised to Amasa, because of his valiant exploits, Pelican. for David did altogether mislike him for those two bloody murders of Abner and Amasa. 2. Neither yet as jun. did he improbè recuperare, wickedly recover his place of government against David's mind altogether: for David could not spare him. 3. But David was content he should retain his place, because his service was so necessary: not clearing him of his due deserved punishment, but only deferred it. Osiand.    

CHAP. 21.  

1. Quest. v. 1. Of the time when this famine was sent upon the land.  
1. THe general opinion is, that this famine followed immediately after those civil wars ended with Absalon and Sheba: bella fame excipiuntur, the wars ended with famine: Borrh. so also Pelican, with others: but that this cannot be, is evident by that place. c. 15.7. where Absaloms' rebellion falleth out toward the end of the fortieth year: which must be understood of the reign of David, as hath been showed in that place: for David reigned but 40. years in all: but by this account, if the three years famine followed after Absaloms' rebellion, David must have reigned 43. years and above. 2. This is the only doubt, how all these things set down in this book from c. 15. to c. 21. could fall out in so short a time, in the end of the fortieth year of David's reign: But this may easily be answered: for Absaloms' rebellion continued not long, and immediately upon that followed the rebellion of Shebah: so that all these things might very well fall out in the compass of not many months. 3. So then the more probable opinion is, that these stories of the three years famine, c. 21. and of numbering the people, c. 24. are transposed; as the like is apparent in the 3. last chapters of the book of the judges; the order of time than is not observed, in the setting down of these histories: for the Scripture rather respecteth the coherence of the matter and argument, than the consequence of time: sic fere junius.   

2. Quest. v. 1. How David sought the face of jehovah.  
1. The Chalde paraphrast by the face, understandeth the mercies of the Lord, because mercy and clemency showeth itself in the face. 2. Some do read, that David sought the Lord: Vatab. Genevens. but to seek the face of the Lord, is somewhat more than to seek the Lord. 3. Some, he consulted with the oracle of God: Latin. expressing the sense in part, but not wholly: for beside that he received answer from the oracle of God, he went to the place of his presence. 4. josephus thinketh that David consulted with God by the Prophets, and by them received an answer. 5. But it is rather to be understood not of that extraordinary revelation by Prophets, but of the ordinary means, which was prescribed to ask counsel by, which was by the high Priest, who gave judgement by his urim; as the Lord himself appointeth, Numb. 27.21. jun. Osiand.   

3. Quest. Wherefore this famine was sent, and of the causes thereof.  
1. Although this famine was caused by drought, as is evident, v. 10. that Rizpah took this as a sign, that the wrath of God was appeased, when the rain fell: yet David considereth an other overruling cause, the providence of God, and therefore he resorteth unto him by prayer: so faithful men do see further into the cause of God's judgements, then natural and worldly wise men commonly do: Borrh. 2. The cause which procured this punishment, was for the great injustice and cruelty showed upon the Gibeonites, whom Saul oppressed contrary to the oath made unto them by joshua, josh. 9 3. Beside, herein God punished the people also for their sin: they for their thrice rebelling against David their lawful governor, once under Ishbosheth, again under Absalon, thirdly in conspiring with Shebah, suffer three years' famine: Pellic. and by this means also the Lord taketh occasion to cut off the posterity of Saul, lest they might still have practised against David's house and kingdom, which the Lord had promised should continue: Borrh. 5. So then by this example we see that famine is sent as a just punishment of sin: as in Germany for gluttony, and drunkenness; in Italy for filthy and unclean lust: as also that sometime for the sin of one wicked man, many temporally are punished. Osiand.   

4. Quest. v. 1. Why, and at what time Saul slew the Gibeonites.  
1. Some think that he slew them of malice against the Priests, when they were put to the sword in Nob; because the Gibeonites were servants to the Tabarnacle, for the cleaving of wood and drawing of water; but he is said to do it of zeal, vers. 5. therefore not of malice, and consequently not then, nor at that time: jun. 2. Some think, that he did it of zeal to the Israelites, to convey unto them the inheritance, lands, and possessions of the Gibeonites, that they might have more commodious dwelling: Vatab. Osiand. but this had been rather of a covetous mind, then of zeal. 3. Some think that his zeal was herein, because they had in joshuahs' time cozened and deceived the Elders of Israel, therefore he would be revenged of them now: Borr. But it is not like, that after so long a time he would punish them for that error which joshuah and the Elders of Israel then pardoned; when it was first committed, and fresh in memory. 4. Therefore it is more probable, that when Saul of zeal did expel sorcerers and witches out of Israel, that under that pretence, because the Gentiles and Canaanites were given to such devilish studies, he also sought to root out the Gibeonites, who were a remnant of the Canaanites and Amorites: especially for that they were charged to root out the Canaanites from among them: jun. 5. By the which we learn, that zeal without knowledge, and a good intention without warrant from God's word, is not acceptable unto God. Borrh.   

5. Quest. v. 2. How the Gibeonites are said to be a remnant of the Amorites.  
These Gibeonites were properly Hiuites, josh. 9.7. but here they are called Amorites. 
Reconcil.  1. Some think, that by the figure Synecdoche, one part is taken for an other: jun. 2. Others think, that all the Canaanites were in general called Amorites: Perer. 3. But it is more likely, that because the Canaanites were mingled together, and the Amorites were the more valiant people, that the rest had the denomination from them as the more principal: as Gen. 15.16. the wickedness of the Amorites is not yet full: where the rest of the Canaanites are understood by the Amorites, as the more principal part: Mercer. So also Ezech. 16.2. the Prophet saith, thy kindred is of the land of Canaan, thy father was an Amorite, thy mother an Hittite: by the which it is evident, that the several nations of the Canaanites were mixed together, and joined in affinity, and the Amorite as the predominant. And further, it seemeth that the Amorites and Hivites did more specially commerce and converse together; as jacob speaking of Shechem, saith he got it out of the hand of the Amorite, Gen. 48.22. whereas pecularly it did belong to Hemor, who was an Hiuite, Gen. 34.2. as there the Hiuite is named to be an Amorite, so also in this place.   

6. Quest. v. 3. Of the meaning of these words, That ye may bless.  
1. The most read in the second person, that ye may bless, C.S.L.P.B.G. but the word, if it be taken in the preter tense, must needs be of the third person, barachu, that they may bless: and so jun. readeth, expounding it of David's consulting with himself: But because it is evident by the answer which the Gibeonites make immediately, v. 4. that all this which David saith belongeth to the question: I subscribe rather to Montanus reading, who turneth in the first future or imperative, saying, bless ye. 2. Which blessing is understood occasionaliter, that by their occasion being contented and satisfied, God may show himself appeased: jun. as also, because the prayers and desires of the afflicted are very available both ways, either by way of complaint, Exod. 23.17. or by way of blessing, the blessing of him that was ready to perish came upon me, job 29.13. Osiand. And in that the Gibeonites which were Gentiles, here bless and pray for Israel, it is an evident type of the calling of the Gentiles: Pelican. and that the Lord would be entreated by the believing Gentiles, to receive the jews again in the end of the world to grace and favour. Borrh.   

7. Quest. v. 6. How it standeth with God's justice to punish saul's sonne● for their father's sin.  
1. Not only Saul, but saul's house is said to be bloody, vers. 1. therefore seeing even saul's posterity did bear the like bloody mind, as it appeared in their taking part with Ishbosheth: for the which cause Mephibosheth confessed they were all worthy to die, c. 19.29. it was just that they, not so much for their father's sin, as their own should be punished: as the Lord threateneth to visit the iniquity of the fathers upon the children, unto the third and fourth generation, Exod. 34.7. 2. Further, in temporal chastisements it is not unjust with God to punish the sins of the parents in the children: both because every man hath sufficient matter in himself in respect both of his original and actual sins for Gods temporal judgements to work upon: and for that by the example of such corrections upon the posterity of the wicked other receive admonition, to take heed least by their sin they bring the curse of God upon them, and their seed: Osiand. 3. And this was beside a peculiar case in the Gibeonites, that as Saul had wasted their generation, so hi● posterity should be consumed and wasted: Osiand. and to this end it was fit that some should be made an example, that the Gibeonites might live in more safety and security afterward. Pellic.   

8. Quest. v. 6. Of these words, O elect of jehovah.  
1. The most do understand them of Saul: in Gibeah of Saul the chosen of the Lord, who they say is so called, because he was sometime chosen and elected of God for their king: Vatab. Osiand. Lat. Genevens. But it seemeth improperly to be referred to Saul, for these two reasons: both because the Lord had given sentence of Saul: that he had taken away his mercy from him, as he would not take it from Solomon, and that he had put him away before him, c. 7.15. As also in this place, Saul and his house are charged to be bloody, v. 1. and this title cannot agree to him, to be chosen of God, and yet he and his posterity to stand under God's curse. 2. Therefore it is more pertinently applied to David, and so is it to be read in the vocative case, O thou elect of God: jun. for David was elect of God, both in respect of the kingdom, in his own person, who was chosen and Saul refused; and in his posterity, with whom the kingdom is promised to remain for ever: as also in respect of the Messiah, of whom David was a figure, and in him eternally elected.   

9 Quest. v. 8. Of these words, He took the five sons of Michol whom she bore to Adriel the son of Barzillai, etc.  
It is certain, that not Michol, but her sister Merab the elder daughter of Saul was married to this Adriel, 1. Sam. 18.19. Michol was given to Phaltiel, 1. Sam. 25.44. neither had Michol any child at all to her dying day, 2. Sam. 6.23. 
Reconci●.  Wherefore to reconcile this place, 1. Some think that Michol is put for her sister Merab, Genevens. and that in the Hebrew text Merab should be read for Michol: Osiand. But this were dangerous to admit an error in the original, and would give occasion of great boldness for men where they doubt to chop and change the text. 2. Others therefore do think that Michol brought up these children as her own (having no children) and therefore they are said to be hers: so the Chalde, to whom subscribe Pellic. Borrh. But because she is said to bear them to Adriel, which phrase signifieth always in Scripture to bring forth, not to bring up, this interpretation cannot be admitted. 3. Therefore the best solution is, that here must be supplied, the word sister, to read it thus, and the five sons of the sister of Michol: for it it is usual for such words of agnation, as of sister, brother, son, to be eclipsed in the curt Hebrew speech, as v. 19 of this chapter Elhanah is said to have slain Goliath the Gittite, where the word brother is to be supplied: he slew Lahmi the brother of Goliath, 1. Chron. 20.1. jun. so jerem. 32.7. Hananeel is called jeremiahs' uncles son, but v. 12. his uncle, where son must be supplied.   

10. Quest. v. 9 Of the time when these seven sons of saul's house were hanged.  
1. It is agreed, that according to the text, that they were put to death in the beginning of harvest, in the barley harvest, which was the first, Vatab. which fell out in the month Abib or Nisan: Geneu. which was about the time of the Pasch, when they first put the sickle into the corn, Deut 16.9. jun. 2. But how long their bodies there hanged, is uncertain: there are some that think their bodies there continued from Monah unto September, which was the usual month for rain; ex Borrh. But it is not like that their bodies continued so long unburied, for these two reasons: 1. Because after justice was executed upon them, the wrath of God was appeased, and therefore the Lord not long after by sending rain, declared that he was satisfied. 2. Again, it is like, seeing that this was an extraordinary precedent, that it had an extraordinary effect: and that therefore God did extraordinarily send rain, before the usual time, to testify how well he was pleased with this course of justice which David had taken. 3. They were then hanged upon an hill, to be a spectacle to all to take heed how they shed innocent blood: Borrh. And they hung in the sight of all the labourers and workmen in the field (it being now harvest time) to show that God would not suffer cruelty and oppression to go unpunished. Osiand.   

11. Quest. v. 10. Why Rizpah took sackcloth.  
1. Some think that she put on the sackcloth to show her mourning, and to entreat the Lord by her supplications and prayers: Pellic. But the phrase, that she spread it for her upon the rock, showeth that she did not use it as a garment upon her own flesh. 2. Others think that she spread it upon the corpses of her sons, and so kept the birds and beasts from them: Borrh. but it is said she spread it upon the rock, not upon the bodies: and it seemeth by the words following, until water dropped upon them from heaven, that the bodies lay in the open air. 3. Therefore it is more like, that she of the sackcloth spread her a tent in the rock next adjoining, to defend her from heat, and to testify withal her mourning, and the better night and day to watch the corpses. Vatab. Osiand.   

12. Quest. v. 10. Whether it were not against the law that the bodies of Rizpah's sons hang so long unburied.  
It is written, Deut. 21.23. that the bodies of those which were hanged should not tarry there all night, but be buried the same day. 1. Some give this solution, that this law did only bind the Hebrews, and not the Gibeonites: Osiand. but that is not like, 
Reconcil.  for the Proselytes of the Gentiles that were converted to their religion, were bound to the same laws, Exod. 12.49. 2. Therefore I think rather, that as this was revealed to David by extraordinary revelation from God; so they had also special direction, that the bodies should hang till God should show himself to be well pleased: which may appear by this, that Rispah waited till the rain came, which she knew by the oracle of God given to David, to be a sign that God was appeased: sic Pelican. Borrh. jun.   

13. Quest. v. 16. Of Harapha the father of Ishibenob.  
1. The most think, and so read, that Harapha was the proper name of the giant, father unto those four giants here named: Ar. Pag. Lat. 2. But it seemeth rather to be a common name, signifying a giant, as the Chald. and Sept. sic jun. Vatab. as Deut. 2.20. the Zamzummims are called Rephaim Giants. 3. There was then yet remaining a generation of those giants, and men of great stature, that were before the flood: as Pliny also writeth, that in his time he saw a man called Gabbara, brought out of Arabia, under the Empire of Claudius, who was 9 foot and nine inches high: he hath also a stranger report of a man found in Creta, in the opening of a monument by an earthquake, that was 46. cubits long: ex Borrh. And as some men exceed in stature, so others have been found as little, as Borrh. in the same place maketh mention of a perfect man, that was but a cubit, that is, half a yard high, that was carried about in a parrots cage. 4. But let it be further observed, that these giants for the most part, were found among the uncircumcised nations, that were enemies to God's people, both that God might show his power in beating down the pride of such as vaunted themselves in their own strength, and that his own people should not have any confidence in flesh and blood. 5. Beside herein David was a type of Christ, who encountered with the spiritual giants, the principalities and powers of darkness. Borr.   

14. Quest. v. 18. Of the place Ghob, where the Philistims fought.  
1. Some do corruptly read Nob, for Ghob: Sept. Vatab. Osiand. but seeing in the next verse, they do retain the name Ghob, they had no reason to change it here. 2. Some think, that this place had two names, that it was called both Ghob, 
Reconcil.  and Gezer: Pellic. Bor. Geneu. and therefore is this battle said to have been in Gezer, 1. Chr. 20.4. 3. But it is more like, that this place called Ghob, was near unto Gezer, and therefore, in that place it is said, the battle was in Gezer. jun.   

15. Qu●st. v. 19 Whether Elhanan killed Goliath.  
1. Some think, that this Goliath was an other giant of the same name, that the giant was whom David killed: Osiand. but it appeareth 1. Chron. 20.4. that his name was not Goliath, but Lahmi. 2. Some understand it of David, that he killed Goliath: so the Chalde paraphrast. and the Latin interpreter seemeth somewhat to favour that fancy reading for Elhanan, Adeodatus, that is, one given of God, that it might be applied to David: but this cannot be so; 
Reconcil.  for this battle was after the battle wherein Abishai rescued David, & the other Goliath was slain in Dammim, 1. Sam. 17.1. this in Ghob. 3. Therefore here must be supplied the word brother, as it is explained 1. Chron. 20. 4. that Elhanan killed the brother of Goliath: jun. see before, v. 8.   

16. Quest. v. 22. How these giants are said to have been slain by the hand of David.  
1. Some understand it of David's being present in the battle, and so that which was done by his servants is said to be done by him: as the exploit of the soldiers is ascribed to the captain: Osiand. But this interpretation cannot stand, because before this, ver. 17. in a battle with the Philistims, when David was in danger, it was agreed, that he should go no more to battle. 2. Therefore all these giants must be here comprehended, that are here named, and so also Goliath, though not now slain, yet here named, who was indeed slain by the hand of David.    

CHAP. 22.  

1. Quest. v. 1. Of the song of David in general.  
1. THis Psalm which David here singeth unto God after all his great deliverances, is inserted also into the book of the Psalms, and is in number the eighteenth, saving that this difference there is, th●se words are prefixed in the 18. Psalm: I will love thee dearly, O Lord my strength, v. 1. which are omitted here, Osiand. 2. And as David was a type of Christ, so many things in this Psalm are to be understood of Christ: for here he prophesieth of the passion, resurrection, ascension of Christ, of the rejection of the jews, and the calling of the Gentiles: as the Apostle, Rom. 15.9. allegeth the 49. vers. of this Psalm, I will praise thee among the nations, etc. to prove the vocation of the Gentiles: Osiand. 3. But there may be a double error committed in the interpretation of this Psalm: if either all be historically applied to David, or all mystically understood of Christ: therefore what is historically set down, must be historically applied to David, and what is figuratively uttered, must be also figuratively expounded of the Messiah. Borrh.   

2. Quest. v. 1. Of these words, and out of the hand of Saul.  
1. Some read thus, out of the hands of mine enemies, as out of the hand of Saul: jun. But seeing he maketh mention of all his enemies, out of the hand of all mine enemies: Saul cannot be brought in as an ●●stance, for he was not all his enemies. 2. Therefore the usual reading is better, and out of the hand of Saul: who is specially named, because he was his most special adversary: both because that persecution was of all other the most dangerous: Borrh. It continued longest: Pelican. yea and saul's posterity also afterward ceased not to oppugn David: Osiand. So the Scripture useth of special persons and matters to make special and particular mention: as 1. King. 11.1. Solomon loved many strange women, and the daughter of Pharaoh: he more specially loved her. Borrh.   

3. Quest. v. 2. How David calleth jehovah his rock.  
1. As a rock is both a sure defence from outward assaults, as being a place hard to come unto: Pelican. as also it is a firm foundation to build upon: Borrh. so in both these respects, God is David's and every faithful man's rock, both in preservation from dangers and temptations, and in giving perseverance and strength to continue. 2. And this hath a special reference to Christ, who is the rock and foundation of his Church, upon whom we are builded by faith: Borrh. 3. Christ is so this rock, as he is only this rock, as v. 32. who is the rock beside our God? then is it blasphemy to make Peter (or any other Apostle) the rock of the Church, as the Romanists do.   

4. Quest. v. 6. Of the sorrows of the grave or hell, which David as a type of Christ suffered.  
1. Some read, the bands or ropes, for chebel signifieth both: Ar. Sep. Lat. but in the plural number, cheblee, rather signifieth sorrows, as of a woman that traveleth, and cannot bring forth, Hos. 13.12. so also the Chal. and so it is taken here: jun. 2. Some here translate sheol, hell, A.L. Osiand. Pellic. so also the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ropes or bands of hell: and they refer it first to David, credebam me ob peccata mea inferno proximum: I thought sometime that in respect of my sins I was near to hell: Pellic. Secondly, to Christ, as prefigured in David, ut is peccatum & maledictum factus propter nos inferni dolores & cruciatum senserit, declarat haec eius vox, deus, deus, etc. how he being made sin and a curse for us, did feel the sorrows and torment of hell, that voice of his declareth, my God, my God, why hast thou forsaken me? Pellic. So also Osiander, videbar captus in laqueis inferni, & quasi in infernum detrudendus, & ihi retin●ndus, eo quod totius orbis scelera mihi essent imposita, etc. I seemed as taken in the snares of hell, and as like to be thrust down to hell, and to be held there, because the sins of the whole world were laid upon me. 3. But though this is a true and honourabl● confession of the sufferings of Christ, that he suffered even the sorrows of hell for us, such as could be suffered without sin and indignity to his person, yet this seemeth not to be the proper meaning of these words: which are rather to be read thus, the sorrows of the grave: jun. Genevens. as the next words do show, the snares of death prevented me: so then by the sorrows of the grave, he meaneth, mortal and deadly danger, that threatened destruction to him.   

5. Quest. v. 7. Out of what Temple David was heard.  
1. Some do understand it of the external Tabernacle or Temple, unto the which they turned them when they prayed, and where God promised visibly to be present: Osiand. But it seemeth that David meant not so: for most his time the Tabernacle and Ark were a sunder: which of them then should he call the Temple of God? And beside David did know that God's presence was not tied to the Tabernacle or Ark: as it may appear by his sending back of the Ark to jerushalem when he fled away from Abshalom, chap. 15.25. 2. Some therefore by this Temple understand Christ, who calleth himself the temple, joh. 2. in which temple whosoever prayeth to God, is heard: Borrh. But David herein is a type of Christ, who prayed unto his father both before and upon the cross, that the Lord also heard him out of his temple. And that this may be fitly applied to Christ, both the words before going do show, that make mention of his sufferings, ver. 6.3. Therefore the fittest interpretation is by the Temple to understand, the habitation of God's glory, the highest heavens: as Solomon saith in his prayer; then hear thou in heaven, the place of thy habitation: 1. King. 8.30. Pelican.   

6. Quest. v. 8. The earth trembled and quaked, etc.  
1. Some do metaphorically interpret these words: by the earth, understanding earthly minded men, that do tremble and shake at God's judgements, Borr. 2. Some refer it to the passion of Christ, when the earth quaked, & the Sun withdrew his light: Osiand. But neither of these expositions are so fit: not the first, because the rest of the description that followeth; as of the lightning, v. 19 of the Cherubs, v. 11. of the discovering of the channels of the Sea, v. 16. can not receive that metaphorical sense: nor the second, for although that some of these fearful signs were seen, in the passion of Christ, yet no● the rest. 3. Therefore David's purpose is to set forth God's power, by these his fearful works, of the earthquake, thunder, lightning, tempest, which are evident demonstrations of God's presence in the world, that he is always ready to defend his Church: jun. wherein also he alludeth unto the like works done formerly; as in Egypt, when the Lord brought his plagues upon them: in mount Sinai, when the law was given; in the red Sea, where the bottom was discovered: and when the Lord thundered, and shot his arrows from heaven upon the enemies of joshuah, josh. 10. Osiand.   

7. Quest. v. 21. How David saith, the Lord rewarded him according to his righteousness.  
1. If it be understood of David in his own person, he hath relation either to the goodness of his cause, which God had respect unto: jun. or he speaketh comparatively, that he was innocent in respect of his enemies, which persecuted him: as David saith unto Saul, understand and see, that there is neither evil, nor wickedness in me, neither have I sinned against thee, 1. Sam. 24.4. Genevens. Borrh. Pelican. 2. And here is to be considered, that in the faithful, there is a double righteousness: there is a perfect righteousness, which is Christ's, imputed unto them by faith, whereby they are justified; and an imperfect righteousness, which is their obedience, the fruits of their faith: and hereby they are not justified, but thereby they testify and show forth their faith. Borrh. 3. And this their righteousness God rewardeth not of merit or desert, for it is imperfect, but of favour, accepting their will for the deed. Borrh. 4. But if we take David to speak here figuratively of Christ: he was indeed perfectly obedient, and in him was no sin, and his righteousness was truly meritorious. Osiand.   

8. Quest. v. 24. I was also perfect toward him.  
1. There is also a double kind of perfection: one absolute & perfect, which is only in Christ, & imputed by faith unto his members: & by this perfection only are we here perfect in God's sight: there is an other perfection, which is imperfect, which in some measure and degree is communicated to the members of Christ: and this also is of two sorts; it is either begun here in this life, or perfected & finished in the next: now while we here live there are none perfect without their blemishes and infirmities, which notwithstanding the Lord for Christ his sake imputeth not to his members. 
Of perfection in this life.  2. Of this double kind of perfection, the Apostle speaketh evidently: of the absolute perfection he saith, not that we are already perfect, Philip. 3.12. and of the other immediately after, v. 15. Let v● a● many as are perfect, be thus minded: S. Paul denieth, that he hath the one kind of perfection, but he confesseth the other. 3. David therefore here saith he is perfect or upright, in regard of his desire and endeavour, still striving unto perfection: Pelican. as our Saviour saith, be perfect as your heavenly father is perfect, Matth. 5.   

9 Quest. v. 27. Of these words, With the perverse thou wilt wrestle out, or show thyself perverse.  
1. There is a double kind of perverseness, which is either in doctrine, when one speaketh and reacheth perverse things: so is it taken, Act. 20.30. or in life, when men walk perversely and frowardly, contrary to the will and commandment of God. Bor. 2. With such also will the Lord walk accordingly: the most read, thou wilt show thyself perverse or froward: A.P.G.U. with others. But this interpretation seemeth to be somewhat harsh: 1. Because the word properly signifieth, taken in that sense, ●erversum te facies, thou wilt make thyself perverse: which cannot be ascribed unto God. 2. For that, whereas in the other three clauses, the same word is repeated: with the merciful thou will show thyself merciful, with the perfect and pure, thou wilt show thyself perfect and pure: here the word is changed: whereas the perverse is called ghikkesh, he saith not in the same word ●ith gakkesh, he will show himself perverse, but tithaph of pathal, which signifieth to wrestle. 3. Therefore that sense of the word is more fit, that God will wrestle with them, always cross and oppose himself against them, as Leu. 26.28. till he have overcome and vanquished them in their own frowardness. jun. 4. But the Lord indeed dealeth not perversely or frowardly, but he so seemeth unto the wicked, who accuse the Lord of injustice against them, when he punisheth them according to their deserts: And Gods perverse and cross dealing with them, is nothing else, but the not being merciful unto them, or delivering them out of their troubles: Mart. 6. Such crosnes and and perverseness, the wicked imagine to be in God, when he layeth his judgements upon them for their sins, when they expected good things: as when unseasonable weather is sent, as winter weather in the time of summer and harvest: whereas the perverseness and frowardness of men causeth such perverseness, as the wicked take it, to appear in God's works. Osiand.   

10. Quest. v. 27. Of the difference, between Gods showing of himself pure with the pure, and froward with the froward.  
1. Whereas David saith, with the pure thou wilt show thyself pure, we must not thus think, that first man is pure, and then the Lord showeth himself to be so toward man: for the beginning of our pureness and goodness is from God: as our Blessed Saviour saith to his Disciples, 
joh. 15.16.  Ye have not chosen me, but I have chosen you: and the Apostle saith, 
1. joh. 4.10.  herein is love, not that we loved him, but that he loved us: therefore first God maketh us pure, and putteth his spirit into us. This saying therefore must be understood, not of our first election and vocation, which followeth thereupon, but of the fruits of our regeneration, and sanctification: that after our hearts are purified by faith, and so we bring forth the pure and acceptable works and fruits of faith, the Lord in mercy crowneth and rewardeth them.  
2. Yet the goodness of our works is not the cause, that the Lord showeth himself pure and merciful: but it is the condition, which the Lord requireth, and an order, which God hath set, that his children should show their obedience, before they have their reward.  
3. But in perverse works this difference is not observed: for the wicked have the priority, they first show their frowardness, before they feel God's justice: and the reason of the difference is this, because the evilness and perverseness of man is from his own corruption, but the beginning of goodness is from God.  
4. Again, these sayings must be so understood, not that God presently rewardeth the obedience of his servants, or punisheth the perverseness of the wicked: both the one may a long time be afflicted, and the other prosper in this world: but the Lord in his due time will perform both the one and the other, either in this world, or in the next. Mart.   

11. Quest. v. 34. How David's feet were made like hinds feet.  
1. By this phrase is expressed the nimbleness and speedine●, which David used in the pursuit of his enemies: for two things are requisite in war; courage against the enemy, and expedition. And therefore the Gadites that went to David, are said to have had the faces of lions, and were like the roes in the mountains for swiftness: Mart. 2. And here David remembreth how after he escaped from his enemies, from Saul, and Absalon, as the hind, that is in chase from the hunters: wherein David was a lively type of our Blessed Saviour, who was often sought for of his enemies, and went away through the mids of them until the time came, that was appointed for him to be delivered up into the hands of sinners. Borrh. 3. Hereby also is expressed the singular dexterity, which David had, ad difficilia quaecunque aggredienda, to set upon and attempt any hard matter. Pelican.   

12. Quest. v. 35. How a bow of brass was broken with his arms.  
1. The Latin interpreter readeth, thou makest mine arms as a bow of steel: some thus, that mine arms are able to bend a bow of steel: Osiand. but the better reading is, that a bow of brass is broken with mine arms: that is, that I am able to break the iron bows of mine enemies: Borrh. to overcome their power, which seemed invincible. Pelican.  
2. By this it may be gathered, that if God did teach David's hands to fight, that he was able to break a bow of steel, that it is lawful to wage just battle: and that the military discipline is commendable: Mar.  
3. But whereas he addeth further, v. 36. Thou hast given me the shield of salvation, it showeth, that it is not enough for the Lord to endue one with strength, unless he give good success, protect, and defend him, and give him the right use of his strength: Mart.   

13. Quest. v. 42. Why the Gentiles were not heard, praying unto God.  
1. Because their prayer is without faith and repentance, therefore it is not accepted: Mart. 2. And they pray not of love, as the faithful do, but for fear of the judgements of God, that lie upon them, Osiand. 3. They invocated God, but not purely, being worshippers of Idols: therefore the Lord would not hear them. As the Romanists do call upon Saints, and so make not God only their confidence. Mart. 4. And this difference also there is between the prayers of the faithful and unfaithful: the one as they are persuaded of God's power, so they also are assured of his love: but the other, though they confess God's power, yet they do not trust unto his mercy. Borrh. So the prayers of such are not accepted, neither do enter into God's presence: as the Lord saith, Prov. 1.28. They shall call upon me, but I will not answer: So the Lord dealt with Saul, refusing to give him any answer at all.   

14. Quest. v. 45. How the strangers were in subjection to David.  
1. The word here used, cachash, signifieth to lie: the nations whom David subdued, did dissemblingly, and against their wills submit themselves unto him: they feigned most ready and willing obedience, but it was in outward show, their heart was not toward him: jun. Pellic. this to be the meaning the next verse showeth: strangers shall shrink or fall away. 2. Some understand it only of the jews, who at the first refused the Messiah, but afterward were obedient unto him. Osiand. 3. Borrhaius referreth the first clause to the dissembling jews, the second, as soon, as they hear, they shall obey me, to the believing Gentiles. But, as is before showed, the first sense is the fittest, as the coherence with the words following showeth. 4. Pet. Martyr thus interpreteth, they are said to lie unto him, because they promised unto themselves the victory, but were deceived: but then they had lied unto themselves, not unto David. 5. The Latin read, resistent mihi, they shall resist me: but the word here used, doth not so signify, as before is touched: I rest therefore in the first exposition.   

15. Quest. v. 51. Whom the Prophet meaneth, by his Anointed: he showed mercy or loving kindness to his Anointed even to David.  
Here David speaketh as a type and figure of Christ, to whom this prophetical speech is most properly applied: as may appear by these reasons. 1. The former saying, v. 50. I will praise thee among the nations, S. Paul understandeth of the calling of the Gentiles, Rom. 15.9. for David literally did not this, who dwelled not among the nations to set forth God's praise: therefore Christ by his spirit in his faithful members, setteth forth God's praise in the nations. Mart. 2. Who is more properly said to be his King, than jesus Christ, whom the Lord hath made heir of all things, and King of kings? 3. Christ is also called David in the Prophets, as Ezech. 34.24. I the Lord will be their God, and my servant David shall be Prince among them: so jerem. 30.9. They shall serve the Lord their God, and David their King. Osiand. 4. This loving kindness, which the Lord showeth to David, and to his seed for ever, was not extended to his carnal succession: for the princely dignity was taken from them, and they went into captivity: and who are now of David's race, according to the flesh it is not known: this everlasting seed of David must then be understood of the true Israelites, which are by faith grafted into the Messiah, of whose kingdom, (as the Prophet saith, Isai. 9) there shall be no end. Borrh.    

CHAP. 23.  

1. Quest. v. 1. Why these are said to be the last words of David.  
1. THe Chalde paraphrast seemeth so to understand these words, because they should be fulfilled in the last times: but then many of David's Psalms beside might be called his last words, which do prophecy of the kingdom of the Messiah, which should be revealed in the latter age of the world.  
2. Some give this sense, they are called the last words, because David doth make this as his last will and Testament, which he changed not, though he spoke and did many things after: it was a confession of his constant and unchangeable faith touching the Messiah, which he held unto the end: Mar. Osiand. But in this sense many of the first words of David, as that prophecy of the Messiah Psal. 2. might be called his last words, because David held that faith to the end.  
3. diverse do take them to be David's last words in respect of the rest of the Psalms: this was made last of them all. Vatab. Borrh. Genevens.  
4. But I rather think with junius, that these were the last solemn words which David uttered, after he had charged his son Solomon, and commended him unto God, by that prayer Psalm. 72. herein imitating jaacob, and Moses, who being ready to die blessed the 12. Tribes: these words then though here set down, yet were in order of time last: jun.   

2. Quest. v. 1. Of the four titles, which David here giveth himself.  
1. David nameth himself by his father Ishai, as not being ashamed of his mean parentage, and the obscurity of his family, from the which he was advanced to the kingdom; Osiand. As also he maketh special mention of him, because he was appointed of God, out of whose stock and family should come for the present the Kings of Israel, and for the time to come the Blessed Messiah, as Isai. 11.1. There shall come a rod forth of the stock of Ishai. Borrh.  
2. Secondly, he setteth forth his dignity, he was set up on high, that is, exalted to the regal dignity.  
3. His vocation also is expressed, the Anointed of the God of jaacob: the Latin readeth, cui constitutum est de Christo, etc. to whom it was appointed concerning Christ: that is, who was assured and confirmed concerning the Messiah to come of his seed: Osiand. But the words in the original will not bear this interpretation: for there is only expressed the Messiah, not, of or concerning the Messiah; he was then the Anointed of God, to the kingdom of Israel, but therein also a type of the Messiah the very Anointed of God for the everlasting kingdom.  
4. The last title is taken from his prophetical gift of singing: he was most sweet in the songs of Israel: in making songs for the use of Israel, which they used to sing in the Tabernacle to the praise of God: Borrh. jun. and they were sweet, non solum compositione & modis, not in the manner of making only and measure, but in their force and efficacy; for as they were effectual to allay saul's malady, so they are most comfortable to a perplexed and troubled conscience. Mart. Osiand.   

3. Quest. v. 2. Who it was, that spoke to David.  
1. God the Father, and God the Son, who is v. 3. called the rock of Israel, spoke unto David by the holy Ghost: here than is an evident demonstration of the Trinity: the Father, Son, and holy Ghost: which collections although they are not sufficient to convince the incredulous jews, yet to us, that are persuaded of this belief, they are most comfortable. 2. Hence also may be gathered, that the Father, Son and holy Ghost, are all of one and the same substance and power, because the same action is ascribed to them all, they are all said to speak unto David: Mart.  
3. And herein the dignity and worthiness of the Psalms is also set forth, which were not made by any private motion, but proceeded from the spirit of God, who spoke by the mouth of David: as the Apostle witnesseth, which by the mouth of thy servant David hast said, Act. 4.25. Osiand.   

4. Quest. v. 3. What the Lord said to David.  
1. Some refer these words, bearing rule over men, being just, and ruling in the fear of God, unto God himself: that the strength of Israel, the just ruler and governor, God himself thus said unto David, that the Messiah that Just and righteous King should take flesh of his seed: Osiand. but if this be understood of God that speaketh, than nothing is expressed, that here should be spoken unto David.  
2. Some do refer it to the Messiah, that the Lord here spoke to David and promised him, that the Messiah should come of him, who should govern the people uprightly in the fear of God. Chalde, Pelican.  
3. But it is better understood of David: not that it was so much a prophecy or prediction of him by Samuel, that he should govern the people in justice, Vatablus: for David failed diversly in his government: but it was rather a commandment, which the Lord gave unto David, that he should both in civil matters govern the people justly and uprightly, and for religion, in the fear of God: and as this was required on David's behalf: so the Lord for his part promiseth unto David a sure house, as it followeth in the next words, v. 4. jun. But herein David's government being just but in part, and in some measure, was a type and figure of the most perfect kingdom of the Messiah: whereof the Prophet speaketh, Psal. 45.6. the sceptre of thy kingdom is a sceptre of righteousness.   

5. Quest. v. 4. Of the meaning of these words, as the morning light, etc. without clouds, etc.  
1. Some make this the sense: that here are two similitudes briefly put together: the one taken from the bright morning Sun shine without clouds, the other, from the Sunshine mingled with clouds and rain, which causeth the grass to grow; to the first David's house is compared, not to the second, which is an imperfect light cast over and obscured with clouds: Vat. Mar. Pellic. And to make this interpretation more probable, some insert a negative in the second clause, so shall mine house be, not as the grass, etc. G.B. But seeing there is no such negative particle in the original, it is not safe so to read.  
2. Therefore the better exposition is, that here are two similitudes produced to the same effect, to set forth the flourishing state of David's house, which shall be like unto the morning sun without clouds, and the growing grass after rain. jun. Borr. Osiand.   

6. Quest. v. 5. Of the meaning of these words, so shall not mine house be with God.  
1. Some read affirmatively, so shall mine house be with God: Pelican. and the words, chilo, they take for imo, but, or verily; as they say they are used, Gen. 18.15. chilo, verily, thou didst laugh. But it is evident that this particle (lo) is never used in the Hebrew, but negatively: and so is it taken in that place given in instance: which is read thus, not so, but thou didst laugh: and beside there the words are lo, chi, not chi lo, as here.  
2. Some reading here negatively, expound thus: so shall not mine house be, that is, not like the grass, which groweth speedily, and soon fadeth, and withereth again: Mar. Genevens. Vata. But it is showed before, that the similitude taken from the growing grass is used in the latter sense, as Psal. 72.6. He shall come down like the rain upon the mown grass.  
3. Osiander following the Latin translator, thus interpreteth, neither is my house so with God, that he should make with me an everlasting covenant: that is, I acknowledge that it is not of my worthiness, that God should make such an everlasting covenant with me, that the Messiah should come of my seed: so also Emmanuel Sa. But this seemeth rather to be the reddition to the former similitude, which otherwise were imperfect.  
4. junius thus understandeth it; although my house be not so with God: that is, yet this promise is not accomplished concerning the prosperity of my house, by reason of my sin: yet I trust in the Messiah, it shall be accomplished: in whom all my health and desire is: but in this sense and interpretation also their wanteth the reddition to the former similitude.  
5. Wherefore I prefer before the rest here Borrhaius interpretation, who in the former similitude taken from the Sunne-light in a morning not cloudy, inclusively understandeth the contrary, the Sunlight overcast with clouds: and so he giveth this sense: mine house shall not be so as the cloudy air before mentioned, but as the clear and bright Sun shine: so then as the proposition of the similitude, includeth a dissimilitude, so the reddition to the dissimilitude, includeth a reddition to the similitude: mine house shall not be as the one, but it shall be as the other.   

7. Quest. v. 5. Of the meaning of these words, my whole desire is, that he doth not make it grow.  
1. Vatablus understandeth it of the rising and growing of some other to be King, then of the house of David: his desire is, that God will not cause any such to grow. But this growing hath reference to that which went before, namely, the growing and increase of David's house: therefore it cannot be referred to the growing of any such strange plant not mentioned before.  
2. The Chalde, whom Borrhaius subscribeth unto, deriveth the sense to that which followeth, v. 6. the wicked shall be as thorns: that David's whole desire is, that the wicked do not grow: but beside that this was not David's whole happiness and desire, that the house of the wicked should not flourish, but rather that his own house might prosper: this should be put out of place, seeing hitherto David extendeth the first similitude of the prosperity of his own house: and then in the next place, he cometh to speak of the unprosperous state of the wicked.  
3. The Latin translator, whom Emman. Sa. followeth, thus readeth: non est quicquam, quod non germinet ex eo, neither is there any thing which doth not grow of it: that is, of his house: but in this reading, there are two negatives, which in the Latin tongue make an affirmative, whereas in the original there is but one.  
4. The most Interpreters do thus interpret, my whole desire is, that it do not grow, that is, so, like unto grass, which soon doth grow and soon withereth: Pelican, Genevens. B. But as is showed before, the growing of the grass sprouting after the rain, is taken in the better part, and thereby the prosperity of David's house is expressed.  
5. junius thus openeth the words; though for the present mine house do not grow and increase, as was before by those two similitudes set forth, vers. 4. because of my sin, yet my whole health or salvation and desire is in the accomplishment of God's promise: he then thus readeth: my whole salvation and desire is therein, seeing he doth not cause it to grow. But in this sense David should seem to complain, that he saw not the accomplishment of God's promises toward him: where in his former song he celebrated the praise of God, for showing such mercy and loving kindness toward him, c. 22.51. and for rewarding him according to his uprightness, v. 21.  
6. Wherefore in the last place, Osiander thus delivereth the sense of these words: my whole desire (will, or longing is) because he doth not cause it to grow: that it, because I see not, that blessed branch yet to grow forth: for all the patriarchs and Prophets longed for the days of the Messiah, who is called, the bud of the Lord, tzamach jehovah, Isa. 4.2. the which word tzamach, to grow, is used here: the like phrase propounded negatively, showing a lingering desire, is found, Reu. 6.4. How long Lord wilt thou not judge, and avenge our blood, etc.   

8. Quest. v. 6. Why the wicked are compared to thorns, that can not be handled.  
An opposition is here made between the house of the righteous, and the generation of the wicked. 1. They are compared to the fruitful and growing buds: the other are as thorns: 2. the one shall continue, as the Sun, the other shall be rooted out: Borrh. 3. The one is handled with hands, and preserved; the other is intractable, there is no society with the wicked, they are ordained for the fire: Mart. 4. Non admittunt culturam, they cannot be dressed and tilled: Osiand. nor by correction amended. 5. They are taken away with iron: sometime cut off by the hand of the magistrate, or by some extraordinary judgement; and at the last shall be destroyed with everlasting fire: like as thorns in the same place, where they are pulled up are consumed and burnt: Mar. 6. Here is special reference made to the obstinate jews, who as thorns should be taken away with the weapons of the Romans, and their city consumed with fire, which came to pass under Titus and Vespasian: Osiand.   

9 Quest. v. 8. Of David's worthy men in general.  
1. These worthies here named, were most faithful unto David; for they served him not only in prosperity, after he came unto the kingdom, but before also, as Abishai and A●ahel, who was slain by Abner, while David yet reigned in Hebron: Mart. 2. For the number of them they were in all 37. ver. 39 but they were divided into two ranks: there was one company of 30. whereof Asahel is named the first, and Asahel the last, but these were of the second sort, the other seven were more valiant than these, and they were in the first rank of worthies: Pellic. 3. These worthies that served David shadowed forth the 12. Apostles, and 72. Disciples, which were the worthy and stout champions, which did fight the Lords spiritual battles, under the true David and beloved of God Christ jesus: Borrh. 4. In that the names and acts of these worthy men are not suppressed, but committed to memory, it showeth that the Lord will not forget the faithful service and labour of his Saints. 5. As also herein it is evident, that it never fareth better with the commonwealth, then when virtue is advanced, and men are respected according to their faithful service: but all things go to decay, where honours and preferments are carried away with flattery.   

10. Quest. Of the first worthy his name, and acts.  
1. Some read, he that sat in the seat of wisdom: Adino of Ezui: A.P.U.B.G. where they make the proper names, jasheb basheveth tachmam, appellative, and contrariwise the appellative Adino Ezus, they make proper: P.A.U.L. and some following this reading, understand it of David, that sat in the fe●ite of wisdom, some of joab: but these are said to be the mighty men, whom David had, therefore David was none of them: and joab must be reckoned among them beside, otherwise there will be but 36. in all.  
2. Therefore the best reading is this, the two first words, jasheb bashebeth, are his proper name, and Tachmam showeth his kindred: as he is called Iashobeam the son of Hachmoni, 1. Chron. 11.11. and josephus coming somewhat near these names, saith he was called Ishemus the son of Achemaeus.  
3. Concerning the other words, Adino, hagetzeni. 1. Some make them a proper name, B.G.A.P.S. but his proper name is set down before. 2. Some translate thus, quasi tenerrimus ligni vermiculus, as the tender worm of the wood, L. for haden, or ghaden, signifieth pleasure, and ghetz, would but there can be no reason or good sense given of this interpretation. 3. Osiander thinketh, that fo● ghadino, i● should be read gharer, lifting up, which word is used, 1. Chron. 11.11. but it is dangerous to make any innovation, or admit any corruption in the text. 4. junita thus burneth it, it was a pleasure to him with his spear to invade eigh● h●●dred▪ so ●e a●e riveth g●adino, of the root ghadan, to take delight, and of the affix which signifieth him: but th●n the word hu, he, which goeth before should be superfluous: neither is there any word which signifieth to invade, only the preposition ghal, against, is expressed in the text, to supply tha● word. 5. Vatablus therefore better interpreteth, 〈◊〉 hastam suam, he lift up his spear: and so he deriveth ghadino, of ghadad, which signifieth to lif● up, of the same sense with ghur, which is used, 1. Chr. 11. ●1. to the same purpose, to express his valiant act: and then the letter nun, with the affix must be added paragogically, as the syllable (ni) is in the nex● word haghetzeni: this sense may seem more probable, by comparing it with the like story, 1. Chro. 11.11. but the word haghetzeni of ghetz, which signifieth wood, is better translated hastatus, or lig●eus, armed with wood, that i●, a spear, (as appeareth by the derivation) the● wood or spear.   

11. Quest. v. 8. Of the number slain by this first worthy.  
Here it is said he lift up his spear against 800. whom he wounded at once, but 1. Chron. 11.11. mention is made only of 300. whom he slew at once. 1. josephus is deceived, who thinketh that at diverse times this jashabram, whom he calleth Ishem, killed 900. men, for this number agreeth not with the text, neither divided nor put together. 2. D. Kimhi thinketh, that he had two combats at two several times, in the one he slew 800. in the other 300. and that the one is expressed here, the other in the Chronicles. 
Reconcil.  3. But these places are thus better reconciled, that if we understand so many to have been invaded at once, namely 800. which all were wounded, but 300 of them were slain out right: jun. Osiand. for the word ●hallall, signifieth as well to wound, as kill. 4. Now if it shall seem strange that one man should kill so many, we must not call in question the truth of those things, which are recorded in the sacred stories: and yet this may satisfy us, that nothing is impossible unto God; he that gave Samson such strength, that he with the jawbone of an ass killed a thousand, judg. 15. could enable this captain with a spear to wound eight hundred men. Mart.   

12. Quest. v. 9 Of Eleazar, the second of the first three worthies.  
1. This Eleazar is described by his name, parentage, he was the son of Dodo, and his tribe, he was an Achochite, descended of Achoach, a Beniaminite, 1. Chron, 8.4. 2. His valour is set forth by the circumstances, when the people were fled, not were assembled to battle, as the Latin readeth: for so is it expounded, 1. Chron, 11.13 and here, v. 11. then he resisted the whole host of the Philistims. 3. If the people fled, it is not like they defied the Philistims, as read L.U.A.P. or upbraided them with their cowardliness: Osiand. the word charaph, signifieth also to expose their life to danger, as it is taken, judg. 5.18. the meaning is, that they did hazard their lives in this service. 4. And this Eleazar did fight so valiantly, that his hand did cleave to his sword, not that cruore gladius ad dextram agglutinaretur, the sword was glued to his hand with blood, as josephus: but his hand was rather benumbed, ex distentione neruorum, by the distension of the nerves or sinews: jun. Vatab. 5. The place where this was done is not here named, but 1. Chron. 11.13. it is called Pas. danimim.   

13. Quest. v. 11. Of Shammah the third of David's worthies.  
1. josephus calleth him Seba, and maketh him Eleazar's son: but the text saith otherwise, that he was the son of Age. 2. The usual reading is, that the Philistims were gathered together in a town: A.P.B.G. the word is, caiah, which is taken for a village or town: but it is evident in the text, that this exploit was done in a field, where lintels were: it signifieth also a troop, band, or company of men, as Psal. 68.30. the troop or company of spearmen, and so is it better taken here: the Philistims were assembled in a troop: jun. Vatab. Lat. josephus saith, the place was called, maxilla, a jaw, but then the word should be lechi, as judg. 15.15. not lacaiah, where lamed, 
Reconcil.  is a preposition, and no radical letter. 3. But here a greater doubt is moved: this act is ascribed to Eleazar who kept the Philistims from a field of barley, 1. Chr. 11.13. not of lintels, as is said here: Kimhi thinketh that both barley and lintels might be brought together into one field, or it might be indifferently called a field of barley and lintels, because it did by course bear both these kinds of grain: Mart. but it seemeth rather this exploit being done at the same time by these two worthies (for it is said, that they stood in the midst of the field, and saved it, 1. Chr. 11.13.) that the one kept the Philistims from the barley field, the other from that part which had lintels: which the Philistims would have destroyed. jun.   

14. Quest. v. 13. What three captains they were, which are here mentioned.  
1. The common opinion is, that these were three of the thirty after mentioned, and so the usual reading is, three of the thirty captains: B.G.A.P.L.U. but it is evident, v. 22. that these three were not of the thirty: Benaiah was honourable among the thirty, but he attained not to the first three, these three than were not of the thirty.  
2. Wherefore the better reading is, three chief beyond the thirty: jun. & these were the same three before spoken of: for it is evident, v. 19.23. that before mention of Abishai and Benaiah, there were but the first three spoken of: of this opinion is josephus, to whom suscribeth junius, Pelican.   

15. Quest. Of the circumstances of this exploit, the time when it was done.  
1. Because it is said, that these came unto David in the time of harvest unto the cave of Adullam, where David sometime made his abode in the days of Saul, when he fled from him, 1. Sam. 22.1. Some therefore think that this exploit was done in the time of David's persecution by Saul: Pelican. Osiand. But this is not like: for to what end should the host of the Philistims then be gathered against David, who was pursued of Saul, seeing that they had cause more to fear Saul then David?  
2. Therefore the more probable opinion is, that this fell out under David's reign, and in the beginning thereof, when he encountered with the Philistims, whose army pitched in the valley of Rephaim, 2. Sam. 5.17. as it is also expressed here; jun. so also josephus.   

16. Quest. Of the place where this exploit was done.  
1. Some think that this was done in the cave of Adullam, that there David longed for this water of Bethlehem: because it is said, that these three came thither to David: but the text saith, that David was then in an hold, ver. 14. therefore not in the cave: the truth is, that David, when he longed for this water was at jerushalem, in a certain hold, not far from the fort of Zion; 
Reconcil.  into the which he descended from Zion while he consulted with God, the Philistims being pitched in the valley of Rephaim, not far from jerusalem: as is before showed, 2. Sam. 5.17.18. so joseph. jun. and from thence going against the Philistims, he marched toward Adullam, whether these three captains came to him, after they had been at Bethlehem, to fetch the water thence. jun.  
2. But it will be objected, that if David were at jerusalem, or near the fort of Zion, he could not have been driven to such extremity, as to want water to quench his thirst. Ans. Indeed some think, that David longed for this water, being weary and thirsty: Vatab. Genevens. but that is not like, for David could not have wanted water, but all the host must be in distress beside, which extremity David was not driven unto in any battle against the Philistims, after he was established in the kingdom, that we read of: therefore it is more like, that David was captus desiderio, etc. desirous of that water, not of any such necessity; but because it was excellent for the coolness and wholesomeness, and preferred before other waters▪ ibi aquae fortassis non commodae erant, it is like the waters there were not so commodious: Mar. And if David had longed for these waters of thirst, it is like he in his great necessity would not have refused to drink of them.  
3. An other doubt is, that it is said, 1. Chron. 11.15. that these three went down to a rock to David in the cave: how could David be then in the cave, if he were on the rock. Ans. The preposition is, ghal, which may be as well interpreted, they went down upon a rock, or by a rock, or to a rock: junius readeth, they descended from a rock: or the cave of Adullam, might be in the hollow of a rock.  
4. Further, there seemeth to be some contradiction in the story: for vers. 13. it is said, the Philistims pitched in the valley of Rephaim, and v. 14. that the garrison of the Philistims was then in Bethlehem: the places are thus reconciled, 
Reconcil  the main battle or host of the Philistims was encamped in the valley of Rephaim: but some garrison of them did beset the way and passages toward Bethlehem. jun.   

17. Quest. v. 16. Of the venturous exploit of these three in fetching water with the peril of their lives, and David's refusal of it.  
1. It is not expressed in the text, that David bid them to go, and bring him some of that water: some think, that David did it, to make trial of their valour; but by David's refusal of the water, it seemeth, that they went unbidden: Mar. 2. Wherein appeareth their singular faithfulness unto David, that would in so small a matter, to satisfy his desire, adventure their lives: what would they have done if David's life had been in danger? yet this their boldness is not to be imitated, for men to offer themselves to danger, where no urgent necessity is: Pellic.  
3. David refuse●h to drink of this water, which was bought with the price of their blood: teaching Princes not to buy their pleasures with the loss of their subjects lives: as Nero to see the manner of the burning of Troy, set Rome on fire: Alexander is much celebrated in foreign stories, because he refused to drink a little water brought unto him, all the army being in great distress for thirst: but David here doth the like, and with a better heart than Alexander, giving the praise unto God.  
4. So he is said to power out this water unto God, not as a sacrifice: for they were not to offer water unto God, but wine: but by this fact he giveth thanks unto God, who had given such valour unto these men, 
joseph. lib. 7. antiqu. c. 10.  and that the Lord had preserved them from this danger. joseph.  
5. David calleth this water their blood, because they had purchased it with danger of losing their lives, 
Controv. How the wine in the Eucharist is called Christ's blood.  and shedding their blood: and may not the wine in the Eucharist be called the blood of Christ, which he was not in danger only to shed, but did shed indeed for our redemption? Mar.   

18. Quest. v. 18. Of Abishai his exploits.  
1. All Abishai his valiant acts are not here expressed, as how he went down with David into saul's camp, and took away his spear and a pot of water, 1. Sam. 26. and how he rescued David from a giant, c. 21.17. these valiant acts are not here mentioned, because they were touched before.  
2. That valiant act of his which is here recorded, was the slaying of 300. men at once, against whom he lift up his spear. josephus is here deceived in the number, he speaketh of 600. slain by Abishai.  
3. Two only of this second rank are here mentioned, as thinketh P. Mart. Abishai and Benaiah, the third is here omitted, and likewise 1. Chron. 11. where also the third man of the first ternion, namely Shammah, is omitted. But as Osiander thinketh, and junius is of the same opinion, Asahel was the third man: who was not the chief of three, as Vatablus readeth, v. 24. but of the thirty, and inferior unto the two ternions before mentioned. Some read, he was one of the thirty, B.G. but the word is rash, head or chief of the thirty. jun.   

19 Quest. v. 20. Of the valiant exploits of Benaiah.  
1. First, he is said to have killed not two lions of Moab, as the Latin interpreter: for the lion which he slew is spoken of afterward: or two strong places, as Vatab. but they were two strong men like lions, jun. Osiand. josephus thinketh they were two brethren: the word in the original is ariel, which signifieth a lion: but an other word haari is afterward used, where he speaketh of a lion indeed, to show that he before meant by that term lions, men. Osiand.  
2. His second exploit was in slaying a lion, which fact is amplified by two circumstances: both of the place, he slew him in the mids of a pit, where the room was straight: and in the time of snow, when lions are most fierce, by reason they want their prey, the sheep and cattle being then shut up in time of hard weather: Mart. jun. This may seem to have been too bold and rash an enterprise: but it is like that this lion was hurtful to all that country, and used to pray upon their cattle: and as josephus writeth, the lion being fallen into a pit, roared, and so might be fearful also to all the inhabitants thereabout.  
3. In the third place he killed an Egyptian of great stature: which fact is also set forth by these three circumstances: he was of great stature, even five cubit's high, his spear was as a weavers beam, and Benaiah came against him only with a staff, and took his spear out of his own hand, and killed him therewith, 1. Chron. 11.23.  
4. Some by the lion, whom he slew in the cistern, understand joab, whom Benaiah slew at the altar, and by the Egyptian, Shemei, whom he also killed: but the literal sense in an historical narration is more safely followed.   

20. Quest. v. 23. Whether Benaiah were made of David's counsel.  
1. The words in the original are, David set him over his audience, which the Latin intepreteth, auricularium à secreto, to be at his ear, and his secretary: Osiand. so likewise B. G. read his counsellor: whereupon he giveth this note, that among military men there are found many wise and fit for counsel. But this sense is not probable: for Seraiah is said before to have been the King's Scribe or secretary: c. 18.17. 2. Therefore by the men of his audience, or as Vatablus readeth, his obedience, are understood those daily attendants upon the King's person, which were ready at the first hearing to execute the king's commandment, who were as the King's guard: these were the Cherethites and Pelithites, over whom Benaiah was set, c. 8.18. jun. Mart. Vatabl. It is like also he was of David's counsel, but that is not the meaning of this place.   

21. Quest. Of David's thirty worthies here rehearsed from ver. 24. to the end.  
1. These here numbered do vary in their names, from those which are reckoned, 1. Chron. 11. being the same persons, which as it seemeth had diverse names: As Shammah the Charodite, is there called Shammath the Hararite: Cheletz the Paltite, is there named Pelonite: Mebunai the Chushathite of the tribe of judah, 1. Chron. 4.4. is there called Sibbecai: Zalman the Arhochite, is there Hilai: Cheleb is there Cheled: Hiddai not of the river, but of the valley of Gahash, is there Churai: Abi Alban the Arbathite, there Abiel: Asmaveth the Baochumite, there the Bachonumite, of Bachmini of Benjamin: jashen, v. 32. there Hashem, v. 34. Achiam the son of Sharac, v. 33. there the son of Sacar, v. 35. Eliphalet the son of Achasbai, v. 34. there Eliphal the son of Vr, v. 35. Eliam the son of Achitophel, v. 34. there Achiah the Pelonite, v. 36. Hezrai the Carmelite, v. 35. is there Chezra, v. 37. Paarai the Arbite, v. 35. is there Naarai the son of Ezboi, v. 37. Igal the son of Nathan of Zabah, v. 36. is there jael the brother of Nathan.  
2. Beside the difference of names, the number also doth vary: for here there are but thirty in all beside Asahel: there are numbered 47. or thereabout. junius conjecture is, that all those there rehearsed after Vriah, saving Zabad, v. 41. whom he thinketh to come in place of Elika here mentioned, v. 25. (who might be slain) were the captains that kept the confines and borders of Israel.  
3. But whereas there are two Shammahs here rehearsed among the rest, one called Shammath the Charadite, v. 25. the other Shammah the Hararite: neither of these is to be supposed to have been that Shammah the Hararite, which was one of the three first worthies, mentioned ver. 11. for the first Shammah named also Shammath, 1. Chron. 11.27. is here called a Charadite of Charad, judg. 7.1. the other Shammah called an Hararite, v. 33. was the son of Shageh the Harite, 1. Ch●on. 11.34. but this Shammah one of the first three worthies, was the son of Age: And if that Shammah should be counted among these, the number of 37. set down, could not be made up.  
4. So then as David had more worthies, than these here summed together, as is evident by comparing this chapter with 1. Chr. 11. So also their valiant acts are not expressed: some of their exploits were remembered before, as of Elhanan, Sibbecai, jonathan, 2. Sam. 21.8.19.21. but it is like not all their acts, nor of the rest.   

22. Quest. Of the countries and places of David's worthies.  
Shammah was a Charadite: there was a fountain of that name called Charad, jud. 7.1. which was in jizreel, 1. Sam. 29.1.  
v. 27 Mebunnai was a Cushathite, in the tribe of judah, 1. Chron. 4.4.  
Maharai, v. 28. was a Netophathite, of judah likewise, 1. Chron. 2.54.  
v. 30. Benaia was a Pirathonite, of a town in the tribe of Ephraim, jud. 10.15. he was not Benaiah one of the second three worthies: for he was of Kabzeel, a town in the tribe of judah, josh. 15.21.  
v. 30. Hiddai was of the valleys of Gahash an hill in the tribe of Ephraim, jos. 14.30.  
v. 32. Eliashba was a Shaalbanite, in the tribe of Dan, josh. 19.42.  
v. 33. Shammah is called an Hararite, of some of the mountains of Ephraim.  
v. 34. Eliphelet was a Maachothite, in the tribe of Manasseh, josh. 13.11.  
Eliam was of Ghilo, a city in the tribe of judah, josh. 15.51.  
v. 35. Hesrai a Carmelite, likewise in the tribe of judah, josh. 15.55.  
And Paharai an Arbite, of Arab in the tribe of judah, josh. 15.52.  
v. 37. Naharai was a Beerothite of Benjamin, josh. 18.25.  
v. 38. Hira an Ithrite of Iattir a town of judah, josh. 15.48.   

23. Quest. v. 39 Of the number of David's worthies, how they are counted 37.  
Whereas there are but 31. rehearsed with Asahel, beside the other five which make but 36. the doubt is, how the number of 37. is made up.  
1. josephus thinketh that there were in all 38. in which number it seemeth he comprehendeth those three, whose valiant acts were before expressed, c. 21. Elhanan, Sibbechai, and jonathan: but the number cannot be made up with them, because they are here reckoned among the thirty, and so they should be twice counted.  
2. D. Kimhi thinketh that there are 36. beside Benaiah, and that he was none of the two ranks of three, but is numbered beside them; but the text is evident, v. 22. that he was accounted among the three worthies of the second sort, though he were not reckoned among the first.  
3. Vatablus his opinion is, that Asahel with the rest make 31. and that there were 6. worthies beside: but there are only five worthies named beside Asahel: therefore he must be comprehended to make up the six.  
4. Pet. Martyr thinketh, that either some one must be supplied of David's worthies, or that the wanting of one is no great matter in the number. But it is neither like, that any hear not named are numbered: and where a just number is set down in Scripture, we must not admit the least error or failing in the sum.  
5. Wherefore, this number of 37. is made up with joab, who was the captain of the rest: Kimhi thinketh that he is not named among them, because he was the chief captain: but it is so much the more like that he was not omitted. And whereas Osiander conjectureth, that he is not set down, because he had disgraced himself by those two treacherous murders of Abner and Amasa, and made himself unworthy of any memory, that was no let, why his valiant acts should not be remembered: for here is mention made of Achitophel, whose son Eliam, was one of David's worthies. And beside honourable mention is made of joab, v. 18. Abishai is said to be the brother of joab. Therefore seeing joab is named in this chapter, and there is no other found to make the number of 37. and joab was also a valiant and worthy man, it is most probable, that he is included in the number. jun.    

CHAP. 24.  

1. Quest. v. 1. Wherefore the wrath of God was kindled again against Israel.  
1. RVpertus thinketh that the anger of God was kindled against Israel, because of the injury done to Vriah, who is named immediately before in the last verse of the former chapter: but it seemeth by the words of the text, that it was some general sin of the whole land: for it is said, the wrath of God was kindled against Israel.  
2. Some think that the people had at diverse times before sinned against God, in the days of Saul, and in joining with Absalon, and last of all in following of Shebah, c. 20. and that the Lord doth now punish them for all: But it seemeth it was some new provocation, whereby the wrath of God was again and a fresh as it were kindled against Israel.  
3. There may therefore be two causes assigned specially of this great wrath: first the Israelites living now in ease and tranquillity, abused it, & defluebant luxu, and gave themselves to riotous living: Mar. likewise having obtained so many victories against their enemies, they might grow insolent and secure: Borrh.  
4. Thus as before in the rebellion of Abshalom, there fell of the people 20. thousand, and they felt three years famine for the sin of saul's house: so now the Lord sendeth upon them the third plague of the pestilence. Pelican.  
5. Here also it may be observed, as the prayer of the people helpeth the Magistrate, so by their sins, occasionem dederunt principis lapsai, they give occasion of the Princes fall; and therein as they are partakers of the sin, so they are of the punishment. Mart.   

2. Quest. v. 1. Who it was that moved David to number the people.  
1. D. Kimhi and R. Levi Ben Gerson understand, that David's own concupiscence moved him to number the people: but thereof no mention is made before.  
2. Some refer it to some wicked counsellor, that moved David to do it: Vata. but this sense is refused for the same reason.  
3. junius interpreteth this place by that 1. Chron. 21.1. that Satan stood up against Israel, and provoked David: which is certain, that Satan did here principally tempt David unto evil: but in this place the nominative case is rather to be sought in the words going before.  
4. But seeing the Scripture else where ascribeth as much unto God, as Isai. 19.14. The Lord hath mingled among them the spirit of errors, and the same Prophet saith, c. 63.17. O Lord, why hast thou made us to err from thy ways: we need not be afraid to speak as the Scripture doth, that the Lord stirred up David, as before c. 16. David saith, that the Lord bid Shemei curse him.  
5. Wherefore after this manner God is said to have moved David, 1. in permitting and suffering Satan to put it into David's heart, to number the people, Osiand. 2. God was causa removens, the removing cause, in not giving unto David at this time the direction of his spirit. 3. The general virtue and power of moving is from God, but the evilness of the action is of ourselves. 4. God used this fall and slip of David, and turned it to an other end, thereby his justice showed itself in punishing his people: Mart. and it was an occasion of greater good: by this means the place was pointed out where afterward the Temple was built: Rupertus.   

3. Quest. Wherein David sinned in causing the people to be numbered.  
1. josephus thinketh, that David offended herein, because he had forgotten in numbering the people to levy the sum of half a sickle upon every one according to the law, Exod. 30. but this was not the reason, for the people were numbered again by Moses, Numb. 1. and yet paid not that half sickle.  
2. Some think it simply unlawful to number the people, wherein the Lord promised to be innumerable as the stars of the sky, and the sand of the Sea: and therefore it belonged unto God only to number that, which was innumerable: but this is not so, for they were there numbered by Moses, Exod. 38. Numb. 1. Numb. 26.  
3. Some judge that David purposed to have imposed some task upon the people, and so he sinned in coveting: as Dion writeth of Augustus Caesar, that he appointed a task over all that pertained to the Roman Empire. But joab brought David the sum of the people, yet no such imposition is mentioned so much as to have been intended.  
4. David's fault was then first in entering into a needless action, whereof there was no cause, but only David's curiosity: he would have it done, that I may know, saith he, the number of the people, v. 2. for the mustering of the people was used among the Romans, (which custom was first taken up by Servius Tullius the King) for these four ends.  
1. To know who were fit for war: 2. to know every one's substance, to make indifferent rates: 3. that the people thereby might acknowledge their subjection: 4. and that a view might be taken of the people's faults. But David here propounded none of these ends.  
1. War he had now none in hand. 2. Neither intended he to make any collection. 3. And they needed not by this means profess their subjection, seeing he was taken, and acknowledged of all for their King.  
4. And they had other magistrates to watch over the people's faults: the Levites to instruct them, and the Elders to correct them.  
5. So than it is clear that David's heart was lifted up to rejoice in the number and strength of the people: for the which the Lord was angry with him, and sent a plague among the people.  
6. Rupertus maketh this numbering of the people a lively shadow of the carnal jews, who trusted to the works of the law, as David here rejoiceth in the multitude of men, and in the arm of flesh.   

4. Quest. Of joabs dissuasion to the King not to number the people.  
1. He showeth that it belonged to God to increase the people, and that it was David's part thankfully to acknowledge God's blessing therein: and not as it were to take upon him God's office, as though the people by being numbered could be increased. Borrh. 2. And secretly he insinuateth, that David should take heed, least by this means the numbers of the people might be diminished, which he desireth God to multiply, and increase.  
3. He further insinuateth that there was no end of numbering the people: for they all professed already to be David's servants, 1. Chron. 21.3. and therefore to that end, they needed not to be numbered.  
4. Further, he foretelleth that this would be an occasion of trespass in Israel; ibid. and that God being thereby offended, would punish his people: not for that they were numbered without that levy appointed by Moses, as Mart. for Moses himself did not always levy that sum when he numbered the people, but joabs heart gave him, because this proceeded from pride and carnal confidence, that the Lord would punish it. Genevens.  
5. But notwithstanding these reasons alleged by joab and the rest of the Princes and Captains: David's word prevailed, for the Lord had determined upon this occasion to bring a plague upon Israel. Borrh.   

5. Quest. Of joabs journey, when he went to take muster.  
1. He went first on the East side of the land of Canaan, passing over jordan, by Aroer a city of the Gadites, Numb. 32.34. and by the city situate upon the river of the Gadites, that is Are, by the river Arnan, Deut. 2.8.35. than they went to Gilead, and so to the neither land newly obtained: which was recovered from the Hagarens in the days of Saul, 1. Chron. 5.10.23. it is so better translated, then to make a proper name of it, Tachtim Chadshi, A.P.G.B. or the neither land of Chadshi. L.U. for there is no such place mentioned in all joshua.  
2. Then they turned about on the North side by Daen jaan called simply Dan, josh. 19.47. and by the ground and fields of Zidon: for the city the Canaanites possessed still, as they did likewise Tyrus.  
3. So they compassed all the West coast along from Tyrus by the cities of the Hivites and Canaanites.  
4. And then turned Southward to Beersheba: joab was 4. months and two days in taking this survey, whereas the spies, which Moses sent, Numb. 13. returned in 40. days: for they stayed not in any place to take the number of the people, as joab here did.   

6. Quest. v. 9 Of the number, which joab returned unto David, differing from the number set down 1. Chron. 21.  
In the Chronicles, the sum is an 1100. thousand of Israel, and 470. thousand of judah: whereas here are given up in account to David, but 800. thousand of Israel, and of judah 500 thousand.  
1. Some think, there might be some error in the mistaking of figures and numbers: Pelican: but it is dangerous to admit of the least error in the original.  
2. Some think that joab through grief gave not up the full number, which was taken, but as it is here: Genevens. in 1. Chron. 22. But the text saith, that joab gave up that number, 1. Chron. 21.5.  
3. Osiander thinketh that in the account of 800. thousand the principal only are reckoned: but in the number of an 1100. thousand the whole multitude: but here the number of judah is greater, then that in the Chronicles by 30. thousand: it is not like, that in the one number the principal only should be counted, in the other the whole company.  
4. Some think that joab did make the number less than it was, lest David might have been lifted up too much, after he knew the full number of the people, Emma. Sa. But it is said, 1. Chron. 21.5. that joab gave up the greater number also of Israel, and a less of judah: therefore this reason can not serve for both.  
5. P. Martyr thinketh it may be thus, because joab did not number the Levites, nor the Beniaminites, and it may be also he had not mustered those, which were in jerusalem, that the greater number was made up afterward with them: and for judah, he thinketh that the just sum was 470. thousand, which is made up here just 500 thousand, because it is not unusual in Scripture, to set down a round and perfect number for a more ready account, though somewhat be wanting, as to make up 70. thousand to an 100 thousand. But it is evident in the Chronicles, that even in that great sum which joab gave up to David, neither the Levites nor Benjamin were counted; the sum than is not made out of them: and concerning the number of judah, it were much, that there wanting 30. thousand of an 100 thousand, the scripture should set down an 100 thousand.  
6. Borrhaius saith, that whereas there is the odds of 300. thousand between the number here rehearsed, and the other 1. Chron. 21. that in this smaller sum the ordinary companies are not reckoned which served by their turns, 24. thousand every month: which being multiplied by 12. according to the number of the months, maketh 288. thousand: then the Captains set over them, which might have every one under his charge 24. maketh 12. thousand: and so the whole sum of 300. thousand is made up. Concerning judah, he thinketh that the number here is set down, which was taken before the plague, the less number afterward: for there might die in the plague 30. thousand.  
7. junius approveth the first part of this last solution, touching the difference between the numbers of the people for Israel: for the ordinary companies of 24. thousand, which were in a readiness every month by course, as is described 2. Chron. 27. needed not be numbered: and over them were set their Captains over thousands, ●nd hundreds, and other officers, which might make up that sum of 300. thousand.  
Concerning judah, it is not like, that there dying 70. thousand of the pestilence in all, 30. thousand, almost half that number, should be of judah. And beside, the account was given up before the plague.  
Therefore junius maketh up this number of 30. thousand, with the thirty companies which belonged to the 30. Worthies, each of them being Captain of a thousand: which might be all of judah which was the King's Tribe, and nearest to jerusalem: and so the just sum of 500 thousand of judah will be made up. This solution is most probable: josephus is here deceived, who reckoneth 900. thousand of Israel, and 400. thousand of judah: which number disagreeth both from the sum set down here, and the other, 1. Chro. 21.5.   

7. Quest. v. 10. Why and how David's heart smote him.  
1. David had continued in this sin above nine months, all the time that joab spent in numbering the people: but now the sin being full and complete, his heart smiteth him: Mart. It is the property of Satan, to extenuate sin in the beginning, but when it is committed, than he doth aggravate it, the more to terrify the conscience: Osiand. 2. It is like that David had many motions before this, but now his conscience is troubled indeed: for then the heart is effectually smitten and prepared to repentance, when it pleaseth God to move it: Pelican. 3. josephus thinketh that this remorse was wrought in David, Prophetis referentibus, diverse Prophets telling him he had offended: but it seemeth rather to have been wrought by the secret work of God's spirit: for the Prophet Gad came to him afterward, when he had acknowledged his sin unto God: Mart. 4. This smiting of David's heart, and confessing of his sin, seemeth to have been in the night: for the Prophet came to David, when he was up in the morning: for it was David's godly use to call himself to account in the night: as he saith, Psal. 6.6. he watered his couch with his tears in the night.   

8. Quest. v. 13. Of the seven years of famine offered to David's choice.  
In the Chronicles, c. 21.12. three years of famine only are spoken of: 1. Some, to reconcile these places, 
Reconcil.  think, that a certain number is taken for an uncertain, seven for many: but if the Prophet Gad, had propounded this offer uncertainly, David could not have made his choice.  
2. Therefore we must here understand, that three years of this famine were passed already, which was sent upon the land for the cruelty of Saul toward the Gibeonits, c. 21.1. and this present year they had some relaxation from the famine by seasonable weather, and three years of famine should follow afterward. jun.  
3. Some others, following the same account for the years past, yet vary for the years to come, making them to be four, three of famine, and the fourth and last year also must for the most part be spent in that scarcity till harvest: Mart. Vatab. but then from the beginning of the 3. years famine, which were already complete and past, and now they were in the fourth, if four more followed, there should be eight year in all: the former solution therefore of junius is better.   

9 Quest. v. 13. Of the choice of three plagues offered unto David.  
1. David having here confessed his sin, received not the like answer now by the Prophet Gad, as before upon the like confession of his sin: the Prophet Nathan said unto him, the Lord hath put away thy sin: the reason of which difference is this, that there David slept in his sin, till the Prophet awaked him: but here David's heart smote him, and he had prayed, that the Lord would take away his sin, which he was assured of, so that there remained nothing, but some temporal chastisement, and correction, which the Lord purposed to send upon Israel, and therefore this only was given in charge to the Prophet.  
2. And whereas he propoundeth simply these judgements of war, famine, and pestilence, yet many other calamities must be understood to concur with them: as in war, burning of the cities, spoiling and laying waist of their grounds, ravishing of their women: famine is accompanied with unseasonable weather, as immoderate rain, or drought, and the breeding of caterpillars and other vermin: and the pestilence is joined with other diseases, as burning fevers, gripings, and such like.  
3. But it will be asked, why the Prophet doth not as well give him direction, what to choose, as to make the offer: the Hebrews think, whereas the last word of God's speech is dabhar, what word shall I answer to him that sent me: that in that word he insinuateth, what David should make choice of: for the same word dabhar, with the changing of some points, signifieth the pestilence. But this observation seemeth to be somewhat curious. David needed not any particular direction for this choice, which he as a prudent and religious man, might easily discern of: specially God so moving him by his spirit. Mart.   

10. Quest. v. 14. Of the choice which David 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 governed by him, yet in them he useth other instruments, as of the sword of men in war, and of other devouring creatures in famine: he chooseth therefore to fall into the hands of God only: for the pestilence is immediately sent of God, and only is his work.  
2. In the pestilence, which God smiteth with, there is more mercy than when the sword of man is drawn forth: for than none are spared: Osiand. And we bear more patiently the Lords rod, than the hand of man: and we are only here to humble ourselves unto God, whereas in war, the enemy which prevaileth is also to be sued unto. Mart.  
3. So David in this choice, showeth his prudency, charity, piety: prudency in choosing the less evil: charity in wishing such a calamity to come, which was common as well to the Prince as people, for none are exempted from the pestilence, rather than that which should lie most upon the people: for in war the weakest, and in famine the poorest, are most afflicted: his piety appeareth, because in war the enemy prevailing would take occasion to blaspheme, and in famine, they should be forced to crave the help of strange nations to relieve them: David therefore desireth only to depend upon God.   

11. Quest. How David chooseth it as the easier punishment to fall into God's hands.  
The Apostle saith to the Hebrews, c. 10.31. It is a fearful thing to fall into the hands of the living God: yet David thinketh it here bet●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 sins, whereby the Lord is provoked, as of despiting the spirit of grace, and counting the blood of the Testament an unholy thing: for such to fall into the hands of God it is a grievous thing: but here David speaketh of the temporal punishments which are inflicted by the Lord, which are more easy & profitable, than those which are executed by man. Mart. 2. David also speaketh of such chastisements which the Lord imposeth with a fatherly affection, and in love, seeking the amendment of his children. But the Apostle speaketh of such punishments as are inflicted by the Lord, as an angry judge. Osiand.   

12. Quest. v. 15. How long the pestilence continued, and what is understood by the appointed time.  
1. Some think this appointed time was the space of 36. hours, that is half the three days, the rest the Lord remitted in mercy at the supplication of David: but no such space is here mentioned, or appointed.  
2. The Chalde expoundeth it of the time of the evening 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 evening for sacrifice: this appointed time in this sense may as well be understood of the next morning, as of the evening.  
3. josephus thinketh that this pestilence endured from morning till noon: for as D. Kimhi saith, there are three seasons of the day, which may be called appointed times, the morning, noon, and eventide: but the text speaketh of some time appointed here.  
4. Therefore because there was an other time appointed by the Prophet, but the term of three days, it is like that the plague so long continued. jun. Osiand.  
5. But than it will be thus objected: 1. That God should not then be said to repent him, if nothing had been reversed of the former sentence, wherein the Lord doth not show himself mutable: but such threatenings are conditional, as that was against Ninniveh: upon David's repentance the time was shortened: 2. Neither needed the Angel have been bidden by the Lord to hold his hand, if the time of three days were expired: Mart. But hereunto it may be answered: 1. That God is said to repent him, after the phrase of man, not only of that which he purposed to do, but of that also, which he hath done: as Gen. 6.6. it repent him, that he had made man: as there his justice is signified by that phrase, because he purposed to destroy man, as if he had not been made: so here his mercy is insinuated in having compassion upon the people, as if he had been some for their harms. 2. The Angel is bid ●o stay his hand, it being now the third day: so that all this day the Angel might have gone on smiting, if the Lord had not stayed him: the third day was now begun, but not complete and finished.   

13. Quest. v. 15. Of the greatness of the plague which was sent upon Israel.  
1. josephus thus describeth the manner of this plague, that it took some suddenly with great pain, and bitter pangs, who so died: some lingered longer of the disease, and died under the physicians hands; some were all of a sudden smitten with blindness, and at once deprived of the sight of their eyes, and the light of their life: some as they went to bury their dead, fell down dead themselves. 2. The number which died of this plague within the compass of these three days, was 40. thousand: so many men died, that David might be punished in the same thing, wherein he had sinned; he was lifted up in mind because of the multitude and numbers of the people, and now their numbers are diminished and impaired. Osiand. 3. It is like that many women and children might be swept away with the pestilence: but they are numbered to the plague, who before were numbered for ostentation. And it is not unlike, but that many good men tasted of this temporal chastisement, as Daniel and jeremy went into captivity. Mart.   

14. Quest. v. 16. How the Lord is said to repent him of the evil.  
1. The Lord is not as man, that he should repent: but he is so said to repent, because of the effects of those which repent, which is to cease and to give over, as they do, which do 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 showeth the inclination of God unto mercy, like as a father is grieved, when he is forced to correct his son, and had rather that no cause were given him of such chastisement. Osiand. 3. God spared jerusalem at David's intercession, because it was the place which he had appointed for his Sanctuary: Pelican. 4. But God herein altereth not, nor changeth: but as he had determined to spare jerusalem, so likewise he had appointed the means, to show this mercy at the supplication of David: which though it be set down after, yet he first at the sight of the Angel humble● himself, and then the Lord repent him of the evil.   

15. Quest. Of David's humbling himself, and offering to be punished for the people.  
1. It pleased God that the Angel should be seen in a visible shape with a sword in his hand, that David thereby might be moved and stirred up to humble himself: and that the Lord thereupon might show mercy. 2. He confesseth his sin, not accusing the Lord as of injustice, that he had smitten the people undeserved: but their sins he knew not, his own he knew, which had justly deserved that plague. 3. Herein David showeth himself a most loving shepherd to his people and subjects, t●at offereth himself unto the danger for them: that he and his house, which were the principal in this action of numbering the people, might answer the punishment. Chrysostome writeth, that the shepherds in Cappadocia have such a love unto their flock, that sometime for three days together in following them, 
Hom. 15. Epist. add Roman.  they are overwhelmed with the snow, and yet they endure it: and in Lydia how far they travail with their sheep for a month together in the wa●t deserts, and parching heat of the Sun: who therein, do teach such as are shepherds of men, that they should even not spare their own lives for their common good. 4. diverse among the Heathen; as Godru●, the Curij, Deccis, did adventure and gave their lives for their country; but they did i● in a vain ostentation, seeking therein their own praise, or in a civil respect only of honesty: but this offer of David proceedeth from true charity wrought by faith. 5. Now David, all the time of this plague humbled himself, as is most like, in prayer unto God: but upon the sight of the Angel he i● more effectually moved wi●h compassion: and especially because jerusalem, which was the city and glory of the kingdom, was now next: And hitherto David offered not himself to the plague, because as Chrysostome conjectureth, 
Chrisost. ibid.  he still expected and made account himself to be taken away in ●his plague: but now, seeing that it was Gods will to spare him, he doth voluntarily offer himself. Mart.   

Quest. 16. v. 21. Why David buildeth an Altar unto God in the threshing floor of Araunah.  
1. It pleased God to make choice of this place, because it pleased him there to have a house built unto himself: and why here rather then at Gilgal, Silo, Nob, Mispah, Gibeon, where the Tabernacle was at this present? no other reason can be given, then because it so pleased God: as in the days of Elias, there were many widows, yet the Prophet Elias was only sent to the widow of Sarepta: Mart. 2. This being the principal cause, yet other things concurred: this was the same place the hill Moriah, where Abraham would have sacrificed Isaac: and in the same place, namely at jerusalem, Christ the son of God offered up himself in sacrifice. 3. And in this place the benefit was received: there the Angel held his hand, and put up his sword into his sheath, as it is said 1. Chron. 21.27. therefore in that very place David offered sacrifice to show his thankfulness. 4. And an other reason is yielded why in that place David built an Altar, because being afraid of the sword of the Angel, and the danger being present, he could not go unto Gibeon, where the Tabernacle then was. 1. Chro. 21.30.   

Quest. 17. v. 23. What this Araunah the jebusite was.  
1. He is called also Ornan, 1. Chron. 21. it was no strange thing in those days for one to be called by diverse names: or he being a stranger his name might be somewhat altered in the pronunciation, as names are when they are used or taken up in a strange language: Mart. 2. For his nation and kindred, Kimhi thinketh he was not a jebusite, for they were Canaanites, and commanded to be rooted out: he rather taketh it, he was of the race of Abimelech: But the text saith he was a jebusite, which is of a more credit, than any other human conjecture: though he were a jebusite, yet he might be spared, being converted to the faith of Israel. 3. Some think, he had been the King of the jebusites, Vatab. Osiand. and that by his means the fort of Zion was delivered up: but these things are uncertain: he is in deed called a king, v. 23. in respect of his princely liberality, v. 23. Genevens. and it is like he was some principal man among his own nation, and of great authority. Borrh. for it seemeth by this that all the jebusites were not expelled jerusalem, but there remained some either converted to their faith, or else they became tributary and servants unto them: sure it is, that he was one of David's chief friends, and was spared, when the rest of the jebusites were overcome at the taking of the fort of Zion: joseph. 4. In that David cometh to build an Altar in the ground of a stranger, it was an evident type of the vocation of the Gentiles, among whom the Lord would have his Church. Mart.   

Quest. 18. Of Araunah his liberality, and why David refused it.  
1. Araunah in this bountiful offer to the King, to give him both oxen for the sacrifice, and other instruments for wood, showeth the lively fruits of faith in those that are truly converted unto God: Mart. and he was a type of the Gentiles, who being called to the faith of jesus, thought nothing too dear for God's service: Pelican.  
2. Yet David would not accept of this kindness, both in regard of Araunah, whose ground he would not take from him: for being once consecrated unto the worship of God, it could no more return to the former owner, or be privately used: and in respect of himself, he would not offer unto God a mean thing, not in itself, but because it cost David nothing: and so the service should have been done rather by Araunah then by David: David therefore here according to that saying of Solomon; Honour the Lord with thy riches, Prov. 3.9. would offer unto God of his own, and not of an others. Mart.   

Quest. 19 v. 24. Of the price which David bought Araunah's threshing floor at.  
Here it is said that he bought the threshing floor and the oxen for 50. shackles of silver: but 1. Chron. 21.15. it is thus written, that he gave for the place 600. shekels of gold by weight.  
1. The Hebrews say, that because this place was to serve for a public use to build a Temple in, every tribe gave 50. shackles, which counting 12. tribes, maketh in all 600. shackles: and that the shackles were gathered in silver, and by David turned into gold: But this purchase was made upon the present: David had no time to make any such collection among the tribes.  
2. Some think that David gave 50. shackles at the first, upon the purchase, and afterward 600. shackles of his liberality: ex Martyr. but it is not like, that David's frank gift should so much exceed the just price.  
3. Some think that David gave 50. shackles for some part, and bought as much afterward, as came to 550. shackles more: Genevens. but these two sums can not be put together: for the 50. were of silver, and the 600. of gold.  
4. Neither was the 50. shackles for the oxen, and the 600. shackles of gold for the threshing floor: Borrh. which amounteth to a 1500. dollars, that is, so many ounces of silver or five shilling pieces: jun. for it is like that not the bare threshing floor was valued at so much.  
5. Therefore the best solution is, that he gave 50. shackles of silver for the oxen only, which make about 12. dollars: and for the whole place, and ground with the houses, where the Temple was afterward built, 600. shackles of gold. jun. Mart. Mont. de sicli partib. lib. de mensur. sacris in appar.   

Quest. 20. v. 25. How it was lawful for David to build an Altar here, there neither being the Ark nor Tabernacle.  
1. David did not this of himself: for Gad was admonished by the Angel to speak unto David, there to build an Altar: So it is like, when the holy men of God offered in the high places, that they did it not without God's direction, though it be not always expressed: 2. Now whereas the Tabernacle was at Gibeon at this time, where most of the Priests gave their attendance: yet there were also diverse, and the chief of them, as Zadok and Abiathar, which kept with the Ark at jerusalem: c. 15.25. 3. Beside an other reason is yielded, why David could not go to Gibeon: because he was afraid of the sword of the Angel, and it might be was stricken with some infirmity, at the least he was in great fear, because of the present danger. 4. This Altar here built was a type of the true Altar Christ jesus, who was to suffer at jerusalem: So the Apostle calleth Christ the Altar, Hebr. 13.10. that place therefore serveth not to prove, that there ought to be still any material altars in the Church. But Tonstall replieth: that of that Altar they have no authority to eat, but Christ is to be eaten: therefore he is not meant by that altar. Contra. The words following must be weighed: they have no authority to eat, which serve in the Tabernacle: but they which are under the Gospel, do eat of this Altar. Mart.   

Quest. 21. v. 25. Of the Lord's acceptance of David's sacrifice.  
1. God showed his acceptance, in that he answered David in sending fire from heaven: 1. Chron. 11.26. as Aaron's sacrifice, Leuit. 9 was approved by fire from heau●n: so also Gedeons' by fire out of the rock, judg. 6.21. and Helias sacrifice was set on fire from heaven, 1. King. 18.38. Mart. for otherwise it was not lawful to use any strange fire, not taken from the Altar, as appeareth by the punishment of Nadab and Abihu, Leuit. 10.1. Genevens. 2. This sacrifice wa● not acceptable in itself, but as it was a type of Christ, and offered by faith in him: it being also joined with the prayers of David, and of the rest of the people. In Christ then both our altar and sacrifice God is well pleased, by whom we are delivered from everlasting plagues, as now Israel was from this temporal: To whom be ascribed all praise for ever. Amen.    
FINJS.   

A TABLE OF THE PRINCIPAL matters handled in this Treatise: The first figure showeth the Chapter, the second the Question: c. standeth for Chapter, q. for Question.  


Abel.  OF the city Abel. 
c. 20. q. 9  Of the rampire cast up. 
20. q. 12  Of that saying, ask of Abel. 
20. q. 13    


Abishai.  His inconsiderate zeal in David's cause. 
16. q. 4  Of his exploits. 
23. q. 18    


Abner.  Why he made Ishbosheth King. 
2. q. 6  Why he brought him to Mahanaim. 
2. q. 7  Of Abners' words, let the young men play. 
2. q. 10  His persuasion to joab to give over. 
2. q. 27  Whether he indeed went into Rispah. 
3. q. 5  Of Abners' answer to Ishbosheth. 
3. q. 7, 8, 9  Of Abners' message to David. 
3. q. 10  Of his persuasion to the Elders of Israel. 
3. q. 13  Whether David did well in using the help of Abner for the kingdom. 
3. q. 11  Whether he did well in making Abner a feast. 
3. q. 14  Of the treacherous murder of Abner. 
3. q. 16  Of the place where he was killed. 
3. q. 16  David's lamentation for Abner. 
3. q. 20    


Abshalom.  David's desire to Abshalom. 
13. q. 18.  joabs endeavour to bring again Abshalom. 
14. q. 1  Whether David did well in sparing Abshalom. 
14. q. 10  Of Absalom's beauty. 
14. q. 1●  What moved Abshalom to aspire to the kingdom. 
15. q. 1  Of his practices to obtain the kingdom. 
15. q. 3.  Why he maketh choice of Hebron. 
15. q. 4  Of Absalom's conspiracy, and the manner thereof. 
15. q. 5  After what 40. years he spoke to the King. 
15. q. 3  Absalon's incest, how it might stand with Gods will. 
c. 16. q. 12  Why David would not have Abshalom killed. 
16. q. 7  Of the great slaughter of Absalom's men. 
16. q. 9  Of Absalom's hanging by the hair. 
16. q. 10  Of Absalom's manner of death. 
16. q. 15  Of Absalom's children. 
16. q. 16  Why David mourned for Abshalom. 
16. q. 19  Why David wished to die for Abshalom. 
16. q. 20    


Achitophel.  Of Achitophel's wicked counsel to Abshalom to go in to his Father's Concubines. 
16. q. 11  Why his council is likened to the Oracle of God. 
16. q. 13  His perverse Counsel against David. 
17. q. 1  Of the meaning of his words: as the returning of all, etc. 
17. q. 2  Of Achitophel's desperate end. 
17. q. 9    


Adultery.  Of David's adultery, what use is to be made thereof. 
11. q. 2  David's practice in concealing of his adultery. 
11. q. 7  Whether it be lawful to marry one with whom adultery is committed. 
11. q. 12  How David herein displeased God. 
11. q. 13  Of the greatness of David's sin of Adultery. 
11. q. 14.  Of the diverse punishments of adultery. 
12. q. 12.  What nations punished adultery by death. 
12. q. 12  Whether adultery ought to be punished by death. 
12. q. 17  Whether an adulterous woman upon her repentance may be received. 
12. q. 14  Whether a man is bound to accuse his wif● dismissed for adultery. 
12. q. 15  Whether adultery be a greater sin in the man, or in the woman. 
12. q. 14  Why our Saviour spareth the woman taken in adultery. 
12. q. 17. q. 74    


Adino.  One of David's Worthies. 
23. q. 10  Of the number slain by him. 
23. q. 11    


Ahimaaz.  Whether he knew of Absalon's death, and why he told not David. 
16. q. 18    


Amalekite.  Whether he lied unto David that he had killed Saul. 
1. q. 1  Whether he were justly put to death. 
1. q. 4    


Amasa  Killed treacherously by joab. 
20. q. 7    


Ammon.  Why David showed kindness to the King of Ammon. 
10. q. 1  Of the evil counsel of the King of Ammon's Princes. 
10. q. 2  The Ammonites despite offered to David's servants, 10. q. 3. from whom they hired their soldiers. 
10. q. 4  Of the King of Ammon's crown which David took. 
12. q. 28  Why David put the Ammonites into the tilekil. 
12. q. 29  Of his severity in putting them under saws, and harrows. 
12. q. 30    


Amnon.  Of his unlawful love of his sister Thamar. 13. q. 2. Of his impotent affections and love sickness. 12. q. 3. Of Amnons' hatred of his sister. 
13. q. 8  Whether David sinned not in sparing Amnon. 
13. q. 10  Of Amnons' slaughter, and David's mourning for him. 
13. q. 13    


Anabaptists.  Their error confuted in condemning war & the use of weapons. 
5. q. 5.2. q. 20    


Aramites.  That came to aid Hadadezer. 
8. q. 7  Of the number that were slain. 
8. q. 10.10. q. 7    


Ark.  Of David's consultation in bringing the Ark 
6. q. 2  Of the place from whence he brought the ark. 
6.3.7.8  How the name of God was called upon the Ark. 
6. q. 4.  Why the Ark was put on a new cart. 
6. q. 6.  Why they sacrificed when they had gone six paces with the Ark. 
6.17  How many bullocks they then offered. 
6. q. 18  Why David would have the Ark carried again into the city. 
15. q. 18    


Asahel.  Of asahel's swiftness. 
2. q. 14.  Of his death and slaughter. 
2. q. 15  At what time he was buried. 
2. q. 21.    


Baptism.  Want of baptism condemneth not, but the contempt. 
12. q. 22    


Bathsheba.  Of the beauty of Bathsheba. 
11. q. 5  Her willingness in consenting to David. 
11. q. 6  How David comforted her. 
12. q. 25    


Berothites.  Of their fleeing to Gittaim, and when. 
4. q. 1    


Bithron.  What place it was through the which Abner passed. 
2. q. 19    


Blasphemy.  How David caused the enemies of God to blaspheme. 
12. q. 19    


Blind.  Who were the blind and lame that David smit. 
5. q. 6.7.8  Of the meaning of the proverb, the blind, and the lame shall not come into that house. 
5. q. 8    


Book.  Of the inscription, and title of this second book of Samuel why so called. 
1. p. 1  Of the argument of the book. 
1. p. 1.2  Of the profit and utility of this book. 
p. 2.3  How many years the history of this book containeth. 
p. 2.4    


Chelcath hazzurim  What place it was. 
2. q. 12    


Cherethites  And Petethits who they were. 
8. q. 13    


Cherubin.  How God is said to sit between the Cherubims. 
6.5  Child: Why David's child borne in adultery dieth. 
12. q. 20  Why David besought the Lord for the child, whom the prophet foretold should die. 
12. q. 21  Upon what seventh day the child died. 
12. q. 22  Why David leaveth weeping the child being dead. 
12. q. 24  Christ: How Christ's kingdom is said to be for ever. 
7. q. 12  Christ prophesied of, where David saith, this is the law of man. 
7. q. 15  Of Christ's passions and affections. 
13. q. 16    


Combats.  Singular combats whether lawful. 
2. q. 11  Whether a Christian challenged to a Combat, aught to take it. 
2. q. 11    


Concubine  Of the shutting up of David's concubines. 
20. q. 2    


Covenant  How the Israelites mad● a covenant with David before the Lord. 
5. q. 2    


Counsels  General Counsels not always to be stayed for in matters of religion. 
2. q. 4    


Cushai  Of David's counsel to him, whether he taught him to dissemble. 
15. q. 11  Whether he lied or dissembled: 
ibid.  Of Cushai his salutation to Abshalom. 
16. q. 9  Of the truth of his speech, as I served thy father. 
16. q. 10  Of Cushai his counsel in general. 
17. q. 3  Of the several points of Cushai his counsel. 
17. q. 4  Of the preferring Cushai his counsel before Achitophel's. 
17. q. 5  Whether he did well in discovering the counsel of Achitophel. 
17. q. 6    


David  Why he mourned for Saul and jonathan. 
1. q. 3  How and when he taught the Israelites to shoot. 
1. q. 5  Why and how he asked counsel of God. 
2. q. 1  Why again anointed King. 
2. q. 3  Why he did not seek by force of arms to recover the kingdom. 
2. q. 4  Of David's sons borne to him in Hebron. 
3. q. 2  Of David's concubines, wives, and sons. 
5. q. 11  How long David reigned over Israel. 
5. q. 4  How David blessed the people. 
6.22  His confession of his sin. 
12. q. 11  His going barefoot. 
15. q. 10  David's rashness in giving miphibosheth's goods to Zibah. 
16. q. 2  From whence he had his supply of men against Abshalom. 
18. q. 2  Why the people would not have David to go to battle. 
18. q. 2  How he was as ten thousand. 
18. q. 3  Why they wished him to stay in the city. 
16. q 4  What number of men David had in his army. 
16. q. 5  In what place David stood when he saw the armies go out. 
16. q. 6.  Of the last words of David. 
23. q. 1  How his feet were like hind's feet. 
22. q. 11  David offereth himself for his people. 
24. q. 15    


Dancing  Of David's dancing before the Ark. 
6. q. 19    


Degrees  Forbidden in marriage, whether they may be dispensed with. 
13. q. 7    


Eglah  Why only called David's wife. 
2. q. 4    


Election  Not by works. 
7. q. 16    


Eleazar  One of David's worthies. 
23. q. 12    


Elkanan  Whether he killed Goliath. 
20. q. 15    


Ephod  
Of David's linen Ephod what garment it was.  
6. q. 20    


Ephraim  Of the wood of Ephraim. 
16. q. 8    


Eyes  The wandering of David's eyes. 
11. q. 4    


Famine.  Of the time when the famine was sent. 
21. q. 1  Wherefore it was sent. 
20. q. 3  Of seven years famine offered to David. 
24. q. 9    


Fathers  How children are punished for their father's offences. 
3. q. 17.20. q. 7    


Fortitude  diverse kinds of fortitude. 
10. q. 6.    


Funeral  David's funeral Epitaph of Saul. 
1. q. 7  Funeral sermons how lawful. 
1. q. 7  The order and parts of David's funeral song 
1. q. 11    


Gath.  Why David saith, tell it not in Gath, it being known already. 
1. q. 8    


Ghob  The place where the Philistims fought. 
20.4    


Gibeonites  When Saul slew them. 
20.4  How said to be a remnant of the Amorites. 
20.5    


Gilboah  Whether it were stricken with barrenness upon David's curse. 
1. q. 10    


God  No way the author of sin. 
16. q. 7  Gods providence, and man's will, how they may stand together. 
16. q. 8  Of David's choice to fall into the hands of God. 
24. q. 10.11.    


Giants.  How said to be slain by the hand of David. 
20.16    


Hadadezer.  Of David's battle with Hadadezer. 
8. q. 4  What number of chariots David took from him. 
8. q. 5    


Harepha  The Father of Ishibenob. 
20. q. 13    


Hebron.  Why David is directed to go to Hebron. 
1. q. 2  Why Abshalom maketh choice of Hebron. 
15. q. 4    


Hell.  How Christ suffered the sorrows of hell. 
22. q. 4    


Horse.  Why David houghed the horse. 
8. q. 5  Why he reserved some of them. 
ibid.    


Host.  Against the carrying about of the consecrated host. 
5. q. 12    


House.  Of David's purpose to build God an house. 
7. q. 2  How God notwithstanding David's vow, would not have him build him an house. 
7. q. 3  Wherefore God would not have David build him an house. 
7. q. 5  Whether David's desire to build God an house were simply acceptable. 
7. q. 6    


jabesh Gilead.  Of David's kind message unto them. 
2. q. 5    


jasher.  What the book jasher was. 
1. q. 6    


Idleness.  Of David's idleness. 
1. q. 3    


jithra  The father of Amasa. 
7. q. 10    


jerusalem.  Of the name thereof. 
5. q. 5  Why David fled from jerusalem from Absalon. 
2. q. 6    


Images.  How David served the images of the Philistims. 
5. q. 12    


joab.  His answer to Abner. 
2. q. 18  Of his treacherous kill of Abner. 
3. q. 15  David's curse upon joab for that murder. 
3. q. 17  Why David cursed not Saul for the slaughter of the Priests as well as joab for this. 
3. q. 17  Why David bid joab mourn for Abner. 
3. q. 18  Whether David offended in deferring the punishment of joab. 
3. q. 22  His valiant courage against the enemies of God. 
10. q. 5  Whether it were true fortitude in joab. 
10. q. 6  joabs readiness to satisfy David's mind concerning Vriah. 
11. q. 9  Of joabs answer returned to David. 
11. q. 12  Why joab dealeth covertly with David to bring again Abshalom. 
19 q. 2  Of the reward which joab promised to have given the soldiers, that brought tidings of Absaloms' death. 
6. q. 11  Of the soldiers answer to joab. 
6. q. 12  Why joab taketh three darts. 
6. q. 13  Whether joab sinned in killing Absalon contrary to David's charge. 
6. q. 15  Of joabs sharp speech to David. 
19 q. 1  Of David's purpose to remove joab from being Captain of the host. 
19 q. 2  Of joabs restitution to his office. 
20. q. 14    


jonadab.  His wicked counsel to Amnon. 
13. q. 4  His speech to David when Amnon was slain. 
3. q. 1.    


jonathan.  Of his obedience to his Father. 
1. q. 12  His love to David. 
1. q. 13  David's kindness to jonathans' posterity. 
9 q. 1.    


jordan.  Now David escaped over jordan 
7. q. 8    


Ishbosheth.  Whether he reigned only two years. 
2. q. 8  Of the disguising of the Captains that killed him 
4. q. 3  Of Ishbosheth's secure sleep. 
4. q. 4  Of David's answer to the Traitors that brought ishbosheth's head. 
4. q. 6  Why their hands and feet were cut off. 
4. q. 7    


Israel.  Of the contention between Israel and judah about David. 
19 q. 12  Gods wrath wherefore kindled against Israel. 
2. q. 1    


Ittai the Gittite.  Who he was. 
15. q. 7    


Kings  Have power over Ecclesiastical persons. 
8. q. 12  Their state uncertain. 
17. q. 12    


Lie.  Whether one in humility may make a lie of himself. 
9 q. 6    


Mercy.  Why David's mercy to jonathan is called the mercy of the Lord. 
9 q. 3    


Merit.  We merit not at God's hand. 
2. q. 5    


Metheg Ammah  What is signified thereby. 
8. q. 1    


Michol.  Why David sendeth to have Michol his wife delivered him. 
3. q. 12  Her deriding of David. 
6. q. 23  Of David's answer to Michol and his defence. 
6. q. 24.  Of Michols punishment. 
6.25  Of Michols five sons. 
20.9    


Millo.  What place it w●s. 
5. q. 9    


Miphibosheth.  Why mention is made of him. 
4. q. 2  Of David's kindness to Miphibosheth. 
9 q. 4  Why he calleth himself a dead dog. 
q. 5  Whether he did indeed ●ate at the king's table. 
9 q. 7  Why Miphibosheth saith all of saul's family were worthy of death. 
9 q. 7  Whether David offended in dividing miphibosheth's lands. 
19 q. 8  Why David smote Moab seeing the Israelites were forbidden. 
8. q. 2  How David measured Moab with a cord. 
8. q. 3    


Monamachie, see Cumbates. Mule.  Whence David's sons had their mules. 
3. q. 12    


Music.  Of David's playing on instruments of music and of the use of Music in the Church. 
6. q. 9  Of the abuse, and likewise right use of music. 
9 q. 10    


Nathan  Deceived in approving David's purpose to build God an house. 
7. q. 13  Why Nathan is sent to David. 
7. q. 13  Of nathan's faithfulness, ibid. who this Nathan was. 
12. q. 1  How long after David's adultery Nathan was sent unto him. 
12. q. 2  Why he speaketh to David in a parable. 
12. q. 3  Of nathan's words to David, thou shalt not die. 
12. q. 18    


Numbers.  Who it was that moved David to number Israel. 
24. q. 2  How God is said to have moved him. 
23. q. 2  Wherein David sinned in causing the people to be numbered. 
24. q. 3  Of joabs dissuasion not to have the people numbered. 
24. q. 4  Of joabs journey going to number the people. 
24. q. 5  Of the number of the people which he took. 
24.6  How it is reconciled with other places. 
24.6  How David's heart smote him after he had numbered the people. 
24. q. 7    


Obed.  Of the leaving of the Ark in the house of Obededom. 
6.15  What moved David to bring the Ark 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 Saviour. 
13.10  Holy men in the old Testament why more passionate. 
13.17    


Paul.  How he counteth himself the greatest sinner. 
9 q. 6    


Perfection.  Whether any perfect in this life. 
22.8  Of diverse kinds of perfection, 
ibid.  How God is said to be perverse with the perverse. 
20. q. 9    


Pestilence.  How long the pestilence continued sent for the numbering of the people. 
24. q. 11  Of the greatness of it. 
24. q. 13    


Peter.  Not the rock of the Church. 
22.3    


Philistims.  Of David's victory against the Philistims. 
5. q. 12    


Prayer.  Of David's prayer, c. 7. the matter and manner. 
7. q. 22  Why David prayeth for that which God had promised. 
7.22  Of repetitions in prayer. 
7. q. 23  Prayer without faith not heard. 
22.13    


Priests.  Whether David's sons were Priests. 
8. q. 14    


Providence.  How Gods providence and man's will may stand together. 
16. q. 8  Gods providence in delivering David's messengers from danger. 
17. q. 7    


Psalm.  Many things in the Psalms cannot be understood but of Christ. 
22. q. 1. 22. q. 15    


Punishment  How it remaineth, the sin being remitted. 
12. q. 11  Of David's punishment for his former offences. 
13. q. 1    


Purgatory.  Against Popish Purgatory. 
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.    

Readins diverse of certain 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.    


Rejoice.  How it is lawful to rejoice for the destruction of enemies. 
8. q. 8    


Rest.  How David had rest from all his enemies round about. 
7.1  Rest under David, how greater than any before. 
7.9    


Reward.  An evil man whether he may be rewarded. 
5. q. 7  How far rewards are to be respected. 
5. q. 7  How God rewardeth men according to their righteousness. 
22. q. 7    


Rispah.  Why she hung up sackcloth. 
20.11  Whether it were not against the law that her sons bodies hung unburied. 
20.12    


Sacrament  Called by the name of the thing. 
6.4    


Solomon.  Who gave him his name, and why. 
12.26  Solomon no reprobate. 
12.26    


Salt.  Of the valley of Salt what it was. 
8. q. 11  Of David's commending of Saul. 
1. q. 14  Whether he were said to be the elect of the Lord. 
20.8  When the sons of Saul were hanged. 
20. q. 10    


Scriptures.  Whether any wanting, and why. 
1. q. 6.  Scriptures sufficient to salvation. 
1. q. 6    


Seed.  What seed of David the Lord saith he will set up. 
9 q. 8    


Servants.  diverse kinds of them. 
9 q. 2    


Shammah  One of David's worthies, and his acts. 
23.12  Of diverse of that name. 
23. q. 21    


Shaving.  Against superstitious shaving. 
10. q. 3    


Shebi  That came to succour David. 
17.11    


Shebah.  What moved him to entice Israel to leave David. 
20. q. 4    


Shemei.  Of his vile cursing. 
16. q. 3  Why David chargeth his servants not to meddle with Shemei. 
16. q. 5  Whether David did well in bearing Shemies reproach. 
16. q. 6  How the Lord is said to bid Shemei curse David. 
16. q. 7  How Shemei is said to come first of the house of joseph. 
19 q. 4  How David performed his oath to Shemei for his life. 
19 q. 5    


Sheepcoate.  Why the Lord maketh mention of taking David from the sheepecoate. 
7. q. 8    


sin.  God no way the author of it. 
16. q. 7  Three things to be considered in sin. 
ibid. p. 100  How far God hath an hand in sin. 
ibid.    


Spies.  Whether it be lawful to be a Spy. 
10. q. 2    


Spoils.  Spoils of enemies consecrated to God. 
8. q. 9    


Sword.  How it went not from David's house for ever. 
12. q. 8  How his sin being forgiven, yet he is punished with the sword. 
13. q. 11    


Tabernacle.  Of the Tabernacle, where David placed the Ark. 
6.21    


Temple.  Out of what Temple David was heard. 
12. q. 5    


Tekoah.  Of the woman of Tekoah whence she was. 
14. q. 3  Of her speech and persuasion. 
14. q. 5, 6, 7  Of her revealing joabs counsel. 
14.8    


Temporal.  Temporal blessings how far a sign of God's favour. 
5. q. 10    


Thamar.  Her reasons and persuasions to Amnon. 
12. q. 5  Why Thamar saith of David, who will not deny me unto thee. 
13. q. 6  Of Thamar's lamentation. 
13. q. 9    


Theft.  Whether it may be punished by death. 
12. q. 5.17    


Transpose.  Whether the history of bringing the Ark be transposed. 
6. q. 1  David's subduing of the Ammonites transposed. 
21. q. 1    


Tribe.  How all the Tribes of Israel came to David. 
5. q. 1    


Trinity.  How signified by Gods in the plural. 
7. q. 17  The works of the Trinity how divided and how undivided. 
7. q. 18    


Virginity.  Whether perpetual virginity, or widowhood may be imposed. 
16. q. 3    


Vows.  Rash vows may be broken. 
7. q. 4    


upbraid.  How the Lord upbraided David for benefits received. 
12. q. 7    


Vriah.  His answer to David. 
11. q. 8  Why it pleased God Vriah should be slain. 
11 q. 11    


Vzzah.  Of the occasion which mooveed Vzzah to stay the Ark with his hand. 
6. q. 10  Why the Lord smote Vzzah. 
6. q. 11  How he was smitten. 
Ibid.  Why he rather than Ahio, 
ibid.  What use is to be made of this judgement upon Vzzah. 
6. q. 12  Why David was displeased therewith. 
6. q. 13  Whether he did well thereupon in going no further with the Ark. 
6.14    


War.  Lawful for Christians to make war. 
2. q. 29  The conditions required in lawful war. 
2. q. 29  How long the war continued between the house of David, and the house of Saul. 
3. q. 1  What time Kings go forth to war. 
11.1    


Waters.  Of the city of water which joab took. 
12. q. 27  Of the exploit of the three Worthies in fetching water for David, by whom, whence, and when it was fetched. 
23. q. 15.16.17    


Wicked.  Why compared to thorns. 
23. q. 8    


Wife.  Whether lawful for David to take to wife the daughter of the King of Geshur. 
c. 3. q. 3  How God gave David's Lords Wives to him. 
12. q. 6  How the Lord is said to give David's wives to Abshalom. 
12. q. 9    


Works.  How the Lord recompenseth both good and evil works. 
3. q. 23. c. 22. q. 10    


Worthies.  Of David's Worthies in general. 
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 he and Ahimelech are said to be Priests together. 
8. q. 12  Why called a Seer. 
15. q. 9    


Zerviah.  How the sons of Zerviah are said to be to strong for David. 
3. q. 21    


Zibah.  What manner of servant he was. 
9 q. 2  His unfaithfulness to his Master. 
16. q. 1  miphibosheth's goods rashly given by David to Zibah. 
16. q. 2     

The Faults escaped.  
Pag. 3. line 19 read antiquities. 5.20. r. jasher. 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. ever. f. over. p. 53. l. 38. r. cohanim. l. 48. r. scholars. f. schools. 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.