Harmony Upon 1 Samuel, Chapter 25

Harmony Upon 1 Samuel · Chapter 25

p. 269CHAP. XXV.

1. Quest. v. 1. Of the death of Samuel, the time, and place.

1. THough Saul hated Samuel, because he had told him, that the Lord had cast him off, yet he had no power to hurt him: for Samuel was of great authoritie, both because he was the Lords Prophet, and for that he had beene the Iudge and gouernour of Israel, and had gouerned them iustly: p. 270as also Samuel had giuen vp the politike administration, & betaken him to a priuate life in the schoole of the Prophets: and therefore Saul the lesse regarded him: but most of all the Lord kept Saul from doing any violence to Samuel. Mar. 2. Seasonable mention is now made of Samuels death, because Saul at the length had confessed that Dauid should be king: Pellican. the authoritie and testimonie of the Prophet was not now so needefull, Dauids enemie acknowledging his right. 3. Concerning the time of Samuels death, Iosephus thinketh, that it was in the eighteene yeare of Sauls raigne: and that Samuel had iudged Israel 12. years alone, lib. 6. c. 14. But this can not stand: for Samuel was at the least 20. yeares Iudge alone, as it may appeare, c. 6.2. and Saul and Samuel had but 40. yeares betweene them: Act. 13.21. then if Samuel iudged Israel 20. yeares, and died in the 18. yeare of Saul, there should remaine yet two yeares of the 40. yeares vnderunder Saul and Samuel: therefore the opinion of some Hebrewes is false, that Saul raigned but seauen moneths after Samuels death: for after this Dauid soiourned a yeare among the Philistims, c. 27.7. ex Pellican. see more hereof, qu. 2. c. 12. 4. The place where Samuel died and was buried, was in his house, that is, among his familie and kinred in Ramah. Osiand.

2. Quest. Of the mourning for Samuel, and his buriall, and generally of funeralls.

1. The people had great cause to mourne for Samuel, the Lords Prophet, and an vpright man: and at this time two calamities happened together: the death of Samuel so great a Prophet, and the exile of Dauid: Mar. and not long after Samuels death, the Philistims preuailed against Saul, when he and his three sonnes died in battell, who were kept vnderunder while Samuel liued: it is not like that Saul was either present, or mourned for Samuel, as he had done for Saul: yet he did forbeare, in this publike lamentation to pursue Dauid: and therefore he taketh this opportunitie to escape to the vtmost parts of the land, while they were busied about the buriall of Samuel. Iun. 2. There was a very great assembly of all Israel to honour Samuels funerall: for the bodies of the Saints are to be interred after a comely sort, and according to their deserts while they liued, to be brought vntounto the ground with p. 271honourable solemnitie. But here therefore two extreames are to be shunned: that neither the bodies of Christians should be neglected, and cast away as vncleane, as among some heathen, which had no opinion of the immortalitie of the soule, they made small account of the dead: and vnderunder the Pagane Emperours of Rome, they suffered the bodies of Christians to lie vnburied: and the like disgrace vnderunder the idolatrous Popes of Rome, therein following the steppes of their predecessours, hath beene offered vntounto Gods Saints, both keeping them from buriall, and raking their bones out of their graues: whereas the bodies of Christians, in hope of the resurrection, as the temples of the holy Ghost, should with reuerence be commended and committed vntounto Christian sepulture. 3. The other extreame, is in the superfluous and vnnecessarie cost, which is bestowed vponupon the sepulchres of the dead: as the kings of Egypt had their costly Pyramides, and Queene Artemisia made for her husband, that famous tombe mausoleum, famous ouer the world. In time of Poperie they shrined them in siluer, and cloath of gold:Contr. Against the adoration of the dead. and grew to further superstition to adore the reliques of the dead: to inuocate them, as their patrons: whereas no such seruice was done vnderunder the law vntounto Samuel, or any of the Prophets: neither did Christ, or his Apostles euer command any such thing to be done. This superstition euen Cicero misliked, following onelyonly the instinct and light of naturall reason: for thus he writeth, 1. Philippic. An me censetis P. C. decreturum fuisse, vt parentalia cum supplicationibus iungerentur, vt inexpiabiles religiones in rempublicam inducerentur, vt decernerentur supplicationes mortuorum: adduci non possum vt quenquā mortuorum adiungerem, cum deorum immortalium religione: Doe ye thinke, honourable fathers, that I would hauehave decreed that funeralls should be ioyned with supplications, that inexpiable religions should be brought into the Commonwealth: that the praier to the dead should be decreed: I can not be induced to ioyne any of the dead with the religion of the immortall gods. Thus much Cicero one of the heathen Romanists: our Christened Romanists may be ashamed then of their grosse superstition, and wilfull blindnesse herein. 4. Beside, as they praied not here to Samuel, so neither praied they for Samuel: for the dead are neither to p. 272be praied vntounto, nor yet praied for. We read that the Patriarkes, Abraham, Isaak, Iaakob, were mourned for when they died: so were the Prophets Moses, Samuel, with others: yet praiers and supplications were made for none of them: wherby an other superstition of Poperie is discouered concerning Purgatorie: if they answer, that there was no Purgatorie before Christ;Contr. Against Purgatorie. surely there is lesse reason to imagine it after the comming of Christ, seeing he by his death is as auaileable to purge our sinnes now, as before. And as in the sepulture of the Saints of the old Testament, no mention is made of any prayer for the dead: so neither is there in the new Testament: as in the death of Iohn Baptist, Stephen, Iames. Act. 12. Mart.

3. Quest. v. 2, 3. Of Nabal and Abigail his wife.

1. Nabal is described by his place of dwelling in Maon; who kept his cattell in Carmel, where his busines lay: for Maon, Ziph, and Carmel, were not farre asunder, Iosh. 15.53. Carmel signifieth generally any place tilled or planted: it was the proper name of two places, one in Isachar, where Baals priests were slaine, an other in Iudah, which was this. Mar. Further, he is set forth by his name, which signifieth, a foole; by his riches, by his qualities, he was churlish, and euill conditioned: riches, where Gods grace is not bestowed withall, make men proud and insolent: by his kinred, he was of the posteritie of Caleb: good men hauehave not alwaies good issue: parents may leaue vntounto their children, riches, and possessions, but they can not bequeath them wisdome, vnderstanding, pietie: for these gifts hauehave an other beginning, they proceede from God: and if there might be a certaine descent of these spirituall graces, as of temporall, they would be thought to be naturall. Mar. 2. Concerning Abigail, whose name is interpreted the ioy of the father, shee beeing a vertuous woman, was vnequally matched with a wicked husband: Ambrose hereof maketh this allegorie: that this Abigail doth signifie the Church, which first serued vnderunder a foolish and vnwise husband, the Philosophers, and other vaine men among the heathen, but after was ioyned in mariage vntounto Christ, as Abigail became Dauids wife. But this figure holdeth not in eueryevery point: for Abigail was a beautifull and wise woman, before p. 273shee was married vntounto Dauid: the Church of God was deformed, without any spirituall comelines or beautie, till shee was espoused vntounto Christ. Mar.

4. Quest. v. 5. Of Dauids salutation, which he sendeth vntounto Nabal.

First, the word is lechai, which is diuersly interpreted. 1. Some read, to my brethren. L. but then it should be leachi, as Numb. 6.7. not lechai. 2. Others thus, thus say vntounto him, beeing liuing, that is, in good health: Iun. that if they found him well, they should then wish continuance of health and prosperitie to himselfe, and all he had: but it is like that Dauid knew before he sent, that Nabal was in health, because he heard, that he kept a sheepshearing feast, which beeing a time of mirth would not hauehave beene solemnized, if Nabal the master of the house had not beene well. 3. Therefore the better reading is, per vitam. C. or ad vitam. A.P. that is, during thy life, I wish thee this prosperitie: so also Ioseph. and Vatab. so maiest thou liue.

Secondly, Dauid in this his salutation omitteth nothing, whereby he might insinuate himselfe vntounto Nabal. 1. It should be a worke of merciemercy, to hauehave compassion on them in their want. 2. It was honest, because they had deserued it in in guarding and keeping his cattell. 3. It was an easie matter for him to doe at this time, seeing he made a feast: and he prescribed not what he should send, but as he thought good himselfe. 4. It would be profitable for Nabal: for they might be a safegard to him and his still. Mar.

Thirdly, here we may see the fickle and vncertaine state of the world: how fooles are many times rich, and wise men poore: I hauehave seene, saith the Preacher, seruants on horses, and Princes walking on foote, c. 10.7. that is, men of small vertue and vnderstanding aduanced, and men of great desert in low and meane estate: as it was strange here, that Dauid should become a suiter vntounto Nabal for his releefe: thus we see that Gods fauour is not to be measured or esteemed by riches or pouertie. Mar.

5. Quest. Of Nabals churlish answer.

1. Nabal is not content onelyonly not to giuegive any thing to p. 274Dauid, but he also raileth and reuileth him, as worldly wretches many times doe not onelyonly not releeue the necessities of the Saints, but reuile their persons, and condemne their cause. Genevens. 2. So Nabal doth eueryevery way disgrace Dauid: first, he setteth light by his person: saying, who is Dauid: he despiseth him, that was the Lords anointed, that killed Goliath, and had defended the people of God many times against the Philistims, whome Saul himselfe immediatly before had confessed should be king: he was also of Nabals owne tribe: and yet he despiseth & contemneth him: and preferreth his sheepheards and sheepeshearers before him. Then he also slaundereth his cause, making both himselfe and all those which were with him, no better then runnagates from their masters: and secretly taxeth Dauid himselfe for leauing the king his master. Osiand. Further, he maketh as though his request were vniust and vnreasonable, because he would hauehave that which was prouided for others. Mart.

6. Quest. v. 13. Of Dauids hastie and sodaine rage.

1. It may seeme straunge, that Dauid, who with patience did beare the wrongs which Saul offered him: and afterward the rayling of Shemei: yet could not forbeare at this time, but armeth himselfe to take reuenge: the reason that mooued him was both the ingratitude of Nabal, rendring vntounto him euill for good, as Dauid himselfe saith, v. 21. and the indignitie and contumelie, which Nabal euill requited Dauid with in words: hereof it is, that men can with greater patience endure violence offered to their bodies, then contumelies and reproches to their good name: because as Chrysostome saith, the one concerneth but the outward man, the other toucheth the inward part, the very soule and minde. 2. Yet although such cause were giuen to Dauid, he diuersly offendeth: 1. in his hast, that without any further consultation he purposeth to take reuenge: 2. in his rash oath, that vnaduisedly in his rage bindeth himselfe to finish that, which he had inconsiderately purposed: 3. in that he purposeth to destroy all, euen that pissed against the wall, that is, to the very dogge: for the offence of one he would bring this calamitie vponupon the whole p. 275house: for though Nabal had committed this villanie, yet what had the women, and the seruants offended? 3. Some doe excuse Dauid, that he did this by the motion and stirring of the spirit: but we neede not vse any such defense, seeing that Dauid himselfe confesseth therein his ouersight, v. 33. And these infirmities of the Saints doe serue for instruction, as well as their vertues: for by this we may see, what we are by nature: that if any good grace be wrought in vsus, we should giuegive the praise thereof vntounto God. Mar.

7. Quest. v. 18. Of Abigails wise behauiour, in preparing to meete Dauid.

1. Her wisedome appeareth, in that laying aside all delay, shee maketh all possible hast: for it was time in this case to make speede, Dauid beeing now vponupon the way comming toward Nabals house. 2. Shee will not goe emptie handed, shee carieth a rich and plentifull present: for it was not a little that would suffice so great a companie: so then as Nabal had two waies giuen offence, both in giuing nothing, and in reuiling beside; Abigail applieth the remedie according to the disease: against Nabals illiberal and churlish refusall to send any thing at all, shee setteth her liberalitie, and in stead of his vnkinde reuiling, shee meditateth to appease Dauids wrath with gentle speech. 3. Shee goeth her selfe, and would not trust her seruants: shee would be more faithfull in her owne busines: and shee knewe shee could behaue her selfe more prudently. 4. Shee did chuse to goe an hid and secret way, that shee might not be interrupted in this busines, nor hindered by any occurrents in the high way: Mar. wherein Gods prouidence was seene, that brought her right vponupon Dauid, whereas if shee had missed of him, Dauid might hauehave gone on still. Osiand.

8. Quest. v. 18. Of these words: Shee told not her husband Nabal: whether it be lawfull for the wife to giuegive without the consent of her husband.

1. Some thinke that the wife hath no power to giuegive of her husbands goods without his consent, but only of such things which are her owne, vnles where the case is extraordinarie, as this was: Mar. but then a woman shall giuegive nothing at all, p. 276where the law giueth vntounto the husband the whole right of all such goods which are called moueables, that belong vntounto the wife: therefore this were too much to abridge the wife many times in necessarie and charitable duties. 2. Neither yet is power to be giuen vntounto the wife, to giuegive when and what, and to whome shee thinketh good: for this were likewise to giuegive her superioritie ouer her husband in commaunding his goods at her pleasure: we read that the Shunamite beeing a deuout woman, conferred with her husband, and mooued him to make a chamber for the Prophet, that came to her house, and other necessarie things: shee would not doe it without his consent. 2. king. 4. 3. Wherefore a meane way between both is best, that neither the woman should dispose of her husbands goods at her pleasure, nor yet hauehave no power vponupon what occasion soeuer, to hauehave the disposition of part: for a difference is to be made of the things which appertaine vntounto those which are married: the wife must keepe her soule for God, her bodie for her husband: the goods are in some sort common betweene them, by the right of mariage. Againe, the wife hath more interest, then either seruant or child in the goods of the house: shee is not after a seruile, but ciuill manner subiected to her husbands power. Borr. 4. In these cases then, and these circumstances considered, the wife is not barred, to dispose of the substance of the house: first, where the glorie of God is sought, and it tendeth to the preseruation of her husband, and of the whole house, as in this case: Borr. secondly, where the husband is foolish and weake, and not able to see what is good for himselfe and his familie, as this was Abigails case also: or where he is an enemie, and will suffer nothing to be done, to releeue the necessitie of the Saints: as Ioanna the wife of Chuza Herods steward, who may be thought to be like minded to Herod, was one of those which ministred of their substance to our blessed Sauiour. luk. 8.3. But where a woman hath a good husband, and one that feareth God, the case is otherwise, as is before shewed in the Shunamite: and as the law was, Numb. 30. that the husband had power to dispose euen with the vow of his wife: which is vnderstood of the husband of the same religion and profession, that is, an Israelite.

p. 2779. Quest. Of Abigails speech to Dauid in generall.

Abigail in this her wise oration, vseth many pithie arguments to perswade Dauid. 1. From the simplicitie of her husband, who was foolish and a very sot, and therefore not to be regarded. 2. From her ignorance, that knew not of the messengers, that Dauid had sent. 3. From Gods prouidence, who had sent her to be a meanes to stay Dauid from this enterprise, v. 26. 4. By shewing her dutie in bringing that present, which shee modestly, as not thinking it worthie of Dauids acceptance, desireth might be giuen vntounto the young men that followed him, v. 27. 5. From Dauids office, which was to fight the Lords battells, and not to reuenge his owne quarrell, v. 28. 6. From the effects, which are two, outward prosperitie, and deliuerance from all his enemies: from whom God shall preserue him, doing that which is equall and right, v. 29. and the inward peace of his conscience, which shall not vpbraid him in time to come, in that he had not shedde innocent blood. ex Martyr. Iun.

10. Quest. v. 25. Whether it became Abigail, to call her husband foole.

First, herein Abigail, all things considered, did no more then became her, and then was fit to be done. 1. Her husbands foolishnes was knowne, in so much that thereof he had his name, so that shee did not reueale his secret infirmitie, but onelyonly speaketh of that, which was in eueryevery ones mouth. 2. Shee was forced so to doe, to deliuer Nabal from this destruction present: as Chirurgians to saue the whole bodie, thinke it best to cut off a part: so shee therein shewed her louelove vntounto Nabal, that maketh this excuse, in blemishing of his name to saue his life. Osiand. Martyr. Secondly, where Nabal signifieth a foole, and indeede a foole he was: this must be vnderstood with a distinction: for there is a foolishnes, which proceedeth from a naturall defect in the wit: such fooles are to be pitied: but such a foole was not Nabal: there is an other kinde, when men are giuen ouer vntounto all leudnes and wickednes, and are blinded with their owne impietie: as the Apostle speaketh of the heathen, that their foolish heart became p. 278darkenes: and when they professed themselues to be wise, they became fooles. Rom. 1.22. Such a foole was this Nabal: who is therefore called, a man of Belial, that is, a wicked and lewd man. Mar.

11. Quest. v. 24. Of Abigails words, Thine enemies shall be as Nabal.

1. Some thinke that Abigail prophesieth and foretelleth of Nabals ende, which should follow not long after, and wisheth that all Dauids enemies might in that respect be like vntounto him: Osiand. but then Abigail had spoken, as one that wished and expected her husbands ruine. 2. Others expound it thus: shee wisheth that all Dauids enemies had no more valure in them, then Nabal, or power to hurt him: Borr. that as Nabal entended euill to Dauid, in rayling vponupon him, but was not able to hurt him: that all Dauids enemies therein should be like vntounto him. Mar. But Nabal did mischiefe enough vntounto Dauid, in depriuing him of all necessarie helpes, who by that might hauehave beene famished with his men. 3. Therefore it is better vnderstood of Nabals condition, wherein he was like to hauehave beene, if Dauid had gone forward with his purpose. Iun.

12. Quest. v. 29. What it is to be bound in the bundle of life.

1. Some thus vnderstand it, that all the righteous are bound together as in a bundle: beeing of the same faith, religion, affection: whereas the wicked doe fall off one from an other, are neuer soundly conioyned and coupled together. 2. Some referre it vntounto the next life, that Dauid shold be bound vp with the Lord among the Saints, as in a bundle. Borr. 3. Some, that he should hauehave a sure house to him and to his posteritie, who should be as fast bound to continue, as a bundle surely tied together. Vatab. 4. But it is rather vnderstoode of Dauids preseruation, euen in this life: as the words shew both going before, and following: for before shee spake of Sauls rising against Dauid, and after shee saith, that God shall cast out his enemies as out of a sling, that is, their life shall be violently taken from them, as it was from Saul: but Dauids life shall be surely bound vntounto him, that no man shall be able p. 279to take it from him: Iun. yet these words hauehave also a fit relation vntounto eternall life, where the Saints are bound vp together in the booke of life. Mar.

13. Quest. v. 31. Of the griefe of conscience: and of the difference betweene a troubled and quiet conscience.

1. The word here vsed, phukah, signifieth a stumbling: a metaphore taken from those, which doe dash their foote at any thing, and so are ouerturned, and fall: so the conscience is offended at the remembrance of the sinnes past, and committed. Borr. 2. Some read, it shall be no griefe vntounto thee, that thou hast not shed blood causelesse: B.G. but in the originall, it is read affirmatiuely, that thou hast shed: for the griefe of conscience ariseth vponupon the guiltines of the things which are past and done: therefore it is better read with an affirmation. 3. Hence it appeareth, what the proper propertie of conscience is, that although it doe not presently smite a man when the sinne is committed, yet it wil sting in the ende: the Latine interpreter translateth it singultum, that as the heart throbbeth and sobbeth after some griefe and heauines, and as the stomacke riseth after the eating of vnwholesome meates: so the conscience in a man boileth within him, after that sinne is committed. 4. Hereby appeareth the power of the conscience: that it euen smiteth Kings, they are not free from the stroke thereof: for before God, in whose sight they are as other men, their conscience accuseth them, as it doth others. God is no accepter of persons. 5. Further, a difference may be made of consciences: there is a troubled conscience, and a quiet conscience: and both these are seene and found, as well in the wicked, as the righteous: but not after the same manner. There is in the wicked sometime a perplexed conscience full of horrour, and terrour, without any comfort, as in Iudas, when he had betraied Christ: and sometime their conscience is quiet, and troubleth them not, no not after they hauehave committed most horrible and hainous sinnes: as we doe not read, that Saul did any thing at all repent him, after he had caused the Priests to be most cruelly slaine: and these are the worst of all. So there is in the righteous sometime a troubled conscience, but not without hope, and it is a degree p. 280vntounto the peace and quietnes of the conscience, as Dauid after the sinnes of adulterie and murther, was greatly plunged, as the fiftie Psalme sheweth. The peaceable conscience in the righteous is, when hauing wrestled with their sinnes, and iudged themselues, they finde peace with God by faith in Christ: whereof the Apostle speaketh▪ Beeing iustified by faith, we hauehave peace toward God thorough Iesus Christ, Rom. 5.1. which peace of conscience Saint Paul enioyed, saying, I know nothing by my selfe, 1. Cor. 4.3. 5. Wise Abigail reseruing this argument, taken from the testimonie of a good conscience, vntounto the last place, sheweth that there is no greater reward in this world, then the inward assurance of the conscience: which if it doe cleare vsus, we neede not feare what the world can obiect against vsus: as Dauid in an other Psalme saith, This I had, because I kept thy precepts, Psal. 119.56. This was Iobs comfort in his affliction: and nothing is more auaileable to refresh vsus in the day of our temptation, yea in the houre of death, then to say with S. Paul, I hauehave fought a good fight, I hauehave finished my course, I hauehave kept the faith, 2. Tim. 4.7. God graunt vsus all to labour for this peace of conscience.

14. Quest. v. 31. In what sense Abigail desireth to be remembred.

1. Some thinke that shee prophesied, that shee should become Dauids wife: but it was not fit that Abigail should hauehave any such cogitation: to desire to be an other mans wife, her husband, though vnl…uely, yet beeing liuing. 2. Others therefore conceiue that shee foreseeing Nabal was like to die, and that shee beeing a widow, should hauehave neede of helpe, desired that against such time Dauid should remember her. But it can not be gathered, that Abigail had any such cogitation or forecast of Nabals death: for as yet he was not sicke, shee at her returne found him very merie, and drunke with wine. 3. Therefore shee in effect doth desire no more but this, that Dauid would remember afterward that by her meanes, he was deliuered from such a great sinne, and that he would thinke of her accordingly: as Ioseph desired Pharaohs butler to remember him. Mart.

p. 28115. Quest. v. 33. Of Dauids answer to Abigail.

1. Dauids modestie appeareth, that at the admonition of a woman, is not abashed to acknowledge his ouersight: so when Nathan reprooued him, he immediately confessed his sinne: so Peter beeing rebuked of Paul, refused not to ioyne with him, the right hand of fellowship, Gal. 2. which teacheth vsus, not to thinke much to be aduertised and aduised by others when we doe amisse. 2. He acknowledgeth Gods prouidence herein, in sending this woman, as an instrument of this worke, in keeping him from this sinne: so are we taught, when we are preserued from any daungerous temptation, to returne the praise vntounto God: yet so as Dauid doth first of all blesse God as the author, so he blesseth Abigail as the instrument: for we are in some measure bound euen to the instruments, whereby the Lord conueigheth any blessing vntounto vsus: as the instrument also of any wicked worke is accursed: as the serpent was, whose subtiltie Sathan vsed to insinuate himselfe into Eue. 3. This is a speciall fauour of God, when he doth preuent the cause of sinne in his children, which is done three waies: 1. when as God keepeth a man, that he doth not so much as intend or purpose any wicked thing: as Dauid was free euen in his purpose and desire from wishing the death of Saul: 2. when a man is tempted in his thoughts, but yet is preserued from doing the fact, as Dauid here from killing Nabal: 3. when a man hath committed sinne, if then he hauehave grace to repent, that he continue not in sinne: so Dauid beeing reprooued by Nathan, was yet recouered and restored by repentance. Mart.

16. Quest. v. 35. Whether Dauid offended in breaking his oath which he had made for the destruction of Nabal and his house.

1. A rash vowe and oath, (for the same reason is both) are better broken then obserued: the reasons are these: the ende of an oath is to binde vsus more straightly vntounto Gods seruice, to performe some dutie vntounto his glorie: therefore it is a part of Gods worship and honour, to be sworne by: then by an oath we can not binde our selues to doe any thing, whereby p. 282God is dishonoured. Againe, the breach of an oath is therefore vnlawfull, because it is done with contempt of God, whose name is called vponupon: but when an vnlawfull oath is broken, it proceedeth from the feare and reuerence of God. Beside, two sinnes are worse then one: and therefore we are bidden not to ioyne two sinnes together, for one sinne shall not goe vnpunished: but when an vnlawfull and vniust oath is kept, there is a double sinne committed: first, in the rash making of such an oath, and then in the vngodly performing of it. 2. But yet this must be acknowledged, that though it be better to reuerse an vniust oath, then to performe it, as both Iipthah had done better, if he had chaunged his vowe concerning his daughter, and Herod his oath touching Iohn Baptist: yet it is an offence also, to make a rash oath, as Dauid here committed that ouersight; but it is better, the oath beeing once made by repentance to heale that soare in reuersing it, then to make the wound greater in effecting it. sic fere Martyr.

17. Quest. v. 36. Of Nabals drunkennes, and senselesse ende.

1. We see in this example what the fruit of drunkennes is, it ouerthroweth the better part of man: besotteth a mans vnderstanding, and hardeneth his heart, and maketh it past feeling. So Balthasar beeing in the middes of his cuppes, had no consideration of the present daunger wherein he was: but he was slaine, and the citie taken that night. 2. Abigail watching her time, as wise women will spie their opportunitie, when they may speake vntounto their husbands, did so frame her speech, that by the very narration of that which was done, Nabal was sodainly smitten: for repentance and sodaine newes, either of ioy are griefe, are very violent, and oppresse the heart. 3. Wonderfull was the power of this womans speech, that as it before allaied Dauids rage, so now it pierceth Nabal to the heart: this force was not in her humane eloquence, but proceeded from the spirit of God. 4. As Nabal was sensles in his life, so was he in his death: his heart was lumpish and colde within him, like a stone, without any feeling or repentance: so for the most part is the state of carnall men, that as they liue without sense of any good thing, so p. 283they die without comfort. Mar.

18. Quest. v. 39. Whether Dauid did well in reioycing when he heard Nabal was dead.

1. True it is, that we are not to reioyce in the death and ouerthrow of our enemie, in respect of our owne cause: as the wise man saith, Be not thou glad when thine enemie falleth, &c. least the Lord see it, and it displease him, and he turne his wrath from him, Prov. 24.18. from this kind of carnall reioycing, Dauid was very farre: as may appeare, in his mourning for the death of Saul. 2. But Dauid reioyceth, because Gods iustice now appeared in the iudging of Nabal: and the righteous in that regard may reioyce and giuegive thanks to God, when the enemies of God are taken out of the way, which were impediments to his glorie. 3. Dauid also had an other cause to giuegive God thanks, because the Lord had staied him from iudging his owne cause, but had taken the matter into his owne hand. 4. Further, Dauid learned by this example, and so doe we all, not to seeke our owne reuenge, but to commend our cause vntounto God, who iudgeth vprightly. Martyr.

19. Quest. v. 39. Of Dauids sending for Abigail to be his wife.

1. It is not like that Dauid sent to Abigail immediately after Nabals death: but therin had respect both vntounto her credit and his owne, and expected some time: for by the auncient Romane lawes, a woman marrying within a yeare of her husbands death, was counted infamous. 2. Dauid thinketh it best to send his seruants, and not to goe himselfe, that her louelove should not seeme to be forced: and if he had a repulse, the matter would not be so grieuous. 3. Dauid maketh choice of a wife eueryevery way meete for him: for her wisdome, comelinesse, riches, and which was the cheifest of all, her pietie: so it was both an honest, pleasant, profitable, and comfortable marriage. 4. Further, in that Dauid taketh him a wife, in the middes of his troubles, when men are many times sequestred, and violently pulled away from them: this shewed his trust in God, and reprooueth their infirmitie, which doe forbeare mariage in respect of the great troubles and cares that doe accompanie it. 5. In Abigail there p. 284is a notable example of modestie, who doth thinke her selfe not worthie to be Dauids wife, but doth humble her selfe to be a seruant, euen to his seruants to wash their feete: the more shee doth humble her selfe, the more worthie shee was to be exalted to be Dauids wife.

20. Quest. v. 43. Whether Dauid offended in taking many wiues.

Whereas this law is giuen, Deut. 17.17. that the King shall not multiplie many wiues, least his heart turne away: there is great doubt, whether Dauid did not offend against that law, who in this place is mentioned to hauehave three wiues, and beside these diuers more. 1. Some answer, that as in the same place the King is forbidden to prepare many horses, and yet Salomon before his fall, while yet his wisdome remained with him, had fourtie thousand stalles of horses, 1. king. 4.26. the meaning is, that as it was lawfull for the king to hauehave a number of horses, according to his state, so that they exceeded not, growing to an importable and vnnecessarie summe to be kept rather for ostentation, and pleasure, then for necessitie: so the King was permitted to hauehave two, three, or more wiues, so that they were not multiplied out of measure: which was Salomons fault, and not Dauids. ex Martyr. But this answer doth not satisfie: for although Salomon hauing three hundred wiues did multiplie more then Dauid: yet he also multiplieth, that encreaseth his wiues aboue one: as Dauid did that had sixe: neither doth the comparison hold betweene the number of horse and wiues: for one wife may suffice, where many thousand horse are not sufficient for the state and seruice of a King. 2. Some therefore thinke that not simply the king is forbidden to hauehave many wiues, but not to multiplie such, as should turne away his heart from God, as Salomons wiues did, yet Dauids did not. But this answer is not sufficient neither: for the reason is generall for all kings of Israel, as well for them, whose hearts are not turned by this meanes, as for others: for they are all in daunger, though some by Gods grace are kept from that daunger: therefore the occasion of the daunger is to be shunned of all: no man knoweth his owne strength. The like law is prescribed, that p. 285they should not take the daughters of the strange nations to their sonnes, least they should make them to goe a whoring after their gods, Exod. 34.16. yet was it simply forbidden to marrie any such, though such danger ensued not: as the people confesse that they had trespassed against God, in taking strange wiues of the people of the land, Ezra 10. 2. yet there is no mention made that by them they fell to idolatrie. 3. Some thinke, that the King is forbidden by violence to take away other mens wiues, as they did before the flood: which was Dauids great offence in taking Vriahs wife. Pellic. in Deut. 17. If this were the meaning, then Salomon in the great multiplicitie of his wiues, had not transgressed against this law: for we find not that among so many of his Queenes and concubines, any of them was an others wife. 4. Neither yet can it be thought of Dauid so holy a man, that he would apparently transgresse such a manifest law, which he could not be ignorant of, beeing continually exercised therein: and therefore howsoeuer it were a generall infirmitie in those daies, not onelyonly in kings, but in their people to hauehave diuerse wiues, which it pleased the Lord to vse connivence toward them in: yet it sheweth not to be the meaning of this law, simply to forbid more wiues then one vntounto kings: seeing that the Lord gaue power and libertie vntounto Dauid to take his masters wiues, I gaue thee thy lords house, and thy lords wiues into thy bosome, 2. Sam. 12.8. The Lord would not hauehave gone against his owne law. 5. Therefore in this place, not the thing, but the manner thereof is forbidden: that he should not take many wiues, to giuegive himselfe to lust and pleasure, and so to neglect the office and dutie of the kingdome: Borr. for as the King is forbidden to multiplie horse, and gold, and siluer, so he is restrained from multiplying of wiues: but it was lawfull simply for the King to hauehave many horse, and to hauehave much siluer and gold, as Salomon had, but not to trust in them: So was it permitted vntounto them, in respect of those times, to hauehave diuers wiues: so they vsed them not for lust and concupiscence, but for procreation: neither were addicted vntounto them.

21. Quest. v. 44. Of the great wrong, which Saul offered Dauid, in taking away his wife Michal.

1. Saul offended first in taking away Dauids wife, which p. 286was due vntounto Dauid in a trebble right: by Sauls promise for killing of Goliath, by Dauids compact with Saul, for he bought her with two hundreth foreskinnes of the Philistims, and by the law of matrimonie: Saul sinned againe in giuing her to another man. 2. Michal also offended in giuing consent to be maried vntounto an other: for it can not be alleadged, that Dauid had giuen her a bill of diuorce or seperation, because he afterward did require and receiue her againe, which by Moses law he could not hauehave done, if he had giuen vntounto her such bill: neither had Michal renounced Dauid, for it was not the vse for the women to giuegive the bill of diuorce vntounto the man. 3. Phalti also sinned in taking an other mans wife: the Rabbins here excuse Phalti, holding him to hauehave beene a good man, and affirme, that he came not neare Michal: but the contrarie appeareth, in that he was so loath to part with her following her a great way weeping behind her, when shee returned to Dauid. 2. Sam. 3.16. Sauls tyrannie may be alleadged for defense, that they were cōpelled thus to doe: though that doth somewhat extenuate the offence, yet doth it not iustifie it. ex Martyr.

22. Quest. v. 44. Of Dauids many wiues: and first of Polygamie in generall, whether it be simply vnlawfull.

There are two sorts of bigamie, that is, the marrying of two, and likewise of polygamie, the mariage of many wiues: for either these tearmes are vsed to signifie the marriage of two or more successiuely, one after an other, or when two or more wiues are had together: but the first acception and vse of these tearmes is improper: for he properly by the law is said to hauehave two wiues, that hath them together: binas vxores habere dicitur, qui eas habet simul: he is said to hauehave two wiues, that hath them at once or together. Cod. lib. 5. tit. 5. leg. 1. Diocletian. In veritate digami non existunt: they which marrie second wiues in truth are not to be said to hauehave two wiues. decret. Gregor. lib. 1. tit. 1. c. 5. the question is here of the second kind of digamie, or polygamie, not of the first.

Now first those reasons shall be brought forth and answered, which would seeme to prooue that polygamie, that is, the p. 287the hauing of many wiues at once, is not simply vnlawfull.

1. Holy men, as Abraham, Iaakob, Elkanah, Dauid, had many wiues at once. Ans. Holy men might hauehave their infirmities: God might tolerate it in them, in respect of those times: which maketh it not simply lawfull.

2. The Prophets neuer reprooued them for hauing diuers wiues, as when Nathan came to tell Dauid of his sinne, he spake nothing of that. Ans. The Prophets were silent therein, because it was either permitted or tolerated in those times for the procreation of the people of God: and therefore it was no maruell, if the Prophets spake nothing thereof: the people beeing beside enclined to many grosse sinnes.

3. But if it were a fault or ouersight in those holy men, they would hauehave repented them thereof, which we read they did not. Ans. In particular they could not repent of a fault, which they were ignorant of: in generall they did repent thē of whatsoeuer they did amisse, as Dauid oftentimes asketh forgiuenes of sinnes in the Psalmes.

4. Nathan comming to Dauid, saith that God had giuen his lords wiues into his bosome: therefore it was not vnlawfull. Ans. This was but Gods indulgence or permission to Dauid, to vse this libertie, if he would: this onelyonly sheweth a toleration or relaxation of the general law for a time, it prooueth not simply the lawfulnes of it.

5. There is no positiue law made to restraine polygamie. Ans. Some thinke that God gaue them no direct law concerning that matter, for the propagation and encrease of that nation, among whome onelyonly the visible Church of God was. Mar. But the proposition is vntrue: for beside the generall law giuen in the creation, They two shall be one flesh, there is an other particular law, which restraineth marriage of more then one, Leuit. 18.18. Thou shalt not take a wife with her sister, during her life, to vexe her: which is vnderstood not of the naturall sister, but of any other woman: for the naturall sister could not be maried, no not after her sisters death.

6. But the law, which giueth the brother power to marrie his brothers wife, which is deceased, maketh no exception, if he be maried: but absolutely enioyneth him to marie his brothers wife. Ans. The Rabbins answer, that shee was not properly counted the second brother, but the first brothers wife; p. 288because the seede was also counted his: some answer that this was a speciall prerogatiue, and therefore can not make a generall rule: Mar. an other answer is, that these particular lawes, where there is not some speciall and particular exception, must be vnderstood according to the generall law, Leu. 18.18. that the next brother, which hath no wife of his owne should take his brothers wife: Iun. but it should seeme rather to be a speciall prerogatiue, which is the second answer: because in the Gospel mention is made of seuen brethren that one after another tooke their brothers wife, Matth. 22. it is not like but some of them had beside wiues of their owne.

7. If many wiues were allowed, there would be fewer adulteries. Ans. That is no cause: for Dauid hauing many wiues, committed adulterie: it would rather giuegive further occasion, for vagrant lust, which hath many obiects, will more hardly be gouerned, then matrimoniall louelove tied to one: as a riuer swelling ouer the brookes is not so easily kept in, as a shallow riuer.

8. Fecunditie is the ende of mariage, which is more plentifull in Polygamie, then in monogamie, the mariage of one. Ans. 1. Fecunditie simply maketh not mariage lawfull: for then it might iustifie vnlawfull copulations, by which there is procreation: many hauehave children by whores, that hauehave none by their wiues: it must be fecunditie then according to Gods institution. 2. Many times there is more fecunditie in the mariage of one wife: as Saul had foure sonnes by his wife Ahinoam, when as Salomon had by so many hundred wiues and concubines, but one sonne. 3. Fecunditie made polygamie tolerable for those times, but it is not so necessarie now: then the Church of God was tied to one nation, now it is dispersed into all the nations of the world.

9. If polygamie were not lawfull, what should become of those honouroble Fathers and Patriarks, which came of such mariages, as all the 12. Patriarks; excepting Ioseph and Beniamin, which were of Rachel the principall and proper wife of Iaakob: were they begotten in adulterie? Ans. 1. It had bin no disparagement to that nation to come of parents of adulterous seede, no more then it was for our Sauiour to descend of Pharez, the sonne of Iudah by his daughter in law Thamar. 2. Their honour and nobilitie depended not so much p. 289vponupon their externall birth, as vponupon the blessing of God. 3. Neither yet doe we say, that they were adulterous mariages, seeing the Lord either permitted, or tolerated them for the necessarie procreation of that people.

10. Valentinian the elder beside his wife Severa, tooke also her maide Iustina to be his wife, by whome he had Galla, maried afterward to Theodosius the Emperour, and thereupon he made a law, giuing the same libertie also vntounto others to marie two wiues. Answ. So Claudius the Emperour made a law, that a man might marie his brothers daughter: but neither of these lawes of Claudius or Valentinian, were thought worthie to be inserted into the Code. God did not blesse that mariage of Valentinian: for Iustina became an Arrian: and Valentinian the yonger the sonne of Galla, did afflict and persecute the orthodoxal Churches.

11. S. Paul prescribeth, that he that was chosen to be a Bishop, should be the husband of one wife: whereby it seemeth, that euen in the Apostles time, polygamie in others was tolerated: as if a Turke hauing two or more wiues, beeing conuerted to the faith, is rather to be borne with, then by abridging his libertie, to be driuen to Turcisme againe. Ans. The law of monogamie beeing reuiued by Christ and his Apostles, and brought to the first institution, was to take place, not for the time past, but for the time to come, as all other positiue lawes of nations doe: Polygamie was then tolerated as an infirmitie for a time in those which were newly conuerted: as it might be in Turkes and Iewes now till such time as they are confirmed in the faith: but this toleration maketh it not lawfull.

12. One may depart from their right if they will: if then the wife will consent, that her husband may marie an other, why is it not lawfull? as Sarah gaue Abraham leaue to take Hagar. Answ. The wife in so doing departeth not from her right, but the diuine right, which shee can not relinquish: for mariage is grounded vponupon the will and law of the instituter. Sarah her example can not serue for these times: yet they which tooke a wife or concubine, as Abraham did, that is, for procreation onelyonly, and with consent, not forced, but offered on the wiues behalfe; doe sinne lesse, then they which obserue neither of these circumstances. Other reasons are alleadged p. 290to this purpose: but these may suffice. consul. Martyr.

Reasons and arguments shewing that polygamie was neuer simply lawfull.

1. God gaue vntounto Adam but one helper: He had abundance of spirit, as the Prophet saith, Malach. 2.15. he might hauehave made more then one: but yet he made but one, because he sought a godly seede: and that was not peculiar vntounto Adam, but established as a generall law of mariage for euer, They two shall be one flesh: which word two, although it be not found in Moses, Gen. 2. yet it is sufficient, that our Sauiour, the most perfect interpreter of the Scripture, hath so expounded it. Now that which is made one flesh with the bodie, can not be made a member of an other bodie rightly and truly: therefore a man, which is one flesh with his wife, can not be made one flesh with an other. It will be obiected, that he which is ioyned with an harlot, is also made one flesh with her, as the Apostle sheweth, 1. Cor. 6.17. Some answer, that they are one flesh but for a time: but the better answer is, that it is no lawfull coniunction, because it is not after Gods institution.

2. Christ alloweth not a man to put away his wife, and to marrie an other, vnlesse it be for fornication: much lesse is it lawfull for one to hauehave two wiues together at the same time.

3. The first that brought in two wiues was Lamech, who, as Hierome saith, was the first, qui vnam costam distraxit in duas, who diuided one ribbe into two. Chrysostome seemeth to commend Lamech, as a good man: but that he doth in respect of his repentance, which in his opinion he shewed, not because of his wiues.

4. S. Paul willeth that eueryevery woman hauehave foreign, her proper husband: but how can he be said to be a proper husband, who is common to more then one.

5. Againe, the Apostle would not hauehave them to defraud one an other, but for a time: but the man, that hath more then one wife, must needes defraud the one, while he attendeth the other. As Iaakob beeing more addicted to Rachel, defrauded Lea, when shee was faine to purchase of her sister p. 291to lodge with her husband for her mandrakes.

6. There is a spirituall resemblance betweene Christ and his Church, and the marriage betweene the man and wife: but Christ hath but one Church: therefore the man should hauehave but one wife.

7. The greatest vnion and coniunction in the world should be betweene the man and wife: but there can be no vnion, where there is a diuision: and louelove is not so syncere and entire, where it is diuided.

8. Salomon saith, Reioyce with the wife of thy youth: let her be as the louing hind, and pleasant roe, Prov. 5.18, 19. this counsell, as Salomon himselfe followed not, so neither can they obey, that hauehave more then one wife of their youth.

9. Laban required of Iaakob that he should not take other wiues to his daughters to vexe them, Gen. 30. foreseeing the inconuenience of hauing many wiues: how there is continually emulation and strife betweene them: as there was betweene Adah and Zillah, Gen. 4. Hannah and Peninnah, 1. Sam. 1.

10. Lastly, the Imperiall lawes doe condemne polygamie. Lib. 9. titul. 9. leg. 18. Eum qui habet duas vxores comitatur infamia: he is counted infamous, that hath two wiues. Dioclesian made a law likewise against the hauing of two wiues: Cod. lib. 5. tit. 5. leg. 2. yea the Christian Emperours, Theodosius, Arcadius, Honorius, would not suffer the Iewes which liued in the Romane Empire, to hauehave many wiues, as may appeare by their lawes. Cod. de Iudaei. leg. Nemo.

23. Quest. Whether polygamie were an infirmitie in the fathers.

1. Some thinke, that the fathers offended not in the mariage of many wiues: but that God remitted vntounto thē the seueritie & strictnes of that law, giuen in the creation vntounto Adam: both for the procreation of the people of God, who then consisted but of one nation: as also that the spirituall mysterie of the Church of Christ, and the old Synagogue might be represented thereby: as in Sara and Hagar, Rachel and Leah. Of this opinion is P. Mart. consenting herein to the iudgement of some of the auncient Fathers.

Contra. 1. If there were any dispensation or relaxation of p. 292the law of monogamie, beeing it a written law, it would hauehave beene expressed in Scripture: for a relaxation or dispensation of a law, must be of the same authoritie and perspicuitie, which the law is of. Now no such relaxation is in any part of the law to be found. 2. Nay the contrarie is extant, that in Moses law there is a prohibition, that a man should marie a woman and her sister, Leuit. 18.18. which is shewed before to be vnderstood not of the naturall sister, but of any other woman. 3. If for procreation this had beene allowed, then it had beene most necessarie to be graunted vntounto Adam in the beginning of the world, and to Noah in reuiuing and restoring of the world: it is here answered, that in their time, there was no idolatrie, and so no separation from the Church of God: and therefore for procreation of the people of God it was then so needefull as afterward. Contra. But in Cains time there beganne to be a generation of euill seede, and then beganne men to call vponupon the name of God, that is, publikely in their assemblies and exercises, to separate themselues from the prophane and wicked, Gen. 4. and yet no polygamie was brought into the Church of God, it was first found before the flood in the progenie of Cam: which might hauehave mooued the godly fathers then, the rather to hauehave vsed polygamie, that they might hauehave encreased as fast, as the vnrighteous seede. 4. Neither was polygamie made lawfull for mysterie: for if that mysterie held in the mariage of two: yet there was none in the mariage of sixe, for so many wiues Dauid had, 2. Sam. 3. much lesse in Salomons thousand wiues and concubines: what mysterie lay hid in that? 5. And if they will iustifie polygamie in the fathers, how can they condemne it in Salomon? in whome it is apparent it was a great slippe, and against the law, to multiplie many wiues onelyonly for lust, against the law, Deut. 17. for he did not take so many for procreation: nay, he made himselfe thereby vnfit for procreation, as is euident in his small posteritie.

Wherefore I preferre their answer, that thinke the fathers offended in their polygamie and multiplicitie of wiues: but that it was no great offence, proceeding from ignorāce: there beeing no manifest law to the contrarie, and the generall custome of that age bearing them out: and beside the Lord vsed this infirmitie vntounto their good, thereby encreasing his p. 293people: yet this offence was pardoned and forgiuen them, with all other their sinnes, by faith in Christ. Sic Melancthon. And so the Lord so disposed in his prouidence, that the reformation hereof should be reserued for the comming of his Sonne: that the second Adam should reduce mariage to the first institution thereof giuen vntounto the first Adam: and that the spouse and husband of the Church should giuegive the rule of carnall mariage, by the patterne of the spirituall mariage betweene him and his Church.

And least it might seeme straunge, that the fathers should so long continue in an errour of life vnreformed: the like instance is giuen, Nehem. 8.17. where the people of Israel are said not to hauehave kept the feast of Tabernacles from Ioshuahs time till then, by the space almost of a thousand yeares.