Harmony Upon 2 Samuel, Book 2 · Chapter 12

Harmony Upon 2 Samuel · Book 2 · Chapter 12

p. 65CHAP. 12.

1. Quest. v. 1. Who this Nathan the Prophet was whome the Lord sent to Dauid.

DAuid had a sonne called Nathan, c. 5.14. but he could not bee Nathan the Prophet, Mar. as may appeare by these reasons: 1. Nathan was borne vntounto Dauid in Ierusalem: and therefore in respect of his yeares could not then be a Prophet, when Dauid consulted with Nathan about the building of God an house, which was in the beginning of his raigne in Ierusalem, c. 7. 2. Nathan the Prophet is here sent to tell Dauid of his sinne, and to declare the iudgements of God against him, That the Lord would raise vp euill against him euen out of his owne house: Dauids owne sonne had not beene a fit messenger of such hard tydings, neither would his speech hauehave beene so much regarded at Dauids hand. 3. Therefore as Dauid had Gad the Seer to aduise him before, so now he hath Nathan the Prophet.

2. Quest. How long after Dauids adulterie Nathan was sent vntounto him.

1. It is euident that Dauid slept in this sinne toward 10. moneths: Mar. for the child conceiued in adulterie was born presently after this admonition of the Prophet: after so long a time Nathan was sent vntounto him, not as some thinke, as watching his best opportunitie; because when the heate of mens affections is allayed, it is the fittest dealing with them, for the more one is grounded by continuance in his sinne, the more hardly is he brought to repentance. 2. Neither is it like, that Dauid in the mean time was otherwise admonished and put in minde of his sinne, as by reading the scriptures, and by remembring himselfe of Vriah his words vntounto him: Mart. for it appeareth by p. 66Dauids answer to Nathan, wherein he giueth sentence against himselfe, that Dauid was not yet awaked from his sinne. 3. But it pleased God thus long to deferre the Prophets comming vntounto him, that herein might appeare the weakenesse and impotencie of our nature, which is neuer able of it selfe to rise vntounto repentance: Osiand. 4. And God herein also manifesteth his louelove toward his elect, in that he will not suffer them to lie downe in their sinne, but euer calleth them home in time: Pellic.

3. Quest. Why Nathan speaketh to Dauid in a parable

1. Iosephus thinketh this to be the reason thereof, because Nathan beeing a prudent man, considered that Princes were headstrong, dum affectibus suis rapiuntur, while they are carried with their affections, and therefore he concealeth at first the threatening of iudgement: but Nathan had experience of Dauids mild nature, specially in matters to God-ward, and therefore this was not the cause.

2. But Nathan speaketh in parable, 1. both to keepe a meane and measure in his reprehension, that it should not be too sharpe: Mar. 2. Non invadit durius, quia praenouerat conuertendum: hee doth not set vponupon him roughly, because he knewe that he should be conuerted: Pellic. 3. And by this kind of couert speech, Dauid is brought to giuegive sentence against himselfe.

3. Some thinke that Nathan spake this vntounto Dauid in the hearing and presence of his captaines and Princes: but it is more like that Nathan did admonish him priuately the more easily to winne him: Mar.

4. And Nathan reuealing vntounto Dauid his sinne in particular, as though he had bin therein of his counsell, receiued this direction (no doubt) from the Lord.

5. Though Dauid himselfe were a Prophet, yet a Prophet is sent vntounto him, tanquam medicus ad medicum, sed sanus ad aegrotum: as one Physitian to an other, but the sound to the sicke, as Chrysostome saith.

4. Quest. v. 4. Of the stranger that came to the rich man.

1. Rupertus by this stranger, vnderstandeth the deuill, who came vntounto this rich man Dauid, who would not be entertained, with any of Dauids owne wiues, whom Dauid might lawfully vse, but stirreth him vp to desire strange flesh.

2. Some more fitly by this stranger, would hauehave concupiscence vnderstood, which should hauehave but a strangers entertainement with vsus, not be as an in-dweller: Mart. Osiand.

3. But it is not necessarie to presse eueryevery part of a parable, it is sufficient if it hold in that, wherein the application consisteth: as the purpose of the prophet here is to lay open the wrong which Dauid had done, in taking his neighbours only wife, himselfe hauing many.

5. Quest. v. 5. Whether the sentence of death pronounced by Dauid, were according to the Lawe.

The Lawe of Moses against theft was, that the theife should restore fiue oxen for one, and fowre sheepe for one, Exod. 22.1. but here Dauid giueth sentence of death against the oppressor.

1. Some thinke that Dauid thus speaketh onelyonly to exaggerate the offence, not as meaning he should die: like as a Iudge may say to shewe the greatnesse of the male-factors offence, that he is worthy of a thousand deaths: but it appeareth by Nathans answer afterward vntounto Dauid vponupon his repentance, v. 13. thou shalt not die, that Dauids meaning was, that such an offender indeede was worthie to die: and so Iosephus also vnderstandeth it.

2. Some answer that it was in the Iudges power to adde to the punishment, or take from it pro ratione circumstantiarum, according to the circumstances: Martyr: which may indeede bee safely affirmed in punishments of the same nature and kind: as in pecuniarie mulcts, and corporall castigations: but to change the kind of the punishment, as to inflict death vponupon the malefactour, where the lawe imposed not the penaltie of death, might seeme an open and apparant transgression of the lawe.

p. 673. Therefore the best answer is, that euen by Moses law, some kind of theft might be censured with death; as he that did breake thorough an house, he might be slaine, Exod. 22.3. this theft then beeing ioyned with rapine and violence; and beeing a theft of wantonnesse, not of necessitie, as when one stealeth to satisfie his hunger, might iustly receiue the sentence of death.

4. And beside Dauid adiudgeth, that he should restore foure fold, according to the Law, Exod. 22.1. but some vnderstandeth dubble fourefold, that is eightfold, because the word arbaghtaim, fowrefold, is put in the duall number: so Vatab. Pellican. b…t that is no good reason: the like word shobhghathaim, seauenfold, is likewise put in the duall number, Isay. 30.26. and yet signifieth there onelyonly seauenfold, not twice seauenfold: Iun. Indeed, it is probable, that the Iudge might award restitution in a greater proportion then fourefold, according to the qualitie of the sinne: as Prov. 6.30. The theefe, if he be found, shall restore seauenfold: though some by seauenfold in that place, vnderstand often: Iun. that the theefe as often as he is found, should make restitution. But in this place there is no necessitie so to vnderstand the word, specially seeing the punishment was aggrauated by the sentence of death.

6. Quest. How God gaue Dauids Lords wiues into his bosome.

1. By his Lords wiues, to vnderstand women, which were Gods creatures, and so by the Lord, God himselfe, is a coact and forced exposition. 2. Some by wiues, vnderstand concubines; and so the Hebrewes thinke that here Michol and Rizpah are vnderstood, the one Saul… daughter, the other Sauls concubine, which Dauid had: so also Pellic. Genevens. 3. Osiander thus expoundeth, that Dauid had libertie to take any of Sauls wiues or concubines, as he desired, though he did it not: but it was not lawfull for him to marrie any of his father in lawes wiues: for as it was vnlawfull to marrie the father or mother in law, so also the husband or wife of the father or mother in law: for there is the same degree of distance. 4. Pet. Martyr by his Lords wiues, vnderstandeth women vnderunder Sauls subiection: but so any man might hauehave taken Sauls wiues, for all had beene subiect to Saul: it had beene no great priuiledge to Dauid. 5. Some make this the meaning, that God deliuered into Dauids bosome, that is, into his power and subiection, Sauls wiues as the dearest things which belonged vntounto him: Iun. not to marrie them, but to handle them at his pleasure: but the phrase, to deliuer into the bosome, signifieth some present fruition, rather then a powerfull subiection of his Lords wiues: I preferre then the second exposition before, that Dauid had his Lords wiues, women, or concubines: for so Dauids wiues, v. 11. are called, c. 16.21. both because Michol his wife was Sauls daughter, and some of his concubines also Dauid might hauehave.

7. Quest. Whether the Lord doe here vpbraid Dauid with the benefits bestowed vponupon him.

Whereas Saint Iames saith, God giueth to all men liberally, and reproacheth no man, c. 1.5. and yet the Lord seemeth here to vpbraid Dauid with the benefits receiued: 1. Some answer, that the Apostle speaketh onelyonly of prayer, that though one should aske a thousand times of God, he doth not put them by, as men vse to say to importunate suitors, that they had that or this graunted them before: but this doth not fully satisfie, for the Lord neither in prayer, or otherwise, is an vpbraider of his benefites.

2. But the Apostles meaning is, that God vseth not to cast any in the teeth, as men vse to doe, to shame them, and reproach them; God vseth a commemoration of his benefits to an other end, to stirre men vp to thankefulnesse, and by the consideration thereof, to bring them to repentance: to the which end the Lord putteth Dauid in mind here of the benefits which he had conferred vponupon him. Mart.

8. Quest. v. 10. How the sword is threatned not to depart from Dauids house for euer.

1. Some doe extend this time, vntounto the comming of the Messiah, that the sword should not depart from Dauids house vntill then; but this seemeth to be against that rule of Gods iustice, who threatneth to visite the iniquitie of the father vponupon the children, p. 68onelyonly to the third and fourth generation.

2. Some doe vnderstand this prophecie of Dauids posteritie, which succeeded in the kingdome, vntill the captiuitie of Babylon: for they were continually scourged with the sword of the Assyrians, Chaldeans, and other nations: but this threatning is rather to be referred to the domesticall bloodie contentions, that should fall out in Dauids house among themselues.

3. This prediction therefore was fulfilled in Dauids house, al Dauids life long: Abshalom killed Ammon, Ioab Abshalom, who did rebell against his father: and Salomon put Adoniah to death: so it came to passe according to Nathans words, that the sword did not depart from his house for euer, that is, during his life: for so is the word gholam sometime taken: as, Gen. 43.9. Iudah saith to his father, If I bring him not vntounto thee, &c. let mee beare the blame for euer: that is, as long as I liue. Mar.

9. Quest. v. 11. How the Lord is said to hauehave giuen Dauids wiues, that is, concubines to Abshalom.

1. This is said to be Gods act, not that the Lord is the author or worker of any sinne: but in these respects. 1. Not onelyonly because God did permit Abshalom so to doe, Osiand. neither did hinder him, but withdrew his grace from him. 2. But further, because God had an ouerruling hand, directing and disposing this act of Abshaloms to such end, as the Lord intended. 3. And this fact in Abshalom, must be considered partly as a sinne, partly as a punishment of sinne: in which respect God had an hand in it, as it serued for the chastisement of Dauid. 4. Beside, in eueryevery act there are two things to be considered, actio, & defectus, the action, and defect: the naturall power of acting or effecting any thing, is of God; the defect, is from man. Mart.

2. But although God concurred here as a iust Iudge in the fact of Abshalom, yet he is no whit therein excused: for he respected not Gods will or counsell therein; but of a rebellious and despightfull mind, did it to disgrace his father: as Iudas, though Christ were deliuered ouer according to the decree and determination of God, yet was lead of a couetous and treacherous mind to doe it, and his sinne was not any way qualified or lessened thereby.

10. Quest. v. 13. Of Dauids confession of his sinne.

1. There is great difference between the confession of the righteous, and of hypocrites. 1. In respect of the condition of their persons: the one are beloued of God, by the grace of election, the other are reiected. 2. In regard of the end, the one confesseth vntounto saluation, but the other vntounto destruction; such was the confession of Iudas. 3. The manner of their confession is diuerse, the one in their repentance ha…h hope of forgiuenes: the other are driuen to confesse of a seruile feare without any hope, as Caine and Iudas. Borrh.

2. Though Dauids contrition be short, yet was it effectuall, and it proceeded from a right contrite heart: Saul in many words confessed his sinne to Samuel, yet it was but in hypocrisie.

3. Dauid saith he had sinned vntounto God, because he had no superiour Iudge in the earth, that could call him to account. Mart.

11. Quest. v. 14. How Dauids sinne beeing remitted, yet some punishment is inflicted vponupon him.

1. The Romanists vponupon this example, doe ground that assertion of theirs, that the sinne beeing remitted, the punishment may still remaine: which they make the ground of their purgatorie-paines, where for a while they, whose sinnes are pardoned, do yet indure some torment.

2. But this doctrine hath no warrant from Gods word: for where God once remitteth sinnes, he remembreth them no more: they shall not be mentioned, Esech. 18.22. but if the punishment of sinne should remaine, there a remembrance of sinne is also reuiued: wherefore together with the sinne, paena vltionis, the punishment of reuenge is remitted: those penalties which remaine, are for the example of others, and p. 69the further admonition of the parties themselues: non sunt paen… irati, sed amantis Dei, they are the chastisements, not of an angrie, but a louing God. Mar.

12. Quest. Of the diuerse punishments of adulterie.

The punishment which is imposed vponupon Adulterie, is either diuine or humane: and this is either Ciuill, or Ecclesiasticall: which shall be breifly shewed in their order.

1. The Diuine censure, is either that which is grounded vponupon the law of nature, or declared more euidently in the Scripture. By the first law of nature euen the Gentiles and others before the law written, iudged adulterie worthie of death: as Abimelech decreed, that whosoeuer touched Isaak or his wife should die the death, Gen. 26.11. Potiphar adiudged Ioseph for the like suspicion, though most false, vntounto the place & prison of capitall offenders, Gen. 39. Iudah gaue sentence that Thamar who had plaied the whoore, beeing promised, and so espoused to Selah, to be burned. By the positiue and written law of Moses, the adulterer and adulteresse were to die, though the one were not actually maried, but onelyonly betrothed, Deut. 22.23.

2. Humane Ciuill lawes were of diuerse sorts; some were corporall in the chastisment of the bodie without death. The Egyptians, as witnesseth Diodorus Siculus, did cut off the nose of the adulteresse, and did beate the adulterer with many stripes almost to death. Zalenius among the Locrensians made a law, that the adulterer should loose both his eyes: and it so falling out, that his sonne was taken in adulterie, he to satisfie the law, caused one of his sonnes eyes to be put out, and one of his owne: as Aelianus testifieth, lib. 13. Among the Germanes (witnesse Cornelius Tacitus) the adulteresse was stript naked, her haire beeing cut off, and her husband beat her vp and down with a staffe. The people called Laciadae, as Suidas, or Placiadae, did punish the adulterer about his priuie parts.

Some punished adulterie with publike shame, and infamie, as Plutarke writeth how the people Gortinei would bring them forth into publike view,Plut. in Prob. which were taken in adulterie, and crowne them with wooll, shewing thereby their effeminate nature: the Cumians set the adulteresse vponupon a stone, where she was mocked of all the people, and then caried about vponupon an asse, and euer after that was in disdaine, called foreign, an asse-rider. Among the Romans, the law of Augustus Caesar, called lex Iulia, thus prouided against those which committed adulterie. 1. The adulterer and adulteresse were both held as infamous persons, the adulteresse straight after she was deprehended in the fact, the adulterer after he was publikely condemned. 2. They lost the dowrie and marriage gift. 3. The accuser in this case could not be agreed with for money, as in other capitall crimes. 4. The woman could not accuse the husband of adulterie, but the husband the wife, or her father, or her brethren. 5. It was not lawfull for the man to kepe his wife conuicted of adulterie, but he was held as a bawde to his own wife: neither was it lawfull for any to marrie her. 6. By this law, they were punished which did but sollicite others to adulterie. 7. The souldiers which committed adulterie, were discharged from their coulors.

Beside this ignominie and shame among the Romans such incurred, the adulteresse was brought forth publikely in her husbands gowne: and sometime such were condemned to the brothelhouses and stewes. But Theodosius abolished that euill vse, least sinne should by this meanes be added vntounto sinne.

Some hauehave punished adulterie with death: as the Arabians, as Strabo witnesseth,Among what nations adulterie wa… punished by death. lib. 16. Saletus the Cratonian made a law, that adulterers should be burned aliue (as Lucianus testifieth.) And beeing himselfe detected of adulterie, hauing by an oration in his owne defense almost perswaded the people to hauehave compassion toward him, he voluntarily leaped into the fire. Among the Athenians it was lawfull to kill the adulterer taken in the deed doing, as is euident in the oration of Lysias, which treateth of the death of Eratosthenes the adulterer. Among the Romans likewise it was lawfull so to doe in the time of Cato, before the Iulian law: as Seneca in his declamations putteth the case of one, that disinherited his sonne, because taking his wife with one in adulterie, and bidding him to kill them both, he refused to doe it. But afterward this libertie was restrained: the husband was forbidden to kill his wife taken in adulterie, p. 70the adulterer he might; least that men by this meanes, might hauehave practised against their wiues.

Further, Iulius Caesar put one to death for playing the adulterer with a certen matrone: Opilius Macrinus vsed to burne the adulterer and adulteresse together: Aurelianus (as Vopiscus testifieth) caused a souldier, which had defloured his hosts wife, to be rent in sunder by the toppes of trees tied to his bodie. Augustus caused Proclus to die for adulterie: Constantine made a law, decreeing capitall punishment vntounto adulterers, which continued vntill the time of Hierome, who writeth of a woman suspected of adulterie seauen times smitten with a sword. Iustinian after mitigated this law on the part of the adulteresse,Epist ad Innoc. decreeing such to be beaten with clubbes, and then thrust into a monasterie: but concerning the adulterer, the punishment remained still.

Tiberius banished the adultresse 200. miles out of the citie, the adulterer was expelled out of Italie and Africa. And such were the ciuill punishments inflicted vponupon such as committed adulterie. Mart.

3. And such for the most part were the ciuill ordinances and decrees against adulterie, as we hauehave seene: the Ecclesiasticall censures were also of diuerse sorts.

1. In some places they denied the peace of the Church to adulterers, neuer admitting them to the communion: some recieued such, but after a long time of penance: Cypriane misliked their rigour that vtterly denie reconciliation vntounto them, but altogether exclude them. lib. 4. epistol. c. 2

2. The Ancyrane synod imposed vponupon adulterers seauen yeares penance, c. 14. which the Eliberine counsell brought to fiue yeares.

3. Ministers and Clergie men committing adulterie, were for euer remooued from their ministerie. distinct. 81. c. 11.12.

4. The councell of Neocaesarea decreed, that if a Ministers wife fell into the sinne of adulterie, hee should dismisse her, or else leaue his Ministerie: and by the Eliberine councell, if he did it not, hee was denied for euer the communion of the Church.

5. If a Lay-mans wife were guiltie of adulterie, he neuer could be admitted vntounto the order of the ministerie by the Canons.

6. It was likewise decreed, that the adulterer should not be suffered to marie with the adulteresse.

7. Iustinians constitution thrusteth the woman offending into a monasterie, and after two yeares, giueth libertie for the husband to take her out: but it punisheth the adulterer with death. And such for the most part also were Ecclesiasticall Constitutions against Adulterie.

13. Quest. What may iustly be excepted against in the former constitutions against adulterie.

1. In the Ciuill punishments, which were inflicted among the Heathen, these things were amisse. 1. They punished adulterie with death, leauing other greater sinnes vnpunished; as their Idolatrie, and blasphemie against God, which was the fountaine and very beginning of all vncleannes.

2. They were partiall, giuing the man libertie to accuse the woman, but the woman was denied that priuiledge to accuse the man.

3. They for euer seperated the adulterer, and adulteresse: whereas the rule of charitie and Christian religion alloweth reconciliation vponupon repentance.

2. In the Ecclesiasticall Canons, it was to bee misliked: 1. That they vtterly denied the communion in some places vntounto adulterers: for Dauid hauing repented of his sinne, was receiued againe to the peace of the Church.

2. In that they allowed no reconciliation betweene a Clergie man and his adulterous wife: for why should lesse merciemercy be shewed and practised among them, then in other callings and degrees?

3. In vtterly making vnlawfull the marriage betweene the adulterer, and adulteresse: indeed, if they contracted marriage, the former wife and husband liuing, it was not fit: for it might giuegive occasion of suspition, that they might practise against, and lie in waite for their life: but such marriages in other cases beeing consummate, are p. 71not to be dissolued: for then had the mariage betweene Dauid and Bathshebah bin vnlawfull.

4. The greatest fault now is in shewing too much lenitie to adulterous persons: they should for a time bee excluded from the Church, with the incestuous younge man among the Corinthians, till they are sufficiently humbled, and vponupon their teares, and repentance, and true contrition, be receiued into the Church againe.

14. Quest. Whether an adulterous woman vponupon her repentance, may not be receiued againe of her husband.

By the Iulian law they were forbidden either to be entertained again of their husbands, or to be married to another: but it is more agreeable to Christianitie, that there should be reconciliation betweene the innocent and offending partie, vponupon her true repentance. And the constitution of Iustinian was more equall in this behalf, which gaue libertie vntounto the man after two yeares, to redeeme his wife for her adulterie condemned to a monasterie: the reasons are these.

1. Augustine thus reasoneth: Deus est imitandus, &c. God is to be imitated:lib. 2. ad Pollentium de adult. coni…g. his people Israel diuerse times committed spirituall fornication, and fell into idolatrie: the which the Lord did for a time as dismisse them, and giuegive them ouer to the hands of their enemies, but he was againe vponupon their repentance reconciled vntounto them.

2. Dauid receiued his wife Michol, beeing maried to another, wherein she committed manifest adulterie, for there was no diuorce before betweene Dauid and her.

3. Seeing vponupon repentance, the adulterous woman is restored vntounto the kingdom of God, much more is it fit she should returne to the societie of her husband; si regno caelorum restituta est, non potest toro tuo restitui? if she be restored to the kingdome of heauen, can she not be restored to thy bed?

2. The counsell 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 receiue her, the former reasons brought by Augustine, tend to perswade the lawfulnes and equitie in receiuing the penitent offender, not to impose a necessitie, as this Canon doth: for seeing the Gospel giueth libertie to dismisse the wife for fornication, he sinneth not that vseth this libertie; yet he doth the better, that vponupon the womans repentance,Matth. 5. ….Matt 5 yeldeth somewhat of his strict and rigorous right, to receiue her againe.

3. But where the partie offending hath no remorse, there if the innocent partie should admit of a reconciliation, he should seeme to be particeps iniquitatis, partaker of the sinne, as the said Counsell resolueth.

15. Quest. Whether a man ought to accuse his wife beeing dismissed for adulterie.

1. It is here to be considered, whether the partie offending continue in the sinne of adulterie stil; for in this case, after priuate admonition by freinds, taking no place, Christs rule then is to be followed, to tell it to the Church, that by publike authoritie the partie may be reclaimed and amended.

2. Though the partie be penitent, yet if the sinne be notorious and publike, and the innocent partie therein should seeme, by silence and conniuence to boulster out the others sinne: or if there be an adulterous seede, which is like to be taken for the heire of the familie, if the sinne be kept secret: in these cases the Church is to be made acquainted, for the preuenting of both these mischiefes.

3. Where none of these dangers are feared, it is better for the innocent partie to follow Iosephs example, who thought secretly to send Marie away, being yet ignorant, how she became with child. P. Martyr.

16. Quest. Whether adulterie be a more grieuous sinne in the man, or the woman.

1. Some doe thus obiect, to shew that the sinne is greater on the womans behalf: 1. Because by the Iulian law among the Romans, it was lawfull for the man to accuse the woman of adulterie, but not for the woman to accuse the man: and before that p. 72law it was lawfull for the man to kill his wife taken in adulterie, but not for the woman to doe the like to the man.

2. It was lawfull by the auncient Romane laws for the man to diuorce or seperate his wife, but not for the wife to be diuorced from her husband.

3. By the law of Vespasian, as Suetonius writeth, the woman that did companie with a seruant, became her selfe bound, but the like seruitude was not laid vponupon the man offending in the like.

4. In Ecclesiasticus, cap. 7.27. and in other places of that booke, great charge is giuen vntounto parents to keepe their daughters; but the like care is not enioyned for their sonnes.

Contra. These arguments may easily be answered. 1. These were but humane laws, & some of them were vniust and cruell; as to giuegive libertie to men to slay their wiues taken in adulterie: and the Romans themselues by the Iulian law abolished that cruell custome: the other lawes, which giuegive preheminence vntounto the man, respected the politicke state, which was more hindered, by the adulterie of women, in the confusion of families, and suborning of false heires: in which respect indeed, the fault is greater on the womans side.

2. So also it was made lawfull by some Imperiall lawes, for the women to seeke diuorce and separation from their husbands: as appeareth by the law of Theodosius.

C. de repudijs in L. Cons.3. The Romane lawes did more punish the womans offence, for the aforesaid reason, because the politike state receiued greater dammage thereby.

4. Parents also are there charged to giuegive vntounto their sonnes good education: but the daughters are more carefully to be kept, because by their fall, their fathers house is defiled.

2. Now that the mans offence is the greater, it may be thus argued. 1. because the womans sex is weaker, and so much the more to be pitied. 2. The man is the head of the woman, and ought to giuegive her a good example. 3. The marriage faith is mutually giuen, and therefore it is broken on the mans behalfe as well as the womans. 4. Men vsually are agents and entisers of women, and they are entised.

3. Wherefore the best resolution is this, that in respect of the mutuall bond of mariage and faith of each giuen to other, the offence on both sides is equall; but their persons considered, the man sinneth more, because he is the head. And in regard of the commonwealth, the womans fault is more daungerous, in the confusion of families, and in obtruding false and supposed heires.

Now yet the causes why the womans 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 readie & free to accuse their wiues: women are not so forward,Caus. 32. qu 5. cap. 23. beeing restrained by the modestie of their sex; and the mens faults are more secret, and so escape vnpunished: See more of this question, as likewise, whether adulterie is to be punished by death, to the which opinion P. Martyr enclineth here, Hexapl. in Exod. qu. 8.9. vponupon the seauenth commandement. c. 20. but somewhat of the same question shall here be inserted.

17. Quest. Whether the sinne of adulterie ought to be punished by death.

1. P. Martyr laboureth by these reasons, to prooue the affirmatiue part.

1. Death by the law of Moses is inflicted vponupon the adulterous persons, Leuit. 20.10. the adulterer, and adulteresse are both to die.

2. The order of the commandements sheweth as much; for all the transgressions of the first table, as idolatrie, blasphemie, violating of the Sabbath, and of the two first commandements of the second table, as disobedience to parents, murther, were punished by death, so also adulterie: then at the eight commandement the sword staieth, so likewise neither the 9. or 10. commandement were inforced with the penaltie of death.

3. Seeing adulterie is more against the politike state, then theft simply, it should rather be punished by death, then the other: for who had not rather loose part of his goods, then his wife her honestie?

p. 73many intricate questions doe arise: as whether by diuorce the band of marriage bee dissolued: whether it be lawfull to marrie after diuorce: whether the innocent party only is to be suffered to marrie: whether the parties offending ought to be reconciled.

5. By the lenitie of punishment adulteries encrease, and this vice groweth to be publike and common.

Contra. 1. That law of Moses was iudiciall and politike: it specially concerned the policie and state of that commonwealth, as shall be shewed afterward: therefore it simply bindeth not now.

2. Neither doth the sword beare sway now vnderunder the Gospel, in the punishing of the transgressions of all the former commandements vntounto the seauenth by death: for it were too much rigour, to giuegive sentence of death for euerie breach of the Sabbath, or for euerie disobedience to Parents: neither doth the sword stay at the 8. commaundement: for some kind of theft by the lawe of God is iudged worthie of death, as followeth presently to be shewed: and some kind of false witnesse: for he was to be done vntounto, as he thought to doe vntounto his brother, Deut. 19.18. If hee were a false witnesse against his brothers life, his owne life should be payed for it.

3. Adulterie is more against the commonwealth, then simple theft: but not then euerie kind of theft. And there are fowre 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 robberie. 3. sacriledge, the stealing of things consecrated to holy things; which was Achans case, Ios. 7.4. and wanton theft, when one stealeth not of necessitie to satisfie his hunger, but of wantonnesse: as he which hauing many sheepe of his owne, tooke his poore neighbours onelyonly sheepe, 2. Sam. 12.3. Dauid iudgeth such an one worthie of death.

4. Such questions are not superfluous and vnnecessarie: for then our blessed Sauiour would not hauehave medled with them, to shew in what cases it was lawfull for a man to dismisse his wife, and marrie another, Matth. 5. and 19.

5. It is not for that adulterie is not punished by death, but because either straight punishments are not laid vponupon adulterers, and too much lenitie is shewed, that this sinne so ouerfloweth in the world.

2. Now on the contrarie it may thus be reasoned, that adulterie is not now necessarily to be sentenced by death.

1. Moses Iudicials doe not now necessarily bind, but in regard of the morall equitie of them: P. Martyr saith, non magis not astringere ciuiles leges, &c. quàm cermoniales: but that cannot be safely affirmed: for Moses ceremonialls are absolutely and simply abrogated, and to reuiue them, were to violate and infringe the libertie of the gospel: but the Iudicialls are left indifferent, Christian Magistrates as they are not simply bound to retaine them, so they may vse them as they see it to bee fitting to the commonwealth: Now that this was one of the Iudicialls of Moses, it is euident by this: because it was peculiar to that state and pollicie, that the tribes and families should be distinguished and not confounded or mixt together: therefore it was fit that adulterie should be seuerely punished, by the which commeth the confusion of houses, corruption of blood, subornation of false heires.

2. Other iudiciall and penall lawes annexed to the morall precepts, are not nowe in force: as to put to death euerie one that violateth the Sabbaticall rest, or eueryevery one that is stubburne against their Parents.

3. By Moses lawe onelyonly that adulterie 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 adulterie, nor yet was punished by death; for then it would follow, that Abraham, Iacob, Dauid, with others vnderunder the law that had many wiues, or some concubines beside their wiues, liued in adultery, which is no waies to be admitted: and the word adulterium, properly signifieth, alterius adire thorum, to goe vntounto an others bedde. But now seeing Adulterie is either simplex, simple, when one of the parties is married, or duplex adulterium, double adulterie, when both parties are married: there is no warrant from Moses lawe to punish single adulterie on p. 74the mans behalfe with death.

4. Our blessed Sauiour, Ioh. 8.11. did dismisse the adulterous woman, not giuing direction, that she should be stoned to death. But here diuerse answers are made. 1. That because they came to tempt Christ, either to accuse him of too much seuerity in condemning her, and so he should loose the fauour of the people, who commended him for his clemencie: or as a transgressor of the law, if he freed her: he doth so answer the Pharises, as that they should neither way hauehave aduantage against him. 2. He doth not condemne her, because he medled not with the Magistrates office. 3. He sawe her penitent, and therefore absolueth her. 4. He was no witnesse of her sinne, and therefore could not accuse her. Mart.

Contr. 1. Our blessed Sauiour did not ambitiously seeke the fauour of the people, that he needed in that behalfe to suspend his iudgment concerning the rigour of Moses lawe: they could hauehave taken no exception vntounto Christ, in ratifying of Moses law, if it had pleased him, that the rigour thereof should hauehave remained still: therefore that was not the cause of his silence therein.

2. Though as a Magistrate he would not inflict punishment, yet as a teacher hee might hauehave giuen direction, as he did in an other case concerning the bill of diuorce, Matth. 19.

3. The inward repentance did not dispense with the outward punishment, which was for the example of others.

4. Christ needed not in this case to bee a witnesse: for there were other witnesses beside, that said she was taken in the verie deed doing: yet though he neither tooke vponupon him to be witnes, accuser, or iudge in this case, our Blessed Sauiour might, and in all liklihood would hauehave giuen direction to take a course according to Moses law, if his will had beene to hauehave that obserued as a perpetuall lawe.

5. Wherefore this is most probable, that although our blessed Sauiour by this his silence, intended not altoge…her to abrogate Moses lawe, yet it pleased him well it should not be so rigorously executed, when he said, let him that is among you without sinne cast the first stone at her. lib. …. ad Poll. c. 6, 7.This place is by Augustine vrged to the same end, to shew, that adulterie is not necessarily to be met withall by death. And in an other place he maketh this application of it, that Christ beeing two wayes vrged by the Pharisies; if he bid her to be stoned to death, they would accuse his seueritie; if he set her free, they would blame his lenitie: therefore Christ giueth such an answer, as might preuent both these exceptions; in that he saith, let him that is without sinne, &c. iustitiae vox est, …om. 10. ser. 47.puniatur peccator, sed non à peccatoribus, &c. let the offender be punished, but not by them which are likewise offenders: audiamus etiam mansuetudinis vocem, &c. let vsus heare also the voice of clemencie, neither doe I condemne thee: not that Christ did winke at sinne, sed damnauit, non hominem sed peccatum, he condemned, not the partie, but the sinne, saying, Goe, sinne no more.

6. S. Paul also, whereas the lawe of Moses decreeth him to be put to death, that should lie with his fathers wife, Leuit. 20.11. yet maketh no mention of any such punishment to be imposed vponupon the incestuous young man, that had taken his fathers wife, 1. Cor. 5. and 2. Cor. 2. If it be answered, that the Christians had no beleeuing Magistrates then, but the sword was in the hand of Pagans; yet in such ciuill punishments, it was the Apostles mind, that they should submit themselues to the ciuil power: for he was the Minister of God, to take vengeance on him that did euill, Rom. 13.4.

7. Wherefore it is euident, that no certen punishment is appointed vnderunder the Gospel for adulterie: but that it is free for eueryevery state to punish it either by death, or by some other grieuous censure, according to the qualitie of the sinne: As the Egyptian law was to cut off their noses, and to disfigure them; the Germanes beate them with cudgels; Tiberius banished them. By these or any like courses, adulterie may be sharply enough punished: only the fault is, when by too much lenitie and conniuence, men make but a sport of this sinne.

18. Quest. v. 14. Of Nathans words to Dauid, thou shalt not die.

1. There are three kinds of death; a naturall end, a violent death, and euerlasting p. 75death in the next world: from these two last, Dauid is deliuered; that neither hee should die eternally, nor presently by the sword, or by Gods hand, as he had cause to feare: Mart. 2. Wherein the Lord sheweth him me…cy, in reuersing the sentence which he had giuen against himselfe before: Borrh. 3. And thus much is insinuated, that he should not die for this, but others of his hous…, as his child, in whome he seemed in some part to die: Mart. and though he should not die, yet hee was to endure amariora morte, things more bitter then death: Pellican. 4. And here appeareth the difference of the law, which in Dauid saith, he was the child of death: and of the Gospel, which by Nathan saith, thou shalt … die: Borrh.

19. Quest. v. 14. How Dauid is said to hauehave caused the enemies of God to blaspheme.

1. Some vnderstand it of the peruerse and wicked men in Israel, that would take occasion hereby to accuse the Lord of iniustice, for preferring Dauid before Saul, who was not detected of …ny such sinne of adulterie: But they properly could not be said to be the enemies of God; he meaneth such as were professed aduersaries.

2. Pet. Martyr referreth it to the triumph of the Ammonites, who put the Israelites to flight, and slewe diuerse of them together with Vriah, and so thereby were occasioned to insult against God.

3. Vatablus expoundeth it thus, that they should blaspheme God, because he had set vp a wicked man to be king.

4. But the better sense is, to vnderstand it of the generall reproach of religion: that the Gentiles seeing Dauid commit such sinnes, as were odious among thē, should thereby take occasion to condemne the religion it selfe as false, and not him to be true God, whom they worshipped. Borrh.

20. Quest. v. 14. Why the child dieth borne in adulterie.

1. The children may temporally and corporally be punished for the sinnes of their parents, who themselues are touched when they see the miserie of their children: Osiand. 2. But none shall suffer for an other eternall punishment: Mart. 3. And much vnlike are Gods iudgements vntounto the ciuill lawes of men: for here the child is not to suffer for the parents offence: with God it is otherwise, before whome none is innocent. Borrh. 4. And if the child were altogether faultlesse, no punishment could lie vponupon him: but seeing the infant hath originall sinne, and is a part of the parents, God may most iustly in his secret iudgement hasten that ende sooner, which by the course of nature euerie one is subiect vntounto: Borrh. 5. And God in his wisedome did take away this child, because hee should hauehave liued but to bee a shame vntounto Dauid. Mart.

21. Quest. v. 16. Why Dauid be sought the Lord for the child, whom the Prophet said should die.

Dauid doth not herein oppose himselfe to Gods will. 1. He might thinke that this commination was conditionall, that vponupon his teares and repentance, the Lord might reuerse his sentence, as he did when Hezekiah was sicke, and when Ionas preached against the Ninivites.

2. And although these examples followed after Dauids time, yet there were the like before: as Dauid might remember, how the Lord commaunded Abraham to sacrifice his sonne, yet it pleased him otherwise: and the Lord threatned to destroy Israel, but he was entreated to spare them at the intercession of Moses, Numb. 14.

3. And Dauid herein onelyonly shewed his naturall affection, still subordinating his prayer to the will of God: as Christ did to shew his humane condition, when he praied that the cuppe might passe from him.

4. Hereby also Dauid sheweth his confidence, how sure and certen he was, that the Lord had pardoned his sinne, seeing he was bold to make intercession for his son. Pel.

22. Quest. v. 18. VponUpon what seauenth day the child died: and what is gathered thereupon.

1. Borrhaius saith it was the seuenth day of his sickenesse, which is a criticall day: for then the sickenes vsually abateth or encreaseth more: But this being a sicknes sent of god vponupon this child, there was no vse of any such naturall obseruation: therfore it is p. 76agreed by the Hebrewes, that it was th… seau…nth day from the birth of the chi…d: so also Iun. Mart.

2. Now in that this child dying vponupon th… seauenth day was not circumcised, and yet Dauid was cheared after the childs death, a… not doubting of the saluation thereof: Dauid was not then of that minde, which the Romanists are of now, to thinke his child damned for want of circumcision, as they hold all infants dying without baptisme to be excluded heauen: But, gratia non est alligata symboli…: Gods grace is not …ied vntounto the signe.Controv. The contemp…, not the want of baptisme condemneth. The Romanist… themselues allowe of that disti…ction of baptisme, fluminis, flaminis, sanguinis, the baptisme of water, of the spirit, of blood: that the martyrdome of the Saints, that shed their blood for Christ, the inward worke of the spirit, supplyeth in many th… want of baptisme by water. Mart. Pellic.

3. We see by this president, that God may often refuse his owne seruants in temporall things; for Dauid obtained not his petition here. Osiand.

4. And in that this child liueth not, but Salomon next borne liued, therein is shadowed forth the old man, which must die in the members of Christ, and the newe man, which must liue vntounto God, Borrh.

23. Quest. v. 20. Whether Dauid was not vncleane, and his house, by the dead corps of the childe.

1. Whereas there is a Law, Numb. 19.14. that when one died in a tent, all that came into the tent, and whatsoeuer was in the tent, should be vncleane seuen dayes: and yet Dauid presently after the death of the infant, washed himselfe; and went vp into the house of God: the places are thus reconciled; that Dauids house must bee supposed to be verie large; the verie place where the child died was vncleane, as the tent was wherein any died: but it is like, that Dauid came not at that place, nor neere the infant: All his house could not thereby be made vncleane; for the Arke of God was at this time in Dauids house, in a Tabernacle which Dauid had prepared for it. Martyr.

24. Quest. v. 23. Why Dauid leaueth weeping, the child beeing dead.

1. One reason was, because Gods will now appeared, that hee would not retract his former decree concerning the death of the child: Osiand. for then if he had continued praying still, he should seeme to hauehave spurned against Gods will. 2. Though Abraham beleeued that God could hauehave raised vp Izaak from the dead, when he was commaunded to sacrifice him:Hebr. 11.19.Heb 11:19 yet Dauid had no such hope here, because hee had no such promise of this child, as Abraham had of Izaak: Mart. 3. An other reason why Dauid ceaseth mourning, is because no singular thing had befallen the child: he was borne to die, and Dauid himselfe should also follow after. Pellic.

4. Some doe gather a third reason, why Dauid stayeth mourning, because he was perswaded the child was well: for he saith, he should goe vntounto him: but of his owne saluation he doubted not: the rest of our writers doe interpret this phrase generally, of beeing dead: as likewise that which the counterfeit Samuel said to Saul, to morrow thou and thy sonnes shall be with me.1. Sam. 28.18.1 Sam 28:18 But I rather thinke, with Augustine, that the speciall estate and condition of the dead is thereby insinuated: and thereupon hee 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, &c. we finde, that the good are a great way separated frō the euill in the next world. And this phrase is like to that when the Patriarche… are said to bee gathered to their people:See Hexapl. in Genes. c. 25. qu. 15.Gen 25 that is, not onelyonly dead, but in the state of grace, associate vntounto the blessed companie of Saints in heauen.

5. But why doth not Dauid mourne for this infant, and yet made such lamentation for Saul, Ionathan, Abner, Absalom? Dauid mourned for some of them, because the commonwealth sustained great losse by them; and for others, because they died in their sinnes, as Absalom: here is no such cause in respect of the one, or the other. Mart.

6. This example of Dauid in praying for the liuing child, but ceasing to pray p. 77for him beeing dead, euidently conuinceth the errour of the Romanists,Controv. Against p…ayer for the dead. who make superstitious prayers and intercessions for the dead: Dauid here sheweth, that it is in vaine to pray for them which are departed: Borrh. Mart.

25. Quest. v. 24. How Dauid comforted Bathsheba, now called his wife.

1. Bathsheba was in heauinesse, not onelyonly for the death of the child, but because of the sinne which they had committed; and therefore Dauid did his part to comfort her: Osiand. 2. The Hebrewes thinke, that Bathsheba refused to companie with Dauid, least that child might hauehave died as the former did, and therefore Dauid told her, that this child was borne vntounto the kingdome, and that the Messiah should come of him: whereupon she required Dauid to sweare vntounto her that he should be king. But as it is certaine, that Dauid did sweare vntounto her for this matter, 1. King. 1.30. so it is vncertaine, whether it was at this time: her name indeede signifieth, the daughter of an oath: but she was so called before this oath was made vntounto her by Dauid. 3. The speciall comfort that Dauid ministred vntounto her, was in declaring vntounto her, how God had forgiuen them their sinne: Mart. 4. This also is to be noted, that whereas at the birth of the first child conceiued in adulterie, she was called the wife of Vriah, v. 15. now the Lord hauing forgiuen their sinne, and ratified the mariage, she is called Dauids wife. Pellic.

26. Quest. v. 24. Of Salomons name, who gaue it him, and why.

1. Here Dauid is said to call his name Salomon; but, 1. Chron. 22.9. the Lord is said also to hauehave giuen him that name: so Dauid gaue it by direction from God, by the hand, that is, ministerie of his Prophet Nathan: by whom also the Lord sent and called him by an other name, Iedidiah, that is, beloued of God. Some vnderstand, that Dauid sent the child by Nathans hand, that is, committed the education of him to the Prophet: Osiand. But it is euident, Prou. 31. in the title, that Salomon in his infancie and childhood, was brought vp vnderunder his mother Bathshebah, and he was yet too young to be committed to any other.

2. And here it is to be obserued, that the Lord vseth the ministerie of Nathan, as before in sending an heauy message to Dauid, so now in bringing comfortable newes: as Isaias to Hezekiah was a messenger both to tell him of death, and againe of the prolonging of his dayes, least there might be thought some difference and variance betweene the Prophets, if the Lord should hauehave vsed any other messengers then them. Mart.

3. And in that Salomon is called Iedidiah, beloued of God, it may be an argument of his eternall saluation: that he was not a reprobate or cast-away, but was renewed againe after his fall by repentance.

4. These two names, Salomon and Iedidiah, signifie the one peace, which Israel enioyed vnderunder Salomons raigne, and the louelove of God toward Salomon: this latter more was giuen him, baghabur iehouah, for the Lord, that is, for Christs sake, in whom he was acceptable vntounto God; Iun. and of whome he was a liuely type, both in respect of the spirituall peace of Christs kingdome, and he was indeede the onelyonly beloued sonne of God. Borrh.

27. Quest. v. 27. What citie of waters it was that Ioab had taken.

1. Ioab continued almost a yeare in besieging the citie of Rabbah, which was the cheife citie of the kingdome: for it was no maruell, that God gaue him no better successe abroad, Dauid hauing so displeased him by his sinne at home: and Dauid also beeing lulled asleepe, and giuing himselfe to pleasure, had no care to set forward that publike businesse. Mart.

2. This citie of the kingdome called afterward the citie of waters, as some thinke, was an other citie beside: Emman. Sa. but it is euident, v. 29. that it was the same citie.

3. Some thinke that the citie consisted of diuerse parts, whereof one that was environed with water, and so stronger then the rest, was held by the king, which Ioab p. 78had now taken: Borrh. Vatab. Osiand. as the citie Syracuse had foure parts, like fowre little cities: one was called Insula, the Island, an other Acrodina, the third Tychia, the fourth Neapolis: Mart. But though Ioab had taken some part, as it might be the base townes or suburbs: yet it is euident that he had not taken the cheife part, for afterward Dauid came and besieged Rabbah, and tooke it, where the king was, whose crowne he tooke to himselfe.

4. Therefore Iunius interpretation here is more fit: that he tooke the citie of waters, that is, by a certaine figure called hypallage, the waters of the citie: and so Iosephus saith, praecisis aquae ductibus, the conduits of water beeing cut off, the citie was in great distresse, pinched both with hunger and thirst: so that it was an easie matter now to take it.

5. Ioab as he was a companion of Dauid in all his afflictions, so now he is studious of Dauids honour, and would not hauehave this victorie ascribed vntounto himselfe. Pellican.

28. Quest. v. 30. Of the King of Ammons crowne which Dauid tooke from his head.

1. It seemeth that it was the vse of Kings in those dayes, to weare their crownes in battell, as Saul had his crowne with him, when he was slaine in battell, which the Amalekite tooke and brought to Dauid: And so here the kings crowne was taken from him, and set vponupon Dauids head.

2. It was a verie massie crowne, it waighed a talent of gold: which Budeus valueth at 7700. French crownes of gold: Munster at 18000. French crownes: Osiander at 1…594. Rhene peices of gold: but this estimation is too great; the ordinary talent beeing set but at 60. pound waight of gold. Iun.

3. It was too massie to bee worne vponupon any ones head: for there was as much gold in it, as went to the making of the golden candlesticke in the Sanctuarie, Exod. 25. therefore some thinke that there was a load stone in the crowne, and so it was drawne vp with yron, and hung in the aire: but this is a meere deuise. Hierome taketh here the word molcham, which is translated their king, for their idol Milchom, for so they vsed to set crownes vponupon their gods heads: but the word is molcham, their king, not milchom, which was the name of the idoll: this massie crowne therefore was not vsually worne, but it was a crowne of estate, which was onelyonly set vponupon the heads of their kings at their coronation, and other solemne times.

4. Now Dauid conuerted this crowne to his priuate vse, and yet transgresseth not that commandement, whereby they were charged not to bring into their houses the things consecrated to idols, Deut. 7.25. not because Dauid tooke it not himselfe, but it was brought vntounto him by an other, which is R. Chimhi his conceit: for if it were not lawefull to take it himselfe, neither was it lawefull to receiue it at an others hands: But that charge was onelyonly concerning the idolatrous implements of the Cananites, which they were not to meddle with: the spoiles of other nations they might take, so that they purged them with water or fire: and so they conuerted to their vse the spoile of the Madianites, Numb. 31.23. Lyran. Mart.

5. This falleth out iust vponupon this vnciuill King, that as hee had cut the beards and garments of Dauids messengers, so he is spoyled of his princely robes, and his head is left naked without a crowne. Borrh.

29. Quest. v. 31. Of Dauids casting the Ammonites into the tile-kill.

1. The most doe so translate the word bemalchen, into the tile furnace: as Pagnin. Vatab. Mart. Osiand. Pellic. Latin. B. G. And some vnderstand it for the streetes, where the houses were couered with tiles; some for the furnace it selfe: but then they for malchen, must reade malbhen, chaunging the letter cheth, into the letter beth; deriuing the word of laban, which signifieth a bricke, or tile: but it is verie dangerous to make any such innouation and chaunge in the wordes of the Text.

2. Montanus maketh it a proper name, Malchon, which Iunius expoundeth, the fornace of Molech their Idol; which is most like: that herein the iustice of p. 79God might appeare, that as they consecrated their sonnes thorough the fierie fornace vntounto Molech their idol, so they themselues are iustly throwen into it.

30. Quest. v. 31. Of Dauids austeritie in putting the Ammonites vnderunder sawes, and vnderunder harrowes, whether hee therein did well.

1. We shall find that the seruants of God imployed to fight his battels, did shew the like examples of seueritie vponupon the enemies of God. The Israelites cut off Adonibezeks thumbes of his hands and feete, Iud. 1. Gedeon did teare the men of Succoth with briers and thornes, Iudg. 8.16. And yet herein they offended not, neither are reprehended in Scripture.

2. So Dauid in this place did execute the will and commandement of God vponupon this idolatrous people, and therefore therein he sinned not.

3. They are cruell, which without cause doe shew seueritie, and delight in blood: but this sharpe course, which Dauid followeth belongeth vntounto iustice: the Ammonites were guiltie of most grieuous trespasses: 1. Beside the old grudge which they had against the people of God, in not releeuing them in the wildernesse, when they came out of Egypt. 2. They had broken and violated the law of nations, in abusing Dauids messengers. 3. They had taken occasion by the slaughter of Vriah, and others, to blaspheme, and insult against God. 4. They had disturbed all the nations round about, stirring them vp, and hiring them to ioyne with them against Dauid, c. 10. 5. Beside, they were most cruell and vile idolaters, sacrificing their owne children to their abominable Idol Molech; therefore they were thus worthely punished. Mart.

4. Iosephus thinketh, that thus he serued eueryevery one, as well in this citie, as in others: but that appeareth to be otherwise, c. 17.27. for Shabi an other sonne of Nahash out of Rabbah of the Ammonites succoured Dauid, when he was pursued of Absalon: therefore it is like he thus serued the principall, which had beene ringleaders in this mischiefe. Osiand.

5. Herein Dauid also was a type of the Messiah, which should be reuenged to the full of the contemners of his word. Borr.