Harmony Upon 2 Samuel, Book 2 · Chapter 2
CHAP. 2.
1. Quest. vers. 1. How and to what end Dauid asketh counsell of God.
1. IOsephus thinketh, that Dauid enquired of God by some Prophet: as Gad and Nathan were with him. But it is like rather, that he consulted by the preist, namly Abiathar, who had the Ephod and followed Dauid: 1. Sam. 23.9. where Dauid might vse the ordinarie meanes, he would not runne vntounto extraordinarie: Mar. Borr. Pellic. 2. Dauid, though he had a promise of the kingdome, yet would not take possion thereof, though Saul were dead, without direction from God: as Iaacob did not make an escape from Laban, before he was admonished by the Lord in a dreame: which teacheth vsus, not to enterprise, or take any thing in hand, without the warrant of Gods word, and prayer. Mar. 3. Here appeareth the vnlike and farre different course, which Saul and Dauid followed: for he resorted vntounto Witches, but Dauid took his direction from God. Borr.
2. Quest. vers. 1. Why Dauid is directed to goe vntounto Hebron.
1. This Citie was famous in diuerse respects: both for the antiquitie, it was built seauen yeares before Zoan in Egypt, Numb. 13. thither also came Ioshua and Caleb, when they were sent as spies to search the land: it was one of the Cities of refuge, which belonged vntounto the Leuites: but it was most of all honoured, because the famous Patriarks Abraham, Isaac, and Iacob, were there buried, to whom the promises concerning the land of Can…an were made, and to Iacob especially concerning the kingdome to be established in Iudah: it wa… therefore very fit, that in that place David should be initiated king: Mar. 2. Though Ziklag also belonged vntounto Iudah, yet Dauid thought that to be an vnfit place, both because it was in the vtmost borders of Iudah, and he held it now by the gift and graunt of the King of the Philistims: therefore he desireth to remooue to some other Citie of Iudah, more inward in the countrie, Pellic. 3. He taketh with him his two wiues, that as they had beene his companions in his troubles, so they should partake with him in his happie estate: Bor. herein Dauid also was a type of Christ, who maketh them partakers of his glorie with him, which did follow him in his afflictions: as he saith to his Apostles, Yee are they, which hauehave continued with mee in my tentations, therefore I appoint vntounto you a kingdome, as my Father hath appointed vntounto mee, Luk. 22.28.29.
3. Q…est. vers. 4. Why Dauid is againe annointed King.
1. This was done both for Dauids further confirmation, that by this second annointing he might be strengthened, in the vndoubted expectation of the kingdome: for such is our weakenesse, that it needeth to be continually supported. Osiand. 2. This also was an other reason thereof, that as by the first annointing by Samuel, Gods electing of Dauid was made manifest, so by this second anointing by the men of Iudah, their consent and approbation might be had. Borr. 3. Herein also Dauid was a type of Christ, whose spirituall anointing to be our Messiah, was often testified, and declared vntounto the Church for our further confirmation: as by the predictions of the old Prophets, by the pointing out of Iohn, by Gods own voice from heauen, by diuerse signes and miracles. Mar.
4. Quest. vers. 4. Whether the men of Iudah were authors of Schisme in diuiding themselues from Israel.
1. Though they are said to be the men of Iudah, yet there ioyned with them diuerse out of the other tribes of Israel, which vnderstood that it was the will of God that Dauid should be King: as appeareth, 1. Chron. 12. to v. 22. yet are they called the men of Iudah, because the most and the chiefe were of that tribe: Mar. 2. Though the tribe of Iudah apart from other tribes annointed Dauid King, yet they therein, as dissenting from all Israel beside, did not make any rent, or schisme: for they were warranted herein,Controv. Gen…rall Coū cills in matters of religion, not alwaies to be staied for. both in generall by the promise of God made concerning the preeminence of that tribe, and in particular by the manifest declaration of Gods will, touching the election of Dauid to be king. 3. By this the Church of God learneth, that, when they hauehave a manifest warrant out of Gods word, and so are certaine of Gods will, they are not to stay, or expect the calling together of synods or councells, but incontinently to reforme religion, and embrace the truth. Mar.
5. Quest. vers. 5. Of Dauids kind message to the men of Iabesh Gilead.
1. Some thinke, that this fact of the men of Iabesh Gilead was discommended vntounto Dauid, as beeing too much addicted vntounto his professed enemie: Mar. but it seemeth rather that Dauid made enquirie after the bodies of Saul, and his sonnes, to hauehave bestowed vponupon them honourable buriall, and by that occasion hee vnderstood of this thankefull seruice, which the men of Iabesh Gilead had done: Iun. 2. Dauid in commending this dutifull regard in them of Saul, sheweth himselfe farre vnlike to the examples of those heathen Captaines and commanders Sylla, Marius, Antonius, Octavius, who sought reuenge vponupon those, who had taken part against them. Mar. 3. Dauid wisheth that God would shew againe merciemercy and truth vntounto them: Gods merciemercy and goodnesse is seen in promising reward vntounto our faithfull seruice, and his truth and fidelitie in performing: there is then no desert at Gods hands, but he crowneth and rewardeth in merciemercy the faithfulnesse of his seruants. Borr. 4. Dauid also promiseth for his part, to recompence their kindnesse shewed toward their Master:Controv. We deserue not at Gods hand, at mans we may. then this their louing affection toward their King, deserued a reward at mans hand: and Dauid succeeding in the kingdome, tooke it to belong vntounto him, to see such good subiects recompenced. At Gods hand they deserued not; but at mans hand a good turne or blessing may deserue. Thus Dauid doth beginne his kingdome, with princely munificence and liberalitie, which winneth the hearts of subiects: who, as they are in Gods stead here in earth, so herein they doe represent and imitate that great King, in merciemercy and bountie. Borr. 5. Thus Dauid sheweth himselfe a patterne of a good King, who is appointed as for the punishment of the wicked, so for the praise and reward of weldoers: as before he put to death the Amalekite for confessing he had killed Saul, so now hee promiseth reward to the Iabeshites, for their kindnesse toward him. Osiand.
6. Quest. vers. 8. Of Abners making of Ishbosheth King.
1. Abner offended three waies in making Ishbosheth King. 1. Because he did it of an ambitious mind: he set vp one that was simple, and of meane parts to beare the name of a King, but Abner ruled all: as Abner, not Ishbosheth is said to hauehave made all his power for the house of Saul: c. 3.6. And that Ishbosheth was but a meane man, and of a cowardly nature appeareth: for he went not to battle with Saul, as beeing vnfit and vnapt thereunto: wherein his age can yeild him no excuse, he beeing now 40. yeares old: Borr. 2. Abner did herein against his conscience, beeing not ignorant, that God had appointed Dauid to be King, as he himselfe confesseth, c. 3.18. 3. A third fault of his was, that hee maketh Ishbosheth King, whereas Mephiboseth the sonne of Ionathan the eldest sonne of Saul, was now liuing: Mart.
7. Quest. Why Abner brought Ishbosheth to Mahanaim.
1. Some translate this word appellatiuely, for the Host, or Campe: as L.S.A.P. but it is rather the name of a place on the other side of Iordan, so first called by Iacob, because there he met the Lords host. Gen. 32. so C. Vat. Iun. 2. The cause why he fled with Ishbosheth to Mahanaim, was as Iosephus thinketh, that he might be safe from the Philistims, whose countrie was on this side of Iordan bordering vponupon the Sea: but beside this, two other reasons may be yeelded thereof: because Abner suspected, least the men of Iabesh Gilead, whom Dauid had entreated so kindly should fall away from Ishbosheth; and therefore he thought it the best course, that the king should reside there, to retaine and continue their affections: as also Mahanaim being in the Land of Bashan, a fruitful and fertile countrie, was in that behalfe verie fit to be the Kings Citie. Mar. 3. That part of Israel is also described, ouer the which Ishbosheth raigned: Gilead is taken for all the countrie beyond Iordan, a part beeing taken for the whole; the countrie of Ashur was the furthest toward the North: Iezrahel containeth the middle region of Ishachar, Zebulun, and Nephtali: these with Ephraim and Beniamin did inhabit in al the breadth of the land between Iordan and the sea: so in a manner it containeth a description of all Israel on each side of Iordan, Iudah excepted. Iun.
8. Quest. vers. 11. Whether Ishbosheth raigned onelyonly two yeares ouer Israel.
Whereas Ishbosheth is said to hauehave raigned two yeares ouer Israel; and Dauid seauen yeares in Hebron, before he obtained the kingdome ouer all Israel, it seemeth that the kingdome of Israel lay vacant 5. yeares: to reconcile these places, and to remooue this doubt,Reconcil. 1. Some thinke that this interregnum or vacancie of the kingdome for fiue yeares followed immediately after Sauls death, before Ishbosheth beganne to raigne. Osiand. But it is not like that they which tooke part with Dauid, would suffer the house of Saul all that while to make a way for the kingdome: and it seemeth by the order of the storie set downe, v. 7.8. that as soone as Dauid had beene anoynted King by the men of Iudah, Abner tooke Ishbosheth, and made him King ouer Israel. Iosephus also thinketh that this was done presently after Sauls death. 2. Some thinke that these fiue yeares followed after Ishbosheths death. Pellic. Borr. But this is more vnlike then the other, that the Israelites hauing no head, beeing well enclined to Dauid, while Ishbosheth liued, would withhold their consent from Dauid fiue yeares after his death. 3. Therefore the best exposition is, not that Ishbosheth raigned onelyonly two yeares in all: but that he had raigned two yeares vntill this time, when Abner went out against Ioab, as it followeth v. 12. R. Levi. Mart. Iun. As Saul is said to hauehave raigned two yeares ouer Israel, 1. Sam. 13.1. not simply, but after a sort, as lawfull King he raigned no longer.
Quest. 9. v. 12. Why Dauid did not seeke by force of armes to recouer the kingdome.
1. Dauid remembred the oath which he had made to Saul, at that time, when he had cut off the lap of his garment in the caue, that he would not destroie the seed of Saul, nor abolish his name: 1. Sam. 24.22. and therefore he would not attempt any violence against Sauls house. Mar. …. This skirmish was begunne by Abner: who, as Iosephus writeth, was angrie with the tribe of Iudah, for making Dauid King, and therefore seeketh to be reuenged of them. 3. Yet Dauid would not for his othes sake, goe against his brethren himselfe, but sendeth Ioab, who also doth protract the time, and deferreth to fight, not for that he was the weaker, but it is most like he did it by Dauids direction, to shew how vnwilling he was to hauehave any warre with them. Mar.
Quest. 10. v. 14. Of Abners words to Ioab, Let the young men arise, and play before vsus.
1. His meaning was, that they should come forth and trie their valure one in hewing and cutting an other, and so shew them a bloodie play: Vatab. Iun. 2. This was like to the sword plaies among the Romanes,Of the vnlawfulnesse of sword-playes. when cruell spectacles were exhibited on each side, in the shedding of humane blood, as L. Florus maketh mention how Iunius Brutus did exhibite in the funerall of his father 22. couples of sword players: which he intended, to expiate the ghosts of the dead, but it was rather to please the deuill. This kind of sauage and beastly spectacles Theodosius the Emperour abhorred, and would not behold them: yea Demonax among the Athenians, when the people cōsulted about the shewing of these sword plaies, said, that they must first break down the altar of MercieMercy, because such were so cruell and mercilesse sights. 3. This kind of sword plaie, and bloodie spectacle, was farre worse, then the monomachie, or single cumbate, when one to one, did fight hand to hand for the victorie: Mar. which was vnlawfull, as hath beene shewed before in part, vponupon the 16. chap. of 1. of Samuel, and now commeth further to be declared.
Quest. 11. v. 15. Of the setting forth twelue of Beniamin against twelue of Dauids seruants.
1. It is simply vnlawfull, to set one to one, or a certaine number of men against the like number, to trie it by dint of sword, and shedding of blood, as the Romans & Albanes, did put the triall of their gouernement vponupon the aduenture of the three Horatij on the one side, and the three Curiatij on the other. 1. It is a tempting of God, when as they put all vponupon such an hazard, there beeing other meanes beside for the triall of matters. 2. They put their confidence in the arme of flesh trusting vntounto their owne strength▪ 3. Such cumbates are against charitie, one seeking an others life. 4. And against faith all such actions are, hauing no warrant in the word.
2. Diuerse causes may be pretended of such monomachies, and single cumbates: which are not yet sufficient to iustifie them or make them lawfull: first, they alleadge, that when it can not otherwise be knowen to whom the right belongeth in the trialls of title, and in other criminall causes, who is guiltie, who innocent, that in such doubtfull case, the matter may be decided, by such a cumbate. Contra. 1. There are fowre waies prescribed in Scripture, whereby to sift out the truth: by testimonie of witnes, by euidence of writing, Ierem. 32.10. by confession, Iosh. 7. Achan acknowledged his offence: or by the oath of the partie, Exod. 22.11. if by none of these meanes the truth can come to light, the partie accused is to be freed, and the matter left vntounto the iudgement of God. 2. This were to tempt God, to shew a miracle in giuing the victorie vntounto the innocent: as sometime they vsed to walke vponupon an boat yron barefoot, or to put their hand into scalding water for the triall of their innocencie. 3. And this is an vncertaine way to trie out the truth: for oftentimes it falleth out, that in such fights the innocent partie is slaine.
Secondly, an other cause is to trie their manhood, and make ostentation of their v… lou…, as in publike turnaments, and iustings. But, though such exercises are tolerable, which are kept without danger of life, as the running at tilt, and such like, yet the life of man is more precious in the sight of God, then for publike ostentatiō to be brought into apparant perill: and beside, such challenges are against charity, because certainly the one of them dieth.
Whether a Christian beeing challenged into the field hand to hand ought to take itThirdly, it will be obiected, that when a man is challenged into the field, a Christian may take the challenge, because otherwise it will redound to his great dishonour. Contra. But a mans life ought to be dearer vntounto him, then his honour or fame: and therefore he ought not to hazard the more p…ncipal, to preserue the lesse: beside, the profession of a Christian, which is to suffer wrong, and not to seek reuenge, is hereby disgraced, which eueryevery man ought more carefully to preserue from blot, then his owne name.
Fourthly, some thinke, that when a battell is pitched, it were better that a few men should trie it for the whole campe, rather then there should be a generall effusion of blood. Contra. If the cause of such warre be iust (as without a iust cause no warre ought to be enterprised) this were to betray the goodnes of the cause, in committing such a triall. And further, the meanes should be neglected, which God offreth, which is by a iust battell, to decide the cause.
Fiftly, if the Magistrate beeing corrupt, doe giuegive sentence against the Innocent to die, vnlesse he will trie it by the sword with his aduersarie, in this case also some giuegive allowance to such cumbates. Contra. The innocent is rather with patience to abide euen the hardest sentence of the vniust Magistrate, then to commit sinne in the killing of an other: for we ought rather to die, then sinne.
3. It will now on the other side be obiected, 1. That seeing warre is lawfull, and these manomachies are but a kind of warre, they are as lawfull. 2. Lots were lawfull, but these singular cumbates are but a kind of lot. 3. Dauids cumbate with Goliah was lawfull.
Contra. 1. There is great difference betweene warre, and a monomachie, or sole fight: because there the battell is ioyned together by the strength and helpe of many, one companie seconding another: but here the aduenture lieth vponupon a few: and in Scripture we hauehave presidents of the one, but not of the other. 2. In the casting of lots there followeth no slaughter, as in this case, therefore they are vnlike: for though Ionas were taken by lot, yet he was cast ouer board by his owne direction hauing a propheticall instinct. 3. The like is to be answered concerning Dauid, that he tooke that enterprise in hand by the extraordinarie motion of Gods spirit.
4. Yet there is a kind of Monomachie that is commendable in a Christian, which is the spirituall and internall cumbate betweene the spirit and the flesh: whereof the Apostle speaketh, I see an other law in my members, rebelling against the law of my minde: Rom. 7.22. Mar.
12. Quest. v. 17. Who they were which were slaine in this skirmish.
1. The 24. which were chosen, on each side twelue, were all slaine, they one killed an other, there was not one left: which may seeme the more strange, that eueryevery one of them, assaulted one another in such sort, as that all of them fell downe wounded: which sheweth with what egernes of mind this fight was prosecuted. 2. But afterward, these champions beeing thus slaine, the other armies ioyned, and Abners men were put to the worse: Ioseph.
Quest. 13. v. 16. Of the name of the place, called chelcath hazzurim.
1. Some read, the place was called: S.L.B.G. but in the originall it is, hee called, that is, eueryevery one, as Iun. or he which first gaue the name: Vatab. 2. As for the name, some giuegive the interpretation of it; as the field or portion of the strong: Iun. Lat. or the part of the lyers in waite: Sep. or the inheritance of the killing of the strong. C. or the portion or field of the sword points: for tzur signifieth both strong, and the point of a sword: and chelkah is taken for the part or portion of a field, Gen. 33.19. Iun. 3. But s…eing it is the proper name of a place, the originall name is better retained: eueryevery one called it, chelkath hazzurim: so read Mont. Pag. B.G. 3. This name then was taken vp, as a monument, not of true fortitude, but of cruell rage shewed in that place. Mar.
14. Quest. v. 18. Of Asahels swiftnesse of foote.
1. This Asahel was brother vntounto Ioab, and Abishai, who were all in this battell, and he is numbred among Dauids Worthies, 1. Chron. 11. Mar. he is said to be swift as a roe, by a kind of hyperbolicall speech: as Saul and Ionathan are said to be swifter then Eagles, chap. 1.23. Iosephus writeth he was so swift, that he did not onelyonly contend with men, but with horse in running. 2. Here in Asahel we see that saying of the Preacher verefied, That the race is not to the swift, nor the battell to the strong: Eccl. 9.11.the swiftnes of Asahel, to the which he trusted too much, was the cause of his ruine: which teacheth, that we ought not to be too confident vponupon our strength, or any other gift,No man is to trust in his strength or swiftnesse or any other internall or external gift. either inward, or outward. Iosias a good Prince, trusting to his strength, and going against Pharaoh, which he needed not to hauehave done, was slaine in the battell. Cicero his eloquence was the cause of his confusion. Milo (so renowned for his strength,) hauing rent an oake with his armes, was caught in the cleft, the tree returning againe to his place, and was there left to be a prey to the wild beasts. Mart.
15. Quest. v. 21. Of these words, Take thee one of the young men.
1. Some thinke that Abner meaneth, if Asahel were afraid to returne alone, that he should take any one of the young men to beare him companie: and if he were afraid of him, he should take away from him his weapons: Chimh. whom Vatablus followeth. 2. Iosephus thinketh, that he couenanteth with Asahel, so that he would depart, and let him alone, that he should take any young mans armour in the host, and so goe his way. 3. But the meaning is thus rather; that he would hauehave him trie his manhood, with any other souldier of the host, and not with him, least he might after repent him: Mart. and so he giueth him leaue to encounter with any of his souldiers, to slay him, and take his spoyle: wherein the fashion and guise of captaines is seene in these daies, that make small account of the life of their common souldiers. Osiand.
16. Quest. v. 23. Of the death of Asahel.
1. Abner assaid by all meanes to perswade Asahel to desist, and leaue off to follow him: for he was afraid of Ioab Asahels brother, if he should kill Asahel, least this might be an hindrance vntounto the peace, which he hoped to make with Ioab: Mar. or it might come into his mind, as afterward, chap. 3.18. that the kingdome should be established in Dauid, and that Ioab should be a great man with him: and therefore he was loath to offend him. Borr. 2. And by this ruine of Asahel, we see it pleaseth not God, that euen an enemie, especially offering peace and reconciliation, should be too eagerly pursued: as that wise saying of the elder Scipio is remembred;Viam hosti fugienti muniendam. that a way is to be …de euen to an enemie, when he flieth. Borrh.
17. Quest. v. 26. Of Abners perswasion to Ioab to giuegive ouer.
The Sunne beeing now set, and so by Gods prouidence the opportunitie of further prosecuting the battell beeing cut off: and beside Abner and his men standing vponupon their gard, both flocking together on an heape, and taking the aduantage of the place vponupon an hill: Iun. then Abner beganne to mooue Ioab to cease pursuing them, and thereunto he vseth three reasons. The first is from humanitie, that he should not suffer the sword to deuoure alwaies: for warre beeing one of those things, which is not desired for it selfe, but as it tendeth to peace, it must be vsed in measure: such things as are to be desired for themselues, can not be too much followed, as vertue, honestie; but those things which are desired and sought to some other ende, must be limited and confined. The second is, that euen such victories, are not without losse, and griefe, euen vntounto those that hauehave the better: as the Israelites when they did fight against Beniamin, though they ouercame them at the length, yet they were twice foyled before, Iudg. 20. Mart. Beside, saying, it will be bitternes in the ende, he sheweth, that his souldiers beeing in despaire of victorie, if they were still vrged and pursued, might in the bitternesse of their heart be prouoked, and so seeke to reuenge themselues: as a beare rageth, beeing robbed of her whelps. Pellic. His third reason is from their affinitie, because they were brethren. The Romane Chronicles make mention, that in the battell betweene Sylla, and C…nna, and Marius, one brother chanced to kill an other; and after he perceiued, that he was his brother, he drew out his sword, and killed himselfe. It is therefore a forceable perswasion vntounto peace, because they are brethren. Mart.
18. Quest. v. 27. Of Ioabs answer to Abner.
1. Ioab refuseth not to be aduertised by his enemie, and to heare reason from him: for the truth is to be receiued at whosoeuers hand. Mar. 2. Ioab knowing it was Dauids minde rather to obtaine the kingdome by peaceable meanes, then by crueltie and bloodshed, was content to giuegive ouer the battell vponupon this occasion, for this time: for the warre continued still after this, betweene the house of Dauid, and the house of Saul. Borr. Mar. 3. Ioab laieth the fault vponupon Abner, protesting in the name of God, that if Abner had not first prouoked them to battell, they had giuen ouer in the morning, when no assault was yet made. Mar. Iun. Osiand.
19. Quest. v. 29. Of Bithron, through the which Abner passed.
1. Some read Bethoron, as the Latine translatour: Pellic. Borr. Bish. but Bethoron the vpper, and Bethoron the neather, were both on this side of Iordan: this was beyond Iordan. Borr. 2. The most read Bithron, making it a proper name: Pag. Montan. Vatab. Genev. but we doe not read, that all that countrey beyond Iordan, was called by one peculiar and proper name. 3. I rather condescend to Iunius, that it is here rather an appellatiue, then a proper name, and signifieth, the separate or diuided countrey: for so Bether, signifieth separation: as Cant. 2.17. the mountaines of Bether, that is, of separation: so the Septuag. read not much differing, foreign, the whole plaine: the meaning then is, that Abner and his men went through all the countrey on the other side of Iordan, which was diuided from the rest of Israel by the riuer Iordan, till he came to Mahanaim, where Ishbosheth was.
29. Quest. v. 31. Of the lawfulnesse of warre.
1. In that Ioab by Dauids authoritie did encounter with Abner, and his men, and obtained victorie of them, and smote of Abner and his men, 360. men; we see, that it is lawfull▪ for Christians now also vponupon iust occasion to wage battell, as may appeare by these reasons, and places of Scripture. 1. Iohn Baptist, when the souldiers came vntounto him, did not bid them renounce their calling, but onelyonly saide, Doe violence to no man, neither accuse any falsly, &c. he would onelyonly hauehave them to keepe within their bounds. 2. Cornelius the Centurion, Act. 10. pleased God in that calling, and his prayers were heard, and almes accepted before God. 3. God gaue diuerse lawes vntounto his people concerning warre: as Deut. 20.6.7. it is prescribed, who should be exempted and freèd from battell, and in what manner they should behaue themselues in battell, v. 10. but if it had beene vnlawfull at all to make warre, it would rather by law hauehave been altogether prohibited and restrained, then by certaine orders and rules commended. 4. Warre also is ascribed vntounto God, as Exod. 17.16. The Lord will hauehave warre with Amalek: and Dauid is said, to fight the battels of the Lord, 1. Sam. 25.28. But God is not the author of euill.
2. But as it is lawfull to wage battell, so yet euerie kind of warre is not lawfull. These conditions then therein are required. First, that warre is not to be attempted without the authoritie of the Magistrate: for to him the sword is committed; as the Apostle saith, He beareth not the sword for naught. Rom. 13.4. therefore it is not lawfull for priuate men of their owne head to beare armes: but in case of extreame necessitie, as where the enemies make sodaine inuasion, when there is no time to consult with the Magistrate: who yet hauehave the secret consent and authoritie of the Magistrate, whose will is, that his subiects should be preserued from wrong. Secondly, the cause of warre must be iust and honest, as to deliuer the oppressed, to suppresse the enemies of God, to recouer things wrongfully taken away, and for such like causes. Thirdly, it must be enterprized with a good minde; not to seeke reuenge, or with a desire to the spoile of the enemies, or to grow rich by warre, as mercenarie souldiers for no other cause louelove warre: but first all honest meanes must be vsed for peace before warre be attempted; and then the other conditions concurring, they must proceede to battell, setting before them chiefely the glorie of God, to the ende they may liue in peace.
3. The contrarie obiections of the Anabaptists,The Anabaptists reason… answered, who denie it to be lawfull for ch…istians to make warre. that hold it not lawfull for Christians to wage battell are these.
1. Our Sauiour Christ saith, Resist not euill, whosoeuer will smite thee on the right cheek, turne to him the other also.
2. Christ said to Peter, Hee that smiteth with the sword, shall perrish with the sword.
3. S. Paul findeth fault with the Corinthians for going one to lawe with an other, 1. Cor. 6. much lesse is it lawfull to goe to warre.
4. Christ in the parable would not hauehave the tares weeded out, but to remaine vntill the time of haruest, therefore warre is not to bee taken in hand for to purge the euill.
4. Christ saith vntounto his Apostles, My peace I giuegive vntounto you: Christs kingdome is peaceable, of the which the Prophet Isay saith, they shall breake their swords into mattocks, and their speares into sythes, Isay. 2.4. How is this Prophesie verified, if now Christians vnderunder the kingdome of Christ should defend themselues with speares and swords?
6. The warfare of a Christian is now spirituall: as the Apostle sheweth, That wee wrestle not against flesh and blood, but against principallities and powers, &c. against spirituall wickednesses: and therefore he would hauehave vsus put on the armour of God. Such are their reasons, which are thus briefly answered.
Contr. 1. Our Sauiour in that place speaketh not of the authoritie of the Magistrate, but of eueryevery priuate mans dutie, that they should be readie to suffer wrong, if they see it make more for the glorie of God, and the winning of their brother: for otherwise our Sauiour himselfe did not keepe it according to the letter: for when he was smitten vponupon the one cheeke, he did not turne the other: and S. Paul beeing smitten vponupon the face, Act. 23. answered againe.
2. S. Peter also was a priuate man, and beside, he vsed the sword in his heat, with a reuengefull minde, and therefore he receiued that answer.
3. The Apostle doth not simply forbid to goe to Lawe; but two things he findeth fault with: the one, because they drewe their brethren before the tribunall of heathen Iudges: the other, for that they were apt vponupon euerie occasion to goe to lawe, and would not suffer any wrong at all.
4. In that parable our Sauiour intreateth not of the dutie either of Magistrate or Minister: but sheweth the present condition of the Church what it is, that it shall neuer be without tares: for if that were the meaning, as they pretend, then there should be no place left for any ciuill punishment, or Ecclesiasticall censure.
5. Christ indeede left peace vntounto his disciples, both the internall peace of conscience, and the externall also to them, which are his true followers: neither betweene Christian Princes and kingdomes, which truely professe the Gospel of Christ, doth there vse to be warre: If Christians then were such as by their profession they ought to be, that prophesie would hauehave his effect here in this world: but now because there are many carnall men in the Church, which mooue debate and dissention, it is sufficient for vsus, that this promise of peace beeing but in part begun here, be respited for the full and finall accomplishment thereof vntounto the next life.
6. As wee are Christians indeede, so our aduersaries are spirituall, and our armour spirituall: but besides, wee are men, and encumbered with the affaires and businesse of this world, and hauehave other carnall aduersaries. And the Apostle speaketh by way of comparison, that our carnall enemies are nothing to our spi…ituall, and th…refore these are named not as our onelyonly enemies, but as the cheife. ex Mart.
21. Quest. v. 32. At what time Asahel was buried.
1. Iosephus thinketh, that Ioab lodged in the campe all that night, and the next day after they had buried Asahel, and the rest which were slaine, that then they returned to Hebron to the King: but the text is contrarie, that Ioab and his men went all night. 2. Some thinke that Ioab buried him the same night in Bethlem, and by break of day came to Hebron: whereby it may appeare, that the iourney was short, and the distance of the place not great. Pellic. But it is not like that this buriall was done in the night, neither that Ioab would foreslack the time to carrie newes vntounto the king of his good successe. 3. Therefore it is more like, that Ioab made speed going all night till he came to Hebron to the King: and that afterward at more leisure, he attended the funerall and buriall of his brother: Mar. for it is no rare thing in Scripture, by an anticipation of the historie, to set downe that as done at the same time, which was notwithstanding effected afterward. Osiand.