for their part for their grosse rudenesse in profaning the Arke and consecrating it as one of their cheife spoiles to their Idol so making the great God inferiour to their abhominable inuention this beeing a breach of the naturall and morall law did not escape vnpunished 2. But the other beeing a ceremoniall law giuen onely to the Israelites not to come neere the Arke or to gaze vpon it was giuen onely vnto them the heathen were ignorant of it and therefore therein the Lord requireth a stricter obedience at the hands of his owne people then of the ignorant Gentiles Pellican 3. And further the Lord accepteth this kinde of reuerence which the Philistims out of their simple knowledge yeelde vnto the Arke not suffering it to goe emptie but bestowing vpon it iewells of gold Pellican as also in making choice of kine neuer vsed to the yoke and of a new cart as best beseeming the holines of the Arke they therein expressed their reuerend regard of it herein following the prescript of Moses law Borr. 7. Quest. v. 18. Of the great stone of Abel 1. Some thinke that Abel is here taken for Eben a stone by the change onely of the last letter as it is called v. 14. eben gedalah the great stone whereon the Bethshemites sacrificed Chal. Sept. Iun. but seeing that Abel is of a farre diuerse signification betokening mourning it can not properly be translated a stone though vnder this name the stone is insinuated 2. Some doe not here retaine Abel as a proper name but read the great stone of mourning Vatab. but it beeing the name of a place it is more fit to make it a proper name as we read of other places so called because of mourning there as Gen. 50. Abel Mizraim the mourning or lamentation of the Egyptians 3. Others thinke that both Eben and Abel were the proper names of this stone that first it was called Eben which signifieth a stone then Abel by reason of the lamentation there Osiand But that Eben was no proper name it may be shewed by the like place c. 14.33 where Saul biddeth them to roule eben gedalah a great stone vnto him 4. Wherefore this seemeth to be the right interpretation that the great Eben 1. stone mentioned v. 14. is called here Abel because there the Betshemites mourned for the great slaughter among them for so it is said in the next verse ijthabela they mourned whence also is the word Abel mourning deriued sic Ar. Pagnin Lat. 5. Some also read vnto the great plaine for so Abel also signifieth in which plaine Bethshemesh was situate Ioseph But the wordes following controule this reading vnto the great stone of Abel whereon they set the Arke but they set the Arke and laid the sacrifice vpon the great stone v. 14. 8. Quest. v. 19. Why the Lord smote the men of Bethshemesh The Bethshemites diuers waies offended 1. In that they receiued not the Arke with greater reuerence and deuotion when they saw it comming but entertained it as it should seeme with shouting and such like signes of ioy which they vsed in time of haruest wherein they then were Pellican 2. They offred in sacrifice the female kind namely the two kine that drew the cart whereas by the law the males onely were to be offered Borr. 3. Some thinke that they offered sacrifice of themselues neither the priests nor Samuel beeing consulted with Pellican But that is not like for seeing it is directly mentioned that the Leuites that is the priests of Levi for Bethshemesh was a citie of the priests of Aaron not of Leuites onely Iosh. 22.16 tooke downe the Arke and before the Arke was taken downe they could not cleaue the cart for wood nor consequently offer their sacrifice therefore it is not like that the Bethshemites did presume to offer sacrifice without their priests 4. The true cause therefore why the Lord did smite them was as is here expressed v. 19. because they looked into the Arke where we neede not imagine with the Hebrewes that they opened the Arke to looke into it but it was contrarie to the law to looke vpon the Arke bare or vncouered Numb 5.20 as the men and citizens of Bethshemesh such as were not priests did gaze vpon the Arke either beeing brought naked by the Philistims or vncouered by them for so it is before shewed v. 13. that they reioyced or tooke delight in beholding the Arke that is in gazing and looking vpon it Iosephus thinketh they did also handle it vnreuerently with their hands but it was sufficient to procure this iudgement that such as were not priests did gaze vpon it The priests also might offend themselues in not approaching and drawing neare with such reuerence as was meete Iun. But it seemeth by the number of them which were smitten that most of them were of the common sort 9. Quest. v. 19. Of the number of the men of Bethshemesh that were slaine 1. Whereas in the Hebrew the number is placed thus seuentie men and fiftie thousand men some expound it thus that seuentie of the chiefe were slaine which were equiualent or worth fiftie thousand as the people said to Dauid that he was worth ten thousand of them 2. Sam. 18. ex Pellican and of this opinion seemeth Iosephus to be who onely maketh mention of seuentie that were slaine But this is not like for they are said to be smitten of the people that is of the common sort 2. Some therefore thinke that the seuentie were of the Elders and better sort and the fiftie thousand of the people so the Chalde But by the same reason also this interpretation is refused for it is saide he smote among the people seuentie men c. 3. Iunius in his former edition had this conceit that these were of the Philistims that were smitten and so in stead of among or of the people he readeth of them but the word is baham of the people not bahem of them and whereas he obiecteth that there were not so many in all the tract and region of Bethshemesh and beside that it was a citie of Priests for whome it was lawfull to come neere the Arke it may be answered that the people of other townes came flocking together to see the Arke and that the greatest number that was smitten was of them 4. But Iunius himselfe in his latter editions reuerseth this opinion and thinketh that this number of fiftie thousand and seuentie men was partly of such of the Israelites as came flocking from all parts to see the Arke partly of those which kept their garrisons and stations to defend their coasts from the inuasion of the Philistims so also Osiander Therefore it is directly mentioned and expressed in the text that the Lord smote of the men of Bethshemesh and among the people 70. men and 50. thousand mē so that we must not suppose thē all to be of Bethshemesh CHAP. VII 1. Quest. v. 1. Of the hill where Abinadabs house was 1. SOme
for the house of God Iud. 20.18 as it is called beth Iehovah the house of Iehouah c. 3.15 so also c. 10.3 three men are saide to goe vp to God to Bethel that is to the house of God for seeing the people had recourse and flocked to that place where the Arke was it is not like that Samuel would omit to visit it in his circuit This reading for these reasons is to be preferred before the vsuall interpretation which taketh Bethel for a proper name here 16. Quest. v. 17. Of Samuels retiring to Ramah 1. Some read for Ramah Ramatha Chald. Lat. some Armathaim Sep. but the name of the citie is Ramah Iosh. 18.25 Ramatha is the Hebrue inflexion of the word in construction with the paragogical addition of the letter he in the ende 2. But here this doubt ariseth how Samuel could absent himselfe from the Lords house keepe at Ramah seeing he was consecrated vnto God by his mother during his life c. 1.28 Some thinke that it was lawfull for Samuel when the time of his ministerie and seruice was ouer to goe vnto his owne house Pellican but Annahs vow was more strict for she did giue him so vnto the Lord that he should abide there for euer c. 1.22 and if he had departed from the Lords house when his course of seruing had beene past he had beene no more tied then other common Leuites 3. Therefore the better solution is that so long as the house of God was knowne to be at Shiloh Samuel was bound vnto that place by his vow but now Shiloh beeing desolate and no certaine place appointed of God where the Arke should be setled Samuel in that behalfe was freed of his vow with the which necessitie in this case dispensed Borr. The like we read of the sonnes of Rechab who were bound by their fathers vowe to dwell in tents yet in case of necessitie when the host of the Chaldeans had inuaded the land they went to dwell in Ierusalem for feare of the enemie Ierem. 35.11 4. Further it may be answered that vowes so long hold till Gods pleasure be otherwise knowne Samuel beeing now called to be a Iudge could not be confined to a certaine place God therefore dispensed with that vow Mar. 17. Quest. v. 17. Where Samuel built the altar 1. Because it was not lawfull by the law to offer any sacrifice but before the Lord in the place which the Lord should choose Deut. 12.14 and consequently to build no altar but there therefore Iunius referreth these words also he built an altar there vnto the Lord vnto the antecedent furthest of namely the house of God as the like is found in diuerse places of the Scripture as Gen. 10.12 Resen also betweene Niniveh and Caleh this is a great citie that is Niniveh and 1. Sam. 27.8 Then Dauid and his men inuaded the Geshurites and the Girzites and the Amalekites for they that is the two first named inhabited the land from the beginning But against this exposition these reasons may be alleadged 1. because in none of these places giuen in instance nor in any other which can be produced the further antecedent is so farre remooued by so many clauses comming betweene as in this place two whole verses almost beeing inserted betweene Bethel or the house of God and these words 2. for that in those places the necessitie of the sense enforceth such relation to be had to the precedent part furthest off but there is no such necessitie here 3. the restrictiue or limiting particle shun there beeing twice repeated before in this verse and applyed to Ramah sheweth that it should be so takē here there was his house and there he iudged Israel and he built an altar there vnto the Lord c. 2. Therefore the best answer is that because there was yet no certaine place appointed where the Arke should continue it remaining at this time in a priuate mans house Pellican and for that the Tabernacle to the doore whereof the sacrifices by the law were appointed to be brought Levit. 17.3 and the Arke were now asunder and in diuers places Samuel might haue this libertie to build an altar at Ramah especially considering that he was a Prophet and did it by a propheticall instinct Osiander Mar. as Elias the Prophet built an altar 1. king 18. And seeing the Arke was remooued from place to place as appeareth c. 14.18 if an altar could not be built but where the Arke was for the time present it is not vnlike but that the Arke of God might be sometime remooued to Ramah as Saul hauing the Arke in the campe there erected an altar c. 14.35 But I rather insist vpon the two former answers the divulsion and seperation of the Arke from the Tabernacle no certen place beeing yet appointed for the resiance of the Arke and the propheticall and extraordinarie direction that Samuel had CHAP. VIII 1. Quest. v. 2. Of the place where Samuel appointed his sonnes to be Iudges 1. BEcause Beersheba onely is named some thinke that both his sonnes were appointed to be Iudges either because that citie was in the remote corner in the South part of the land whether Samuel by reason of his old age could not trauaile in person Borr. or for that it was situate in the confines and borders of the Philistims and so had more need of the presence of the Iudge Osiand or they beeing vniust Iudges might choose that place to wearie the people with long trauaile Pellican But seeing they were deputed by their father it is like that he would haue assigned them to some conuenient place whether the people might resort with more ease and not set them in the vtmost corner of the land and to what ende should his two sonnes be limited to one place they beeing diuided might better dispatch the causes of the people 2. Iosephus therefore thinketh that one of them was appointed Iudge in Bethel the other in Beershebah but seeing no mention is made of Bethel in the text that coniecture hath no warrant or certentie 3. Therefore Iunius opinion is more probable that the meaning is they were set Iudges ouer the whole land from Dan to Beershebah which were the two extreame townes of the land and Dan is to be supplied out of the like place Iud. 20.1 here beeing omitted by a certaine synecdoche one opposite part comprehending the other 4. Samuel in making his sonnes Iudges offendeth two waies both because he consulted not with God and he had no example for it for neither Moses nor Gedeon or any of the Iudges appointed their sonne Mar. 2. Quest. v. 6. Whether the people sinned in asking a King 1. If they had simply desired a King to be giuen them according to the law of God Deut. 17.15 that should gouerne them in equitie and such an one as feared God they then had not offended but now they doe aske a king of a preposterous desire onely that they might be like vnto other
Chal. c. 4. Some thinke that it is an hyperbolical speach to say the earth trembled to signifie a very great feare Bish. but the meaning is rather that the earth as it were for feare trembled and was mooued vnder them Iun. Vatab. 8. Quest. v. 16. Of the meaning of these words they went on beating themselues 1. Some read the multitude did runne vp and downe V. or did flie this way and that way L. but the word halam here vsed signifieth to bruise to beate 2. Others read that they were smitten as they went B. G. and the breaking or beating of them still encreased Chald. but here it is left still in doubt by whome they were beaten and smitten 3. Therefore the fittest interpretation is that they went on still beating themselues for so it is expressed v. 20. that euery mans sword was against his fellow 9. Quest. v. 19. Of Sauls words to the Priest Withdraw thy hand 1. Iosephus is here deceiued who thinketh that the Priest did indeede consult with God and returned answer vnto Saul that the victorie was his lib. 6. de antiqu Iudaic. c. 7. but it is euident by the text that as the Priest was about to aske counsell of God Saul bid him stay and not to proceede 2. Now Saul beginneth to shew his prophane heart void of the spirit of God in that he maketh no more reckoning to receiue direction and counsell from God Iun. 3. Some thinke that Saul herein shewed his hypocrisie that while he sawe himselfe in danger not knowing yet the cause of the tumult and noise among the Philistims he was forward to haue the Priest consult with God but as soone as he saw the daunger ouer then he laide his deuotion apart as the fashion of hypocrites is to call vpon God in the time of their neede and to forget him afterward Osiand But it seemeth by the verse following that yet Saul did not know how the case stoode with the Philistims 4. Therefore it is more like that Saul seeing his enemies to runne along and to come somewhat neare him he then gaue ouer to consult with God as hauing no leisure Vatab. wherein he sheweth his diffidence and distrust in Gods word who appointed that this course should alwaies be taken in their waightie affaires that the Priest should consult with God by Vrim Numb 27.21 Much vnlike was he herein to Samuel who when the Philistims came vpon them beeing assembled before the Lord in Mizpeh would not giue ouer till he had offered a burnt offering vnto God c. 7. 5. See also the chaungeable nature of hypocrites Saul was too confident vpon his sacrifice when he would needes doe it before Samuel came c. 13. and now when there was cause he ascribeth nothing at all to such religious acts 10. Quest. v. 19. Of the meaning of the words The multitude went on still and skirmished 1. Some for multitude read the noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. L. V. B. G. but hamon signifieth a multitude or companie as it is taken v. 16. the multitude was discomfited and so read Chal. A.P. Iun. 2. But the other word the most translate they encreased not skirmished so read all but Iunius but that it is better expressed by the word conflictari to skirmish then multiplicaeri to encrease it may appeare both because the original of the word giueth it for varabh is not here deriued of rababh to multiplie as most thinke for then the last letter should haue dagesh to supply the want of the dubled letter of the roote rabab but rather of rabh to contend as c. 15.5 iarebh in the future tense so signifieth to striue or contend as also it is more agreeable to the sense for the multitude one killing an other encreased not but were rather diminished and decreased 11. Quest. v. 20. Of the victorie which Saul obtained ouer the Philistims and the meanes thereof 1. The first cause of this victorie was in the Philistims themselues who by the iust iudgement of God one fell vpon an other as did the Midianites whome Gedeon subdued Iudg. 7.21 22. so the Ammonites and Moabites that came out against Iehoshaphat helped one to destroy an other 2. Chron. 20.23 Genevens 2. Then the Israelites did bend all their force against the Philistims who were of three companies some of them were captiues with the Philistims and went vp with them to the battell and kept their stuffe these turned to be with Saul and Ionathan v. 21. another sort were of them which were with Saul and Ionathan v. 20. the third of the Israelites that hid themselues in the rockes and caues v. 22. Borr. 3. Like as here some of the Israelites fled to the Philistims some hid themselues so there are two sorts of weake professours of the Gospel some that turne to the aduersaries some that are timorous and hide their profession and doe not publikely shew it Osiand 12. Quest. v. 24. Wherein Saul offended in binding the people to eate nothing till night 1. Herein first Saul sheweth his hypocrisie and arrogancie that he would by this meanes ascribe to his owne policie that which God had giuen by the hand of Ionathan Genevens 2. Beside it seemed to proceede from an immoderate ioy which Saul conceiued of this victorie as men in their vnexpected felicitie can hardly containe themselues Ioseph and so as it were in brauerie and ostentation giueth this charge 3. He pretendeth a good ende to be auenged of his enemies but he vseth two euill meanes the interdiction of foode and the binding of it with an oath Iun. This was against S. Pauls rule We must not doe euill that good may come thereof Rom. 3. v. 8. 4. Sauls rash and inconsiderate zeale appeareth who hereby doth not onely seeke the ruine of the Philistims but bringeth an inconuenience vpon his owne people in weakning and disabling of them whereas a good Magistrate setteth as much by the life of one good citizen as by the death of many of his enemies Osiand 5. Then Saul offended diuersly in this prohibition 1. because he did it of his owne head without any warrant from God 2. he did it rashly and vnaduisedly not making exception in this his oath and vow of the case of necessitie 3. he weakneth the people and so hindreth the victorie as Ionathan sheweth v. 30. 4. he was occasion that the people for greedines trespassed afterward in eating the flesh with the blood Borr. 13. Quest. v. 30. Of Ionathans excuse and of the true meaning of the thirtie verse 1. The most doe translate thus how much more if the people had eaten to day of the spoile of their enemies c. for had there not beene now a greater slaughter c. all doe thus read but Iunius and Ar. Mont. who translate thus yea because I would the people had eatē c. because I say there was no greater slaughter c. and so he would not haue the last wordes read with an interrogation
vigilant ought the dispenser of things spirituall to be The Imperiall lawes haue prouided that Aduocates should not evagari stray out of the cities and places where they practised Cod. lib. 2. tit 7. leg 2. and for souldiers it is prouided milites non tractent aliena negotia They should not busie themselues with other mens affaires but attend vpon their owne calling and charge Cod. lib. 2. tit 13. leg 7. If they which doe but fight for mens bodies and such as plead for mens goods must giue such diligent attendance much more is the same requisite in those that are charged with mens soules But now a daies this at many hands is counted so ordinarie and easie a thing to be the Pastor of soules that a man will require more diligence at his seruants handes about his cattell then many doe performe in the feeding of soules God in his good time open the eyes of such that they may see the great danger which they by their negligence and carelesnesse cast themselues into and that they may feele the heauie waight of the burthen of soules that they may deliuer their owne soules 6. Lastly not to heape vp more arguments in so euident a matter This is not the least thing which should mooue Pastors to be resident among their people because they giue great offence by their vnnecessarie absence to the Church of God as seeking rather to feede vpon them then to feede them as the Prophet Esechiel complaineth of such idle shepheards Ye eate the fat and cloath you with the wooll ye kill them that are fedde but ye feede not the sheepe Esech 34.3 Saint Paul saith to the Corinthians I seeke not yours but you 2. Cor. 12.14 But such as care not for Christs flocke doe euidently proclaime that they seeke not them but theirs Of this kinde of scandall and offence Augustine had experience in his people of Hippo of whome he thus writeth Populus Hipponensis cui me deus servum dedit ita est ex omni parte infirmus vt pressura etiam levioris tribulationis poterit aegrotare eum modo cum regressus sum periculosè scandalizatum comperi de absentia mea The people of Hippo whose seruant the Lord hath made me is so altogether weake that a little trouble is able to make them very sicke I found them at my returne dangerously scandalized with my absence Epist. 7. If the people tooke offence at Augustines necessarie absence for without iust cause that holy man would not absent himselfe much more grieuous is the offence which is iustly giuen by vnnecessarie absence Of lawfull and iust causes of the Pastors absence Now whereas it hath been thus shewed that the presence resideÌ„ce of Pastors is necessarie both in respect of the great danger which they incurre thereby the cause thereof the waÌ„t of loue the inconueniences which growe vnto the people the vigilancie of the spirituall aduersarie the price and excellencie of their charge concerning soules and the publike offence and scandall yet are there some occasions which may lawfully draw the Pastor for a time from his people and especially these fowre 1. He may be absent for the publike seruice of the Church as in beeing present in generall or provinciall Councells in helping to settle and compound the variances and differences in other Churches and such like profitable employments As S. Paul when a man of Macedonia appeared vnto him in a vision saying Come and helpe vs tooke it for a sufficient warrant for him to goe into Macedonia to plaâ—â— the Gospel there Act. 16.9 10. So although in this behalfe the calling of Apostles and Pastors is much different the one beeing not limited the other tied to a charge yet it is a good occasioÌ„ of absence when the necessitie of other Churches calleth for helpe at some Pastors hands As Ambrose saith Non dubito fratres contristari vos quotiescunque absentem me à vobis necessitas facit I doubt not brethren but that you are grieued when as necessitie maketh me absent from you Ser. 39. And in an other place Alterius Ecclesiae necessitatibus evocatus minime vobis solitum studium dependisse videor beeing called forth by the necessarie busines of an other Church I seeme not to haue bestowed on you my wonted care Ser. 28. 2. An other cause of absence is when the Pastor personally is sought for and can not remaine among his flocke without perill of his life and when his sheepe are become wolues to rise vp against their own shepheard Dauid though accounted king ouer Israel beeing personally pursued by Saul with whome the Ziphims of his owne tribe conspired 1. Sam. 23. fled out of the land and S. Paul beeing sought for in Damascus was let downe in a basket by a window 2. Cor. 11.33 Athanasius whose life was sought for by his enemies the Arrians did leaue his Church of Alexandria and gaue way for the time hiding himselfe for the space of sixe yeares in a drie cisterne and fowre moneths in his fathers tombe And he himselfe maketh this Apologie Quis mihi mirabiliter divinitus erepto vitio vertat quod non in manus me quaerentium reiecerim c. Who can blame me beeing miraculously deliuered that I did not cast my selfe into their hands which sought me Tripart hist. lib. 6. c. 22. This occasion of absence is allowed by the auncient practise of the Church Si non suo vitio sed plebis contradictione aberit à parochia If he be absent not by his owne default but the contradiction and opposition of the people Antiochen can 18. Who doubteth therefore but that those holy Confessours in the late daies of persecution in England which fled out of the land seeing the life of the Pastors and Ministers was cheifly sought for therein were warranted to doe as they did beeing by this meanes preserued by Gods prouidence for the restauration of the Church afterward 3. A third lawfull cause of absence and discontinuance for a time is for recouering the health of bodie for many diseases are helped by the change of aire and in this case it is lawfull for a man if the place be such as agreeth not with the state of his bodie to leaue the charge altogether beeing called vnto an other This cause staied Epaphroditus from the Church of the Philippians whome as soone as he was recouered S. Paul sent vnto them that they might reioice when they saw him Philip. 2.25.28 The Ecclesiasticall histories make mention of Sylvanus who was made Bishop of Philippolis in Thracia by Atticus Patriarke of Constantinople but beeing of a thinne bodie and not able to endure the colde of that countrey was remooued from thence to Troas in an hotter climate Socrat. lib. 7. c. 37. 4. A Minister or Pastor may vpon his necessarie priuate occasions lawfully for a time be absent as in following necessarie suits of law to defend his right which require his personall attendance or in attending vpon some
fatuum hoc videtur non enim valet quispiam Dei effugere manum This seemeth a foolish part for no man can escape Gods hand Ecclesiasticall histories make mention that in that great and contagious pestilence vnder Galienus and afterward vnder Maximinus the Emperours the Gentiles and Christians were of farre vnlike behauiour for the Gentiles left their dearest friends halfe dead and aliue and suffered them to lie vnburied and fledde away but the Christians staied performing all duties of charitie not onely to themselues but euen to the Gentiles which were forsaken of their nearest friends Nicephor lib. 6. c. 20. c. 28. Euseb. lib. 9. c. 8. Cyprian vpon this occasion as it seemeth writ his booke de mortilitate perswading Christians not to be afraid of the plague and among other he vseth these three most notable perswasions First Mortalitas ista vt Christi hostibus pestis est ita Dei servis salutaris excessus est this mortalitie as it is a plague to the enemies of Christ so it is an wholesome departure vnto the seruants of God It skilleth not if a man be prepared what death he dieth of for he is sure howsoeuer he dieth that he goeth vnto rest Againe saith he mentes humani generis examinat c. it examineth mens hearts and trieth their charitie whether masters will forsake their seruants one kinsman an other the physicians the sicke God sendeth the pestilence to take triall of mens charitie and faithfulnesse in their seuerall callings which if the plague doe fray them from a greater plague remaineth for them Thirdly Exercitia sunt nobis ista non funera contemptu mortis praeparant ad coronam these are not dead corses but liuely experiments vnto vs by the contempt of death preparing vs to the crowne of martyrdome By such and the like perswasions that holy Martyr dealt with the Christians not for feare of the pestilence to forsake their duties and calling Therefore vpon the former reason it appeareth that the plague or pestilence is no sufficient impulsiue to driue the Pastor from his charge and calling But whether the Minister is bound in particular personally to visit all which are infected it is an other question wherein I incline rather to thinke that he is not so bound 1. because he is the Minister of the whole congregation which is to be attended vpon which he cannot doe without great daunger if he goe to euery infected house 2. he is to respect his owne family and not to bring them into daunger which if he should be carelesse of to prouide for the safetie and good of his family herein he should come farre short of the very Infidels and be much worse herein then they as the Apostle insinuateth 1. Timoth. 5. 3. vnlesse God haue giuen vnto him such an especiall confidence and assurance whereby he feeleth himselfe as it were called to this extraordinarie worke of charitie as some I confesse haue had and may yet haue it is presumption for a man to offer himselfe to the stroke of Gods Angel seeing Balaams asse declined the way where the Angel stoode with a drawne sword which sheweth that where our speciall calling and dutie holdeth vs not we may safely decline all occasions of danger 3. A third 〈◊〉 of absence is that a man may haue diuers cures and so can not yeeld his corporall presence and attendance vnto them all but this allegation may be retorted for the hauing of many cures and Churches doth not excuse the Pastors absence but for the same cause it is vnlawfull to possesse many Churches because the Pastor can not be present to doe his dutie to all which reason was vsed in a Synod of Mentz c. 64. Cum vnus pluribus ecclesiis curam impendere necessariam nequeat seeing one can not sufficiently care for many Churches But such will aske what Scripture we haue against them I would therefore that these texts were diligently considered as first Esech 34.4 from whence this argument may be enforced they are no good shepheards that doe not strengthen the weake nor heale the sicke nor bind vp the broken nor seeke that which was lost but such as hold many Churches and attend not vpon the flocke can not performe these duties for how can they beeing absent confirme the weake restore the bruised in conscience and bring home them that are seduced Againe they are no good shepheards which feede themselues and feede not the flocke Esech 34.8 which liue of the tithes and offerings of the people but giue them not spirituall foode againe but such are they which yerely receiue an hundred two hundred or more pounds out of a parish and scarce giue them once a quarter a sermon what is this els but negotiationis turpis luchri proprium a kind of merchandise and gaine as it is called Nicen. concil 2. c. 15. If such should examine their conscience they will finde that it is not the loue of Christ or of the flocke but the loue of lucre and commoditie and a meere couetous minde that maketh them hunt for so many Churches they are not my wordes but vttered in the Laterane Councell held vnder Alexander part 1. cap. 13. in very corrupt times Quia nonnulli modum avaritiae non ponentes c. plures ecclesias nituntur acquirere c. because some finding no measure of their couetousnesse doe seeke to get many Churches Further seeing in Scripture Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.11 Pastors shepheards the very name sheweth how vnfit yea vnpossible a thing it is for one to watch ouer many Churches seeing one shepheard can not feede or keepe more then one flocke Lastly Ministers professing the Gospel should be ashamed herein to come short of that care which the superstitious Romanists haue professed as in the Synod of Colen vnder Adolphus Medium 3. c. 9. thus it was decreed Prohibendum est otiosum illud insatiabile studium coacervandi multa beneficia c. That idle and vnsatiable desire of heaping together many benefices hauing cure of soules is to be restrained And then these reasons are added Vndo populus fidelis graviter scandalizatur spoliantur Ecclesiae debitis ministerijs fundatorum frustratur voluntas qui laborare in Ecclesia volunt excluduntur c. Whereupon the faithfull people is grieuously scandalized the Churches spoiled of the due seruices the minde of the founders is frustrate and they which would labour in the Church are excluded These fowre great inconueniences or rather annoiances do accompanie follow non residencie and pluralities 1. The offence and scandall of the people of God who are much grieued to see how greedie many are to eate the milke of the flocke and yet are carelesse to feede them againe but the Apostle would haue vs to giue no offence to the Church of God 1. Cor. 10.32 and our Sauiour Christ pronounceth woe vnto those by whome offence commeth Matth. 18.7 2. By this meanes the
in this place is named Ahimelech Genevens Bez. in Mark 3.26 3. Quest. v. 1. How Dauid is said here to be alone and Mark. 2.26 he is said to giue vnto those which were with him 1. Some thinke to dissolue this knot and answer this doubt in saying that Dauid is said to be alone not that none at all were with him but that he came without any guard of souldiers but this answer satisfieth not for Dauid saith that he had appointed not his souldiers but his seruants and yong men to such and such places whereby it appeareth that he had not so much as any seruant at all with him and Iosephus saith he was neither famulitio stipatus nec servis comitatus attended vpon by his seruants nor accompanied with his friends 2. Therefore the meaning of that place in the Gospel is that Dauid gaue of the shew bread not to those which were then presently with him but to whome he came afterward Mar. 3. And herein appeareth the inconstancie of Courtly fauour Dauid who was before beloued admired and reuerenced of all is now left and forsaken of all Mar. 4. Quest. v. 2. Whether Dauid were in fault by this his excuse of the Kings busines to bring the Priests and their citie into daunger 1. Some excuse Dauid here that he told the truth saying that the King had commanded him a certaine thing for indeed God the great king of heauen had appointed him to be king but neither doth it appeare that Dauid had any such meaning and if he had he had deceiued Ahimelech notwithstanding who vnderstood him to speake of the king 2. Some doe excuse Dauids fact herein that he did no more then any man would that was in necessitie and that neither he nor the Priest had done any thing vnlawfull but that Doeg and Saul onely were the causes of the mischeife following Dauid was the occasion but taken not giuen as Christs fleeing into Egypt was the cause of the death of the infants Mar. But if Dauid shewed some infirmitie in deuising an excuse which was not true which can not be auoided then he must needes be in some fault also for the daunger that followed seeing the Priest was induced by that pretense to doe as he did whereby he came into that daunger And further if Dauid had not feared nor thought of any such perill that might haue ensued he had beene cleare but seeing he himselfe suspected it as he saith he knew the same day Doeg would tell Saul c. 22. 22. and yet did it it can not but shew some infirmitie in him Christs example is not like for there Ioseph was admonished by an Angel in his dreame to flee into Egypt neither was the like daunger there foreseene which was suspected and feared here 3. Therefore as Dauid himselfe confesseth that he was the cause of the death of those persons so we neede not feare to affirme it And though our Sauiour iustifieth Dauids eating of the shew bread vpon this necessitie as Osiander reasoneth yet euery circumstance of this action is not there iustified though it were lawfull hunger compelling him to eate the shew bread against the ceremoniall law yet no necessitie was to compell him to tell an vntruth against the morall law I rather therefore herein subscribe to the iudgement of Pellican Genevens that this was an infirmitie of Dauid to teach vs that none hath his iustice of himselfe but receiueth it of Gods mercie Genevens 4. And further that Dauid committed here some ouersight it may appeare by that place 2. Sam. 23.15 where Dauid thirsting for the water of Bethlehem as here he is hungrie three men aduentured their liues to breake through the hoast of the Philistims and brought vnto Dauid of that water who would not drinke it because it was the price of their blood but powred it out vnto God there Dauid in the like necessitie would not drinke that water the daunger beeing ouer much lesse would he haue before commanded them to doe it where he saw apparant daunger and here if Dauid had forborne when he suspected the daunger the occasion of so great crueltie would haue beene cut off 5. But yet God in his prouidence so disposed of this action that both by this occasion the iust sentence of God was executed vpon Eli his house Mart. as also in this example the libertie of the Gospel was shewed against the ceremonies of the law which the Messiah should bring Borr. 5. Quest. v. 4. Of the difference of things common and prophane and hallowed 1. Things some are sacred and prophane in their nature which can not be chaunged things sacred which can neuer be prophaned that is turned to a prophane or vncleane vse are the gifts of the spirit vertue loue faith patience and such like but they remaine sacred and holy in their nature and are onely giuen vnto those which are become sacred beeing sanctified by the spirit of God some things are polluted and vncleane in their owne nature as the corruption of man vice sinne 2. Some things are not sacred in their nature but according to the institution as the ceremonies of the law which now are prophaned and abrogated by Christ Borr. so the elements vsed in the Sacraments are sanctified by the word for that spirituall vse but that holy action beeing finished they returne to their nature such was the shew bread here giuen vnto Dauid it was holy by the ceremonie but as prophane and common in regard of Dauids necessitie 6. Quest. v. 5. Of the halowed bread called the shew bread 1. The law hereof is set downe Leuit. 24. both concerning the matter whereof it should be made of the finest flowre howe much should be in euery loafe howe many loaues 12. in all where they should be placed and how long they should there continue from Sabboth to Sabboth and in what manner they should be presented namely with incense 2. They vsed fowre kinde of breads the first was common bread the second such as the people vsed in their sacred feasts the third such as the Priests eate in their families the fourth was the most holy bread which it was lawfull onely for the Priests to eate within the Tabernacle 3. The holy bread called the face or shew bread because it was alwaies in the presence of God was a type of the true bread Christ Iesus that came downe from heauen It also shadowed forth the Eucharist of the new Testament which is celebrated with bread And there was the same signification of their Sacraments with ours sauing that ours are more cleare and manifest beeing a memoriall of Christ alreadie exhibited whereas theirs did shadow him out beeing to come Mar. 7. Quest. v. 4. Whether it were lawfull for the Priest to giue vnto Dauid hallowed bread 1. Seeing our Sauiour Christ doth iustifie and allow this fact of Dauid Matth. 12.4 there can be no further doubt or question made thereof but that Dauid might both safely eate thereof
is to be vsed from meate to make our praiers more feruent so also from wiues but the ordinarie exercise of praier is no more hindred by matrimoniall duties tempered with sobrietie then by naturall offices in the sober vse of meate and drinke Concerning the other point of such abstinence before the receiuing of the Sacrament as I deny not but sometime it may be conuenient not in respect of any vncleannes in the thing but in regard of that intemperancie and lust which often concurreth with it so neither is such abstinence to be held necessarie for all for if mariage be in it selfe an holy thing as beeing of Gods institution the vse of mariage in it selfe also is holy beeing not by mans corruption defiled as the Apostle saith Mariage is honourable among all and the bed vndefiled Heb. 13.5 how then can that which is in it selfe holy honourable and vndefiled defile a man and make him vnfit for holy things And in this case that rule of the Apostle holdeth omnia munda mundis to the cleane all things are cleane Tit. 1.15 But yet because many times that matrimoniall dutie may be an impediment to spirituall meditation and it draweth with it carnall delight it is not inconuenient nay it is very fit therein to vse that abstinence which is in meates and drinkes that as he that can endure to be so long fasting to receiue the Sacrament as his first sustenance doth not amisse who also may eate first if his strength serue him not for as Augustine saith Liquido apparet quando primi acceperunt discipuli corpus sanguinem Domini eos non accepisse ieiunos it is euident that when the Disciples first receiued the bodie and blood of Christ they did not receiue it fasting lib. resp ad Ianuar. c. 6. So they which can vse their strength in the other kinde of abstinence doe therein well yet here none are to be forced but to be left vnto their godly discretion In this point that resolution of Gregorie is excellent Si quis sua coniuge non cupidine voluptatis captus c. If any man vse his wife not taken with lust of pleasure but for procreation sake de sumendo corporis sanguinis Dominici mysterio suo relinquendus est arbitrio quia à nobis prohiberi non debet accipere qui in igne positus nescit ardere concerning the receiuing of the mysterie of the bodie and blood of Christ he is to be left to his owne discretion seeing he is not to be forbidden to take it who can be in the fire and not burne 4. But the Romanists doe yet presse this place further that if it were required of Dauid that he had kept himselfe from women before he did eate of the hallowed bread then it is fit that the Priests of the new Testament should alwaies abstaine and be perpetuall virgins seeing they continually consecrate the Sacrament to this purpose Bellarmine alledgeth out of Hierom. lib. 1. de Cler. c. 19. Contra. 1. I confesse that some of the Fathers doe make such collection beeing much addicted to the praise of virginitie but Hierome among the rest is too farre caried that way too much to the disgrace of marriage as he saith Quale bonum est quod prohibet accipere corpus Christi what manner of good thing is that which hindereth to receiue the bodie of Christ May not the like be said of meate quale bonum quod impedit ieiunium what kinde of good thing is that which hindreth fasting Therefore we must not so much consider what they write according to their owne fansies and inclinations but how it is grounded vpon Scripture that they write 2. This collection is very weake to reason from the legall obseruations to Euangelicall constitutions that because the law commaunded a certaine puritie ceremoniall that men should be obliged thereunto vnder the Gospel 3. Nay this reason enforced not the Priests of the law themselues which daily ministred in the beginning before they were in Dauids time sorted out into their courses and yet it was permitted vnto them to be married 4. Further if virginitie should be imposed vpon them which daily minister the Eucharist then vpon them also which daily receiue it as the vse was of some Churches in Augustines time of the which custome he writeth thus Quotidie Eucharistiae communionem percipere nec laudo nec vitupero omnibus tamen Dominicis diebus communicandum suadeo Euery day to communicate in the Eucharist I neither commend nor discommend but euery Lords day I perswade to communicate de Ecclesiast dogmat c. 53. If all these should haue refrained that did communicate euery day then in those places there should haue beene no mariage at all 8. Quest. v. 5. What Dauid meaneth when he saith The vessells of the young men were holy 1. The most doe interpret these wordes of the bodies of the young men for so are the bodies of Christians called vessells as 1. Thess. 4.4 That euery one of you should know how to possesse his vessell in holines and honour and in the same sense women are called the weaker vessells sic Mar. Bor. Pellican Genevens and so they make this to be the meaning that the young men had kept themselues from women and so their vessells that is their bodies were holy But Dauid had spoken before sufficiently of the purity of their bodies in that behalf hauing said that women had beene secluded from them three daies for so long it was since Dauid came from home it was now the third day therefore Dauid hauing signified so much in plaine tearmes there was no cause he should deliuer the same againe in obscure words seeing he was in hast went in danger of his life and had no time now to speake any thing superfluously 2. Vatablus vnderstandeth their garments by their vessells but there was no occasion offered for Dauid to speake of their cloathes therefore Iunius better vnderstandeth here by vessells the instruments which were necessarie for their iourney as their bagges and sachels and such other necessary implemēts so is the word chelei vessels taken c. 9.7 the bread faileth in our vessells Therefore whereas the Priest first asked whether they were kept from women Dauid maketh a full answer that not onely their bodies were cleane which should receiue the hallowed bread but the vessells also wherein they should carrie the bread were kept from pollution And that the vessells are taken in this sense appeareth by the vse of the same word in the ende of the verse where the bread is said to be sanctified in his vessell that is in the dishes and instruments wherein it was put 9. Quest. v. 5. Of the meaning of the next words And it is in a manner common specially seeing other shall be 〈◊〉 this day in the vessell 1. Some vnderstand the first words of the prophane way making this the sense that although their busines whereabout they went were prophane
by rockes and caues and such other places as he is reprooued afterward by the Prophet Gad v. 5. Iun. 3. Some thinke that at this time Dauid made these two Psalmes 57. and 142. as the title sheweth Osiand But these Psalmes seeme rather to haue beene indited when he was in the caue or hold of Engedi 1. Sam. 24.1 Iun. Mar. for the title of the 57. Psalme sheweth that Dauid when he was in that caue fled from Saul but at this time he did not directly flee from Saul but came from the Philistims countrey 4. Iosephus saith that Dauid sent from this place to his father brethren shewing where he was which might very well be because they came vnto him for otherwise they could not haue found him out Saul for hatred vnto Dauid beganne to deale hardly with his kinred and therefore in disdaine he called him the sonne of Ishai herein Dauid sheweth his dutifull affection vnto his parents that he was carefull to prouide for them in the middes of his affliction Mar. 2. Quest. v. 2. Whether Dauid did well in receiuing those vnto him which fledde away for debt 1. It may well be that all those which came flocking to Dauid to the number of 4. hundreth came not all with a sincere minde as acknowledging Dauid to be the Lords anointed for Dauid himselfe suspected them as he saith vnto them 1. Chron. 12.17 that if they came peaceably vnto him his heart should be knit vnto them but if they came to betray him to his aduersaries God would behold and rebuke it Iosephus also saith that some came rerum nouarum cupidi beeing desirous of chaunge and nouelties But if any such came vnto Dauid vpon any sinister pretense it made not Dauids cause the worse our Sauiour had one Iudas among his Apostles and some followed him onely to see his miracles and now many hypocrites seeme to professe the Gospel yet is not the cause and profession it selfe thereby disgraced Martyr 2. But howsoeuer some of them might come rather to seeke their owne then Dauids wealth yet their cause was good in generall they were not such a band of ruffians and rakehels as wicked Ahimelech hired to kill his seuentie brethren Iud. 9. but such as were oppressed and wronged and perplexed in minde and vnder the extortioners hand the most read cui erat creditor he that had a creditor and was endebted which some excuse thus that these indebted could not obtaine their right and so fell into other mens daunger or beeing in debt if they had possessions and lands those might satisfie their creditors if they had nothing their owne tenuitie and poore estate might excuse them Mar. But the word nosheh of nasha signifieth also an oppressour extortionour and such persons endebted are vnderstood which were vnder the extortioner and vsurers hand Iun. that were cruelly handled and extorted vpon for their debts 3. Herein Dauid was a type of Christ who called vnto him all those which were heauie laden with the burden of their sinnes promising to ease them Borr. Osiand 3. Quest. v. 3. Of Mizpeh in Moab whether Dauid went and where he left his parents 1. Beside this Mizpeh in Moab there were fowre places beside of that name as is shewed before qu. 7. in chap. 7. it was also called Malle that is a fort 1. Macchab. 5.26 as Iunius readeth there following Iosephus 2. Dauid commended his father and mother to the king of Moab some thinke because he was allied by the mothers side by Ruth to the Moabites but that kinred was somewhat too auncient others thinke that Moab became Sauls enemie since the ouerthrow at Iabesh Gilead by Saul but that was the king of the Ammonites not of the Moabites some Hebrewes thinke that this king of Moab did put Dauids parents to death ex Pellic. but that is not like for it is saide they dwelt with the king of Moab that is was honourably entertained as Iosephus saith the reason why this king fauoured Dauid was for that Saul was his enemie as appeareth c. 14.48 which was the cause also that Dauid afterward found entertainment likewise among the Philistims chap. 27. Iun. 4. Quest. v. 5. Of the Prophet Gads comming to Dauid 1. This Gad was the same Prophet that came to Dauid after he had numbred the people and offered him three choices 2. Sam. 23. of him mention is made also 1. Chron. 21. and 2. Chron. 29. it seemeth that Dauid vsed to consult with this Prophet to be directed by him and to be informed of the Lords wil Mar. wherein the Lords mercie appeareth to Dauid that leaueth him not in the middes of his affliction destitute of the word of God Osiand whereas Saul yet flourishing in authoritie and wealth was forsaken of God Mar. 2. Some thinke that this hold which Gad aduiseth Dauid to leaue was not farre from the caue in Adullam Osiand but the text sheweth it to be otherwise for the caue of Adullam was in the tribe of Iudah and now Dauid was not in Iudah but in Moab in the hold of Mizpeh 3. After Dauids returne into the land of Iudah Saul began more eagerly to persecute Dauid and to be incensed against the Priests and this fell out after the counsell of the Prophet but Gods word was not the cause of that cruel murder but it was an occasion whereby Sauls malice and hypocrisie was discouered Mart. 5. Quest. Of the vse and necessitie of Prophets in times past God saw it needfull vnder the law to sustaine his Church with Prophesies and continually to send them Prophets for their instruction and strengthening vntill the Messiah came which calling of the Prophets the Lord seeth not to be necessarie now as then for these reasons 1. The Church of God was to be nourished in the hope and expectation of the Messiah by the reuiuing of prophesies but now Messiah is exhibited to his Church 2. The visible Church of God then was limited vnto one nation vnto whome Prophets might be sent whereas now the Church is dispersed ouer the world 3. The people of Israel beeing then the visible Church and so hated and enuied of the whole world in that respect had neede of Prophets to be encouraged by them 4. Beside the Iewes were curious and inquisitiue of things to come and therefore to stay them from running to Soothsayers and wizzards the Lord sent them Prophets to resolue them 5. They had then onely the fiue bookes of Moses first and afterward the Prophets and till the Scriptures were full a supplie was to be made by Prophets for after the books of the Prophets were written and added to Moses after Malachies time they had no more Prophets much lesse now the new Testament beeing ioyned to the old to make the Scriptures complete hath the Church of God the like neede of Prophets Mart. 6. Quest. v. 6. Of the place where Saul called his seruants together 1. Some read thus Saul remained in Gibeah vnder a tree in
an oath is to binde vs more straightly vnto Gods seruice to performe some dutie vnto 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 God is dishonoured Againe the breach of an oath is therefore vnlawfull because it is done with contempt of God whose name is called vpon 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 vnto 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 they 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 giue 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 giue 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 vnto 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 vnto 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 loue 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 euery 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 is 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 haue 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 haue 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 haue 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 haue 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 they
some temporall benefit so the thing is vnseemely which is committed and the ende also not good both these Dauid here offendeth in for he speaketh against his conscience and he intendeth therein a temporall benefit that he might still retaine the grace and fauour of the king whatsoeuer should happen Now in respect of the ende and intention of flatterers we may discerne between Christian comitie and gentlenes and carnall adulation and flatterie S. Paul became all vnto all men he seeked to please in things not vncomely but indifferent and he did it not for any temporal commoditie or aduantage to himselfe but onely to winne them vnto Christ. Further let it be considered that there are two sorts of flatterers some are palpable and grosse flatterers that say and vnsay to please them whome they flatter if they say nay they likewise answer Nay if yea then yea also there is an other sort of flatterers that pretend a kind of libertie as though they seemed not to flatter as here Dauid seeketh to please the king by shewing his desire to the kings seruice contrarie to the kings determination Mart. 5. Some also thinke that Dauid in deede desired to stay still in the campe that he might certifie the Israelites of the counsells and intendements of the Philistims and so they might auoid them L. Ben Gerson But this is not like for neither could Dauid haue done this safely without danger and beside he should haue by this meanes cast himselfe into apparent danger if the Philistims should ouercome as they did he was like to loose their fauour if Saul and the Israelites he and his also should haue gone to wracke 3. Quest. v. 9. Of Achish answer to Dauid 1. In that Achish likeneth Dauid to an Angel of God that is as an excellent man sent of God for Angel signifieth a messenger we see that the heathen had some knowledge both of God and of his spirits and messengers the Angels As in this place Achish confesseth these three things 1. that there is a Iehouah that is one almightie God gouernour of the world 2. that the same Iehouah is iust and vpright and therefore loueth such as are so v. 6. 3. he acknowledgeth also that the blessed Angels were ministring spirits vnto this Iehouah Borr. 2. He reporteth the words of the Princes of the Philistims in better manner then they first spake them neither doth he rehearse all their words because he would not altogether discourage Dauid teaching vs that when we doe report a tale from an others mouth we should make not the worst but the best of it Osiand 4. Quest. v. 10. Of Dauids returne 1. Iosephus thinketh that Achish sent backe Dauid to defend the borders of the Philistims least the enemies should inuade the land while they went against Israel adding further that this should be as acceptable a seruice vnto him as if he went with him to battell 2. But the true cause Achish openeth himselfe saying that he should take his masters seruants with him suspecting that they would not be faithfull vnto him that had left their master Saul Pellican 3. Thus wee see what was the issue of Dauids fleeing to the Philistims they haue no confidence in him but send him away as a man not to be trusted Mart. 4. But howsoeuer this returne of Dauid was somewhat contumelious vnto him yet Gods prouidence therein appeareth that by this meanes deliuereth Dauid from so great a straight that he should not be forced to fight against his owne people Osiand CHAP. XXX 1. Quest. v. 1. Of the Amalekites sacking and taking of Ziklag 1. BY this it appeareth what inconueniences followed vpon Sauls sparing of Amalek contrarie to the commandement of God who were reserued for a plague vnto Israel Bor. 2. Beside by this accident God chastiseth and corrects Dauid if he had entertained any such thought as to fight against Israel Osiand 3. Yet so as the Lord remembreth his mercie in iudgement and so ouerruleth the Amalekites as that they put none to the sword but onely caried Dauids wiues away captiue that they might be recouered againe aliue Mar. 4. Gods prouidence also further sheweth it selfe toward Dauid in that Achish did hasten him forward to goe away in the morning very earely and by this meanes making hast he came the sooner to Ziklag to pursue after the Amalekites Pellican and so the Lord calleth Dauid from an vniust quarrel against the people of God to a iust battell against the Amalekites Mar. 2. Quest. v. 3 4. Of the straite that Dauid was in 1. His owne people would haue stoned him laying the cause vpon him that they left their citie without defense to follow after him So Dauid hath fowre kinde of enemies Saul and his companie the Philistims the Amalekites whom Dauid now pursueth and which was most grieuous of all vnto him his owne people and followers intended to stone him wherein he was a figure of our Sauiour Christ who was hated of his owne people as was Moses that faithfull seruant of God Thus it pleased the Lord to trie Dauids patience and now beeing as it were plunged in the depth of sorrow it was a signe vnto him that his deliuerance was neere at hand 2. Dauid weepeth together with the rest and that excessiuely but they for their present losse that their wiues and children were caried away but Dauid further considered that the Lord did chastise him for his sinne 3. By this example of Dauid thus grieuously weeping and lamenting that opinion of the Stoikes is confuted that would haue a wise man without all passion and affection and not so much as to change his countenance Mart. 3. Quest. v. 6. Of these words Dauid did comfort himselfe in his God how the Lord is called his God 1. The Lord was God not onely of Dauid but of all Israel and not onely of Israel but of the Gentiles also But Dauid calleth him his God because he had particular experience of the goodnes of God toward him as all the seruants of God haue Mar. So S. Paul saith I thanke my God Rom. 1.8 and speaking of Christ he saith who hath loued me and giuen himselfe for me Gal. 2.20 2. In the Canticles the Church saith vnto and of Christ My well beloued as Christ calleth the Church My spouse my loue whereupon Bernard noteth well Vniversitatis Dominum quadam sibi proprietate vendicat in dilectum shee challengeth the vniuersall Lord by a certaine proprietie to be her beloued And againe Mirum hoc videtur sed verum animam Deum videntem haud sâ—â—us videre quam si sola videatur à Deo this seemeth strange and yet is true that the soule seeth the all-seeing God as though it alone were seene of God Serm. 69. in Cantic 3. This then maketh strongly against the opinion of the Romanists who thinke it to be presumption for one to haue a particular confidence and assurance in God 4. Quest. v. 15. Whether Dauid
beeing the fittest place in respect of the equall distance beeing as it were in the middes of the land Iun. and Masius 4. Vatablus then is deceiued who following Kimehâ— thinketh that this Mizpeh where the Israelites were assembled was that Mizpeh where Ioshuah had the victorie ouer the kings of Canaan Iosh. 11.3 but that can not be for that Mizpeh was neere vnto Lebanon but this Mizpeh was not farre from Ramah where Samuel dwelt which as Iosephus thinketh was distant not aboue fourtie furlongs from Ierusalem Mas. in c. 11. Iosh. v. 3. 8. Quest. v. 6. How the Israelites drew water and powred it out before God 1. Some vnderstand it of the water of purification wherby they testified their hope and faith in the remission and washing away of their sinnes Pellican Mar. 2. Some thinke that by the powring out of water they shewed their humilitie that they were as water powred out Vatab. 3. Some thinke that as there was a certaine water appointed by the law for the triall of adulterie so also it was vsed for the conuincing of idolatrie which was a spirituall kind of adulterie that the lippes of such as were idolaters as soone as they touched the water did cleaue and clamme vp together with thirst and therefore they say that Moses caused the Idolatrous Israelites to drinke the ashes of the golden calfe sic Hieron tradit 4. Some vnderstand it of the drawing of water and offering of it in drinke offerings vnto God Ioseph 5. But the Chalde interpretation is best that they powred out their heart vnto God and shed teares before the Lord in such abundance as if they had drawne water Iun. Osiand 9. Quest. v. 6. Why Samuel is said to haue iudged Israel in Mizpeh 1. Some thinke that there he put the Idolaters to death and in that sense is saide to haue iudged Israel Hieron 2. Some that there he compounded the controuersies and determined the causes and strifes among the people Vatab. 3. Some that he is said now to iudge them because they submit themselues to his gouernment and with one common consent receiue him for their Iudge and Magistrate Osiand Mar. 4. But beside these interpretations he is most of all saide to iudge them because he beganne now to reforme both the Church and Commonwealth which were out of course as it appeareth 1. Chron. 9.22 Iun. Borr. 10. Quest. v. 9. Of the sucking lambe which Samuel offered 1. Some thinke that Samuel offered not this sacrifice himselfe but by the hands of some of the Priests for he was not a Priest but a Leuite and had the charge to open and shut the doores c. 3. R. Ben Gerson Vatab. But as yet Samuel was not publikely called to the office of a Prophet when beeing brought vp vnder Eli he was employed about the doores of the Temple and though he were but a Leuite and so ordinarily was not to offer sacrifice yet by the extraordinarie calling of a Prophet he had warrant to doe it and therefore it is said afterward v. 17. that he built an altar vnto God So the Prophet Elias also offered sacrifice 1. king 18. this is also the opinion of D. Kimchi 2. It seemeth that Samuel beeing in hast did not performe at this time all the ceremonies of the Law God accepting rather of his faith and obedience then looking to the externall rite Pellican for in euery burnt offering the skinne was first taken off and was due vnto the Priest Levit. 7.4 3. This sucking lambe was a signe of the true lambe Christ Iesus by whome we haue deliuerance and victorie ouer our spirituall aduersaries as here the Israelites against the Philistims Pellican 11. Quest. v. 10. Of the discomfiting of the Philistims 1. Three things doe set forth and commend the greatnes of this victorie first the people were now vnprepared and vnarmed gathered together in common praier and supplication and their enemies came vpon them vnlooked for and on the sudden Ioseph then they vsed no carnall weapons or outward defense but Samuel onely offered a sacrifice and praied for them thirdly God did discomfite them from heauen the earth vnder them trembled and they fell the thunder astonished them the lightning blasted them Ioseph 2. Like vnto this victorie was that which God gaue vnto Barak and Deborah against Sisera Iud. 5. when the starres fought in their courses and that of Ioshuah when the Lord cast downe stones vpon his enemies Iosh. 10.10 Borr. 12. Quest. v. 12. Of the word Shen 1. The most make it the proper name of a place and call it Shen the Chalde Sinai and thus read he pitched a stone betweene Mizpeh and Shen sic Ar. Vatab. Lat. with others 2. But I rather assent vnto Iunius which translateth it scopulum a rocke or rather the crag of a rocke which hangeth ouer like a tooth for so shen signifieth and so Pagnine here readeth and it appeareth to be so vpon these reasons 1. because this word shen is so taken c. 14.5 2. in the former v. the name of this rocke is set downe it is there called Bethcar and hereunto Iosephus consenteth who saith that this stone was set vp among the Coreans whence Bethcar hath the name in the coasts of the Philistims 13. Quest. v. 13. How it is said the Philistims came no more into the coasts of Israel all the daies of Samuel While Samuel liued Saul beeing king the Israelites were much anoyed by the Philistims as is shewed in the 13. and 14. chapters therefore this must so be vnderstood that the Philistims inuaded not Israel to inlarge their bounds and to take from them their cities nor yet obtained any victorie ouer Israel yet the Philistims had their garrisons and maintained and kept that which they had gotten as it is euident c. 10.5 and 13.3 Iun. But after Samuels death they preuailed against Saul and Israel and dispossessed the Israelites of their cities and the Philistims came dwelt in them c. 31.7 14. Quest. v. 15. How Samuel is said to haue iudged Israel all the daies of his life seeing while he liued Saul was made king 1. Although Saul were anointed king by Samuel who liued diuers yeares after Sauls election to the kingdome yet Samuel altogether gaue not ouer the regiment but continually watched ouer the people to direct them in the waies of the Lord. Osiand 2. And therefore Saul and Samuel are ioyned together c. 11.7 Whosoeuer commeth not after Saul and Samuel so shall his oxen be serued hereof also it is that Act. 13.21 fourtie yeares of gouernment are giuen vnto Saul and Samuel ioyntly as hauing one common and ioynt administration of the kingdome 15. Quest. v. 15. Of Samuels visiting of Bethel Iunius readeth appellatiuely the house of God which was now at Kiriathiearim where the Arke was whether the people resorted thrise in the yeare at the solemne feasts where it is like that Samuel was present to iudge and determine their causes So is Bethel taken
priuate man to lay hands no not vpon a Tyrant for if it be not lawful for a priuate man to kill a theefe or murderer that is but a priuate person much lesse is it to be permitted that he should rise against the Magistrate though neuer so wicked As Dauid would not here lay hands vpon Saul but leaueth him to God till he should smite him with some extraordinarie sicknesse as he did Nabal or his naturall time come to die or some violent death in battell for these three kinds of death Dauid here toucheth 2. But such priuate men are here to be excepted which are stirred by some extraordinarie motion of the spirit as Ehud was against Eglon king of Moab Iud. 3. In which kind of extraordinarie vocation two things are to be considered both the ende that they did it not for their owne reuenge but to deliuer the people of God as Ehud here did and their persons that though they liued as priuate men before yet in these extraordinarie acts they were declared to be publike gouernours and deliuerers as Ehud was one of their Iudges 3. But yet Tyrants and wicked gouernours may be remooued by the whole state as Athens and Rome were deliuered from their cruell gouernours but this must be vnderstood of such kingdomes where the kingdome goeth by election as in Polonia and Venice for from whom kings receiue their authoritie by them they may be constrained to keepe within their bounds but where kingdomes goe by succession the reason is otherwise vnlesse the Prince by oath be tied vnto certaine conditions and so his authoritie be not absolute but conditionall so long as he obserue and keepe the auncient rites and priuiledges of the countrey which seemeth to be the question at this day betweene the Archduke and the States of the vnited Prouinces 3. Quest. v. 18. Of Dauids Apologie vnto Saul consisting of sixe seuerall reasons and perswasions 1. He sheweth that Saul did persecute him vniustly what haue I done or what euill is in my hands v. 18. 2. He reasoneth from the nature of his offence that it is not such but there may be a reconciliation and God may be appeased by sacrifice 3. From the person of his enemies they were wicked men and accursed before God who haue prouoked and stirred vp Saul against him 4. From the inconuenience that was like to follow that they would driue him from among Gods people and out of his Church and as much as in them lay cause him to consent to the Idolaters 5. If his blood did fall to the ground in the sight of Iehouah he would reuenge it v. 20. 6. Lastly from the indignitie of the fact Saul was like to get no honour by pursuing Dauid who was but as a flea or a partrich in respect of Saul who was king ouer a mightie people Martyr 4. Quest. v. 19. Of the meaning of these words If the Lord haue stirred thee vp let him smell the sauour of a sacrifice 1. Some doe referre this as spoken of Saul that seeing the wrath of God was kindled against him and had sent an euill spirit vpon him which vexed him that Saul should offer sacrifice vnto God to be reconciled vnto him that he beeing directed by his spirit might cease pursuing of Dauid Osiand Pellican but that the offering of the sacrifice is vnderstood of Dauid this dilemma or forked argument which Dauid vrgeth two waies sheweth if it be of God let him smell a sacrifice if of men cursed be they and the whole sentence still runneth vpon Dauid because they did cast him out from the inheritance of the Lord. 2. Others doe vnderstand it of Dauid and here there are diuers expositions Some expound it thus if God haue done it let him be appeased with sacrifice if he wil not be appeased his wil be done but if this were the sense thē the other part of the dilemma were superfluous the argument beeing both waies inforced alreadie in this sense Dauid should speake doubtfully as though God would not be appeased toward him by sacrifice Others thinke that Dauid meaneth that God would by some extraordinarie signe to be giuen by his sacrifice testifie his innocencie as he did in Abels sacrifice iustifie him against Cain and Elias against Baals priests but the phrase of smelling the sauour of a sacrifice signifieth nothing els but the acceptance thereof and of him that sacrificed as it is saide of Noahs sacrifice that the Lord smelled a sauour of rest Gen. 8.21 Iunius referreth it to Dauids person that if there were any sinne found in him he was willing to yeild himselfe to the magistrate to be put to death and so to be offered vp as it were in sacrifice but the phrase let him smell the sauour of a sacrifice sheweth that it can not be vnderstood so for no sacrifice of any man was of a sweete smelling sauour but onely the sacrifice of Christ Eph. 5.2 it is therefore vnderstood of the externall sacrifices which had also a sweete sauour before the Lord not of themselues but as they were figures and types of Christ. Dauids meaning is that he would offer a sacrifice vnto the Lord that his wrath might be appeased toward him Mart. Borr. 5. Quest. How the sacrifices of the law had a sweete sauour 1. The sacrifices of themselues could not giue remission of sinnes for as the Apostle saith Heb. 9.9 The sacrifices could not make holy concerning the conscience him that did the seruice they therefore did no otherwise sanctifie and reconcile vnto God then as they had their force and efficacie from faith in Christ. 2. But yet both the name and the thing is communicated vnto the signe sacrament which is wrought onely by the thing signified and exhibited therein as the lambe is called the Passeouer Exod. 12.11 and circumcision the couenant Gen. 17.3 But this coniunction betweene the signe and thing signified dependeth not vpon any naturall coherence as the Sea followeth the influence of the Moone but it standeth by a diuine constitution so the sacrifices beeing sacraments of the passion of Christ are said to purge and clense and to be of a sweete smell Mart. 6. Quest. v. 19. How the Lord is said to haue stirred vp Saul against Dauid God stirreth none nor tempteth them to euill as he himselfe is not tempted of any yet the Lord may be said here to stirre Saul vp vnto this action in pursuing of Dauid three kinde of waies 1. Instrumentally because God vsed herein iustly the ministerie of the euill spirits that were the instruments and ministers of God in stirring vp Saul they were sent of God in iustice vpon Saul to worke his will Osiand 2. God may be saide to stirre vp the Magistrate to doe iustice properly and as the efficient cause but here Saul did iniustice 3. The Lord stirreth vp occosionally when the wicked take occasion by Gods mercies vpon others to fret and shew their malice as Pharaoh did hate the
people of God because he saw that they so mightily encreased and so Saul was enemie to Dauid because the Lord had caused him to be Anointed King Mart. 7. Quest. v. 19. In what sense they bid Dauid goe serue other gods 1. Dauid as yet was no exile but he grieued if Saul persisted in his purpose still that he should be driuen out of the land as indeede it came shortly after to passe Pellican 2. He grieueth not so much to leaue his parents friends and countrey as that he should be sequestred from the seruice of God and be compelled to liue among idolaters and so be occasioned prouoked as much as lay in them to forsake his God it was not then the land it selfe that Dauid so much affected as because it was the land of promise in which regard Abraham preferred it before his owne countrey of Mesopotamia and Ioseph before the riches of Egypt 3. If then Dauid complaineth herof as of the greatest calamitie that he should be absent from the seruice of God and be conuersant among Idolaters then they are worthie of reproofe which neglect the assemblies of religion which they may lawfully frequent as the Recusants of both sorts among vs and carnall worldlings as also they which doe without any necessitie runne vnto the countries of Idolaters yea make no conscience of assembling with them before their Idols 4. And if this be so heauie a thing to be sent out from among the people of God Peter Martyr further thus noteth Gravissime peccant Principes qui homines pios è ditionibus suis extrudunt quod enim aliud faciunt quam vt cogantur illi miseri sub Turca vivere then such Princes doe greatly offend which thrust out godly men out of their dominions for what doe they else then that the poore men be forced to liue vnder the Turke sic Martyr 8. Quest. v. 20. What Dauid meaneth when he saith Let not my blood fall to the earth before the face of Iehouah 1. Iunius reades thus let not my blood fall procul à conspectu farre off out of the sight of Iehouah that is before I come to be tried in the presence of the iudge who is in Gods place But neither did Dauid intend to yeild himselfe to an ordinarie triall before the Iudge for he knew that there was no iustice to be had at Sauls hand and the word mineger signifieth ex adverso S. or à regione ouer against or directly as Gen. 21.16 and is better translated directly in the sight 2. Some thinke that Dauid vttereth these words by way of supplication vnto God that the Lord would not suffer his blood to be spilt but defend and protect him But it seemeth by Sauls answer that presently followed v. 21. I will doe thee no more harme that he spake these wordes to Saul 3. Others take these wordes to be spoken by Dauid positiuely and affirmatiuely that his blood should not be spilt vpon the ground doe what he could he laboured in vaine and troubled himselfe to no ende sic Borr. Mar. 4. But the best interpretation is that his blood should not fall to the ground and be spilt as water in the sight of the Lord the Lord seeing and beholding it but that the Lord would reuenge and iudge it Vatab. and therefore Dauid aduiseth Saul to take heede how he shedde his innocent blood for the Lord would see it and not suffer it to goe vnpunished 9. Quest. v. 21. How Saul is saide to haue erred There are three sorts of error 1. There is a voluntarie or wilfull error and an inuoluntarie which proceedeth of meere ignorance the first is of two sores either when there is an error in the iudgement and vnderstanding as those of whome our Sauiour speaketh they shall think they doe good seruice when they put you to death Ioh. 16.1 and the Iewes as the Apostle saith Rom. 10.2 had zeale but not according to knowledge 2. The other voluntarie error is in the will and affection when the iudgement is not corrupted but the will consenteth not beeing caried along as a violent streame to subscribe vnto that which the minde seeth to be euill And this error is of two sorts when the iudgement is obscured and cast ouer for a time with the cloudes of carnall desire and affection as Dauid yeilded vnto the temptation of lust which in his iudgement cleared though for that time obscured he condemned as when one wittingly and willingly against his iudgement and conscience doth euill as Saul persecuted Dauid knowing him to be innocent onely of malice and hatred because he was appointed to the kingdome This kinde of error excuseth not at all 3. The inuoluntarie kind of error is when there is a totall ignorance and 〈◊〉 first in the iudgement and then in the will following the iudgement as Iaakob tooke Lea for Rachel this kind of error excuseth wholly sic fere Martyr 10. Quest. v. 23. Of the rewarding or rendring vnto a man his righteousnes where also of merits 1. Some read The Lord reward euery man according to his righteousnes L.B.G.V. but it is better read The Lord render vnto euery one his righteousnes A.P.C. Iun. for the preposition eeth here is an article of the accusatiue case 2. The meaning is that as euery one hath behaued himselfe iustly or vniustly so he shall receiue at Gods hand There are two kinde of righteousnes one is the righteousnes of faith which is imputed vnto vs whereby the righteousnes of Christ is made ours there is a righteousnes of workes proceeding of faith which is imperfect of which kind Dauid speaketh here which is rewarded and crowned in the mercie of God 3. This righteousnes is called both the iustice and righteousnes of God as it proceedeth from him the fountaine and author of good things it is also called ours because it is wrought in vs as the subiect and by vs as the instruments otherwise we haue no righteousnes of our selues for our Sauiour saith Without me ye can doe nothing 4. Our works are not the cause of the reward which proceedeth from the fauour of God for eternall life is the gift of God through Iesus Christ Rom. 6.23 but they are the means and the way appointed for vs to walk in as the Apostle saith Eph. 2.10 nay they are not generally causa sine qua non the cause without the which a thing can not be for infants are saued without them but as Bernard saith via sunt regni non causa regnandi they are the way to the kingdome not the cause of the kingdome like as a man can not goe vnto the citie but by the way nor clime vp into an high place but by steppes and degrees yet the way is not the cause of our going nor the steppes of our ascending So by good works we must walke vnto the kingdome of heauen but good workes doe not procure vnto vs the kingdome 5. Then we refuse vpon these grounds the