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
then brought vp to the Lord and they commend Hannahs pietie therein that would not deferre to pay her vow vnto God 2. Lyranus thinketh that Samuel was sixe or seuen yeere olde when he was presented vnto God which opinion P. Mart. reiecteth because shee should haue then deferred too long to haue paied her vowes vnto God But it seemeth to me to be the more probable for these reasons 1. because Samuel immediaâ—ly after his comming ministred vnto the Lord c. 2.11 which a child of two yeare old could not doe 2. shee neuer hauing had child before would not so soone weane him from the breasts as it is thought Sarah weaned not Isaak till he was fiue yeere old for at the time of the feast when he was weaned Ismael mocked him 3. It had beene a great trouble to bring children so young to the Tabernacle vnlesse a nurserie had beene appointed for them there 4. Neither did shee deferre the paying of her vow seeing shee kept him but vntill such time that he should be fit for the Lords seruice 12. Quest. v. 27. What things are to be praied for and how they are obtained 1. Some question is here mooued whether it be lawfull to pray for things temporall and indifferent as here Hannah praied for a child and obtained him Chrysostome hom 8. in Timoth. is of opinion that onely things spirituall are to be praied for things temporall not in particular but in generall as we pray for theÌ„ vnder the name of bread in the Lords praier Contra. But it appeareth by the examples of holy men in the Scripture that it is lawfull to pray for things temporal as Abraham praied for Ismael Moses for victorie against Amelek but here two conditions are required that we should pray for transitorie things transitoriè transitorily not with such feruencie and desire as for things spirituall secondly we must propound vnto vs a good ende to vse them to Gods glorie 2. But yet we must not thinke that we are heard for the merit of our praier God heareth vs in mercie yet praier is appointed as the way and the meane wherein wee must walke it is not the cause of graunting our requests Mar. 13. Quest. v. 28. Who is said to haue worshipped God 1. Some read they worshipped the Lord there L. Osiand but the word ijshtachu is put for ijshtachaveh and is of the singular number as Gen. 4.47.31 in the same word Iakob is said to haue bowed himselfe but when it is put in the plurall number it is ijshtachavu as Exod. 12.27 2. They which read in the singular number some vnderstand it of Samuel Iun. but he was at this time a very childe some referre it to Elkanah Borr. Mar. But the communication is here between Heli and Hannah Elkanah is not here mentioned therefore it is best vnderstood of Heli V. Genevens that as he blessed Hannah before and praied for her so nowe also he giueth thankes vnto God seeing the fruit and effect of his blessing CHAP. II. 1. Quest. v. 1. How Hannah is said to haue praied giuing thanks 1. BEcause giuing of thanks is a kinde of praier and in giuing of thankes praier also is included as the Pharisie is saide to haue praied when he gaue thankes Luk. 18. shee is saide in giuing thankes also to haue praied Genev. 2. And further as shee giueth thankes for Samuel her sonne whome shee had receiued so also shee further commendeth him by her praier to the blessing of God Vat. 3. As also this song beeing propheticall concerning the Messiah and the encrease of Gods people and the destruction of their enemies shee praieth also that in good time the Lord would effect all his gratious promises toward his Church Bor. 4. By Hannah let women learne to lay aside all wanton and vnwomanly songs and sing onely to the praise of God Pellican 5. R. Ben Gerson otherwise dissolueth this doubt that this song of Hannah consisteth partly of thanksgiuing and partly of a praier as v. 10. shee praieth that God would thunder vpon the wicked which came so to passe chap. 7. but this seemeth somewhat curious 6. Now whereas the Apostle forbiddeth a woman to speake in the congregation 1. Cor. 14. this example of Hannah was extraordinarie as likewise of Deborah Iud. 5. as of the prophet Huldah in Iosias time the Apostle meaneth that ordinarily women should not speake in the Church but extraordinarie prophesying is not forbidden vnto them as 1. Cor. 11. he sheweth that a woman should not prophesie or pray bare-headed which is to be vnderstood of the extraordinarie gift Mar. 2. Quest. v. 3. Of the meaning of those wordes actions are not directed c. 1. Some read these words affirmatiuely by him enterprises are established Genevens which some apply vnto God his purposes shall come to passe B. Vat. some to the actions of men which are ordered disposed and directed by God Bor. Pellic. and thus affirmatiuely read Lat. Septuag Pag. 2. But seeing the word in the text is lo with aleph not lo with vau it properly signifieth not and so the words must be read negatiuely actions are not directed that is without him Iun. Osiand Mont. He ouerthroweth and disappointeth the enterprises of the wicked as the next verse sheweth the bow is broken c. 3. Quest. v. 6. Of these words the Lord bringeth to the graue or hell 1. The word sheol signifieth first the graue the place of bodies when they are dead and lie in darknes and fall to corruption secondly by a metaphor it signifieth the state of aduersitie and miserie in this world when men are depriued of outward comfort and sit downe as it were in darknes mourning as Anna was continually afflicted and perplexed of her aduersarie in the house thirdly it signifieth the forlorne estate of those which are depriued of Gods fauour and of inward comfort and feele the wrath of God whether for a time as our blessed Sauiour vpon the crosse when he complained he was forsaken and for one to feele himselfe for the time as forsaken what is it else quam inferni cruciatum sentire then to feele the torment of hell or when they are vtterly cast off as Cain despairing of forgiuenes and Saul forsaken of Gods spirit did feele as an hell in their conscience fourthly it signifieth the very state of the damned tormented in hel Bor. 2. But in this place though most read ad infernum to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. L. Chald. Ar. Pag. yet it more properly is interpreted the graue Iun. B. Gen. as the words next before going doe shew the Lord killeth and maketh aliue then it followeth the Lord bringeth to the graue and raiseth vp 4. Quest. v. 15. Of the sinne of Eli his sonnes in robbing the offerings Their sinne committed toward the offerings of the Lord was not of one sort but diuers 1. They were guiltie of theft and robberie that whereas the breast onely and right shoulder belonged to
workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Eph. 2.10 but the decree of election is not grounded vpon any such condition respect or foresight of our workes and faith for then contrarie to the Apostle Rom. 9.15 it should be in him that willeth and runneth and not in God that sheweth mercie 14. Quest. v. 23. Whether Samuel should haue sinned if he had ceased to pray for the people and to shew them the good way 1. There are sinnes of omission when a dutie commanded is left vndone as there are sinnes of commission when things are committed which are vnlawfull and forbidden to be done of duties omitted some are priuate and in them there is lesse daunger some are publike the omitting whereof is a losse and hindrance to many and the default herein is more grieuous and offensiue And of these duties some concerne the ciuill and politike state as the administration of iustice some the spirituall estate condition of the soule as in teaching and instructing and preaching the word And of all other the omission of these duties is most displeasing to God discommodious to his Church and dangerous to their soule by wome the default is committed And therefore Samuel saith here in direct tearmes farre be it from me that I should sinne against the Lord and cease praying for you yea I will instruct you in the good and right way Samuel confesseth he should haue sinned if he ceased or intermitted to pray for thē and teach them and to execute his Propheticall office among them as the Apostle saith Woe is me if I preach not the Gospel 1. Cor. 9.16 2. If such necessitie be laid vpon Prophets and Apostles then and Pastors and Ministers now to preach the Gospel doth it not follow that euery Pastor in his particular charge is bound to preach vnto his people continually and to sanctifie the Lords day with them in preaching the word and that a Pastor beeing not necessarily letted omitting to preach doth not hallow the Lords day as the Lord requireth and will it not follow vpon Samuels conclusion that whosoeuer ceaseth to pray and preach for and to his people especially vpon the Lords day which is consecrated to those exercises therein sinneth This position then that euery Pastor not necessarily absent or otherwise necessarily letted is bound to pray with and preach to his people euery Lords day and in omitting these duties vnhalloweth for his part that sacred day it may be iustified by the word of God and by the continuall practise of the Church For the Lord saith by his Prophet If the watchman see the sword comming and blow not the trumpet and the people be not warned if the sword come and take any person from among them he is taken for his iniquitie but his blood will I require at the watchmans hand Ezech. 33.6 7. When should the Minister blow the trumpet but vpō the Lords day which is as it were the feast of blowing the trumpet of the word of God and is there not feare of Gods iudgements continually and doth not the Pastor daily see the Lords sword drawne out against sinne if he then spare to tell the people thereof his danger is great Moses was read and preached in the Synagogues euery Sabboth day Act. 15.21 S. Paul saith Necessitie is laide vpon me and woe if I preach not the Gospel The Prophet saith Cursed is he that doth the worke of God negligently Ierem. 48.10 S. Peter is an ensample to all good Pastors who saith I thinke it meete as long as I am in this tabernacle to stirre you vp by putting you in remembrance 2. Pet. 1.13 For if parents are bound to whet vpon their children the law of God Deuter. 6.7 often to inculcate vnto them the Lords commaundements much more is it the dutie of the Pastor if bodily almes is not to be deferred till to morrow if we now haue it Proverb 2.28 how much more is not spirituall almes to be deferred Further if a Pastor preach not vnto his people where he is not letted by necessarie absence publike imployment or sicknes and infirmitie and so is staied by the hand of God by his priuate necessary affaires beeing abroad or by the publike busines of the Church what is the cause of his not preaching either it is his want of abilitie and then he is an intruder or if he can and will not it is his want of zeale and sheweth idlenes and negligence which in Gods busines is accursed as the Prophet saith or he would and can not by reason of many Churches which he hath cure and charge of which proceedeth of greedines and couetousnes so then which soeuer of these causes is pretended whether it be the ignorant idle or couetous Pastor he can not be excused in leauing such a principall dutie vndone vpon the Lords day for euery one according to his place is to sanctifie the Lords day he that is taught sanctifieth it in hearing the word reuerently communicating with the praiers of the Church deuoutly but he that teacheth must sanctifie the Lords day not as one of the sheepe but as a Pastor not as an hearer but as a teacher or els he sanctifieth it not as he ought and his fault and negligence is so much the greater because he onely doth not faile in sanctifying the Lords day himselfe but is the occasion that others sanctifie it not as they would and might by hearing the word preached I doe reuerence in this behalfe that worthie Canon of the Trullan Councell Oportet eos qui praesunt Ecclesiis omnibus quidem diebus sed maxime dominicis populum docere pietatis eloquia ex divina scriptura colligentes iudicia veritatis They which are set ouer the Churches ought vpon all daies but most of all the Lords daies teach the people the precepts of pietie gathering out of the Scripture the iudgemēts of truth Trul. c. 19. Augustine hath an excellent reason to shew the necessitie of the often preaching of the word Certissime scitote fratres quia qualis est caro quae post multos dies percipit cibum talis est anima quae non assidue pascitur verbo dei c. Know ye brethren for a certentie that as the flesh is which after many daies receiueth food such is the soule which is not continually fed with Gods word de Temp. Serm. 56. Origen long before him saide In nostro dominico die semper pluit Dominus Manna de coelo In our Lords day the Lord alwaies raineth Manna from heauen hom 7. in Exod. Who will not embrace that worthie saying ascribed to Damasus Omnis negligenter pascens toties sibi commendatum dominicum gregem convincitur summum non amare pastorem nec eius se velle discipulum fieri cuius exempla negligit imitari Euery one negligently feeding the Lords flocke so often commended vnto him is conuinced not to loue the
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
but positiuely as rendring the cause of his wish this reading to be the better it may thus be shewed 1. because the proper sense of the words is kept for aph chi signifieth yea because not how much more and Lu is vtinam a tearme of wishing not if 2. in the first reading the sense is imperfect how much more and hath small coherence with the rest of the text 3. the negatiue particle in the last clause lo is not to be read here interrogatiuely had there not beene a greater slaughter but causally as giuing a reason of his wish I would the people had eaten because there was no greater slaughter to day 2. Ionathan though he knew not of his fathers charge for it was made in his absence yet forbeareth further eating Ioseph and he misliketh his fathers act and improoueth his counsell by these three reasons 1. from the effect because by this meanes the people were weakned as appeared by himselfe who was reuiued and strengthened and his sight which was dimme with fasting and wearines restored 2. by the euent the slaughter of the enemie by this occasion was not so great because the people beeing wearie could not pursue and follow them 3. from the inconuenience the abridging of the libertie of the people that could not take freely of the spoile of their enemies Iun. 14. Quest. v. 32. How the people did eate the flesh with the blood 1. Hierome thinketh they are said to eate with blood because they brought not the blood to the altar and first offered sacrifice but it is euident by the text that they did eate the blood contrarie to the law 2. Some thinke because it is saide they killed them vpon the ground the blood could not soke out of the flesh but the flesh drunke vp the blood Pellic. 3. Some that for hast they did eate the flesh beeing not thoroughly sodden but halfe raw Osiand 4. But they rather for hast beeing hungrie staied not till all the blood were pressed out of the flesh or shed out but did dresse the flesh with the blood in it Iun. Vatab. which was contrarie to the law that they should poure out the blood first vpon the earth Deut. 12.26 they should draine out all the blood before they prepared it for their meate 5. By this meanes while they were carefull to keepe the Kings edict they neglected the commandement of God So in our Sauiour Christs time the Pharisies and Priests preferred their traditions before the precepts of God as it is to this day practised among the Pharisies of these daies the Romanists Borr. 15. Quest. v. 33. To what ende Saul commanded a great stone to be rouled vnto him 1. The most thinke that he commanded the stone to be brought that the beasts beeing slaine thereupon the blood might better runne out Pellican Borr. Iosephus thinketh he made an altar beside 2. But this is not like to haue beene the vse of the stone that the blood should be pressed forth vpon it for one stone could not haue sufficed he maketh an altar of it as it followeth v. 35. that in Gods sight and his presence they might slay their cattell not on the stone but in the field by it Iun. 3. But herein Saul sheweth his hypocrisie that laieth all the blame vpon the people that they had trespassed whereas he had offended more in laying such a yoke vpon the people against charitie Osiand 4. But this is worthie to be obserued that if they were so carefull euen in the tumult and busines of battell to keepe a ceremoniall precept how much more carefull ought Christian souldiers to be to keepe the morall commandements of God which are much neglected among them Pellican 16. Quest. v. 35. Of Sauls building of an altar 1. Hierome thinketh that this is saide to be the first altar that Saul built not that he built none before but this was the first which he erected in obedience the other before he built in hypocrisie trad Hebraic But it is more like if Saul had built any before beeing not reiected of God that he therein should haue shewed himselfe more obedient then now after the Lord had left him 2. Some thinke that this altar was not sacrificed vpon but made onely as a monument of the victorie Osiand but Iosephus better thinketh that sacrifices were offered thereupon 3. Some are of opinion that the Arke hauing yet no setling place it was free for the Saints to build altars where they thought good as Abraham and Iaakob did before the erection of the Tabernacle Pellican But that is not like for it had beene an apparant transgression of the Law Levit. 17.5 if they did not bring their offerings and present them to the Lord. It seemeth that for Prophets which had extraordinarie direction from God it was lawfull to build altars other where then where the Arke was as Samuel did c. 7. and Eliah 1. king 18.36 but generally it was not permitted here in this place they had the presence of the Arke v. 18. and of the high Priest and therefore they had a warrant to build an altar vnto God 17. Quest. v. 37. Why the Lord refused to answer Saul 1. Some thinke that God was angrie with Saul because he had presumed before to offer sacrifice not expecting Samuels comming and now had troubled all Israel with a rash oath Osiand 2. Some thinke that God might be offended with the whole hoast because they had transgressed in eating flesh with the blood Pellican 3. But it is euident by the extraordinarie directing of the lot which fell vpon Ionathan that it was in respect of him that the Lord vsed this silence Borr. 18. Quest. v. 41. Whether Ionathan sinned in breaking of his fathers oath and vow ignorantly 1. Some thinke that Ionathans offence was for that he went aside from the campe without the priuitie and authoritie of his father which might haue brought the whole hoast into great danger Pellican But therein Ionathan offended not because he did it by the extraordinarie motion of Gods spirit as it may appeare by his confidence and firme trust in God v. 6. and by Ionathans confession it appeareth his heart gaue him it was for that he had broken the oath and eaten a little honie 2. Others doe altogether excuse Ionathan that he was not taken for any crime he had committed but that his innocencie might appeare and the vnlawfulnes of his fathers oth Borr. and whereas Saul praieth giue a perfect lot Iunius readeth giue him that is innocent and entire and so God according to his request brought out by lot Ionathan that was innocent so also Osiand But this seemeth not to be the meaning rather as the Chal. interpreteth that God would giue sortem veram a true lot to cause it to fall on him that had broken the oath Genevens the perfection or integritie which Saul desireth might appeare is not referred to the guiltines or clearing of the partie but to the manifestation of
parique à vobis mensura desideror children I doe long for you as you in like manner long for me A good Pastor as one saith should be like vnto an old beaten hare longa cursitatione defessus cubilibus suis emori beeing wearie of long chasing abroad to returne home and to die as it were in his own borrow Espenc vbi supra They must haue a care when they are necessarily called from home to leaue in their place such as are sufficient to guide the people and to instruct them in their absence not to make such a bad choice of their curates as Ieroboam did of his priests of the lowest of the people which were not Leuites 1. king 12.31 that is not instructed in the law of God but to refuse with Iob to set such with the dogges of their flocke Iob 30.1 not to commit the ouersight of their flocke vnto such Ambrose to this purpose thus writeth to the Bishop of Come Comcusium iam plerique caeperunt credere ministerio tuo sed qui dedit credentes adiutores dabit quo tibi excusandi auferatur necessitas mihi crebrior tuae praesentiae refundatur gratia Most of the people of Come haue begunne to beleeue by your ministerie but he that gaue them to beleeue shall giue vnto you helpers that the necessitie of excuse may be taken from you and that I may oftner enioy your presence Epist. 5. It should seeme that this godly Bishop beeing much desired by Ambrose excused himselfe that he could not come hauing none meet to supply his place at home and therefore Ambrose thus writeth vnto him 3. They which are thus substituted in the Pastors absence beeing as it were his coadiutors and fellow helpers should receiue sufficient maintenance from the flocke and not be shifted off with a tenth part or lesse of the Pastors stipend the ordinarie Glosse vpon Gratian fitly to this purpose applieth that text in Moses Deut. 23.25 that no man should put his sikle into an others corne haec messis nostra est vos vultis falcem in eam mittere this is our haruest say they which instruct the people and you that take no paines will thrust in your sikle Againe the Apostle saith They which waite on the altar must be partakers of the altar 1. Cor. 9.13 nunquid de eo cui non serviunt What shall they then liue of that altar which they doe not serue Gloss. in Gratian. caus 13. qu. 2. can 1. But of these digressions sufficient now I will returne vnto the text 17. Quest. v. 29. Of Dauids words to his brother Haue I not busines 1. The Hebrew phrase is is there not a word or matter for so the word dabar is taken for both which Vatablus expoundeth as though he should say they were but his words he had done nothing but Dauid would not so extenuate the busines which he had in hand or seeme to call in that which he had saide 2. Some giue this sense is it not a common brute in euery ones mouth what haue I done then more then other Martyr and the Chalde insinuateth so much reading thus is it not a word which I haue spoken but Dauid seemeth to take no knowledge here of any such thing which he had heard or said in the campe neither doth Eliab obiect vnto him that but onely findeth fault with his comming to the campe wherein Dauid goeth about to satisfie him 3. Others make this the meaning I haue not spoken words onely but I will performe it in deede and so would read it without an interrogation this is not a word that is onely Pellican but this had beene to exasperate his elder brother more if he should before him haue shewed his purpose whose anger Dauid with a peaceable and mild answer declineth 4. Some doe vnderstand it of the word or commandement of God he came not of his owne head as Dauid saith afterward to Goliath I come vnto thee in the name of the Lord of hosts v. 45. Borr. but Dauid saw that his carnall brother was not fitt to haue any such secret concerning Gods counsell to be reuealed vnto him 5. Wherefore dabhar is better here translated matter cause or busines and so Dauid excuseth himselfe because he came about his fathers businesse and of his message B.G. Iun. Osiand 6. But in that Dauid giueth place to his brothers wrath and doth not answer him againe but goeth away from him it teacheth vs not to adde fire to fire rage to rage but to giue way and to beare our brothers infirmities as S. Peter saith Not rendring euill for euill nor rebuke for rebuke Martyr 18. Quest. v. 34. Of Dauids confidence to goe against Goliath vpon his former experience of Gods assistance 1. Dauid vseth three reasons to perswade Saul that he should ouercome the Philistim first from his former experience in that he had in the defense of his flocke slaine a Lyon and a beare secondly he buildeth vpon Gods couenant he was circumcised and so within Gods couenant and protection the other was vncircumcised and so a straunger from the couenant thirdly from the sinne and blasphemie of Goliath for the which the Lord would be reuenged of him Martyr 2. But whereas Dauid hauing experience of two former deliuerances out of two great daungers doth aduenture vpon the third this example is not simply to be imitated by vs that we should in like manner animate our selues by former experience to enterprise things beyond our power for Dauid beside his experience had also the word of God for his warrant both by the Prophet Samuel that he should be king of Israel and by the secret instinct of the spirit which stirred him vp to this action Mart. There be two things therefore which must concurre to make the argument of experience strong first that we haue a good cause as Dauid here had and that we are warranted by our calling as Dauid was beeing appointed to be the captaine of the Lords people herein the children of Benjamin failed who maintaining a bad cause did flatter themselues because they had twice ouercome the Israelites they should fall before them still Iud. 20.32 secondly we must also haue the warrant of Gods word for our faith must be built vpon the word this Sampson wanted when he encouraged himselfe in his former experience when Dalilah had caused his locks to be clipped off that he would goe out as at other times but he wanted the assistance of Gods spirit as before the text saith he knew not that the Lord was departed from him Iud. 16.20 3. Though therefore the argument of experience without the inward motion of Gods spirit doth not warrant vs for a particular deliuerance as from the famine the pestilence the sword yet generally it is a good perswasion to build our confidence vpon that we are assured in generall that God will keepe vs and deliuer vs as he hath done as the Apostle saith Who deliuered vs
vse oathes vnnecessarily and prophanely in their common talke vsing more vnreuerently the name of God then they would of a mortall man the Prince or their father or of any other whome they are bound vnto who remember not the saying of our Sauiour That whatsoeuer is more then yea yea nay nay he meaneth in common talke commeth of euill Matth. 5.37 3. Quest. v. 3. Whether Ionathan sinned in beeing so hard of beleefe that his father intended mischeife toward him 1. Some thinke that Ionathans affection might somewhat abate toward Dauid while he thought of the succession of the kingdome which he beganne to consider was likely to come to Dauid Pellican But no such thing can be imagined of that good man who loued Dauid as his owne soule and presently after v. 4. he promiseth to doe for Dauid whatsoeuer he desired 2. Therefore it is rather to be imputed to the goodnes of Ionathans louing nature who thought the best of his father as loue thinketh not euill as the Apostle saith but beleeueth all things 1. Cor. 13.5 that is taketh and interpreteth all in the best part And two reasons mooued Ionathan to be so confident first because his father had once spoken vnto him to kill Dauid but made no more mention of it afterward which he thought he would haue done if he had purposed any such thing because he vsed to conceale nothing from him Osiand secondly he builded vpon his fathers oath which he had made that Dauid should not die Borr. 3. But Dauid did well hauing had so often experience of Sauls hypocrisie that he would trust him no further as the saying is then he saw him And though he for the time behaued himselfe as a Prophet among the Prophets yet Dauid not without cause did mistrust him still Pellican 4. Quest. v. 3. Of Dauids words There is but a steppe betweene me and death whether Dauid sinned in beeing timorous 1. Some thinke that Dauid shewed great weaknes herein beeing in a manner diuina consolatione destitutus destitute of diuine comfort as when he cried out at an other time My God my God why hast thou forsaken me Borr. But it can not be that Dauid should shew so great infirmitie vnles it should be admitted that he distrusted Gods promises for he could not forget what the Lord had said vnto him by Samuel concerning the kingdome whereof he made no doubt 2. Others therefore doe excuse Dauid altogether saying Non peccat Dauid etsi timeat that Dauid sinned not though he were afraid Mart. But Dauid cannot here be altogether freed from humane infirmitie and doubting as the very words doe shew great passion There is but a steppe betweene me and death and Dauids doubtfull thoughts at an other time shew as much when he said in his heart I shall now perish one day by the hand of Saul c. 27.1 3. Therefore I preferre the meane betweene these two that as Dauid was not altogether voide of diuine consolation so neither was he free from humane weaknes and infirmitie yet so as that he still did comfort himselfe in God and relied vpon his promises as it appeareth by the 59. Psal. which he made about this time immediatly vpon his escape when Sauls men watched his house and he was let downe by the window as the title of the Psalme sheweth in the which he thus professeth his faith and confidence v. 9. I will waite vpon thee for God is my defence 4. But yet there is great difference betweene the feare of Dauid here and the feare of other the seruants of God and the feare of the wicked and in these three points 1. the one in their feare yet doe not leaue their faith and confidence in God though they are 〈◊〉 for the time yet they recouer themselues by their faith as Iaakob though he were afraide of Esau his brother yet he trusted in God and praied vnto him but Saul when the Philistims pursued him vtterly despaired and slue himselfe 2. The godly though they be in daunger attempt no vnlawfull meanes the wicked in their feare care not how they may worke themselues out as Saul fearing the losse of the kingdome seeketh to kill Dauid 3. The godly are not so perplexed but that in the middes of their feare they omit nothing appertaining to their dutie which may helpe them as here Dauid vseth Ionathan as a meane but the wicked are at their witts ende and knowe not which way to turne themselues casting all meanes aside and resolue thus desperately if we perish we perish as Hagar when the water of the bottell was spent sought no further but in despaire cast the child aside a good way from her because shee would not see his death Gen. 21.15 16. 5. Quest. v. 4. Of Ionathans liberall promise to Dauid to doe whatsoeuer he required 1. There is some difference in the reading of the words some read whatsoeuer thou saiest or desirest I will doe L.V. or whatsoeuer thy soule desireth I will doe B.G. but then the Hebrew coniunction should be superfluous veehesheth and I will doe it some read speake what is thy minde and I will doe it Iun. but here the words are inuerted which stand thus in the originall what saith thy soule mah the interrogatiue particle is placed first then this remaineth to be the best reading with an interrogation what saith thy soule and I will doe it for thee S. Ch A.P. for mah is a particle of interrogation or asking a question 2. In the which generall promise Ionathan must be taken to vnderstand this secret condition he would doe any thing for him so it were not against pietie or honestie Mar. and so all such generall promises are to be vnderstood But Ionathan expresseth no such condition because he had that confidence in Dauid that he would aske no dishonest or vnseemely thing 6. Quest. v. 5. Of Dauids sitting at Sauls table on the first day of the moneth 1. The Israelites had a solemnitie vpon the calends or first day of euery moneth when they offered peace offerings and thereof feasted together yet they were not to abstaine from their bodily labour vpon that day sauing in the first of the seauenth moneth when they were commanded to abstaine from all seruile worke Leuit. 23.25 Martyr And beside the solemne sacrifice prescribed to be kept euery new moone Numb 28.11 they added peace offerings and a feast Genevens Iun. And in the Kings Court the solemnitie was kept after the better sort according to the dignitie of the place and persons 2. Pellicane thinketh that Saul after he had prophesied in Naioth beganne to be more reasonable and friendly toward Dauid in admitting him to his table as he was accustomed But that is not like for Saul was not yet come from Naioth where he was a whole day and night and Dauid had this communication with Ionathan the very same day while Saul was prophesying whose place Ionathan supplied in his fathers absence and therefore Dauid
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
Nob beeing a citie of Priests were smitten and that onely Abiathar one of the sonnes of Ahimelech escaped 14. Quest. v. 19. How it stood with the iustice of God that the innocent Priests with the infants were slaine 1. The sentence which God had pronounced against the house of Eli the Lord had suspended vnto this time and now as that sentence was iust so is the execution thereof the children are punished not so much for their fathers sinnes as for their owne beeing found to continue in their fathers stepps so that although in this thing whereof they are accused they did nothing worthie of death yet otherwise they were not innocent 2. And concerning infants they are not voide of originall sinne which though it be not imputed vnto them in Christ vnto eternall death yet it maketh them subiect to temporall death seeing then that infants are once to die then their death may be disposed of God in the prouidence of God when it maketh for Gods glorie and the iust condemnation of the wicked Mart. 3. Herein Dauid was a type and figure of Christ at whose fleeing into Egypt the infants were slaine by Herod as here these infants are put to the sword for Dauids cause Osiand CHAP. XXIII 1. Quest. v. 2. Of Dauids asking counsell of God and by whome he did it 1. DAuid will not here enterprise battell vnlesse first he had consulted with God following therein the godly examples before his time as the Israelites asked of God who should goe vp against the Cananites and the Lord assigned the tribe of Iudah Iud. 1. so when the Israelites waged battel against their brethren the Benjaminites they went to aske counsell of God So warre is not to be taken in hand rashly but with counsell first from God and then to be taken with men Mar. 2. Now some thinke that Dauid did aske counsell of God by the Priest namely Abiathar who should now be fled vnto Dauid Mart. Borr. Osiand But it is euident by the text that Abiathar was not yet come vnto Dauid for v. 5. it is said that he fled to Dauid to Keilah but this consultation was had before Dauid came to Keilah for now he was aduising whether he should goe to Keilah or no. 3. Therefore it is rather to be supposed that Dauid consulted here with some Prophet as Iosephus well noteth and it was likely to be the Prophet Gad who was in Dauids companie c. 22.5 Iun. 2. Quest. v. 4. Whether Dauid offended not in asking counsell of God the second time about the same thing 1. Dauid did not againe aske counsell of God as doubting himselfe of the truth of his word but because of the weakenes and infirmitie of those who were with him Borr. Pellican for they were very timorous and reasoned thus seeing we are not without daunger here in the middes of Iudah how much more in Keilah beeing in the vtmost border of Iudah Vatab. if we are afraid of Saul how much more of our professed and strong aduersaries Osiand therefore for their strengthening Dauid asketh counsell againe that all might heare it as Christ praied aloud at Lazarus graue beeing without doubt that the Lord otherwise wold haue heard him for the edifying and comfort of those which were by Mar. 2. God was indeede angrie with Balaam because not contented with the Lords answer he asked againe for he did it of a couetous minde beeing desirous to goe for the rewards sake which was promised him But in these cases God hath beene wel pleased twice in the same thing to be consulted with 1. when a man desireth to be further strengthened and confirmed in his owne faith as Gedeon asked two signes one after an other Iud. 6. 2. when vpon Gods answeare the euent falleth out not answerable then for their further resolution they may againe goe vnto God as the Israelites did beeing once ouercome of the Benjaminites Iud. 20. 3. it is lawfull for the edifying of others as Dauid here doth 4. or for a more full answer if they receiue not sufficient satisfaction at the first as v. 11. Dauid propounding two questions vnto the Lord whether Saul would come downe to Keilah if he staied there and whether the lords of Keilah would deliuer him into his hands receiuing but answeare concerning the one that Saâ—uâ—l would come downe he asketh of God the second time to be resolued likewise of the other 3. This sheweth that when men receiue not full satisfaction by once hearing of the word of God they should resort vnto it often Osiand as S. Paul saith it was a sure thing for them to write the same things againe Philip. 3.1 3. Quest. v. 7. Of Sauls purpose to besiege Keilah where Dauid was 1. Saul doth promise himselfe Gods assistance saying God hath deliuered him into mine hand so the wicked and hypocrites many times doe vse the name of the Lord when God is furthest off from them so rayling Rabshakeh saide in the name of the king of Asshur Am I now come vp without the Lord vnto this place to destroy it the Lord said vnto me Goe vp against this land and destroy it 2. king 18.25 In like manner the Romanists when they enterprise warre against the seruants of God vse this posie Adiutorium nostrum in nomine Domini Our helpe is in the name of the Lord. And they vsed to begin their bloodie sentence of condemnation against the Martyrs In nomine Dei In the name of God Mar. 2. Whereas Saul leaueth the Philistims and bendeth his force against Dauid who had ouercome the Philistims and deserued to be honoured of Saul herein like minded are the Papists which leauing the common enemie the Turke doe turne their force against the professours of the Gospel yea they hold it more necessarie for them to be suppressed then the common enemies of Christianitie Mar. who in the same place yet goeth further and complaineth Nec ita pridem erant qui omitterent communem causam contra Papistas vt fratres suos quos tamen habent hostium loco condemnarent And not long since there were which did leaue the common cause against the Papists that they might suppresse their brethren whome they held as enemies And it were to be wished that both the power of the sword and the word were turned against the common aduersarie the Papists amongst vs who grow insolent and bold by our domesticall dissention 4. Quest. v. 12. Of Dauids twice consulting with God and of the Lords answer concerning the men of Keilah 1. The Rabbins suppose that they were wont to aske the Lord but one question at once and therefore Dauid propouÌ„ding two questions receiueth but one answer at the first time but this is their vaine supposall without any ground or warrant in Scripture Mart. for as it is lawfull now for the faithfull to aske not one thing at once in their praiers but whatsoeuer they stand in neede of so we doubt not but that then they might craue the
the Philistims beholding and bound vnto them with whome he knew when he should be king he was to haue warre Therefore it must be confessed and yeilded vnto that Dauid in comming vnto the Philistims for succour therein committed a great ouersight for herein it is not expressed that he consulted with God as at other times but he herein tooke counsell of himselfe and of the rest of his companie as Iosephus writeth But this ouersight of Dauid is excused by his necessitie as a theefe stealing to satisfie his hunger is more to be pitied then he that stealeth of wantonnes such was Dauids extremitie at this time Martyr 2. Quest. v. 2. Why Dauid fleeth againe to Achish of whome he was afraid before c. 21. when he fained himselfe madde 1. Some thinke because Achish is here called the sonne of Maoch that he was an other king of the same name and that this was a generall name to all the kings of Gath. Osian 2. The Rabbins thinke that Dauid sent messengers before vnto Achish and so he was receiued fide publica faith beeing made before for his safetie Iun. which is not vnlike 3. Adde hereunto also that whereas before he went priuily and by stealth now he goeth with a band of men able to doe the king seruice and for that cause he is entertained as Xerxes receiued Themistocles the Lacedemonians Alcibiades and the Volscians Coriolanus Mar. 3. Quest. v. 5. Why Dauid desired to be remooued from Gath. 1. Some thinke that Dauid desired to goe from the kings Court and citie least he might haue beene enuied of the Philistims and because he could not away with the vices superfluitie and excesse of the Court or most of all because of the Idolatrie of the citie Borr. 2. Some least he might haue bin chargeable to the king Pellican 3. But it is most likely least he might haue beene vrged to fight against his owne people Mar. and to be emploied against them Mar. And Dauid did see that he could not maintaine that great companie without liuing vpon the spoile and therefore he desireth to be further off that he might pray vpon the bordering nations without any controlment Osiand which his counsell Dauid wisely coloureth with a shew of modestie that it was not for him beeing a stranger to dwell with the king Iun. Also this fell out well in this respect that Dauid should haue a citie assigned him whether came vnto him a great number of Israel till they made a great armie like the host of God 1. Chron. 12.22 By this occasion Ziklag which was allotted to Iudah Iosh. 15.31 and vniustly deteined by the Philistims was restored to the right owners Iun. 4. Quest. v. 7. Of the time of Dauids aboad among the Philistims 1. Some read the time that Dauid dwelt c. was foure moneths L.S. but here somewhat is omitted it is in the originall daies and foure moneths R. Selamo thinketh that he was there but foure moneths then daies beside moneths should be superfluous in the text 2. Some read foure moneths and certaine daies B. G. V. but here the words are transposed which stand in this order daies and foure moneths so Iosephus thinketh that he was there foure moneths and twentie daies 3. Chimhi thinketh he was there seauen moneths for so many moneths were betweene Samuel and Sauls death 4. But the sounder opinion is that Dauid was there a yeare and foure moneths as it may appeare by these reasons 1. Because chap. 29.3 Achish saith he hath beene with me these daies or these yeares that is one full yeare and going vpon the second for in the space of a few moneths the king could haue no great experience of his seruice 2. In so short a time all those things could not well be done which are set downe from this chapter to the 31. 3. iammim daies is taken in this sense as c. 1.21 a sacrifice iammim of daies that is a yearely sacrifice and the order of the words shew as much the greater number is vsed to be placed first we say not daies and moneths but moneths and daies but to say a yeare and moneths agreeth well 5. Quest. v. 8. Of the Geshurites and Girzites whome Dauid put to the sword 1. These were a remnant of the Cananites the Geshurites were those that dwelt in Geshur Iosh. 12.5 in Gilead and the Gizrites in Gezer which belonged vnto Ephraim Iosh. 16. v. 3. who at the comming of the Israelites left those places and went and dwelt among the Amalekites but at the beginning they dwelt in that land that is the Geshurites and Girzites in Canaan Iun. 2. These Cananites were ordained of God to destruction and therefore Dauid might safely inuade them Osiand 3. But it is like that Dauid as he did this exploit of a zeale to roote out the enemies of Gods people so also he had at this time a respect vnto his present state and tooke the spoiles of them for the maintenance of him and his for God many times vseth mens infirmities to accomplish his will Martyr 6. Quest. v. 10. Whteher Dauid offended in making such an excuse to Achish as though he had inuaded the Israelites 1. Some thinke that it was lawfull for Dauid to destroy those nations without sinne so he might without sinne colour it with a shew of inuading his owne people Osiand but that is not so for not onely the lawfulnes of the thing which is done must be considered but the manner also that it may be done without offence now howsoeuer for the present Dauid cōtented Achish yet was it an offence vnto good men which might take Dauid to haue done as he spake Mar. 2. Some thinke that Dauid dissembled not but spake the truth not that he put the Ierahmeelites which were a familie of the Iudah to the sword 1. Chron. 2.9 or the Kenites but onely smote the south coasts which of right belonged vnto the Israelites but were possessed by other nations But it appeareth in that Achish was contended with Dauids answer that he vnderstoode him to speake of the Israelites whome he had inuaded 3. Others say that Dauid here plainly mentitur telleth an vntruth Mar. but I rather thinke with Iunius that Dauid speaketh here doubtfully and ambiguously not vsing that plainnes which became such a good man that he might either be taken to speake of the Israelites inhabiting Iudah or of the nations which bordered vpon the South coasts 4. Achish was very credulous and readie to beleeue Dauid Iosephus giueth this reason because it was easie to perswade him to beleeue that which he greatly affected and desired CHAP. XXVIII 1. Quest. v. 2. Whether Dauid promised his aide vnto Achish and whether therein he did well 1. SOme thinke that Dauid had no purpose at all to fight against Israel but onely he would haue defended the Kings person who saith he would make him keeper of his head for euer but this agreeth not to Dauids owne words that seemeth to be