God 2. it must be committed by such as haue knowledge and so sinne against their iudgement and conscience 3. the manner must be respected they sinne with an high hand of malice obstinacie and contempt in all these three were the sonnes of Eli found guiltie 9. Quest. v. 25. Of the meaning of these words they hearkned not to the voice of their father because the Lord would kill them 1. Some referre this to the absolute decree of God whereby he had ordained the sonnes of Eli to destruction which went before their rebellion and obstinacie and they adde further that as of saluation so of condemnation there are two causes the first which is the decree and will of God the second of the one faith and the grace of God of the other contempt and disobedience and that herein no reason can be yeelded of Gods will which is most iust but he hath mercie on whome he will and whome he will he hardneth Bor. Pellican But this seemeth not so to be taken of Gods absolute and eternall decree 1. because here mention is made not of their euerlasting damnatiō but of their violent death 2. it would be inferred that Gods will should be the cause of their hardning which in no wise is to be admitted 3. because the positiue and actuall decree of reprobation and destinie vnto damnation is not without respect vnto mans finall impenitencie howsoeuer the reiection of them in not electing them is the act onely of Gods will in which sense it is said that God will not the death of a sinner neither doth he desire that the wicked should die Esech 18.23 God out of his owne will electeth whome he will and reiecteth the rest and those so reiected he ordaineth vnto condemnation but iustly for their sinnes 2. Wherefore the will of God is here rather referred to Gods setled and determinate purpose arising from their obstinacie and impenitencie whereby he had set it downe with himselfe to punish them by death and so to denie them grace of repentance as beeing giuen ouer to a reprobate sense sic Iun. Osiand 3. And further whereas it is said Esech 18. that God will not the death of a sinner and yet here that God would kill them first it may be answered that the Prophet speaketh of penitent sinners whose death indeed the Lord will not neither shall they die but here of obstinate and impenitent sinners secondly Augustine distinguisheth betweene the simple and absolute will of God and voluntas retribuens his recompensing will simply God willeth not death neither made he death but it was brought in by sinne yet God as a iust iudge willeth it as it is a punishment of sinne Martyr 10. Quest. v. 25. Whether any may be said to sinne with the will of God This question is mooued by occasion of these words they obeyed not the voice of their father because the Lord would slay them as though God should be the cause why they obeied not the voice of their father 1. First here the Manichees did most impiously affirme that there were two beginnings and two chiefe princes one of light and an other of darknes from the one proceeded good from the other euill but this is directly contrarie to the Scriptures Psal. 135.6 That God doth whatsoeuer pleaseth him in heauen in earth therefore there is no contrarie power against God 2. Some thinke that God suffereth sinne to be done onely in the world and otherwise concurreth not then in leauing and suffering sinners which was the opinion of Iulian the Pelagian against whome Augustine writ but if God be saide to permit and suffer as he doth for by his absolute power he could hinder that no sinne should be committed he either suffereth sinne against his will which cannot be saide for nothing can resist his will or with his will if he willingly permit then there is more then a bare suffering likewise the phrase of Scripture when he is said to harden Pharaohs heart to bidde Shemei curse Dauid to giue ouer to a reprobate sense doe shew more then a permission 3. Therefore although sinne may be saide in some respect to stand with the will of God as shall be shewed yet God is no way the author or cause of sinne but euery man is tempted and lead aside of his owne concupiscence Iam. 1.14 but how sinne standeth with the will of God it now followeth to be declared 1. God concurreth in euery action as a generall cause for whatsoeuer is wrought by the second causes proceedeth originally from the first cause for in him we mooue we liue and haue our beeing Act. 17. but the euilnes of the action issueth from the second causes as the rider is the efficient cause of the going of the lame horse but his lame going is of himselfe 2. God also concurreth in subtracting and denying his grace where he giueth grace it is of mercie where he withholdeth it is iust for none are depriued of his grace but the vnworthie and such as refuse but why God giueth not like grace to all there is no other reason but his good pleasure 3. Sinne as it is sinne standeth not with Gods will but as it is the punishment of sinne 4. God is willing sinne should be done because he knoweth how to vse it to his glorie as the fall of Adam was the occasion of the redemption of the world 5. God concurreth in the actions of sinners as a supreame iudge and ouer-ruler sometime staying sinne before it be done by punishing it when it is done and in the wicked by drawing forth their malice and causing it to appeare as in this sense he is said to haue hardned Pharaohs heart 6. Yet Gods will is to be considered two waies there is his secret and reuealed will as when he bid Abraham sacrifice his sonne his reuealed will was that he should slay him his secret will that he should not so Gods will reuealed is against sinne but it standeth with his secret will as is before shewed Martyr 11. Quest. v. 30. Of these words I said that thine house and the house of thy father should walke before me for euer when this promise was made concerning Eli his house 1. Some thinke that whereas Eli came of Ithamar the sonne of Aaron in the time of the Iudges the sonnes of Eleazar in whose posteritie the high Priesthood was setled abusing themselues and their place their office was taken from them and giuen conditionally vnto the sonnes of Ithamar if that they faithfully would execute the same sic Borr. Osiand Mar. But seeing no such conditionall promise made to the sonnes of Ithamar is mentioned in Scripture it is hard to coniecture it and beside seeing the Lord had promised vnto Phinehes and his seede the high Priests place for euer Num. 25. how could this promise stand if that office were afterward assured vnto an other it is like then that in those disordered times vnder the Iudges especially
vnderstand during all Sauls life all his daies as Hannah saith that Samuel should abide before the Lord for euer c. 1.22 Iun. But this is not the meaning for both Saul continued king all his daies though with much trouble and vexation and Dauid though anointed yet confesseth Saul while he liued to be the Lords anointed as also euen in this sense if it be referred to the externall purpose of God there should follow an alteration in God in making Dauid king sooner then he had purposed 3. Therefore the best exposition is that God speaketh here to the capacitie and according to the sight and iudgement of man that Sauls kingdom had beene likely to continue if he had not disobeied God that then is here propounded as an effect of Sauls disobedience the losse of the kingdome which indeede was according to the euerlasting decree of God so as Pellican well saith loquitur humano more vt videri poterat stabiliri regnum he speaketh after an humane manner and as his kingdome might haue seemed to vs likely to haue beene established The like speech we had before c. 2.30 I had said that thine house and the house of thy father should walke before me for euer but now the Lord saith it shall not be so As there though God had foreseene and decreed the reiecting of Eli his house from the Priesthood who was of Ithamar and the restitution of Eleazars posteritie in Zadock yet the Lord so propoundeth it as though this alteration had beene procured by the sinne of Eli his house the very like is here to be saide of the innouation and change of the kingdome Gods purpose then is to be considered as decreed in his counsell which is alwaies certaine and vnchangeable and as it is propounded to vs absolute and definite in it selfe but yet offered vnto vs with condition to God there is nothing contingent or hapning by chance to man whose will is not compelled but worketh freely many things seeme to be contingent which God notwithstanding did foresee should so fall out and they could not otherwise 4. Further it is to be considered that there were two causes of the casting off and reiecting of Saul the one the immediate and the next cause which was the sinne and disobedience of Saul the other the first cause and furthest off the will and decree of God this will and foreknowledge of God did impose no necessitie vpon Saul neither was he forced but sinned voluntarily for Gods prescience laieth no necessitie simply vpon mens actions but by consequent because whatsoeuer God foreseeth shall come to passe his prescience can not be deceiued and frustrate Now then seeing the sinne of Saul was the cause of his reiection which he was not forced by any necessitie to commit and if he had not sinned his kingdome might haue continued Therefore this is not spoken in respect of Gods immutable decree but in regard of the outward possibilitie and likelihood which Saul had to hold the kingdome So it is said Apoc. 2.15 Hold that thou hast least an other take thy crowne where wee are not to vnderstand the euerlasting crowne decreed of God which none can be depriued of to whome it is assigned but that crowne which in respect of their outward profession and good beginning they might seeme to be appointed vnto the like occasion there is of Sauls kingdome here Mart. 11. Quest. v. 14. How Dauid is said to be a man after Gods owne heart 1. Dauid was a man that fell into tentation and offence before God as in the matter of Vriah for it is saide that the thing which Dauid had done displeased the Lord c. 11.27 This therefore is to be vnderstood first comparatiuely in respect of Saul as Samuel saith c. 15.28 The Lord hath giuen it to thy neighbour that is better then thou as also because Saul was an hypocrite he had not a sound and faithfull heart vnto God but all his obedience was in outward pretense and shew but Dauids heart and desire was set to please God howsoeuer he failed in some outward acts therefore this saying must be expounded according to that rule of the Apostle if first there be a willing minde it is accepted according to that a man hath and not according to that he hath not Dauid then had a willing and desirous heart to please God as he saith My heart is fixed my heart is fixed Psal. 57.7 and therefore God accepted of his obedience though imperfect according to the desire and meaning of his heart 2. But herein Dauid was a type of Christ who was indeed absolutely according to Gods heart in whome the Lord is well pleased Borr. 3. And in that Dauid of Iudah of deformed Leah not of beautifull Rachel was chosen to be king and the Messiah was to come of Dauid of Leah this shewed the mysterie of Christs deformitie as it were in his sufferings and specially in his passion vpon the Crosse as the Prophet Isai saith He had neither forme nor beautie when we shall see him there shall be no forme that we should desire him Isa. 53.2 Bor. 12. Quest. v. 15. Of Samuels departing from Gilgal from Saul 1. Some read that Samuel went from Gilgal in Gibeah of Beniamin and went to Ramah Genevens but Gilgal is improperly said to be in Gibeah of Beniamin for they were two distinct places and a good way asunder 2. Iosephus saith that Samuel went to his owne house and Saul with Ionathan returned to Gibeah but he leaueth out somewhat in the text that Samuel went from Gilgal to Gibeah neither is it like that Samuel though he went away in some anger from Saul that he would altogether leaue him in such great daunger seeing that Saul notwithstanding the Prophets hard message yet giueth not ouer at this brunt but doth the dutie of a king in defending his people Pellican 3. Wherefore the better reading is that Samuel went from Gilgal not in Gibeah but to Gibeah of Benjamin Chal. Iun. So Samuel and Saul went to the same place not together as Vatab. but Samuel went before Saul and Ionathan with their men follow after Pellic. 13. Quest. v. 19. Of these words there was no smith found in Israel 1. Iosephus thinketh that the Philistims barred the Israelites from all vse of yron but the text sheweth that they permitted vnto them the vse of yron instruments for their tillage and husbandry as shares mattocks pitchforks v. 21. they onely suffered them to haue no warrelike weapons nor yron smithes to make them any 2. And further they allowed them not otherwise then with a file to sharpen their instruments of husbandrie Pellican so vnderstandeth that onely among the Philistims it was lawfull for thē to file their tooles but that had not bin possible for them from all parts of Israel and vpon euery occasion to goe downe to the Philistims to set an edge vpon their instruments therefore when they would new sharpen or point their
nations Borr. 2. Yet God hauing purposed to erect among his people a kingly throne and to raise vnto them a king of whose seede the Messiah should come tooke this occasion to accomplish his purpose so turning their euill and inordinate desire vnto a good ende as God can conuert the euill thoughts and actions of men to serue for his glorie Borr. 3. Now the people in asking a king failed in diuers circumstances 1. in their curiositie that pretending the iniustice of Samuels sonnes yet indeede desired an innovation of the very gouernment it selfe for they might haue otherwise requested of Samuel to admonish his sonnes that the fault might be amended not the person remooued Pellican 2. Their impietie appeareth toward God who had hitherto raised vp vnto them Iudges and deliuerers they beeing not contented therewith because their Iudges shifted from one tribe to an other and many times were of meane parentage and not so fearefull or terrible to their enemies they desire to haue a certaintie of the kingdome as other nations had and so they offended in their distrust and diffidence toward God Osiand as the Lord himselfe saith they had reiected him v. 7. 3. Their ingratitude also was great toward Samuel by whose meanes they had receiued so many and great benefits that they would shake off his gouernment euen while he liued in these respects the petition of the people for a King seemed euill vnto Samuel 3. Quest. v. 7. Whether by asking of a King the people indeede cast off the Lords gouernment 1. Simply it is not true that the gouernment vnder kings is a shaking off the Lords yoke For the Lord is with kings and ruleth his people by them they are the ordinance of God Wisdome saith Proverb 8. By me Kings rule The Lord blessed the gouernment of Dauid Iehoshaphat Hezekiah Iosias But yet the people as much as in them lay reiected the Lords gouernment because they misliked that form of administration which the Lord had set them and desired a chaunge and innouation without any direction from God 2. But it will be further questioned whether God also doe raigne together with bad kings the answer is that euen the authoritie of wicked Kings is of God which they abuse to tyrannie and they shall giue account vnto God for abuse of their gouernment And although the persons be euill which gouerne yet the authoritie is lawfull and good and euen vnder tyrants there are many good things as enacting of politike lawes administration of iustice punishment of offenders Mart. 4. Quest. v. 11. Of Samuels description of the King whome the Israelites desired 1. Samuel describeth such manners and fashions which are incident not to true Monarchies but such as decline rather vnto a Tyrannie Osiand he setteth not downe here the office of a King what he ought to be but foresheweth by the spirit of prophesie what manner of king they should haue that they either hereby might be perswaded to desist from their enterprize or they might more willingly beare these inconueniences when they fell vpon them beeing thus forewarned of them and beeing the cause thereof themselues Pellican And thus the Lord to their owne cost graunteth their desire that for the most part they had such kings as gouerned them rather by will then law as the kings of the Gentiles did 2. Samuel sheweth how their King should haue power ouer their children and seruants their goods and lands In all which the King hath a soueraigne right mens seruants and children are to doe the king seruice in time of warre and of peace the necessitie of the Crowne is to be supported for the publike good of the Commonwealth but the manner is vnlawfull the King must rule by law not by lust nor lay vnnecessarie burdens vpon his subiects knowing that he hath also a Lord aboue him the great king of heauen to whome he must giue account 3. In these three things Samuel sheweth that their King should faile first in the manner that he should not by order or law but by violence and compulsion take from them their sonnes and daughters their lands and goods whereas yet Iezabel would not but by colour of iustice take Nabâ—oths vineyard from him Pellican Secondly he should faile in the ende abusing these things to his pleasure and giuing them to his seruants and fauorites not applying them to the common profit and benefite of the Commonwealth Borr. Thirdly in respect of their persons he should vse them altogether as seruants v. 17. putting them to base and seruile offices not as free subiects such as they were in time of the Iudges and their other gouernours Borr. 5. Quest. v. 19. Why the people would not hearken to Samuel 1. God had decreed by this occasion to set a King ouer his people as he promised to Abraham that Kings should come of his seede Gen. 17.17 yet God did not force their wills but God vseth their wills and desire whereunto they were enclined to effect his counsell Pellican 2. Therefore iustly notwithstanding the Lord by his Prophet telleth them that he will not heare them afterward when they shall crie vnto him because of the oppressions of their King for that they now wilfully cast off the counsell of God and refuse to hearken vnto his voice Pellican 3. And thus we see how many times men are snared in their owne desires and obtaine their requests vnto their owne hurt as the Lord tooke the people short in their hastie wishes Numb 14.28 As I liue saith the Lord I will surely doe vnto you as ye haue spoken in mine eares your carkesses shall fall in this wildernes c. 4. Now in this their petition the people offended because they asked him after a preposterous manner not expecting the authoritie of God therefore the Lord is said to haue giuen them a King in his anger Hosh. 13.11 their request was then against the reuealed will of God though God in his secret counsell had so determined Mar. CHAP. IX 1. Quest. v. 5. Of the land of Zuph 1. THe Septuag read the land of Siph failing both in the pronouncing of the letter which is tsaddi which is expressed by tz not semech which giueth the sound of our single s as also of the vowel which is shuree not chiric and answereth to our u. 2. The Chalde interpreteth the land where was a Prophet of which reading see before qu. 1. c. 1. 3. The land therefore of Zuph was that cuntrey where Ramah Samuels citie was situate which thereupon was called Ramah of the Zophims c. 1. v. 1. for they were now neere vnto Ramah Ioseph 2. Quest. v. 7. Whether Saul gaue any thing to Samuel and whether it were lawfull for the Prophets to receiue any thing 1. Some thinke that Saul had this opinion that Samuel might be allured with gifts and that it was not lawfull for the Prophets to receiue any gift as Gehezi was punished with leprosie because he tooke a reward and this is
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
often fall into the same themselues Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue and Saul not know thereof but hereof three reasons may be yeilded 1. caues haue this propertie that they which are within may see what is done in the mouth of the caue but they which are in the entrance perceiue not what is within Mart. 2. The largenes of the caue was such as it might receiue a great number as in Germanie there are caues of such capacitie that a band of souldiers may lie within them Osian 3. Iosephus addeth a third reason that it was a long caue and Dauid went into the inward parts thereof which were very large 2. Quest. v. 5. Of the speech of Dauids men The day is come whereof the Lord hath saide vnto thee I will deliuer thine enemie into thine hand 1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vnto Dauid and so consequently that he should haue victorie ouer his enemies which should seeke to hinder that promise But that promise was euill applied by them Dauid had indeede receiued a promise for the kingdome but that he should kill Saul he had no commandement Osiand 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies which was like to haue beene when Dauid was with Samuel among the rest of the Prophets as many things are cited in Scripture which are not els where to be found as the booke of the battells of the Lord Numb 21. the booke of Iasher or the righteous Iosh. 10. the prophesie of Henoch Epist. Iude S. Paul maketh mention of Iannes and Iambres which resisted Moses which things beeing once inserted in Scripture are of sufficient and authentike authoritie though not els where to be found sic Mart. 3. But they rather meane that present occasion commoditatem oblatam interficiendi and opportunitie offered of killing Saul and therefore it is better expressed by the present tense This is the day wherein the Lord saith vnto thee Iun. Thus we see how readie we are to hasten the Lords promise if the occasion serue neuer so little Genevens 3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment 1. The Rabbins thinke that Dauid beeing perswaded by this speech of his men went with a purpose to haue killed him but that as he went he bethought himselfe otherwise but it is not like that Dauid had any such cogitation against Saul both by his answer which he maketh presently vnto them and by his resolution afterward in the like case c. 26.10 this businesse required hast and therefore it is not like that there was such a sodaine alteration in Dauids minde 2. Now Dauid might easily cut off the lappe of his garment either for that he had laid it aside or the tumult of the souldiers without might drowne the noise within Mar. or rather seeing the phrase is that Saul couered his feete for it was their vse when they did their easement to couer both their head and feete and all the bodie for comelines sake Pellican that it was Sauls vpper garment or robe which he had cast about him so that Dauid might cut off the outward lappe thereof without beeing felt or perceiued 3. Now concerning this fact because Dauids heart smote him the Iewes thinke that Dauid offended therein and therefore it was laid as a punishment vpon him afterward that in his olde age Dauids cloathes could not keepe him warme because he had cut off a peece of Sauls garment but this is a cold conceit of theirs Some thinke that it is the propertie and condition of a good and tender heart euen to be afraid where there is no cause but that is not so neither for a Christian ought to be assured of all his actions that they are pleasing vnto God therefore Dauids heart smote him at the first in these two respects both for that it was his owne priuate cause and in regard of Sauls person because he was the Lords anointed Genevens But afterward Dauid considering that by this meanes he did both shew his innocencie and that Saul was thereby reclaimed from pursuing of Dauid he then vnderstood that he had not done herein any thing displeasing vnto God Mart. 4. Quest. v. 7. How Dauid appeased and satisfied his seruants 1. Dauid vseth two reasons to content them because they looked he should haue killed Saul both that an ende might be made of their trauaile and warfare and that Dauid might the sooner come vnto his kingdome the first is because Saul was his lord and master and therefore nothing ought to be attempted against him but the other reason was more forceable and therefore he twice repeateth it he was the Lords anointed God had aduanced him to that place of gouernment and he would not remooue him Thus did the Apostles behaue themselues vnder the cruell Emperour Nero and the Christians in the primitiue Church vnder the heathen persecutors they would not attempt any thing against the life and state of the Magistrates though they were persecutors but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now who haue encouraged subiects to take armes against their Prince yea to conspire their death 2. But whereas Dauid so much vrgeth that Saul was the Lords anointed the signe is taken for the thing signified the anointing was a signe of those inward graces wherewith they which were anointed were made fit for their gouernment and it was a signe of their high and sacred authoritie But the inward anointing did not depend vpon the outward God did conferre his spirituall graces without that ceremonie as Christ is called the Messiah the Anointed of God therefore that externall ceremonie of Anointing is not alwaies necessarie As then the inward anointing is sufficient without the outward so the outward is nothing without the inward Therefore the Papall shauelings that so much stand vpon their greasing shauing and anointing and therby plead immunitie doe but deceiue thēselues and others seeing they are not the anointed of the Lord but enemies vnto Christ the true Anointed and his Gospel Mart. 5. Quest. v. 7. Whether it had beene lawfull for David to haue killed Saul 1. Some doe thinke that it had beene lawfull for Dauid though they confesse it was not expedient to haue taken away Sauls life because Dauid was now the Anointed king and Saul was vnworthie to raigne hauing executed such crueltie vpon the Priests and because he sought Dauids life therefore it was lawfull to repell violence by violence But these reasons shew it not for though Dauid were Anointed he was not yet possessed of the kingdome he was to expect till God saw his time to accomplish his promise Saul had committed many outrages yet Dauid was not to see him corrected but to leaue him to the Lords iudgement and violence is not
things to come which knowledge of theirs is diuersly helped 1. by their subtile and spirituall nature 2. their long experience and continuance 3. their agilitie of nature which can in a moment passe from place to place as August lib. de Genes ad liter reporteth of a man that was strangely taken who refusing to take any sustenance but at a certaine priests hand who dwelt fiue miles of could tell beeing absent when he came forth of his doores where he was how neere the house this was done by the agilitie of spirits like as if a watchman should a farre off discouer a band of souldiers comming and giue notice thereof 4. The deuill may foretell such things which the Lord by his ministerie entendeth to doe as he punished the Egyptians by his euill angels and Satan was here the minister of this iudgement decreed against Saul 5. The spirits beeing placed in the aire as the deuill is called the prince that ruleth in the aire Eph. 2.2 from thence as from a watch tower can more easily see and discerne the causes of such euents which happen in the earth 6. By the writings of the Prophets he vnderstandeth many things as Augustine thinketh that Trismegistus foretelling vnto Asclepius the ruine and ouerthrow of Idols might take that light from the predictions of the Prophets 7. Satan doth foresee many things by the effects as when he seeth a man full of good workes and giuen to deuotion and praier he can thinke none other but that such an one is in Gods fauour Martyr likewise by the contrarie when he seeth one giuen ouer to all wickednes he knoweth that Gods iudgements hang ouer his head as here they did ouer Saul And therefore it neede not seeme straunge that the deuill did foretell of his ende Augustine here saith quasi magnum sit diabolo ante occasum mortem corporis praevidere cum signa quaedam soleant apparere morituris quibus Dei protectio amota videatur As though it were a great matter for the deuill to foresee ones death before it fall seeing that they which so die doe themselues perceiue some signes that the protection of God is remooued As Saul gathered by euident arguments that the Lord had forsaken him how then could it be hid from Satan 15. Quest. What things the Deuill is ignorant of There are fowre kind of things which Satan hath no knowledge of 1. He knoweth not things to come but by coniectures and the same vncertaine God onely seeth things to come as present for seeing God doth whatsoeuer pleaseth him in heauen in earth he can not be ignorant of any of his works spirits know things to come onely by signes coniectures And Satan is deceiued often in his predictions 1. either because the signes which he coniectureth by are vncerten by themselues as are the signes and prognostications of weather and such like 2. or for that God interposeth himselfe and worketh beyond the naturall and ordinarie course as when the fire in the fornace had no power to burne the three children 3. sometime the condition is secret of such things as are prophesied to come to passe as when Ionas preached that within fourtie daies Niniueh should be destroied vnlesse they repented 4. the Lord many times either blindeth Satan that he can not vse the subtiltie of his owne nature or bindeth his power that he can not doe what he would Then it appeareth that there is great difference betweene the certentie of Angelical and diabolical predictions 1. good Angels are more acquainted with Gods will then Satan is 2. they are holy spirits not lead with ambition enuie malice as Satan is and therefore their knowledge is not obscured or ouercast with such turbulent affections as Satans is 3. they referre all to Gods will and therefore are not letted or hindred by the Lord as Satan is who aimeth alwaies at a wicked ende 2. Secondly Satan is ignorant of the mysteries and secrets of Gods counsell as he was doubtfull concerning Christ whether he were very God in the flesh and therfore he speaketh vnto Christ in an ambiguous tearme when he tempted him If thou be the sonne of God he saw many euident arguments of the diuine power of Christ and confessed him to be the sonne of God but he was not certen thereof for then he would not haue stirred vp Iudas to betray Christ and the Scribes and Pharisies to haue put him to death if he had knowne that by his death Christ should haue ouercome him that had power of death that is the deuill Hebr. 2.14 for as the Apostle saith had they knowne they neuer would haue crucified the Lord of glorie 1. Cor. 2.8 which may as well be vnderstood of Satan himselfe as of those which were his ministers and instruments The good Angels themselues did not fully comprehēd the mysterie of the incarnation of the Sonne of God and of our redemption by him vntill they sawe the same accomplished as S. Paul saith To the intent that vnto principalities and powers in heauenly places might be made knowne by the Church the manifold wisdome of God Eph. 3. 10. much more therefore was this mysterie kept hid and secret from Satan 3. Satan knoweth not what is in the heart of man but onely by coniectures and signes directly he neither knoweth the will nor the vnderstanding or iudgement of man two waies he soundeth mans heart either by the precedent causes the obiects offered outwardly as when Dauid espied Bersabe or by the inward imagination or phantasie yet he is not certaine whether the will shall apprehende such obiects or not or els he gesseth by the outward signes and impressions of the affections in the bodie as loue anger rage care and such like doe discouer themselues in the countenance and other parts of the bodie but where such impressions are not as wise men can bridle and conceale their affections there Satan faileth in his coniecture Further the Scripture speaketh euidently that God onely is the knower of the heart Thou onely knowest the hearts of all the children of men 1. king 8.39 And the Apostle saith Who knoweth the things of a man sauing the spirit of man which is in him 1. Cor. 2.11 Mans heart is knowne to none but vnto God and himselfe but more vnto God then vnto man himselfe for both God seeth aforehand what thoughts are like to rise in mans heart which man knoweth not himselfe as Psalm 139.2 Thou vnderstandest my thoughts a farre off and God is greater then a mans heart that a man can not thinke what he would in good things but as the Lord inspireth him Further if Satan did know mans heart then would he be more busie in his temptations and mote dangerous This also is the preheminence which the spirit of God hath beyond the euill spirit He that searcheth the heart knoweth what is the meaning of the spirit Rom. 8.27 4. The fourth thing which Satan is ignorant of is