the wordes are to be read with an interrogation as appeareth by the article ha prefixed not without an interrogatiō as D. Kimhi thinketh as though he neuer had asked counsell for him before but that time was the first 2. But it may seeme strange that Ahimelech made no mention of the excuse that Dauid made that he came about the kings busines which had beene a materiall point to cleare the Priest Iosephus thinketh that Ahimelech did expresse so much some thinke that all which Ahimelech spake is not set downe some that Ahimelech suppressed it of purpose least afterward if Dauid should haue beene reconciled to Saul he might haue fared the worse at Dauids hand Mar. But it is more likely that Ahimelech made some couert mention of it in saying he goeth at thy commandement which words might be so taken that euen then he knew none other but that Dauid was employed by the king 3. Ahimelech in this his Apologie partly sheweth his weaknes excusing himselfe by his ignorance that he knew not that Saul held Dauid his enemie and confessing in a manner that if he had knowne him to be in the kings displeasure he would not haue releeued him wherein Ahimelech should haue offended in refusing to helpe an innocent man beeing vniustly persecuted by Saul partly he bewraieth his simplicitie that falleth into such great commendation of Dauid giuing him the titles of faithfull and honourable whereas Saul beeing so much incensed against Dauid a prudent man would haue forborne so to haue extolled him Mart. 11. Quest. Of Sauls cruell sentence pronounced against Ahimelech 1. Though Saul had lawfull authoritie to conuent the Priests before him as also where he saw cause to censure them as all Princes euer had that power euen ouer Ecclesiasticall persons and causes as the Christian Bishops did accuse one an other before Constantine the Emperour and Iustinian the Emperour deposed Sylverius and Vigilius Bishops of Rome contrarie to the doctrine and practise of the Romanists who will haue their Cleargie exempt from the Ciuill authoritie yet Saul abuseth this power in this vniust and cruell sentence Mar. 2. And he further offendeth in the rash execution thereof taking no pause or deliberation but presently commaunding them to be put to death when Theodosius the Emperour in his rage had put diuers thousands in Thessalonica to the sword after beeing touched with griefe and sorrow for that bloodie fact at the instance of Ambrose made a law that there should be the space of thirtie daies betweene sentence giuing and the execution thereof which constitution is inserted into the Code among other Imperiall ordinances but Saul as he was hastie in his sentence so he doth precipitate the execution thereof Mar. 3. His rage was such that he cōmandeth the innocent Priests to be slaine beeing vnarmed and consecrate to the ministerie and seruice of God who vse to be spared euen in battell amiddes their enemies yea he spareth neither women nor children and as Iosephus addeth further he rased the citie and burned it and left the Tabernacle of God as much as lay in him without Priests to minister Thus this hypocrite which before against the Amalekites offended in too much clemencie hauing the word of God to the contrarie now hauing no word of God sinneth in crueltie and tyrannie Mar. wherein his fault was so much the greater that then he seemed to be touched with some remorse but here his heart is hardened Mart. 4. Iosephus maketh this morall application that in Saul we see the condition of such who while they are in lowe and meane estate seeme to be good and vpright men because then they haue no opportunitie to shew their nature who when they are aduanced to honour and attaine vnto wealth and power then hauing chaunged their apparell as players their habit on a stage they make no conscience either of diuine or humane lawes sic fere Ioseph lib. 6. cap. 14. 12. Quest. v. 17. Whether Sauls seruants did well in disobeying the Kings commandement 1. R. Selamo thinketh that these ministers and sergeants of Saul whome the Rabbins held to haue beene Abner and Amasa refused to obey so bloodie an edict remembring that answer of the people to Ioshuah that they would obay Ioshuah as they had obeied Moses Iosh. 1.17 But whether it were this or any other place out of the law of God that mooued them they did well to choose rather to obey God then man which was the Apostles resolution Act. 5. Osiand 2. Some thinke they refused because Sauls proceeding was against the law which will haue none condemned without two or three witnesses Borr. But it seemeth that the horrour of such a detestable and cruell fact rather kept them from doing it then the fayling in the circumstance and manner 3. Here further a question ariseth whether the Iudge is bound against his conscience to condemne or put any to death whome he knoweth innocent for the deciding of which doubt it must be considered whether he be a superiour or inferiour Iudge before whome such innocent person is condemned if the superiour the law is in his hand and so he can not be forced to doe against his conscience if the inferiour he is to referre the matter to the superiour iudge there to plead for the innocent or els if he be not heard to giue ouer his place of iudgement rather then to consent to the condemnation of the righteous So by no meanes is he to commit any act against his conscience Mar. If by oath he be bound to giue sentence according to the euidence brought in whether it be true or false in this case such an oath beeing not in truth righteousnes nor iudgement doth not bind him 13. Quest. v. 18. In what sense the Priests that were slaine are said to weare a linnen Ephod 1. Osiander thinketh that at that time they had their linnen Ephods vpon their backes when they were slaine but that is not like for the Ephod was a sacred vesture vsed onely in the time of their seruice in the Tabernacle they are said to weare a linnen Ephod because they were of that age to be admitted to the seruice of the Tabernacle Vatab. they were actuall ministers and seruitours in the priestly function Mar. Iun. 2. It is called a linnen Ephod to make a distinction betweene the Ephod with the brestplate and pectoral which was peculiar to the high Priest and the common linnen Ephod which all the Priests vsed Mart. which is called a linnen coate or tunicle Exod. 28.40 3. The principall Priests which were slaine were 85. there were more beside slaine in the citie Iosephus according to his vse in altering the numbers expressed in the Scripture saith that there were 385. slaine beside those which were put to the sword in the citie some thinke that all the inhabitants of Nob were not put to the sword but onely the Priests Mart. But it seemeth by the text that the whole citie of
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
king Pellican agreeable to the description of a king in Moses Deut. 17. 2. This booke was laide vp before the Arke that it might continually put them in remembrance of their mutuall dutie Iun. 3. But this booke is not now to be found it is lost as many other historicall bookes Vatab. 15. Quest. v. 27. Of the wicked men that murmured against Saul 1. They are called men of Belial that is without a yoke which refused to submit themselues to Sauls gouernment thinking that because he was of meane parentage and of no power he was not a like man to saue the people Pellic. 2. Therefore they came not to shew their dutie to the king to bring him presents as other did for by such gifts of acknowledgement subiects may expresse their loyall affection to the Magistrate Osiand 3. But Saul held his peace and winked at this fault to auoide sedition and to winne them by lenitie Genevens CHAP. XI 1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of Iabesh Gilead 1. IT seemeth that the Ammonites yet bare in minde the great slaughter which they receiued by Ipthah the Gileadite Iud. 11. and therefore they now seeke to be reuenged vpon the men of Iabesh Gilead Pellican Gods prouidence so disposing that by this meanes Saul should haue occasion to shew his valure Borr. 2. This Iosephus thinketh fell out a moneth after Saul had taken the kingdome but that can not be for yet seuen daies were not expired which Samuel had set vnto Saul that so long he should expect his comming to Gilgal c. 10.8 But it seemeth that this attempt was made immediately before Saul was elected king and the feare of Nahash was the cause why the people asked a king chap. 12.14 2. Quest. Of Nahash cruell demand to haue them put out their right eyes 1. In this inhumane and hostile condition here imposed the Ammonites shew their detestable hatred to the people of God that as they denied them bread and water in the wildernes so they continue hatefull toward them still and therefore the Lord knowing their malice against his people prouided in the law that the Israelites should haue nothing to doe with them Deut. 23.6 Borr. 2. By the right eye some Hebrewes vnderstand that text in the law that the Ammonites should not enter into the congregation till the tenth generation that they would haue it rased out but this exposition is ridiculous and fond Nahash would indeede haue their right eye put out to make them vnapt for warre for the left eye was shadowed and hid with the sheild which they held before it Ioseph and to make them vnfit either to read or write the law of God as some Hebrewes ex Pellican but the reason is here expressed to bring shame and ignominie vpon Israel as the Ammonites had a delight to reproch the people of God as Haman the sonne of this Nahash did shame Dauids seruants that were sent to him in kindnesse in shauing their beardes and cutting off their garments by the middle 2. Sam. 10. 3. Now who are the Ammonites that in these daies doe reproach the people of God it is not hard to iudge euen they which in stead of the word of God doe thrust vpon the Church superstitious traditions and so denie vnto the Israelites the spirituall water and bread of their soules who while they nusle the people in ignorance and seduce them from the right faith which is the eye of the soule doe in a manner condition with them to plucke out their right eyes Borr. 3. Quest. Whether the men of Iabesh Gilead did well in yeilding themselues to Nahash demaund 1. They shew their weakenesse in that they would at all yeelde to Gods dishonour by the shaming of his people they bewray also their diffidence and distrust in expecting helpe from man and not relying vpon God Osiand yea they seeme also to prescribe vnto God in limiting a time for their deliuerance Mar. for this they had beene worthie to haue beene deliuered ouer into the hand of their enemies but that God had respect rather vnto his owne glorie then vnto their deserts 2. They desire a time of seauen daies which the enemie in the pride of his heart thinking that the Israelites durst not encounter him refuseth not But Gods prouidence herein is seene in giuing occasion to Saul to shew his valure and to bring this proud tyrant to confusion Pellican 4. Quest. v. 6. What spirit of God came vpon Saul 1. The Chalde paraphrast very well expoundeth this place that the spirit of fortitude came vpon Saul as the like is saide of Sampson Iudg. 14.5 that the spirit of God came vpon him when he tare the lyon it was then an heroicall spirit wherewith he was endued Borr. the spirit of strength and courage to goe against this tyrant it was not the spirit of sanctification and regeneration see before chap. 10. quest 7. 2. By this it is euident that a man euen in ciuill actions hath neede of the direction of Gods spirit to bring them to a good ende as before chap. 10.26 it is saide that there followed Saul a band of men whose heart God had touched man hath not any free-will of himselfe in morall actions to doe that which is good and pleasing in the sight of God vnlesse he be thereunto drawne and guided by the spirit of God contrarie to the erroneous doctrine of the Romanists 5. Quest. v. 7. Of the edict of Saul proclaimed in his name and Samuels with the hewing of the oxen in pieces 1. Saul vseth not his owne name onely but Samuels also saying Whosoeuer commeth not forth after Saul and Samuel both for more authoritie because he was anointed king by Samuel the Lords Prophet Osiand and because he was not yet generally approoued and receiued king of all Vatab. as also Samuel had not wholly resigned and giuen vp the administration as is noted before c. 7. quest 14. and it seemeth also that Samuel was present also at this time in the battell as appeareth v. 14. Iun. 2. And Saul vseth this policie in hewing his oxen in pieces and sending them because he knewe that deedes would perswade more then words Osiand as the Leuite did the like when he hewed his wife in pieces and sent her parts into all quarters of Israel Iud. 19. beside Saul herein sheweth his zeale and forwardnes in defending the Lords people Pellican And it was necessarie also that Saul beeing alreadie contemned of some should set forth his edicts vnder some penaltie that the people might be kept in due awe and obedience Osiand 6. Quest. v. 8. Why the men of Iudah were counted apart from the men of Israel 1. Whereas it is said the men of Israel were three hundred thousand the men of Iudah thirtie thousand it is euident that before the falling away of the tenne tribes from the kingdome of Dauid some were reckoned of Isreel and some of Iudah Borr. 2.
the thing 3. Therefore neither is their interpretation to be receiued that thinke Saul praieth that he which was faultie might come to light Vatab. Ioseph as though Ionathan had beene more faultie then Saul which was not like because Ionathan ignorantly brake the oath and vow of his father neither gaue consent vnto it Osiand 4. But as Ionathan is not to be held to haue beene the speciall offender whome God here shooteth at as he did vpon the like occasion bring Achans sinne to light Iud. 7. so neither is he to be altogether excused for although it be a sinne to make a rash oath and vowe at the first yet it is a fault also to breake euen such a rash oath and yet a greater sinne it is to keepe it with greater inconueniencie and hurt and ignorance though it doth qualifie the offence yet it doth not altogether iustifie it ignorantia excusat à tanto non à tot◠ignorance excuseth from so great a fault but not from all the fault as the Preacher speaking of the paying of vows would not haue a man plead and say it was ignorance Eccl. 5.5 We must therefore yeild Ionathan to haue beene somewhat faultie in breaking the oath though ignorantly because the lots fell out iust but yet Saul more faultie in making it for the Lord doth not by this lot shew who was most faultie but who it was that had broken the oath which was the thing which Saul earnestly requested But though Ionathan were somewhat touched in this action as his owne heart doth misgiue him which two arguments of the disposing of the lots and his owne confession shew that he was not altogether cleare yet this was not Gods principall intendiment to discouer the offence of Ionathan as to lay open Sauls hypocrisie by that meanes which had endammaged his owne sonne and troubled the hoast and hindred the victorie as also God by this meanes would humble Ionathan least he might haue beene puffed vp too much with the ioy of his victorie and further it must be considered that as God by lot brought Ionathan to light and so into this danger yet he had prouided also a meanes whereby Ionathan should escape it by the mediation of the people 5. But although it be graunted that Ionathan was faultie yet offending materially in respect of the thing done not formally in regard of any such minde or purpose which he had yet this example prooueth not that rash vowes as of forced chastitie and other such superstitious iniunctions as to goe in pilgrimage to Ierusalem or such like are better kept then violated it is an offence for a man euen to breake a vowe which is not in his power to keepe in regard of his rashnes that made such a vow and so dallying as it were with God but it is a greater sinne to keepe such a vow to greater mischiefe as if a man hath vowed not to marrie if he doe marrie he offendeth because of his former rashnes but he sinneth double if keeping his vow he falleth thereby into adulterie Iipthah had done best of all if he had not made so rash a vow to offer whatsoeuer came first to meete him for a dog or vncleane beast might haue beene the first as well as his daughter but the vow beeing made it had beene better for him not to haue kept his vowe but to haue redeemed it according to the law which appointeth redemption both for men and women that are consecrated vnto God Leuit. 27.3 4. yet had it beene an offence also in Iipthah in not keeping his vowe his former rashnes considered though his ouersight was greater in performing it contrarie to the law Leuit. 27.3 4. 19. Quest. v. 41. Whether Saul praied with faith seeing the Lord heard him and directed the lots 1. Some thinke that this was a great preheminence of the Israelites that God vouchsafed to giue them answers when they asked counsell of him which direction Christians now haue not But their state and ours considered this was no preheminence but rather a supporting of their weaknes for they consulted with God either for direction to know what they should doe but that is not now needefull seeing the word of God is a sufficient rule vnto vs or els to know what successe they should haue in their busines this was necessarie for them then that their religion should be confirmed by such signes and they were but one nation and all the world was against them therefore such sensible presence of the Lord among them was necessarie But now the faith of Christians hath beene alreadie sufficiently confirmed by miracles and some of all nations belong vnto the Church therefore there is not now such cause of the Lords visible manifesting of himselfe Mar. 2. And though the Lord heareth Saul it was not for any efficacie in his praiers beeing voide of faith but because the Lord doth challenge vnto himselfe the ordering of lots as the marriners lots in Ionas shippe though they were Idolaters fell out iust when they cried vnto God because that which they asked was agreeable to Gods will and the Lord would reape glorie by it So in this place the Lord doth that which Saul desired not because he asked it but for that God intended some further worke thereby as the humbling of Ionathan and the reuealing of the hypocrisie of Saul ex Martyr 20. Quest. Whether Saul or Ionathan were the greater offenders seeing Ionathan was taken by lot 1. It is cleare that Saul had trespassed more in making such a rash vow at the first giuing occasion to the people to sinne in eating of blood further he sweareth thrice vnaduisedly first when he made the vow againe when the Lord would not answer him and the third time after Ionathan was discouered three times did he thus sweare that he should die Now Ionathans ouersight is excused two waies by his necessitie that vrged him to eate and his ignorance that did hide it from him 2. But yet it pleased God that Ionathans slippe should be discouered for these causes 1. if Saul beeing king had beene pointed out by lot it would somewhat haue empaired the credit of the king 2. it was a greater griefe vnto Saul then if he himselfe had beene taken for no man could haue executed the sentence vpon him 3. by this meanes some thinke that God would establish militarie discipline that orders made in armies should be strictly obserued 4. and though Ionathan sinned of ignorance yet it was fitte it should be purged 3. Saul sheweth his hypocrisie in that he neglecteth Gods commandement which the people had transgressed in eating of blood but he presseth obedience to his owne law euen vnto death So among the Romanists he that speaketh against their superstitious rites is punished vnto death whereas adulterie blasphemie and other greater enormities are either not at all or very lightly punished ex Martyr 21. Quest. v. 45. How Ionathan was deliuered by the people 1. Saul in
Iudge of Israel to execute the sentence of God pronounced against Amalek which was neglected by Saul that it might also be a terrour to other kings that they persecute not the people of God Pellican and this was agreeable also to the law that willeth the witnesses hand to be first vpon the malefactour so Samuel as a witnesse before the Lord of the crueltie of Agag against the Lords people doth lay his hand first vpon him Borr. 3. But yet as Samuel was a Leuite and a Prophet this example was extraordinarie and not now to be imitated Osiand for if S. Paul forbid a Bishop to be a striker 1. Tim. 3.3 much lesse is it fit that he should kil or put to death The ancient Constitutions of the Church haue prouided that no Cleargie man should so much as come vnto the place Vbi quisquam pro reatus sui qualitate interficiendus est where any man is to be put to death for his offence Concil Matiscon 2. c. 19. And againe it was thus decreed Concil Antisiador c. 33. Non licet praesbytero ad trepatium vbi rei torquentur stare It is not lawfull for a Presbyter or Minister to stand by the racke where offenders are tortured And Can. 34. Non licet illi in iudicio sedere vbi homo ad mortem traditur it is not lawfull for him to sit in iudgement where a man is deliuered to death Yea the Canons were so straight herein that they did forbid any Cleargie man to exercise eam chirurgiae partem quae ad vstionem vel incisionem ducit that part of Chirurgerie which leadeth one to searing or incision Concil Lateran sub Innocent 3. c. 18. 22. Quest. v. 35. How it is said Samuel came no more to see Saul vntill the day of his death seeing he saw him againe afterward chap. 19.22 1. Some referre these words vntill the day of his death to that apparition of a counterfait Samuel c. 28. who at that time saw Saul and spake with him but neither was that Samuel and that word ghad iom vntill the day doth no more prooue that Samuel sawe Saul at the day of his death then that Michol had a child then of whome it is said that shee had no child vntill the day of her death 2. Sam. 6.23 Mar. 2. Others thinke that Samuel died not long after which was the cause he came no more at him Pellican But it is euident that Samuel liued a good while after this it may be some yeares as appeareth by the many persecutions of Dauid by the hād of Saul before Samuel died c. 25.1 3. Some expound it thus that Samuel came not to Saul any more though Saul came where Samuel was Genevens but it is rather vnderstood of the ende and manner of Samuels comming then of the act of comming and going that Samuel came not to visit and see Saul as he had vsed to doe before time to consult with him about the affaires of the kingdome Osiand and to giue him direction from God Iun. 5. Of this strangenes betweene them there were two speciall causes the one in Samuel because he knew that the Lord had cast off Saul frō beeing king and therefore he did forbeare to visit him in that familiar manner Borr. the other was in Saul who hated Samuel because he had brought him such an heauie message as the propertie of Tyrants is to loue and reward their flatterers and to hate their friends that deale plainly with them and tell them the truth Pellican 6. Iosephus is here deceiued who saith that Saul after this neuer came into Samuels sight c. 9. l. 6. and yet as forgetting himselfe c. 14. he reporting that storie which followeth chap. 19. how Saul came to Ramah where Samuel was writeth how Saul prophesied before Samuel lib. 6. de antiqu Iudaic. c. 14. The meaning therefore is that Samuel had no conference with Saul as before to giue him instruction and direction no not at that time when Saul prophesied in his sight 23. Quest. v. 35. Why Samuel mourned for Saul 1. He mourned not so much for Saul because he was reiected and deposed from the kingdome for he knew that the sentence of God was irreuocable and that had beene to be discontented with the Lords will Borr. 2. But he lamenteth the hardnes of Sauls impenitent heart seeing him to goe on in his sinne without any remorse as it was euident in the persecuting of Dauid Pellican 3. As also he did foresee the miserie that Saul was like to fall vnto not onely the losse of the kingdome but of his life also Borr. 4. Yea and Samuel though he knew that Gods sentence for the reiecting of Saul from the kingdome could not be reuersed yet he might entreat for the forgiuenes of his sinne with the which Samuel was so much grieued and displeased c. 15.11 5. Herein Samuel sheweth his tender and louing affection that sorroweth for the miserie of Saul which succeeded him in the gouernment so farre was he from enuying his kingdome Osiand CHAP. XVI 1. Quest. v. 2. Whether Samuel feared to doe as the Lord commanded him saying How can I goe 1. SOme note this to haue beene an infirmitie in Samuel Iosephus saith that Samuel said he was afraid to goe for God taketh not away all infirmities from the Saints in this life Osiand But it is not like that Samuel hauing had such experience of Gods assistance was so timorous that he distrusted Gods defense seeing he had a speciall commandement and warrant from God 2. Therefore this question mooued by Samuel proceedeth not from any doubt or diffidence but from a desire to be instructed by what way and meanes with the least danger this busines might be compassed Borr. like as Marie after shee had heard the Angels salutation asked how that could be not doubting of the effect but desirous for her further confirmation to vnderstand the manner 2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate onely a feast 1. Iunius all the other Interpreters here translating the word zabach to sacrifice readeth ad celebrandum convivium to celebrate a feast his reasons are these First because in the most corrupt times it was not lawfull to sacrifice but where the Arke was sauing in the high places secondly sacrifices were publike but this was priuate within Ishai his house thirdly it may be added Ishai is inuited to the sacrifice whereat the Priests onely and the Ministers of the altar were present But to these obiections it may be answered first that though ordinarily and when the Arke was setled it was not lawfull to sacrifice any where els then at the Tabernacle yet by Gods extraordinarie direction the Prophets did sacrifice other where as Elias did 1. king 18. especially in those times when the Arke and Tabernacle were asunder as is before shewed and there was greater libertie for peace offerings then other sacrifices c. 9. qu. 3. Secondly though the feast after
other from the person of the Israelites who were the people of the liuing God and therefore this reproach was not to be endured Iun. 3. So the honour of God and the reproach of the people mooued him not the consideration of the reward as Chrysostome saith non vincebatur Dauid his pollicitationibus Dauid was not wonne with these promises hom 20. ad Rom. Wherof this may be an argument that comming before Saul he maketh no mention of any reward neither requireth any graunt or promise from the king Martyr 14. Quest. v. 28. Of Eliab Dauids eldest brothers vnkind behauiour toward him 1. Some thinke that Eliab might speake thus of loue to Dauid that hee should not put himselfe vpon so great a daunger ex Martyr but by the rough wordes which he vseth and vntrue surmises it is euident that Eliab spake of enuie and with great indignation 2. And this might be the cause why Eliab enuied Dauid because he was aduanced to the kings seruice and court and he beeing the Elder brother was neglected Martyr 3. And Dauid is blamed for that wherein he was to be commended that leauing his flocke with a keeper for a time at his fathers commandement he came to visit his brethren yea he taketh vpon him to iudge Dauids heart and affection imputing that to his pride and malice which proceeded from the spirit of God in him Martyr 4. Thus Dauid first was enuied of his owne brethren herein beeing a type of Christ who was reiected of the Iewes beeing as it were the eldest brethren and was receiued of the Gentiles Pellican 15. Quest. v. 28. Of these words of Eliab to Dauid With whome hast thou left those few sheepe in the wildernes vpon what occasion it is lawfull for a Pastor to leaue his flocke This care and charge which Dauid had of his flocke doth beeing morally applied shew what dutie is required of the spirituall Pastor toward his people and what causes of absence are allowable and when he ought not to be absent First that Pastors ought not long to absent themselues from their charges but their necessarie occasions of absence beeing once ouer they are bound in conscience to returne to their places these reasons grounded vpon the word of God and agreeable to the continuall practise of the Church of Christ doe euidently conuince 1. Great is the daunger which accrueth and groweth vnto the Pastors themselues if any of those soules which are cōmitted to their charge doe perish in their absence through their negligence as the Prophet Esechiel sheweth When I shall say vnto the wicked O wicked man thou shalt die the death if thou dost not speake and admonish the wicked of his way that wicked man shall die for his iniquitie but his blood will I require at thy hand Esech 33.8 I doe wonder how negligent Pastors when they doe read this place can passe it ouer without trembling seeing what danger they incurre in omitting to admonish the people committed vnto them for as Hierome well saith Detrimentum pecoris ignominia pastoris The losse of the flocke is the shame of the shepheard Epist ad Furiam euen his euerlasting shame and confusion without Gods great mercie 2. The absence and negligence of the Pastor proceedeth from want of loue toward the flocke and he which loueth not the flocke loueth not him whose flocke it is and therefore our Sauiour saith to Peter If thou louest me feede my sheepe and therefore Damasus said well Omnis negligenter pascens toties sibi commendatum dominicum gregem convincitur summum non amare pastorem Euery one negligently feeding the Lords flocke so often commended vnto him is found not to loue the cheife shepheard Damas. Epist. 4. And he that loueth not Christ how can he be assured of Christs loue toward him againe 3. Let the inconueniences be considered which do grow by the Pastors absence the people will soone fall away from zeale to coldnes from vertue to vice where good seede is intermitted to be sowen thistles and weedes will spring vp in stead thereof This the Apostle found by experience in the Church of the Galatians while he was absent from them as he saith It is good to loue alwaies earnestly in a good thing and not onely when I am present with you and againe I would I were present with you that I might change my voice for I am in doubt of you Galat. 4.18.20 It seemeth that while the Apostle was present the Galatians were very forward and zealous but in his absence there zeale and first loue abated and therefore he wisheth he were among them that he might change and applie his voice to admonition or exhortation as euery mans case required This is that which Ambrose feared beeing vpon some necessarie occasion absent from his Church Eram de vobis anxius trepidus ne quis me absente per negligentiam caederet ne quis diaboli insidijs laberetur I was carefull for you fearing least in mine absence any might fall through negligence and slippe through the lying in waite of Sathan serm 28 And Augustine complaineth that while he was absent from Hippo the citizens had lost a certaine godly custome among them vestiendi pauperes of cloathing and coating the poore Epist. 138. Whereby it is euident that good things will soone be discontinued and grow out of vse where the Pastoris not present to call vpon the people 4. Adde hereunto that the more diligent the spirituall aduersarie is to spoile the flocke the more carefull the Pastor should be to watch ouer it Now the Deuill as S. Peter saith walketh about like a roaring lyon seeking whome he may deuoure 1. Pet. 5.8 And the wolfe then is most busie to inuade the flocke when the Pastor is not neare at hand to defend them Therefore Saint Paul saith I know this that after my departure grieuous wolues shall enter in among you not sparing the flocke Act. 20.29 So Ambrose well saith Lupi explorant pastoris absentiam quia praesentibus pastoribus oves Christi incursare non possunt The wolues doe watch the Pastors absence because while the Pastors are present they can not inuade the sheepe of Christ. lib. 7. in Luc. And verily what other cause can be yeilded that in many places of this land the people are corrupted in religion and Seminarie Priests and Iebusite Friers doe creepe in to peruert and seduce many then the negligence and absence of many Pastors in their cures and charges 5. Further how necessarie the presence and residence of Pastors and Ministers in their Churches is appeareth by the excellencie and price of that obiect wherein their cure and charge lyeth for they are watchmen not of mens bodies but of their soules and must giue account for them Hebr. 13.17 If a steward and dispenser of things temporall must be faithfull as Iacob did watch his flocke by day and night and whatsoeuer perished he made it good Gen. 31.39 how much more carefull circumspect and
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
such an image be kept in the house and laid aside beeing of no vse And further I thinke it cannot be shewed that teraphim is otherwise taken in the Scripture then in the wurse part for an image or idol of superstition as c. 15.23 to transgresse is as superstition and idols the word is teraphim The same name is giuen to the images which Rachel stole from her father 2. Iosephus taketh it not to haue beene an image but the heart of a goate which lay panting vnder the cloathes but beside that this is contrarie to the text so small a thing could not be taken for the bodie of a man 3. Therefore the more probable opinion is that this teraphim was some superstitious relique which Michal vsed secretly without Dauids priuitie as Rachel kept hers Iaakob not knowing and others in his house as appeareth Gen. 35.2 4. Mercer ibid. for though Saul were an enemie to idolatrie and so Michal learned no such thing frō him yet shee might els where see such superstition as there were witches in Israel though Saul publikely did inhibite them thus both the Lat. and Chald. here read simulachrum but more euidently the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine images all which thinke it was a superstitious image which seemeth the more likely because Michal shewed her selfe afterward a skorner and derider of zeale and religion in Dauid 2. Sam. 6. But this example no more serueth either the Papists turne for the adoration or the Lutherans for toleration of images then the like president in Rachel whose images together with the rest Iaakob buried vnder an oake Gen. 35.4 See more of teraphim Hexapl. Gen. c. 31. qu. 6. 4. Quest. v. 17. Of Michals excuse vnto Saul that Dauid threatned to kill her 1. In some things Michal is to be commended in seeking to deliuer Dauid from danger in preseruing his life therein shewing the neare coniunction betweene man and wife preferring her husbands safetie before the displeasure of her father according to the first institution for this cause shall a man leaue father and mother and cleaue to his wife Gen. 2. and so the wife is to cleaue to her husband Mart. 2. In some things Michal is to be excused as in vsing such meanes whereby to keepe Sauls messengers in suspense and in protracting of time that her husband might escape as in pretending he was sicke in laying in an image into the bed in these things shee is to be excused these pretenses tending to no hurt to any but rather proceeding from matrimoniall loue and dutie Pellican 3. But in some things shee neither deserueth commendation nor yet can be excused as in laying such an imputation vpon her husband as though he threatned to kill her for shee here three waies offended 1. in telling an vntruth 2. in raising a slaunder vpon Dauid which might breede a great offence and scandall 3. in her feare and timorousnesse which was the cause of all this wherein shee should rather haue imitated Ionathan to haue spoken boldly to her father euen to his face in the defence of her husbands innocencie It is written of Dyonisius the tyrant who gaue his sister in marriage to one Polixenus that when he beeing accused of treason was fled into Italie the tyrant expostulated with his sister why shee did not giue notice vnto him of his flying then shee made this confident answer An ita me degenerem putas vt si scissem virum fugiturum non fuissem vna fugitura Doe you thinke me so vndutifull and out of kind that if I had known my husband would haue fled away that I would not haue fled away with him Michal herein came short of the example of this heathen woman Mart. 5. Quest. v. 18. Whether Samuel did well in receiuing Dauid whome the king pursued as his enemie 1. Such as are indeede traytours to the King and state and doe malitiously practise or conspire against either are not to be rescued and succoured for such are worthely by the lawes of all nations held to be no better then traytours themselues that shall giue entertainment vnto such vnlesse it be with such an intent as Iael receiued Sifera not in that particular to lay hand of them but in generall to deliuer such persons vp vnto the state 2. But there is an other reason and respect of those which are without cause held to be traytours which neither are enemies to God nor the King as Dauid bare no malice vnto Saul nor entended any mischiefe against him but suffered him to escape out of his hands when he might haue killed him Samuel therefore vnderstanding of Dauids innocencie and of Sauls vniust vexation of him doubteth not to receiue him So Rahab gaue entertainment to the spies hidde them when they were searched for and preserued their liues so Ionathan and Ahimaaz were hid which were sent as messengers vnto Dauid 2. Sam. 17.19 And now in many places Protestants and true professours are held as heretikes vnto the state who notwithstanding such cruell edicts and vniust sentence are to be releeued and succoured Martyr 6. Quest. v. 18. Of Naioth whether Samuel brought Dauid 1. This Naioth which is said to be Ramah Samuels citie was not farre from Ramah situate in the fields or territorie thereof Vatabl. the worde properly signifieth a solitarie place in the pastures and fieldes where the schoole of the Prophets was which was fittest for studie and meditation thither Samuel taketh Dauid that they might be more safe from Sauls violence and that Dauid might finde comfort in the exercise and meditation of the Scriptures Pellican 2. In this place there was a companie of Prophets and Samuel was cheife ouer them beeing their instructer and teacher and therefore els where they are called the children of the Prophets for though prophesie be the speciall gift and worke of the spirit yet it was fit that they which afterward should be emploied in the seruice of God as it is like that these were most of Leui should be prepared by godly instruction and education for the further worke of the spirit in them 3. Thus Samuel though he had giuen ouer the publike gouernment of the Commonwealth yet exercised himselfe in his propheticall office still not liuing to himselfe as Sylla did when he had resigned the Dictatourship nor following his pleasure as Diocletian after he had giuen ouer the Imperiall gouernment 4. Thus we see that the noble foundation of Vniuersities and schooles of learning is grounded vpon the example of the Prophets and so of auncient time it hath beene practised that in the cheife cities there should be common schooles and profession of learning as at Alexandria and Antioch many famous men taught publikely as Pantenus Origene Clemens Mar. 5. But much vnlike to this institution were the celles and cloisters of Monkes for these were brought vp in true religion and worship of God but the other professed idolatrie vsed inuocation of the dead builded vpon mans
workes merits and satisfaction the scholers of the Prophets were exercised in profitable studies most of those Monasteries were shoppes of epicurisme and idlenes they were trained vp to be afterward employed in the seruice of God these made Monkerie the ende of their profession to liue in cloysters all the daies of their life not suffering themselues willingly to be drawne out of their celles 7. Quest. v. 20. Of Sauls violence offered to the colledge of the Prophets and of the priuiledge of Sanctuaries 1. Saul sheweth his cruell and bloodie minde in that he sendeth to take Dauid euen from Samuels presence and the Colledge of the Prophets which was safe euen among their enemies the Philistims c. 10.5 yea and if they refused to put them to the sword also as is most like as he did the priests of Nob thus neither reuerencing the place nor the persons Martyr 2. Now concerning Sanctuaries and priuiledged places though they belonged specially to the policie of the Commonwealth of the Israelites hauing also some figuratiue ceremonie in it as it may appeare by that law of the remaining of the manslayer in the citie of refuge till the death of the high Priest who herein was a type of Christ Numb 35.28 yet according to that president it is lawfull that for reuerence vnto the exercises of religion and of Gods worship such places as are consecrate to that ende should enioy some immunities and priuiledges as is still commendably practised in this our nation that the Kings writ should not be serued in Churches and places of prayer at the least no violent hands to be laide vpon any in Church or Churchyard 3. But this giueth no patronage to the vnreasonable priuiledges which in time past were challenged vnto Sanctuaries by occasion of which superstitious immunities many foule and shamefull enormities were committed And Popish Sanctuaries failed in all these respects 1. in the number of them they were exceeding many euery Monasterie lightly was a Sanctuarie whereas in all the land of Israel there were but sixe appointed for the whole nation 2. whereas the Sanctuaries and cities of refuge were appointed for inuoluntarie and the smaller offences for those which trespassed not of malice as they which killed any by chaunce without any malice yet they opened their Sanctuaries to wicked persons guiltie of wilfull murder and other most grieuous crimes whereas by the law of God it was lawfull to take such euen from the altar as Salomon commaunded Ioab to be slaine laying hold on the hornes of the altar 3. the man which fled to the citie of refuge lost his priuiledge if he were found without the borders of the citie Numb 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of iudgement to restore them to their Sanctuarie 4. the cities of refuge did not cut off the Magistrates authoritie and power nay the Magistrate in the assembly or congregation was to iudge whether he were to be sent to the citie of refuge or no that was pursued for blood Numb 35.25 so that the immunitie of the cities of refuge did not any way hinder the authoritie of the Magistrate but they in their Sanctuaries kept men and defended them against the Magistrate from the ordinarie processe of law Therefore they abused such priuiledges and fraunchises and for these causes were worthily depriued of them 8. Quest. v. 20. How Sauls messengers whome he sent to take Dauid prophesied and of their sodaine chaunge 1. Here the power of God mightily appeared in chaunging of a sudden the hearts of these messengers who came with a full intent to apprehend Dauid and to take him by strong hand we read in Scripture of three kind of such innouation and changes some were suddenly stricken with Gods iudgements and so staied in their enterprise as two captaines with their fifties that were sent by the King to take Eliah which were destroied with fire from heauen 2. king 1. some though they escaped such sodaine iudgement yet were astonished and their affections chaunged as the third captaine which was sent to Eliah submitted himselfe and besought the Prophet for his life though he came with an intent to lay violent hands vpon the Prophet as the other did so the messengers whome the Pharisies sent to apprehend Christ had no power to doe any thing vnto him but returned without him Ioh. 7.46 A third sort there is which beside such sodaine astonishment haue presently beene rauished with extraordinarie motions of the spirit as Saul of a persecuter was sodainly turned to be an Apostle and preacher of the Gospel as also in this place the messengers of Saul prophesied 2. Such sodaine chaunges though they are rare and not often seene yet the Lord to shew the power of his spirit sheweth sometime such examples in the world the Niniuites were presently reclaimed at the preaching of Ionas so were many in the citie of Athens by the holy labours of the Apostle Paul Augustine was conuerted from beeing a Manichee by hearing of Ambrose sermons lib. 6. confess c. 3. M. Latimer vsed to goe and heare M. Stafford his godly lectures to scoff at him but he was caught in a golden net and beganne to sauour the truth yea humane perswasions haue wrought present effects as drunken Polemo went to deride graue Xenocrates with his garlands and other youthfull ornaments but before he came away he pulled off his garland and became himselfe one of Xenocrates scholers much more effectuall is the spirit of God to worke vpon the heart of man God vsually in these daies turneth not mens hearts on the sodaine that there should be continuall exercise of the preaching of his word and of the labour and diligence of those which heare vnto their edifying 3. These messengers of Saul when they saw the rest to prophesie in singing of Psalmes and hymnes vnto God they ioyned with them in that exercise for like as the load stone draweth yron vnto it so spirituall exercises are able to affect the hearts and affections of others Mart. 9. Quest. v. 23. Of Sauls sodaine prophesying 1. When Saul had sent messengers thrice and none of them returned beeing there deteined not for feare as the messengers which Ioram sent to meete Iehu whome he commanded to turne behinde him but with reuerence vnto the Prophets and with a spirituall delight for the time in their godly exercises Mar. then he followeth himselfe not of any deuotion but of a malitious and hatefull minde to lay violent hands Pellic. euen he himselfe also by the way is chaunged wherein by experience is found true that saying of the wise man The Kings heart is in the hand of the Lord Prov. 24.1 2. There is great difference betweene Sauls prophesying at this time and of his seruants and a greater chaunge in him then in them for first he was vexed and inuaded by an euill spirit before so were not they then he prophesieth in the way before he came
where his busines lay for Maon Ziph and Carmel were not farre asunder Iosh. 15.53 Carmel signifieth generally any place tilled or planted it was the proper name of two places one in Isachar where Baals priests were slaine an other in Iudah which was this Mar. Further he is set forth by his name which signifieth a foole by his riches by his qualities he was churlish and euill conditioned riches where Gods grace is not bestowed withall make men proud and insolent by his kinred he was of the posteritie of Caleb good men haue not alwaies good issue parents may leaue vnto their children riches and possessions but they can not bequeath them wisdome vnderstanding pietie for these gifts haue an other beginning they proceede from God and if there might be a certaine descent of these spirituall graces as of temporall they would be thought to be naturall Mar. 2. Concerning Abigail whose name is interpreted the ioy of the father shee beeing a vertuous woman was vnequally matched with a wicked husband Ambrose hereof maketh this allegorie that this Abigail doth signifie the Church which first serued vnder a foolish and vnwise husband the Philosophers and other vaine men among the heathen but after was ioyned in mariage vnto Christ as Abigail became Dauids wife But this figure holdeth not in euery point for Abigail was a beautifull and wise woman before shee was married vnto Dauid the Church of God was deformed without any spirituall comelines or beautie till shee was espoused vnto Christ. Mar. 4. Quest. v. 5. Of Dauids salutation which he sendeth vnto Nabal First the word is lechai which is diuersly interpreted 1. Some read to my brethren L. but then it should be leachi as Numb 6.7 not lechai 2. Others thus thus say vnto him beeing liuing that is in good health Iun. that if they found him well they should then wish continuance of health and prosperitie to himselfe and all he had but it is like that Dauid knew before he sent that Nabal was in health because he heard that he kept a sheepshearing feast which beeing a time of mirth would not haue beene solemnized if Nabal the master of the house had not beene well 3. Therefore the better reading is per vitam C. or ad vitam A.P. that is during thy life I wish thee this prosperitie so also Ioseph and Vatab. so maiest thou liue Secondly Dauid in this his salutation omitteth nothing whereby he might insinuate himselfe vnto Nabal 1. It should be a worke of mercie to haue compassion on them in their want 2. It was honest because they had deserued it in in guarding and keeping his cattell 3. It was an easie matter for him to doe at this time seeing he made a feast and he prescribed not what he should send but as he thought good himselfe 4. It would be profitable for Nabal for they might be a safegard to him and his still Mar. Thirdly here we may see the fickle and vncertaine state of the world how fooles are many times rich and wise men poore I haue seene saith the Preacher seruants on horses and Princes walking on foote c. 10.7 that is men of small vertue and vnderstanding aduanced and men of great desert in low and meane estate as it was strange here that Dauid should become a suiter vnto Nabal for his releefe thus we see that Gods fauour is not to be measured or esteemed by riches or pouertie Mar. 5. Quest. Of Nabals churlish answer 1. Nabal is not content onely not to giue any thing to Dauid but he also raileth and reuileth him as worldly wretches many times doe not onely not releeue the necessities of the Saints but reuile their persons and condemne their cause Genevens 2. So Nabal doth euery way disgrace Dauid first he setteth light by his person saying who is Dauid he despiseth him that was the Lords anointed that killed Goliath and had defended the people of God many times against the Philistims whome Saul himselfe immediatly before had confessed should be king he was also of Nabals owne tribe and yet he despiseth contemneth him and preferreth his sheepheards and sheepeshearers before him Then he also slaundereth his cause making both himselfe and all those which were with him no better then runnagates from their masters and secretly taxeth Dauid himselfe for leauing the king his master Osiand Further he maketh as though his request were vniust and vnreasonable because he would haue that which was prouided for others Mart. 6. Quest. v. 13. Of Dauids hastie and sodaine rage 1. It may seeme straunge that Dauid who with patience did beare the wrongs which Saul offered him and afterward the rayling of Shemei yet could not forbeare at this time but armeth himselfe to take reuenge the reason that mooued him was both the ingratitude of Nabal rendring vnto him euill for good as Dauid himselfe saith v. 21. and the indignitie and contumelie which Nabal euill requited Dauid with in words hereof it is that men can with greater patience endure violence offered to their bodies then contumelies and reproches to their good name because as Chrysostome saith the one concerneth but the outward man the other toucheth the inward part the very soule and minde 2. Yet although such cause were giuen to Dauid he diuersly offendeth 1. in his hast that without any further consultation he purposeth to take reuenge 2. in his rash oath that vnaduisedly in his rage bindeth himselfe to finish that which he had inconsiderately purposed 3. in that he purposeth to destroy all euen that pissed against the wall that is to the very dogge for the offence of one he would bring this calamitie vpon the whole house for though Nabal had committed this villanie yet what had the women and the seruants offended 3. Some doe excuse Dauid that he did this by the motion and stirring of the spirit but we neede not vse any such defense seeing that Dauid himselfe confesseth therein his ouersight v. 33. And these infirmities of the Saints doe serue for instruction as well as their vertues for by this we may see what we are by nature that if any good grace be wrought in vs we should giue the praise thereof vnto God Mar. 7. Quest. v. 18. Of Abigails wise behauiour in preparing to meete Dauid 1. Her wisedome appeareth in that laying aside all delay shee maketh all possible hast for it was time in this case to make speede Dauid beeing now vpon the way comming toward Nabals house 2. Shee will not goe emptie handed shee carieth a rich and plentifull present for it was not a little that would suffice so great a companie so then as Nabal had two waies giuen offence both in giuing nothing and in reuiling beside Abigail applieth the remedie according to the disease against Nabals illiberal and churlish refusall to send any thing at all shee setteth her liberalitie and in stead of his vnkinde reuiling shee meditateth to appease Dauids wrath with gentle speech 3. Shee goeth
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