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
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
Iunius in this place Therefore holding the order of the storie to haue beene so done in time as it is set downe there are diuers solutions of this doubt how Saul could possibly be so ignorant of Dauid by whome he had receiued such comfort in his agonies and fitts 1. Some thinke that Saul knew Dauid but not who his father was but that is not so for he had sent to Ishai by name for his sonne c. 16.19 2. Others suppose that he knew his fathers name but now enquireth of his tribe and familie but Saul knew that before also it was told him before that Ishai his father was a Bethlemite c. 16.18 3. Kimchi thinketh that he enquireth after the qualitie and condition of his father whether he were a warlike man hauing such a valiant sonne but the text sheweth that he asked simply whose sonne he was not what manner of man his father was 4. Some ascribe this forgetfulnes of Saul to the multitude of affaires wherewith Kings are occupied and so grow obliuious Vatab. some to the absence and discontinuance of Dauid who was now againe reduced to his pastorall life Osiand But it is most like that this is to be imputed to Sauls distempered braine that was oftentimes molested with madde and frantike fitts and such persons as we see by experience grow so obliuious that for the time they forget their nearest acquaintance and friends and for Abner it is no maruell that he beeing a martiall man and hauing occasion oftē to be abroad tooke no such speciall notice of Dauid Mart. Pellic. Any of these especially the last may be rather held to be the causes of Sauls forgetfulnes and obliuion then to imagine the storie to be transposed CHAP. XVIII 1. Quest. v. 1. Of the friendship betweene Ionathan and Dauid THree things are expressed in this verse the occasion of this loue and friendship the firmenesse of it Ionathans soule was knit with the soule of Dauid the faithfulnes of it he loued him as his owne soule which three are requisite in true friendship 1. The occasion was generall the vertue and value of Dauid and the great grace which was in him both in his doings and sayings and the particular similitude and likenes in them of religion loue of their countrey valure for both of them Ionathan c. 14. and Dauid here had aduentured their liues in the defense of Gods people There are three things which engender friendship profit pleasure vertue the first two doe not beget true friendship for as soone as the profit or pleasure ceaseth friendship is gone but vertue onely maketh loue and friendship to continue ex Mart. 2. Therefore Ionathans friendship beeing grounded vpon Dauids vertue remaineth firme and continueth their hearts were as it were tied and linked together nothing but death could seperate that mutuall loue nay after Ionathans death Dauid remembred the league betweene them made in shewing mercie vnto Ionathans posteritie now whereas two things are required in friendship as Aristotle sheweth in his Ethicks that it should be mutuall of one toward the other which is the difference betweene loue and friendship for one may loue where he is not loued againe but friendship alwaies reboundeth the like good will againe the other thing is that this mutuall loue be made apparant and professed betweene them for there may be secret good will and inclination of affection betweene two but before it be professed and protested betweene them it is not properly friendship both these concurred in this friendship for Ionathan loued Dauid and was beloued againe and they professed this friendship by making a mutuall league 3. Then the third thing followeth obserued in this loue that is the force and efficacie of it Ionathan loued Dauid as his owne soule that is wished as well vnto him as to himselfe he loued him not that he expected good from him but to haue one whome he might doe good vnto Therefore Seneca epist. 9. ad Lucil. doth worthily reprooue Epicurus description of a friend that a man might haue one to helpe him when he had neede to sit by him when he was sicke c. and he well saith longe suavior est amicitia quae prodest alteri quam quae invatur ab alio that friendship is sweetest which helpeth an other rather then is helped of an other so here Ionathan loueth Dauid for his owne sake that he might shew loue and kindnes vnto him Aristotle in part defineth friendship well bene velle alicui non tua sed ipsius causa to wish well vnto a man for his cause not thine owne as here Ionathan wisheth well to Dauid But this is not all yet there is a further thing to be considered that a friend is not to be loued for his own good but propter deum for Gods cause ex Martyr for God was the worker of this friendship betweene Ionathan and Dauid that he neglecting his owne estate and the hope of the kingdome and with the euill will also of his father yet fauoured Dauid Pellic. wherein Gods prouident care appeared toward Dauid that he might haue a friend in Sauls court to reueale his counsels intendements from time to time against Dauid Borr. 2. Quest. v. 1. Whether there be not degrees of loue notwithstanding that precept that we should loue our neighbour as our selfe 1. Some thinke that as Ionathan is here said to loue Dauid as his owne soule that is as himselfe so we are bound by the commandement euery one to loue his neighbour because it is said Thou shalt loue thy neighbour as thy selfe Osiand but this precept doth not take away the degrees of loue for then their should be no speciall friendship among Christians the precept then is to be vnderstood not of the quantitie of loue that we should loue euery one that is our neighbour in that degree and measure of loue which we loue our selues for that were vnnaturall for a man not to preferre himselfe before an other but of the qualitie and condition of loue that we must loue our neighbour with the same simplicitie and true affection wishing him no more hurt then to our selues 2. But that there is euen in Christianitie a difference of loue and that a speciall and peculiar friendship with one more then with an other may stand with religion it may be thus shewed our Sauiour Christ himselfe whose affections were most pure did loue one of the Apostles beyond the rest Iohn is called the Apostle in the Gospel whome Iesus loued further S. Paul saith that men should first learne to shew godlines to their owne house and he saith that it is an honest thing and acceptable before God 1. Tim. 5.4 there are degrees then in shewing of our loue first we are bound to those to whome nature hath made vs neare if their euill conditions doe not disparage the nearenes of their blood if naturall loue hath such preheminence euen so also morall ciuill loue which is grounded vpon vertue
sure and steadfast league with him whome he so dearely loued 11. Quest. v. 16. Of these words Ionathan made a couenant with the house of Dauid 1. Some read let Ionathan be taken away by the house of Dauid S. but the word vaijchroth he cut out is of the actiue not the passiue voice and the preposition ghim or hhim signifieth not by or from but with others expound thus let Dauid cut off Ionathan with his house Vat. that is if he performe not this but here the words are much inuerted which stand thus in the originall and Ionathan stroke or smote with the house of Dauid 2. Wherefore the meaning is that he smote or stroke a covenant which word is wanting here as likewise c. 22.8 but vsually the word berith a couenant is supplied as Gen. 15.18 and in many other places Iun. Chal. Lat. 12. Quest. v. 18. Why Dauid should be missed on the feast day seeing Saul had so lately sought to kill him 1. Some thinke that the historie is transposed and that this fell out before Saul had sent to kill Dauid in his house or that he had pursued him vnto Naioth where he prophesied but that is not like for the storie followeth in order how while Saul was prophesying before Samuel Dauid in the meane time escapeth and goeth to Ionathan at which time he had all this communication with him 2. Others thinke that Saul was obliuious very forgetfull by reason his head was distēpered would aske for Dauid not remembring that he had so lately sought to kill him as the Emperour Claudius was so forgetfull that he would aske for them at the table whome he had commanded before to be put to death but though Saul might be ouertaken with such obliuion Dauid was not who first mooued this doubt that his father would misse him v. 5 6. 3. Others are of opinion that Dauid might be reconciled to Saul yet he trusted him not and therefore desireth that his absence might be excused Mar. but Saul was not yet returned from Naioth while Dauid had this conference with Ionathan 4. This therefore is more likely that although Saul diuers times before in his fitts had attempted to kill Dauid and cast his speare at him c. 18.10 and c. 19.1 yet Dauid was brought into his presence againe to play before him c. 19.10 he knew that Saul in that regard would specially misse him vpon the festiuall day and this was the cause why he desireth to be excused And Saul also might imagine that Dauid would forget the iniuries which Saul did toward him as he himselfe made small account of them according to the verse Pulvere qui laedit scribit sed marmore laesus He that hurteth writeth his wrongs in the dust he which is hurt in marble Osiand 13. Quest. v. 25. Why Ionathan arose the King sitting in his seate by the wall 1. Some thinke that Abner came somewhat late and Ionathan for honour and reuerence vnto him gaue place and so he sate next vnto the king Vatab. Osian but it is not like that the kings eldest sonne would giue place to the captaine of the hoast or that he would take it specially in Sauls presence 2. The Hebrewes thinke that Dauid was woont to sit next vnto Saul betweene Saul and Ionathan and Dauid beeing absent he resigned the place to Abner so the Hebrewes but it is vnlike that Dauid was set before the kings eldest sonne though he were Sauls sonne in law neither did any sit in Dauids place for it was still emptie 3. Iosephus saith that Ionathan sate on the right hand of the king and Abner at the left but this is vnlike also for to giue the right hand was a signe of preheminence and the cheife place as Salomon placed his mother at his right hand 1. king 2.19 and it should seeme that the kings seat was vppermost next vnto the wall and the rest sate at his right hand 4. Iunius thinketh that Ionathan in the Kings absence occupied his seate and now at the kings comming he riseth and giueth place but neither doth this seeme probable 1. because it seemeth by the order of the words that Saul was first set in his accustomed place before Ionathan arose 2. it appeareth by the wordes of the text that Saul vsed onely to sit in the seat by the wall and the king sate as at other times vpon his seate 3. the wordes following Ionathan arose and Abner sate by the kings side shew that Abner sate next to the king as Ionathan was woont to doe who now beeing risen from that place Abner was next to the king 5. Therefore it is more likely that Ionathan knowing his fathers qualities and hauing experience of his sodaine passions and furie would not sit next his father Pellican pretending some other thing to auoid the danger which he feared for the next day when Saul beeing mooued cast a speare at him Ionathan could not easily haue shunned it if he had set next vnto him 14. Quest. v. 26. Of Sauls excuse to himselfe that Dauid was absent because he was not cleane 1. There is some difference of the reading of the words some read thus some thing hath happened vnto him that he is not cleane Vat. but in the original the word tahar cleane is repeated twice some thus he is not cleane because he is not purified L.S. but the same word is repeated in the Hebrew and to read he is not cleane because he is not cleane were a superfluous repetition of the same thing some thus some thing hath befalne him though he were cleane B. though he were cleane or els because he was not purified G. but here bilti rather signifieth not cleane then though cleane for so a contrarie sense would be made therefore here somewhat must be supplied he is not cleane and because he is not cleane he commeth not Iun. which last words may be supplied out of the next v. Wherefore commeth not c. 2. There were diuers legal pollutions as by touching any dead thing or by some fluxe Iosephus addeth by companying with his wife which made them for the time vnmeete to eate of the sacrifices Saul might gesse that Dauid was letted by some of them which legal vncleannes continued but till the euening Leuit. 11.39 and therefore Saul asketh for him the next day who like an hypocrite had kept his bodie cleane from such legal pollutions but in the meane time his heart was defiled with malice and hatred Mar. 15. Quest. v. 27. Why the second day of the moneth was obserued as a festival Three causes may be rendred thereof 1. Because the law was that if any thing remained of their free and franke offerings which was not eaten the first day it should be eaten the next but if ought remained vntill the third day it should be consumed with fire Leuit. 7.16 17. It is like therefore that Saul hauing frankly offered the feast was continued vnto the next day 2.
is to be vsed from meate to make our praiers more feruent so also from wiues but the ordinarie exercise of praier is no more hindred by matrimoniall duties tempered with sobrietie then by naturall offices in the sober vse of meate and drinke Concerning the other point of such abstinence before the receiuing of the Sacrament as I deny not but sometime it may be conuenient not in respect of any vncleannes in the thing but in regard of that intemperancie and lust which often concurreth with it so neither is such abstinence to be held necessarie for all for if mariage be in it selfe an holy thing as beeing of Gods institution the vse of mariage in it selfe also is holy beeing not by mans corruption defiled as the Apostle saith Mariage is honourable among all and the bed vndefiled Heb. 13.5 how then can that which is in it selfe holy honourable and vndefiled defile a man and make him vnfit for holy things And in this case that rule of the Apostle holdeth omnia munda mundis to the cleane all things are cleane Tit. 1.15 But yet because many times that matrimoniall dutie may be an impediment to spirituall meditation and it draweth with it carnall delight it is not inconuenient nay it is very fit therein to vse that abstinence which is in meates and drinkes that as he that can endure to be so long fasting to receiue the Sacrament as his first sustenance doth not amisse who also may eate first if his strength serue him not for as Augustine saith Liquido apparet quando primi acceperunt discipuli corpus sanguinem Domini eos non accepisse ieiunos it is euident that when the Disciples first receiued the bodie and blood of Christ they did not receiue it fasting lib. resp ad Ianuar. c. 6. So they which can vse their strength in the other kinde of abstinence doe therein well yet here none are to be forced but to be left vnto their godly discretion In this point that resolution of Gregorie is excellent Si quis sua coniuge non cupidine voluptatis captus c. If any man vse his wife not taken with lust of pleasure but for procreation sake de sumendo corporis sanguinis Dominici mysterio suo relinquendus est arbitrio quia à nobis prohiberi non debet accipere qui in igne positus nescit ardere concerning the receiuing of the mysterie of the bodie and blood of Christ he is to be left to his owne discretion seeing he is not to be forbidden to take it who can be in the fire and not burne 4. But the Romanists doe yet presse this place further that if it were required of Dauid that he had kept himselfe from women before he did eate of the hallowed bread then it is fit that the Priests of the new Testament should alwaies abstaine and be perpetuall virgins seeing they continually consecrate the Sacrament to this purpose Bellarmine alledgeth out of Hierom. lib. 1. de Cler. c. 19. Contra. 1. I confesse that some of the Fathers doe make such collection beeing much addicted to the praise of virginitie but Hierome among the rest is too farre caried that way too much to the disgrace of marriage as he saith Quale bonum est quod prohibet accipere corpus Christi what manner of good thing is that which hindereth to receiue the bodie of Christ May not the like be said of meate quale bonum quod impedit ieiunium what kinde of good thing is that which hindreth fasting Therefore we must not so much consider what they write according to their owne fansies and inclinations but how it is grounded vpon Scripture that they write 2. This collection is very weake to reason from the legall obseruations to Euangelicall constitutions that because the law commaunded a certaine puritie ceremoniall that men should be obliged thereunto vnder the Gospel 3. Nay this reason enforced not the Priests of the law themselues which daily ministred in the beginning before they were in Dauids time sorted out into their courses and yet it was permitted vnto them to be married 4. Further if virginitie should be imposed vpon them which daily minister the Eucharist then vpon them also which daily receiue it as the vse was of some Churches in Augustines time of the which custome he writeth thus Quotidie Eucharistiae communionem percipere nec laudo nec vitupero omnibus tamen Dominicis diebus communicandum suadeo Euery day to communicate in the Eucharist I neither commend nor discommend but euery Lords day I perswade to communicate de Ecclesiast dogmat c. 53. If all these should haue refrained that did communicate euery day then in those places there should haue beene no mariage at all 8. Quest. v. 5. What Dauid meaneth when he saith The vessells of the young men were holy 1. The most doe interpret these wordes of the bodies of the young men for so are the bodies of Christians called vessells as 1. Thess. 4.4 That euery one of you should know how to possesse his vessell in holines and honour and in the same sense women are called the weaker vessells sic Mar. Bor. Pellican Genevens and so they make this to be the meaning that the young men had kept themselues from women and so their vessells that is their bodies were holy But Dauid had spoken before sufficiently of the purity of their bodies in that behalf hauing said that women had beene secluded from them three daies for so long it was since Dauid came from home it was now the third day therefore Dauid hauing signified so much in plaine tearmes there was no cause he should deliuer the same againe in obscure words seeing he was in hast went in danger of his life and had no time now to speake any thing superfluously 2. Vatablus vnderstandeth their garments by their vessells but there was no occasion offered for Dauid to speake of their cloathes therefore Iunius better vnderstandeth here by vessells the instruments which were necessarie for their iourney as their bagges and sachels and such other necessary implemēts so is the word chelei vessels taken c. 9.7 the bread faileth in our vessells Therefore whereas the Priest first asked whether they were kept from women Dauid maketh a full answer that not onely their bodies were cleane which should receiue the hallowed bread but the vessells also wherein they should carrie the bread were kept from pollution And that the vessells are taken in this sense appeareth by the vse of the same word in the ende of the verse where the bread is said to be sanctified in his vessell that is in the dishes and instruments wherein it was put 9. Quest. v. 5. Of the meaning of the next words And it is in a manner common specially seeing other shall be 〈◊〉 this day in the vessell 1. Some vnderstand the first words of the prophane way making this the sense that although their busines whereabout they went were prophane
his praise this their vaine ioy continued not long for afterward Dauid was raised vp to be reuenged vpon these despightfull vncircumcised Philistims Mar. 7. Quest. v. 10. How the Philistims hanged vp the bodie of Saul in Bethshan 1. Here mention is made onely of the bodie of Saul so hanged vp but 1. Chron. 11.12 it is gathered that all the bodies of Sauls sonnes were so serued 2. They are said here to be hanged vp on the wall of Bethshan that is in the streete adioyning to the wall 2. Sam. 21.12 3. This Bethshan or Bethshean Iud. 1.27 belonged vnto the lot of Menasseh but was not yet recouered from the Philistims as is noted before of Keilah c. 27.6 4. The Israelites by the law of Moses were not to suffer the bodies of those which were put to death to hang all night vpon the tree Deut. 21.23 but the Philistims beeing more inhumane and reiecting the lawes of the people of God doe expose the bodies of these worthie men vnto derision And in this kind of death Saul is accursed for the curse of God is on him that hangeth on a tree Saul was reiected of God in this life and accursed in his death 5. And herein appeareth Gods iust wrath and indignation against him that doth suffer his owne glorie to be obscured among the Philistims that he might bring vpon Saul this iust and deserued punishment When the Lord was angrie with Israel for the golden calfe set vp in Horeb and would presently haue destroied them Moses turned the Lords purpose by this perswasion that the Egyptians would haue taken occasion thereby to haue blasphemed God Exod. 32.12 but here the Lord neglecteth and is carelesse of his owne glorie that his iustice might take place in Sauls punishment God receiueth dishonour two waies either by the euill life of those which professe his name as Dauid by his sinne caused the enemies of God to blaspheme 2. Sam. 12.14 or els by the punishment of his people which is procured notwithstanding iustly by their sinnes so the people are taught to pray for the turning away of Gods iudgements saying Giue not thine heritage a reproach vnto the heathen Ioel 2.17 And thus the Lord sustained some dishonour in the punishment of Saul among the Philistims but no dishonour at all among his owne people which did see that Sauls sinnes did call for vengeance at Gods hands Mart. We learne by this that sinne is so grieuous a thing in the sight of God that he will not suffer it to goe vnpunished though it be with the hinderance for the time of his owne glorie 8. Quest. v. 12. Of the fact of the men of Iabesh Gilead in rescuing the bodie of Saul and of his sonnes 1. These men of Iabesh dwelled on the further side of Iordan whether the Philistims had not approached therfore by this it is euident that they are deceiued which read v. 7. that the men of Israel on the other side of Iorden when they saw them put to flight left their cities and fled so read S.C. L.B.G. for the Iabeshites dwelt on the further side of Iorden who were so farre from flying and leauing their citie that they valiantly set vpon a citie of the Philistims and recouered the bodies of Saul and of his sonnes the meaning then is that they which were on this side Iorden toward the Philistims fled away for begheber in transitu indifferently signifieth on either side this or the other Iun. 2. These men of Iabesh did this exploit to shew their thankfulnes vnto Saul by whose meanes they had beene formerly deliuered from Nahash king of Ammon c. 11. Pellic. 3. Though Saul died in his sinne yet they would not be wanting toward him in an office and part of humanitie for there is a kinde of courtesie and dutie to be performed euen toward the wicked A child is to shew his reuerence toward a wicked father not enioyning him any euill thing as Ionathan followed Saul to battell and would not be wanting in any dutie So neither are subiects to renounce their obedience vnto an euill Prince standing vnder Gods curse when Ambrose excommunicated Theodosius the Emperour he did not free the people of their obedience and seruice vnto him the practise of the Church of Rome is contrarie who when they excommunicate Princes doe absolue their subiects from their fealtie and allegeance 4. But this is to be vnderstood of humanitie to be performed to such wicked men where God hath not commanded the contrarie for Saul sinned in sparing Agag contrarie to Gods commandement and Achab in letting Benhadad goe Mart. 9. Quest. v. 12. Why the men of Iabesh burned the bodies of Saul and his sonnes 1. Some thinke they did it to giue vnto them honourable buriall burning onely the flesh from the bones not the bones and all to ashes as they vsed to burne malefactours Pellican 2. Some vnderstand that they burned odour for them as they did for Asa 2. Chron. 16.15 and vsed to doe for the Kings Ierem. 34.5 But the words of the text are they burnt them there that is their bodies 3. The meaning then is that they burnt the flesh onely from the bones for these two reasons both because the flesh was now corrupt and putrified and least their bodies afterward falling into the Philistims hand might be exposed to derision Mar. and this was the cause why the auncient Romanes vsed to burne the bodies of the dead Iun. 10. Quest. v. 13. Why the men of Iabesh fasted seuen daies 1. They did not fast to the which they also added lamentations and praier to procure any ease vnto Saul beeing dead as the Romanists thinke by their superstitious praiers and obits to releeue them which are in Purgatorie for euery man liueth by his owne faith not by an others and the Apostle saith that euery one shall receiue according to that which is done in his bodie whether it were good or euill 2. Cor. 5.10 therefore that which is done without the bodie by others helpeth not prayers may mutually helpe the liuing before the sentence be ouer but after sentence which euery one receiueth in his passage out of this life it is too late as is euident in the parable of the rich glutton and Lazarus Luk. 16.2 They fasted then and mourned onely to shew their griefe and to lament for the losse which the commonwealth of Israel receiued by this ouerthrow Ioseph and they mourne seauen daies in memorie of the seauen daies of truce which sometime Nahash the king of Ammon gaue them within which time Saul came and deliuered them Borr. This small comfort Israel had by their first King whome they asked against the will and pleasure of God Mart. To God onely wise be praise thorough Iesus Christ for euer Amen Rom. 16.27 FINIS ERRATA P. 2. read Caietanus for Chartalus p. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. r. iagnal f. ragnal p. 20. r.