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
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
to Samuel so did not they vntill they came to Samuel and the companie of Prophets further Saul when he came cast off his princely robes or militarie attire all the day and the night which is not expressed of the other that they prophesied in that manner or so long 3. And as Sauls prophesying in this place was much diuers from theirs so also he is said here to prophesie in an other manner and sense then he did before in his owne house c. 18. v. 10. for first the cause was diuers that proceeded of the euill spirit this of the good spirit of God which came vpon him at this time Mar. then the effects were diuers there he meditateth mischeife and casteth a speare at Dauid here Dauid was present and he hath no power to touch him further there he is said to prophesie onely because of some likenes in general in his strange behauiour as rauished beside himselfe but here he prophesieth in a further degree communicating with the rest of the Prophets in their propheticall exercises Iunius maketh this prophesying and the other c. 18.10 to be all alike and referreth vs here in the marginal annotatiō to that place c. 18.10 but I rather subscribe herein to Pet. Mart. whose iudgement is seene before that this prophesying was of an other spirit and so diuers from the former 10. Quest. v. 24. How Saul is said to haue stript off his clothes and to be naked 1. It is not to be imagined that Saul was indeede altogether naked but he is said to be so because he had laide aside either his princely robes as R. Chimchi thinketh or militarie apparell Iun. and was now as an other common person so Isai. 20.2 the Prophet is saide to goe naked because he had put off his sackcloath which he had worne before so Michal telleth Dauid that he had vncouered or made himselfe naked 2. Sam. 6.20 because he had put off his princely apparel and daunced in a linen Ephod 2. Some thinke that Saul did not onely put off his owne garments but put on some peculiar kinde of vesture such as the Prophets vse to weare and Osiander affirmeth that it was certainely so Proculdubio aliam vestem qua Prophetantes vtebantur assumpsit Vndoubtedly he tooke an other garment which the Prophets vsed P. Martyr saith fortasse accepit alias vestes It may be he took other apparel to be like vnto the Prophets But whence should Saul haue that speciall kind of apparell for it seemeth that Samuel spake not at all to him nor gaue any direction for any such thing and without his direction the children of the Prophets would doe nothing therefore his nakednesse consisted onely in laying aside his vpper princely robe behauing himselfe now as any other common person 11. Quest. v. 24. Whether Saul fell downe naked all the day and night 1. The most doe take it that Saul fell downe naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Lat. Genevens B. that is lay vpon the ground as Iosephus according to the manner of others that are rauished of the spirit hauing no vse of their senses Vatab. but lie as in a trance but this can not be the meaning both because the rest that prophesied vsed not this gesture for Samuel stoode in the middes among them vers 20. and fell not vpon the ground as also it had beene too much for Saul to lie vpon the ground a whole day and night and further whereas their prophesying consisted in singing of Psalmes praising God as the Chalde interpreteth this gesture had not been so meete for that exercise 2. Some other therefore thinke that Saul did not lie vpon the earth all the day and night but at certaine diurne and nocturne houres appointed for praier and prophesying he humbled himselfe vpon his knees as now is vsed to be done in the seruice of the Church that in reading some Psalmes they vse to fall vpon their knees Osiand But who can thinke that this allotting out of certaine houres for prayer by day night is so auncient as Samuel or that such chaunge of gesture in praier was taken vp then beside that Saul doing thus at times could not be saide to fall all the day and night 3. Therefore I here embrace the iudgement of Iunius who doth interpret this place according to the like Numb 24.4 where it is said that Balaam fell that is into a traunce or fell beside himselfe so here Saul fell not vpon the ground but fell out of his wits or beside himselfe for the time in the which state he continued a day and a night 11. Quest. How Saul is said to haue prophesied before Samuel it beeing said before that Samuel came no more to see Saul c. 16.35 1. Some thinke the meaning to be that Samuel saw not Saul in the habite of a King for nowe he had chaunged his apparell and appeared in an other forme some that Samuel might be hid standing among the Prophets but neither of these are likely not the first for Saul appeared in his vsuall habite before he stript off his cloathes and in what habite soeuer Saul shewed himselfe he was Saul still and so seene of Samuel nor the other because it is directly saide that Saul prophesied before Samuel therfore he was not hid 2. Therefore the meaning is that Samuel came no more to Saul with any message from God neither had any more familiar conference with him as before for in this place Samuel speaketh not to him neither is there any entercourse at all betweene them Mart. Pellican see more of this c. 15. qu. 22. 3. But Iosephus is here deceiued who writeth that Saul prophesied before Dauid and Samuel but the text maketh mention onely of Samuel to be present for in the meane time while Saul continued prophesying Dauid tooke the opportunitie and escaped away 13. Quest. Of the difference of true and false prophets how they differ betweene themselues and from others vpon these words Is Saul also among the Prophets 1. The first difference to be considered is concerning the diuers offices of Prophets which were either ordinarie as in praying and interpreting the Scripture teaching exhorting as S. Paul taketh the word prophesying 1. Cor. 14.3 or extraordinarie consisting in the reuealing of hid things either past as Moses setteth downe the historie of the creation Christ told the woman what shee had done Ioh. 4. or present as Elisha could tell what Gehezi had done beeing absent Samuel told Saul what was become of his asses or of things to come in which sense properly they were called Prophets in respect of these extraordinarie parts and gifts a Prophet is now to be considered 2. The second thing to be obserued is of the diuers waies and meanes whereby the Lord reuealed himselfe to the Prophets which were three either by oracle as when the Lord spake by an audible voice as when the Angel of God spake to Abraham not to sacrifice his sonne Gen. 22. or
Nob beeing a citie of Priests were smitten and that onely Abiathar one of the sonnes of Ahimelech escaped 14. Quest. v. 19. How it stood with the iustice of God that the innocent Priests with the infants were slaine 1. The sentence which God had pronounced against the house of Eli the Lord had suspended vnto this time and now as that sentence was iust so is the execution thereof the children are punished not so much for their fathers sinnes as for their owne beeing found to continue in their fathers stepps so that although in this thing whereof they are accused they did nothing worthie of death yet otherwise they were not innocent 2. And concerning infants they are not voide of originall sinne which though it be not imputed vnto them in Christ vnto eternall death yet it maketh them subiect to temporall death seeing then that infants are once to die then their death may be disposed of God in the prouidence of God when it maketh for Gods glorie and the iust condemnation of the wicked Mart. 3. Herein Dauid was a type and figure of Christ at whose fleeing into Egypt the infants were slaine by Herod as here these infants are put to the sword for Dauids cause Osiand CHAP. XXIII 1. Quest. v. 2. Of Dauids asking counsell of God and by whome he did it 1. DAuid will not here enterprise battell vnlesse first he had consulted with God following therein the godly examples before his time as the Israelites asked of God who should goe vp against the Cananites and the Lord assigned the tribe of Iudah Iud. 1. so when the Israelites waged battel against their brethren the Benjaminites they went to aske counsell of God So warre is not to be taken in hand rashly but with counsell first from God and then to be taken with men Mar. 2. Now some thinke that Dauid did aske counsell of God by the Priest namely Abiathar who should now be fled vnto Dauid Mart. Borr. Osiand But it is euident by the text that Abiathar was not yet come vnto Dauid for v. 5. it is said that he fled to Dauid to Keilah but this consultation was had before Dauid came to Keilah for now he was aduising whether he should goe to Keilah or no. 3. Therefore it is rather to be supposed that Dauid consulted here with some Prophet as Iosephus well noteth and it was likely to be the Prophet Gad who was in Dauids companie c. 22.5 Iun. 2. Quest. v. 4. Whether Dauid offended not in asking counsell of God the second time about the same thing 1. Dauid did not againe aske counsell of God as doubting himselfe of the truth of his word but because of the weakenes and infirmitie of those who were with him Borr. Pellican for they were very timorous and reasoned thus seeing we are not without daunger here in the middes of Iudah how much more in Keilah beeing in the vtmost border of Iudah Vatab. if we are afraid of Saul how much more of our professed and strong aduersaries Osiand therefore for their strengthening Dauid asketh counsell againe that all might heare it as Christ praied aloud at Lazarus graue beeing without doubt that the Lord otherwise wold haue heard him for the edifying and comfort of those which were by Mar. 2. God was indeede angrie with Balaam because not contented with the Lords answer he asked againe for he did it of a couetous minde beeing desirous to goe for the rewards sake which was promised him But in these cases God hath beene wel pleased twice in the same thing to be consulted with 1. when a man desireth to be further strengthened and confirmed in his owne faith as Gedeon asked two signes one after an other Iud. 6. 2. when vpon Gods answeare the euent falleth out not answerable then for their further resolution they may againe goe vnto God as the Israelites did beeing once ouercome of the Benjaminites Iud. 20. 3. it is lawfull for the edifying of others as Dauid here doth 4. or for a more full answer if they receiue not sufficient satisfaction at the first as v. 11. Dauid propounding two questions vnto the Lord whether Saul would come downe to Keilah if he staied there and whether the lords of Keilah would deliuer him into his hands receiuing but answeare concerning the one that Saâ—uâ—l would come downe he asketh of God the second time to be resolued likewise of the other 3. This sheweth that when men receiue not full satisfaction by once hearing of the word of God they should resort vnto it often Osiand as S. Paul saith it was a sure thing for them to write the same things againe Philip. 3.1 3. Quest. v. 7. Of Sauls purpose to besiege Keilah where Dauid was 1. Saul doth promise himselfe Gods assistance saying God hath deliuered him into mine hand so the wicked and hypocrites many times doe vse the name of the Lord when God is furthest off from them so rayling Rabshakeh saide in the name of the king of Asshur Am I now come vp without the Lord vnto this place to destroy it the Lord said vnto me Goe vp against this land and destroy it 2. king 18.25 In like manner the Romanists when they enterprise warre against the seruants of God vse this posie Adiutorium nostrum in nomine Domini Our helpe is in the name of the Lord. And they vsed to begin their bloodie sentence of condemnation against the Martyrs In nomine Dei In the name of God Mar. 2. Whereas Saul leaueth the Philistims and bendeth his force against Dauid who had ouercome the Philistims and deserued to be honoured of Saul herein like minded are the Papists which leauing the common enemie the Turke doe turne their force against the professours of the Gospel yea they hold it more necessarie for them to be suppressed then the common enemies of Christianitie Mar. who in the same place yet goeth further and complaineth Nec ita pridem erant qui omitterent communem causam contra Papistas vt fratres suos quos tamen habent hostium loco condemnarent And not long since there were which did leaue the common cause against the Papists that they might suppresse their brethren whome they held as enemies And it were to be wished that both the power of the sword and the word were turned against the common aduersarie the Papists amongst vs who grow insolent and bold by our domesticall dissention 4. Quest. v. 12. Of Dauids twice consulting with God and of the Lords answer concerning the men of Keilah 1. The Rabbins suppose that they were wont to aske the Lord but one question at once and therefore Dauid propouÌ„ding two questions receiueth but one answer at the first time but this is their vaine supposall without any ground or warrant in Scripture Mart. for as it is lawfull now for the faithfull to aske not one thing at once in their praiers but whatsoeuer they stand in neede of so we doubt not but that then they might craue the
of the graces of regeneration the consolation of the spirit the operation of a true and liuely faith the Deuill hath a kinde of superficiall beleefe as Saint Iames saith That the Deuills beleeue and tremble Iam. 2. he hath an historicall faith to beleeue the Scriptures to be true and that the incarnation passion resurrection of Christ were so done and fulfilled as they are in Scripture declared but none of these he beleeueth to his comfort neither can he comprehend them as the faithfull doe so that herein euery faithfull man hath more knowledge by the sense and experience of faith then Satan hath 16. Quest. Of the power of spirits what they are able to doe by their spirituall nature and what not 1. Here the power of spirits is to be distinguished for there is in them a threefold power to be considered a naturall power which they haue by their creation as they are spirits a limited power restrained by God and their power augmented and enlarged from God for some speciall seruice wherein it pleaseth the Lord to vse their ministerie The Deuill by whome the sorcerers of Egypt wrought could by his naturall power produce the similitude and likenesse of serpents but that power was restrained when they assaied likewise to counterfeit lice his power was augmented when he was suffered to execute his malice vpon Iob for Augustines distinction is here to be held that the Deuill otherwise afflicteth the godly and otherwise punisheth the wicked In filijs diffidentiae tanquam in proprijs mancipijs operatur he worketh in the children of disobedience as in his owne vessells but he hath no power vpon the righteous vnlesse it be giuen him sicut homo de pecore suo facit quod vult de alieno pecore vt faciat expectat sibi dari potestatem ab eo cuius est ibi potestas quae fuerat prohibetur hic quae non fuerat tribuitur as a man may doe with his owne beast what he will but with an other mans he can doe nothing without leaue of the owner there the power which was is restrained here the power which was not is attributed Aug. in Psal. 77. Here now the question is onely of the naturall power of Satan as he is a spirit 2. Now concerning this power some doe extenuate it too much thinking that neither the spirits nor those which worke by spirits can doe any thing but that men are onely by them deluded and deceiued for Nero and Iulian which were Emperours and sought to suppresse the Christian faith did confederate themselues with sorcerers and Magicians and yet they could effect nothing by them yet it had beene much for the aduantage of Satans kingdome to haue aided such speciall instruments what he could Contra. 1. That the spirits are able to worke straunge things it appeareth diuersly both by the diuine lawes made against them that they should not suffer a witch to liue Exod 22. Leuit. 20. Deut. 18. and by the humane lawes of the Imperiall and other states which lawes should not haue been made if such were thought to be able to doe nothing further in the storie of Iob it is euident that the deuill brought downe fire from heauen and raised the winds in the Gospel the spirits that possessed the bodies of men did torment thē and cast them sometime into the water sometime into the fire Beside in the Ethnike stories it is recorded that Tuccia a vestal virgine did carrie water in a siue and Claudia drew a shippe that stucke in the sand that could not be remooued by any humane force Plinie writeth how the oliue groue of Vectius Marcellus was remooued to denie that these things were done it would be thought too great boldnes Mart. 2. But touching the examples of Nero and Iulian who effected little by art Magicke the cause was not in their want of power but for that God restrained their power that Satan did not what he would Martyr 3. Some doe ascribe too much vnto the power of spirits as that they can excitare tempestates raise tempests as we read how the deuill brought downe lightening and raised the winds Iob 1. and in Norway there are certaine called Lapones that haue three knots in their beards who if they loose one of them then there followeth a great tempest in the Sea if the second then the tempest is encreased if the third then the storme rageth and riseth as though heauen earth would goe together this is the opinion of Peter Martyr therein consenting with Augustine the reason of his opinion is because as he thinketh the deuill can bring and put together the causes beginnings and seede as it were of things and so his opinion is that those serpents which the Egyptian sorcerers made to appeare were true serpents which the deuill brought forth beeing not ignorant of what seede and beginnings serpents were made Contra. 1. The Scripture ascribeth the power of raine lightening and winds onely vnto God Ierem. 10.13 He causeth the cloudes to ascend from the endes of the earth he turneth lightening to raine and bringeth forth the winde out of his treasures by these workes of power the Prophet concludeth that the Lord was God and that the gods of the heathen which were the Deuills whome they worshipped in their idols could doe no such thing 2. Augustine is of that opinion that Satan brought downe fire from heauen Iob 1. but both the text it selfe is against him which calleth it the fire of God it was done then by the power of God and against Augustines priuate opinion I can oppose the determination of an whole Synod Si quis credit diabolum sua potestate posse excitare tempestates fulgurae c. anathema sit Let him be accursed that thinketh the Deuill can raise tempests lightening c. of his owne power 3. If the Deuill can make serpents or bring forth any true liuing creature because he can put together the seedes and beginnings of things then why may he not as well helpe the generation of man and procreate children by humane seede which were absurd to imagine as for those serpents that they were no true serpents but in appearance onely I haue shewed elsewhere in the questions vpon the 7. chap. of Exodus 4. But thus much further I conceiue of the power of spirits in the disposing of the weather that although they cannot raise vapours or exhalations whereof the winds and raine and other meteors are engendred at their pleasure yet when this preparation is made by nature and such things are alreadie in beeing that Satan can transport the raines winds lighetning from one corner to an other and this is all he can doe for that matter as I haue shewed in the place before cited 4. Now then keeping the meane way betweene both though Satan be neither so impotent and void of power as some thinke nor yet so potent as some others imagine yet many straunge things he is able to doe 1. The