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
then brought vp to the Lord and they commend Hannahs pietie therein that would not deferre to pay her vow vnto God 2. Lyranus thinketh that Samuel was sixe or seuen yeere olde when he was presented vnto God which opinion P. Mart. reiecteth because shee should haue then deferred too long to haue paied her vowes vnto God But it seemeth to me to be the more probable for these reasons 1. because Samuel immediaâ—ly after his comming ministred vnto the Lord c. 2.11 which a child of two yeare old could not doe 2. shee neuer hauing had child before would not so soone weane him from the breasts as it is thought Sarah weaned not Isaak till he was fiue yeere old for at the time of the feast when he was weaned Ismael mocked him 3. It had beene a great trouble to bring children so young to the Tabernacle vnlesse a nurserie had beene appointed for them there 4. Neither did shee deferre the paying of her vow seeing shee kept him but vntill such time that he should be fit for the Lords seruice 12. Quest. v. 27. What things are to be praied for and how they are obtained 1. Some question is here mooued whether it be lawfull to pray for things temporall and indifferent as here Hannah praied for a child and obtained him Chrysostome hom 8. in Timoth. is of opinion that onely things spirituall are to be praied for things temporall not in particular but in generall as we pray for theÌ„ vnder the name of bread in the Lords praier Contra. But it appeareth by the examples of holy men in the Scripture that it is lawfull to pray for things temporal as Abraham praied for Ismael Moses for victorie against Amelek but here two conditions are required that we should pray for transitorie things transitoriè transitorily not with such feruencie and desire as for things spirituall secondly we must propound vnto vs a good ende to vse them to Gods glorie 2. But yet we must not thinke that we are heard for the merit of our praier God heareth vs in mercie yet praier is appointed as the way and the meane wherein wee must walke it is not the cause of graunting our requests Mar. 13. Quest. v. 28. Who is said to haue worshipped God 1. Some read they worshipped the Lord there L. Osiand but the word ijshtachu is put for ijshtachaveh and is of the singular number as Gen. 4.47.31 in the same word Iakob is said to haue bowed himselfe but when it is put in the plurall number it is ijshtachavu as Exod. 12.27 2. They which read in the singular number some vnderstand it of Samuel Iun. but he was at this time a very childe some referre it to Elkanah Borr. Mar. But the communication is here between Heli and Hannah Elkanah is not here mentioned therefore it is best vnderstood of Heli V. Genevens that as he blessed Hannah before and praied for her so nowe also he giueth thankes vnto God seeing the fruit and effect of his blessing CHAP. II. 1. Quest. v. 1. How Hannah is said to haue praied giuing thanks 1. BEcause giuing of thanks is a kinde of praier and in giuing of thankes praier also is included as the Pharisie is saide to haue praied when he gaue thankes Luk. 18. shee is saide in giuing thankes also to haue praied Genev. 2. And further as shee giueth thankes for Samuel her sonne whome shee had receiued so also shee further commendeth him by her praier to the blessing of God Vat. 3. As also this song beeing propheticall concerning the Messiah and the encrease of Gods people and the destruction of their enemies shee praieth also that in good time the Lord would effect all his gratious promises toward his Church Bor. 4. By Hannah let women learne to lay aside all wanton and vnwomanly songs and sing onely to the praise of God Pellican 5. R. Ben Gerson otherwise dissolueth this doubt that this song of Hannah consisteth partly of thanksgiuing and partly of a praier as v. 10. shee praieth that God would thunder vpon the wicked which came so to passe chap. 7. but this seemeth somewhat curious 6. Now whereas the Apostle forbiddeth a woman to speake in the congregation 1. Cor. 14. this example of Hannah was extraordinarie as likewise of Deborah Iud. 5. as of the prophet Huldah in Iosias time the Apostle meaneth that ordinarily women should not speake in the Church but extraordinarie prophesying is not forbidden vnto them as 1. Cor. 11. he sheweth that a woman should not prophesie or pray bare-headed which is to be vnderstood of the extraordinarie gift Mar. 2. Quest. v. 3. Of the meaning of those wordes actions are not directed c. 1. Some read these words affirmatiuely by him enterprises are established Genevens which some apply vnto God his purposes shall come to passe B. Vat. some to the actions of men which are ordered disposed and directed by God Bor. Pellic. and thus affirmatiuely read Lat. Septuag Pag. 2. But seeing the word in the text is lo with aleph not lo with vau it properly signifieth not and so the words must be read negatiuely actions are not directed that is without him Iun. Osiand Mont. He ouerthroweth and disappointeth the enterprises of the wicked as the next verse sheweth the bow is broken c. 3. Quest. v. 6. Of these words the Lord bringeth to the graue or hell 1. The word sheol signifieth first the graue the place of bodies when they are dead and lie in darknes and fall to corruption secondly by a metaphor it signifieth the state of aduersitie and miserie in this world when men are depriued of outward comfort and sit downe as it were in darknes mourning as Anna was continually afflicted and perplexed of her aduersarie in the house thirdly it signifieth the forlorne estate of those which are depriued of Gods fauour and of inward comfort and feele the wrath of God whether for a time as our blessed Sauiour vpon the crosse when he complained he was forsaken and for one to feele himselfe for the time as forsaken what is it else quam inferni cruciatum sentire then to feele the torment of hell or when they are vtterly cast off as Cain despairing of forgiuenes and Saul forsaken of Gods spirit did feele as an hell in their conscience fourthly it signifieth the very state of the damned tormented in hel Bor. 2. But in this place though most read ad infernum to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. L. Chald. Ar. Pag. yet it more properly is interpreted the graue Iun. B. Gen. as the words next before going doe shew the Lord killeth and maketh aliue then it followeth the Lord bringeth to the graue and raiseth vp 4. Quest. v. 15. Of the sinne of Eli his sonnes in robbing the offerings Their sinne committed toward the offerings of the Lord was not of one sort but diuers 1. They were guiltie of theft and robberie that whereas the breast onely and right shoulder belonged to
parique à vobis mensura desideror children I doe long for you as you in like manner long for me A good Pastor as one saith should be like vnto an old beaten hare longa cursitatione defessus cubilibus suis emori beeing wearie of long chasing abroad to returne home and to die as it were in his own borrow Espenc vbi supra They must haue a care when they are necessarily called from home to leaue in their place such as are sufficient to guide the people and to instruct them in their absence not to make such a bad choice of their curates as Ieroboam did of his priests of the lowest of the people which were not Leuites 1. king 12.31 that is not instructed in the law of God but to refuse with Iob to set such with the dogges of their flocke Iob 30.1 not to commit the ouersight of their flocke vnto such Ambrose to this purpose thus writeth to the Bishop of Come Comcusium iam plerique caeperunt credere ministerio tuo sed qui dedit credentes adiutores dabit quo tibi excusandi auferatur necessitas mihi crebrior tuae praesentiae refundatur gratia Most of the people of Come haue begunne to beleeue by your ministerie but he that gaue them to beleeue shall giue vnto you helpers that the necessitie of excuse may be taken from you and that I may oftner enioy your presence Epist. 5. It should seeme that this godly Bishop beeing much desired by Ambrose excused himselfe that he could not come hauing none meet to supply his place at home and therefore Ambrose thus writeth vnto him 3. They which are thus substituted in the Pastors absence beeing as it were his coadiutors and fellow helpers should receiue sufficient maintenance from the flocke and not be shifted off with a tenth part or lesse of the Pastors stipend the ordinarie Glosse vpon Gratian fitly to this purpose applieth that text in Moses Deut. 23.25 that no man should put his sikle into an others corne haec messis nostra est vos vultis falcem in eam mittere this is our haruest say they which instruct the people and you that take no paines will thrust in your sikle Againe the Apostle saith They which waite on the altar must be partakers of the altar 1. Cor. 9.13 nunquid de eo cui non serviunt What shall they then liue of that altar which they doe not serue Gloss. in Gratian. caus 13. qu. 2. can 1. But of these digressions sufficient now I will returne vnto the text 17. Quest. v. 29. Of Dauids words to his brother Haue I not busines 1. The Hebrew phrase is is there not a word or matter for so the word dabar is taken for both which Vatablus expoundeth as though he should say they were but his words he had done nothing but Dauid would not so extenuate the busines which he had in hand or seeme to call in that which he had saide 2. Some giue this sense is it not a common brute in euery ones mouth what haue I done then more then other Martyr and the Chalde insinuateth so much reading thus is it not a word which I haue spoken but Dauid seemeth to take no knowledge here of any such thing which he had heard or said in the campe neither doth Eliab obiect vnto him that but onely findeth fault with his comming to the campe wherein Dauid goeth about to satisfie him 3. Others make this the meaning I haue not spoken words onely but I will performe it in deede and so would read it without an interrogation this is not a word that is onely Pellican but this had beene to exasperate his elder brother more if he should before him haue shewed his purpose whose anger Dauid with a peaceable and mild answer declineth 4. Some doe vnderstand it of the word or commandement of God he came not of his owne head as Dauid saith afterward to Goliath I come vnto thee in the name of the Lord of hosts v. 45. Borr. but Dauid saw that his carnall brother was not fitt to haue any such secret concerning Gods counsell to be reuealed vnto him 5. Wherefore dabhar is better here translated matter cause or busines and so Dauid excuseth himselfe because he came about his fathers businesse and of his message B.G. Iun. Osiand 6. But in that Dauid giueth place to his brothers wrath and doth not answer him againe but goeth away from him it teacheth vs not to adde fire to fire rage to rage but to giue way and to beare our brothers infirmities as S. Peter saith Not rendring euill for euill nor rebuke for rebuke Martyr 18. Quest. v. 34. Of Dauids confidence to goe against Goliath vpon his former experience of Gods assistance 1. Dauid vseth three reasons to perswade Saul that he should ouercome the Philistim first from his former experience in that he had in the defense of his flocke slaine a Lyon and a beare secondly he buildeth vpon Gods couenant he was circumcised and so within Gods couenant and protection the other was vncircumcised and so a straunger from the couenant thirdly from the sinne and blasphemie of Goliath for the which the Lord would be reuenged of him Martyr 2. But whereas Dauid hauing experience of two former deliuerances out of two great daungers doth aduenture vpon the third this example is not simply to be imitated by vs that we should in like manner animate our selues by former experience to enterprise things beyond our power for Dauid beside his experience had also the word of God for his warrant both by the Prophet Samuel that he should be king of Israel and by the secret instinct of the spirit which stirred him vp to this action Mart. There be two things therefore which must concurre to make the argument of experience strong first that we haue a good cause as Dauid here had and that we are warranted by our calling as Dauid was beeing appointed to be the captaine of the Lords people herein the children of Benjamin failed who maintaining a bad cause did flatter themselues because they had twice ouercome the Israelites they should fall before them still Iud. 20.32 secondly we must also haue the warrant of Gods word for our faith must be built vpon the word this Sampson wanted when he encouraged himselfe in his former experience when Dalilah had caused his locks to be clipped off that he would goe out as at other times but he wanted the assistance of Gods spirit as before the text saith he knew not that the Lord was departed from him Iud. 16.20 3. Though therefore the argument of experience without the inward motion of Gods spirit doth not warrant vs for a particular deliuerance as from the famine the pestilence the sword yet generally it is a good perswasion to build our confidence vpon that we are assured in generall that God will keepe vs and deliuer vs as he hath done as the Apostle saith Who deliuered vs
craueth leaue of Ionathan to be absent Iun. 3. But Dauid was allowed his place at the Kings table beeing the kings sonne in law and of great account in Israel Osiand where his presence was expected especially in their solemne feasts and therefore Dauid knowing he should be missed craueth leaue to be absent 7. Quest. v. 6. Of Dauids excuse that he was gone to Bethlehem to the yearely sacrifice of his familie 1. Iunius onely here readeth convivium anniuersarium a yearely feast all the rest read sacrificium annuale P. sacrificium dierum A. a sacrifice of daies or victimae solennes L. solemne sacrifices to the same effect and in the same sense Ch. and Sept. but the latter interpretation is more likely for these reasons 1. the same word zabach haiammim sacrifices of daies which in the Hebrew phrase is taken for a yearely sacrifice is vsed in the same sense c. 1.21 where mention is made of Elkanah his yearely sacrifice Borr. 2. It appeareth that vpon the first day of the moneth they first sacrificed and feasted of their peace offerings and therefore none that were vncleane and not purified could eate thereof as Saul himselfe excused Dauids absence vers 26. 3. It was lawfull to offer peace offerings where the Tabernacle was not as is here euident that Sauls feast consisted of such because the vncleane were forbidden to eate thereof But Saul dwelt at Gibeah where the Tabernacle was not and now especially this was permitted the Tabernacle and the Arke at this time beeing asunder see more of this before c. 9. qu. â— and c. 16. qu. 2. 2. Now concerning Dauids excuse some thinke it was his infirmitie and weaknes so to dissemble Pellican some that Dauid in thus dissembling shewed his wisdome Osiand but in true godly wisdome there is no such dissimulation It is therefore most like and none other thing can be gathered but that this was a true excuse Iun. and that there was some such solemne sacrifice in that familie for some notable benefit receiued Martyr 8. Quest. Of the best reading of the 12. verse 1. Iunius readeth thus O Iehovah God of Israel when I haue searched out of my father c. would I not send vnto thee c. and the next v. thus so doe Iehovah vnto Ionathan c. if it seeme good vnto my father to bring euill vpon thee as I will reueale it c. But in this reading in the 12. v. he interpreteth velo an non would I not where it signifieth non and I send not in the next verse he ioyneth the imprecation to the affirmatiue clause as I doe reueale whereas the sense rather giueth it should be referred to the negatiue clause before going if I doe not send and reueale God doe so and so vnto me better then God doe so and so to me as I reueale c. 2. An other reading is to put it likewise in the vocatiue case O Lord Iehovah when I haue groped c. if behold it is well with Dauid and I send not c. the Lord doe so and more also vnto Ionathan c. B. G. A. P. but in this reading the person is chaunged Lord in the 12. v. is put in the vocatiue and in the 13. in the nominatiue belonging both to the same sentence and so the sense should be imperfect 3. Therefore the better reading is to beginne also in the nominatiue case Iehouah God of Israel and so to suspend the sense vntill the beginning of the 13. v. Iehovah I say doe so vnto Ionathan c. sic V. S. Chald. 9. Quest. Of the truest reading of the 14. verse 1. Some interpret the v. thus reading affirmatiuely and if I liue thou wilt shew me mercie and if I die thou wilt not cut off c. L.S. but in this reading the negatiue particle velo and not thrise repeated in the verse should be left out 2. Some read thus I require not this while I liue for I doubt not but thou wilt shew me the mercie of the Lord that I die not B. G. but here all these words I require not and for I doubt not are added beeing not in the originall 3. Iunius readeth thus with an interrogation wouldest thou not while I liue wouldest thou not shew toward me this mercie of the Lord that I die not but if velo should be here read interrogatiuely why not also in the next v. velo and wouldest thou not cut off thy mercie from mine house if the interrogation can not stand here velo should seeme so to be read before and the word halo is vsed when the negatiue is put interrogatiuely not velo beside for the matter Ionathan feared not least Dauid should put him to death that he should neede to say that I die not 4. Therefore I here rather preferre Vatablus sense If I doe not shew thee mercie then shew me no mercie neither aliue nor dead where the phrase if I shew not mercie is supplied out of the clause following which is vsual in the Hebrue tongue which is very curt and compendious But this last sense is better somewhat altered thus if I doe not shew thee mercie while I liue then doe not thou shew toward me the mercy of the Lord no not when I am dead for thus the sentence to be distinguished the perfect distinction athaah determining the first clause ending at while I liue giueth great probabilitie 10. Quest. v. 17. Whether Ionathan sware vnto David or he caused Dauid to sweare 1. The most read Ionathan againe sware vnto Dauid A. P.B.G.V. cum caet but the word in hiphil hashbiagh signifieth to cause to sweare especially beeing ioyned with the preposition eth a signe of the accusatiue case for then it signifieth to adjure one or cause him to sweare as in the same construction it is vsed c. 14.27 how Saul adjured the people that is charged them with an oath for when it is taken in the other sense it is ioyned to the preposition lamed as Gen. 47. v. vlt. Ioseph did sweare li vnto him 2. Therefore Iunius better readeth adiuravit Ionathan Dauidem Ionathan adiured Dauid that is required the like oath of him which he had made for Ionathan had taken his oath before and needed not take it againe and it is cleare that Dauid also confirmed this league betweene them with a mutuall oath as the 42. v. sheweth that which we haue sworne both of vs in the name of the Lord and againe 2. Sam. 23.7 it is said the Lords oath was betweene Ionathan and Dauid but no other mention is made of Dauids oath but in this place 3. Onely this will be obiected that the words following because he loued him that is Dauid yeild a reason that Ionathan should sweare to Dauid rather then to cause Dauid to sweare to him But it may be answered that this was an argument of Ionathans loue that as he had sworne to Dauid so he requireth the like restipulation from him desirous to make a
Lords direction in all their doubts 2. But whereas the Lord answeareth that Saul would come downe to Keilah and that the men of Keilah would deliuer him into Sauls hands and yet neither of these came to passe for vpon Dauids departure Saul also ceased his pursuit hence it can not be inferred that the predictions of God are vncertaine for the Lords answear is here to be vnderstood conditionally that those things should certenly come to passe if Dauid staied there so the Lord speaketh of that purpose which he saw alreadie to be in Saul not of the act it selfe So Ionas threatned the destruction of Niniueh after 40. daies but with a secret condition if they repented not Mar. A difference also is here to be made betweene the prescience of God and predestination for the Lord as well foreseeth what shall be done as what is likely to be done in respect of the second causes but his decree of predestination is onely of those things which shall most certenly be effected 3. Here also may be obserued a manifest difference betweene the answears which God vsed to giue which were certaine without any doubtfulnes and ambiguitie and the oracles of Apollo which were ambiguous and doubtfull Mart. 5. Quest. v. 13. Of Dauids departing with sixe hundred men 1. The Lord could if it had pleased him haue so assisted Dauid that as he had victorie against the Philistims so he might haue preuailed by force against Saul but the Lord thought not good in his wisdome so to doe for this would haue beene the cause of intestine and deadly warre and the destruction of the Lords people and Dauid might haue bin thought to haue aspired vnto the kingdome and to stand against the Lords anointed God knew how by other meanes without the destruction of his people or slaunder vnto Dauid in good time to performe and accomplish his purpose toward him Mart. 2. Dauids number is encreased he departeth to Keilah with sixe hundred not fowre hundred as Iosephus reckoneth whereas he had but fowre hundred before c. 22.2 where we see that affliction and persecution doth not diminish the Lords people but rather encreaseth them Mart. according to that auncient saying sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seede of the Church 6. Quest. How Ionathan was deceiued in thinking he should be next vnto Dauid when he was king 1. In that Ionathan saide Dauid should be king he spake certenly because he had the word of God for it by Samuel who had alreadie anointed him for king but the other was not certen that he should be next vnto Dauid because Ionathan had no such promise 2. Some thinke therefore to make this saying of Ionathan good that he onely entreated this of Dauid by their great friendship that he might be next him in the kingdome Pellican But Ionathan affirmeth that it shall be he praieth not that it may be and to haue asked such a thing would haue shewed some doubt in Ionathan of Dauids friendship and amitie toward him some say further which is most true that though Ionathan was not next to Dauid in that terrene kingdome beeing preuented by death yet the Lord gaue him a place in his celestiall kingdome Osiand Here we see that the children of God are sometime deceiued in temporall things whereof they haue no certaine promise and assurance but so farre forth as the Lord seeth it to be good for them as S. Paul perswaded himselfe that the Lord would still deliuer him from the daunger of death 2. Cor. 1.10 and that he should still continue with the Philippians Phil. 1.25 whereas beeing a prisoner at Rome he was not from thence deliuered till he finished his life by glorious martyrdome Mar. 7. Quest. v. 18. Of the mutuall couenant which Dauid and Ionathan made before the Lord. 1. It is lawfull for Christians to ioyne in league together so it be for a good ende as for the maintenance of religion for as God maketh a league and couenant with man so may one man with an other this is the third time that this league was made betweene them once before when he had killed Goliath c. 18.3 and againe when he fledde out of the kingdome c. 20.42 for the nature of man beeing variable and inconstant had neede often to be stirred vp and put in minde by the reuiuing of godly loue and friendship Mart. 2. This couenant is saide to be made before the Lord that is in the presence sight and feare of God Mart. it is like also it was done in the presence of the Priest with his Vrim and Thummim Iun. 3. As it is lawfull for the seruants of God to make mutuall leagues so it must be limited with certaine conditions 1. They must not enter into any league or couenant with the wicked as Iehoshaphat is reprooued for ioyning with Ahab 2. Chron. 19.2 and afterward with Ahaziah his sonne 2. Chron. 20.37 2. Their league must be grounded in the feare of God not for any worldly respect or aduantage as Abimelech only desireth to make a couenant with Abraham that he should not hurt him nor his posteritie Gen. 21.23 3. They that make such league must not goe from it but surely keepe it not as Saul brake his oath made to Dauid that he should not die c. 19.6 4. Such leagues and couenants must be made to good ende not to combine themselues to persecute Christ as Herod and Pilate were made friends for the same ende nor his members as the Antichrist of Rome hath incited diuers Princes in Christendome to associate themselues against the people and Church of God the professours of the Gospel 8. Quest. v. 17. How Saul knew that Dauid should be King 1. Some vnderstand this of the amitie and friendshippe which was betweene Ionathan and Dauid that it was known to Saul Osiand but beside that the coherence of the words here sheweth that it must be referred to that which immediatly went before that Dauid should be king ouer Israel Saul els where signified so much himselfe that the kingdome could not be established in Ionathan as long as Dauid liued and that he had chosen him to his confusion chap. 20.31 2. Saul knewe that Dauid should be king both by Samuels words that the Lord had cast off Saul and chosen his neighbour better then he c. 15. by the continuall good successe that Dauid had and by the report of others as he himselfe confesseth c. 22.8 Iun. as also by the fauour of his sonne and of all the people toward Dauid Mart. he might also haue heard of the anointing of Dauid by Samuel and his conscience did testifie against him that he was vnworthie to hold the kingdome Borr. so that Saul knowing this did persecute Dauid against his owne conscience Mar. 9. Quest. v. 19. Of the Ziphims betraying Of Dauid 1. These Ziphims were of the tribe of Iudah and came of Caleb 1. Chron. 2.42 of whose treacherie Dauid
often fall into the same themselues Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue and Saul not know thereof but hereof three reasons may be yeilded 1. caues haue this propertie that they which are within may see what is done in the mouth of the caue but they which are in the entrance perceiue not what is within Mart. 2. The largenes of the caue was such as it might receiue a great number as in Germanie there are caues of such capacitie that a band of souldiers may lie within them Osian 3. Iosephus addeth a third reason that it was a long caue and Dauid went into the inward parts thereof which were very large 2. Quest. v. 5. Of the speech of Dauids men The day is come whereof the Lord hath saide vnto thee I will deliuer thine enemie into thine hand 1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vnto Dauid and so consequently that he should haue victorie ouer his enemies which should seeke to hinder that promise But that promise was euill applied by them Dauid had indeede receiued a promise for the kingdome but that he should kill Saul he had no commandement Osiand 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies which was like to haue beene when Dauid was with Samuel among the rest of the Prophets as many things are cited in Scripture which are not els where to be found as the booke of the battells of the Lord Numb 21. the booke of Iasher or the righteous Iosh. 10. the prophesie of Henoch Epist. Iude S. Paul maketh mention of Iannes and Iambres which resisted Moses which things beeing once inserted in Scripture are of sufficient and authentike authoritie though not els where to be found sic Mart. 3. But they rather meane that present occasion commoditatem oblatam interficiendi and opportunitie offered of killing Saul and therefore it is better expressed by the present tense This is the day wherein the Lord saith vnto thee Iun. Thus we see how readie we are to hasten the Lords promise if the occasion serue neuer so little Genevens 3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment 1. The Rabbins thinke that Dauid beeing perswaded by this speech of his men went with a purpose to haue killed him but that as he went he bethought himselfe otherwise but it is not like that Dauid had any such cogitation against Saul both by his answer which he maketh presently vnto them and by his resolution afterward in the like case c. 26.10 this businesse required hast and therefore it is not like that there was such a sodaine alteration in Dauids minde 2. Now Dauid might easily cut off the lappe of his garment either for that he had laid it aside or the tumult of the souldiers without might drowne the noise within Mar. or rather seeing the phrase is that Saul couered his feete for it was their vse when they did their easement to couer both their head and feete and all the bodie for comelines sake Pellican that it was Sauls vpper garment or robe which he had cast about him so that Dauid might cut off the outward lappe thereof without beeing felt or perceiued 3. Now concerning this fact because Dauids heart smote him the Iewes thinke that Dauid offended therein and therefore it was laid as a punishment vpon him afterward that in his olde age Dauids cloathes could not keepe him warme because he had cut off a peece of Sauls garment but this is a cold conceit of theirs Some thinke that it is the propertie and condition of a good and tender heart euen to be afraid where there is no cause but that is not so neither for a Christian ought to be assured of all his actions that they are pleasing vnto God therefore Dauids heart smote him at the first in these two respects both for that it was his owne priuate cause and in regard of Sauls person because he was the Lords anointed Genevens But afterward Dauid considering that by this meanes he did both shew his innocencie and that Saul was thereby reclaimed from pursuing of Dauid he then vnderstood that he had not done herein any thing displeasing vnto God Mart. 4. Quest. v. 7. How Dauid appeased and satisfied his seruants 1. Dauid vseth two reasons to content them because they looked he should haue killed Saul both that an ende might be made of their trauaile and warfare and that Dauid might the sooner come vnto his kingdome the first is because Saul was his lord and master and therefore nothing ought to be attempted against him but the other reason was more forceable and therefore he twice repeateth it he was the Lords anointed God had aduanced him to that place of gouernment and he would not remooue him Thus did the Apostles behaue themselues vnder the cruell Emperour Nero and the Christians in the primitiue Church vnder the heathen persecutors they would not attempt any thing against the life and state of the Magistrates though they were persecutors but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now who haue encouraged subiects to take armes against their Prince yea to conspire their death 2. But whereas Dauid so much vrgeth that Saul was the Lords anointed the signe is taken for the thing signified the anointing was a signe of those inward graces wherewith they which were anointed were made fit for their gouernment and it was a signe of their high and sacred authoritie But the inward anointing did not depend vpon the outward God did conferre his spirituall graces without that ceremonie as Christ is called the Messiah the Anointed of God therefore that externall ceremonie of Anointing is not alwaies necessarie As then the inward anointing is sufficient without the outward so the outward is nothing without the inward Therefore the Papall shauelings that so much stand vpon their greasing shauing and anointing and therby plead immunitie doe but deceiue thēselues and others seeing they are not the anointed of the Lord but enemies vnto Christ the true Anointed and his Gospel Mart. 5. Quest. v. 7. Whether it had beene lawfull for David to haue killed Saul 1. Some doe thinke that it had beene lawfull for Dauid though they confesse it was not expedient to haue taken away Sauls life because Dauid was now the Anointed king and Saul was vnworthie to raigne hauing executed such crueltie vpon the Priests and because he sought Dauids life therefore it was lawfull to repell violence by violence But these reasons shew it not for though Dauid were Anointed he was not yet possessed of the kingdome he was to expect till God saw his time to accomplish his promise Saul had committed many outrages yet Dauid was not to see him corrected but to leaue him to the Lords iudgement and violence is not
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
an oath is to binde vs more straightly vnto Gods seruice to performe some dutie vnto his glorie therefore it is a part of Gods worship and honour to be sworne by then by an oath we can not binde our selues to doe any thing whereby God is dishonoured Againe the breach of an oath is therefore vnlawfull because it is done with contempt of God whose name is called vpon but when an vnlawfull oath is broken it proceedeth from the feare and reuerence of God Beside two sinnes are worse then one and therefore we are bidden not to ioyne two sinnes together for one sinne shall not goe vnpunished but when an vnlawfull and vniust oath is kept there is a double sinne committed first in the rash making of such an oath and then in the vngodly performing of it 2. But yet this must be acknowledged that though it be better to reuerse an vniust oath then to performe it as both Iipthah had done better if he had chaunged his vowe concerning his daughter and Herod his oath touching Iohn Baptist yet it is an offence also to make a rash oath as Dauid here committed that ouersight but it is better the oath beeing once made by repentance to heale that soare in reuersing it then to make the wound greater in effecting it sic fere Martyr 17. Quest. v. 36. Of Nabals drunkennes and senselesse ende 1. We see in this example what the fruit of drunkennes is it ouerthroweth the better part of man besotteth a mans vnderstanding and hardeneth his heart and maketh it past feeling So Balthasar beeing in the middes of his cuppes had no consideration of the present daunger wherein he was but he was slaine and the citie taken that night 2. Abigail watching her time as wise women will spie their opportunitie when they may speake vnto their husbands did so frame her speech that by the very narration of that which was done Nabal was sodainly smitten for repentance and sodaine newes either of ioy are griefe are very violent and oppresse the heart 3. Wonderfull was the power of this womans speech that as it before allaied Dauids rage so now it pierceth Nabal to the heart this force was not in her humane eloquence but proceeded from the spirit of God 4. As Nabal was sensles in his life so was he in his death his heart was lumpish and colde within him like a stone without any feeling or repentance so for the most part is the state of carnall men that as they liue without sense of any good thing so they die without comfort Mar. 18. Quest. v. 39. Whether Dauid did well in reioycing when he heard Nabal was dead 1. True it is that we are not to reioyce in the death and ouerthrow of our enemie in respect of our owne cause as the wise man saith Be not thou glad when thine enemie falleth c. least the Lord see it and it displease him and he turne his wrath from him Prov. 24.18 from this kind of carnall reioycing Dauid was very farre as may appeare in his mourning for the death of Saul 2. But Dauid reioyceth because Gods iustice now appeared in the iudging of Nabal and the righteous in that regard may reioyce and giue thanks to God when the enemies of God are taken out of the way which were impediments to his glorie 3. Dauid also had an other cause to giue God thanks because the Lord had staied him from iudging his owne cause but had taken the matter into his owne hand 4. Further Dauid learned by this example and so doe we all not to seeke our owne reuenge but to commend our cause vnto God who iudgeth vprightly Martyr 19. Quest. v. 39. Of Dauids sending for Abigail to be his wife 1. It is not like that Dauid sent to Abigail immediately after Nabals death but therin had respect both vnto her credit and his owne and expected some time for by the auncient Romane lawes a woman marrying within a yeare of her husbands death was counted infamous 2. Dauid thinketh it best to send his seruants and not to goe himselfe that her loue should not seeme to be forced and if he had a repulse the matter would not be so grieuous 3. Dauid maketh choice of a wife euery way meete for him for her wisdome comelinesse riches and which was the cheifest of all her pietie so it was both an honest pleasant profitable and comfortable marriage 4. Further in that Dauid taketh him a wife in the middes of his troubles when men are many times sequestred and violently pulled away from them this shewed his trust in God and reprooueth their infirmitie which doe forbeare mariage in respect of the great troubles and cares that doe accompanie it 5. In Abigail there is a notable example of modestie who doth thinke her selfe not worthie to be Dauids wife but doth humble her selfe to be a seruant euen to his seruants to wash their feete the more shee doth humble her selfe the more worthie shee was to be exalted to be Dauids wife 20. Quest. v. 43. Whether Dauid offended in taking many wiues Whereas this law is giuen Deut. 17.17 that the King shall not multiplie many wiues least his heart turne away there is great doubt whether Dauid did not offend against that law who in this place is mentioned to haue three wiues and beside these diuers more 1. Some answer that as in the same place the King is forbidden to prepare many horses and yet Salomon before his fall while yet his wisdome remained with him had fourtie thousand stalles of horses 1. king 4.26 the meaning is that as it was lawfull for the king to haue a number of horses according to his state so that they exceeded not growing to an importable and vnnecessarie summe to be kept rather for ostentation and pleasure then for necessitie so the King was permitted to haue two three or more wiues so that they were not multiplied out of measure which was Salomons fault and not Dauids ex Martyr But this answer doth not satisfie for although Salomon hauing three hundred wiues did multiplie more then Dauid yet he also multiplieth that encreaseth his wiues aboue one as Dauid did that had sixe neither doth the comparison hold betweene the number of horse and wiues for one wife may suffice where many thousand horse are not sufficient for the state and seruice of a King 2. Some therefore thinke that not simply the king is forbidden to haue many wiues but not to multiplie such as should turne away his heart from God as Salomons wiues did yet Dauids did not But this answer is not sufficient neither for the reason is generall for all kings of Israel as well for them whose hearts are not turned by this meanes as for others for they are all in daunger though some by Gods grace are kept from that daunger therefore the occasion of the daunger is to be shunned of all no man knoweth his owne strength The like law is prescribed that they
people of God because he saw that they so mightily encreased and so Saul was enemie to Dauid because the Lord had caused him to be Anointed King Mart. 7. Quest. v. 19. In what sense they bid Dauid goe serue other gods 1. Dauid as yet was no exile but he grieued if Saul persisted in his purpose still that he should be driuen out of the land as indeede it came shortly after to passe Pellican 2. He grieueth not so much to leaue his parents friends and countrey as that he should be sequestred from the seruice of God and be compelled to liue among idolaters and so be occasioned prouoked as much as lay in them to forsake his God it was not then the land it selfe that Dauid so much affected as because it was the land of promise in which regard Abraham preferred it before his owne countrey of Mesopotamia and Ioseph before the riches of Egypt 3. If then Dauid complaineth herof as of the greatest calamitie that he should be absent from the seruice of God and be conuersant among Idolaters then they are worthie of reproofe which neglect the assemblies of religion which they may lawfully frequent as the Recusants of both sorts among vs and carnall worldlings as also they which doe without any necessitie runne vnto the countries of Idolaters yea make no conscience of assembling with them before their Idols 4. And if this be so heauie a thing to be sent out from among the people of God Peter Martyr further thus noteth Gravissime peccant Principes qui homines pios è ditionibus suis extrudunt quod enim aliud faciunt quam vt cogantur illi miseri sub Turca vivere then such Princes doe greatly offend which thrust out godly men out of their dominions for what doe they else then that the poore men be forced to liue vnder the Turke sic Martyr 8. Quest. v. 20. What Dauid meaneth when he saith Let not my blood fall to the earth before the face of Iehouah 1. Iunius reades thus let not my blood fall procul à conspectu farre off out of the sight of Iehouah that is before I come to be tried in the presence of the iudge who is in Gods place But neither did Dauid intend to yeild himselfe to an ordinarie triall before the Iudge for he knew that there was no iustice to be had at Sauls hand and the word mineger signifieth ex adverso S. or à regione ouer against or directly as Gen. 21.16 and is better translated directly in the sight 2. Some thinke that Dauid vttereth these words by way of supplication vnto God that the Lord would not suffer his blood to be spilt but defend and protect him But it seemeth by Sauls answer that presently followed v. 21. I will doe thee no more harme that he spake these wordes to Saul 3. Others take these wordes to be spoken by Dauid positiuely and affirmatiuely that his blood should not be spilt vpon the ground doe what he could he laboured in vaine and troubled himselfe to no ende sic Borr. Mar. 4. But the best interpretation is that his blood should not fall to the ground and be spilt as water in the sight of the Lord the Lord seeing and beholding it but that the Lord would reuenge and iudge it Vatab. and therefore Dauid aduiseth Saul to take heede how he shedde his innocent blood for the Lord would see it and not suffer it to goe vnpunished 9. Quest. v. 21. How Saul is saide to haue erred There are three sorts of error 1. There is a voluntarie or wilfull error and an inuoluntarie which proceedeth of meere ignorance the first is of two sores either when there is an error in the iudgement and vnderstanding as those of whome our Sauiour speaketh they shall think they doe good seruice when they put you to death Ioh. 16.1 and the Iewes as the Apostle saith Rom. 10.2 had zeale but not according to knowledge 2. The other voluntarie error is in the will and affection when the iudgement is not corrupted but the will consenteth not beeing caried along as a violent streame to subscribe vnto that which the minde seeth to be euill And this error is of two sorts when the iudgement is obscured and cast ouer for a time with the cloudes of carnall desire and affection as Dauid yeilded vnto the temptation of lust which in his iudgement cleared though for that time obscured he condemned as when one wittingly and willingly against his iudgement and conscience doth euill as Saul persecuted Dauid knowing him to be innocent onely of malice and hatred because he was appointed to the kingdome This kinde of error excuseth not at all 3. The inuoluntarie kind of error is when there is a totall ignorance and 〈◊〉 first in the iudgement and then in the will following the iudgement as Iaakob tooke Lea for Rachel this kind of error excuseth wholly sic fere Martyr 10. Quest. v. 23. Of the rewarding or rendring vnto a man his righteousnes where also of merits 1. Some read The Lord reward euery man according to his righteousnes L.B.G.V. but it is better read The Lord render vnto euery one his righteousnes A.P.C. Iun. for the preposition eeth here is an article of the accusatiue case 2. The meaning is that as euery one hath behaued himselfe iustly or vniustly so he shall receiue at Gods hand There are two kinde of righteousnes one is the righteousnes of faith which is imputed vnto vs whereby the righteousnes of Christ is made ours there is a righteousnes of workes proceeding of faith which is imperfect of which kind Dauid speaketh here which is rewarded and crowned in the mercie of God 3. This righteousnes is called both the iustice and righteousnes of God as it proceedeth from him the fountaine and author of good things it is also called ours because it is wrought in vs as the subiect and by vs as the instruments otherwise we haue no righteousnes of our selues for our Sauiour saith Without me ye can doe nothing 4. Our works are not the cause of the reward which proceedeth from the fauour of God for eternall life is the gift of God through Iesus Christ Rom. 6.23 but they are the means and the way appointed for vs to walk in as the Apostle saith Eph. 2.10 nay they are not generally causa sine qua non the cause without the which a thing can not be for infants are saued without them but as Bernard saith via sunt regni non causa regnandi they are the way to the kingdome not the cause of the kingdome like as a man can not goe vnto the citie but by the way nor clime vp into an high place but by steppes and degrees yet the way is not the cause of our going nor the steppes of our ascending So by good works we must walke vnto the kingdome of heauen but good workes doe not procure vnto vs the kingdome 5. Then we refuse vpon these grounds the
consulted by some of the inferiour Priests which were left Osiand but the high Priest onely consulted by the Vrim But the meaning is this that the Vrim was not now with Saul but with Dauid and therefore Saul could receiue no answer by Vrim although he had desired it sic Mar. Iun. 5. Quest. v. 6. What the Vrim and Thummim were whereby the Lord made answer 1. Some thinke that Vrim and Thummim which signifie light and perfection were no peculiar thing belonging to the priestly ornaments but onely signified the light of doctrine and holines of life which the Priest should be indued with so expoundeth the Latine and Septuag which interpret these words doctrinam veritatem doctrine and veritie but it seemeth by the description of putting the Vrim and Thummim to the brestplate Exod. 28.30 that it was some reall thing that was put thereunto 2. Some did take them onely for the illuminations and visions which the Priest had but as is shewed before it is euident that it was some reall thing 3. Some take it that these names Vrim and Thummim were written in the brestplate but then they should rather be said to be written then put to 4. Other thinke they were two pretious stones shining beyond the rest that were put into the pectorall but the brestplate or pectorall beeing made foure square and set with twelue pretious stones in order could not conueniently receiue them 5. The opinion of some is that this Vrim and Thummim was nothing els but the name Iehovah which was written and put in the duplicature or folding of the brestplate which was made double but the name of Iehovah was written in the golden plate of the Priests forehead Exod. 28.36 therefore it seemeth it was of no great vse to put it secretly within the brestplate 6. Some further thinke that the Vrim and Thummim was not any of the priestly ornaments which were made by the workeman but it was giuen vnto Moses by the Lord to be put within the brestplate which may seeme to be the reason why it was described to be made double Exod. 28.16 Iun. But the preposition el signifieth properly to not in that we neede not vnderstand the Vrim and Thummim to be put into the brest-plate but onely vnto it and it may be thought to be made double as with a lining for the strengthening of it because it was beset with the pretious stones 7. Wherefore leauing other coniectures I thinke it most probable that this Vrim and Thummim were nothing els but the pretious stones themselues which were set into the pectorall so called of their exceeding brightnes and perfection Osiand Mar. which may be thought to haue beene more then ordinarie pretious stones prepared of the Lord for this vse And this may further appeare thus because the same title is giuen to the brestplate and to the Vrim and Thummim the pectorall is called the brestplate of iudgement Exod. 28.29 and so is the other called the Vrim of iudgement or iudgement of Vrim Numb 27.21 which was so called because the high Priest consulting with God by Vrim gaue direction what was to be don or not done Againe to applie the Ephod is all one as to aske counsell of God by Vrim as 1. Sam. c. 23.9 and c. 30.7 Dauid biddeth Abiathar applie or bring the Ephod 6. Quest. How the Lord vsed to answer by Vrim There are 3. opinions 1. Some thinke that by inward illumination of the mind the Lord reuealed his wil to the Priest ex Vat. but I take it that this was the difference betweene the Priests and the Prophets that these by some secret instinct and inspiration had the will of God reuealed the other by some outward and sensible meanes 2. Iosephus thinketh that when the answer was affirmatiue the pretious stones did shine extraordinarily but he addeth further that these stones had ceased to shine in that maÌ„ner 200. years before his time because of the sins of the people but it may be doubted whether as they were withâ—â— the Ark after the returne froÌ„ Babylon though that seemeth to be a fabulous report of Ieremies hiding it 2. Macch. 2. so they also wanted the priestly Ephod And againe this shining of the stones serued onely for affirmatiue and good answers it still remaineth vncerten how they receiued negatiue and heauie answers 3. Therefore I rather thinke that the Lord answered the Priest by some voice and oracle as the Lord vsed to answer Moses by voice from the Mercie seate Numb 7.89 as it also appeareth c. 23.7 how the Lord answered Dauids demaunds by voice The Lord said c. 7. Quest. What manner of woman Saul would haue sought out for him and why 1. The word here vsed is bahalath obh the dame of a familiar as such spirits vse to call the witches dames the word signifieth a bottle because such vsed to speake out of their bellies as out of a bottle with an hallow voice in Latin they are called Pythones Pythonists so called of Apollo Pythius because the oracles of Apollo who was called Pythius were deliuered by them Apollos Pythonisse was by her obscene parts filled with winde and gaue answer vnto their demands Apollo was so called of the serpent Pitho which he killed ex Martyr This obh was a spirit as it seemeth whome they imagined to haue power to raise vp the dead as a woman of Thessalie raised vp a souldier lately dead which declared vnto Pompey the euill successe of the Pharsalian battell Lucan l. 6. Iulian the Apostata beeing fallen from the Christian faith did betake himselfe vnto sorcerers and Conjurers as Saul doth here 8. Quest. v. 8. Whether Saul in deede thought that Samuel might be raised vp 1. Some thinke that Saul was not so blinde or ignorant as to imagine that Samuel could himselfe be raised vp but that by Gods permission there might be apparitions of spirits in their likenes Pellican but this was a greater blindnes in Saul to goe directly and aske counsell of the deuill and further by Sauls reuerent behauiour he imagined that it was more then a bare apparition which was represented vnto him 2. I rather therefore thinke that it was Sauls foolish imagination that Samuel might be called vp vnto him for the spirit of God beeing departed from him as his bodie was distempered so also was his minde and iudgement Mart. Osiand And Augustine saith well neque reprobus factus potuit bonum intellectum habere beeing reiected he could haue no good vnderstanding 3. Now how this woman remained yet in Endor the rest of the Soothsayers beeing destroied the cause was not as some of the Rabbins imagined that shee was Abners mother and so spared for then Saul neede not haue inquired after her shee had beene knowne well enough but Saul might thinke as there is oftentimes negligence and remissenes in the officers and ministers of the kingdome that some among the rest might escape and find fauour Mart. 9.
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.