Ramah making both of them proper names Gibeah and Ramah so read the most but Gibeah and Ramah were farre a sunder for Saul dwelt in Gibeah of Benjamin called also Gibeah of Saul and Samuel dwelt at Ramah 1. Sam. 15.34 therefore Iunius readeth better in the high place at Gibeah and so Vatablus retaining the proper name in his translation yet in his annotations taketh it for an high place in Gibeah 2. Some doe take Gibeah not for a proper name but translate in the hill Sept. but it is euident that Gibeah was the place where Sauls house was 3. Therefore the best reading is to take the first for a proper name Gibeah the other appellatiuely for the high place in Gibeah 4. And the word translated a tree properly signifieth a wood or groue eeshel as Gen. 21.33 Abraham planted a groue rather then a tree so readeth also the Latine translatour sub nemore vnder a groue or wood Iun. 7. Quest. v. 7. Of Sauls oration to his seruants 1. Sauls speech vnto his seruants is full of dissimulation and hypocrisie for therein he sheweth first his crueltie that chargeth his seruants with negligence and vnfaithfulnes toward him because they were no more eager in pursuing of Dauid who were indeede too much estranged from Dauid and addicted to Saul but thus the wicked mislike all those that runne not together with them steppe by steppe as S. Peter saith They thinke it straunge that ye runne not with them to the same excesse of riot therefore speake they euill of you 1. Pet. 4.3 Secondly his flatterie appeareth he telleth them of the fields and vineyards and offices which Dauid had not to bestow vpon them but he had as Samuel had foretold before that their King should take from the people their vineyards and oliue grounds and giue them to his seruants So Tyrants counterfeiting the liberalitie and bountie of good Princes vse by liberall rewards and gifts to tie men vnto thē as Cesar when he had ouercome Pompey gaue so much to the souldiers as that he was faine to emptie the common Treasurie Mar. Thirdly he telleth many vntruths as that Dauid did lay waite for him whereas he did seeke Dauids life that Ionathan his sonne conspired with Dauid whereas he was onely his faithfull friend in lawfull things Mar. 2. Here in Saul we haue an image of the Antichrist of Rome who calleth his counsells and Synods as Saul did to suppresse Dauids that is the faithfull seruants of God and saith in a manner as Saul did that he hath Cardinalships Abbeies Prouincialships and other such dignities to bestow vpon his whereas among the Protestants they expect no such thing Mart. 8. Quest. v. 9. Of Doegs malitious accusation 1. It is better read Doeg who stood among the seruants of Saul I.V.L. then appointed by the seruants of Saul B. or set ouer the seruants of Saul G.A.P.C. or set ouer the asses of Saul S. for the word natzab is taken in this sense with the same cōstruction v. 7. Saul said to his seruants that stood about him yet it appeareth c. 21.7 that Doeg was set ouer Sauls sheepheards or heardmen 2. This Doeg beeing an Edomite is an enemie to Dauid a true Israelite as Esau before was to Israel wherein he doth shew himselfe to be a right Edomite or Esauite 3. Doeg in this his tale sheweth his malice in that he taketh all that Dauid did in the worst part concealing that which might make for Dauid and Ahimelech and vrging that which was against him he maketh mention how Ahimelech consulted with God for Dauid but sheweth not wherein as how by Gods direction he gaue him the shew-bread and the sword Iun. beside he is a manifest lyer and false accuser as Dauid chargeth him thou doest loue euill more then good and lies more then to speake the truth Psal. 52.3 And herein he was a lyer accusing Ahimelech and Dauid as conspirers against the king as Saul vpon his information chargeth the Priest v. 11. Mar. Further he sheweth himselfe a flatterer calling Dauid the sonne of Ishai in disdaine as Saul vsed to call him therein conforming himselfe vnto Sauls humour 4. So this Doeg entended nothing but to make himselfe great and grow in honour and wealth and credit with Saul though it were with the ouerthrow of others as Dauid chargeth him that he trusted in the multitude of his riches Psal. 52. but Dauid prophesieth of his ende God shall destroy thee for euer he shall take and plucke thee out of thy tabernacle and roote thee out of the land of the liuing Psal. 52.6 Let all such Doegs that incense Princes against the Ministers and seruants of God and falsly accuse them vnder the shew and pretext of obedience take heede by this example least the Lord cut them off as he did Doeg Mar. 9. Quest. v. 13. Of Sauls speech to Ahimelech 1. Saul against all right is both the accuser of the Priest and his Iudge Mar. yet he sendeth for him vnder colour of iustice not intending to spare him what iust defense so euer he made Osiand 2. Saul obiecteth two things vnto Ahimelech condēning him for that wherein he did wel both shewing his loue charitie in releeuing Dauid in time of necessitie and distresse his pietie in consulting with God for him for Saul that cared more for the answers of Soothsayers and witches then for the oracles of God misliked that the Priest should haue recourse vnto God Bor. 3. Though Saul herein was a meane to execute the sentence of God against the house of Eli yet his sinne and crueltie was no way thereby excused seeing in him it proceeded onely from malice Borr. 4. Though the Priest in this thing was innocent yet there might be other causes why the Lord suffered this iudgement to fall vpon him as often it falleth out that he which is innocent in that for the which he is condemned is iudged in the secret iustice of God for other some precedent sinne Mar. 5. Who it is that now is incensed against the Ministers of God for consulting with the Lords oracles in his word it is euident euen that Antichrist of Rome which obiecteth heresie and rebellion vnto those which depend vpon the answeares and oracles of Iesus Christ the high Priest and cheife sheepheard of our soules Borr. 10. Quest. v. 14. Of Ahimelechs defense against the accusation of Saul 1. Ahimelech confesseth these things to be done which were obiected but he denieth that they were done to any such ende to conspire against the king as he was charged and of his fact he alledgeth three reasons first from the faithfull seruice which Dauid had performed to the king therefore he knowing nothing to the contrarie had no reason but to helpe him secondly because he was the kings sonne in law thirdly because according to his dutie he had oftentimes asked counsell for him saying haue I this day first begunne to aske counsell of God for him for
the speeches and behauiour of men which are guided with reason and the gestures and motions of beasts birds which haue no such direction 2. This signe which Ionathan purposeth to himselfe was represented vnto him by the instinct of Gods spirit as was that token which Abrahams seruant praieth might be giuen him as an assurance of good successe concerning the behauiour of the maide that should be Isaaks wife Gen. 24.14 So Gedeon tooke that dreame which he heard one Madianite tell an other to be a signe of victorie Iud. 7.13 And as there it is expressed that God offered vnto him this signe so it is not to be doubted but that Ionathan thus spake by a diuine inspiration Iun. 3. Neither was this signe without some naturall reason for if the Philistims said tarie till we come to you it was a signe of their courage and boldnes but if they saide come vp vnto vs it was a bewraying of their fearefulnes that they durst not set vpon their enemies and so Ionathan took that as a signe that God would giue them into their hands Pellican 4. Further there was a spirituall reason hereof for if they said come vp vnto vs as in boasting and insolent manner as insulting ouer them as Goliah did ouer Dauid then Ionathan was perswaded that God who resisteth the proud would also fight against them and abate their pride Borr. and further in that Ionathan taketh their going vp the steepe rockes rather to be a signe of victorie then the Philistims comming downe to them it sheweth that the way of Gods seruants is hard difficult and laborious not easie and pleasant Borr. 5. Iosephus seemeth to giue an other likely reason of this signe because the Philistims were confident vpon the defense of the place thinking that none durst adâ—enture to come vp vnto them and such carnall confidence the Lord hateth and setteth himselfe against such as the Prophet saith to Shebnah which had graued for himselfe an habitation as in a rocke that the Lord would turne him like a ball in a large countrey Isa. 22.16.18 5. Quest. v. 13. Of Ionathans creeping on his hands and feete vp the hill 1. Some thinke that where it is saide he went vp on his hands and feete the meaning is that he assaied to goe vp with all his strength Vatab. but rather it sheweth the manner of his climing vp that because the place was steepe he was faine to creepe of all fowre and to take hold with his hands and feete he went vp with much adoe Iun. rather then in hast Genevens for he could make no great hast in going vp so steep a rock 2. But it is further to be coÌ„sidered as Iosep. well noteth that Ionathan and his seruant did not goe vp on that side where the Philistims espied theÌ„ but they went to an other place which was not kept with any garrison because they thought it surely defeÌ„sed by nature Bor. 3. This their rare aduenture and hard enterprise sheweth that God was with them and did assist them farre beyond their owne strength forren histories doe much commend Alexanders taking of the Aorna saxa who sent vp his souldiers into those steepe rockes vpon their hands and feete but more worthie is the memorie of this fact of Ionathan who with lesse power then Alexander had enterprised an harder worke and atchieued a greater victorie hauing confidence in his God then the other did intending nothing but victorie and praise 6. Quest. v. 14. In what compasse of ground Ionathans first slaughter was made 1. It is called the first slaughter the second was when they one slew an other and the third when the Israelites chased them Genevens 2. In this first slaughter they killed twentie men taking some of their weapons that were slaine in a very small compasse of ground in the space of halfe an aker of a paire of oxens plowing some read as though an half aker were two oxens plowing in a day Lat. but then it had beene sufficient to say so much as two oxen vse to plow the Chalde better giueth the sense circiter spacium dimidiae ambulationis iugi boum c. about the space of halfe a iourney of a paire of oxen that is of halfe such an aker as oxen vse to plow in a day common experience also sheweth as much that a couple of oxen in such light sandie grounds as the land of Palestina most what was vse to plow an aker in a day 3. But it may be further doubted whether we are here to take the breadth or length of an aker the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a stones cast rather vnderstanding it of the length then breadth but they rather expound the meaning then giue the sense of the word there are two things noted in this slaughter which shew the strangenes of it the number slaine by two men and in such a small circuit of ground therefore I think it was neither so much as a bow shoote which phrase sometime the Scripture vseth as Gen. 21.16 nor as a stones cast as they vsed to throw out of slings as the Scripture vseth also to speake Luk. 22.41 nor yet the length of an aker or furlong cast long waies which commonly maketh 40. pole the breadth of an half aker in that forme containing but two pole of ground would be thought to be too small a space for twentie men to be slaine in therefore I take the meaning to be that in the space of halfe an aker that is halfe the length of an aker which might make some twentie pole in the length of euery pole they slue a man Iosephus thinketh that Ionathan fell vpon them beeing a sleepe but then a great number might haue beene slaine in a lesse compasse and it seemeth by the great terrour which fell vpon the hoast that they were slaine as they fled by their flying terrified others 7. Quest. v. 15. Of the feare which fell vpon the hoast of the Philistims Three things doe set forth the greatnes of this feare 1. that the Philistims feared where was no cause of feare for onely two men pursued them such a feare the Lord sent vpon the Cananites before Israel such as the Lord threatned to send vpon his people for their sinne they should feare none pursuing them Levit. 26.36 Osiand 2. This feare was generall for all the people as well they which kept their stations and garrisons as they which went forth to spoile were horribly afraid Iun. 3. This feare is set forth by the effects that the very insensible creatures the earth it self seemed to tremble vnder them and to be smitten as with feare from God some read with a great feare Iun. Pag. because the phrase is so sometime taken as Gen. 30.8 the wrestlings of God are taken for great wrestlings but it is both more significatiue and better expressing the sense of the original that it was striken with the feare of God that is sent of God Vat.
made him in Carmel 1. Some thinke that he there set vp a triumphant pillar or monument of the victorie Hierom. as taking the honour thereof vnto himselfe and not giuing due thanks vnto God Osiand but this Carmel beeing in Iudah it seemeth that Saul would not haue chosen that place rather then his owne tribe and territorie of Benjamin to set vp any such triumphant monument in 2. Some thinke that Saul made some stay there to diuide the pray and spoile among the people Vat. but it seemeth by the bleating of the sheepe and the lowing of the oxen afterward that the pray was not diuided yet and Saul afterward excused himselfe that they had reserued them for sacrifice v. 14. 3. So neither is it like that Saul made him a place that is there built an altar vnto God as some Hebrewes thinke for by his answer made vnto Samuel it appeareth that he had not yet sacrificed 4. Therefore the place which in Hebrew properly signifieth an hand that is a space or elbow as it were of ground which Saul made was some conuenient plot of ground where Saul refreshed his hoast beeing newly returned from battell for he staied not there long but from thence went to Gilgal Iun. 13. Quest. v. 12. Of Carmel where Saul made his place 1. This word Carmel is sometime taken appellatiuely in Scripture and it signifieth a greene eare of corne Leuit. 2.14 or purple colour Cantic 7.5 sometime it is taken for a fertile or fruitfull field as Isa. 10.18 carmilo his fruitfull fields 2. But here it is a proper name of a towne in Iudah Iosh. 15.55 which was in the way as they returned from Amalek Iun. 3. There was an other Carmel which bounded Zebulun Ifachar and Assher Iosu. 18.24 which was diuerse from this Carmel for that was toward the Sea westward as that place of Ioshua sheweth famous for the confession of Baals priests there by the Prophet Elias 1. king 18. the other was South neere vnto mount Seir in the tribe of Iudah Borr. in Iosh. 18.24 4. Yet some doe thinke that it might be all one Carmel one ende whereof hung ouer into the Sea the other reached vp in the land toward mount Thabor Masius in Iosh. 14. Quest. v. 15. Of Sauls excuse and defense vnto Samuel Sauls hypocrisie here is discouered 1. in boasting that he had fulfilled Gods commandement wheras apparātly he had transgressed it for this is the manner of hypocrites when they follow their owne deuises to say they haue fulfilled the commandement of the Lord. Bis. 2. He excuseth himselfe in laying the fault vpon the people and putting it from himselfe Pellican 3. He cloaketh and coloureth his couetousnes with a pretense of zeale and religion as though he had spared the best things for sacrifice 4. He afterward notwithstanding iustifieth his sinne as though he had for all this done well and obeied the voice of God v. 22. Pellican 5. He maketh a semblance of sorrow and repentance at the last but it was farre from true submission v. 25. Borr. 6. He doth all vpon a vaine ostentation onely desiring that the Prophet would honour him before the people v. 25. Osiand 15. Quest. v. 23. Of the meaning of the Prophets words Rebellion is as the sinne of witchcraft 1. The Prophet to amplifie Sauls sinne compareth it with two great transgressions of soothsaying and diuining by magicall predictions and of committing idolatrie he toucheth two kindes of idolatrie one inward in the superstition of the minde called here aven which signifieth a lie or falshood as also iniustice or vnrighteousnes as the Sept. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it is properly applied to false worship the other kinde is in the outward adoration of Idols here called teraphim Bor. 2. Some thinke that here is a comparison made not of the sinnes but of the punishment that rebellion deserueth as well a capitall punishment as either Idolatrie or soothsaying ex Vatab. but the Prophet speaketh directly of the sinne it selfe as before of the vertue of obedience to obey is better then sacrifice v. 22. 3. The Prophet must be vnderstood not to speake of transgressions either of ignorance or infirmitie but of the sinne of obstinacie contumacie and rebellion whē one knowing the will of God doth wilfully resist it for this proceedeth from the same cause namely infidelitie which the other sinnes of witchcraft and Idolatrie doe he which feareth not to breake Gods commandements doth in a manner not acknowledge the Lord to be God Pellican and he maketh himselfe wiser then God as though he could finde out a better way then the Lord hath prescribed Vatab. 4. By this then we see what is to be iudged of the manifold superstitions among the Romanists their leauing of Gods commandements to establish their owne traditions that although they pretend a good intention yet the wilfull forsaking of the word of God and his institution to make way for humane superstitious rites is as the sinne of soothsaying before God 5. Yet it can not be inferred hereupon that sinnes are equall and that euery transgression and disobedience of Gods cōmandement is equall to the sinne of witchcraft and Idolatrie but the qualitie of the sinne is rather here to be respected then the quantitie for rebellion and obstinacie in what thing soeuer doth proceed from infidelitie euen as the sinnes of witchcraft and idolatrie though not in the same degree and Iosephus doth seeme to expound it thus that this disobedience of Saul did preiudice his sacrifice and made it of no value or acceptance with God as if a soothsayer or Idolater should sacrifice vnto God as the Prophet in the same sense saith he that killeth a bullocke is as he that smiteth a man Isa. 66.3 that is an hypocrite is no more accepted of God then a prophane murderer and wicked person And this disobedience of Saul was a sufficient cause to depriue him of the kingdome as if he had beene guiltie of soothsaying or Idolatrie 16. Quest. v. 24. Of Sauls repentance in saying to Samuel I haue sinned There was great difference betweene Sauls repentance here and Dauids 2. Sam. c. 12. who in the very same word saith catathi I haue sinned 1. Dauid at the first as soone as his sinne was shewed vnto him confessed it but Saul is hardly brought to acknowledge his sinne it was a long time first so he is serae poenitentiae exemplum an example of slow late repentance 2. He doth not make a simple and plaine confession but minseth and extenuateth his sinne that he feared the people and so at their instigation did as he did so hard is it for hypocrites to be brought to make a true confession of their sinne but to lay the fault vpon others Osiand 3. He confesseth his sinne rather for feare to loose the kingdome then for greefe that he had offended God for till such time as Samuel had saide the Lord had reiected and cast him off
God 2. it must be committed by such as haue knowledge and so sinne against their iudgement and conscience 3. the manner must be respected they sinne with an high hand of malice obstinacie and contempt in all these three were the sonnes of Eli found guiltie 9. Quest. v. 25. Of the meaning of these words they hearkned not to the voice of their father because the Lord would kill them 1. Some referre this to the absolute decree of God whereby he had ordained the sonnes of Eli to destruction which went before their rebellion and obstinacie and they adde further that as of saluation so of condemnation there are two causes the first which is the decree and will of God the second of the one faith and the grace of God of the other contempt and disobedience and that herein no reason can be yeelded of Gods will which is most iust but he hath mercie on whome he will and whome he will he hardneth Bor. Pellican But this seemeth not so to be taken of Gods absolute and eternall decree 1. because here mention is made not of their euerlasting damnatiō but of their violent death 2. it would be inferred that Gods will should be the cause of their hardning which in no wise is to be admitted 3. because the positiue and actuall decree of reprobation and destinie vnto damnation is not without respect vnto mans finall impenitencie howsoeuer the reiection of them in not electing them is the act onely of Gods will in which sense it is said that God will not the death of a sinner neither doth he desire that the wicked should die Esech 18.23 God out of his owne will electeth whome he will and reiecteth the rest and those so reiected he ordaineth vnto condemnation but iustly for their sinnes 2. Wherefore the will of God is here rather referred to Gods setled and determinate purpose arising from their obstinacie and impenitencie whereby he had set it downe with himselfe to punish them by death and so to denie them grace of repentance as beeing giuen ouer to a reprobate sense sic Iun. Osiand 3. And further whereas it is said Esech 18. that God will not the death of a sinner and yet here that God would kill them first it may be answered that the Prophet speaketh of penitent sinners whose death indeed the Lord will not neither shall they die but here of obstinate and impenitent sinners secondly Augustine distinguisheth betweene the simple and absolute will of God and voluntas retribuens his recompensing will simply God willeth not death neither made he death but it was brought in by sinne yet God as a iust iudge willeth it as it is a punishment of sinne Martyr 10. Quest. v. 25. Whether any may be said to sinne with the will of God This question is mooued by occasion of these words they obeyed not the voice of their father because the Lord would slay them as though God should be the cause why they obeied not the voice of their father 1. First here the Manichees did most impiously affirme that there were two beginnings and two chiefe princes one of light and an other of darknes from the one proceeded good from the other euill but this is directly contrarie to the Scriptures Psal. 135.6 That God doth whatsoeuer pleaseth him in heauen in earth therefore there is no contrarie power against God 2. Some thinke that God suffereth sinne to be done onely in the world and otherwise concurreth not then in leauing and suffering sinners which was the opinion of Iulian the Pelagian against whome Augustine writ but if God be saide to permit and suffer as he doth for by his absolute power he could hinder that no sinne should be committed he either suffereth sinne against his will which cannot be saide for nothing can resist his will or with his will if he willingly permit then there is more then a bare suffering likewise the phrase of Scripture when he is said to harden Pharaohs heart to bidde Shemei curse Dauid to giue ouer to a reprobate sense doe shew more then a permission 3. Therefore although sinne may be saide in some respect to stand with the will of God as shall be shewed yet God is no way the author or cause of sinne but euery man is tempted and lead aside of his owne concupiscence Iam. 1.14 but how sinne standeth with the will of God it now followeth to be declared 1. God concurreth in euery action as a generall cause for whatsoeuer is wrought by the second causes proceedeth originally from the first cause for in him we mooue we liue and haue our beeing Act. 17. but the euilnes of the action issueth from the second causes as the rider is the efficient cause of the going of the lame horse but his lame going is of himselfe 2. God also concurreth in subtracting and denying his grace where he giueth grace it is of mercie where he withholdeth it is iust for none are depriued of his grace but the vnworthie and such as refuse but why God giueth not like grace to all there is no other reason but his good pleasure 3. Sinne as it is sinne standeth not with Gods will but as it is the punishment of sinne 4. God is willing sinne should be done because he knoweth how to vse it to his glorie as the fall of Adam was the occasion of the redemption of the world 5. God concurreth in the actions of sinners as a supreame iudge and ouer-ruler sometime staying sinne before it be done by punishing it when it is done and in the wicked by drawing forth their malice and causing it to appeare as in this sense he is said to haue hardned Pharaohs heart 6. Yet Gods will is to be considered two waies there is his secret and reuealed will as when he bid Abraham sacrifice his sonne his reuealed will was that he should slay him his secret will that he should not so Gods will reuealed is against sinne but it standeth with his secret will as is before shewed Martyr 11. Quest. v. 30. Of these words I said that thine house and the house of thy father should walke before me for euer when this promise was made concerning Eli his house 1. Some thinke that whereas Eli came of Ithamar the sonne of Aaron in the time of the Iudges the sonnes of Eleazar in whose posteritie the high Priesthood was setled abusing themselues and their place their office was taken from them and giuen conditionally vnto the sonnes of Ithamar if that they faithfully would execute the same sic Borr. Osiand Mar. But seeing no such conditionall promise made to the sonnes of Ithamar is mentioned in Scripture it is hard to coniecture it and beside seeing the Lord had promised vnto Phinehes and his seede the high Priests place for euer Num. 25. how could this promise stand if that office were afterward assured vnto an other it is like then that in those disordered times vnder the Iudges especially
also be gathered by casting of the yeares from the departure of the children of Israel out of Egypt which vnto the 4. yeare of Salomons raigne were 480. yeares 1. king 6.1 reckened thus 40. yeares in the wildernes 17. yeares vnder Ioshua 299. vnder the Iudges 80. vnder Eli Samuel Saul 40. vnder Dauid and 4. yeares of Salomons raigne which make 480. yeares It is likewise certen that Samuel iudged Israel after Eli before Saul at the least 20. yeares c. 7.2 It is like then that he was more then 12. yeare old when Eli died at the least 50. or more when he substituted his sonnes His whole age then could not be so little as 52. yeares as some Hebrewes surmise Pellic. 4. And further some thinke as Peter Mar. in c. 1. that Samuel was borne in the 366. yeare after the comming of Israel out of Egypt for whereas from thence to the building of the Temple in the 4. yeare of Salomon were but 480. yeares 1. king 6.1 of which time Dauid raigned 40. saue foure Samuel and Saul twentie betweene them whereof giuing vnto Saul 20. yeares of those fourtie there will be 60. yeares wanting foure abated of the saide summe of 480. then was Samuel borne in 366. yeare 50. yeare old at the least when Sauls 20. yeare began which falleth in the 424. yeare 60. yeares before the building of their Temple by Salomon See more of this c. 14. qu. 2. 3. Quest. v. 2. In what sense Samuel saith my sonnes are among you 1. Some thinke he maketh mention of his sonnes that they were among them readie to be consulted with in their waightie affaires their king beeing not yet so well entred and experienced in the busines of the kingdome Pellican Vatab but it is not like that Samuel would sende the people for counsell to his sonnes both because they had now a King appointed to gouerne them and for that his sonnes were offensiue for their euill gouernement 2. Some thinke that Samuel doth by making this mention taxe the people for their ingratitude that might better haue accepted of the sonnes for their fathers sake and if they were faultie to haue sought their amendment rather then a change and innouation of the state Borr. But Samuel then should haue shewed some discontentment that his sonnes did not succeede him in the gouernment wherewith notwithstanding he was willing and well pleased submitting himselfe to Gods good pleasure 3. Therefore Samuels meaning was this that now in the determining of the gouernment of his house which he resigned by reason of his age and his sonnes also were now as priuate men a king beeing appointed he is willing to giue vp a reckoning and account as it were of his stewardship among them Iun. As also as he purgeth himselfe so he is willing that his sonnes should giue account of their gouernment who were now in their hands and power and they might proceede against them as they desired Osiand 4. Quest. v. 3. Whome Samuel meaneth saying before his Anoynted 1. Some thinke that vnder the type of Saul the Anoynted king he vnderstandeth the Messiah the Anointed of God whome the Lord hath appointed to be Iudge of the world and before whome we must giue account of all our doings Borr. But it is euident v. 5. where he saith his Anointed is witnesse this day that he meaneth Saul there present in whose hearing he made this Apologie and in the same sense Dauid calleth Saul the Lords Anoynted c. 24.7 Iun. 2. Now Samuel maketh speciall mention of Saul in these regards both in respect of himselfe namely Saul that he might haue here a patterne how to gouerne the people vprightly and iustly without oppression Pellican as also in respect of the people that they might see what difference there was as they should afterward finde between the vpright and indifferent gouernment which they had enioyed vnder their Iudges and the hard seruice which they should feele vnder some of their kings as he had foretold them before c. 8. Borr. As also Samuel by this meanes prouideth for his owne credit which it is lawfull to preserue least in time to come his gouernment might haue beene accused and traduced Osiand 5. Quest. v. 3. Of these words of Samuel that I should hide mine eies for it 1. Some doe vnderstand it of the person that I should winke at him Vatab. or turne mine eyes away from him in iudgement Chald. 2. Some referre it to the sinne that I should winke at his offence and suffer it to passe vnpunished Osiand 3. Some applie it to the innocent 〈◊〉 that I should turne away my countenance from hearing his cause Pellican 4. But the best interpretation is to vnderstand it of the gift that I should hide mine eyes therewith or for it Iun. as it is said Deut. 16.19 That the reward blindeth the eyes of the wise Borr. 6. Quest. v. 8. How Moses and Aaron caused the people to dwell in the place 1. Whereas Moses and Aaron died before the people came into the land of Canaan some doe vnderstand it of the law and doctrine and the true worship of God which Moses and Aaron taught the people whereby they obtained the promised land Vatab. Borr. 2. But it is better vnderstood of the actuall possession of some part of the land which the Israelites possessed beyond Iordan which they subdued and inherited vnder Moses Iun. as also because Moses substituted and appointed Ioshuah in his place while he liued who gaue vnto the people possession of the rest of the land Osiand 7. Quest. v. 11. Which of the Iudges Bedan was 1. The Septuag translate Barack beeing deceiued by the similitude of the letters for betweene daleth and rhe there is no great difference in the Hebrew characters But the order of the names admitteth not this interpretation for Ierubbaal which was Gedeon is here set before Bedan but Barack was before Gedeon 2. The Chalde taketh it for Samson and so Hierome in his traditions vpon this place and some deriue it as though it should be contracted of ben dan the sonne of Dan Pellican or be dan in Dan or of Dan Osiand for Samson was of Dan so also Bor. Genevens but the order of time is against this sense here Bedan is placed before Iiptah but Samson followed Iiptah many yeares after 3. Therefore Iunius opinion is more probable who thinketh that this Bedan was Iair the Menashite Iudg. 10.3 which is agreeable to the order of time here obserued for he was before Iipthah and there is one Bedan of Macher of Menasseh mentioned 1. Chron. 7.17 who might be called Bedan beside his ordinarie name by way of distinction because there was an elder Iair Numb 32.41 of Manasseh of whome certaine townes were called Havoth Iair sic Iun. 8. Quest. v. 14. Of the meaning of these words both ye and your king shall continue following the Lord c. 1. The most read thus both ye and your King c.
vnderstand during all Sauls life all his daies as Hannah saith that Samuel should abide before the Lord for euer c. 1.22 Iun. But this is not the meaning for both Saul continued king all his daies though with much trouble and vexation and Dauid though anointed yet confesseth Saul while he liued to be the Lords anointed as also euen in this sense if it be referred to the externall purpose of God there should follow an alteration in God in making Dauid king sooner then he had purposed 3. Therefore the best exposition is that God speaketh here to the capacitie and according to the sight and iudgement of man that Sauls kingdom had beene likely to continue if he had not disobeied God that then is here propounded as an effect of Sauls disobedience the losse of the kingdome which indeede was according to the euerlasting decree of God so as Pellican well saith loquitur humano more vt videri poterat stabiliri regnum he speaketh after an humane manner and as his kingdome might haue seemed to vs likely to haue beene established The like speech we had before c. 2.30 I had said that thine house and the house of thy father should walke before me for euer but now the Lord saith it shall not be so As there though God had foreseene and decreed the reiecting of Eli his house from the Priesthood who was of Ithamar and the restitution of Eleazars posteritie in Zadock yet the Lord so propoundeth it as though this alteration had beene procured by the sinne of Eli his house the very like is here to be saide of the innouation and change of the kingdome Gods purpose then is to be considered as decreed in his counsell which is alwaies certaine and vnchangeable and as it is propounded to vs absolute and definite in it selfe but yet offered vnto vs with condition to God there is nothing contingent or hapning by chance to man whose will is not compelled but worketh freely many things seeme to be contingent which God notwithstanding did foresee should so fall out and they could not otherwise 4. Further it is to be considered that there were two causes of the casting off and reiecting of Saul the one the immediate and the next cause which was the sinne and disobedience of Saul the other the first cause and furthest off the will and decree of God this will and foreknowledge of God did impose no necessitie vpon Saul neither was he forced but sinned voluntarily for Gods prescience laieth no necessitie simply vpon mens actions but by consequent because whatsoeuer God foreseeth shall come to passe his prescience can not be deceiued and frustrate Now then seeing the sinne of Saul was the cause of his reiection which he was not forced by any necessitie to commit and if he had not sinned his kingdome might haue continued Therefore this is not spoken in respect of Gods immutable decree but in regard of the outward possibilitie and likelihood which Saul had to hold the kingdome So it is said Apoc. 2.15 Hold that thou hast least an other take thy crowne where wee are not to vnderstand the euerlasting crowne decreed of God which none can be depriued of to whome it is assigned but that crowne which in respect of their outward profession and good beginning they might seeme to be appointed vnto the like occasion there is of Sauls kingdome here Mart. 11. Quest. v. 14. How Dauid is said to be a man after Gods owne heart 1. Dauid was a man that fell into tentation and offence before God as in the matter of Vriah for it is saide that the thing which Dauid had done displeased the Lord c. 11.27 This therefore is to be vnderstood first comparatiuely in respect of Saul as Samuel saith c. 15.28 The Lord hath giuen it to thy neighbour that is better then thou as also because Saul was an hypocrite he had not a sound and faithfull heart vnto God but all his obedience was in outward pretense and shew but Dauids heart and desire was set to please God howsoeuer he failed in some outward acts therefore this saying must be expounded according to that rule of the Apostle if first there be a willing minde it is accepted according to that a man hath and not according to that he hath not Dauid then had a willing and desirous heart to please God as he saith My heart is fixed my heart is fixed Psal. 57.7 and therefore God accepted of his obedience though imperfect according to the desire and meaning of his heart 2. But herein Dauid was a type of Christ who was indeed absolutely according to Gods heart in whome the Lord is well pleased Borr. 3. And in that Dauid of Iudah of deformed Leah not of beautifull Rachel was chosen to be king and the Messiah was to come of Dauid of Leah this shewed the mysterie of Christs deformitie as it were in his sufferings and specially in his passion vpon the Crosse as the Prophet Isai saith He had neither forme nor beautie when we shall see him there shall be no forme that we should desire him Isa. 53.2 Bor. 12. Quest. v. 15. Of Samuels departing from Gilgal from Saul 1. Some read that Samuel went from Gilgal in Gibeah of Beniamin and went to Ramah Genevens but Gilgal is improperly said to be in Gibeah of Beniamin for they were two distinct places and a good way asunder 2. Iosephus saith that Samuel went to his owne house and Saul with Ionathan returned to Gibeah but he leaueth out somewhat in the text that Samuel went from Gilgal to Gibeah neither is it like that Samuel though he went away in some anger from Saul that he would altogether leaue him in such great daunger seeing that Saul notwithstanding the Prophets hard message yet giueth not ouer at this brunt but doth the dutie of a king in defending his people Pellican 3. Wherefore the better reading is that Samuel went from Gilgal not in Gibeah but to Gibeah of Benjamin Chal. Iun. So Samuel and Saul went to the same place not together as Vatab. but Samuel went before Saul and Ionathan with their men follow after Pellic. 13. Quest. v. 19. Of these words there was no smith found in Israel 1. Iosephus thinketh that the Philistims barred the Israelites from all vse of yron but the text sheweth that they permitted vnto them the vse of yron instruments for their tillage and husbandry as shares mattocks pitchforks v. 21. they onely suffered them to haue no warrelike weapons nor yron smithes to make them any 2. And further they allowed them not otherwise then with a file to sharpen their instruments of husbandrie Pellican so vnderstandeth that onely among the Philistims it was lawfull for thē to file their tooles but that had not bin possible for them from all parts of Israel and vpon euery occasion to goe downe to the Philistims to set an edge vpon their instruments therefore when they would new sharpen or point their
a bundle Borr. 3. Some that he should haue a sure house to him and to his posteritie who should be as fast bound to continue as a bundle surely tied together Vatab. 4. But it is rather vnderstoode of Dauids preseruation euen in this life as the words shew both going before and following for before shee spake of Sauls rising against Dauid and after shee saith that God shall cast out his enemies as out of a sling that is their life shall be violently taken from them as it was from Saul but Dauids life shall be surely bound vnto him that no man shall be able to take it from him Iun. yet these words haue also a fit relation vnto eternall life where the Saints are bound vp together in the booke of life Mar. 13. Quest. v. 31. Of the griefe of conscience and of the difference betweene a troubled and quiet conscience 1. The word here vsed phukah signifieth a stumbling a metaphore taken from those which doe dash their foote at any thing and so are ouerturned and fall so the conscience is offended at the remembrance of the sinnes past and committed Borr. 2. Some read it shall be no griefe vnto thee that thou hast not shed blood causelesse B.G. but in the originall it is read affirmatiuely that thou hast shed for the griefe of conscience ariseth vpon the guiltines of the things which are past and done therefore it is better read with an affirmation 3. Hence it appeareth what the proper propertie of conscience is that although it doe not presently smite a man when the sinne is committed yet it wil sting in the ende the Latine interpreter translateth it singultum that as the heart throbbeth and sobbeth after some griefe and heauines and as the stomacke riseth after the eating of vnwholesome meates so the conscience in a man boileth within him after that sinne is committed 4. Hereby appeareth the power of the conscience that it euen smiteth Kings they are not free from the stroke thereof for before God in whose sight they are as other men their conscience accuseth them as it doth others God is no accepter of persons 5. Further a difference may be made of consciences there is a troubled conscience and a quiet conscience and both these are seene and found as well in the wicked as the righteous but not after the same manner There is in the wicked sometime a perplexed conscience full of horrour and terrour without any comfort as in Iudas when he had betraied Christ and sometime their conscience is quiet and troubleth them not no not after they haue committed most horrible and hainous sinnes as we doe not read that Saul did any thing at all repent him after he had caused the Priests to be most cruelly slaine and these are the worst of all So there is in the righteous sometime a troubled conscience but not without hope and it is a degree vnto the peace and quietnes of the conscience as Dauid after the sinnes of adulterie and murther was greatly plunged as the fiftie Psalme sheweth The peaceable conscience in the righteous is when hauing wrestled with their sinnes and iudged themselues they finde peace with God by faith in Christ whereof the Apostle speaketh Beeing iustified by faith we haue peace toward God thorough Iesus Christ Rom. 5.1 which peace of conscience Saint Paul enioyed saying I know nothing by my selfe 1. Cor. 4.3 5. Wise Abigail reseruing this argument taken from the testimonie of a good conscience vnto the last place sheweth that there is no greater reward in this world then the inward assurance of the conscience which if it doe cleare vs we neede not feare what the world can obiect against vs as Dauid in an other Psalme saith This I had because I kept thy precepts Psal. 119.56 This was Iobs comfort in his affliction and nothing is more auaileable to refresh vs in the day of our temptation yea in the houre of death then to say with S. Paul I haue fought a good fight I haue finished my course I haue kept the faith 2. Tim. 4.7 God graunt vs all to labour for this peace of conscience 14. Quest. v. 31. In what sense Abigail desireth to be remembred 1. Some thinke that shee prophesied that shee should become Dauids wife but it was not fit that Abigail should haue any such cogitation to desire to be an other mans wife her husband though vnlâ—uely yet beeing liuing 2. Others therefore conceiue that shee foreseeing Nabal was like to die and that shee beeing a widow should haue neede of helpe desired that against such time Dauid should remember her But it can not be gathered that Abigail had any such cogitation or forecast of Nabals death for as yet he was not sicke shee at her returne found him very merie and drunke with wine 3. Therefore shee in effect doth desire no more but this that Dauid would remember afterward that by her meanes he was deliuered from such a great sinne and that he would thinke of her accordingly as Ioseph desired Pharaohs butler to remember him Mart. 15. Quest. v. 33. Of Dauids answer to Abigail 1. Dauids modestie appeareth that at the admonition of a woman is not abashed to acknowledge his ouersight so when Nathan reprooued him he immediately confessed his sinne so Peter beeing rebuked of Paul refused not to ioyne with him the right hand of fellowship Gal. 2. which teacheth vs not to thinke much to be aduertised and aduised by others when we doe amisse 2. He acknowledgeth Gods prouidence herein in sending this woman as an instrument of this worke in keeping him from this sinne so are we taught when we are preserued from any daungerous temptation to returne the praise vnto God yet so as Dauid doth first of all blesse God as the author so he blesseth Abigail as the instrument for we are in some measure bound euen to the instruments whereby the Lord conueigheth any blessing vnto vs as the instrument also of any wicked worke is accursed as the serpent was whose subtiltie Sathan vsed to insinuate himselfe into Eue. 3. This is a speciall fauour of God when he doth preuent the cause of sinne in his children which is done three waies 1. when as God keepeth a man that he doth not so much as intend or purpose any wicked thing as Dauid was free euen in his purpose and desire from wishing the death of Saul 2. when a man is tempted in his thoughts but yet is preserued from doing the fact as Dauid here from killing Nabal 3. when a man hath committed sinne if then he haue grace to repent that he continue not in sinne so Dauid beeing reprooued by Nathan was yet recouered and restored by repentance Mart. 16. Quest. v. 35. Whether Dauid offended in breaking his oath which he had made for the destruction of Nabal and his house 1. A rash vowe and oath for the same reason is both are better broken then obserued the reasons are these the ende of
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.
things to come which knowledge of theirs is diuersly helped 1. by their subtile and spirituall nature 2. their long experience and continuance 3. their agilitie of nature which can in a moment passe from place to place as August lib. de Genes ad liter reporteth of a man that was strangely taken who refusing to take any sustenance but at a certaine priests hand who dwelt fiue miles of could tell beeing absent when he came forth of his doores where he was how neere the house this was done by the agilitie of spirits like as if a watchman should a farre off discouer a band of souldiers comming and giue notice thereof 4. The deuill may foretell such things which the Lord by his ministerie entendeth to doe as he punished the Egyptians by his euill angels and Satan was here the minister of this iudgement decreed against Saul 5. The spirits beeing placed in the aire as the deuill is called the prince that ruleth in the aire Eph. 2.2 from thence as from a watch tower can more easily see and discerne the causes of such euents which happen in the earth 6. By the writings of the Prophets he vnderstandeth many things as Augustine thinketh that Trismegistus foretelling vnto Asclepius the ruine and ouerthrow of Idols might take that light from the predictions of the Prophets 7. Satan doth foresee many things by the effects as when he seeth a man full of good workes and giuen to deuotion and praier he can thinke none other but that such an one is in Gods fauour Martyr likewise by the contrarie when he seeth one giuen ouer to all wickednes he knoweth that Gods iudgements hang ouer his head as here they did ouer Saul And therefore it neede not seeme straunge that the deuill did foretell of his ende Augustine here saith quasi magnum sit diabolo ante occasum mortem corporis praevidere cum signa quaedam soleant apparere morituris quibus Dei protectio amota videatur As though it were a great matter for the deuill to foresee ones death before it fall seeing that they which so die doe themselues perceiue some signes that the protection of God is remooued As Saul gathered by euident arguments that the Lord had forsaken him how then could it be hid from Satan 15. Quest. What things the Deuill is ignorant of There are fowre kind of things which Satan hath no knowledge of 1. He knoweth not things to come but by coniectures and the same vncertaine God onely seeth things to come as present for seeing God doth whatsoeuer pleaseth him in heauen in earth he can not be ignorant of any of his works spirits know things to come onely by signes coniectures And Satan is deceiued often in his predictions 1. either because the signes which he coniectureth by are vncerten by themselues as are the signes and prognostications of weather and such like 2. or for that God interposeth himselfe and worketh beyond the naturall and ordinarie course as when the fire in the fornace had no power to burne the three children 3. sometime the condition is secret of such things as are prophesied to come to passe as when Ionas preached that within fourtie daies Niniueh should be destroied vnlesse they repented 4. the Lord many times either blindeth Satan that he can not vse the subtiltie of his owne nature or bindeth his power that he can not doe what he would Then it appeareth that there is great difference betweene the certentie of Angelical and diabolical predictions 1. good Angels are more acquainted with Gods will then Satan is 2. they are holy spirits not lead with ambition enuie malice as Satan is and therefore their knowledge is not obscured or ouercast with such turbulent affections as Satans is 3. they referre all to Gods will and therefore are not letted or hindred by the Lord as Satan is who aimeth alwaies at a wicked ende 2. Secondly Satan is ignorant of the mysteries and secrets of Gods counsell as he was doubtfull concerning Christ whether he were very God in the flesh and therfore he speaketh vnto Christ in an ambiguous tearme when he tempted him If thou be the sonne of God he saw many euident arguments of the diuine power of Christ and confessed him to be the sonne of God but he was not certen thereof for then he would not haue stirred vp Iudas to betray Christ and the Scribes and Pharisies to haue put him to death if he had knowne that by his death Christ should haue ouercome him that had power of death that is the deuill Hebr. 2.14 for as the Apostle saith had they knowne they neuer would haue crucified the Lord of glorie 1. Cor. 2.8 which may as well be vnderstood of Satan himselfe as of those which were his ministers and instruments The good Angels themselues did not fully comprehēd the mysterie of the incarnation of the Sonne of God and of our redemption by him vntill they sawe the same accomplished as S. Paul saith To the intent that vnto principalities and powers in heauenly places might be made knowne by the Church the manifold wisdome of God Eph. 3. 10. much more therefore was this mysterie kept hid and secret from Satan 3. Satan knoweth not what is in the heart of man but onely by coniectures and signes directly he neither knoweth the will nor the vnderstanding or iudgement of man two waies he soundeth mans heart either by the precedent causes the obiects offered outwardly as when Dauid espied Bersabe or by the inward imagination or phantasie yet he is not certaine whether the will shall apprehende such obiects or not or els he gesseth by the outward signes and impressions of the affections in the bodie as loue anger rage care and such like doe discouer themselues in the countenance and other parts of the bodie but where such impressions are not as wise men can bridle and conceale their affections there Satan faileth in his coniecture Further the Scripture speaketh euidently that God onely is the knower of the heart Thou onely knowest the hearts of all the children of men 1. king 8.39 And the Apostle saith Who knoweth the things of a man sauing the spirit of man which is in him 1. Cor. 2.11 Mans heart is knowne to none but vnto God and himselfe but more vnto God then vnto man himselfe for both God seeth aforehand what thoughts are like to rise in mans heart which man knoweth not himselfe as Psalm 139.2 Thou vnderstandest my thoughts a farre off and God is greater then a mans heart that a man can not thinke what he would in good things but as the Lord inspireth him Further if Satan did know mans heart then would he be more busie in his temptations and mote dangerous This also is the preheminence which the spirit of God hath beyond the euill spirit He that searcheth the heart knoweth what is the meaning of the spirit Rom. 8.27 4. The fourth thing which Satan is ignorant of is
since the time of Samuel the Prophet who restored religion beeing then greatly corrupted Mar. CHAP. IIII. 1. Quest. v. 1. How Samuels word came to all Israel There are fowre expositions of these words 1. some thus interpret the word of Samuel was knowne to all Israel C. Pellic and so referre it to the latter ende of the former chapter v. 20. how all Israel knew that faithfull Samuel was the Lords Prophet But here the word knowne is added it is not in the originall 2. Others expound it of Samuels speaking to all Israel that the warre should be vndertaken by the commandement of Samuel sic Vat. Genev. but the Philistims as it appeareth first prouoked the Israelites to battell it would haue somewhat derogated to Samuel at the first if he should haue beene the perswader of such an vnfortunate battell 3. Some then vnderstand it of Samuels admonitions and preachings to the people to draw them to repentance Osiand 4. But this going before the lamentable euent of the battell with the Philistims as a preface vnto it rather signifieth that the word of Samuel came to passe in this manner to all Israel for he had prophesied not onely against Helies house but had shewed that all Israel should tast of the same iudgement their eares should tingle when they heard the heauie newes c. 3.11 And by the euent of these prophesies Samuel got credit and estimation with all Israel Iun. 2. Quest. v. 3. Of the Israelites sending for of the Arke into the campe 1. Their presumption appeareth in commanding as it were the Arke of God to be brought vnto them causing it to be fet without any pompe or due reuerence by the ministerie of the prophane and vngodly priests the sonnes of Heli. Pellic. 2. Further they did it presumptuously in aduenturing thus to doe of their owne head neuer consulting with Samuel nor hauing any such warrant or commaundement from God Osiand 3. Their carnall confidence is manifest in trusting to the Arke of wood hauing God their enemie who as Iosephus saith was greater then the Arke which was to be reuerenced for him they seeke not to amend their manners nor to be reconciled to God by repentance nor to remooue the wicked priests Pellic. Osiand 4. Much like hereunto was the superstitious practise of the Papists who in the time of common calamities as of the pestilence and vnseasonable weather would goe about in procession in the streetes with their pix and the host as though there were vertue in such ceremonies to appease the wrath of God Osiand Mar. And much like also are carnall Christians to these superstitious Israelites who are confident vpon their baptisme and the receiuing of the Eucharist and such other badges of their profession which are but witnesses against them meanes to prouoke the wrath of God the more while they are not answerable to their profession in their life like as the Israelites at the presence of the Ark had a greater ouerthrow then before Borr. 5. Dauid carried an other minde who sent backe the Arke againe to Ierusalem when he fled from Absalom 2. Sam. 15. perswading himselfe that there was more force in true humilitie and repentance then in the sight and presence of any ceremonie whatsoeuer 3. Quest. v. 7. Of the feare of the Philistims 1. This was no true feare of God proceeding of loue but from a seruile minde beeing terrified with the expectation of Gods iudgements such a feare was in Pharaoh and in the Cananites at the comming of the Israelites so the Deuills doe feare also and tremble Bor. 2. These Philistims had no knowledge at all of the true God but a superstitious imagination that he was like vnto their gods and therefore they speake of the onely God as of many calling them gods v. 8. These are the gods that smote the Egyptians because they thēselues worshipped many gods Iun. 3. They as all Idolaters haue no sure confidence in their idols but speake as desperate men not knowing which way to turne them Osiand 4. Quest. v. 8. How it is said which smote the Egyptians with plagues in the wildernesse Whereas the plagues which were laide vpon the Egyptians were sent vpon them in Egypt and not in the desert to remooue this doubt 1. some insert a coniunction copulatiue and in the desert Sept. Vatab. 2. Some doe vnderstand it of the wonders which the Lord wrought for his people in the desert sic Chald. Osiand but then many words must be supplied which are not in the text 3. Some doe giue an other interpretation and would haue midbar here not to signifie the desert but the word for by the word of God in the mouth of Moses were all those plagues brought so is the word taken Cantic 4.3 Thy speech midbar is comely ex Borr. but it is not like that the blind ignorant Philistims had such vnderstanding of the power of Gods word 4. Wherefore hauing made mention of all the plagues wherewith the Egyptians were smitten and forced to let Israel goe as they are declared in Exodus vnto the 11. chap. they adde also in the desert because in the ouerthrow of the Egyptians in the red sea which ioyned to the desert of Etham there was a consummation of all the former plagues Iun. and it was the last and most grieuous plague of all Genev. So that the first solution commeth nearest to the point to vnderstand the plagues wherewith they were smitten partly in Egypt partly in the desert 5. Quest. v. 12. Of the man of Beniamin that came with the heauie tidings and of his behauiour 1. Some of the Hebrewes without any ground doe imagine that this should be Saul that ranne from the battell and had taken out of the Arke the tables of stone ex Pellican But this is not like for then Saul when he was annointed by Samuel should haue beene past a young man as he is there called c. 9.2 which was aboue twentie yeare after this battell as may be gathered c. 7.6 for the Arke abode after this 20. yeres in Kiriathiearim before Sauls electiō to be king D. Kimchi vseth this reason that seeing the Lord strooke Vzzah for touching the Arke Saul could not haue gone vnpunished if he had opened the Arke to take out the Tables of stone It was then some messenger of the tribe of Beniamin some ordinarie person of no great account because he is not expressed by name 2. He vseth two ceremonies to shew his griefe the rending of his garments which argued a minde rent and perplexed with griefe and the earth vpon his head shewed their mortall and casuall state that must goe to the earth againe Borr. see the like Iosh. 7.6 Iun. 6. Quest. v. 18. Of the causes of the suddaine death of Heli. 1. The principall cause was the iustice of God in punishing by this temporall iudgement the negligence of Eli and remissenes in not correcting his sonnes that as he bowed not the
necks of his sonnes to the yoke so his necke as a iust recompense is now bowed and broken Borr. 2. The subordinate cause was the lamentable report of so many calamities which fell out together Israel fled his sonnes slaine and the Arke taken at the which he grieued most of all the messenger maketh no pause at all but vttereth all his heauie newes at once as it were of purpose to oppresse and ouerload him with griefe whereas if he had taken time to tell it by degrees his griefe might haue beene somewhat allaied 3. The instrumentall cause was his falling from his seate which was not a low stoole but an high throne as Iosephus as meete for the person of the high priest and chiefe Iudge so he fell high and he was also very old almost of an hundred yeares and so his bodie was grosse and quarrie and he not nimble to shift for himselfe Vatab. Adde also hereunto that he was very dimme sighted and so could not see which waies to helpe himselfe 7. Quest. v. 18. What is to be thought of Helies case before God 1. Temporall corrections though they be vnto the death of the bodie are not signes that a man is cast off and forsaken of God as Ionathan and Iosias were cut off suddenly in battell yet both of them good men 2. Neither yet is sudden death to be taken alwaies as a forerunner of euerlasting punishment Moses died in his strength and without sicknesse Sampson ended his daies all at once when he pulled downe the house vpon his head and the Philistims sudden death to the children of God is but as the translation of Henoch and Elias which was in a moment therefore Heli is not to be condemned because this iudgement of sudden death fell vpon him 3. But it may rather be gathered that Heli was notwithstanding some infirmities a good man and though he could not escape this temporall punishment which for example sake the Lord had purposed to bring vpon him yet it may safely be thought that he died in the state of grace in respect of euerlasting life 1. This may be gathered by his innocencie and honestie of life who misliked the sinnes of his children as it may appeare by his reprehension of them though it were too milde and fauourable neither doth the Scripture obiect any crime of note vnto him but that of negligence and remissenes toward his children 2. His patience is euident that when Samuel had declared vnto him the purpose of God in iudging his house he meekely made this answer as submitting himselfe to the will of God v. 18. He is the Lord let him doe what seemeth good as comforting himselfe in God though he could not auoid that outward chastisement Osiand Pellican The like patient resolution was in Dauid But if he thus say I haue no delight in thee behold here I am let him doe to me as seemeth good in his eyes 2. Sam. 15.26 3. Further his zeale and loue vnto religion appeareth who tooke more grieuously the losse of the Arke then the death of his sonnes and desired no longer to liue the Arke beeing taken 4. Lastly that saying of Ecclesiasticus may be applied vnto Heli Concerning the Iudges euery one by his name whose heart went not a whoring nor departed from the Lord their memorie be blessed Ecclesiast 46.11 for of this number was Heli one of the Iudges who is not found to haue misled the people vnto Idolatrie or false worship 8. Quest. v. 21. Of the death of Phinehes wife and of her sonne Ichabod 1. This woman grieuing more for the losse of the Arke then reioycing that shee had gained a sonne and for very griefe giuing vp the ghost and making no great account of the death of her father in law and husband in regard of that dishonour which by the taking of the Arke would redound vnto God therein sheweth her zeale and loue vnto religion which her husband wanted Pellican 2. Shee thereupon named her sonne Ichabod which is compounded of two wordes ee which signifieth vae woe Osiand or where Pellican rather it is put for een not or no Iun. the other word is cabadh glorie Ichabod then is where is the glorie or rather no glorie Iosephus thinketh that shee came before her time and that Ichabod was borne at seuen moneths but that is not like because the child liued c. 14.3 but here Samuels prophesie is fulfilled that there should not be an old man left of Helies house 3. This translating of the glorie of God to the Philistims prefigured the oblation of grace to the Gentiles and the remoouing of the glorie of religion from the obstinate Iewes Pellican CHAP. V. 1. Quest. v. 2. Why the Philistims brought the Arke of God into the house of Dagon 1. SOme thinke that the Philistims herein did honour the Arke which the Israelites had prophaned and vsed with small reuerence placing the same in the most honourable place as they thought in the temple of their Idol Dagon therein shewing their error and simplicitie rather then treacherie Pellican 2. But it appeareth rather that they did it in dishonour and disgrace of the Arke as giuing vnto Dagon the honour of the victorie and consecrating it vnto their Idol as one of their chiefe spoiles Bor. Osiand And this is euident by the euent first the casting downe and defacing of their Idol by the hand of God then the plaguing of the people which things came vpon them for the contempt of the Arke 3. Thus in the kingdome of the beast and Antichrist as the Philistims did giue vnto Dagon the honour of the Arke so the Romanists prophane the Sacraments of religion in their temples of Idols Borr. 2. Quest. v. 4. Of these words onely Dagon remained 1. Some read the bodie of Dagon Chald. others the trunk of Dagon L. or stumpe B. G. but none of these wordes are in the originall but onely Dagon remained some read thus onely that which resembled a fish remained Iun. but this expoundeth rather the sense then interpreteth the words 2. This Idol Dagon as appeareth by this description in his vpper parts he was like a man in his nether parts he resembled a fish for dag signifieth a fish and his head and hands beeing cut off onely that which was properly called Dagon representing a fish remained some thinke it was called dagon of the great abundance of wheate and graine in those sea coasts Osiand but the other deriuation is more certaine for whereas the countrey of the Philistims which were the same called of forraine writers Phenicians consisted of merchandise and fishing they to that ende framed their Idol to the similitude partly of a man partly of a fish Borr. 3. Quest. Why the Lord shewed this example vpon the Philistims god 1. Herein the Lord manifestly sheweth that when religion seemeth to be vtterly banished and the true worship of God to be abolished and superstition and impietie to take place that then God