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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15400	An harmonie vpon the first booke of Samuel wherein according to the methode obserued in Hexapla vpon Genesis, and Exodus, but more compendiously abridged, these speciall things are obserued vpon euery chapter: the diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controuersies briefly touched, and morall collections applied. Wherein aboue foure hundred theologicall questions are handled, with great breuitie and much varietie, by the former author of Hexapla on Genesis.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25678; ESTC S120031	271,285	362

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

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

vse oathes vnnecessarily and prophanely in their common talke vsing more vnreuerently the name of God then they would of a mortall man the Prince or their father or of any other whome they are bound vnto who remember not the saying of our Sauiour That whatsoeuer is more then yea yea nay nay he meaneth in common talke commeth of euill Matth. 5.37 3. Quest. v. 3. Whether Ionathan sinned in beeing so hard of beleefe that his father intended mischeife toward him 1. Some thinke that Ionathans affection might somewhat abate toward Dauid while he thought of the succession of the kingdome which he beganne to consider was likely to come to Dauid Pellican But no such thing can be imagined of that good man who loued Dauid as his owne soule and presently after v. 4. he promiseth to doe for Dauid whatsoeuer he desired 2. Therefore it is rather to be imputed to the goodnes of Ionathans louing nature who thought the best of his father as loue thinketh not euill as the Apostle saith but beleeueth all things 1. Cor. 13.5 that is taketh and interpreteth all in the best part And two reasons mooued Ionathan to be so confident first because his father had once spoken vnto him to kill Dauid but made no more mention of it afterward which he thought he would haue done if he had purposed any such thing because he vsed to conceale nothing from him Osiand secondly he builded vpon his fathers oath which he had made that Dauid should not die Borr. 3. But Dauid did well hauing had so often experience of Sauls hypocrisie that he would trust him no further as the saying is then he saw him And though he for the time behaued himselfe as a Prophet among the Prophets yet Dauid not without cause did mistrust him still Pellican 4. Quest. v. 3. Of Dauids words There is but a steppe betweene me and death whether Dauid sinned in beeing timorous 1. Some thinke that Dauid shewed great weaknes herein beeing in a manner diuina consolatione destitutus destitute of diuine comfort as when he cried out at an other time My God my God why hast thou forsaken me Borr. But it can not be that Dauid should shew so great infirmitie vnles it should be admitted that he distrusted Gods promises for he could not forget what the Lord had said vnto him by Samuel concerning the kingdome whereof he made no doubt 2. Others therefore doe excuse Dauid altogether saying Non peccat Dauid etsi timeat that Dauid sinned not though he were afraid Mart. But Dauid cannot here be altogether freed from humane infirmitie and doubting as the very words doe shew great passion There is but a steppe betweene me and death and Dauids doubtfull thoughts at an other time shew as much when he said in his heart I shall now perish one day by the hand of Saul c. 27.1 3. Therefore I preferre the meane betweene these two that as Dauid was not altogether voide of diuine consolation so neither was he free from humane weaknes and infirmitie yet so as that he still did comfort himselfe in God and relied vpon his promises as it appeareth by the 59. Psal. which he made about this time immediatly vpon his escape when Sauls men watched his house and he was let downe by the window as the title of the Psalme sheweth in the which he thus professeth his faith and confidence v. 9. I will waite vpon thee for God is my defence 4. But yet there is great difference betweene the feare of Dauid here and the feare of other the seruants of God and the feare of the wicked and in these three points 1. the one in their feare yet doe not leaue their faith and confidence in God though they are 〈◊〉 for the time yet they recouer themselues by their faith as Iaakob though he were afraide of Esau his brother yet he trusted in God and praied vnto him but Saul when the Philistims pursued him vtterly despaired and slue himselfe 2. The godly though they be in daunger attempt no vnlawfull meanes the wicked in their feare care not how they may worke themselues out as Saul fearing the losse of the kingdome seeketh to kill Dauid 3. The godly are not so perplexed but that in the middes of their feare they omit nothing appertaining to their dutie which may helpe them as here Dauid vseth Ionathan as a meane but the wicked are at their witts ende and knowe not which way to turne themselues casting all meanes aside and resolue thus desperately if we perish we perish as Hagar when the water of the bottell was spent sought no further but in despaire cast the child aside a good way from her because shee would not see his death Gen. 21.15 16. 5. Quest. v. 4. Of Ionathans liberall promise to Dauid to doe whatsoeuer he required 1. There is some difference in the reading of the words some read whatsoeuer thou saiest or desirest I will doe L.V. or whatsoeuer thy soule desireth I will doe B.G. but then the Hebrew coniunction should be superfluous veehesheth and I will doe it some read speake what is thy minde and I will doe it Iun. but here the words are inuerted which stand thus in the originall what saith thy soule mah the interrogatiue particle is placed first then this remaineth to be the best reading with an interrogation what saith thy soule and I will doe it for thee S. Ch A.P. for mah is a particle of interrogation or asking a question 2. In the which generall promise Ionathan must be taken to vnderstand this secret condition he would doe any thing for him so it were not against pietie or honestie Mar. and so all such generall promises are to be vnderstood But Ionathan expresseth no such condition because he had that confidence in Dauid that he would aske no dishonest or vnseemely thing 6. Quest. v. 5. Of Dauids sitting at Sauls table on the first day of the moneth 1. The Israelites had a solemnitie vpon the calends or first day of euery moneth when they offered peace offerings and thereof feasted together yet they were not to abstaine from their bodily labour vpon that day sauing in the first of the seauenth moneth when they were commanded to abstaine from all seruile worke Leuit. 23.25 Martyr And beside the solemne sacrifice prescribed to be kept euery new moone Numb 28.11 they added peace offerings and a feast Genevens Iun. And in the Kings Court the solemnitie was kept after the better sort according to the dignitie of the place and persons 2. Pellicane thinketh that Saul after he had prophesied in Naioth beganne to be more reasonable and friendly toward Dauid in admitting him to his table as he was accustomed But that is not like for Saul was not yet come from Naioth where he was a whole day and night and Dauid had this communication with Ionathan the very same day while Saul was prophesying whose place Ionathan supplied in his fathers absence and therefore Dauid

this oath Saul should haue had more iust cause to persecute him whereas now he had no pretext 2. But here this question will be mooued how Dauid kept his oath when as he caused the two sonnes of Rizpah Sauls concubine and the fiue sonnes of his daughter to be hanged because of the Gibeonites 2. Sam. 21. To this the answer is readie that Dauid for his part was so minded as much as in him lay to keepe this oath as may appeare by the punishment which he tooke of them that killed Ishbosheth Sauls sonne but in this oath was to be excepted vnlesse God gaue any speciall commandement to the contrarie as he did in the cause of the Gibeonites for Dauid asked counsell of God and followed the Lords direction in that action Mar. neither did Dauid voluntarily put thē to death but seauen of Sauls sonnes were required by the Gibeonites for oppression of whome the land was punished by famine neither was Sauls posteritie vtterly destroied for Dauid had compassion on Mephibosheth Ionathans sonne CHAP. XXV 1. Quest. v. 1. Of the death of Samuel the time and place 1. THough Saul hated Samuel because he had told him that the Lord had cast him off yet he had no power to hurt him for Samuel was of great authoritie both because he was the Lords Prophet and for that he had beene the Iudge and gouernour of Israel and had gouerned them iustly as also Samuel had giuen vp the politike administration betaken him to a priuate life in the schoole of the Prophets and therefore Saul the lesse regarded him but most of all the Lord kept Saul from doing any violence to Samuel Mar. 2. Seasonable mention is now made of Samuels death because Saul at the length had confessed that Dauid should be king Pellican the authoritie and testimonie of the Prophet was not now so needefull Dauids enemie acknowledging his right 3. Concerning the time of Samuels death Iosephus thinketh that it was in the eighteene yeare of Sauls raigne and that Samuel had iudged Israel 12. years alone lib. 6. c. 14. But this can not stand for Samuel was at the least 20. yeares Iudge alone as it may appeare c. 6.2 and Saul and Samuel had but 40. yeares betweene them Act. 13.21 then if Samuel iudged Israel 20. yeares and died in the 18. yeare of Saul there should remaine yet two yeares of the 40. yeares vnder Saul and Samuel therefore the opinion of some Hebrewes is false that Saul raigned but seauen moneths after Samuels death for after this Dauid soiourned a yeare among the Philistims c. 27.7 ex Pellican see more hereof qu. 2. c. 12. 4. The place where Samuel died and was buried was in his house that is among his familie and kinred in Ramah Osiand 2. Quest. Of the mourning for Samuel and his buriall and generally of funeralls 1. The people had great cause to mourne for Samuel the Lords Prophet and an vpright man and at this time two calamities happened together the death of Samuel so great a Prophet and the exile of Dauid Mar. and not long after Samuels death the Philistims preuailed against Saul when he and his three sonnes died in battell who were kept vnder while Samuel liued it is not like that Saul was either present or mourned for Samuel as he had done for Saul yet he did forbeare in this publike lamentation to pursue Dauid and therefore he taketh this opportunitie to escape to the vtmost parts of the land while they were busied about the buriall of Samuel Iun. 2. There was a very great assembly of all Israel to honour Samuels funerall for the bodies of the Saints are to be interred after a comely sort and according to their deserts while they liued to be brought vnto the ground with honourable solemnitie But here therefore two extreames are to be shunned that neither the bodies of Christians should be neglected and cast away as vncleane as among some heathen which had no opinion of the immortalitie of the soule they made small account of the dead and vnder the Pagane Emperours of Rome they suffered the bodies of Christians to lie vnburied and the like disgrace vnder the idolatrous Popes of Rome therein following the steppes of their predecessours hath beene offered vnto Gods Saints both keeping them from buriall and raking their bones out of their graues whereas the bodies of Christians in hope of the resurrection as the temples of the holy Ghost should with reuerence be commended and committed vnto Christian sepulture 3. The other extreame is in the superfluous and vnnecessarie cost which is bestowed vpon the sepulchres of the dead as the kings of Egypt had their costly Pyramides and Queene Artemisia made for her husband that famous tombe mausoleum famous ouer the world In time of Poperie they shrined them in siluer and cloath of gold and grew to further superstition to adore the reliques of the dead to inuocate them as their patrons whereas no such seruice was done vnder the law vnto Samuel or any of the Prophets neither did Christ or his Apostles euer command any such thing to be done This superstition euen Cicero misliked following onely the instinct and light of naturall reason for thus he writeth 1. Philippic An me censetis P. C. decreturum fuisse vt parentalia cum supplicationibus iungerentur vt inexpiabiles religiones in rempublicam inducerentur vt decernerentur supplicationes mortuorum adduci non possum vt quenquā mortuorum adiungerem cum deorum immortalium religione Doe ye thinke honourable fathers that I would haue decreed that funeralls should be ioyned with supplications that inexpiable religions should be brought into the Common-wealth that the praier to the dead should be decreed I can not be induced to ioyne any of the dead with the religion of the immortall gods Thus much Cicero one of the heathen Romanists our Christened Romanists may be ashamed then of their grosse superstition and wilfull blindnesse herein 4. Beside as they praied not here to Samuel so neither praied they for Samuel for the dead are neither to be praied vnto nor yet praied for We read that the Patriarkes Abraham Isaak Iaakob were mourned for when they died so were the Prophets Moses Samuel with others yet praiers and supplications were made for none of them wherby an other superstition of Poperie is discouered concerning Purgatorie if they answer that there was no Purgatorie before Christ surely there is lesse reason to imagine it after the comming of Christ seeing he by his death is as auaileable to purge our sinnes now as before And as in the sepulture of the Saints of the old Testament no mention is made of any prayer for the dead so neither is there in the new Testament as in the death of Iohn Baptist Stephen Iames. Act. 12. Mart. 3. Quest. v. 2 3. Of Nabal and Abigail his wife 1. Nabal is described by his place of dwelling in Maon who kept his cattell in Carmel