cheife shepheard and that he will not become his disciple whose example he neglecteth to imitate Thus it appeareth by the Scripture and by the practise of the Church what necessitie is laid vpon preaching and what curse hangeth ouer them that are negligent in the Lords worke that euery Lords day the spirituall Manna of Gods word should raine downe vpon the people It pitieth my heart therefore that some men should so much forget themselues as to call them Sabbatarians which require this dutie at the Pastours hands to sanctifie the Lords day continually with the preaching of the word of God and further are not afraid to call these positions and the like as that the Lords day must necessarily be kept now of all Christians that it is not lawfull to vse the seauenth day to any other ende but to the holy and sanctified ende to the which the Lord appointed it that we be restrained vpon the Sabbath day from worke both hand and foote as the Iewes were that the Church hath no authoritie to set vp any day like to the Sabbath day these and the like conclusions one is not ashamed to call Sabbatarian errors and impieties more then either Iewish or Popish superstition a new Idol noisome doctrines tending to schisme and sedition yea hereticall assertions Let such an one take heede how he raile vpon Gods ordinance and institution which can not be too much honoured and howsoeuer he may turne his penne in his heat against his brethren let him not oppose himselfe against the sacred institution of God in the Sabbath as he hopeth one day to enioy the euerlasting Sabboth CHAP. XIII 1. Quest. v. 1. How Saul is saide to haue beene one yeere in his kingdome 1. WHereas the words in the originall are Saul the sonne of a yeare in his raigne some doe read thus Saul was the sonne of a yeare when he began to raigne Lat. that is innocent as a child of a yeare old as the Chald. Pellican but this interpretation seemeth to be coact and forced because mention is made of two yeares that he raigned in the next words he should be there expounded also to haue beene as one of two yeere old neither is it true that Saul was or could be so innocent as a child of a yeere old 2. Wherefore others doe referre it vnto the time from his vnction and inauguration that a yeare was expired Vatab. Genevens Osiand but that can not be for as yet the seuen daies were not expired which Samuel set vnto Saul to stay for him in Gilgal v. 8. 3. Some finding this doubt to be very difficult doe thinke that in this place it was expressed how old Saul was when he began to raigne and how long he raigned but that in continuance of time the place was corrupted and changed but giue this libertie thus to answer proposed doubts by imagining the text to be corrupt and it will greatly empaire the credit and authoritie of the Canonicall and authenticall Scriptures 4. Therefore the best solution is that Saul was now in his first yeare while these things were done mentioned in the two former chapters and in this Chimchi Iun. and though in the originall it is said onely the sonne of a yeare neither one nor first is added yet by the correspondencie of the number of two yeares afterward expressed here that word one or first may be well supplied 2. Quest. v. 1. How Saul is said to haue raigned two yeares ouer Israel 1. Some vnderstand it that he raigned but two yeares in all ouer Israel Osiand but the many warres which Saul had with the Philistims and other enemies c. 14.47 and the long persecution of Dauid and the time of Dauids abode in Ziklag which was a yeare and foure moneths c. 27.7 doe make euident proofe that Saul was king aboue two yeares Iosephus also writeth that Saul raigned while Samuel liued 18. yeares and after his death 20. yeares c. 15. lib. 6. de antiqu And S. Paul giueth to Saul and Samuel together 40. yeares Act. 13.21 All this sheweth that Saul raigned more then two yeares 2. Some other expound it thus that Saul raigned two yeares before he tooke vpon him the state of a king Genevens but raigned without any pompe as the Romane Dictatours not yet hauing any garrison or guard of souldiers Pellican but this can not hang together seeing it is said before he had beene a yeare king or was in the first yeare of his kingdome as he raigned the first yeare so he raigned the second if he tooke not vpon him the state of a king for two yeares how it is said he had beene king one yeare beside this busines expressed in this and the next chapter in the choosing of three thousand men and encountring with the Philistims sheweth that he tooke vpon him to be king as likewise in the 11. chap. when he sent a peremptorie message ouer all Israel that they should come forth after Saul Samuel 3. Therefore the meaning is that he raigned two yeares that is lawfully before the Lord reiected him which was vpon his returne from Amalek when he had disobeied the commandement of God c. 15. and immediatly after the Lord commanded Samuel to anoint Dauid king and then the spirit of God departed from Saul so in right he raigned but two yeares then he vsurped the kingdome afterward Vatab. Borr. as it is said c. 14.47 he held the kingdome ouer Israel that is by violence and tyrannie 3. Quest. v. 2. Of Sauls age when he began to raigne Although it be no where expressely set downe how olde Saul was when he began to raigne yet it may be coniectured that he was of good yeares seeing in the first yeare of his raigne he had a sonne namely Ionathan that was able to take vpon him a charge of souldiers as this verse sheweth that a thousand of the garrison which Saul had chosen out were with Ionathan in Gibeah and in the next chapter Ionathan with his armor bearer slew twentie men of the Philistims this sheweth that Ionathan could not be much lesse then twentie yeare old and Saul his father fourtie or thereabout Pellican 4. Quest. v. 3. Of the place where Ionathan smote the garrison of the Philistims 1. Some read Ionathan smote the garrison of the Philistims which was in the hill namely at Kiriathiearim where the Arke was Vatab. Genevens Some thinke it was an hill in the confines and borders of Israel where the Philistims had a garrison Osiand 2. But it is rather taken here for a proper name Ghebah which is the same v. 2. called Gibeah sometime it is named Gibeah of Beniamin v. 15. sometime Gebah of Beniamin v. 16. sic Ar. Pag. Chal. Pellican Iun. Iosephus also saith that this garrison of the Philistims held a castle neare vnto Gabah where Ionathan did discomfite them See before c. 10. quest 5. 5. Quest. v. 5. Of the number of the Philistims that gathered them to battell
by rockes and caues and such other places as he is reprooued afterward by the Prophet Gad v. 5. Iun. 3. Some thinke that at this time Dauid made these two Psalmes 57. and 142. as the title sheweth Osiand But these Psalmes seeme rather to haue beene indited when he was in the caue or hold of Engedi 1. Sam. 24.1 Iun. Mar. for the title of the 57. Psalme sheweth that Dauid when he was in that caue fled from Saul but at this time he did not directly flee from Saul but came from the Philistims countrey 4. Iosephus saith that Dauid sent from this place to his father brethren shewing where he was which might very well be because they came vnto him for otherwise they could not haue found him out Saul for hatred vnto Dauid beganne to deale hardly with his kinred and therefore in disdaine he called him the sonne of Ishai herein Dauid sheweth his dutifull affection vnto his parents that he was carefull to prouide for them in the middes of his affliction Mar. 2. Quest. v. 2. Whether Dauid did well in receiuing those vnto him which fledde away for debt 1. It may well be that all those which came flocking to Dauid to the number of 4. hundreth came not all with a sincere minde as acknowledging Dauid to be the Lords anointed for Dauid himselfe suspected them as he saith vnto them 1. Chron. 12.17 that if they came peaceably vnto him his heart should be knit vnto them but if they came to betray him to his aduersaries God would behold and rebuke it Iosephus also saith that some came rerum nouarum cupidi beeing desirous of chaunge and nouelties But if any such came vnto Dauid vpon any sinister pretense it made not Dauids cause the worse our Sauiour had one Iudas among his Apostles and some followed him onely to see his miracles and now many hypocrites seeme to professe the Gospel yet is not the cause and profession it selfe thereby disgraced Martyr 2. But howsoeuer some of them might come rather to seeke their owne then Dauids wealth yet their cause was good in generall they were not such a band of ruffians and rakehels as wicked Ahimelech hired to kill his seuentie brethren Iud. 9. but such as were oppressed and wronged and perplexed in minde and vnder the extortioners hand the most read cui erat creditor he that had a creditor and was endebted which some excuse thus that these indebted could not obtaine their right and so fell into other mens daunger or beeing in debt if they had possessions and lands those might satisfie their creditors if they had nothing their owne tenuitie and poore estate might excuse them Mar. But the word nosheh of nasha signifieth also an oppressour extortionour and such persons endebted are vnderstood which were vnder the extortioner and vsurers hand Iun. that were cruelly handled and extorted vpon for their debts 3. Herein Dauid was a type of Christ who called vnto him all those which were heauie laden with the burden of their sinnes promising to ease them Borr. Osiand 3. Quest. v. 3. Of Mizpeh in Moab whether Dauid went and where he left his parents 1. Beside this Mizpeh in Moab there were fowre places beside of that name as is shewed before qu. 7. in chap. 7. it was also called Malle that is a fort 1. Macchab. 5.26 as Iunius readeth there following Iosephus 2. Dauid commended his father and mother to the king of Moab some thinke because he was allied by the mothers side by Ruth to the Moabites but that kinred was somewhat too auncient others thinke that Moab became Sauls enemie since the ouerthrow at Iabesh Gilead by Saul but that was the king of the Ammonites not of the Moabites some Hebrewes thinke that this king of Moab did put Dauids parents to death ex Pellic. but that is not like for it is saide they dwelt with the king of Moab that is was honourably entertained as Iosephus saith the reason why this king fauoured Dauid was for that Saul was his enemie as appeareth c. 14.48 which was the cause also that Dauid afterward found entertainment likewise among the Philistims chap. 27. Iun. 4. Quest. v. 5. Of the Prophet Gads comming to Dauid 1. This Gad was the same Prophet that came to Dauid after he had numbred the people and offered him three choices 2. Sam. 23. of him mention is made also 1. Chron. 21. and 2. Chron. 29. it seemeth that Dauid vsed to consult with this Prophet to be directed by him and to be informed of the Lords wil Mar. wherein the Lords mercie appeareth to Dauid that leaueth him not in the middes of his affliction destitute of the word of God Osiand whereas Saul yet flourishing in authoritie and wealth was forsaken of God Mar. 2. Some thinke that this hold which Gad aduiseth Dauid to leaue was not farre from the caue in Adullam Osiand but the text sheweth it to be otherwise for the caue of Adullam was in the tribe of Iudah and now Dauid was not in Iudah but in Moab in the hold of Mizpeh 3. After Dauids returne into the land of Iudah Saul began more eagerly to persecute Dauid and to be incensed against the Priests and this fell out after the counsell of the Prophet but Gods word was not the cause of that cruel murder but it was an occasion whereby Sauls malice and hypocrisie was discouered Mart. 5. Quest. Of the vse and necessitie of Prophets in times past God saw it needfull vnder the law to sustaine his Church with Prophesies and continually to send them Prophets for their instruction and strengthening vntill the Messiah came which calling of the Prophets the Lord seeth not to be necessarie now as then for these reasons 1. The Church of God was to be nourished in the hope and expectation of the Messiah by the reuiuing of prophesies but now Messiah is exhibited to his Church 2. The visible Church of God then was limited vnto one nation vnto whome Prophets might be sent whereas now the Church is dispersed ouer the world 3. The people of Israel beeing then the visible Church and so hated and enuied of the whole world in that respect had neede of Prophets to be encouraged by them 4. Beside the Iewes were curious and inquisitiue of things to come and therefore to stay them from running to Soothsayers and wizzards the Lord sent them Prophets to resolue them 5. They had then onely the fiue bookes of Moses first and afterward the Prophets and till the Scriptures were full a supplie was to be made by Prophets for after the books of the Prophets were written and added to Moses after Malachies time they had no more Prophets much lesse now the new Testament beeing ioyned to the old to make the Scriptures complete hath the Church of God the like neede of Prophets Mart. 6. Quest. v. 6. Of the place where Saul called his seruants together 1. Some read thus Saul remained in Gibeah vnder a tree in
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
an oath is to binde vs more straightly vnto Gods seruice to performe some dutie vnto his glorie therefore it is a part of Gods worship and honour to be sworne by then by an oath we can not binde our selues to doe any thing whereby God is dishonoured Againe the breach of an oath is therefore vnlawfull because it is done with contempt of God whose name is called vpon but when an vnlawfull oath is broken it proceedeth from the feare and reuerence of God Beside two sinnes are worse then one and therefore we are bidden not to ioyne two sinnes together for one sinne shall not goe vnpunished but when an vnlawfull and vniust oath is kept there is a double sinne committed first in the rash making of such an oath and then in the vngodly performing of it 2. But yet this must be acknowledged that though it be better to reuerse an vniust oath then to performe it as both Iipthah had done better if he had chaunged his vowe concerning his daughter and Herod his oath touching Iohn Baptist yet it is an offence also to make a rash oath as Dauid here committed that ouersight but it is better the oath beeing once made by repentance to heale that soare in reuersing it then to make the wound greater in effecting it sic fere Martyr 17. Quest. v. 36. Of Nabals drunkennes and senselesse ende 1. We see in this example what the fruit of drunkennes is it ouerthroweth the better part of man besotteth a mans vnderstanding and hardeneth his heart and maketh it past feeling So Balthasar beeing in the middes of his cuppes had no consideration of the present daunger wherein he was but he was slaine and the citie taken that night 2. Abigail watching her time as wise women will spie their opportunitie when they may speake vnto their husbands did so frame her speech that by the very narration of that which was done Nabal was sodainly smitten for repentance and sodaine newes either of ioy are griefe are very violent and oppresse the heart 3. Wonderfull was the power of this womans speech that as it before allaied Dauids rage so now it pierceth Nabal to the heart this force was not in her humane eloquence but proceeded from the spirit of God 4. As Nabal was sensles in his life so was he in his death his heart was lumpish and colde within him like a stone without any feeling or repentance so for the most part is the state of carnall men that as they liue without sense of any good thing so they die without comfort Mar. 18. Quest. v. 39. Whether Dauid did well in reioycing when he heard Nabal was dead 1. True it is that we are not to reioyce in the death and ouerthrow of our enemie in respect of our owne cause as the wise man saith Be not thou glad when thine enemie falleth c. least the Lord see it and it displease him and he turne his wrath from him Prov. 24.18 from this kind of carnall reioycing Dauid was very farre as may appeare in his mourning for the death of Saul 2. But Dauid reioyceth because Gods iustice now appeared in the iudging of Nabal and the righteous in that regard may reioyce and giue thanks to God when the enemies of God are taken out of the way which were impediments to his glorie 3. Dauid also had an other cause to giue God thanks because the Lord had staied him from iudging his owne cause but had taken the matter into his owne hand 4. Further Dauid learned by this example and so doe we all not to seeke our owne reuenge but to commend our cause vnto God who iudgeth vprightly Martyr 19. Quest. v. 39. Of Dauids sending for Abigail to be his wife 1. It is not like that Dauid sent to Abigail immediately after Nabals death but therin had respect both vnto her credit and his owne and expected some time for by the auncient Romane lawes a woman marrying within a yeare of her husbands death was counted infamous 2. Dauid thinketh it best to send his seruants and not to goe himselfe that her loue should not seeme to be forced and if he had a repulse the matter would not be so grieuous 3. Dauid maketh choice of a wife euery way meete for him for her wisdome comelinesse riches and which was the cheifest of all her pietie so it was both an honest pleasant profitable and comfortable marriage 4. Further in that Dauid taketh him a wife in the middes of his troubles when men are many times sequestred and violently pulled away from them this shewed his trust in God and reprooueth their infirmitie which doe forbeare mariage in respect of the great troubles and cares that doe accompanie it 5. In Abigail there is a notable example of modestie who doth thinke her selfe not worthie to be Dauids wife but doth humble her selfe to be a seruant euen to his seruants to wash their feete the more shee doth humble her selfe the more worthie shee was to be exalted to be Dauids wife 20. Quest. v. 43. Whether Dauid offended in taking many wiues Whereas this law is giuen Deut. 17.17 that the King shall not multiplie many wiues least his heart turne away there is great doubt whether Dauid did not offend against that law who in this place is mentioned to haue three wiues and beside these diuers more 1. Some answer that as in the same place the King is forbidden to prepare many horses and yet Salomon before his fall while yet his wisdome remained with him had fourtie thousand stalles of horses 1. king 4.26 the meaning is that as it was lawfull for the king to haue a number of horses according to his state so that they exceeded not growing to an importable and vnnecessarie summe to be kept rather for ostentation and pleasure then for necessitie so the King was permitted to haue two three or more wiues so that they were not multiplied out of measure which was Salomons fault and not Dauids ex Martyr But this answer doth not satisfie for although Salomon hauing three hundred wiues did multiplie more then Dauid yet he also multiplieth that encreaseth his wiues aboue one as Dauid did that had sixe neither doth the comparison hold betweene the number of horse and wiues for one wife may suffice where many thousand horse are not sufficient for the state and seruice of a King 2. Some therefore thinke that not simply the king is forbidden to haue many wiues but not to multiplie such as should turne away his heart from God as Salomons wiues did yet Dauids did not But this answer is not sufficient neither for the reason is generall for all kings of Israel as well for them whose hearts are not turned by this meanes as for others for they are all in daunger though some by Gods grace are kept from that daunger therefore the occasion of the daunger is to be shunned of all no man knoweth his owne strength The like law is prescribed that they
may admit degrees 3. Quest. v. 8. Of Sauls hatred toward Dauid 1. Saul is giuen ouer to be tormented of his owne affections at once he is inuaded with anger feare and enuie which bringeth forth hatred at the last first he is angrie with the women without cause for they had ascribed vnto Dauid no more then he deserued for in killing Goliath he had done as great seruice as ten thousand could haue done and they gaue vnto Saul more then he deserued as Chrysostome sheweth homil de Davide Saule for Saul had continued 40. daies in the campe suffering the Philistim to make his vaunts and did nothing yet least they should seeme altogether to disgrace Saul they say Saul hath slaine his thousand Next vnto his anger followeth his feare he beginneth to be iealous of his kingdome saying What can he haue more sauing the kingdome then he falleth to enuie Dauid and to be suspicious of him he had an eye vnto Dauid from that day forward v. 9. and last of all he hateth him and deuiseth mischiefe against him Martyr 2. This enuie which Saul bare vnto Dauid brought these enormities with it first he therein opposed himselfe against the will and counsell of God who had determined and set it downe that Dauid should be King Dauid did not so who beeing driuen out of Ierusalem by his sonne doth meekely submit himselfe to the Lords pleasure saying If he say thus vnto me I haue no delight in thee behold here I am let him doe to me as seemeth good in his eies 2. Sam. 15.26 Secondly Saul is violently caried with this streame of enuie to hate Dauids vertues euen that for the which Dauid was worthie to be loued Thirdly this enuie tended vnto Sauls owne hurt it was as a fire in his bosome and as a worme continually gnawing vpon him not suffering him to haue any rest so enuie is a sinne against God against man and most of all the enuious person sinneth against his owne soule Borr. 4. Quest. v. 10. How Saul is said to haue prophesied 1. Some doe interpret that he was madde Chal. but to play the Prophet simply is not to be madde 2. Some thinke he is said to prophesie because he spake in his fitts he knew not what he vttered straunge words and phrases farre from the capacitie of other as the Prophets vttered parables as Avicenna noteth that madde men in their fitts many times vtter straunge languages and words which they neuer learned nor vnderstood Mart. 3. Some take it to be spoken according to the opinion of the vulgar sort who when men prophesied thought they were madde as Iehu his companions called the young man which Elisha sent to anoint Iehu king madde fellow 1. king 9. and those which were madde they thought did prophesie Mart. 4. Some thinke that Saul here vttered sacred psalmes and hymnes as the two Prophets vsed to doe Osiand but Sauls manner of prophesying here and that c. 10. and 19. when he prophesied among the Prophets was not all one for there he did as the other Prophets the spirit of God comming vpon him but here the euill spirit vexed him 5. Therefore the meaning is no more but this that Saul was rauished as a man beside himselfe his speech for manner though not for the matter was straunge and his behauiour outwardly was such as when the Prophets were stirred by the spirit of God Iun. Borr. 5. Quest. v. 11. Of Dauids escaping when Saul east the speare at him 1. Where it is expressed that Saul saide namely within himselfe that is thought as the word is taken often in the new Testament as the Scribes and Pharisies said within thēselues that is thought Borr. it appeareth that though Sauls head were troubled yet he was not starke madde but that he knew what he did some thinke that as men in their sleepe doe dreame of those things which they thought when they were awake so madde men haue reliques of their former euill thoughts remaining but here Saul saide that is thought thus and reasoned within himselfe he was not then altogether depriued of reason but we see the fruits of this his madd prophesying as the spirit wherewith he was mooued was a murtherer from the beginning so Saul intendeth nothing but murther and mischeife 2. Gods prouidence appeareth in deliuering Dauid that as God directed the stone out of Dauids sling to hitte Goliath so he guideth the speare out of Sauls hand that it did not touch Dauid though he by Gods direction vsed the meanes also in declining the stroake Martyr 3. Herein Dauid was a type of Christ who as Dauid here by his sweete musicke would haue allaied Sauls madnes so by the sweete voice of his preaching sought to cure the Scribes and Pharisies of their spirituall madnes and oftentimes escaped their snares which they laid for him Mart. 4. Beside it hath this morall vse that it is lawfull for vs to decline and auoid violence and daunger intended as Dauid did twice at this instant but not to offer violence and reuenge againe Osiand 6. Quest. v. 13. Why Saul set Dauid ouer his men of warre 1. Some thinke that whereas Saul had set Dauid before ouer all his men of warre v. 5. he now to disgrace him maketh him but captaine ouer a thousand but neither was Dauid set ouer all the men of warre for that place Abner had Pellican and that setting Dauid ouer the men of warre is the same here mentioned for when Saul put Dauid from him he made him captaine of a thousand and then he set him ouer his men of warre so Iosephus saith ex satellite tribunum fecit of his harnesse-bearer or one of his guard he made him a tribune or captaine 2. This Saul did partly to prouide for his owne securitie when Dauid was furthest from him Ioseph partly to obiect and expose Dauid vnto danger that he might fall by his enemies whome he did fight against Mart. 7. Quest. v. 17. Of Sauls breaking promise with David concerning his eldest daughter 1. Sauls daughter was alreadie by Sauls promise to be giuen vnto Dauid for vanquishing of Goliath Pellican as Saul broke his promise before so he doth againe for his eldest daughter was giuen to an other 2. This mariage was pretended to be an occasion of further danger vnto Dauid for Saul doth condition with him to fight the Lords battels pretending religion where he intended mischeife that Dauid might be ouerthrowne in battell marriage was ordained for mutuall helpe and comfort but there is nothing of so good institution which is not peruerted and abused by the hypocrites and wicked Mart. 3. Saul would haue the matter so carried as that he might be without all suspition his hand should not be vpon him not so much to auoide sedition among the people or as Kimchi thinketh least he might afterward haue beene brought into question of murder but he pretendeth loue purposing mischeife that Dauid might be the sooner ouertaken suspecting
the hand of the Philistims and to exasperate the mindes of the Philistims against him by whome they were so cruelly handled for Dauid either circumcised them aliue or cut off their foreskinnes when they were dead and brought them vnto Saul Mar. 2. Iosephus mistaketh the storie for where as Saul required but an hundreth he maketh mention of sixe hundreth and he saith Dauid cut off so many heades of the Philistims not foreskinnes 3. Dauid sheweth his readines in this seruice for both he bringeth the double number of that which was required two hundred for one and he doth it in a shorter time then was set him Pellican 4. But herein Sauls hypocrisie sheweth it selfe who beeing himselfe of an vncircumcised heart pretendeth enmitie against those which were vncircumcised in the flesh but indeede he hateth most of all Dauid that was circumcised both in the flesh and in the heart 12. Quest. v. 27. Whether it were lawfull for Dauid to cut off the foreskinnes of the Philistims 1. First the priuate reasons which mooued Dauid to condescend to this condition were these two his desire to haue Michal for his wife whome seeing her to loue him he loued againe and that by this occasion he might cut off the enemies of God and of Israel 2. The lawfulnes of this enterprise appeareth both in respect of the commander which was Saul the king the cheife Magistrate by whose authoritie warres must be taken in hand and the person of the enemies considered who were professed enemies to the people of God continually vexing and molesting them Mart. Dauid also might consider his owne calling who was anointed king and appointed to be the captaine and deliuerer of his people 3. Thus through Gods goodnes all things fal out contrarie to Sauls expectation he thought to make his daughter a snare vnto him who afterward was a meane to deliuer him and he exposeth Dauid to the rage of the Philistims thinking thereby to make an hand of him whereas by the iust iudgement of God Saul fell into the hand of the Philistims but Dauid escaped nay he was preserued in their countrey from Saul Mart. 13. Quest. v. 30. Of Dauids prosperous successe against the Philistims 1. Whereas it is saide when the powers of the Philistims went forth c. the Rabbins thinke that they tooke occasion to inuade Israel vnderstanding of Dauids mariage for they were not ignorant of that law among the Hebrewes that they were not to goe warre the first yeare of their marriage but this is an vncertaine coniecture no such thing beeing expressed in the text whether this thing happened in the first yeare of Dauids marriage Mart. it seemeth rather that the Philistims were prouoked and exasperated by Dauids hard vsage of them in cutting off their foreskinnes 2. Now it is saide that Dauid prospered in all his enterprises as read the Chal. and Iun. the most read he was of more vnderstanding or behaued himselfe more wisely the word sachal indeede signifieth both but the first is fitter here as before v. 5. and v. 19. Dauid prospered in all his waies because Iehouah was with him they indeede which haue prosperous successe are prudent also in their businesse but they which are wise and prudent doe not alwaies prosper as Achitophels wise and politike counsell against Dauid prospered not therefore because it is said that Dauids name grew into great price and estimation it sheweth that his successe was very prosperous which made him famous CHAP. XIX 1. Quest. v. 2. Whether Ionathan did euill in bewraying his fathers counsell to Dauid 1. IOnathan herein did not forget his dutie toward Saul either as his father or as king for he knew that God was rather to be obeied then man God had commanded Thou shalt not kill Saul biddeth him kill Ionathans resolution was herein godly not to obey the cruell commandement of his father Mar. 2. Nay herein he sheweth his faithfulnes vnto his father in keeping of him from this great wickednesse in shedding of blood Pellican and further in perswading and counselling Saul not to be so hard against Dauid as afterward it followeth Mar. 3. Wherein appeareth great difference betweene an vnfained and a dissembling friend all the rest of Sauls seruants seemed to honour and fauour Dauid but now when they saw that Sauls minde was fully bent against him they all held their peace seeme to giue cōsent but only Ionathan leaueth not his friend who had lesse reason in respect of the succession of the kingdome then any of them to fauour Dauid Pellican 2. Quest. v. 6. Of Ionathans perswasion to Saul in Dauids behalfe 1. Ionathan dealeth with his father for Dauid vrging specially these three reasons the first ab honesto it was no credit or honestie for Saul to persecute an innocent and harmelesse man that had not offended him nor sinned against him secondly ab vtili because Dauid was for his profit and for the defence of the people he had done many worthie exploits in sauing and deliuering Israel thirdly from Sauls owne testimonie who had formerly approoued Dauids seruice and commended it 2. Saul by these perswasions was mooued and sware that Dauid should not die but afterward contrarie to his faith and oath he sought Dauids life much like herein are the Romanists who haue broken their promises and oathes made vnto Protestants witnes their proceeding against Hus and Hierome of Prage contrarie to the Emperours safe conduct and the horrible massacre in Fraunce for their position is fides non est servanda haereticis that faith is not to be kept with heretikes Martyr The word of a Prince should be as the law of the Medes and Persians not to alter how much more should their oath be firme This carelesse keeping of Sauls oath did turne in the ende to his owne ruine and ouerthrow 3. Quest. v. 13. Whence Michal had the image which shee laid in the bedde in stead of Dauid 1. Some thinke that the word teraphim here vsed which signifieth Idols or images is taken in Scripture sometime in the worse sense for an idol abused to superstition sometime for any picture resembling man Vatabl. and that this image might be either some implement in the house throwne into a corner and neglected or such a mammet as they make of clouts and ragges to keepe gardens and orchards commonly called skare-crowes Mart. Pellican But neither had Michal any time to make such a mammet this deuice beeing of the sudden as womens wit is present and if it had beene such though it skareth crowes it could not haue caried such a liuely shape to deceiue men it seemeth then to haue beene some liuely representation of a man seeing that Michal thrusteth vnder the head therof a pillow of goats skin with the haire as the Latine interpreter well interpreteth pellem pilosarum caprarum the hairie skinne of a goate that it beeing put to the head of the image might resemble a mans haire beside to what ende should
such an image be kept in the house and laid aside beeing of no vse And further I thinke it cannot be shewed that teraphim is otherwise taken in the Scripture then in the wurse part for an image or idol of superstition as c. 15.23 to transgresse is as superstition and idols the word is teraphim The same name is giuen to the images which Rachel stole from her father 2. Iosephus taketh it not to haue beene an image but the heart of a goate which lay panting vnder the cloathes but beside that this is contrarie to the text so small a thing could not be taken for the bodie of a man 3. Therefore the more probable opinion is that this teraphim was some superstitious relique which Michal vsed secretly without Dauids priuitie as Rachel kept hers Iaakob not knowing and others in his house as appeareth Gen. 35.2 4. Mercer ibid. for though Saul were an enemie to idolatrie and so Michal learned no such thing frō him yet shee might els where see such superstition as there were witches in Israel though Saul publikely did inhibite them thus both the Lat. and Chald. here read simulachrum but more euidently the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine images all which thinke it was a superstitious image which seemeth the more likely because Michal shewed her selfe afterward a skorner and derider of zeale and religion in Dauid 2. Sam. 6. But this example no more serueth either the Papists turne for the adoration or the Lutherans for toleration of images then the like president in Rachel whose images together with the rest Iaakob buried vnder an oake Gen. 35.4 See more of teraphim Hexapl. Gen. c. 31. qu. 6. 4. Quest. v. 17. Of Michals excuse vnto Saul that Dauid threatned to kill her 1. In some things Michal is to be commended in seeking to deliuer Dauid from danger in preseruing his life therein shewing the neare coniunction betweene man and wife preferring her husbands safetie before the displeasure of her father according to the first institution for this cause shall a man leaue father and mother and cleaue to his wife Gen. 2. and so the wife is to cleaue to her husband Mart. 2. In some things Michal is to be excused as in vsing such meanes whereby to keepe Sauls messengers in suspense and in protracting of time that her husband might escape as in pretending he was sicke in laying in an image into the bed in these things shee is to be excused these pretenses tending to no hurt to any but rather proceeding from matrimoniall loue and dutie Pellican 3. But in some things shee neither deserueth commendation nor yet can be excused as in laying such an imputation vpon her husband as though he threatned to kill her for shee here three waies offended 1. in telling an vntruth 2. in raising a slaunder vpon Dauid which might breede a great offence and scandall 3. in her feare and timorousnesse which was the cause of all this wherein shee should rather haue imitated Ionathan to haue spoken boldly to her father euen to his face in the defence of her husbands innocencie It is written of Dyonisius the tyrant who gaue his sister in marriage to one Polixenus that when he beeing accused of treason was fled into Italie the tyrant expostulated with his sister why shee did not giue notice vnto him of his flying then shee made this confident answer An ita me degenerem putas vt si scissem virum fugiturum non fuissem vna fugitura Doe you thinke me so vndutifull and out of kind that if I had known my husband would haue fled away that I would not haue fled away with him Michal herein came short of the example of this heathen woman Mart. 5. Quest. v. 18. Whether Samuel did well in receiuing Dauid whome the king pursued as his enemie 1. Such as are indeede traytours to the King and state and doe malitiously practise or conspire against either are not to be rescued and succoured for such are worthely by the lawes of all nations held to be no better then traytours themselues that shall giue entertainment vnto such vnlesse it be with such an intent as Iael receiued Sifera not in that particular to lay hand of them but in generall to deliuer such persons vp vnto the state 2. But there is an other reason and respect of those which are without cause held to be traytours which neither are enemies to God nor the King as Dauid bare no malice vnto Saul nor entended any mischiefe against him but suffered him to escape out of his hands when he might haue killed him Samuel therefore vnderstanding of Dauids innocencie and of Sauls vniust vexation of him doubteth not to receiue him So Rahab gaue entertainment to the spies hidde them when they were searched for and preserued their liues so Ionathan and Ahimaaz were hid which were sent as messengers vnto Dauid 2. Sam. 17.19 And now in many places Protestants and true professours are held as heretikes vnto the state who notwithstanding such cruell edicts and vniust sentence are to be releeued and succoured Martyr 6. Quest. v. 18. Of Naioth whether Samuel brought Dauid 1. This Naioth which is said to be Ramah Samuels citie was not farre from Ramah situate in the fields or territorie thereof Vatabl. the worde properly signifieth a solitarie place in the pastures and fieldes where the schoole of the Prophets was which was fittest for studie and meditation thither Samuel taketh Dauid that they might be more safe from Sauls violence and that Dauid might finde comfort in the exercise and meditation of the Scriptures Pellican 2. In this place there was a companie of Prophets and Samuel was cheife ouer them beeing their instructer and teacher and therefore els where they are called the children of the Prophets for though prophesie be the speciall gift and worke of the spirit yet it was fit that they which afterward should be emploied in the seruice of God as it is like that these were most of Leui should be prepared by godly instruction and education for the further worke of the spirit in them 3. Thus Samuel though he had giuen ouer the publike gouernment of the Commonwealth yet exercised himselfe in his propheticall office still not liuing to himselfe as Sylla did when he had resigned the Dictatourship nor following his pleasure as Diocletian after he had giuen ouer the Imperiall gouernment 4. Thus we see that the noble foundation of Vniuersities and schooles of learning is grounded vpon the example of the Prophets and so of auncient time it hath beene practised that in the cheife cities there should be common schooles and profession of learning as at Alexandria and Antioch many famous men taught publikely as Pantenus Origene Clemens Mar. 5. But much vnlike to this institution were the celles and cloisters of Monkes for these were brought vp in true religion and worship of God but the other professed idolatrie vsed inuocation of the dead builded vpon mans
the wordes are to be read with an interrogation as appeareth by the article ha prefixed not without an interrogatiō as D. Kimhi thinketh as though he neuer had asked counsell for him before but that time was the first 2. But it may seeme strange that Ahimelech made no mention of the excuse that Dauid made that he came about the kings busines which had beene a materiall point to cleare the Priest Iosephus thinketh that Ahimelech did expresse so much some thinke that all which Ahimelech spake is not set downe some that Ahimelech suppressed it of purpose least afterward if Dauid should haue beene reconciled to Saul he might haue fared the worse at Dauids hand Mar. But it is more likely that Ahimelech made some couert mention of it in saying he goeth at thy commandement which words might be so taken that euen then he knew none other but that Dauid was employed by the king 3. Ahimelech in this his Apologie partly sheweth his weaknes excusing himselfe by his ignorance that he knew not that Saul held Dauid his enemie and confessing in a manner that if he had knowne him to be in the kings displeasure he would not haue releeued him wherein Ahimelech should haue offended in refusing to helpe an innocent man beeing vniustly persecuted by Saul partly he bewraieth his simplicitie that falleth into such great commendation of Dauid giuing him the titles of faithfull and honourable whereas Saul beeing so much incensed against Dauid a prudent man would haue forborne so to haue extolled him Mart. 11. Quest. Of Sauls cruell sentence pronounced against Ahimelech 1. Though Saul had lawfull authoritie to conuent the Priests before him as also where he saw cause to censure them as all Princes euer had that power euen ouer Ecclesiasticall persons and causes as the Christian Bishops did accuse one an other before Constantine the Emperour and Iustinian the Emperour deposed Sylverius and Vigilius Bishops of Rome contrarie to the doctrine and practise of the Romanists who will haue their Cleargie exempt from the Ciuill authoritie yet Saul abuseth this power in this vniust and cruell sentence Mar. 2. And he further offendeth in the rash execution thereof taking no pause or deliberation but presently commaunding them to be put to death when Theodosius the Emperour in his rage had put diuers thousands in Thessalonica to the sword after beeing touched with griefe and sorrow for that bloodie fact at the instance of Ambrose made a law that there should be the space of thirtie daies betweene sentence giuing and the execution thereof which constitution is inserted into the Code among other Imperiall ordinances but Saul as he was hastie in his sentence so he doth precipitate the execution thereof Mar. 3. His rage was such that he cōmandeth the innocent Priests to be slaine beeing vnarmed and consecrate to the ministerie and seruice of God who vse to be spared euen in battell amiddes their enemies yea he spareth neither women nor children and as Iosephus addeth further he rased the citie and burned it and left the Tabernacle of God as much as lay in him without Priests to minister Thus this hypocrite which before against the Amalekites offended in too much clemencie hauing the word of God to the contrarie now hauing no word of God sinneth in crueltie and tyrannie Mar. wherein his fault was so much the greater that then he seemed to be touched with some remorse but here his heart is hardened Mart. 4. Iosephus maketh this morall application that in Saul we see the condition of such who while they are in lowe and meane estate seeme to be good and vpright men because then they haue no opportunitie to shew their nature who when they are aduanced to honour and attaine vnto wealth and power then hauing chaunged their apparell as players their habit on a stage they make no conscience either of diuine or humane lawes sic fere Ioseph lib. 6. cap. 14. 12. Quest. v. 17. Whether Sauls seruants did well in disobeying the Kings commandement 1. R. Selamo thinketh that these ministers and sergeants of Saul whome the Rabbins held to haue beene Abner and Amasa refused to obey so bloodie an edict remembring that answer of the people to Ioshuah that they would obay Ioshuah as they had obeied Moses Iosh. 1.17 But whether it were this or any other place out of the law of God that mooued them they did well to choose rather to obey God then man which was the Apostles resolution Act. 5. Osiand 2. Some thinke they refused because Sauls proceeding was against the law which will haue none condemned without two or three witnesses Borr. But it seemeth that the horrour of such a detestable and cruell fact rather kept them from doing it then the fayling in the circumstance and manner 3. Here further a question ariseth whether the Iudge is bound against his conscience to condemne or put any to death whome he knoweth innocent for the deciding of which doubt it must be considered whether he be a superiour or inferiour Iudge before whome such innocent person is condemned if the superiour the law is in his hand and so he can not be forced to doe against his conscience if the inferiour he is to referre the matter to the superiour iudge there to plead for the innocent or els if he be not heard to giue ouer his place of iudgement rather then to consent to the condemnation of the righteous So by no meanes is he to commit any act against his conscience Mar. If by oath he be bound to giue sentence according to the euidence brought in whether it be true or false in this case such an oath beeing not in truth righteousnes nor iudgement doth not bind him 13. Quest. v. 18. In what sense the Priests that were slaine are said to weare a linnen Ephod 1. Osiander thinketh that at that time they had their linnen Ephods vpon their backes when they were slaine but that is not like for the Ephod was a sacred vesture vsed onely in the time of their seruice in the Tabernacle they are said to weare a linnen Ephod because they were of that age to be admitted to the seruice of the Tabernacle Vatab. they were actuall ministers and seruitours in the priestly function Mar. Iun. 2. It is called a linnen Ephod to make a distinction betweene the Ephod with the brestplate and pectoral which was peculiar to the high Priest and the common linnen Ephod which all the Priests vsed Mart. which is called a linnen coate or tunicle Exod. 28.40 3. The principall Priests which were slaine were 85. there were more beside slaine in the citie Iosephus according to his vse in altering the numbers expressed in the Scripture saith that there were 385. slaine beside those which were put to the sword in the citie some thinke that all the inhabitants of Nob were not put to the sword but onely the Priests Mart. But it seemeth by the text that the whole citie of
often fall into the same themselues Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue and Saul not know thereof but hereof three reasons may be yeilded 1. caues haue this propertie that they which are within may see what is done in the mouth of the caue but they which are in the entrance perceiue not what is within Mart. 2. The largenes of the caue was such as it might receiue a great number as in Germanie there are caues of such capacitie that a band of souldiers may lie within them Osian 3. Iosephus addeth a third reason that it was a long caue and Dauid went into the inward parts thereof which were very large 2. Quest. v. 5. Of the speech of Dauids men The day is come whereof the Lord hath saide vnto thee I will deliuer thine enemie into thine hand 1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vnto Dauid and so consequently that he should haue victorie ouer his enemies which should seeke to hinder that promise But that promise was euill applied by them Dauid had indeede receiued a promise for the kingdome but that he should kill Saul he had no commandement Osiand 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies which was like to haue beene when Dauid was with Samuel among the rest of the Prophets as many things are cited in Scripture which are not els where to be found as the booke of the battells of the Lord Numb 21. the booke of Iasher or the righteous Iosh. 10. the prophesie of Henoch Epist. Iude S. Paul maketh mention of Iannes and Iambres which resisted Moses which things beeing once inserted in Scripture are of sufficient and authentike authoritie though not els where to be found sic Mart. 3. But they rather meane that present occasion commoditatem oblatam interficiendi and opportunitie offered of killing Saul and therefore it is better expressed by the present tense This is the day wherein the Lord saith vnto thee Iun. Thus we see how readie we are to hasten the Lords promise if the occasion serue neuer so little Genevens 3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment 1. The Rabbins thinke that Dauid beeing perswaded by this speech of his men went with a purpose to haue killed him but that as he went he bethought himselfe otherwise but it is not like that Dauid had any such cogitation against Saul both by his answer which he maketh presently vnto them and by his resolution afterward in the like case c. 26.10 this businesse required hast and therefore it is not like that there was such a sodaine alteration in Dauids minde 2. Now Dauid might easily cut off the lappe of his garment either for that he had laid it aside or the tumult of the souldiers without might drowne the noise within Mar. or rather seeing the phrase is that Saul couered his feete for it was their vse when they did their easement to couer both their head and feete and all the bodie for comelines sake Pellican that it was Sauls vpper garment or robe which he had cast about him so that Dauid might cut off the outward lappe thereof without beeing felt or perceiued 3. Now concerning this fact because Dauids heart smote him the Iewes thinke that Dauid offended therein and therefore it was laid as a punishment vpon him afterward that in his olde age Dauids cloathes could not keepe him warme because he had cut off a peece of Sauls garment but this is a cold conceit of theirs Some thinke that it is the propertie and condition of a good and tender heart euen to be afraid where there is no cause but that is not so neither for a Christian ought to be assured of all his actions that they are pleasing vnto God therefore Dauids heart smote him at the first in these two respects both for that it was his owne priuate cause and in regard of Sauls person because he was the Lords anointed Genevens But afterward Dauid considering that by this meanes he did both shew his innocencie and that Saul was thereby reclaimed from pursuing of Dauid he then vnderstood that he had not done herein any thing displeasing vnto God Mart. 4. Quest. v. 7. How Dauid appeased and satisfied his seruants 1. Dauid vseth two reasons to content them because they looked he should haue killed Saul both that an ende might be made of their trauaile and warfare and that Dauid might the sooner come vnto his kingdome the first is because Saul was his lord and master and therefore nothing ought to be attempted against him but the other reason was more forceable and therefore he twice repeateth it he was the Lords anointed God had aduanced him to that place of gouernment and he would not remooue him Thus did the Apostles behaue themselues vnder the cruell Emperour Nero and the Christians in the primitiue Church vnder the heathen persecutors they would not attempt any thing against the life and state of the Magistrates though they were persecutors but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now who haue encouraged subiects to take armes against their Prince yea to conspire their death 2. But whereas Dauid so much vrgeth that Saul was the Lords anointed the signe is taken for the thing signified the anointing was a signe of those inward graces wherewith they which were anointed were made fit for their gouernment and it was a signe of their high and sacred authoritie But the inward anointing did not depend vpon the outward God did conferre his spirituall graces without that ceremonie as Christ is called the Messiah the Anointed of God therefore that externall ceremonie of Anointing is not alwaies necessarie As then the inward anointing is sufficient without the outward so the outward is nothing without the inward Therefore the Papall shauelings that so much stand vpon their greasing shauing and anointing and therby plead immunitie doe but deceiue thēselues and others seeing they are not the anointed of the Lord but enemies vnto Christ the true Anointed and his Gospel Mart. 5. Quest. v. 7. Whether it had beene lawfull for David to haue killed Saul 1. Some doe thinke that it had beene lawfull for Dauid though they confesse it was not expedient to haue taken away Sauls life because Dauid was now the Anointed king and Saul was vnworthie to raigne hauing executed such crueltie vpon the Priests and because he sought Dauids life therefore it was lawfull to repell violence by violence But these reasons shew it not for though Dauid were Anointed he was not yet possessed of the kingdome he was to expect till God saw his time to accomplish his promise Saul had committed many outrages yet Dauid was not to see him corrected but to leaue him to the Lords iudgement and violence is not
alwaies to be put of with violence but when there is no other way to escape God found out other waies whereby Dauid escaped therefore he was not driuen vnto any such straight 2. It was not therefore lawfull for Dauid to lay violent hands vpon Saul because he should haue taken reuenge into his owne hands which belongeth vnto God he should haue brought the Common-wealth into daunger by ciuill dissension by this meanes he would haue raised a skandall against himselfe that he attained vnto the kingdome by blood and it would haue beene dangerous to his owne state and person others would haue thought they might haue attempted the like against him when he should be King Mar. 6. Quest. v. 9. Of Dauids defense in generall 1. As there be many things which make a man bold as riches honour fauour so there is nothing which worketh such boldnes and confidence as the testimonie of ones innocencie and the witnesse of a good conscience as here Dauid beeing thus inwardly armed steppeth boldly out of the caue and calleth after Saul Borr. 2. By Dauids example we see that it is lawfull for a Christian to purge himselfe of such crimes as are laid falsly to his charge as our blessed Sauiour did before Pilate and Paul before Festus and Agrippa Mar. 3. Dauid vseth these arguments to qualifie the rage of Saul toward him first his humilitie which appeared in bowing himselfe to the earth v. 9. and in his speech in calling him his lord and king his innocencie which against the vaine words of false accusers he prooueth by his present fact in sparing Sauls life when he might haue killed him which he doth demonstrate by the lap of his garment v. 11 12. then by his cōfidence he appealeth to the Lords iudgemēt v. 13. by his continuall fruits which would haue bin wicked euill if he had beene lewdly giuen which he prooueth by that vsuall prouerbe v. 14. Lastly he vrgeth his tenuitie and meanenes that it was not for the Kings honour to persecute such a poore worme who in respect of the King might be compared to a dead dogge or a flie v. 15. Mar. 7. Quest. v. 11. In what sense Dauid saith The Lord had deliuered Saul into his hand seeing he killed him not 1. This Dauid spake not either in respect of the opinion of his seruants which so said the day was come wherein the Lord would deliuer his enemie into his hand v. 5. 2. Neither doth Dauid thus say as though he himselfe had thought at the first that the Lord had offered Saul into his hands to kill him Pellican for Dauid had no such thought at all as is before shewed qu. 3. 3. But Dauids meaning is that Saul was deliuered into his hand in respect of the opportunitie and occasion which was offred which Dauid in all likelihood might haue taken if God had not staied him God then deliuered Saul not to that ende that he should lay hands vpon him but to make triall of Dauids patience and charitie and to make manifest his innocencie 4. God sometime is said to offer one into a mans hands in regard of the present action as when one is slaine his life beeing not before sought Exod. 22.13 sometime in respect of the occasion and opportunitie onely which opportunitie somtime not to take is sinne as in Ahab who let Benhadad goe whome the Lord had deliuered into his hand and appointed to destruction 1. king 20. sometime to take it is imputed for sinne because such occasion is onely offered for triall and probation as here Dauid should haue done euill if he had apprehended this present occasion 8. Quest. v. 14. Of the meaning of that proverb Wickednes proceedeth from the wicked 1. Some doe vnderstand it to be spoken of Saul as if he should say though I know such is the wickednes of thy heart that thou wilt not leaue persecuting of me yet wickednes shall not proceede from me my hand shall not be vpon thee ex Borr. but seeing Dauid did not directly charge Saul with any crime but laid it vpon those whome he listened and giue eare vnto it is not like that Dauid would in that sense vse this prouerbe of Saul 2. Therefore it is thus rather to be applied wicked and euill workes doe proceede from them which are wicked and voide of the feare of God but I am none of those therefore mine hand shall not be vpon thee which were a wicked and vngodly worke Pellic. 3. But it may be obiected that this prouerbe doth not alwaies hold that wickednes should alwaies proceede from the wicked and pious and good workes from the righteous for hypocrites many times doe dissemble their impietie vntill occasion be offered to shew it and then their impietie breaketh forth to this it may be answered that such fained and dissembled pietie can not last long but it will breake out at the last Mart. But Saul had continuall experience from time to time of his faithfulnes and therefore it was like to be vnfained 4. Some doe make this application of the prouerbe that the wicked shall perish through their owne wickednes therefore his hand neede not be vpon Saul for his owne wickednes should bring him to destruction Vatab. But Dauid by this prouerbe doth rather cleare himselfe then accuse Saul 9. Quest. v. 17. Of Sauls confession and his teares 1. Some thinke that these teares of Saul and this kinde of confession of his fault was but in hypocrisie which Saul dissembled both in respect of others who would haue thought Saul to be too hard harted if he could not be mollified by Dauids submission as also that by this meanes Dauid might be induced to come to the Court that so Saul might haue his will of him But it seemeth both by Sauls accusing of himselfe his acknowledgement that Dauid should be king his instance in making Dauid to sweare vnto him that Saul was touched in deede 2. For the wicked though they haue no true feeling of their sinnes yet may sometime be mooued in conscience though it continue not long as Pharaoh confessed to Moses that he had sinned and Iudas also knew that he had sinned in betraying the innocent blood for by the instinct of nature the conscience doth in some degree both excuse and accuse as the Apostle sheweth Rom. 2.14 15. As Dauids musicke had before diuers times allaied Sauls maladie so now his diuine voice doth worke some remorse in Saul Pellican 10. Quest. v. 23. Of Dauids oath whereby he bindeth himselfe not to cut off the posteritie of Saul 1. Dauid refuseth not to sweare vnto Saul for these causes both because Saul did yeild vnto Dauid the right of the kingdome one good turne as it were required an other that Dauid againe should giue him securitie for his posteritie beside Dauid had alreadie in effect sworne as much vnto Ionathan the sonne of Saul not to cut off his seede c. 20.15 and further if Dauid had refused to take
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
some temporall benefit so the thing is vnseemely which is committed and the ende also not good both these Dauid here offendeth in for he speaketh against his conscience and he intendeth therein a temporall benefit that he might still retaine the grace and fauour of the king whatsoeuer should happen Now in respect of the ende and intention of flatterers we may discerne between Christian comitie and gentlenes and carnall adulation and flatterie S. Paul became all vnto all men he seeked to please in things not vncomely but indifferent and he did it not for any temporal commoditie or aduantage to himselfe but onely to winne them vnto Christ. Further let it be considered that there are two sorts of flatterers some are palpable and grosse flatterers that say and vnsay to please them whome they flatter if they say nay they likewise answer Nay if yea then yea also there is an other sort of flatterers that pretend a kind of libertie as though they seemed not to flatter as here Dauid seeketh to please the king by shewing his desire to the kings seruice contrarie to the kings determination Mart. 5. Some also thinke that Dauid in deede desired to stay still in the campe that he might certifie the Israelites of the counsells and intendements of the Philistims and so they might auoid them L. Ben Gerson But this is not like for neither could Dauid haue done this safely without danger and beside he should haue by this meanes cast himselfe into apparent danger if the Philistims should ouercome as they did he was like to loose their fauour if Saul and the Israelites he and his also should haue gone to wracke 3. Quest. v. 9. Of Achish answer to Dauid 1. In that Achish likeneth Dauid to an Angel of God that is as an excellent man sent of God for Angel signifieth a messenger we see that the heathen had some knowledge both of God and of his spirits and messengers the Angels As in this place Achish confesseth these three things 1. that there is a Iehouah that is one almightie God gouernour of the world 2. that the same Iehouah is iust and vpright and therefore loueth such as are so v. 6. 3. he acknowledgeth also that the blessed Angels were ministring spirits vnto this Iehouah Borr. 2. He reporteth the words of the Princes of the Philistims in better manner then they first spake them neither doth he rehearse all their words because he would not altogether discourage Dauid teaching vs that when we doe report a tale from an others mouth we should make not the worst but the best of it Osiand 4. Quest. v. 10. Of Dauids returne 1. Iosephus thinketh that Achish sent backe Dauid to defend the borders of the Philistims least the enemies should inuade the land while they went against Israel adding further that this should be as acceptable a seruice vnto him as if he went with him to battell 2. But the true cause Achish openeth himselfe saying that he should take his masters seruants with him suspecting that they would not be faithfull vnto him that had left their master Saul Pellican 3. Thus wee see what was the issue of Dauids fleeing to the Philistims they haue no confidence in him but send him away as a man not to be trusted Mart. 4. But howsoeuer this returne of Dauid was somewhat contumelious vnto him yet Gods prouidence therein appeareth that by this meanes deliuereth Dauid from so great a straight that he should not be forced to fight against his owne people Osiand CHAP. XXX 1. Quest. v. 1. Of the Amalekites sacking and taking of Ziklag 1. BY this it appeareth what inconueniences followed vpon Sauls sparing of Amalek contrarie to the commandement of God who were reserued for a plague vnto Israel Bor. 2. Beside by this accident God chastiseth and corrects Dauid if he had entertained any such thought as to fight against Israel Osiand 3. Yet so as the Lord remembreth his mercie in iudgement and so ouerruleth the Amalekites as that they put none to the sword but onely caried Dauids wiues away captiue that they might be recouered againe aliue Mar. 4. Gods prouidence also further sheweth it selfe toward Dauid in that Achish did hasten him forward to goe away in the morning very earely and by this meanes making hast he came the sooner to Ziklag to pursue after the Amalekites Pellican and so the Lord calleth Dauid from an vniust quarrel against the people of God to a iust battell against the Amalekites Mar. 2. Quest. v. 3 4. Of the straite that Dauid was in 1. His owne people would haue stoned him laying the cause vpon him that they left their citie without defense to follow after him So Dauid hath fowre kinde of enemies Saul and his companie the Philistims the Amalekites whom Dauid now pursueth and which was most grieuous of all vnto him his owne people and followers intended to stone him wherein he was a figure of our Sauiour Christ who was hated of his owne people as was Moses that faithfull seruant of God Thus it pleased the Lord to trie Dauids patience and now beeing as it were plunged in the depth of sorrow it was a signe vnto him that his deliuerance was neere at hand 2. Dauid weepeth together with the rest and that excessiuely but they for their present losse that their wiues and children were caried away but Dauid further considered that the Lord did chastise him for his sinne 3. By this example of Dauid thus grieuously weeping and lamenting that opinion of the Stoikes is confuted that would haue a wise man without all passion and affection and not so much as to change his countenance Mart. 3. Quest. v. 6. Of these words Dauid did comfort himselfe in his God how the Lord is called his God 1. The Lord was God not onely of Dauid but of all Israel and not onely of Israel but of the Gentiles also But Dauid calleth him his God because he had particular experience of the goodnes of God toward him as all the seruants of God haue Mar. So S. Paul saith I thanke my God Rom. 1.8 and speaking of Christ he saith who hath loued me and giuen himselfe for me Gal. 2.20 2. In the Canticles the Church saith vnto and of Christ My well beloued as Christ calleth the Church My spouse my loue whereupon Bernard noteth well Vniversitatis Dominum quadam sibi proprietate vendicat in dilectum shee challengeth the vniuersall Lord by a certaine proprietie to be her beloued And againe Mirum hoc videtur sed verum animam Deum videntem haud sâ—â—us videre quam si sola videatur à Deo this seemeth strange and yet is true that the soule seeth the all-seeing God as though it alone were seene of God Serm. 69. in Cantic 3. This then maketh strongly against the opinion of the Romanists who thinke it to be presumption for one to haue a particular confidence and assurance in God 4. Quest. v. 15. Whether Dauid
15.49 the cities of the Ierahmeelites c. 27.10 the Kenites also dwelt with the children of Iudah Iud. 1.26 Hormah belonged to Iudah Iud. 1.17 and Hebron and Char-ashan was in the tribe of Simeon called Hashan Iosh. 14.4 but the Simeonites had that inheritance among the tribe of Iudah 4. It is not like that Dauid would forget to send a present to the place where the Arke of God was to shew his thankefulnesse vnto God CHAP. XXXI 1. Quest. v. 1 2. Of the ouerthrow of the Israelites in generall 1. IOsephus writeth that the same day Saul was slaine in mount Gilboa when Dauid triumphed against the Amalekites where we see the diuers successe of those that trust in God as Dauid did and such as vse vnlawfull meanes as Saul did that consulted with a witch Mar. 2. Whereas all the people fled it was a signe that the wrath of God was vpon them as this is reckoned among the iudgements which God would lay vpon his people for their sinnes they should flee before their enemies Leuit. 26. Mart. and it is often seene that the people are punished vnder an euill magistrate as beeing accessarie to his sinnes Osiand for they conspired with Saul against Dauid neither did any of them finde fault with the cruell slaughter of the innocent Priests Mar. 3. Saul is reserued in the battell vntill the last and greatest extremitie when he saw all the people discomfited and his sonnes slaine before him that his sorrow thereby falling vpon him by the iust iudgement of God might be encreased Mart. 2. Quest. v. 2. Of the death of Sauls sonnes and specially of Ionathan 1. Here are onely three sonnes of Saul mentioned to haue died in this battell Ishbosheth was not present either because he was no warriour or for that he was left at home to be ouerseer of the familie Mar. 2. All these three doe die together with their father not bearing his punishment or suffering for their fathers sinne they had sinnes of their owne which Gods iudgements might worke vpon which it pleased God should concurre with the punishment of their father that euill parents might be warned who by their wickednes doe bring Gods iudgements vpon themselues and their posteritie 3. But concerning Ionathan his lamentable ende beeing a good man deserueth more compassion which is thus farre to be considered 1. that Ionathan beeing a good man howsoeuer he ended his daies could not die euill 2. God no doubt turned this temporall death of Ionathan to his euerlasting glorie 3. God might foresee that if Ionathan had remained his heart might haue changed toward Dauid and therfore the Lord taketh him away wherein Gods iudgements though secret and hid to vs are most iust Martyr 3. Quest. v. 4. Whether Saul can be excused or iustified for killing himselfe 1. Some thinke that Saul did this of a valiant minde and therein did choose rather thus to die then that God should receiue any dishonour by his death and Pellicane doubteth not to say that Saul taking a sword and killing himselfe animam in manus Domini commendavit did commend his soule into the hands of God sacrificium se Domino obtulit and offered vp himselfe a sacrifice vnto God here also the example of Sampson is alleadged that brought destruction vpon himselfe Contra. 1. They which kill themselues doe it of a cowardly rather then valiant minde for if they could with patience beare and indure their troubles they would not hasten their owne death 2. Saul herein respected more his owne dishonour then Gods for he giueth this reason least the vncircumcised should come and thrust him through and mock him Bor. 3. Neither could this be a sacrifice vnto God beeing not offered in faith for Saul immediately before had shewed his infidelitie in seeking vnto a witch 4. The exāple of Sampson is farre vnlike for the spirit of God came vpon him but the euill spirit was vpon Saul Sampson in zeale intēded the destructiō of Gods enemies not directly his own but as willing to giue vp his life for the glorie of God in the confusion of his enemies but all things were vnlike in Saul he principally intended his owne death was not therein reuenged vpon Gods enemies neither died in Gods quarrell but to redeeme his owne shame 2. Therefore the sounder opinion is that Saul died in despaire and so killed himselfe and this his desperate death may seeme to be a forerunner of euerlasting destruction Osiand And that this act of Sauls was vnlawfull it is euident 1. Cor. 11.14 where it is saide Because he asked counsell of a familiar spirit and asked not of the Lord the Lord slue him that is the Lord so disposed that by the ministerie of Satan working vpon the malice of Sauls heart he was slaine by his owne hands 3. Herein Gods iustice appeareth that as Sauls sword was turned against the innocent Priests in putting them to death and against Dauid whome he vniustly persecuted so now he himselfe should fall vpon the edge thereof he first spake to his harnesse bearer to thrust him through whome the Hebrewes take to be Doeg that fell vpon the Priests but it is like if it had beene that murderous wretch he would no more haue stopped at it then he had done in killing the Priests the like example is found in the Romane stories of M. Antonius that would haue had his armour bearer called Eras to kill him but he first fell vpon his owne sword ex Martyr 4. Quest. Whether it be lawfull for one vpon any occasion to kill himselfe 1. Many reasons may be alleadged to shew the vnlawfulnes of this fact for any to lay violent hands vpon themselues 1. The Scriptures doe directly condemne it it is forbidden in that commandement Thou shalt not kill for he that killeth himselfe sheddeth his owne blood and therfore is a murtherer for if it be vnlawfull for one man to kill an other much more is it to take away his owne life seeing euery man is nearest himselfe and it is more vnnaturall for one to shedde his owne blood then an others 2. Our life is the gift of God therefore it cannot be cast away without great impietie 3. None of the Saints in their greatest miserie thought of any such way to rid themselues out of trouble as Ioseph Dauid Iob. 4. Our Sauiour biddeth his Apostles to escape trouble to flee from one citie to an other he neuer opened any gappe vnto such enterprises 5. Plato vsed this reason that as souldiers doe commit a capitall offence leauing their station without commandement from the generall so neither should a man put himselfe out of Gods seruice in this life to the which he is called Aristotle addeth further that it is not lawfull to take out of the way a citizen without the warrant of the law and the consent of the magistrate so neither should a man displace himselfe beeing a citizen and inhabitant in this great commonwealth of the world without
AN HARMONIE VPON THE FIRST BOOKE OF SAMVEL WHEREIN ACCORDING to the Methode obserued in HEXAPLA vpon GENESIS and EXODVS 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 Printed for L. GREENE of CAMBRIDGE 1607. And are to be sold in Pauls Church-yard at the signe of the Sunne by Richard Bankeworth TO THE MOST EXCELLENT VERTVOVS AND RIGHT Noble Prince HENRIE by the grace of God Prince of Wales and heire apparant to the most famous Kingdomes of England Scotland and Ireland MOst Noble Prince I had not presumed to present these fewe lines to your Highnes viewe but that I remembred that wise saying vnto the which your Princely nature will subscribe Although thou art borne a King yet heare as a mortall man which sentence is much better expressed in Scripture I saide ye are gods and ye are all children of the most High but ye shall die as a man c. Which place is thus interpreted by our blessed Sauiour If he called them gods to whome the word was giuen because they heard and receiued the word they are so called Nothing maketh a mortall Prince more like in earth to the immortall Prince and great King in heauen then to be willing to heare as Gods eares are open vnto the complaints and suits of all So your princely humilitie and humanitie beeing apt to receiue and regard what is presented and exhibited hath emboldened me thus to write and to offer vnto your Highnes this simple gift as a testimonie of my seruice and dutie One writeth that Socrates that graue and wise Philosopher seeing Alcibiades very insolent and much lifted vp because of his grounds and possessions which he had gotten about Athens brought him to a place of the citie where he shewed him a mappe of the whole earth wherein hauing found out Athens he was bidden by the Philosopher to point out his owne grounds which beeing not there noted he further said vnto him Why art thou proud for those things which are not extant in any part of the earth But herein your Highnes is much vnlike who though this famous Island of Great BRITTAINE wherein your Hon. lot lieth be no small or obscure part in the terrestriall Globe yet doth and must rather affect the euer-during kingdome of heauen then the transitorie glorie and pompe of the world as that kingly Prophet Dauid hauing a goodly earthly portion euen that famous and flourishing kingdome of Israel yet reioyced more that he had his part in Gods kingdome thus sweetly singing The Lord is the portion of mine inheritance and of my cuppe c. the lines are fallen to me in pleasant places I haue a faire heritage Of this worthie Prince Dauid this first booke of Samuel treateth setting forth his princely vertues and worthie acts his anointing and inauguration to the Crowne beeing yet but very young his ouercomming of Goliath his patience in trouble faithfulnes in his seruice to Saul his meekenes euen in sparing his enemie which with other his excellent vertues are thus elegantly described by Ambrose Quam mitis David humilis spiritu sedulus corde facilis affatu c. fortis in praelio mansuetus in imperio patiens in convitio How milde was Dauid humble in spirit carefull in heart affable and gentle valiant in battell milde in gouernment patient in reproch Againe the same father thus further commendeth the worthie acts of Dauid Facta sancti David consideremus quomodo Goliam interfecit Sauli pepercit convitiantem Shemei sustinuit c. Let vs consider the acts of Dauid how he slue Goliath spared Saul endured railing Shemei The first of these is most for your Highnes imitation that as he in his young yeres encountred with Goliath slue him and cut off his head So your Highnes following the worthie example of our Dauid the Kings sacred and Christian Maiestie oppose your selfe euen in these your tender and springing yeares to that Goliath of Rome and professe your selfe an aduersarie to the whole bodie of Popish and Antichristian superstition your princely youth is no let to your religious profession as Ambrose saith of Honorius the Emperour beeing yet but a child Non moveat aetas principis perfecta aetas est est enim perfecta aetas vbi perfecta est virtus Honorius iam pulsat adolescentiae fores provectior aetate quam Iosias Let not his age mooue you a Princes age is perfect for age is perfect where vertue is perfect Honorius is at the next doore to a young man elder somewhat then Iosias Democrates among the Athenians beeing very aged going vp to the toppe of the tower panting and breathing but of no strength said that all the citie of Athens was like him for they breathed that is attempted much but preuailed little But God shall giue vnto your Highnes strength not onely to attempt but to accomplish great things for the seruice of his Church that Deborahs prophesie shall be verified in you to be as the Sunne when he riseth in his strength and Iaakobs blessing take place pronounced vpon Iudah Thine hands shall be in the necke of thine enemies thy fathers sonnes shall bow downe vnto thee So that when His excellent Maiestie hath finished his faithfull seruice to God here in earth and runne out his happie course which God graunt he may hold out long we may say of your Highnes as Ambrose of Honorius the Emperour after the death of Theodosius Theodosius tantus Imperator recessit à nobis sed non totus recessit reliquit enim nobis liberos suos in quibus debemus eum agnoscere Your Excellent Highnes bounden in all dutie and seruice ANDREVV WILLETT Certaine aduertisements to the Christian and courteous Reader IN this Commentarie vpon the first booke of SAMVEL I haue followed a more compendious course then in my larger Treatise vpon Genesis and in the like vpon Exodus which is now readie to come forth And hereunto I was mooued by these reasons first in regard of the Readers who as they are delighted with varietie of questions so the same is more welcome when it is accompanied with breuitie short treatises also are more easily purchased euery one cannot reach vnto the price of larger volumes Beside in respect of my selfe I saw that a mans whole life sufficed not to goe thorough all the bookes of the Scriptures in that large and ample manner And further whereas in these Theologicall discourses published in the vulgar tongue the profite of the vnlearned is cheifly intended whereas the learned may helpe themselues with treatises in other languages I thought it not needefull curiously to handle obscure and difficult questions but in such familiar
these three men went to Bethel there to offer sacrifice and so thinketh Iosephus so the Chald. and Septuag for that Bethel was held to be a religious place because of the altar which Iakob built there Vatab. Borr. but that altar was long before defaced neither was it lawfull for priuate men to offer any sacrifice but before the Lord where the Arke was 2. Therefore I consent in this place to Iunius reading that they went vp to the house of God which was now at Kiriathiearim which may be made plaine by these reasons 1. because they are said to goe vp to God that is where the Arke was the representation of Gods presence 2. they carried three kids for sacrifice but at Bethel it was not then lawful to sacrifice 3. Bethel is taken for the house of God then at Shiloh Iud. 20.18 and 21.19 and so it may fitly be taken here for the house of God at Kiriathiearim 4. Now whereas these men caried but three loaues D. Kimchi maruelleth how they could giue two the answer is that God so put it in their hearts that it was a greater worke of pietie to feede the hungrie as they saw Saul at this time to be very faint then to offer sacrifice or it is more like that they had other bread with them for their owne necessarie vse beside the three loaues which they went to offer Mar. 5. Quest. v. 5. Of the hill of God 1. The most doe expound this of the high place in Kiriathiearim where the Arke was so the Chalde interpreteth so also Pellic. Borr. Genevens but it is not like that a garrison of the Philistims should be kept in that place where the Arke was and whither the people vsually resorted with their sacrifices and offerings 2. It was rather the high place of Gibeah which is called Gibeah of Beniamin where there was a garrison of the Philistims c. 13.2 Iun. and where Sauls father and his vncle and kinred dwelt v. 14. so also Iosephus calleth it the towne of Gabatha 3. It is called the hill of God because there was a Colledge of the Prophets consecrate vnto the seruice of God who might be safe notwithstanding the garrison of the Philistims which was not farre off for religious men were priuiledged in those daies euen in the middes of their enemies and beside the Philistims though at this time they kept their owne yet attempted nothing against Israel as before is noted chap. 7. quest 13. Iun. 6. Quest. v. 5. Of the companie of Prophets whome Saul should meete 1. Some thinke that most of these were Leuites which studied the law and were prepared and made fit for the seruice of the Tabernacle Borr. but this opinion is grounded vpon the other receiued interpretation that this hill of God was at Kiriathiearim where the Arke aboad at this time which in the next question before I shewed to be an vncertaine coniecture It is like that among these Prophets some were Leuites but it is not necessarie to thinke that most of them were of that tribe such a Colledge of Prophets there was in the time of Elisha at Bethel and an other at Iericho 2. king 2.2 and 5. 2. These Prophets then were such as attended prophesying giuen vnto holy studie and meditation to sing Psalmes to the praise of God vsing thereunto as incitements musicall instruments as Elisha did 2. king 3.15 Borr. who taught and instructed others Osiand indued also with the gift of prophesying 3. Of these there were two sorts some were called Prophets simply as the masters and instructers of others some the children that is the scholers of the Prophets Iun. 7. Quest. v. 6. How the spirit of God came vpon Saul 1. The spirit of God is taken either for the gift of prophesying or for abilitie prosperously to atcheiue any thing or thirdly for the gift of sanctification the two first waies Saul was indued with the spirit of God Borr. for he receiued for the present a temporarie gift of prophesying to confirme him in his calling as the 70. Elders prophesied for the time Num. 11.25 and he was furnished with gifts fit for that calling as courage and magnanimitie meete for the office of a King Iun. But he was farre off from the true inward sanctification as his workes following declared Borr. 2. He became an other man in these two respects first because he should nowe shewe himselfe a Prophet singing diuine songs and hymnes among the Prophets as though he had from his youth beene trained vp among them Pellican As also he now should put on a princely minde and meditate vpon matters belonging to the kingdome whereas he was before but conuersant among his cattell yet this was but a ciuill kinde of change in him there was no inward renouation neither became he in deede a new regenerate man borne of the spirit Borr. 8. Quest. v. 9. Of the fulfilling of the signes foreshewed 1. God vseth to confirme extraordinarie callings by extraordinarie signes as Moses assured by those signes and miracles which God shewed that the Lord had appointed him to deliuer his people so likewise Gideon Iud. 6. And Saul here is confirmed by these propheticall predictions in the office and calling of a King which was now first reuiued and raised vp in Israel 2. Fowre things are foretold vnto Saul 1. that he should finde two men at Rachels sepulchre and he telleth him what they should say vnto him v. 2. then he should meete three men going to the house of God v. 3. after that he should meete a companie of Prophets v. 5. the fourth signe is that he himselfe should prophesie Borr. 3. The signes were to that ende that when he saw that all Samuels predictions were true he should nothing doubt to take the kingdome vpon him Pellic. for God was with him vers 7. that is to prosper him and giue him good successe though not with him as he vseth to be with his elect beloued in Christ. Borr. 4. But such signes now to confirme Christians in their calling are not to be expected nay to aske such signes were to tempt God our calling is not now extraordinarie our faith and doctrine is not new but the same which was first preached and taught by Christ then by his Apostles it was then confirmed by signes and miracles and neede not to be so confirmed againe 9. Quest. v. 12. Of the meaning of these words Who is their father 1. While they marueiled at this suddaine change in Saul whome they had knowne to be a valiant man before and of courage but no Prophet one as it may seeme of the same companie of the Prophets Iun. riseth vp and by this speech staieth their further wondring Osiand 2. In effect he saith thus much Doe not maruell that Saul prophesieth hauing no Prophet to his father for neither is the gift of prophesie hereditarie in the rest they haue not all Prophets to their fathers Vatab. the spirit of God is their father and
king Pellican agreeable to the description of a king in Moses Deut. 17. 2. This booke was laide vp before the Arke that it might continually put them in remembrance of their mutuall dutie Iun. 3. But this booke is not now to be found it is lost as many other historicall bookes Vatab. 15. Quest. v. 27. Of the wicked men that murmured against Saul 1. They are called men of Belial that is without a yoke which refused to submit themselues to Sauls gouernment thinking that because he was of meane parentage and of no power he was not a like man to saue the people Pellic. 2. Therefore they came not to shew their dutie to the king to bring him presents as other did for by such gifts of acknowledgement subiects may expresse their loyall affection to the Magistrate Osiand 3. But Saul held his peace and winked at this fault to auoide sedition and to winne them by lenitie Genevens CHAP. XI 1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of Iabesh Gilead 1. IT seemeth that the Ammonites yet bare in minde the great slaughter which they receiued by Ipthah the Gileadite Iud. 11. and therefore they now seeke to be reuenged vpon the men of Iabesh Gilead Pellican Gods prouidence so disposing that by this meanes Saul should haue occasion to shew his valure Borr. 2. This Iosephus thinketh fell out a moneth after Saul had taken the kingdome but that can not be for yet seuen daies were not expired which Samuel had set vnto Saul that so long he should expect his comming to Gilgal c. 10.8 But it seemeth that this attempt was made immediately before Saul was elected king and the feare of Nahash was the cause why the people asked a king chap. 12.14 2. Quest. Of Nahash cruell demand to haue them put out their right eyes 1. In this inhumane and hostile condition here imposed the Ammonites shew their detestable hatred to the people of God that as they denied them bread and water in the wildernes so they continue hatefull toward them still and therefore the Lord knowing their malice against his people prouided in the law that the Israelites should haue nothing to doe with them Deut. 23.6 Borr. 2. By the right eye some Hebrewes vnderstand that text in the law that the Ammonites should not enter into the congregation till the tenth generation that they would haue it rased out but this exposition is ridiculous and fond Nahash would indeede haue their right eye put out to make them vnapt for warre for the left eye was shadowed and hid with the sheild which they held before it Ioseph and to make them vnfit either to read or write the law of God as some Hebrewes ex Pellican but the reason is here expressed to bring shame and ignominie vpon Israel as the Ammonites had a delight to reproch the people of God as Haman the sonne of this Nahash did shame Dauids seruants that were sent to him in kindnesse in shauing their beardes and cutting off their garments by the middle 2. Sam. 10. 3. Now who are the Ammonites that in these daies doe reproach the people of God it is not hard to iudge euen they which in stead of the word of God doe thrust vpon the Church superstitious traditions and so denie vnto the Israelites the spirituall water and bread of their soules who while they nusle the people in ignorance and seduce them from the right faith which is the eye of the soule doe in a manner condition with them to plucke out their right eyes Borr. 3. Quest. Whether the men of Iabesh Gilead did well in yeilding themselues to Nahash demaund 1. They shew their weakenesse in that they would at all yeelde to Gods dishonour by the shaming of his people they bewray also their diffidence and distrust in expecting helpe from man and not relying vpon God Osiand yea they seeme also to prescribe vnto God in limiting a time for their deliuerance Mar. for this they had beene worthie to haue beene deliuered ouer into the hand of their enemies but that God had respect rather vnto his owne glorie then vnto their deserts 2. They desire a time of seauen daies which the enemie in the pride of his heart thinking that the Israelites durst not encounter him refuseth not But Gods prouidence herein is seene in giuing occasion to Saul to shew his valure and to bring this proud tyrant to confusion Pellican 4. Quest. v. 6. What spirit of God came vpon Saul 1. The Chalde paraphrast very well expoundeth this place that the spirit of fortitude came vpon Saul as the like is saide of Sampson Iudg. 14.5 that the spirit of God came vpon him when he tare the lyon it was then an heroicall spirit wherewith he was endued Borr. the spirit of strength and courage to goe against this tyrant it was not the spirit of sanctification and regeneration see before chap. 10. quest 7. 2. By this it is euident that a man euen in ciuill actions hath neede of the direction of Gods spirit to bring them to a good ende as before chap. 10.26 it is saide that there followed Saul a band of men whose heart God had touched man hath not any free-will of himselfe in morall actions to doe that which is good and pleasing in the sight of God vnlesse he be thereunto drawne and guided by the spirit of God contrarie to the erroneous doctrine of the Romanists 5. Quest. v. 7. Of the edict of Saul proclaimed in his name and Samuels with the hewing of the oxen in pieces 1. Saul vseth not his owne name onely but Samuels also saying Whosoeuer commeth not forth after Saul and Samuel both for more authoritie because he was anointed king by Samuel the Lords Prophet Osiand and because he was not yet generally approoued and receiued king of all Vatab. as also Samuel had not wholly resigned and giuen vp the administration as is noted before c. 7. quest 14. and it seemeth also that Samuel was present also at this time in the battell as appeareth v. 14. Iun. 2. And Saul vseth this policie in hewing his oxen in pieces and sending them because he knewe that deedes would perswade more then words Osiand as the Leuite did the like when he hewed his wife in pieces and sent her parts into all quarters of Israel Iud. 19. beside Saul herein sheweth his zeale and forwardnes in defending the Lords people Pellican And it was necessarie also that Saul beeing alreadie contemned of some should set forth his edicts vnder some penaltie that the people might be kept in due awe and obedience Osiand 6. Quest. v. 8. Why the men of Iudah were counted apart from the men of Israel 1. Whereas it is said the men of Israel were three hundred thousand the men of Iudah thirtie thousand it is euident that before the falling away of the tenne tribes from the kingdome of Dauid some were reckoned of Isreel and some of Iudah Borr. 2.
Vnder Iudah also Simeon is comprehended as Iud. 1.3 for the Simeonites had their possessions and habitation within the tribe of Iudah 3. Now the cause was this why the men of Iudah are reckoned apart for that this tribe had a priuiledge first to goe against the enemie in any common daunger Mar. and that it might appeare how that they beeing a populous tribe yet did not enuie to be commanded by Beniamin the least of the tribes Osiand they were also one of the greatest and most populous tribes and of the largest territorie and sometime they were singled out by the Lord himselfe to be the captaine of the people Iud. 1.1 but the most likely cause why they are numbred here apart by themselues was for that they bordered vpon the Philistims and defended their coastes from forraine inuasions and vpon that occasion they could not for their number draw out so many men and spare them for this seruice as the other tribes could Iun. 7. Quest. Whether the men of Iabesh Gilead lyed in saying to morrow will we come out vnto you 1. Some thinke that they in deede made as though their brethren had forsaken them and so to make the enemie more secure promise simply to yeeld themselues the next day adding further that it was not vnlawful to deceiue those whom it was lawfull to kill Osiand Pellican Borr. 2. But it is not necessarie to lay such an imputation of dissembling vpon the men of Iabesh Gilead they doe but repeate the couenant that they would come forth and yeeld themselues concealing the condition if helpe came not in the meane time by suppressing whereof they both prouide for their safetie that they might be secure that night and to make the enemie more secure that Saul might take them vnawares Iun. 8. Quest. v. 11. Of Sauls stratageme in comming vpon the Ammonites in the morning watch 1. Sauls diligence and celeritie was wonderfull that came before the men of Iabesh expected him for he sent them word that he would helpe them by that time the Sunne were hote but he came in the morning watch Osiand Iosephus thinketh that he in one night went ten measures of ground which are called schoeni which containe each of them 60. stadia or furlongs as Herodotus witnesseth lib. 2. that is seuen miles and an halfe counting eight furlongs to a mile so that tenne of those measures would make 75. miles but it is scarse credible that Saul with such a multitude in one night should ridde such a great compasse of ground it is more like that Saul mustred the men at the banke of Iorden from whence in one night he might come to Iabesh 2. Saul commeth vpon them vnawares falling vpon them in the night toward the morning watch and diuided his companie as Abraham did when he pursued the fowre kings Gen. 14.15 so did Ioshuah trauell all night to come vpon his enemies of a sudden Iosh. 10.9 and Dauid fell vpon the Amalekites in the twilight 1. Sam. 30.17 It is lawfull therefore in warre to vse stratagemes and policies as Ioshuah did lay men in ambushment against Hai Iosh. 8. so did the Israelites lie in waite against Gibeah Iud. 20.29 As weapons may be vsed against the enemie so politike fraudes so that faith be not violated Mar. 9. Quest. v. 11. Whether Nahash the king of Ammon were slaine in this battell 1. Iosephus thinketh that he among others was slaine in this battell lib. 6. antiquit Iudaic. c. 6. and the text seemeth to fauour that opinion because it is said that they which remained and were not slaine in battell were so dispersed that two of them were not left together 2. But Iosephus is herein deceiued for this Nahash died in the beginning of Dauids raigne 2. Sam. 10.1 and 1. Chron. 19.1 and Dauid had receiued much kindnesse at his hand and therefore he sent messengers to comfort his sonne after his fathers death 2. Sam. 10.2 therefore this Nahash could not be slaine at this time and Iosephus also himselfe lib. 7. c. 6. writeth that Nahash the king of Ammon then died when Dauid sent a message of consolation vnto 〈◊〉 vnlesse it be here suggested that it was an other Nahash which is not like for it should seeme that this Nahash succoured Dauid whome Saul so egerly pursued not so much for loue vnto Dauid as for despight vnto Saul which had done him so great harme Iun. in 2. Sam. 10. v. 1. 10. Quest. v. 11. Of the morning watch when Saul came vpon the Ammonites 1. The Hebrewes deuided both the ciuill day which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the day and the night and the naturall day as likewise the naturall night into fowre parts the Ciuill day was diuided into the euening the morning and perfect day whereof there were two distinctions the one in the ascending the other in the descending of the sunne 2. The naturall day likewise was parted into foure quarters each containing three houres the morning vnto the third howre then perfect day from the third to the sixt and from the sixt to the ninth the fourth was the euening and shutting in of the day from the ninth houre to the Sun-set Iun. Exod. 12.6 3. So also was the night distributed into foure watches as they are set downe together Mark 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midnight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cocke crowing and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning watch which contained the last houres of the night and ended about the breake of the day Exod. 14.27 About this time Dauid fell vpon the Amalekites in the twilight c. 30.17 in the morning as the Septuag there interpret And at the same season Saul smote the Ammonites before it was perfect day and yet not altogether darke that Saul his companie might see where they lay 11. Quest. v. 13. Of Sauls clemencie in sparing those who murmured against him 1. Saul herein sheweth his pietie humanitie wisedome the first in not seeking priuate reuenge the second in bearing with their scruple and doubtfulnesse that yet had not receiued him for their king his wisdome in seeking to winne them with lenitie the like is seene in Dauid 2. Sam. 19.25 in pardoning Shemei and graunting him his life Iun. 2. Saul giueth this reason because this day the Lord hath saued Israel he would not haue the ioy of that day obscured and polluted with shedding of blood Pellican but as God had shewed them mercie in sending them such a ioyfull deliuerance so the like mercie he thought fit to be shewed vnto others R. Ben Gerson thinketh that Saul did not pardon these men but onely respited their punishment but that is not like 3. Hitherto Saul declareth himself an innocent man a good Prince Pellican but afterward Saul forgot his owne rule when he would haue killed Ionathan for ignorantly breaking his rash vow whome notwithstanding the people saued vsing the like reason
Chal. c. 4. Some thinke that it is an hyperbolical speach to say the earth trembled to signifie a very great feare Bish. but the meaning is rather that the earth as it were for feare trembled and was mooued vnder them Iun. Vatab. 8. Quest. v. 16. Of the meaning of these words they went on beating themselues 1. Some read the multitude did runne vp and downe V. or did flie this way and that way L. but the word halam here vsed signifieth to bruise to beate 2. Others read that they were smitten as they went B. G. and the breaking or beating of them still encreased Chald. but here it is left still in doubt by whome they were beaten and smitten 3. Therefore the fittest interpretation is that they went on still beating themselues for so it is expressed v. 20. that euery mans sword was against his fellow 9. Quest. v. 19. Of Sauls words to the Priest Withdraw thy hand 1. Iosephus is here deceiued who thinketh that the Priest did indeede consult with God and returned answer vnto Saul that the victorie was his lib. 6. de antiqu Iudaic. c. 7. but it is euident by the text that as the Priest was about to aske counsell of God Saul bid him stay and not to proceede 2. Now Saul beginneth to shew his prophane heart void of the spirit of God in that he maketh no more reckoning to receiue direction and counsell from God Iun. 3. Some thinke that Saul herein shewed his hypocrisie that while he sawe himselfe in danger not knowing yet the cause of the tumult and noise among the Philistims he was forward to haue the Priest consult with God but as soone as he saw the daunger ouer then he laide his deuotion apart as the fashion of hypocrites is to call vpon God in the time of their neede and to forget him afterward Osiand But it seemeth by the verse following that yet Saul did not know how the case stoode with the Philistims 4. Therefore it is more like that Saul seeing his enemies to runne along and to come somewhat neare him he then gaue ouer to consult with God as hauing no leisure Vatab. wherein he sheweth his diffidence and distrust in Gods word who appointed that this course should alwaies be taken in their waightie affaires that the Priest should consult with God by Vrim Numb 27.21 Much vnlike was he herein to Samuel who when the Philistims came vpon them beeing assembled before the Lord in Mizpeh would not giue ouer till he had offered a burnt offering vnto God c. 7. 5. See also the chaungeable nature of hypocrites Saul was too confident vpon his sacrifice when he would needes doe it before Samuel came c. 13. and now when there was cause he ascribeth nothing at all to such religious acts 10. Quest. v. 19. Of the meaning of the words The multitude went on still and skirmished 1. Some for multitude read the noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. L. V. B. G. but hamon signifieth a multitude or companie as it is taken v. 16. the multitude was discomfited and so read Chal. A.P. Iun. 2. But the other word the most translate they encreased not skirmished so read all but Iunius but that it is better expressed by the word conflictari to skirmish then multiplicaeri to encrease it may appeare both because the original of the word giueth it for varabh is not here deriued of rababh to multiplie as most thinke for then the last letter should haue dagesh to supply the want of the dubled letter of the roote rabab but rather of rabh to contend as c. 15.5 iarebh in the future tense so signifieth to striue or contend as also it is more agreeable to the sense for the multitude one killing an other encreased not but were rather diminished and decreased 11. Quest. v. 20. Of the victorie which Saul obtained ouer the Philistims and the meanes thereof 1. The first cause of this victorie was in the Philistims themselues who by the iust iudgement of God one fell vpon an other as did the Midianites whome Gedeon subdued Iudg. 7.21 22. so the Ammonites and Moabites that came out against Iehoshaphat helped one to destroy an other 2. Chron. 20.23 Genevens 2. Then the Israelites did bend all their force against the Philistims who were of three companies some of them were captiues with the Philistims and went vp with them to the battell and kept their stuffe these turned to be with Saul and Ionathan v. 21. another sort were of them which were with Saul and Ionathan v. 20. the third of the Israelites that hid themselues in the rockes and caues v. 22. Borr. 3. Like as here some of the Israelites fled to the Philistims some hid themselues so there are two sorts of weake professours of the Gospel some that turne to the aduersaries some that are timorous and hide their profession and doe not publikely shew it Osiand 12. Quest. v. 24. Wherein Saul offended in binding the people to eate nothing till night 1. Herein first Saul sheweth his hypocrisie and arrogancie that he would by this meanes ascribe to his owne policie that which God had giuen by the hand of Ionathan Genevens 2. Beside it seemed to proceede from an immoderate ioy which Saul conceiued of this victorie as men in their vnexpected felicitie can hardly containe themselues Ioseph and so as it were in brauerie and ostentation giueth this charge 3. He pretendeth a good ende to be auenged of his enemies but he vseth two euill meanes the interdiction of foode and the binding of it with an oath Iun. This was against S. Pauls rule We must not doe euill that good may come thereof Rom. 3. v. 8. 4. Sauls rash and inconsiderate zeale appeareth who hereby doth not onely seeke the ruine of the Philistims but bringeth an inconuenience vpon his owne people in weakning and disabling of them whereas a good Magistrate setteth as much by the life of one good citizen as by the death of many of his enemies Osiand 5. Then Saul offended diuersly in this prohibition 1. because he did it of his owne head without any warrant from God 2. he did it rashly and vnaduisedly not making exception in this his oath and vow of the case of necessitie 3. he weakneth the people and so hindreth the victorie as Ionathan sheweth v. 30. 4. he was occasion that the people for greedines trespassed afterward in eating the flesh with the blood Borr. 13. Quest. v. 30. Of Ionathans excuse and of the true meaning of the thirtie verse 1. The most doe translate thus how much more if the people had eaten to day of the spoile of their enemies c. for had there not beene now a greater slaughter c. all doe thus read but Iunius and Ar. Mont. who translate thus yea because I would the people had eatē c. because I say there was no greater slaughter c. and so he would not haue the last wordes read with an interrogation
taking an oath wishing that God should doe so and so to him if Ionathan died not both shewed his prophane custome of swearing and cursing to the which it seemeth he was much giuen Iun. as likewise his vnnaturall crueltie ioyned with vaine glorious ambition in hardening his heart against his owne sonne whome rather he should haue sought meanes to deliuer from this daunger Osiand but this oath and curse did in the ende fall vpon his owne head Iun. 2. The people oppose a iust oath against his hypocriticall oath Borr. and doe charge his conscience before God that he should rather haue respect vnto equitie then vnto his rash oath Iun. and they vse two reasons why Ionathan should not die first that he was found guiltie of no capitall offence in saying shall Ionathan die that is in whome there is found no cause of death Borr. secondly because he by whom God had wrought such deliuerance was not worthie of death Iun. it was not fit that he should die by whose meanes they were all aliue Osiand 3. Iosephus thinketh the people were mooued by pitie and commiseration toward Ionathan when they saw that he willingly yeilded himselfe to death but it seemeth rather by Ionathans answer I tasted a little honie and loe shall I die that he thought his fathers sentence vniust and hard against him and was discontented with it 4. If the people interceded by their praier they offended not but if they pressed violently vpon Saul in making a mutinie they can not be excused Mar. 22. Quest. v. 47. Of Sauls victories 1. Some read he ouercame them L. some he did valiantly P. stoutly V. or troubled disquieted them Iun. some that he condemned them A. or handled them as wicked men G. the word is iarshiang he made them euill which is well interpreted he put them to the wurse B. which is more then to disquiet or trouble them for one may be troublesome where he preuaileth not 2. It pleased God though Saul were a wicked a man yet for his Church and people sake to giue him good successe Osiand 3. But he did not make a perfect conquest of them that was reserued for Dauid Borr. 23. Quest. Of Sauls sonnes 1. Here are three sonnes onely rehearsed of Saul he had Ishbosheth beside 2. Sam. 2.8 who is omitted here as some thinke because they onely are here named which were fitte for the warre Vatab. but this is not like for Ishbosheth was 40. yeare old when he beganne to raigne ouer Israel after Sauls death 2. Sam. 8.9 And Saul did not raigne aboue twentie yeares for Samuel and Saul had but 40. yeares betweene them Act. 31.21 whereof twentie were expired before Saul was chosen king c. 7.2 then Ishbosheth might be at this time about 20. yeare old which age was not altogether vnfit for the warre 2. It is more likely that he is omitted here because they onely are mentioned which died with their father in the battell against the Philistims c. 31.2 Iun. 3. He which is called Ishua is named also Abinadab c. 31.2 and 1. Chron. 8.9 Iun. Genevens 24. Quest. v. 50. Of Sauls monogamie or single marriage 1. Some doe number this among Sauls vertues that he had but one wife fere solus non multiplicasse vxores legitur and he is found alone almost of all the kings not to haue multiplied wiues Pellican the same author saith that excepting the persecution of Dauid which was for the kingdome meliores Israelitae reges paucos habuerunt the Israelites had few better kings But he faileth in both these commendations of Saul First concerning his wife though he be read to haue but one no more is there mention made but of one wife of Ieroboam 1. king 14.1 As Ieroboam notwithstanding with his one wife is not to be preferred before Salomon with his many wiues no more doth Sauls monogamie ioyned with many vices obscure Dauid with his polygamie beeing endued with many vertues Dauid transgressed in two great sinnes against the second table but Saul beside his murders and other trespasses against the second table chiefly offended in his hypocrisie disobedience and rebellion against God in the breach of the first table so that in these two examples it is euident that the sinnes against the first table which concerneth our dutie toward God are more grieuous in their kind and degree then the sinnes committed against the second table but in this comparison the great transgressions of the first table must be set against the greatest of the second not that the least offence of the first table is heauier then the greatest of the second as that it is more hainous to worke vpon the Lords day then to commit adulterie or to kill a man but Idolatrie is more grieuous then either the comparison then must be in the same degree or els it holdeth not But to returne to Saul what though he had but one wife yet he had a concubine beside Rispah by whome he had two children 2. Sam. 21.8 which was all one as if he had two wiues nay in those daies when for the carnall generation of that people polygamie was tolerated or rather winked at it was worse Secondly there were other great enormities in Saul beside his persecuting of Dauid as the putting to the sword of the innocent Priests with their whole citie the seeking vnto witches beside his hypocrisie and disobedience toward God that many worse can not be found setting Idolatrie aside which Saul was not touched with in all the ranke of the kings of Israel there were many morall and ciuill vertues in Saul his valure and magnanimitie against the enemies of Israel his blind zeale for the people of God so are there to be found among the heathen many worthie examples of fortitude iustice temperance which were in them but speciosa peccata goodly sinnes as Augustine saith and so were they in Saul his goodly vertues in shew were obscured with most foule vices CHAP. XV. 1. Quest. Why God is called the Lord of hoasts GOd is called the Lord of hoasts whome all the hoast and armies of the creatures both in heauen and earth doe serue and are at his becke as Isa. 40.26 He bringeth out their armies by number ond calleth them by their names This title is giuen vnto God in Scripture vpon foure principall occasions 1. To shew that none other God is to be worshipped beside the Almightie Creator and soueraigne Commander of all creatures as c. 1.3 Elkanah is saide to worship and sacrifice vnto the Lord of hoasts and this reason the Prophet Isai alleadgeth c. 40.25 that they should not liken God to any thing nor make any similitude of him To whome will you liken me c. behold who hath created all these things 2. It is vsed as a perswasion to obedience that we should serue the Lord of hoasts whome all creatures readily obey as the Prophet reproouing the disobedience of the people of Israel comparing them to a vineyard
that brought forth wild grapes saith The vineyard of the Lord of hoasts is the house of Israel Isa. 5.7 This vineyard should haue brought forth fruit vnto the Lord the husbandman thereof as the great vineyard of the world in so many hoasts and armies of the creatures doth seruice vnto the great Lord. 3. This title is giuen to God shewing his omnipotencie and then vsed when the seruants of God ground their requests vpon his power and abilitie to performe as deuout Annah beeing barren praying for a sonne calleth God Lord of hoasts c. 1.11 to whome nothing was hard or impossible 4. This title sheweth the power of God in iudging of his enemies as Ier. 11.20 O Lord of hoasts that iudgest righteously c. let me see thy vengeance vpon them And in this sense is God called the Lord of hoasts which now was determined to take reuenge of the Amalekites for the iniuries which they had done vnto his people when they came out of Egypt It might also assure Saul of Gods helpe and assistance against these enemies of God seeing he did fight the battell of the Lord of hoasts 2. Quest. v. 2. Of the iniuries and wrongs which the Amalekites offered vnto the Israelites in the desert 1. Hierome in his traditions reporteth this to be the opinion of some Hebrewes that the Amalekites did set vpon those which were kept out of the campe for their vncleannes and that they did cut off their circumcision in derision thereof but the Amalekites rage was more generall then onely to worke vpon a few seperated from the campe for their legall impurities 2. Therefore there was a double assault of the Amalekites vpon the Israelites one was subtill and secret by laying waite for them by the way in smiting all the feeble persons among them the women children old and impotent persons that came hindmost in the campe Pellican as may be gathered Deuter. 25.18 The other assault was publike when they encountred with Ioshuah and bid him battell Exod 17. and so would haue letted and hindred them from going into the land of Canaan Osiand 3. And this their cruell attempt against Israel is amplified by two circumstances first because the Amalekites were not prouoked by any wrōg or iniurie offered on the part of Israel Pellican the other that they persecuted them which were alreadie afflicted beeing feeble and wearied with the way Borr. 3. Quest. v. 3. How it standeth with Gods iustice that man and woman infant and suckling oxe and asse are commanded to be slaine 1. Gods iustice appeared herein who punisheth the wickednes of the fathers in their vngodly posteritie as their fathers had afflicted Israel so their seede stil continued enemies to Gods people therefore because they abused Gods long suffering and patience the Lord iustly giueth them ouer and all that belongeth vnto them to the sword Osiand 2. Beside it pleased God to make this an example of his vengeance vpon those which deale cruelly with his people Genevens that as in a Common-wealth seueritie is iustly shewed vpon some that all may receiue warning by it so the Lord in the administration of the great Commonwealth of the world doth exemplifie some for the instruction of others 3. And as for Saul it was no crueltie in him to execute Gods commandement for although the second table say Thou shalt not kill yet because the second table is subordinate to the first he is not guiltie of killing whome the Lord biddeth kill whom we are commanded in the first table to obey Borr. like as the inferiour minister and executioner of iustice transgresseth not the law beeing appointed by the Magistrate to doe it 4. So Saul thought it no cruell part to put them all to the sword first because they were professed enemies to the Church of God secondly because the Lord had so commanded Ioseph lib. 6. cap. 8. 4. Quest. v. 4. Of the place where Saul mustred his men 1. Some doe make this word telaim an appellatiue signifying lambes and the Chalde vnderstandeth it of the paschal lambes others of the lambes which euery one brought whereby their number was knowne because the Iewes doe hold that it was not lawfull for them to be numbred by their persons ex Vatab. Pellican But this is a fabulous conceit for Moses numbred them by their names man by man or by their heads or polles Numb 1.2 and if it were vnlawfull to number their persons why should they be numbred rather by lambes then by their halfe shekels which euery man gaue as they haue a president in Moses Exod. 30.13 2. Some read he numbred them as lambes Lat. Pellic. that is without any choice but the word is batelaim not cetelaim in or with lambes not as lambes and it is not like but that Saul taking such an hard interprise in hand to go and roote out an whole nation would take the choisest and ablest men 3. Therefore this is rather a proper name that the people were assembled in the fields adioyning to Telem a towne of Iudah Iosh. 15.24 4. Iosephus following the Septuagint readeth corruptly for Telaim Gilgala 5. Quest. Of the number of men that Saul gathered together for this battell against Amalek 1. Iosephus saith there were 40. thousand of Israel and 30. thousand of Iudah wherein he cōmitteth a double error both in lessening the nūber of Israel which were 200. thousand and augmenting the number of the tribe of Iudah which was but ten thousand 2. The tribe of Iudah is rehearsed apart some thinke because they were the slowest in this seruice Pellican some because they were the most valiant in battell and the more populous tribe Osiand but the best reason is yeilded before c. 11.6 because they of Iudah confined vpon the Philistims and so were emploied in defending of their coasts and could not spare so many men for their number as the rest of the tribes Iun. 6. Quest. v. 5. Why Saul did choose to sight with Amalek in the valley 1. Some doe read he did lay waite by the riuer L.P. or set watch by the riuer Ioseph following the Septuag Genev. but it is better translated he did skirmish or contend Iun. Pag. for the word here vsed iareb commeth not of arab to lay waite but of rhub to contend and though nachal signifie both a valley and a brooke or riuer which vseth to runne in the valley yet it is most like it was in the valley which was a fitter place to encampe in then by the riuer 2. Now the reason why Saul encamped in the valley was not either because he was somewhat doubtfull what to doe and so slacked the time as some of the Hebrewes or so much to lie in waite for the Amalekites and so to surprise them both by open battel and by secret ambushments Pellican Ioseph but because the Kenites whome he wished to auoid dwelt in the hills in the way to Amalek Numb 24.21 Iun. he declineth the mountaines least it might haue
opinion of the Anabaptists who doe not thinke it lawfull for Christians to weare any armour or to wage battells 24. Quest. v. 40. Of Dauids weapons which he vsed 1. Dauid taketh onely his sling and certaine smoothe stones for by such meanes the Lord bringeth to passe mightie things as Moses with his rodde brought waters out of the rocke Eliseus with salt healed the waters Christ with spittle cured the blinde that the glorie and power of God might more fully be made manifest in the blessing of so simple meanes Mart. 2. These weapons Dauid vseth wherein it seemeth the Israelites exercised themselues hauing beene forbidden by the Philistims the vse of all yron weapons Pellican 3. He taketh more then one euen fiue stones that if at the first throw he failed he might cast the second and so the third if neede were Osiand 4. The typicall application of these fiue stones to the fiue bookes of Moses whereby Sathan is vanquished is somewhat farre fetched and therefore I will not stand vpon it Pellican 25. Quest. v. 42 43. Of Goliaths approching vnto Dauid and of his speech 1. Goliath dispiseth Dauid for three things because he saw he was a youth and wanted strength faire and comely and so effeminate without courage and beside he was vnarmed and not well weaponed Mar. 2. He curseth Dauid by his gods as it is too common a thing with souldiers to beginne their battell with cursing Osiand euen as the Papists doe curse vs with bell booke and candle in the name of their gods and idols Mar. 3. Goliath breatheth nothing but inhumane and sauage crueltie to giue the flesh of Dauid to the birds of heauen and beasts of the field wherein the Goliath of Rome imitateth him in suffering the bodies of the Saints and Martyrs to lie vnburied nay which is more he raketh in their graues and pulleth out their bones Mart. 4. But Iosephus is here deceiued and putteth to the text who imagineth that after Goliath had saide Am I a dogge Dauid made answer Yea worse then a dogge and that Goliath was thereupon further incensed and vttered those threatning wordes for it appeareth by the text that Goliath first had made an ende of his speech before Dauid beganne to answer him 26. Quest. Of Dauids answer to Goliath 1. Dauid is confident vpon God both acknowledging his power he was the Lord of hoasts and had all creatures visible and inuisible at his command to be reuenged vpon his enemies as also he was assured as of the power of God so of his readie helpe who had entred into a league and couenant with his people and had in former times wrought wonderfully with them and promised to be with their armies 2. And Dauid confidently vpon this ground both of Gods power and gracious assistance pronounceth three things to fall out that God will deliuer the Philistim into his hand some doe translate the word sagar shall close thee in my hand A.V.S. but it rather signifieth to deliuer as it is taken c. 23.11 Will the Lords of Keilah deliuer me vp into his hands and so read here Chal. Pag. Iun. Lat. secondly he saith he shall take off his head thirdly he prophesieth of the ouerthrow of the whole hoast of the Philistims that he will giue their carkeises to the foules of heauen 3. Now Dauid knewe that these things should fall out partly by ordinarie partly by extraordinarie meanes the ordinarie were two the badnesse of Goliaths cause who had railed vpon the God of the hoast of Israel and therefore God would not suffer such blasphemie to goe vnpunished and the ende that all the world might know that the true God was worshipped in Israel the extraordinarie meanes was the spirit of prophesie which Dauid was endued with whereby he could foretell of the manner of Goliaths destruction and that he should take away his head from him sic fere Martyr 27. Quest. v. 49. Of the victorie of Dauid and the ouerthrow of Goliath 1. Goliath at the first called Dauid vnto him but beeing prouoked by his speech he maketh hast toward him then Dauid speedily put a stone into his sling and hit him in the forehead and ouerthrew him wherein three things are admirable first that Dauid at the first throw could hit so vncerten a marke for Goliath stood not still but was in motion secondly that with a small stone he did ouerturne such an huge bodie thirdly that the same entring into his forehead did slay him outright Martyr This was done by more then Dauids skill though he were expert in flinging as it is saide of the Beniamites that they could cast a stone at an haires breadth and not faile Iud. 20.16 for the Lord directed the stone and gaue such strength vnto it Pellican it light vpon his forehead the place of sense Borr. yea it pierced into his braine Ioseph the word tabah signifieth to sinke as when a thing is drowned in the water so easily the stone entred as into the water Iun. and was all hid in his forehead 3. Thus it pleaseth God to vse weake meanes to confound the strong as Shamgar with an oxe goad slew sixe hundred and Sampson with the iawbone of an asse a thousand of the Philistims 3. Some of the fathers which ascribed too much to the externall signe of the Crosse giue this note that Goliath was smitten in the forehead because it was not fensed with the signe of the crosse to this purpose Ambr. serm 88. But then the badge of their profession was not in the forehead but in their foreskinne the Israelites were no more signed there then the vncircumcised Philistims but herein Augustines iudgement is to be preferred Serm. 33. who speaking of signing with the Crosse saith Deus non delectatur pictoribus sed factoribus that God is not delighted with painting of the crosse but with doing that is beleeuing in the crosse and liuing thereafter It was not then the barenes of Goliaths forehead but the force of Dauids faith that obtained this conquest as Dauid is numbred among those that by faith subdued kingdomes Hebr. 11.32 sic fere Martyr 4. Further in that Dauid did cut off Goliaths head with his owne sword it sheweth that God doth oftentimes turne the enemies weapons vpon themselues as the arts and disciplines which were inuented by the heathen the Christians vse as helps to conuince them of blindnes and ignorance the Canons decrees testimonies of the fathers which the Papists stand vpon the Protestants applie against their errors ex Martyr 5. And as Dauid here cutteth off Goliaths head with his owne sword so Christ doth conuince the wicked by the testimonie of their owne conscience as the Apostle saith Their conscience also bearing witnesse and their thoughts accusing one an other or excusing Rom. 2.15 Borr. 28. Quest. v. 54. Of the carrying of Goliaths head to Ierusalem 1. This Dauid did not with ostentation to get praise to himselfe but to stirre vp the people by the
workes merits and satisfaction the scholers of the Prophets were exercised in profitable studies most of those Monasteries were shoppes of epicurisme and idlenes they were trained vp to be afterward employed in the seruice of God these made Monkerie the ende of their profession to liue in cloysters all the daies of their life not suffering themselues willingly to be drawne out of their celles 7. Quest. v. 20. Of Sauls violence offered to the colledge of the Prophets and of the priuiledge of Sanctuaries 1. Saul sheweth his cruell and bloodie minde in that he sendeth to take Dauid euen from Samuels presence and the Colledge of the Prophets which was safe euen among their enemies the Philistims c. 10.5 yea and if they refused to put them to the sword also as is most like as he did the priests of Nob thus neither reuerencing the place nor the persons Martyr 2. Now concerning Sanctuaries and priuiledged places though they belonged specially to the policie of the Commonwealth of the Israelites hauing also some figuratiue ceremonie in it as it may appeare by that law of the remaining of the manslayer in the citie of refuge till the death of the high Priest who herein was a type of Christ Numb 35.28 yet according to that president it is lawfull that for reuerence vnto the exercises of religion and of Gods worship such places as are consecrate to that ende should enioy some immunities and priuiledges as is still commendably practised in this our nation that the Kings writ should not be serued in Churches and places of prayer at the least no violent hands to be laide vpon any in Church or Churchyard 3. But this giueth no patronage to the vnreasonable priuiledges which in time past were challenged vnto Sanctuaries by occasion of which superstitious immunities many foule and shamefull enormities were committed And Popish Sanctuaries failed in all these respects 1. in the number of them they were exceeding many euery Monasterie lightly was a Sanctuarie whereas in all the land of Israel there were but sixe appointed for the whole nation 2. whereas the Sanctuaries and cities of refuge were appointed for inuoluntarie and the smaller offences for those which trespassed not of malice as they which killed any by chaunce without any malice yet they opened their Sanctuaries to wicked persons guiltie of wilfull murder and other most grieuous crimes whereas by the law of God it was lawfull to take such euen from the altar as Salomon commaunded Ioab to be slaine laying hold on the hornes of the altar 3. the man which fled to the citie of refuge lost his priuiledge if he were found without the borders of the citie Numb 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of iudgement to restore them to their Sanctuarie 4. the cities of refuge did not cut off the Magistrates authoritie and power nay the Magistrate in the assembly or congregation was to iudge whether he were to be sent to the citie of refuge or no that was pursued for blood Numb 35.25 so that the immunitie of the cities of refuge did not any way hinder the authoritie of the Magistrate but they in their Sanctuaries kept men and defended them against the Magistrate from the ordinarie processe of law Therefore they abused such priuiledges and fraunchises and for these causes were worthily depriued of them 8. Quest. v. 20. How Sauls messengers whome he sent to take Dauid prophesied and of their sodaine chaunge 1. Here the power of God mightily appeared in chaunging of a sudden the hearts of these messengers who came with a full intent to apprehend Dauid and to take him by strong hand we read in Scripture of three kind of such innouation and changes some were suddenly stricken with Gods iudgements and so staied in their enterprise as two captaines with their fifties that were sent by the King to take Eliah which were destroied with fire from heauen 2. king 1. some though they escaped such sodaine iudgement yet were astonished and their affections chaunged as the third captaine which was sent to Eliah submitted himselfe and besought the Prophet for his life though he came with an intent to lay violent hands vpon the Prophet as the other did so the messengers whome the Pharisies sent to apprehend Christ had no power to doe any thing vnto him but returned without him Ioh. 7.46 A third sort there is which beside such sodaine astonishment haue presently beene rauished with extraordinarie motions of the spirit as Saul of a persecuter was sodainly turned to be an Apostle and preacher of the Gospel as also in this place the messengers of Saul prophesied 2. Such sodaine chaunges though they are rare and not often seene yet the Lord to shew the power of his spirit sheweth sometime such examples in the world the Niniuites were presently reclaimed at the preaching of Ionas so were many in the citie of Athens by the holy labours of the Apostle Paul Augustine was conuerted from beeing a Manichee by hearing of Ambrose sermons lib. 6. confess c. 3. M. Latimer vsed to goe and heare M. Stafford his godly lectures to scoff at him but he was caught in a golden net and beganne to sauour the truth yea humane perswasions haue wrought present effects as drunken Polemo went to deride graue Xenocrates with his garlands and other youthfull ornaments but before he came away he pulled off his garland and became himselfe one of Xenocrates scholers much more effectuall is the spirit of God to worke vpon the heart of man God vsually in these daies turneth not mens hearts on the sodaine that there should be continuall exercise of the preaching of his word and of the labour and diligence of those which heare vnto their edifying 3. These messengers of Saul when they saw the rest to prophesie in singing of Psalmes and hymnes vnto God they ioyned with them in that exercise for like as the load stone draweth yron vnto it so spirituall exercises are able to affect the hearts and affections of others Mart. 9. Quest. v. 23. Of Sauls sodaine prophesying 1. When Saul had sent messengers thrice and none of them returned beeing there deteined not for feare as the messengers which Ioram sent to meete Iehu whome he commanded to turne behinde him but with reuerence vnto the Prophets and with a spirituall delight for the time in their godly exercises Mar. then he followeth himselfe not of any deuotion but of a malitious and hatefull minde to lay violent hands Pellic. euen he himselfe also by the way is chaunged wherein by experience is found true that saying of the wise man The Kings heart is in the hand of the Lord Prov. 24.1 2. There is great difference betweene Sauls prophesying at this time and of his seruants and a greater chaunge in him then in them for first he was vexed and inuaded by an euill spirit before so were not they then he prophesieth in the way before he came
both together as Iehouah liueth and thy soule liueth it followeth not because they are both put together that therfore Dauid sweareth by both 1. As Exod. 14.31 It is said they beleeued Iehouah and his seruant Moses it can not be hence inferred that we are to beleeue vpon Saints to beleeue is ascribed to both but not in the same manner nor kind for they beleeued in God as the author and performer of his promises they gaue credit to Moses as the faithfull minister and seruant of God so in these two clauses there is great difference Dauid sweareth by God as a witnesse of his heart and as the Almightie and immortall Iudge he onely protesteth by the life of Ionathan that it was as certen that he was in danger as it was certaine he liued 2. For in an oath there are two things to be considered the certentie of the thing affirmed and the penaltie which he wisheth to himselfe that sweareth falsely the first may be declared without an oath by solemne protestation or liuely demonstration of some thing present beside God as when we say It is as true as thou liuest or as the Sunne shineth or is in the skie or shall set or rise which kinde of asseueration the Lord himselfe vseth Ierem. 31.35 that as sure as God gaue the Sunne to be a light for the day and the courses of the moone and the starres so surely should Israel be a people for euer But the other in calling him by whome we sweare to be our witnesse and iudge cannot be performed but by an oath and that onely by the name of God so that this speech of Dauid As Iehovah liueth is as much in effect as he saith els where So and more also doe God vnto the enemies of Dauid 1. Sam. 25.22 which forme of oath afterward Dauid altereth thus v. 34. As the Lord God of Israel liueth c. 3. And that not this whole sentence but the first clause of it is onely Dauids oath it appeareth because sometimes these clauses are diuided the first beeing vsed apart by it selfe is called an oath in Scripture as c. 19.6 As Iehouah liueth he shall not die but the other vsed alone as thy soule liueth is neuer counted an oath nor are they said to sweare that so speake as Anna 1. Sam. 1.26 and Abner c. 17.55 2. Quest. In what cases and how it is lawfull priuately to take an oath 1. Hieromes opinion is that to sweare quasi infirmis lege fuit concessum it was permitted in the law in respect of their weakenesse that as they did sacrifice vnto God because they should not sacrifice to idols and deuills sic iurare permittuntur in Deum non quod recte hoc facerent sed quia melius est id exhibere deo quam daemonibus so they were permitted to sweare by God not that they therein did well but because it was better to exhibite an oath vnto God then vnto deuills so is Hierome cited vpon the fift of Matth. Caus. 22. qu. 1. c. 8. But if to sweare were an argument of weakenesse and onely permitted in the old Testament then should there be no vse of it in the New whereas the Prophet speaking of the times of the Gospel saith He that sweareth in the earth shall sweare by the God Amen Isa. 65.16 was the Apostle Saint Paul weake when he thus wrote I call God for a record vnto my soule that to spare you I came not yet to Corinthus 1. Cor. 1.23 Indeede to sweare sheweth weakenesse not in him that sweareth but in him that will not beleeue without an oath therefore the Lord hath confirmed his promise by an oath for our more strong consolation Hebr. 6.18 If not onely the people of God vnder the law but now also vnder the kingdome of grace haue strong consolation by the promise confirmed by Gods oath then there is as well an vse of an oath now as then 2. Now concerning the lawfull vse of an oath as publikely it may be made before the Magistrate for the deciding of controuersies Hebr. 6.16 and betweene Magistrate and Magistrate for the confirmation of some league and couenant as Iaakob and Laban did sweare each to the other Gen. 31. and by the Magistrate it may be made to the subiect for the more securitie and safetie of his life as Saul sware that Dauid should not die c 19.5 as Princes lawfully sweare at their coronation for the obseruation of the nationall laws As also by oath we may binde our selues vnto God as Abraham did that he would take nothing of the goods of the king of Sodome So also there is a lawfull vse of a priuate oath and especially in these three cases 1. When in time of daunger a mutuall league and couenant is made one not to forsake an other as Dauid and Ionathan one sware vnto an other v. 17. so one souldier may sweare to an other to be faithfull vnto him in the battell whether he liue or die 2. An oath may be made betweene two priuate persons for the performance of any seruice of waight and importance so Eliah sware vnto Obadiah that he would present himselfe that day vnto the king 1. king 18.15 In this case it is lawfull for one leauing the world to take an oath of his Exequutor for the performance of his will and testament as Ioseph sware vnto Iaakob that he would burie him in his fathers graue Gen. 47.31 3. Thirdly a man may sweare priuately for the manifestation or euidence of some truth to cleare himselfe or to satisfie his brother where the waight and necessitie of the cause requireth it as here Dauid by his oath doth assure Ionathan of the greatnes of the danger which he was in And herein Augustines rule is to be kept quantum ad me attinet iuro sed quantum mihi videtur magna necessitate compulsus cum videam non mihi credi nisi faciam ei qui mihi non credit non expedire quod non credit As for me I sweare but as it seemeth to me beeing forced thereunto by great necessitie when I see I can not be beleeued vnlesse I doe it and that it is not safe for him which is hard of beleefe that he beleeueth not de verbis Apost serm 28. cited by Gratian. Caus. 22. qu. 1. c. 14. Both which did here concurre in Dauids oath for he saw that Ionathan was very confident that there was no danger toward Dauid and therefore he bindeth it with an oath and beside it was very materiall not onely for Ionathan in respect of his loue to Dauid but vnto Dauid in respect of his life that Ionathan should be perswaded of this great danger 4. First then seeing there is such a commendable yea necessarie vse of an oath both publikely and priuately the Anabaptists phantasticall opinion falleth to the ground that allow not a Christian to take an oath before a Magistrate Againe in an other extreame they are worthie of reprehension that
Nob beeing a citie of Priests were smitten and that onely Abiathar one of the sonnes of Ahimelech escaped 14. Quest. v. 19. How it stood with the iustice of God that the innocent Priests with the infants were slaine 1. The sentence which God had pronounced against the house of Eli the Lord had suspended vnto this time and now as that sentence was iust so is the execution thereof the children are punished not so much for their fathers sinnes as for their owne beeing found to continue in their fathers stepps so that although in this thing whereof they are accused they did nothing worthie of death yet otherwise they were not innocent 2. And concerning infants they are not voide of originall sinne which though it be not imputed vnto them in Christ vnto eternall death yet it maketh them subiect to temporall death seeing then that infants are once to die then their death may be disposed of God in the prouidence of God when it maketh for Gods glorie and the iust condemnation of the wicked Mart. 3. Herein Dauid was a type and figure of Christ at whose fleeing into Egypt the infants were slaine by Herod as here these infants are put to the sword for Dauids cause Osiand CHAP. XXIII 1. Quest. v. 2. Of Dauids asking counsell of God and by whome he did it 1. DAuid will not here enterprise battell vnlesse first he had consulted with God following therein the godly examples before his time as the Israelites asked of God who should goe vp against the Cananites and the Lord assigned the tribe of Iudah Iud. 1. so when the Israelites waged battel against their brethren the Benjaminites they went to aske counsell of God So warre is not to be taken in hand rashly but with counsell first from God and then to be taken with men Mar. 2. Now some thinke that Dauid did aske counsell of God by the Priest namely Abiathar who should now be fled vnto Dauid Mart. Borr. Osiand But it is euident by the text that Abiathar was not yet come vnto Dauid for v. 5. it is said that he fled to Dauid to Keilah but this consultation was had before Dauid came to Keilah for now he was aduising whether he should goe to Keilah or no. 3. Therefore it is rather to be supposed that Dauid consulted here with some Prophet as Iosephus well noteth and it was likely to be the Prophet Gad who was in Dauids companie c. 22.5 Iun. 2. Quest. v. 4. Whether Dauid offended not in asking counsell of God the second time about the same thing 1. Dauid did not againe aske counsell of God as doubting himselfe of the truth of his word but because of the weakenes and infirmitie of those who were with him Borr. Pellican for they were very timorous and reasoned thus seeing we are not without daunger here in the middes of Iudah how much more in Keilah beeing in the vtmost border of Iudah Vatab. if we are afraid of Saul how much more of our professed and strong aduersaries Osiand therefore for their strengthening Dauid asketh counsell againe that all might heare it as Christ praied aloud at Lazarus graue beeing without doubt that the Lord otherwise wold haue heard him for the edifying and comfort of those which were by Mar. 2. God was indeede angrie with Balaam because not contented with the Lords answer he asked againe for he did it of a couetous minde beeing desirous to goe for the rewards sake which was promised him But in these cases God hath beene wel pleased twice in the same thing to be consulted with 1. when a man desireth to be further strengthened and confirmed in his owne faith as Gedeon asked two signes one after an other Iud. 6. 2. when vpon Gods answeare the euent falleth out not answerable then for their further resolution they may againe goe vnto God as the Israelites did beeing once ouercome of the Benjaminites Iud. 20. 3. it is lawfull for the edifying of others as Dauid here doth 4. or for a more full answer if they receiue not sufficient satisfaction at the first as v. 11. Dauid propounding two questions vnto the Lord whether Saul would come downe to Keilah if he staied there and whether the lords of Keilah would deliuer him into his hands receiuing but answeare concerning the one that Saâ—uâ—l would come downe he asketh of God the second time to be resolued likewise of the other 3. This sheweth that when men receiue not full satisfaction by once hearing of the word of God they should resort vnto it often Osiand as S. Paul saith it was a sure thing for them to write the same things againe Philip. 3.1 3. Quest. v. 7. Of Sauls purpose to besiege Keilah where Dauid was 1. Saul doth promise himselfe Gods assistance saying God hath deliuered him into mine hand so the wicked and hypocrites many times doe vse the name of the Lord when God is furthest off from them so rayling Rabshakeh saide in the name of the king of Asshur Am I now come vp without the Lord vnto this place to destroy it the Lord said vnto me Goe vp against this land and destroy it 2. king 18.25 In like manner the Romanists when they enterprise warre against the seruants of God vse this posie Adiutorium nostrum in nomine Domini Our helpe is in the name of the Lord. And they vsed to begin their bloodie sentence of condemnation against the Martyrs In nomine Dei In the name of God Mar. 2. Whereas Saul leaueth the Philistims and bendeth his force against Dauid who had ouercome the Philistims and deserued to be honoured of Saul herein like minded are the Papists which leauing the common enemie the Turke doe turne their force against the professours of the Gospel yea they hold it more necessarie for them to be suppressed then the common enemies of Christianitie Mar. who in the same place yet goeth further and complaineth Nec ita pridem erant qui omitterent communem causam contra Papistas vt fratres suos quos tamen habent hostium loco condemnarent And not long since there were which did leaue the common cause against the Papists that they might suppresse their brethren whome they held as enemies And it were to be wished that both the power of the sword and the word were turned against the common aduersarie the Papists amongst vs who grow insolent and bold by our domesticall dissention 4. Quest. v. 12. Of Dauids twice consulting with God and of the Lords answer concerning the men of Keilah 1. The Rabbins suppose that they were wont to aske the Lord but one question at once and therefore Dauid propouÌ„ding two questions receiueth but one answer at the first time but this is their vaine supposall without any ground or warrant in Scripture Mart. for as it is lawfull now for the faithfull to aske not one thing at once in their praiers but whatsoeuer they stand in neede of so we doubt not but that then they might craue the
complaineth vnto God Psal. 54. which Psalme he made when he was in this distresse he calleth them there strangers saying v. 3. Strangers are risen vp against me because they were straungers and aliens in affection Mar. 2. Herein the Ziphims were a type of Iudas who beeing one of the Apostles of Christ betraied his Lord. Osiand 3. The reason which mooued them to this treacherie was their feare remembring what Saul had done before to the citie of Nob lest he might also deale so with them Mar. 4. They describe the place where Dauid did hide himselfe in the hill Hachilah on the right hand that is the south side of the desert called in Hebrew Ieshimon which most doe take for a proper name but it is better here interpreted the desert Lat. Iun. for the name of that desert was the wildernesse of Maon v. 25. And Num. 21.20 mention is made of Ieshimon which was beyond Iorden where Moses with Israel had pitched and in diuers other places so that it appeareth to be no proper name 10. Quest. v. 21. Of Sauls accepting of the Ziphims treacherous seruice 1. Saul was ledde by an other spirit then Dauid for he slue the Amalekite that told him he had killed Saul and he likewise caused to be put to death those two captaines that had murthered Ishboseth 2. Sam. 4. But Saul refuseth no treacherous course to make an hand of Dauid herein the very heathen and Gentiles shewed more equitie the Romanes when Pyrrhus physitian offered his seruice to poison the King deliuered him to Pyrrhus and when the schoolemaster of the Phaliscians would haue betraied the cheife mens children of the citie they sent him home bound thither againe Mar. The present Romanists who vsurpe the name of Catholike Christians are herein vnlike their heathen progenitors for they haue giuen grace and countenance to traytours and rebells to practise against their countrey 2. Saul blesseth them for this their treacherie which his blessing was a meere cursing thus hypocrites doe speake good of euill and euill of good they take vpon them to blesse where God curseth and to curse where he blesseth Borr. Thus doth that Antichrist of Rome giue them his Popes blessing that yeild their seruice in betraying the seruants of God and calleth them his sonnes Mar. 11. Quest. v. 22. Of the meaning of Sauls words He said to me that he is subtile 1. Some read thus he thinketh of me that I craftely lie in waite for him Lat. but in the original the word subtile is of the third person not of the second 2. The Sept. read thus for Saul said lest he vse craft but here Saul is inserted which is not in the text 3. The Chalde thus they said to him but the word amar is in the singular number and eelai is to me not to them 4. Others read thus it is told me B. G. but the word is in the actiue not in the passiue voice 5. Therefore the truest reading is he said vnto me which some referre vnto Saul that his owne minde and imagination so gaue him Vatab. But the better sense is that Dauid in former times when he vsed to goe forth to battell for Saul beeing asked by what meanes he had such prosperous successe would answer that he vsed subtiltie and policie Iun. 12. Quest. v. 26. Of the great straight that Dauid was in beeing compassed in by Saul and whether he despaired 1. Dauid beeing pursued hard by Saul left the places where he lay hid and went downe to a rocke Iunius reades from the rocke called before v. 19. Hachilah but the other reading seemeth better and more agreeable as all the interpreters beside consent therein for both the article ha beeing prefixed as in this word haselagh signifieth vsually to a place and the next v. sheweth that Saul was on the one side of the mountaine or rocke and Dauid on the other 2. The Latin translator here readeth desperavit se posse evadere he despaired that he could not escape but that Dauid despaired not in this his trouble it appeareth by the 116. Psal. which he made vpon this occasion Some would free Dauid here from all doubting of Gods promises and thinke he feared either because of the people which were with him or in regard of Saul whom he was afraid beeing the Lords anointed to deale against and whereas the Prophet saith Psal. 116.11 I said in my hast that all men are liers they referre it to the treacherie of the Ziphims and will not haue it so vnderstood as though Dauid beganne to thinke of Samuel that he was as other men and might haue deceiued him Mar. But the meane betweene both is best that Dauid neither despaired of Gods promise for thus he saith I beleeued therefore I spake Psal. 116.10 neither yet was he free from some perplexitie and doubtfulnes of minde for he was in feare to be swallowed vp of death The snares of death compassed me v. 3. and the same word which is here vsed chaphaz he made hast to escape Dauid expresseth there I said in my hast all men are liers As in his bodie he made hast to escape so in the heate of his affection he was hastie as doubting somewhat of Samuel Iun. but beeing thus plunged betweene hope and feare he soone recouereth himselfe againe It pleaseth the Lord that his deare seruants should be thus sometime perplexed and troubled that they may haue in the ende more comfortable experience of Gods mercie 13. Quest. v. 27. What mooued Saul to leaue Dauid and to goe against the Philistims 1. Some ascribe this vnto Sauls valiant minde and the loue of his countrey preferring the common safetie before his priuate grudge and hatred Pellican Iosephus also affirmeth the same that it proceeded from an inward resolution that Saul had that it was better to goe against the common aduersarie then in pursuing his domesticall enemie to leaue the countrey to the spoile of the Philistims But it appeareth that Saul did it not of any good minde or care which he had for before this when Dauid had rescued Keilah from the Philistims and had giuen them a great ouerthrow Saul tooke occasion presently after that victorie to pursue Dauid whereas if he had preferred the publike busines he should haue followed after the common aduersarie and let Dauid alone 2. Therefore this was rather the Lords worke that pulled away Saul against his owne inclination as Senacherib was called by the like occasion from besieging Ierusalem when he heard that Tirhakah king of Ethiopia was come out against him 2. King 19.9 Thus we see that in the greatest and deepest dangers the Lord wanteth not meanes to deliuer his Mart. CHAP. XXIIII 1. Quest. v. 4. Of Sauls comming into the caue where Dauid with his men lay hidde 1. SAul had promised himselfe before that the Lord had deliuered Dauid into his handes c. 23.7 but now the Lord deliuereth him into Dauids hands thus they which lay a trap for others doe
her selfe and would not trust her seruants shee would be more faithfull in her owne busines and shee knewe shee could behaue her selfe more prudently 4. Shee did chuse to goe an hid and secret way that shee might not be interrupted in this busines nor hindered by any occurrents in the high way Mar. wherein Gods prouidence was seene that brought her right vpon Dauid whereas if shee had missed of him Dauid might haue gone on still Osiand 8. Quest. v. 18. Of these words Shee told not her husband Nabal whether it be lawfull for the wife to giue without the consent of her husband 1. Some thinke that the wife hath no power to giue of her husbands goods without his consent but only of such things which are her owne vnles where the case is extraordinarie as this was Mar. but then a woman shall giue nothing at all where the law giueth vnto the husband the whole right of all such goods which are called moueables that belong vnto the wife therefore this were too much to abridge the wife many times in necessarie and charitable duties 2. Neither yet is power to be giuen vnto the wife to giue when and what and to whome shee thinketh good for this were likewise to giue her superioritie ouer her husband in commaunding his goods at her pleasure we read that the Shunamite beeing a deuout woman conferred with her husband and mooued him to make a chamber for the Prophet that came to her house and other necessarie things shee would not doe it without his consent 2. king 4. 3. Wherefore a meane way between both is best that neither the woman should dispose of her husbands goods at her pleasure nor yet haue no power vpon what occasion soeuer to haue the disposition of part for a difference is to be made of the things which appertaine vnto those which are married the wife must keepe her soule for God her bodie for her husband the goods are in some sort common betweene them by the right of mariage Againe the wife hath more interest then either seruant or child in the goods of the house shee is not after a seruile but ciuill manner subiected to her husbands power Borr. 4. In these cases then and these circumstances considered the wife is not barred to dispose of the substance of the house first where the glorie of God is sought and it tendeth to the preseruation of her husband and of the whole house as in this case Borr. secondly where the husband is foolish and weake and not able to see what is good for himselfe and his familie as this was Abigails case also or where he is an enemie and will suffer nothing to be done to releeue the necessitie of the Saints as Ioanna the wife of Chuza Herods steward who may be thought to be like minded to Herod was one of those which ministred of their substance to our blessed Sauiour luk 8.3 But where a woman hath a good husband and one that feareth God the case is otherwise as is before shewed in the Shunamite and as the law was Numb 30. that the husband had power to dispose euen with the vow of his wife which is vnderstood of the husband of the same religion and profession that is an Israelite 9. Quest. Of Abigails speech to Dauid in generall Abigail in this her wise oration vseth many pithie arguments to perswade Dauid 1. From the simplicitie of her husband who was foolish and a very sot and therefore not to be regarded 2. From her ignorance that knew not of the messengers that Dauid had sent 3. From Gods prouidence who had sent her to be a meanes to stay Dauid from this enterprise v. 26. 4. By shewing her dutie in bringing that present which shee modestly as not thinking it worthie of Dauids acceptance desireth might be giuen vnto the young men that followed him v. 27. 5. From Dauids office which was to fight the Lords battells and not to reuenge his owne quarrell v. 28. 6. From the effects which are two outward prosperitie and deliuerance from all his enemies from whom God shall preserue him doing that which is equall and right v. 29. and the inward peace of his conscience which shall not vpbraid him in time to come in that he had not shedde innocent blood ex Martyr Iun. 10. Quest. v. 25. Whether it became Abigail to call her husband foole First herein Abigail all things considered did no more then became her and then was fit to be done 1. Her husbands foolishnes was knowne in so much that thereof he had his name so that shee did not reueale his secret infirmitie but onely speaketh of that which was in euery ones mouth 2. Shee was forced so to doe to deliuer Nabal from this destruction present as Chirurgians to saue the whole bodie thinke it best to cut off a part so shee therein shewed her loue vnto Nabal that maketh this excuse in blemishing of his name to saue his life Osiand Martyr Secondly where Nabal signifieth a foole and indeede a foole he was this must be vnderstood with a distinction for there is a foolishnes which proceedeth from a naturall defect in the wit such fooles are to be pitied but such a foole was not Nabal there is an other kinde when men are giuen ouer vnto all leudnes and wickednes and are blinded with their owne impietie as the Apostle speaketh of the heathen that their foolish heart became darkenes and when they professed themselues to be wise they became fooles Rom. 1.22 Such a foole was this Nabal who is therefore called a man of Belial that is a wicked and lewd man Mar. 11. Quest. v. 24. Of Abigails words Thine enemies shall be as Nabal 1. Some thinke that Abigail prophesieth and foretelleth of Nabals ende which should follow not long after and wisheth that all Dauids enemies might in that respect be like vnto him Osiand but then Abigail had spoken as one that wished and expected her husbands ruine 2. Others expound it thus shee wisheth that all Dauids enemies had no more valure in them then Nabal or power to hurt him Borr. that as Nabal entended euill to Dauid in rayling vpon him but was not able to hurt him that all Dauids enemies therein should be like vnto him Mar. But Nabal did mischiefe enough vnto Dauid in depriuing him of all necessarie helpes who by that might haue beene famished with his men 3. Therefore it is better vnderstood of Nabals condition wherein he was like to haue beene if Dauid had gone forward with his purpose Iun. 12. Quest. v. 29. What it is to be bound in the bundle of life 1. Some thus vnderstand it that all the righteous are bound together as in a bundle beeing of the same faith religion affection whereas the wicked doe fall off one from an other are neuer soundly conioyned and coupled together 2. Some referre it vnto the next life that Dauid shold be bound vp with the Lord among the Saints as in
priuate man to lay hands no not vpon a Tyrant for if it be not lawful for a priuate man to kill a theefe or murderer that is but a priuate person much lesse is it to be permitted that he should rise against the Magistrate though neuer so wicked As Dauid would not here lay hands vpon Saul but leaueth him to God till he should smite him with some extraordinarie sicknesse as he did Nabal or his naturall time come to die or some violent death in battell for these three kinds of death Dauid here toucheth 2. But such priuate men are here to be excepted which are stirred by some extraordinarie motion of the spirit as Ehud was against Eglon king of Moab Iud. 3. In which kind of extraordinarie vocation two things are to be considered both the ende that they did it not for their owne reuenge but to deliuer the people of God as Ehud here did and their persons that though they liued as priuate men before yet in these extraordinarie acts they were declared to be publike gouernours and deliuerers as Ehud was one of their Iudges 3. But yet Tyrants and wicked gouernours may be remooued by the whole state as Athens and Rome were deliuered from their cruell gouernours but this must be vnderstood of such kingdomes where the kingdome goeth by election as in Polonia and Venice for from whom kings receiue their authoritie by them they may be constrained to keepe within their bounds but where kingdomes goe by succession the reason is otherwise vnlesse the Prince by oath be tied vnto certaine conditions and so his authoritie be not absolute but conditionall so long as he obserue and keepe the auncient rites and priuiledges of the countrey which seemeth to be the question at this day betweene the Archduke and the States of the vnited Prouinces 3. Quest. v. 18. Of Dauids Apologie vnto Saul consisting of sixe seuerall reasons and perswasions 1. He sheweth that Saul did persecute him vniustly what haue I done or what euill is in my hands v. 18. 2. He reasoneth from the nature of his offence that it is not such but there may be a reconciliation and God may be appeased by sacrifice 3. From the person of his enemies they were wicked men and accursed before God who haue prouoked and stirred vp Saul against him 4. From the inconuenience that was like to follow that they would driue him from among Gods people and out of his Church and as much as in them lay cause him to consent to the Idolaters 5. If his blood did fall to the ground in the sight of Iehouah he would reuenge it v. 20. 6. Lastly from the indignitie of the fact Saul was like to get no honour by pursuing Dauid who was but as a flea or a partrich in respect of Saul who was king ouer a mightie people Martyr 4. Quest. v. 19. Of the meaning of these words If the Lord haue stirred thee vp let him smell the sauour of a sacrifice 1. Some doe referre this as spoken of Saul that seeing the wrath of God was kindled against him and had sent an euill spirit vpon him which vexed him that Saul should offer sacrifice vnto God to be reconciled vnto him that he beeing directed by his spirit might cease pursuing of Dauid Osiand Pellican but that the offering of the sacrifice is vnderstood of Dauid this dilemma or forked argument which Dauid vrgeth two waies sheweth if it be of God let him smell a sacrifice if of men cursed be they and the whole sentence still runneth vpon Dauid because they did cast him out from the inheritance of the Lord. 2. Others doe vnderstand it of Dauid and here there are diuers expositions Some expound it thus if God haue done it let him be appeased with sacrifice if he wil not be appeased his wil be done but if this were the sense thē the other part of the dilemma were superfluous the argument beeing both waies inforced alreadie in this sense Dauid should speake doubtfully as though God would not be appeased toward him by sacrifice Others thinke that Dauid meaneth that God would by some extraordinarie signe to be giuen by his sacrifice testifie his innocencie as he did in Abels sacrifice iustifie him against Cain and Elias against Baals priests but the phrase of smelling the sauour of a sacrifice signifieth nothing els but the acceptance thereof and of him that sacrificed as it is saide of Noahs sacrifice that the Lord smelled a sauour of rest Gen. 8.21 Iunius referreth it to Dauids person that if there were any sinne found in him he was willing to yeild himselfe to the magistrate to be put to death and so to be offered vp as it were in sacrifice but the phrase let him smell the sauour of a sacrifice sheweth that it can not be vnderstood so for no sacrifice of any man was of a sweete smelling sauour but onely the sacrifice of Christ Eph. 5.2 it is therefore vnderstood of the externall sacrifices which had also a sweete sauour before the Lord not of themselues but as they were figures and types of Christ. Dauids meaning is that he would offer a sacrifice vnto the Lord that his wrath might be appeased toward him Mart. Borr. 5. Quest. How the sacrifices of the law had a sweete sauour 1. The sacrifices of themselues could not giue remission of sinnes for as the Apostle saith Heb. 9.9 The sacrifices could not make holy concerning the conscience him that did the seruice they therefore did no otherwise sanctifie and reconcile vnto God then as they had their force and efficacie from faith in Christ. 2. But yet both the name and the thing is communicated vnto the signe sacrament which is wrought onely by the thing signified and exhibited therein as the lambe is called the Passeouer Exod. 12.11 and circumcision the couenant Gen. 17.3 But this coniunction betweene the signe and thing signified dependeth not vpon any naturall coherence as the Sea followeth the influence of the Moone but it standeth by a diuine constitution so the sacrifices beeing sacraments of the passion of Christ are said to purge and clense and to be of a sweete smell Mart. 6. Quest. v. 19. How the Lord is said to haue stirred vp Saul against Dauid God stirreth none nor tempteth them to euill as he himselfe is not tempted of any yet the Lord may be said here to stirre Saul vp vnto this action in pursuing of Dauid three kinde of waies 1. Instrumentally because God vsed herein iustly the ministerie of the euill spirits that were the instruments and ministers of God in stirring vp Saul they were sent of God in iustice vpon Saul to worke his will Osiand 2. God may be saide to stirre vp the Magistrate to doe iustice properly and as the efficient cause but here Saul did iniustice 3. The Lord stirreth vp occosionally when the wicked take occasion by Gods mercies vpon others to fret and shew their malice as Pharaoh did hate the
people of God because he saw that they so mightily encreased and so Saul was enemie to Dauid because the Lord had caused him to be Anointed King Mart. 7. Quest. v. 19. In what sense they bid Dauid goe serue other gods 1. Dauid as yet was no exile but he grieued if Saul persisted in his purpose still that he should be driuen out of the land as indeede it came shortly after to passe Pellican 2. He grieueth not so much to leaue his parents friends and countrey as that he should be sequestred from the seruice of God and be compelled to liue among idolaters and so be occasioned prouoked as much as lay in them to forsake his God it was not then the land it selfe that Dauid so much affected as because it was the land of promise in which regard Abraham preferred it before his owne countrey of Mesopotamia and Ioseph before the riches of Egypt 3. If then Dauid complaineth herof as of the greatest calamitie that he should be absent from the seruice of God and be conuersant among Idolaters then they are worthie of reproofe which neglect the assemblies of religion which they may lawfully frequent as the Recusants of both sorts among vs and carnall worldlings as also they which doe without any necessitie runne vnto the countries of Idolaters yea make no conscience of assembling with them before their Idols 4. And if this be so heauie a thing to be sent out from among the people of God Peter Martyr further thus noteth Gravissime peccant Principes qui homines pios è ditionibus suis extrudunt quod enim aliud faciunt quam vt cogantur illi miseri sub Turca vivere then such Princes doe greatly offend which thrust out godly men out of their dominions for what doe they else then that the poore men be forced to liue vnder the Turke sic Martyr 8. Quest. v. 20. What Dauid meaneth when he saith Let not my blood fall to the earth before the face of Iehouah 1. Iunius reades thus let not my blood fall procul à conspectu farre off out of the sight of Iehouah that is before I come to be tried in the presence of the iudge who is in Gods place But neither did Dauid intend to yeild himselfe to an ordinarie triall before the Iudge for he knew that there was no iustice to be had at Sauls hand and the word mineger signifieth ex adverso S. or à regione ouer against or directly as Gen. 21.16 and is better translated directly in the sight 2. Some thinke that Dauid vttereth these words by way of supplication vnto God that the Lord would not suffer his blood to be spilt but defend and protect him But it seemeth by Sauls answer that presently followed v. 21. I will doe thee no more harme that he spake these wordes to Saul 3. Others take these wordes to be spoken by Dauid positiuely and affirmatiuely that his blood should not be spilt vpon the ground doe what he could he laboured in vaine and troubled himselfe to no ende sic Borr. Mar. 4. But the best interpretation is that his blood should not fall to the ground and be spilt as water in the sight of the Lord the Lord seeing and beholding it but that the Lord would reuenge and iudge it Vatab. and therefore Dauid aduiseth Saul to take heede how he shedde his innocent blood for the Lord would see it and not suffer it to goe vnpunished 9. Quest. v. 21. How Saul is saide to haue erred There are three sorts of error 1. There is a voluntarie or wilfull error and an inuoluntarie which proceedeth of meere ignorance the first is of two sores either when there is an error in the iudgement and vnderstanding as those of whome our Sauiour speaketh they shall think they doe good seruice when they put you to death Ioh. 16.1 and the Iewes as the Apostle saith Rom. 10.2 had zeale but not according to knowledge 2. The other voluntarie error is in the will and affection when the iudgement is not corrupted but the will consenteth not beeing caried along as a violent streame to subscribe vnto that which the minde seeth to be euill And this error is of two sorts when the iudgement is obscured and cast ouer for a time with the cloudes of carnall desire and affection as Dauid yeilded vnto the temptation of lust which in his iudgement cleared though for that time obscured he condemned as when one wittingly and willingly against his iudgement and conscience doth euill as Saul persecuted Dauid knowing him to be innocent onely of malice and hatred because he was appointed to the kingdome This kinde of error excuseth not at all 3. The inuoluntarie kind of error is when there is a totall ignorance and 〈◊〉 first in the iudgement and then in the will following the iudgement as Iaakob tooke Lea for Rachel this kind of error excuseth wholly sic fere Martyr 10. Quest. v. 23. Of the rewarding or rendring vnto a man his righteousnes where also of merits 1. Some read The Lord reward euery man according to his righteousnes L.B.G.V. but it is better read The Lord render vnto euery one his righteousnes A.P.C. Iun. for the preposition eeth here is an article of the accusatiue case 2. The meaning is that as euery one hath behaued himselfe iustly or vniustly so he shall receiue at Gods hand There are two kinde of righteousnes one is the righteousnes of faith which is imputed vnto vs whereby the righteousnes of Christ is made ours there is a righteousnes of workes proceeding of faith which is imperfect of which kind Dauid speaketh here which is rewarded and crowned in the mercie of God 3. This righteousnes is called both the iustice and righteousnes of God as it proceedeth from him the fountaine and author of good things it is also called ours because it is wrought in vs as the subiect and by vs as the instruments otherwise we haue no righteousnes of our selues for our Sauiour saith Without me ye can doe nothing 4. Our works are not the cause of the reward which proceedeth from the fauour of God for eternall life is the gift of God through Iesus Christ Rom. 6.23 but they are the means and the way appointed for vs to walk in as the Apostle saith Eph. 2.10 nay they are not generally causa sine qua non the cause without the which a thing can not be for infants are saued without them but as Bernard saith via sunt regni non causa regnandi they are the way to the kingdome not the cause of the kingdome like as a man can not goe vnto the citie but by the way nor clime vp into an high place but by steppes and degrees yet the way is not the cause of our going nor the steppes of our ascending So by good works we must walke vnto the kingdome of heauen but good workes doe not procure vnto vs the kingdome 5. Then we refuse vpon these grounds the
Popish doctrine of merits which is ouerthrowne by these three reasons 1. Where merit is a man must doe some seruice of his owne abilitie which he hath not receiued of him of whome he looketh for a reward for betweene him that meriteth and him which rewardeth there must be a giuing and receiuing but man can giue nothing vnto God neither can he doe any good thing of himselfe our good workes are his workes then can they not properly merit 2. Betweene the merit and the reward there must be an equalitie for a man to receiue so much as he deserueth but betweene our imperfect obedience and the infinite reward of eternall life there is no equalitie as the Apostle sheweth Rom. 8.15 That the afflictions of this present life are not worthie of the glorie c. 3. He that rewardeth is endebted vnto him that meriteth and worketh and is bound in iustice to recompence him but God is no way endebted or bound to vs for we doe but our dutie and when we haue done all we are found but vnprofitable seruants Luk. 17.10 6. But it will be obiected 1. why then doth the Scripture vse this tearme of reward and recompence if it be not merited Ans. 1. Because there is some similitude though no equalitie betweene our seruice and Gods reward 2. In Christ Iesus the reward is indeede merited in respect of his obedience but in fauour it is giuen to vs. Obiect 2. S. Paul saith that the righteous Iudge shall giue him a crowne of righteousnes 2. Tim. 4.8 the reward then is of iustice Ans. Of iustice indeede but not with relation to our workes but in respect of Gods promise who is iust to performe keepe all his gratious promises Obiect 3. Euill workes are meritorious of hell and therefore good workes are also meritorious of heauen Ans. The argument alwaies followeth not from contraries where the reason is vnlike for good workes herein haue a diuers reason from euill works because the euill are from our selues so are not the good the euill are perfectly euill but the good are imperfectly good S. Paul also sheweth the weaknes of this consequent for hauing said the stipend of sinne is death he addeth chaunging his forme of speech life eternall is the gift of God through Christ. 7. Lastly that Popish distinction of the Schoolemen of merit of congruitie and condignitie falleth to the ground good works they say as they proceede from our freewill doe merit of congruitie it is fit they should be rewarded as they proceede from the grace of God they deserue of condignitie they are worthie to be rewarded Contr. 1. From our freewill without grace proceedeth nothing that is good for beeing without faith it is sinne as the Apostle saith whatsoeuer is not of faith is sinne Rom. 14.23 and that which is sinnefull hath no merit in it at all 2. Merit of condignitie the Apostle absolutely denieth Rom. 8.15 non sunt condignae passiones The sufferings of this life are not worthy of the glorie c. Grace maketh not our workes meritorious but it maketh them good workes and acceptable vnto God which he crowneth of grace and mercie sic fere Martyr CHAP. XXVII 1. Quest. v. 1. Whether Dauid did well in flying to the Philistims 1. LYranus defendeth Dauid herein that he fledde not as fearing he should be killed beeing assured of the kingdome but least he should be forced to fight with Saul but this is contrarie to the text for he feared least one day he should perish by the hand of Saul 2. Others thinke that Dauid might so conceiue as though promise of the kingdom were conditionall if Dauid did not fall into some grieuous sinne and therefore he fled but if this had beene so Dauid offended more in going for succour vnto the vncircumcised then if he had staied 3. Some thinke that Dauid did it not as doubting of the promise of God but as a wise and prouident man vsing the meanes of his safetie Borr. but his owne words doe shew his infirmitie that he doubted least he might perish he was in deede to vse the meanes but such as were lawfull and without offence 4. Wherefore the truer opinion is that Dauid herein shewed his infirmitie Mar. Iun. Osiand as shall be shewed afterward First the reasons shall be examined which are brought in defense of this fact of Dauid 1. Dauid fled before to the Moabites and was not reprehended why might he not as well flee to the Philistims Ans. 1. The Moabites were not such opposite enemies as the Philistims 2. He fled not then to the same ende then he went onely to succour his father and mother here to serue as a captaine with his souldiers vnder Achish 3. His going then was not very pleasing vnto God for he was admonished by the Prophet to depart 4. And then he knew not the Lords pleasure till the Prophet had spoken to him as he now did 2. But whence should Dauid haue prouided for all his companie vnlesse he should haue liued vpon the spoile of his owne countrey and by staying he should haue brought himselfe and all his friends into daunger and he should haue tempted God if he had refused the occasion offered Ans. 1. Dauid needed not haue spoiled his countrey he might haue praied vpon the Philistims and other enemies adioyning 2. He was not to doe any vnlawfull thing to prouide for himselfe and his friends but to depend vpon God 3. A good occasion and opportunitie is not to be refused but to let passe occasion and meanes not lawfull is not to tempt God but rather to cleaue vnto God which Dauid should haue done rather then by vnlawfull waies and meanes to seeme to doubt of Gods deliuerance 3. Christ fled vnto the Sidonians Tyrians and Samaritans Ans. He fled not vnto them to take part with them against the Iewes but to instruct and teach them but Dauid went to serue Achish ex Martyr Now the reasons which shew the vnlawfulnes of Dauids flying are these 1. He fled vnto those which were enemies of religion as if now a captaine with his souldiers should flee vnto the Turke herein he did contrarie to the law which did forbid the Israelites to make any couenant with the heathen which were about them 2. He in a manner runneth from his calling who beeing appointed king of the Lords people to defend them goeth to ioyne with their enemies Mar. 3. This his flight seemed to proceede from the weaknes of his faith Iun. as doubting of Gods promises 4. And many inconueniences followed vpon this his flight 1. Dauid is driuen to dissemble v. 11. when Achish asked him where he had roued to day 2. By this occasion the Amalekites burned Ziglag c. 30. and caried away his wife and children 3. He was like to haue serued the Philistims against his countrey 4. By his absence the power of Israel was weakned and ouercome in battell 5. He made himselfe by this meanes beeing entertained among
the Philistims beholding and bound vnto them with whome he knew when he should be king he was to haue warre Therefore it must be confessed and yeilded vnto that Dauid in comming vnto the Philistims for succour therein committed a great ouersight for herein it is not expressed that he consulted with God as at other times but he herein tooke counsell of himselfe and of the rest of his companie as Iosephus writeth But this ouersight of Dauid is excused by his necessitie as a theefe stealing to satisfie his hunger is more to be pitied then he that stealeth of wantonnes such was Dauids extremitie at this time Martyr 2. Quest. v. 2. Why Dauid fleeth againe to Achish of whome he was afraid before c. 21. when he fained himselfe madde 1. Some thinke because Achish is here called the sonne of Maoch that he was an other king of the same name and that this was a generall name to all the kings of Gath. Osian 2. The Rabbins thinke that Dauid sent messengers before vnto Achish and so he was receiued fide publica faith beeing made before for his safetie Iun. which is not vnlike 3. Adde hereunto also that whereas before he went priuily and by stealth now he goeth with a band of men able to doe the king seruice and for that cause he is entertained as Xerxes receiued Themistocles the Lacedemonians Alcibiades and the Volscians Coriolanus Mar. 3. Quest. v. 5. Why Dauid desired to be remooued from Gath. 1. Some thinke that Dauid desired to goe from the kings Court and citie least he might haue beene enuied of the Philistims and because he could not away with the vices superfluitie and excesse of the Court or most of all because of the Idolatrie of the citie Borr. 2. Some least he might haue bin chargeable to the king Pellican 3. But it is most likely least he might haue beene vrged to fight against his owne people Mar. and to be emploied against them Mar. And Dauid did see that he could not maintaine that great companie without liuing vpon the spoile and therefore he desireth to be further off that he might pray vpon the bordering nations without any controlment Osiand which his counsell Dauid wisely coloureth with a shew of modestie that it was not for him beeing a stranger to dwell with the king Iun. Also this fell out well in this respect that Dauid should haue a citie assigned him whether came vnto him a great number of Israel till they made a great armie like the host of God 1. Chron. 12.22 By this occasion Ziklag which was allotted to Iudah Iosh. 15.31 and vniustly deteined by the Philistims was restored to the right owners Iun. 4. Quest. v. 7. Of the time of Dauids aboad among the Philistims 1. Some read the time that Dauid dwelt c. was foure moneths L.S. but here somewhat is omitted it is in the originall daies and foure moneths R. Selamo thinketh that he was there but foure moneths then daies beside moneths should be superfluous in the text 2. Some read foure moneths and certaine daies B. G. V. but here the words are transposed which stand in this order daies and foure moneths so Iosephus thinketh that he was there foure moneths and twentie daies 3. Chimhi thinketh he was there seauen moneths for so many moneths were betweene Samuel and Sauls death 4. But the sounder opinion is that Dauid was there a yeare and foure moneths as it may appeare by these reasons 1. Because chap. 29.3 Achish saith he hath beene with me these daies or these yeares that is one full yeare and going vpon the second for in the space of a few moneths the king could haue no great experience of his seruice 2. In so short a time all those things could not well be done which are set downe from this chapter to the 31. 3. iammim daies is taken in this sense as c. 1.21 a sacrifice iammim of daies that is a yearely sacrifice and the order of the words shew as much the greater number is vsed to be placed first we say not daies and moneths but moneths and daies but to say a yeare and moneths agreeth well 5. Quest. v. 8. Of the Geshurites and Girzites whome Dauid put to the sword 1. These were a remnant of the Cananites the Geshurites were those that dwelt in Geshur Iosh. 12.5 in Gilead and the Gizrites in Gezer which belonged vnto Ephraim Iosh. 16. v. 3. who at the comming of the Israelites left those places and went and dwelt among the Amalekites but at the beginning they dwelt in that land that is the Geshurites and Girzites in Canaan Iun. 2. These Cananites were ordained of God to destruction and therefore Dauid might safely inuade them Osiand 3. But it is like that Dauid as he did this exploit of a zeale to roote out the enemies of Gods people so also he had at this time a respect vnto his present state and tooke the spoiles of them for the maintenance of him and his for God many times vseth mens infirmities to accomplish his will Martyr 6. Quest. v. 10. Whteher Dauid offended in making such an excuse to Achish as though he had inuaded the Israelites 1. Some thinke that it was lawfull for Dauid to destroy those nations without sinne so he might without sinne colour it with a shew of inuading his owne people Osiand but that is not so for not onely the lawfulnes of the thing which is done must be considered but the manner also that it may be done without offence now howsoeuer for the present Dauid cōtented Achish yet was it an offence vnto good men which might take Dauid to haue done as he spake Mar. 2. Some thinke that Dauid dissembled not but spake the truth not that he put the Ierahmeelites which were a familie of the Iudah to the sword 1. Chron. 2.9 or the Kenites but onely smote the south coasts which of right belonged vnto the Israelites but were possessed by other nations But it appeareth in that Achish was contended with Dauids answer that he vnderstoode him to speake of the Israelites whome he had inuaded 3. Others say that Dauid here plainly mentitur telleth an vntruth Mar. but I rather thinke with Iunius that Dauid speaketh here doubtfully and ambiguously not vsing that plainnes which became such a good man that he might either be taken to speake of the Israelites inhabiting Iudah or of the nations which bordered vpon the South coasts 4. Achish was very credulous and readie to beleeue Dauid Iosephus giueth this reason because it was easie to perswade him to beleeue that which he greatly affected and desired CHAP. XXVIII 1. Quest. v. 2. Whether Dauid promised his aide vnto Achish and whether therein he did well 1. SOme thinke that Dauid had no purpose at all to fight against Israel but onely he would haue defended the Kings person who saith he would make him keeper of his head for euer but this agreeth not to Dauids owne words that seemeth to be
discontented because he was sent backe and might not goe to fight against the enemies of the king c. 29.8 it seemeth therefore that he bare the king in hand that he would goe and fight against Israel Mar. 2. Others thinke that this warre was iust which the Philistims at this time tooke in hand against Saul because that therin the Lord purposed to punish Sauls wickednes and beside the kingdome belonged vnto Dauid and therfore he might seeke his owne But neither of these maketh this warre iust for howsoeuer God intented herein to iudge Saul yet the Philistims did it of a hatefull minde against the people of God and though Dauid were the anointed king as it were the apparent heire of the kingdome yet he had no such commandement to inuade the kingdome but to waite his time 3. Some are of opinion that Dauid would in the battell haue turned his force against Achish but herein Dauid beside his deepe dissimulation should haue shewed great vnthankfulnes vnto Achish with whom he had found such kind entertainment 4. Therefore the best solution of this doubt is that Dauid gaue this wise answer vnto Achish neither directly promising his help as Iosephus saith he did prompte polliceri operam readily promise his helpe neither yet denying the same but he waited vpon God for his direction praying feruently in his heart vnto God that some impediment might fall out that he should not be forced to fight against the Israelites and specially against his louing and deare friend Ionathan sic Osiand Mar. Pellican 2. Quest. v. 3. Of what minde Saul put away the sorcerers in Israel 1. Some doe gather that whereas mention is made here together of Samuels death and that Saul had put away the sorcerers that hereby it is signified that Saul while Samuel liued vsed to consult with him and that by his aduice he did according to the law of God expell the sorcerers Pellican But after that the Lord had reiected Saul and Dauid was anointed king Samuel went no more to visit Saul c. 15.35 neither doth it seeme that Saul much regarded Samuel And it is not like that Saul did this of any good minde by Samuels direction for it seemeth that at the same time the Gibeonites were slaine 2. Sam. 21. which thing did displease God 2. Saul therefore did it of a blind zeale that he might seeme to make shew of religion not with any true heart or affection for then he would not haue runne vnto sorcerers himselfe Mar. Bor. 3. This then is here inserted both of Samuels death and Sauls expelling of sorcerers both to shew that it was not true Samuel which afterward appeared vnto him Osiand and to manifest Sauls inconstancie in returning to his vomit againe to build againe what he had destroied and his impietie in forsaking of God and crauing helpe of the deuill Iun. 3. Quest. Whether it belonged vnto Saul to expell witches and sorcerers 1. The Romanists opinion is that Princes are not to meddle with religion but that it belongeth vnto the Pope to manage the affaires of the Church and such things as concerne the soule leauing vnto the Prince onely the care and charge of the bodie and such things as concerne the ciuill and politike state And here they doe vrge the example of Vzziah who was stricken with leprosie when he attempted to haue sacrificed But this example is vnfitly alleadged for Princes are not indeede to meddle with the execution of Ecclesiasticall offices as themselues to preach to baptize to excommunicate as Vzziah would haue taken vpon him the office of the Priest but it belongeth vnto them to see that as well Ecclesiasticall persons and others doe their duties and by good lawes to command the true religion to be receiued of all The reasons are these 1. Because Princes are in Gods place here in earth and euery soule is commanded to be subiect vnto them Rom. 13.1 then is no soule excepted whether of Bishop or of whomsoeuer 2. Their office is to beare the sword and to see all vngodlines punished as well the transgressions of the first as of the second table as Augustine saith bene se res haberet si magistratus adulteria punire posset animorum scortationes non posset It were well if the magistrate may punish adulterie and not meete with the spirituall fornication of the soule 3. As Princes haue the ouersight of other professions which yet they themselues practise not as to see that Physitians and Apothecaries which attend vpon the health of the bodie should deale faithfully in their seuerall vocations so also seeing there is great necessitie of prouiding physicke for the soule much more ought magistrates to take care thereof 4. This appeareth by the example and practise of all godly Magistrates Dauid Salomon Hezekiah Iosias and all the good kings of Iudah did purge and reforme the Church of God put downe Idolatrie and set vp the true worship so did the good Christian Emperours Constantinus Theodosius Carolus 5. For vnlesse this power according to the word of God be yeilded vnto Christian Magistrates what remedie should there be to redresse the enormities of the Church when the spirituall gouernours thereof become dissolute disordered and corrupt sic fere Mar. 4. Quest. v. 6. How Saul asked counsell of the Lord and why the Lord vouchsafed no answer 1. Saul is here saide to haue asked counsell of the Lord and yet 1. Chron. 11.14 it is said he did not aske counsell of Iehouah because he did not seeke vnto God in truth but in hypocrisie and therefore the Lord seeing his heart would not vouchsafe him an answer and he which had before destroyed the innocent Priests was not worthie to receiue any comfort by them 2. Here are three waies expressed whereby the Lord vsed to make knowne his will to his seruants by dreames by Vrim that is by the Priests and by Prophets there were other waies as God spake sometime by his Angels they also sometime vsed lots but the other three were more vsuall in those times Mar. 3. There were two sorts of dreames some good dreames which were sent vpon the seruants of God some were but the illusions of Satan and these two kind of dreames differed in three things in the author God sent good dreames the other proceeded from Satan the seruants of God as Ioseph and Daniel saw good dreames and visions the false prophets were deluded by the other the first sort were to good ende to set forth the glorie of God the other were to an euill ende to seduce and deceiue the people Deut. 13.2 Now God did not reueale his will vnto any by dreames to haue Saul aduertised of his will Borr. 4. But whereas Saul is said to haue asked counsell of God and he answered him not by Vrim some thinke that after Abiathar was gone with the Ephod he caused an other to be made some that he had sent to Abiathar to consult for him some that he
holy rites and Sacraments as signes of the couenant betweene him and his people which outward signes haue no actiuitie or working power of themselues but from the couenant wherof they are signes So Satan who would herein imitate God seemeth to be affected with those superstitious signes but it is the deuillish couenant that bindeth him vnto his ministers and yet no longer then he will himselfe 3. Now concerning Exorcists which tooke vpon them to adjure and cast out deuills this gift and function was of three sorts 1. one was lawfull and instituted of Christ hauing both the name and the thing which was in vse in the Apostles time and continued some time after in the primitiue Church so long as the gift of miracles was in vse and thought by the Lord to be needfull for the planting of his Church 2. An other kind of Exorcists hath the name but not the thing such as yet are called in Poperie which is a vaine title that miraculous gift of adjuring and expelling spirits beeing ceased 3. There was a third sort of Exorcists which was among the Iewes before the comming of Christ and in his time whereof our Sauiour speaketh Matth. 12.27 If I through Beelzebub cast out deuills by whome doe your children cast them out it seemeth that they vsed in the name of God to cast out deuils as the sonnes of Sceva a Iew assaied to doe Act. 19. which miraculous worke it pleased God should take place among his people to helpe their weaknes and infirmitie vntill the comming of the Messiah as we read of a greater miracle which continued till Christs time of the descending of an Angel at certaine times into the poole of Bethesda Ioh. 5. And this sort of Exorcists remained still among the Iewes as Iosephus maketh mention of one Eleazar who in the presence of Vespasian and his sonnes cast a deuill out of a man and this he testifieth that he himselfe saw lib. 8. antiquit yet this their exorcising was not lawfull they abused thereunto the name of God though the Lord thought good for the manifesting of his power among the Gentiles that in his name such things should be done 4. But now to vse any enchantment to preuent witcherie as many things are commonly receiued and prescribed whereof there is no reason to be giuen to helpe both men and cattell so bewitched it is altogether held to be vnlawfull many doe vse spells and charmes other obseruations to cure diseases and to finde out witchcraft which Iosephus thinketh in the place before cited to haue been found out by Salomon for the benefit of men to the which it may be answered that if such things were found out by Salomon which vncertaine either it was after his fall when his wisdome was corrupted and prophaned or the Lord suffered such things to be for the hardnes of the peoples hearts and to succour their weaknes But now we haue a rule This kind goeth not out but by fasting and praier Matth. 19.21 Spirituall enemies can not be expelled but by spirituall enemies sic fere Martyr CHAP. XXIX 1. Quest. v. 6. How Achish came to knowledge of Iehouah by whome he sweareth 1. IT is like that in the countrey of the Philistims where Abraham and Isaak sometime had soiourned and Melchisedek had dwelt not farre off that they had learned somewhat from them concerning the knowledge of the true God and of his waies Mart. Borr. as likewise most of all Dauid hauing a good while conuersed among them and vsing much the name of Iehouah in their hearing might bring them to haue some tast and sauour of that name Pellican 2. But it will be obiected that the name Iehovah was not knowne in Abrahams time because the Lord saith I appeared vnto Abraham to Izhak and to Iaakob by my name Almightie but by my name Iehovah was I not knowne vnto them Exod. 6.3 But these words are so to be taken not that the name it selfe was not then vsed for Abraham directly calleth him the Lord Iehovah Gen. 15.8 but it is so saide in respect of the effects that whereas Iehovah and likewise Ehtah comming of the same roote and signifie existence or beeing God yet had not shewed himselfe by causing his promises to be accomplished and so to haue a beeing Mar. 3. The Gentiles then had an obscure and dimme knowledge of the true God but it proceeded from the light of nature it was not of faith againe they were without any knowledge at all of the Messiah whō the faithfull Iewes looked vnto beside though they knew God they did not worship him as God but worshipped Idols beside gods of their owne making Mart. Borr. 2. Quest. v. 8. Whether Dauid dissembled in seeming to be vnwilling to be sent backe from the Kings seruice 1. Some thinke that as Dauids flying vnto Achish was lawfull and done not without the Lords direction so that Dauid herein purposing to ioyne with Achish dissembled not at all yet relying here vpon the direction of Gods spirit not to proceede to ioyne in battell against Israel vnlesse it should so seeme good vnto the Lord. Borr. Contra. 1. What is to be thought of Dauids rescuing himselfe with Achish from Saul is shewed before c. 27. qu. 1. and to thinke that Dauid had any such cogitation to fight with Achish against his people is to make him an apparent transgressour of the lawes of God which did forbid all kinde of confederacie with the vncircumcised nations for if Iehoshaphat were reprooued for ioyning with idolatrous Ahaziah onely to make shippes to goe to Tarshish 2. Chron. 20.37 much more vnlawfull was it to ioyne with such against the people of God Neither would it haue helped Dauid to depend for this seruice vpon Gods will for seeing he was anointed king to this ende that by his hand the Lord would deliuer Israel out of the hands of their enemies 2. Sam. 3.18 he could not make any question but that this seruice against his countrey and people was displeasing vnto God 2. Some confesse that Dauid herein dissembled spake otherwise then he thought but excuse this his dissimulation by his present necessitie Osiand Contra. Although necessitie doe helpe to extenuate a fault yet it doth not iustifie it it was a lesse ouersight that Dauid beeing forced by necessitie to retaine the kings fauour thus spake yet it altogether excuseth him not 3. Therefore we need not be so scrupulous to yeild some infirmitie to haue beene in the Saints where the Scripture hath set it downe so plainely for Dauid in pretending that he desired to goe and fight against the kings enemies therein apparently speaketh against his owne minde and affection who was glad of that opportunitie giuen him to be rid of the kings seruice and he euidently flattereth and gloseth with the king Martyr 4. And that Dauids flatterie may further appeare Chrysostome obserueth two things in flatterie when a man doth or saith any thing not comely for
did well to vse the ministerie of the Egyptian seruant to betray his master Herein Dauid did no more then he might lawfully Dauid might vse the seruice of this Egyptian herein by a treble right 1. he beeing an Egyptian and no Amalekite was as it seemeth beeing a poore stranger constrained to serue an hard seruice vnder an Amalekite 2. beeing left of his master he falleth into the hands of Dauid and so by the law of battell he is exempted from the seruice of his former master Borr. 3. But Dauid had a more iust title to doe it for seeing that the Amalekite his master had left this poore Egyptian beeing sicke who might either haue perished with hunger or be deuoured of the wild beasts and Dauid succoured him and receiued him beeing readie to die by this meanes the Egyptian was more bound vnto Dauid who saued his life And to this purpose certaine Imperiall lawes were made Servus in gravi morbo dimissus à Domino liber esto tum enim deseritur cum maxmie invandus esset a seruant beeing forsaken of his master in his grieuous sicknes shall be free for he is then giuen ouer when he hath most neede of helpe And againe si herus negaverit servo suo alimenta alius suppeditet sit occupantis if the master denie food to his seruant and an other supplie it he shall belong to him that occupieth him 4. Gods iustice also herein is made manifest vpon cruell and vnmercifull masters for as the Amalekite regarded not the life of his seruant which he might easily haue preserued by putting him vpon some beast especially seeing they were not pursued of their enemies so by the intelligence giuen to Dauid by this seruant his cruell master looseth his life Mart. 5. Quest. v. 17. Whether Dauid did well in putting all the Amalekites to the sword 1. Seeing this warre was iust both because by the oracle of God Dauid was warranted to take it in hand and his cause also was good to rescue his wiues and children carried away as Abraham in the like case recouered Lot that was taken captiue Gen. 14. Dauid therefore with whome he might lawfully warre he might also lawfully kill 2. But it will be obiected that the Amalekites dealt not so hardly with them for they put not any to the sword in Ziklag I answer 1. that there was no resistance against the Amalekites and therefore they had no cause to put any to the sword 2. and in that they spared their wiues they did it rather of a couetous mind to haue them raunsomed then of any mercifull inclination 3. Dauid knew that the Amalekites were of God appointed to destruction as professed enemies to his people and therefore he doubted not but that he might execute the sentence of God vpon them Mart. 6. Quest. v. 17. How long the slaughter of the Amalekites continued 1. Some read Dauid smote them from the twilight vnto the euening that is of the next day and vnto their morow that is the morow after the two euenings Vatablus he thinketh that the slaughter continued vntill the third day and beganne vpon the euening and so held out till the next euening and so on vntill the morrow after two euenings but the pronoune affix am being of the mascuuline gender plural cannot be referred to ghereb euening being of the singular 2. Some therefore doe read that he smote them from the euening vntill the euening of the next day L. or from the twilight vnto the euening of the next day B. G. so also Pellican But it seemeth that Dauid came not vpon them in the night because they were eating and drinking and dauncing but rather in the morning watch as Saul came vpon the Ammonites c. 11.11 3. A third interpretation there is that Dauid smote them from the morning vntill the euening and so vntill the next day so the Septuag these doe beginne the time right but they extend it too farre vntill the next day it is like that the night did breake off the pursuit neither could Dauid and his men haue endured a whole day and night without any intermission 4. Wherefore the meaning rather is that Dauid smote them from the twilight in the morning vntill the euening of the same day for nesheph signifieth the twilight either in the morning or euening but here rather of the morning because an other word ghereb is vsed to expresse the twilight of the euening And Iosephus also so expoundeth that the fight endured à prandio vsque ad vesperam from dinner or eating time vntill the euening Now it is called the euening of their morrow not because the euening beginneth the next day as Osiand but in saying their morrow he hath relation vnto the men that it was the morrow after they set forth to follow the Amalekits Iun. 7. Quest. v. 20. Why it was lawfull for Dauid to carie away the catell of the Amalekites which was vnlawfull for Saul Saul was reprooued for sauing the best of the Amalekites cattell and bringing of them away c. 15. but it was lawfull for Dauid to doe so 1. The reason is because Saul had a speciall commandement to put euen the cattell to th◠sword and therefore he sinned because he disobeied the Lords commandement but Dauid hauing no such charge therein offended not Mar. 2. An other reason may be yeilded because this pray which Dauid tooke from the Amalekites was not of their owne cattell but such as they had taken before from other cities of Iudah beside Ziklag and therefore Dauid might lawfully recouer them Vatab. 3. Some thinke that this difference betweene Saul and Dauid herein dependeth vpon the secret counsell of God which can not be searched out Borr. but I rather insist vpon the former reasons 4. Now they diuided the whole pray into two parts which consisted either of the cattell which were taken from Ziklag which are called his that is Dauids cattell or of such cattell as the Amalekites had robbed and spoiled from other places and this was driuen before the other and they called it Dauids pray not onely for that the praise of the victorie redoundeth to the captaine Mart. but because Dauid was the onely cause of this exploit in consulting with God by whose direction this enterprise was taken in hand and by this meanes they make amends for their former ouersight when in their heate they would haue risen against Dauid Pellican And further it is called Dauids pray because the other part of the spoile was to be restored to the inhabitants of Ziklag againe 8. Quest. v. 23. How Dauid could call them brethren which in the former verse are said to be wicked men 1. Dauid calleth them brethren either in respect of their nation and countrey being all of Israel or because they were all of one profession and religion and though they were now euill disposed yet he perswaded himselfe that they might come to be of a better minde whereby we are
his praise this their vaine ioy continued not long for afterward Dauid was raised vp to be reuenged vpon these despightfull vncircumcised Philistims Mar. 7. Quest. v. 10. How the Philistims hanged vp the bodie of Saul in Bethshan 1. Here mention is made onely of the bodie of Saul so hanged vp but 1. Chron. 11.12 it is gathered that all the bodies of Sauls sonnes were so serued 2. They are said here to be hanged vp on the wall of Bethshan that is in the streete adioyning to the wall 2. Sam. 21.12 3. This Bethshan or Bethshean Iud. 1.27 belonged vnto the lot of Menasseh but was not yet recouered from the Philistims as is noted before of Keilah c. 27.6 4. The Israelites by the law of Moses were not to suffer the bodies of those which were put to death to hang all night vpon the tree Deut. 21.23 but the Philistims beeing more inhumane and reiecting the lawes of the people of God doe expose the bodies of these worthie men vnto derision And in this kind of death Saul is accursed for the curse of God is on him that hangeth on a tree Saul was reiected of God in this life and accursed in his death 5. And herein appeareth Gods iust wrath and indignation against him that doth suffer his owne glorie to be obscured among the Philistims that he might bring vpon Saul this iust and deserued punishment When the Lord was angrie with Israel for the golden calfe set vp in Horeb and would presently haue destroied them Moses turned the Lords purpose by this perswasion that the Egyptians would haue taken occasion thereby to haue blasphemed God Exod. 32.12 but here the Lord neglecteth and is carelesse of his owne glorie that his iustice might take place in Sauls punishment God receiueth dishonour two waies either by the euill life of those which professe his name as Dauid by his sinne caused the enemies of God to blaspheme 2. Sam. 12.14 or els by the punishment of his people which is procured notwithstanding iustly by their sinnes so the people are taught to pray for the turning away of Gods iudgements saying Giue not thine heritage a reproach vnto the heathen Ioel 2.17 And thus the Lord sustained some dishonour in the punishment of Saul among the Philistims but no dishonour at all among his owne people which did see that Sauls sinnes did call for vengeance at Gods hands Mart. We learne by this that sinne is so grieuous a thing in the sight of God that he will not suffer it to goe vnpunished though it be with the hinderance for the time of his owne glorie 8. Quest. v. 12. Of the fact of the men of Iabesh Gilead in rescuing the bodie of Saul and of his sonnes 1. These men of Iabesh dwelled on the further side of Iordan whether the Philistims had not approached therfore by this it is euident that they are deceiued which read v. 7. that the men of Israel on the other side of Iorden when they saw them put to flight left their cities and fled so read S.C. L.B.G. for the Iabeshites dwelt on the further side of Iorden who were so farre from flying and leauing their citie that they valiantly set vpon a citie of the Philistims and recouered the bodies of Saul and of his sonnes the meaning then is that they which were on this side Iorden toward the Philistims fled away for begheber in transitu indifferently signifieth on either side this or the other Iun. 2. These men of Iabesh did this exploit to shew their thankfulnes vnto Saul by whose meanes they had beene formerly deliuered from Nahash king of Ammon c. 11. Pellic. 3. Though Saul died in his sinne yet they would not be wanting toward him in an office and part of humanitie for there is a kinde of courtesie and dutie to be performed euen toward the wicked A child is to shew his reuerence toward a wicked father not enioyning him any euill thing as Ionathan followed Saul to battell and would not be wanting in any dutie So neither are subiects to renounce their obedience vnto an euill Prince standing vnder Gods curse when Ambrose excommunicated Theodosius the Emperour he did not free the people of their obedience and seruice vnto him the practise of the Church of Rome is contrarie who when they excommunicate Princes doe absolue their subiects from their fealtie and allegeance 4. But this is to be vnderstood of humanitie to be performed to such wicked men where God hath not commanded the contrarie for Saul sinned in sparing Agag contrarie to Gods commandement and Achab in letting Benhadad goe Mart. 9. Quest. v. 12. Why the men of Iabesh burned the bodies of Saul and his sonnes 1. Some thinke they did it to giue vnto them honourable buriall burning onely the flesh from the bones not the bones and all to ashes as they vsed to burne malefactours Pellican 2. Some vnderstand that they burned odour for them as they did for Asa 2. Chron. 16.15 and vsed to doe for the Kings Ierem. 34.5 But the words of the text are they burnt them there that is their bodies 3. The meaning then is that they burnt the flesh onely from the bones for these two reasons both because the flesh was now corrupt and putrified and least their bodies afterward falling into the Philistims hand might be exposed to derision Mar. and this was the cause why the auncient Romanes vsed to burne the bodies of the dead Iun. 10. Quest. v. 13. Why the men of Iabesh fasted seuen daies 1. They did not fast to the which they also added lamentations and praier to procure any ease vnto Saul beeing dead as the Romanists thinke by their superstitious praiers and obits to releeue them which are in Purgatorie for euery man liueth by his owne faith not by an others and the Apostle saith that euery one shall receiue according to that which is done in his bodie whether it were good or euill 2. Cor. 5.10 therefore that which is done without the bodie by others helpeth not prayers may mutually helpe the liuing before the sentence be ouer but after sentence which euery one receiueth in his passage out of this life it is too late as is euident in the parable of the rich glutton and Lazarus Luk. 16.2 They fasted then and mourned onely to shew their griefe and to lament for the losse which the commonwealth of Israel receiued by this ouerthrow Ioseph and they mourne seauen daies in memorie of the seauen daies of truce which sometime Nahash the king of Ammon gaue them within which time Saul came and deliuered them Borr. This small comfort Israel had by their first King whome they asked against the will and pleasure of God Mart. To God onely wise be praise thorough Iesus Christ for euer Amen Rom. 16.27 FINIS ERRATA P. 2. read Caietanus for Chartalus p. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. r. iagnal f. ragnal p. 20. r.
sight of this monument to giue praise vnto God Mar. neither did he care for the spoile of the enemie as souldiers vse of a couetous minde to rifle those that are slaine but he contented himselfe with these monuments of the aduersarie that the praise of God might be set forth thereby Pellic. 2. Some take Ierusalem to be the same that Nob was where we read that Goliaths sword was laide vp c. 21. but it is euident Isa. 10.32 that Nob and Ierusalem were two diuers places 3. Iosephus somewhat inuerteth this narration for he saith that Dauid laid vp Goliaths head in his tent and consecrated his sword vnto God lib. 6. c. 11. but the text saith that he carried his head to Ierusalem and laid vp his armour in his tent 4. But it seemeth that Dauid presently did not carie Goliaths head to Ierusalem but afterward when at the beginning of his raigne he remooued the Arke to Ierusalem 2. Sam. 6. Iun. 5. But this laying vp of Goliaths head in Ierusalem is no warrant for the Papists to reserue their reliques and bodies of Saints and other their monuments for Dauid did this by the warrant of Gods word and the direction of his spirit againe this was peculiar onely vnto those times when the people were trained vp also vnder other rudiments and ceremonies as the Lord commanded the Tables of stone the pot of Manna and Aarons rod to be kept to be a monument to the people of Israel further these things were then reserued to a farre diuers ende not to be adored and worshipped but to be a memoriall onely to the people of the Lords deliuerance but the Romanists doe grossely yeild adoration to such things Martyr 29. Quest. v. 54. What tabernacle Dauid laid vp Goliaths armour in Whereas c. 21. mention is made of the sword of Goliath which was laide vp in the Tabernacle before the Lord this doubt ariseth how Dauid is saide to lay it vp with the other armour of Goliath in his owne tabernacle 1. Some thinke that he laid thē vp first in his tent which he had in the campe or in his owne house at Bethlehem Vatab. and that afterward from his own tabernacle they were caried to the Lords tabernacle Osiand but it is not like that Dauid comming as a straunger to the campe had there any tent of his owne and to Bethlehem he returned not c. 18.2 2. Some take this for the Tabernacle of God that Goliaths armour was at the first laid vp there Pellican but it had beene improper to call Gods tent Dauids tent 3. Others therefore are of opinion that Goliaths armour and weapons were diuided that his armour was kept in Dauids tent but his sword was laide vp in the Tabernacle of God Kimch but the word celee comprehendeth generally as well his weapons and armour and therefore it is like there beeing no speciall mention made of Goliaths sword that it was placed and laid vp among the rest of his armour 4. Therefore the more likely opinion is that this is vnderstood of that Tabernacle which Dauid prepared and pitched for the Arke at Ierusalem 2. Sam. 6.17 and 1. Chron. 15.1 which is called his tabernacle because he prouided and prepared it for the Arke here then a prolepsis that is a preuenting of the storie is to be admitted Dauid is said to doe that here because it belongeth to the argument of the same storie which he did afterward when he brought the Arke to Ierusalem so the like Exod. 16.34 whereas Aaron is saide to haue placed the pot of Manna before the Testimonie which was not yet made neither did Aaron then place it there but afterward sic Iun. In the meane time it is like that the armour of Goliath was laide vp in the Tabernacle of the Lord at Nob from whence Dauid receiued the sword of Goliath c. 21. which afterward he put in the Tabernacle at Ierusalem 30. Quest. v. 55. How Saul could be ignorant of Dauid whome he had made his harnesse-bearer before asking Whose sonne he was 1. Iunius thinketh as is shewed before qu. 23. that Dauids encoūter with Goliath went before his first entertainmēt with Saul and so his opinion is that this storie is transposed and that Saul had no knowledge of him before when he asked this question But this interpretation can not stand for these reasons 1. because it is said c. 18.2 that Saul tooke Dauid that day and would not let him returne to his fathers house immediatly after this exploit Saul kept him with him but if Dauid had first encountred with Goliath before his entertainment with Saul it had beene vntrue for Saul sent to his father for him c 16. Iunius answeareth that this v. c. 18.2 is to be referred to the storie c. 16. of Sauls sending vnto Ishai for his sonne and that day is to be vnderstood and therefore he beginneth the 18. chap. at that verse But this construction seemeth very straunge after so long interruption and breaking off to referre that day rather to the chapter precedent then to the verse precedent where mention is made of the knitting of Ionathans heart to Dauid especially seeing there is no particular mention made of any day c. 16.19 when Saul sent for Dauid 2. After Dauids first entertainment Saul loued him c. 16.21 but immediatly after this victorie when they returned in triumph and the women commended Dauid beyond Saul Saul thereupon was exceeding wroth and beganne to be iealous of Dauid c. 18.7 8. Iunius answeareth that this meeting of the women playing and singing was at some other time when Saul returned frō vanquishing the Philistims and not from the slaughter of Goliath But this can not be for Dauid is saide to haue returned thē from the slaughter of the Philistim c. 18.6 which Iunius translateth Philistims in the plural otherwise then in the original to auoide that obiection and when is it like els that they should giue the preheminence to Dauid but immediatly after the slaughter of Goliath whē yet the memorie thereof was fresh 3. Presently after this triumph Saul beeing afraid of Dauid put him from him and made him captaine ouer a thousand c. 18.13 and he was no more his harnesse-bearer but he set him ouer his men of warre v. 5. but after his first entertainment he was his armour bearer therefore Dauids first seruice vnto Saul went before this combate with Goliath 4. Dauid the morrow after the triumph Saul beeing in his fitt is said to haue plaied with his hand like as at other times c. 18 10. but if Dauid had not beene before entertained he should not haue vsed to play before Saul at all 5. We are not easily to admit such disorder and confusion in the sacred stories without great cause and some apparent inconuenience and absurditie which can not be auoided without such dislocation of the storie but no such thing is feared here therefore vpon these reasons I can no waies giue assent vnto