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
Iudge of Israel to execute the sentence of God pronounced against Amalek which was neglected by Saul that it might also be a terrour to other kings that they persecute not the people of God Pellican and this was agreeable also to the law that willeth the witnesses hand to be first vpon the malefactour so Samuel as a witnesse before the Lord of the crueltie of Agag against the Lords people doth lay his hand first vpon him Borr. 3. But yet as Samuel was a Leuite and a Prophet this example was extraordinarie and not now to be imitated Osiand for if S. Paul forbid a Bishop to be a striker 1. Tim. 3.3 much lesse is it fit that he should kil or put to death The ancient Constitutions of the Church haue prouided that no Cleargie man should so much as come vnto the place Vbi quisquam pro reatus sui qualitate interficiendus est where any man is to be put to death for his offence Concil Matiscon 2. c. 19. And againe it was thus decreed Concil Antisiador c. 33. Non licet praesbytero ad trepatium vbi rei torquentur stare It is not lawfull for a Presbyter or Minister to stand by the racke where offenders are tortured And Can. 34. Non licet illi in iudicio sedere vbi homo ad mortem traditur it is not lawfull for him to sit in iudgement where a man is deliuered to death Yea the Canons were so straight herein that they did forbid any Cleargie man to exercise eam chirurgiae partem quae ad vstionem vel incisionem ducit that part of Chirurgerie which leadeth one to searing or incision Concil Lateran sub Innocent 3. c. 18. 22. Quest. v. 35. How it is said Samuel came no more to see Saul vntill the day of his death seeing he saw him againe afterward chap. 19.22 1. Some referre these words vntill the day of his death to that apparition of a counterfait Samuel c. 28. who at that time saw Saul and spake with him but neither was that Samuel and that word ghad iom vntill the day doth no more prooue that Samuel sawe Saul at the day of his death then that Michol had a child then of whome it is said that shee had no child vntill the day of her death 2. Sam. 6.23 Mar. 2. Others thinke that Samuel died not long after which was the cause he came no more at him Pellican But it is euident that Samuel liued a good while after this it may be some yeares as appeareth by the many persecutions of Dauid by the hād of Saul before Samuel died c. 25.1 3. Some expound it thus that Samuel came not to Saul any more though Saul came where Samuel was Genevens but it is rather vnderstood of the ende and manner of Samuels comming then of the act of comming and going that Samuel came not to visit and see Saul as he had vsed to doe before time to consult with him about the affaires of the kingdome Osiand and to giue him direction from God Iun. 5. Of this strangenes betweene them there were two speciall causes the one in Samuel because he knew that the Lord had cast off Saul frō beeing king and therefore he did forbeare to visit him in that familiar manner Borr. the other was in Saul who hated Samuel because he had brought him such an heauie message as the propertie of Tyrants is to loue and reward their flatterers and to hate their friends that deale plainly with them and tell them the truth Pellican 6. Iosephus is here deceiued who saith that Saul after this neuer came into Samuels sight c. 9. l. 6. and yet as forgetting himselfe c. 14. he reporting that storie which followeth chap. 19. how Saul came to Ramah where Samuel was writeth how Saul prophesied before Samuel lib. 6. de antiqu Iudaic. c. 14. The meaning therefore is that Samuel had no conference with Saul as before to giue him instruction and direction no not at that time when Saul prophesied in his sight 23. Quest. v. 35. Why Samuel mourned for Saul 1. He mourned not so much for Saul because he was reiected and deposed from the kingdome for he knew that the sentence of God was irreuocable and that had beene to be discontented with the Lords will Borr. 2. But he lamenteth the hardnes of Sauls impenitent heart seeing him to goe on in his sinne without any remorse as it was euident in the persecuting of Dauid Pellican 3. As also he did foresee the miserie that Saul was like to fall vnto not onely the losse of the kingdome but of his life also Borr. 4. Yea and Samuel though he knew that Gods sentence for the reiecting of Saul from the kingdome could not be reuersed yet he might entreat for the forgiuenes of his sinne with the which Samuel was so much grieued and displeased c. 15.11 5. Herein Samuel sheweth his tender and louing affection that sorroweth for the miserie of Saul which succeeded him in the gouernment so farre was he from enuying his kingdome Osiand CHAP. XVI 1. Quest. v. 2. Whether Samuel feared to doe as the Lord commanded him saying How can I goe 1. SOme note this to haue beene an infirmitie in Samuel Iosephus saith that Samuel said he was afraid to goe for God taketh not away all infirmities from the Saints in this life Osiand But it is not like that Samuel hauing had such experience of Gods assistance was so timorous that he distrusted Gods defense seeing he had a speciall commandement and warrant from God 2. Therefore this question mooued by Samuel proceedeth not from any doubt or diffidence but from a desire to be instructed by what way and meanes with the least danger this busines might be compassed Borr. like as Marie after shee had heard the Angels salutation asked how that could be not doubting of the effect but desirous for her further confirmation to vnderstand the manner 2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate onely a feast 1. Iunius all the other Interpreters here translating the word zabach to sacrifice readeth ad celebrandum convivium to celebrate a feast his reasons are these First because in the most corrupt times it was not lawfull to sacrifice but where the Arke was sauing in the high places secondly sacrifices were publike but this was priuate within Ishai his house thirdly it may be added Ishai is inuited to the sacrifice whereat the Priests onely and the Ministers of the altar were present But to these obiections it may be answered first that though ordinarily and when the Arke was setled it was not lawfull to sacrifice any where els then at the Tabernacle yet by Gods extraordinarie direction the Prophets did sacrifice other where as Elias did 1. king 18. especially in those times when the Arke and Tabernacle were asunder as is before shewed and there was greater libertie for peace offerings then other sacrifices c. 9. qu. 3. Secondly though the feast after
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
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
sure and steadfast league with him whome he so dearely loued 11. Quest. v. 16. Of these words Ionathan made a couenant with the house of Dauid 1. Some read let Ionathan be taken away by the house of Dauid S. but the word vaijchroth he cut out is of the actiue not the passiue voice and the preposition ghim or hhim signifieth not by or from but with others expound thus let Dauid cut off Ionathan with his house Vat. that is if he performe not this but here the words are much inuerted which stand thus in the originall and Ionathan stroke or smote with the house of Dauid 2. Wherefore the meaning is that he smote or stroke a covenant which word is wanting here as likewise c. 22.8 but vsually the word berith a couenant is supplied as Gen. 15.18 and in many other places Iun. Chal. Lat. 12. Quest. v. 18. Why Dauid should be missed on the feast day seeing Saul had so lately sought to kill him 1. Some thinke that the historie is transposed and that this fell out before Saul had sent to kill Dauid in his house or that he had pursued him vnto Naioth where he prophesied but that is not like for the storie followeth in order how while Saul was prophesying before Samuel Dauid in the meane time escapeth and goeth to Ionathan at which time he had all this communication with him 2. Others thinke that Saul was obliuious very forgetfull by reason his head was distēpered would aske for Dauid not remembring that he had so lately sought to kill him as the Emperour Claudius was so forgetfull that he would aske for them at the table whome he had commanded before to be put to death but though Saul might be ouertaken with such obliuion Dauid was not who first mooued this doubt that his father would misse him v. 5 6. 3. Others are of opinion that Dauid might be reconciled to Saul yet he trusted him not and therefore desireth that his absence might be excused Mar. but Saul was not yet returned from Naioth while Dauid had this conference with Ionathan 4. This therefore is more likely that although Saul diuers times before in his fitts had attempted to kill Dauid and cast his speare at him c. 18.10 and c. 19.1 yet Dauid was brought into his presence againe to play before him c. 19.10 he knew that Saul in that regard would specially misse him vpon the festiuall day and this was the cause why he desireth to be excused And Saul also might imagine that Dauid would forget the iniuries which Saul did toward him as he himselfe made small account of them according to the verse Pulvere qui laedit scribit sed marmore laesus He that hurteth writeth his wrongs in the dust he which is hurt in marble Osiand 13. Quest. v. 25. Why Ionathan arose the King sitting in his seate by the wall 1. Some thinke that Abner came somewhat late and Ionathan for honour and reuerence vnto him gaue place and so he sate next vnto the king Vatab. Osian but it is not like that the kings eldest sonne would giue place to the captaine of the hoast or that he would take it specially in Sauls presence 2. The Hebrewes thinke that Dauid was woont to sit next vnto Saul betweene Saul and Ionathan and Dauid beeing absent he resigned the place to Abner so the Hebrewes but it is vnlike that Dauid was set before the kings eldest sonne though he were Sauls sonne in law neither did any sit in Dauids place for it was still emptie 3. Iosephus saith that Ionathan sate on the right hand of the king and Abner at the left but this is vnlike also for to giue the right hand was a signe of preheminence and the cheife place as Salomon placed his mother at his right hand 1. king 2.19 and it should seeme that the kings seat was vppermost next vnto the wall and the rest sate at his right hand 4. Iunius thinketh that Ionathan in the Kings absence occupied his seate and now at the kings comming he riseth and giueth place but neither doth this seeme probable 1. because it seemeth by the order of the words that Saul was first set in his accustomed place before Ionathan arose 2. it appeareth by the wordes of the text that Saul vsed onely to sit in the seat by the wall and the king sate as at other times vpon his seate 3. the wordes following Ionathan arose and Abner sate by the kings side shew that Abner sate next to the king as Ionathan was woont to doe who now beeing risen from that place Abner was next to the king 5. Therefore it is more likely that Ionathan knowing his fathers qualities and hauing experience of his sodaine passions and furie would not sit next his father Pellican pretending some other thing to auoid the danger which he feared for the next day when Saul beeing mooued cast a speare at him Ionathan could not easily haue shunned it if he had set next vnto him 14. Quest. v. 26. Of Sauls excuse to himselfe that Dauid was absent because he was not cleane 1. There is some difference of the reading of the words some read thus some thing hath happened vnto him that he is not cleane Vat. but in the original the word tahar cleane is repeated twice some thus he is not cleane because he is not purified L.S. but the same word is repeated in the Hebrew and to read he is not cleane because he is not cleane were a superfluous repetition of the same thing some thus some thing hath befalne him though he were cleane B. though he were cleane or els because he was not purified G. but here bilti rather signifieth not cleane then though cleane for so a contrarie sense would be made therefore here somewhat must be supplied he is not cleane and because he is not cleane he commeth not Iun. which last words may be supplied out of the next v. Wherefore commeth not c. 2. There were diuers legal pollutions as by touching any dead thing or by some fluxe Iosephus addeth by companying with his wife which made them for the time vnmeete to eate of the sacrifices Saul might gesse that Dauid was letted by some of them which legal vncleannes continued but till the euening Leuit. 11.39 and therefore Saul asketh for him the next day who like an hypocrite had kept his bodie cleane from such legal pollutions but in the meane time his heart was defiled with malice and hatred Mar. 15. Quest. v. 27. Why the second day of the moneth was obserued as a festival Three causes may be rendred thereof 1. Because the law was that if any thing remained of their free and franke offerings which was not eaten the first day it should be eaten the next but if ought remained vntill the third day it should be consumed with fire Leuit. 7.16 17. It is like therefore that Saul hauing frankly offered the feast was continued vnto the next day 2.
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
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
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
also be gathered by casting of the yeares from the departure of the children of Israel out of Egypt which vnto the 4. yeare of Salomons raigne were 480. yeares 1. king 6.1 reckened thus 40. yeares in the wildernes 17. yeares vnder Ioshua 299. vnder the Iudges 80. vnder Eli Samuel Saul 40. vnder Dauid and 4. yeares of Salomons raigne which make 480. yeares It is likewise certen that Samuel iudged Israel after Eli before Saul at the least 20. yeares c. 7.2 It is like then that he was more then 12. yeare old when Eli died at the least 50. or more when he substituted his sonnes His whole age then could not be so little as 52. yeares as some Hebrewes surmise Pellic. 4. And further some thinke as Peter Mar. in c. 1. that Samuel was borne in the 366. yeare after the comming of Israel out of Egypt for whereas from thence to the building of the Temple in the 4. yeare of Salomon were but 480. yeares 1. king 6.1 of which time Dauid raigned 40. saue foure Samuel and Saul twentie betweene them whereof giuing vnto Saul 20. yeares of those fourtie there will be 60. yeares wanting foure abated of the saide summe of 480. then was Samuel borne in 366. yeare 50. yeare old at the least when Sauls 20. yeare began which falleth in the 424. yeare 60. yeares before the building of their Temple by Salomon See more of this c. 14. qu. 2. 3. Quest. v. 2. In what sense Samuel saith my sonnes are among you 1. Some thinke he maketh mention of his sonnes that they were among them readie to be consulted with in their waightie affaires their king beeing not yet so well entred and experienced in the busines of the kingdome Pellican Vatab but it is not like that Samuel would sende the people for counsell to his sonnes both because they had now a King appointed to gouerne them and for that his sonnes were offensiue for their euill gouernement 2. Some thinke that Samuel doth by making this mention taxe the people for their ingratitude that might better haue accepted of the sonnes for their fathers sake and if they were faultie to haue sought their amendment rather then a change and innouation of the state Borr. But Samuel then should haue shewed some discontentment that his sonnes did not succeede him in the gouernment wherewith notwithstanding he was willing and well pleased submitting himselfe to Gods good pleasure 3. Therefore Samuels meaning was this that now in the determining of the gouernment of his house which he resigned by reason of his age and his sonnes also were now as priuate men a king beeing appointed he is willing to giue vp a reckoning and account as it were of his stewardship among them Iun. As also as he purgeth himselfe so he is willing that his sonnes should giue account of their gouernment who were now in their hands and power and they might proceede against them as they desired Osiand 4. Quest. v. 3. Whome Samuel meaneth saying before his Anoynted 1. Some thinke that vnder the type of Saul the Anoynted king he vnderstandeth the Messiah the Anointed of God whome the Lord hath appointed to be Iudge of the world and before whome we must giue account of all our doings Borr. But it is euident v. 5. where he saith his Anointed is witnesse this day that he meaneth Saul there present in whose hearing he made this Apologie and in the same sense Dauid calleth Saul the Lords Anoynted c. 24.7 Iun. 2. Now Samuel maketh speciall mention of Saul in these regards both in respect of himselfe namely Saul that he might haue here a patterne how to gouerne the people vprightly and iustly without oppression Pellican as also in respect of the people that they might see what difference there was as they should afterward finde between the vpright and indifferent gouernment which they had enioyed vnder their Iudges and the hard seruice which they should feele vnder some of their kings as he had foretold them before c. 8. Borr. As also Samuel by this meanes prouideth for his owne credit which it is lawfull to preserue least in time to come his gouernment might haue beene accused and traduced Osiand 5. Quest. v. 3. Of these words of Samuel that I should hide mine eies for it 1. Some doe vnderstand it of the person that I should winke at him Vatab. or turne mine eyes away from him in iudgement Chald. 2. Some referre it to the sinne that I should winke at his offence and suffer it to passe vnpunished Osiand 3. Some applie it to the innocent 〈◊〉 that I should turne away my countenance from hearing his cause Pellican 4. But the best interpretation is to vnderstand it of the gift that I should hide mine eyes therewith or for it Iun. as it is said Deut. 16.19 That the reward blindeth the eyes of the wise Borr. 6. Quest. v. 8. How Moses and Aaron caused the people to dwell in the place 1. Whereas Moses and Aaron died before the people came into the land of Canaan some doe vnderstand it of the law and doctrine and the true worship of God which Moses and Aaron taught the people whereby they obtained the promised land Vatab. Borr. 2. But it is better vnderstood of the actuall possession of some part of the land which the Israelites possessed beyond Iordan which they subdued and inherited vnder Moses Iun. as also because Moses substituted and appointed Ioshuah in his place while he liued who gaue vnto the people possession of the rest of the land Osiand 7. Quest. v. 11. Which of the Iudges Bedan was 1. The Septuag translate Barack beeing deceiued by the similitude of the letters for betweene daleth and rhe there is no great difference in the Hebrew characters But the order of the names admitteth not this interpretation for Ierubbaal which was Gedeon is here set before Bedan but Barack was before Gedeon 2. The Chalde taketh it for Samson and so Hierome in his traditions vpon this place and some deriue it as though it should be contracted of ben dan the sonne of Dan Pellican or be dan in Dan or of Dan Osiand for Samson was of Dan so also Bor. Genevens but the order of time is against this sense here Bedan is placed before Iiptah but Samson followed Iiptah many yeares after 3. Therefore Iunius opinion is more probable who thinketh that this Bedan was Iair the Menashite Iudg. 10.3 which is agreeable to the order of time here obserued for he was before Iipthah and there is one Bedan of Macher of Menasseh mentioned 1. Chron. 7.17 who might be called Bedan beside his ordinarie name by way of distinction because there was an elder Iair Numb 32.41 of Manasseh of whome certaine townes were called Havoth Iair sic Iun. 8. Quest. v. 14. Of the meaning of these words both ye and your king shall continue following the Lord c. 1. The most read thus both ye and your King c.
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
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
vse oathes vnnecessarily and prophanely in their common talke vsing more vnreuerently the name of God then they would of a mortall man the Prince or their father or of any other whome they are bound vnto who remember not the saying of our Sauiour That whatsoeuer is more then yea yea nay nay he meaneth in common talke commeth of euill Matth. 5.37 3. Quest. v. 3. Whether Ionathan sinned in beeing so hard of beleefe that his father intended mischeife toward him 1. Some thinke that Ionathans affection might somewhat abate toward Dauid while he thought of the succession of the kingdome which he beganne to consider was likely to come to Dauid Pellican But no such thing can be imagined of that good man who loued Dauid as his owne soule and presently after v. 4. he promiseth to doe for Dauid whatsoeuer he desired 2. Therefore it is rather to be imputed to the goodnes of Ionathans louing nature who thought the best of his father as loue thinketh not euill as the Apostle saith but beleeueth all things 1. Cor. 13.5 that is taketh and interpreteth all in the best part And two reasons mooued Ionathan to be so confident first because his father had once spoken vnto him to kill Dauid but made no more mention of it afterward which he thought he would haue done if he had purposed any such thing because he vsed to conceale nothing from him Osiand secondly he builded vpon his fathers oath which he had made that Dauid should not die Borr. 3. But Dauid did well hauing had so often experience of Sauls hypocrisie that he would trust him no further as the saying is then he saw him And though he for the time behaued himselfe as a Prophet among the Prophets yet Dauid not without cause did mistrust him still Pellican 4. Quest. v. 3. Of Dauids words There is but a steppe betweene me and death whether Dauid sinned in beeing timorous 1. Some thinke that Dauid shewed great weaknes herein beeing in a manner diuina consolatione destitutus destitute of diuine comfort as when he cried out at an other time My God my God why hast thou forsaken me Borr. But it can not be that Dauid should shew so great infirmitie vnles it should be admitted that he distrusted Gods promises for he could not forget what the Lord had said vnto him by Samuel concerning the kingdome whereof he made no doubt 2. Others therefore doe excuse Dauid altogether saying Non peccat Dauid etsi timeat that Dauid sinned not though he were afraid Mart. But Dauid cannot here be altogether freed from humane infirmitie and doubting as the very words doe shew great passion There is but a steppe betweene me and death and Dauids doubtfull thoughts at an other time shew as much when he said in his heart I shall now perish one day by the hand of Saul c. 27.1 3. Therefore I preferre the meane betweene these two that as Dauid was not altogether voide of diuine consolation so neither was he free from humane weaknes and infirmitie yet so as that he still did comfort himselfe in God and relied vpon his promises as it appeareth by the 59. Psal. which he made about this time immediatly vpon his escape when Sauls men watched his house and he was let downe by the window as the title of the Psalme sheweth in the which he thus professeth his faith and confidence v. 9. I will waite vpon thee for God is my defence 4. But yet there is great difference betweene the feare of Dauid here and the feare of other the seruants of God and the feare of the wicked and in these three points 1. the one in their feare yet doe not leaue their faith and confidence in God though they are 〈◊〉 for the time yet they recouer themselues by their faith as Iaakob though he were afraide of Esau his brother yet he trusted in God and praied vnto him but Saul when the Philistims pursued him vtterly despaired and slue himselfe 2. The godly though they be in daunger attempt no vnlawfull meanes the wicked in their feare care not how they may worke themselues out as Saul fearing the losse of the kingdome seeketh to kill Dauid 3. The godly are not so perplexed but that in the middes of their feare they omit nothing appertaining to their dutie which may helpe them as here Dauid vseth Ionathan as a meane but the wicked are at their witts ende and knowe not which way to turne themselues casting all meanes aside and resolue thus desperately if we perish we perish as Hagar when the water of the bottell was spent sought no further but in despaire cast the child aside a good way from her because shee would not see his death Gen. 21.15 16. 5. Quest. v. 4. Of Ionathans liberall promise to Dauid to doe whatsoeuer he required 1. There is some difference in the reading of the words some read whatsoeuer thou saiest or desirest I will doe L.V. or whatsoeuer thy soule desireth I will doe B.G. but then the Hebrew coniunction should be superfluous veehesheth and I will doe it some read speake what is thy minde and I will doe it Iun. but here the words are inuerted which stand thus in the originall what saith thy soule mah the interrogatiue particle is placed first then this remaineth to be the best reading with an interrogation what saith thy soule and I will doe it for thee S. Ch A.P. for mah is a particle of interrogation or asking a question 2. In the which generall promise Ionathan must be taken to vnderstand this secret condition he would doe any thing for him so it were not against pietie or honestie Mar. and so all such generall promises are to be vnderstood But Ionathan expresseth no such condition because he had that confidence in Dauid that he would aske no dishonest or vnseemely thing 6. Quest. v. 5. Of Dauids sitting at Sauls table on the first day of the moneth 1. The Israelites had a solemnitie vpon the calends or first day of euery moneth when they offered peace offerings and thereof feasted together yet they were not to abstaine from their bodily labour vpon that day sauing in the first of the seauenth moneth when they were commanded to abstaine from all seruile worke Leuit. 23.25 Martyr And beside the solemne sacrifice prescribed to be kept euery new moone Numb 28.11 they added peace offerings and a feast Genevens Iun. And in the Kings Court the solemnitie was kept after the better sort according to the dignitie of the place and persons 2. Pellicane thinketh that Saul after he had prophesied in Naioth beganne to be more reasonable and friendly toward Dauid in admitting him to his table as he was accustomed But that is not like for Saul was not yet come from Naioth where he was a whole day and night and Dauid had this communication with Ionathan the very same day while Saul was prophesying whose place Ionathan supplied in his fathers absence and therefore Dauid
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
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
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
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
made him in Carmel 1. Some thinke that he there set vp a triumphant pillar or monument of the victorie Hierom. as taking the honour thereof vnto himselfe and not giuing due thanks vnto God Osiand but this Carmel beeing in Iudah it seemeth that Saul would not haue chosen that place rather then his owne tribe and territorie of Benjamin to set vp any such triumphant monument in 2. Some thinke that Saul made some stay there to diuide the pray and spoile among the people Vat. but it seemeth by the bleating of the sheepe and the lowing of the oxen afterward that the pray was not diuided yet and Saul afterward excused himselfe that they had reserued them for sacrifice v. 14. 3. So neither is it like that Saul made him a place that is there built an altar vnto God as some Hebrewes thinke for by his answer made vnto Samuel it appeareth that he had not yet sacrificed 4. Therefore the place which in Hebrew properly signifieth an hand that is a space or elbow as it were of ground which Saul made was some conuenient plot of ground where Saul refreshed his hoast beeing newly returned from battell for he staied not there long but from thence went to Gilgal Iun. 13. Quest. v. 12. Of Carmel where Saul made his place 1. This word Carmel is sometime taken appellatiuely in Scripture and it signifieth a greene eare of corne Leuit. 2.14 or purple colour Cantic 7.5 sometime it is taken for a fertile or fruitfull field as Isa. 10.18 carmilo his fruitfull fields 2. But here it is a proper name of a towne in Iudah Iosh. 15.55 which was in the way as they returned from Amalek Iun. 3. There was an other Carmel which bounded Zebulun Ifachar and Assher Iosu. 18.24 which was diuerse from this Carmel for that was toward the Sea westward as that place of Ioshua sheweth famous for the confession of Baals priests there by the Prophet Elias 1. king 18. the other was South neere vnto mount Seir in the tribe of Iudah Borr. in Iosh. 18.24 4. Yet some doe thinke that it might be all one Carmel one ende whereof hung ouer into the Sea the other reached vp in the land toward mount Thabor Masius in Iosh. 14. Quest. v. 15. Of Sauls excuse and defense vnto Samuel Sauls hypocrisie here is discouered 1. in boasting that he had fulfilled Gods commandement wheras apparātly he had transgressed it for this is the manner of hypocrites when they follow their owne deuises to say they haue fulfilled the commandement of the Lord. Bis. 2. He excuseth himselfe in laying the fault vpon the people and putting it from himselfe Pellican 3. He cloaketh and coloureth his couetousnes with a pretense of zeale and religion as though he had spared the best things for sacrifice 4. He afterward notwithstanding iustifieth his sinne as though he had for all this done well and obeied the voice of God v. 22. Pellican 5. He maketh a semblance of sorrow and repentance at the last but it was farre from true submission v. 25. Borr. 6. He doth all vpon a vaine ostentation onely desiring that the Prophet would honour him before the people v. 25. Osiand 15. Quest. v. 23. Of the meaning of the Prophets words Rebellion is as the sinne of witchcraft 1. The Prophet to amplifie Sauls sinne compareth it with two great transgressions of soothsaying and diuining by magicall predictions and of committing idolatrie he toucheth two kindes of idolatrie one inward in the superstition of the minde called here aven which signifieth a lie or falshood as also iniustice or vnrighteousnes as the Sept. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it is properly applied to false worship the other kinde is in the outward adoration of Idols here called teraphim Bor. 2. Some thinke that here is a comparison made not of the sinnes but of the punishment that rebellion deserueth as well a capitall punishment as either Idolatrie or soothsaying ex Vatab. but the Prophet speaketh directly of the sinne it selfe as before of the vertue of obedience to obey is better then sacrifice v. 22. 3. The Prophet must be vnderstood not to speake of transgressions either of ignorance or infirmitie but of the sinne of obstinacie contumacie and rebellion whē one knowing the will of God doth wilfully resist it for this proceedeth from the same cause namely infidelitie which the other sinnes of witchcraft and Idolatrie doe he which feareth not to breake Gods commandements doth in a manner not acknowledge the Lord to be God Pellican and he maketh himselfe wiser then God as though he could finde out a better way then the Lord hath prescribed Vatab. 4. By this then we see what is to be iudged of the manifold superstitions among the Romanists their leauing of Gods commandements to establish their owne traditions that although they pretend a good intention yet the wilfull forsaking of the word of God and his institution to make way for humane superstitious rites is as the sinne of soothsaying before God 5. Yet it can not be inferred hereupon that sinnes are equall and that euery transgression and disobedience of Gods cōmandement is equall to the sinne of witchcraft and Idolatrie but the qualitie of the sinne is rather here to be respected then the quantitie for rebellion and obstinacie in what thing soeuer doth proceed from infidelitie euen as the sinnes of witchcraft and idolatrie though not in the same degree and Iosephus doth seeme to expound it thus that this disobedience of Saul did preiudice his sacrifice and made it of no value or acceptance with God as if a soothsayer or Idolater should sacrifice vnto God as the Prophet in the same sense saith he that killeth a bullocke is as he that smiteth a man Isa. 66.3 that is an hypocrite is no more accepted of God then a prophane murderer and wicked person And this disobedience of Saul was a sufficient cause to depriue him of the kingdome as if he had beene guiltie of soothsaying or Idolatrie 16. Quest. v. 24. Of Sauls repentance in saying to Samuel I haue sinned There was great difference betweene Sauls repentance here and Dauids 2. Sam. c. 12. who in the very same word saith catathi I haue sinned 1. Dauid at the first as soone as his sinne was shewed vnto him confessed it but Saul is hardly brought to acknowledge his sinne it was a long time first so he is serae poenitentiae exemplum an example of slow late repentance 2. He doth not make a simple and plaine confession but minseth and extenuateth his sinne that he feared the people and so at their instigation did as he did so hard is it for hypocrites to be brought to make a true confession of their sinne but to lay the fault vpon others Osiand 3. He confesseth his sinne rather for feare to loose the kingdome then for greefe that he had offended God for till such time as Samuel had saide the Lord had reiected and cast him off
It will be obiected that the punishing of sinne and the execution of Gods iudgements is a thing pleasing vnto God therefore Sathans worke and ministerie should be to his liking to this I answer by a double distinction first the worke it selfe is to be considered then the worker for the worke the Lord is more enclined to mercie then to iudgement and the works of mercie are more peculiar vnto God then the workes of iudgement therefore when the Lord punisheth he is said to bring forth zar maghashehu opus extraneum his strange or forren worke Isa. 28.21 therefore Sathan is made the minister not of Gods peculiar worke of mercie but of Gods strange worke of iudgement whereof the good Angels sometime are ministers also but oftner of mercie they are chiefly emploied in punishing of the wicked but Sathan is vsed both in punishing them and in chastising also and trying the seruants of God as we haue Iob for an example Secondly concerning the worker the seruice of the Angels is acceptable vnto God because they doe it both willingly and to a good ende beeing mooued with a zeale vnto Gods glorie but Satan is forced against his will many times and what he doth though God turne it to his glorie yet Sathan doth it of malice and enuie vnto man and therefore his seruice and ministerie is not absolutely accepted and pleasing vnto God 5. Further there is a double worke to be considered in the euill ministring spirits for either they are ministers of outward punishments onely as in vexing and afflicting the bodie so they worke by immission and sending frō God or they also egge and tempt vnto euill so they worke onely by the permission and sufferance of God Borr. Vatab. both these waies was Saul assaulted by Sathan for both his bodie was vexed and his minde tempted 12. Quest. v. 14. How Saul was vexed of the euill spirit 1. Some doe thinke that Saul was troubled onely with melancholike and frantike fitts corripuit eum per quaedam intervalla melancholicus furor the rage of melancholy did inuade him at times and this was the spirit that troubled and vexed him the spirit of furie and enuie as in Scripture the spirit of infirmitie is taken for the infirmitie it selfe Osiand But there was more in Saul then fitts of melancholy as the phrase sheweth that an euill spirit from God vexed him it was therefore more then a naturall worke 2. This therfore was Sauls maladie first the conscience of his sinne troubled him Borr. then he was tormented with the spirit of enuie and ambition beeing grieued with the losse of the kingdome and by this vexation of his minde he fell into furie and phrensie Pellican further Sathan thus disquieting his minde did worke also vpon the distemperature of his bodie and his melancholy passions might helpe thereunto Pellican beside Sathan as Iosephus thinketh might vexe for the time and torture his bodie that he seemed sometime to be as it were suffocated of the spirit In this miserable taking then was Saul 1. perplexed with the conscience of his sinne 2. tormented with ambition and griefe for the losse of the kingdome 3. hence was bred melancholy and thereupon frensie and immoderate rage 4. his bodie also as vexed and disquieted by the euill spirit wherewith he seemed as it were possessed for the time Pellican 13. Quest. v. 16. Of the force and wonderfull operation of Dauids musike in allaying of Sauls maladie 1. Because it is saide that Saul should finde ease by the playing with the hand vpon the harpe and that when Dauid plaied the euill spirit departed we must not thinke that musicall soundes and melodie haue any force to driue away euills Pellican no more then it was like that Tobie draue away the deuil with the perfume of the broyled liuer of a fish for as the Apostle saith The weapons of our warrefare are not carnall 2. Cor. 10.4 spirituall euills are not chased away with carnall meanes Such a like conceit there was in time of superstition of bells that the sound of them was good to purge and cleare the aire of euill spirits 2. But Musike hath a wonderfull force in working vpon the affections either to stirre them vp if it be loud and running musike such as is vsed in warre or to allay them by soft and sober musike as Pythagoras is saide by such musike to haue restored a frantike young man to his witts so Terpander Arion and Ismenias the Thebane musician are reported to haue reduced barbarous and sauage men to a ciuill kinde of life Borr. 3. Dauids pleasant harmonie therefore first naturally allayed Sauls melancholy passions and cheared and reuiued his dead and pensiue spirits which were the instruments of Sathans working Pellican 4. And beside this Dauid by his godly songs and praiers did also preuaile to chase away the euill spirit that concurred with that naturall distemperature in Saul as Iosephus well noteth that Dauid with his voice and instrument did sing sacred hymnes the sound of the musike allaied the naturall passion the voice of the sacred hymne did cause an intermission of Sathans worke 4. Here in this Dauid was a true type and figure of the very Messiah by whose sweete voice many deuills were cast out in the daies of his flesh and nowe by the voice of his Gospel Sathan is cast out of the soules and hearts of men not for a time as out of Saul to returne againe but he is for euer vanquished and subdued vnto vs. 5. But howsoeuer Dauids musike were effectuall for the time present this was but an easing of Saul for the time it was no perfect cure wherein appeareth the carnall counsell of Sauls seruants that onely prouided for his corporall ease not seeking for his spirituall comfort they should first haue sent for Samuel the Lords Prophet to haue praied for Saul and comforted him in God and then haue prouided a musician for his recreation Osiand Much like vnto them are such carnall friends and assistants of them that are sicke in these daies who first counsell them to seeke out vnto the Physitian the Minister and man of God is the last that is consulted with for the health of their soules 6. Yet herein they deserued commendation that though they sawe euidently that Saul was vexed with an euill spirit yet they did not seeke to expell one deuill with an other or to runne vnto witches as many in these daies vse to doe therein shewing their great impietie and infidelitie against the Lord from which kind of deuillish professours Saul was alwaies auerse and euen after his falling away did banish such out of Israel which example may be a good admonition vnto such witchmongers that if Saul not in Gods fauour yet hated sorcerers they can not thinke that they are in Gods fauour louing those whome the Lord hateth 14. Quest. v. 18. How Dauid came to be made knowne to Saul 1. Whereas it followeth thou answered one of his
cause of both nations should be swaied or carried which of them should haue dominion ouer the other and which of them should be in subiection 2. And for the most part it is found by experience that they which prouoke and challenge others to such kind of single combates which are called monomachies are foiled and goe by the wurse So Abner prouoking Ioab to set out some of his men to fight which he calleth playing and vpon his motion twelue were sent out of each side was put to the wurse likewise in the same place and at the same time Asahel pursuing Abner and prouoking him whome he instantly entreated to giue ouer and not to vrge him was slaine by Abner 2. Sam. 2. The like successe had the gyants of the Philistims which chalenged Israel in the daies of Dauid Abishai slew Ishibenob Sibbechai encountred Saph and Elhanah Lahmi the brother of Goliath and Ionathan ouercame a gyant with sixe fingers and toes vpon each hand and foote fowre and twentie in all all which were champions set forth by the Philistims to chalenge Israel 2. Sam. 23. 3. The reasons why such monomachies are vnlawfull are these 1. Such doe tempt God wilfully offering themselues to daunger as it is found among the decrees ascribed to Nicolaus I. Monomachiam sectantes tentant Deum They which follow monomachie doe tempt God and this Canon is repeated in the decrees part 2. caus 2. qu. 5. c. 22. 2. Such are lifted vp in pride and doe boast of their strength 3. Men in this case are hired and waged to be champions and so they set their life to sale 4. They encounter together rashly in rage and so many times end their daies in wrath and malice which is a most fearefull thing 5. Vpon such cōbates the death of the one partie assuredly followeth and so they are guiltie of murder shedding of blood these fowre last reasons are well touched in the Later Counsel p. 1. c. 20. in these words and to this effect Detestabiles ferias vel nundinas quas torneamenta vocant c. fieri prohibemus Those detestable solemnities and as it were faires which they call turneaments we forbid to be held in the which souldiers vse to be hired and to make ostentation of their strength doe rashly encounter together whereupon followeth the slaughter and deaths of men 6. By this we may see what is to be deemed of that old vse which hath beene frequent and common in times past when men for triall of their titles or to purge them of some defamations would hire their champions to trie it out at the swords point Much also to be misliked is that outragious challenging of one an other into the field and that many times vpon very small or no occasions wherein they sinne against God in their presuming vpon their strength against their brethren in seeking their destruction and against themselues in putting their life willingly into danger beeing forced thereunto by no necessitie at all 6. Quest. v. 12. Of the age of Ishai 1. Some read he was taken for an old man in the daies of Saul B. G. because the words are thus in the Hebrew he was an old man going among men as though this should be the meaning that he went for an old man among men according to our English phrase but the word ba going is taken in an other sense for growing and going in yeares as it is saide of Abraham he was going or growing in daies 2. Some interpret that he was counted among those that bare office but the mentioning of his eight sonnes rather gaue occasion to speake of his age then of his authoritie 3. But the Chalde reading he was numbred bibechiraia among the choise or young men maketh a cleane contrarie sense for Ishai is here directly said to be old and aged in respect of other men 4. Wherefore the meaning of these words going among men signifieth that he was going and growne in yeares as the Latine readeth grandaevus aged and Iunius provectus growne where must be supplied out of other places baiammim in daies or yeares 7. Quest. v. 15. Why Dauid was sent backe from Saul to feede his fathers sheepe 1. Iunius who thinketh that this storie is transposed and that Dauid had first killed Goliath before he went to serue Saul thus readeth that Dauid went and came from Sauls companie or retinue that is during this battell he often went and came beeing sent of his father to visit his brethren in the campe But this is not like that Dauid was sent vnto the campe before that time when he encountred with Goliath for then he could not choose but to haue heard the boasting speeches of the vaine glorious Philistim before seeing he came forth morning and euening and all the hoast did ring of it and the word beeing meghal which signifieth de cum from with Saul sheweth rather that Dauid was come from beeing with or following of Saul 2. Therefore the meaning rather is that Dauid who had gone before to Saul and was entertained of him at this time was returned home to his father which some thinke was done because Saul was now recouered of his madde fitts and had no neede of him and so sent him home againe Osiand but it appeareth to be otherwise c. 18.10 that Saul was not cured of his fitts which came vpon him againe some thinke therefore that Saul sent Dauid away by turnes as his fits intermitted and so sent for him againe Borr. but that is not like for Saul entertained him into his seruice and made him his armour bearer which sheweth that he staied still with Saul and went not away before this time therefore it is more likely that these two were the causes of Dauids returne first because during this warre Saul attended rather vpon warrelike feates then musicall sounds and therefore was content to dismisse Dauid Pellic. his minde beeing wholly bent vpon warre was not so much disquieted with other cogitations As also because Saul had three other of Ishai his sonnes beeing content with them as Iosephus noteth he sent home Dauid to be a comfort to his aged father 3. Now herein Gods prouidence appeareth that would not haue Dauid whom he had appointed for the confusion of Goliath to be brought vp in the feats of armes but still to lead a rurall and pastorall life that this victorie beeing atcheiued by so weake a meanes might wholly be ascribed vnto God Bor. And Dauids humilitie is manifest who hauing liued in Sauls court acquainted with a delicate courtiers life could frame himselfe againe to this rusticall trade of keeping sheepe as Moses in the like case hauing liued 40. yeares in Pharaohs court spent as many more in keeping his father in lawes sheepe 8. Quest. v. 16. How Goliath vaunted himselfe 40. daies together 1. God so disposed that fourtie daies should be thus spent that thereby occasion should be offered of sending Dauid vnto the campe to visit his
brethren by whome the Lord had appointed this conquest of Goliath should be obtained Borr. 2. Likewise the more the Israelites were in feare and the greater that their perplexitie was the more famous was the victorie and deliuerance which they did not expect Osiand 3. Further herein euidently appeareth the great change and alteration that was in Saul how the spirit of God had forsaken him and of a valiant and couragious man and of an heroicall spirit he was growne to be a dastard and coward that whereas before in one day he had slaine almost 40. thousand of the Philistims he now is 40. daies together afraid at the sight of one man Pellican 9. Quest. v. 18. Wherefore Dauid is bidden to take a pledge of his brethren According to the diuers significations of the word harabah there are diuers expositions of these words 1. It signifieth a sorting or mingling and so some read learne with whom they are ranked and sorted Lat. but it is like that Ishai did know of what companie they were and vnder what captain seeing he sendeth him a present of ten fresh cheeses 2. Vatablus taketh it to be spoken of those diuers things which he caried with him but that is prescribed before what he should beare with him 3. The word therefore here properly signifieth a pledge of the same signification with the Hebrew word herabon Gen. 38.17 where the word arrhabon a pledge or earnest penie seemeth to be deriued so interpret Ar. Pag. And they which take it for a pledge some expound it of the token which he receiued to goe in and out to his brethren in the armie without suspition Pellic. some of the pledges which his brethren had laied to pawne for their necessities as the Septuag much what to that sense read know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things they neede but the fittest interpretation is that he should bring some token or pledge from them as a signe of their welfare Iun. as the Chald. paraphrast interpreteth thou shalt bring their welfare that is bring tidings how they fare or bring commendations from them Osiand 10. Quest. v. 19. Of the valley of Elah where the campe of Israel lay 1. Some doe make it an appellatiue word but because there is great vncertentie what kind of tree Elah should signifie some taking it for the Terebinth or turpentine tree as Hierome some for the chesnut tree some for Ilex the holme tree some for an oake Iun. and Vatab. with the Septuag I think it is more safe to retain the Hebrew word as A.P.B.G. especially seeing it is the proper name of the valley it is most like to be so called of the oakes there growing 2. Where it is said they were in the valley it must not be so strictly taken that they pitched in the valley it selfe for the hoast of Israel stood vpon a mountaine the Philistims on an other mountaine ouer against them v. 3. but they encamped toward or vpon the valley which lay betweene both the campes as Iosephus noteth 3. The most read they were fighting with the Philistims A. P. L.S. but seeing the Israelites fled away at the sight of Goliath and he for the space of 40. daies together vaunted himselfe it is not like that the armies had yet met or that they skirmished together as Osiander thinketh but onely had set their battell in aray the one against the other v. 21. therefore the better reading is that they were bellantes Iun. or belligerantes Vatab. or ineuntes bellum Chal. they were warring rather then fighting for the word lacham signifieth both 11. Quest. v. 20. To what place of the campe David first came 1. Some take the word mahegalah for a proper name the Latine translatour calleth it Magala but c. 26.5 where the same word is vsed there he interpreteth it tentoriū Saul lay in his tent it was not then a proper name of a place for Saul also had his mahagal that is such a place of the campe 2. Some take it for vallum the trench or fort A.P. 3. Some for locum castrorum the place where the tents were Chal. Vatab. 4. Others read he came within the compasse of the hoast B.G. but yet Dauid was not come to the hoast as v. 22. he went from hence into the hoast 5. Therefore that place is meant hereby where the cariage with the carts and other impediments lay hagalah signifieth a cart as 2. Sam. 6.3 mahaghalah the compasse or circuit where the carts stand and sometime it signifieth the tract or beaten way made with carts as Isai 26.7 the Septuag sometime expresse it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth rotunditatem the roundnesse or compasse sometime by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cart 1. Sam. 26.5 It seemeth it was the place where the carts and cariage lay which was as a fort and defense vnto the campe for it is said v. 22. that Dauid left his things there with the keeper of the carriage And Saul lay asleepe in that place where the cariage and other such things lay that he might be in more safety and securitie for feare of Dauids breaking in vpon him 1. Sam. 26.5 Iun. 12. Quest. v. 25. Of the rewards which Saul offered to him that would encounter with Goliath 1. It is fit and requisite that rewards should be propounded vnto those which shall offer their seruice in the defense of the Commonwealth for although we can not deserue an euerlasting reward at the hands of God yet a temporarie reward may be deserued at the hands of men and such rewards may be respected and aimed at though chiefely the glorie of God and the good of his Church ought to mooue euery one to performe his dutie 2. Now the rewardes which Saul proclaimeth are three to ioyne him in affinitie in making him his sonne in lawe in endowing him with riches and enfraunchising his house as in setting it free from taxes and other impositions Genevens and so aduancing it to the state of nobilitie Chald. Iun. 3. But herein Sauls inconstancie and leuitie appeared who was liberall in promising but slow in performing as it is euident in his vnkind cariage toward Dauid afterward Martyr 13. Quest. v. 26. Whether Dauid were mooued with the reward to fight with Goliath 1. Dauid was not incited or stirred vp by the hope of the reward which yet a priuate man may safely respect but the honour of God and the loue of the people of God mooued him and therefore where he saith What should be done to the man that killeth this Philistim he saith thus in effect what neede any such reward to be promised the indignitie which the people of God and the reproach which they beare at the hand of this Philistim is sufficient to prouoke any man Iun. 2. And Dauid yeeldeth two reasons of this his resolution one taken from the person of the Philistim who was an vncircumcised person and a stranger from Israel the
parique à vobis mensura desideror children I doe long for you as you in like manner long for me A good Pastor as one saith should be like vnto an old beaten hare longa cursitatione defessus cubilibus suis emori beeing wearie of long chasing abroad to returne home and to die as it were in his own borrow Espenc vbi supra They must haue a care when they are necessarily called from home to leaue in their place such as are sufficient to guide the people and to instruct them in their absence not to make such a bad choice of their curates as Ieroboam did of his priests of the lowest of the people which were not Leuites 1. king 12.31 that is not instructed in the law of God but to refuse with Iob to set such with the dogges of their flocke Iob 30.1 not to commit the ouersight of their flocke vnto such Ambrose to this purpose thus writeth to the Bishop of Come Comcusium iam plerique caeperunt credere ministerio tuo sed qui dedit credentes adiutores dabit quo tibi excusandi auferatur necessitas mihi crebrior tuae praesentiae refundatur gratia Most of the people of Come haue begunne to beleeue by your ministerie but he that gaue them to beleeue shall giue vnto you helpers that the necessitie of excuse may be taken from you and that I may oftner enioy your presence Epist. 5. It should seeme that this godly Bishop beeing much desired by Ambrose excused himselfe that he could not come hauing none meet to supply his place at home and therefore Ambrose thus writeth vnto him 3. They which are thus substituted in the Pastors absence beeing as it were his coadiutors and fellow helpers should receiue sufficient maintenance from the flocke and not be shifted off with a tenth part or lesse of the Pastors stipend the ordinarie Glosse vpon Gratian fitly to this purpose applieth that text in Moses Deut. 23.25 that no man should put his sikle into an others corne haec messis nostra est vos vultis falcem in eam mittere this is our haruest say they which instruct the people and you that take no paines will thrust in your sikle Againe the Apostle saith They which waite on the altar must be partakers of the altar 1. Cor. 9.13 nunquid de eo cui non serviunt What shall they then liue of that altar which they doe not serue Gloss. in Gratian. caus 13. qu. 2. can 1. But of these digressions sufficient now I will returne vnto the text 17. Quest. v. 29. Of Dauids words to his brother Haue I not busines 1. The Hebrew phrase is is there not a word or matter for so the word dabar is taken for both which Vatablus expoundeth as though he should say they were but his words he had done nothing but Dauid would not so extenuate the busines which he had in hand or seeme to call in that which he had saide 2. Some giue this sense is it not a common brute in euery ones mouth what haue I done then more then other Martyr and the Chalde insinuateth so much reading thus is it not a word which I haue spoken but Dauid seemeth to take no knowledge here of any such thing which he had heard or said in the campe neither doth Eliab obiect vnto him that but onely findeth fault with his comming to the campe wherein Dauid goeth about to satisfie him 3. Others make this the meaning I haue not spoken words onely but I will performe it in deede and so would read it without an interrogation this is not a word that is onely Pellican but this had beene to exasperate his elder brother more if he should before him haue shewed his purpose whose anger Dauid with a peaceable and mild answer declineth 4. Some doe vnderstand it of the word or commandement of God he came not of his owne head as Dauid saith afterward to Goliath I come vnto thee in the name of the Lord of hosts v. 45. Borr. but Dauid saw that his carnall brother was not fitt to haue any such secret concerning Gods counsell to be reuealed vnto him 5. Wherefore dabhar is better here translated matter cause or busines and so Dauid excuseth himselfe because he came about his fathers businesse and of his message B.G. Iun. Osiand 6. But in that Dauid giueth place to his brothers wrath and doth not answer him againe but goeth away from him it teacheth vs not to adde fire to fire rage to rage but to giue way and to beare our brothers infirmities as S. Peter saith Not rendring euill for euill nor rebuke for rebuke Martyr 18. Quest. v. 34. Of Dauids confidence to goe against Goliath vpon his former experience of Gods assistance 1. Dauid vseth three reasons to perswade Saul that he should ouercome the Philistim first from his former experience in that he had in the defense of his flocke slaine a Lyon and a beare secondly he buildeth vpon Gods couenant he was circumcised and so within Gods couenant and protection the other was vncircumcised and so a straunger from the couenant thirdly from the sinne and blasphemie of Goliath for the which the Lord would be reuenged of him Martyr 2. But whereas Dauid hauing experience of two former deliuerances out of two great daungers doth aduenture vpon the third this example is not simply to be imitated by vs that we should in like manner animate our selues by former experience to enterprise things beyond our power for Dauid beside his experience had also the word of God for his warrant both by the Prophet Samuel that he should be king of Israel and by the secret instinct of the spirit which stirred him vp to this action Mart. There be two things therefore which must concurre to make the argument of experience strong first that we haue a good cause as Dauid here had and that we are warranted by our calling as Dauid was beeing appointed to be the captaine of the Lords people herein the children of Benjamin failed who maintaining a bad cause did flatter themselues because they had twice ouercome the Israelites they should fall before them still Iud. 20.32 secondly we must also haue the warrant of Gods word for our faith must be built vpon the word this Sampson wanted when he encouraged himselfe in his former experience when Dalilah had caused his locks to be clipped off that he would goe out as at other times but he wanted the assistance of Gods spirit as before the text saith he knew not that the Lord was departed from him Iud. 16.20 3. Though therefore the argument of experience without the inward motion of Gods spirit doth not warrant vs for a particular deliuerance as from the famine the pestilence the sword yet generally it is a good perswasion to build our confidence vpon that we are assured in generall that God will keepe vs and deliuer vs as he hath done as the Apostle saith Who deliuered vs
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
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
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
Lords direction in all their doubts 2. But whereas the Lord answeareth that Saul would come downe to Keilah and that the men of Keilah would deliuer him into Sauls hands and yet neither of these came to passe for vpon Dauids departure Saul also ceased his pursuit hence it can not be inferred that the predictions of God are vncertaine for the Lords answear is here to be vnderstood conditionally that those things should certenly come to passe if Dauid staied there so the Lord speaketh of that purpose which he saw alreadie to be in Saul not of the act it selfe So Ionas threatned the destruction of Niniueh after 40. daies but with a secret condition if they repented not Mar. A difference also is here to be made betweene the prescience of God and predestination for the Lord as well foreseeth what shall be done as what is likely to be done in respect of the second causes but his decree of predestination is onely of those things which shall most certenly be effected 3. Here also may be obserued a manifest difference betweene the answears which God vsed to giue which were certaine without any doubtfulnes and ambiguitie and the oracles of Apollo which were ambiguous and doubtfull Mart. 5. Quest. v. 13. Of Dauids departing with sixe hundred men 1. The Lord could if it had pleased him haue so assisted Dauid that as he had victorie against the Philistims so he might haue preuailed by force against Saul but the Lord thought not good in his wisdome so to doe for this would haue beene the cause of intestine and deadly warre and the destruction of the Lords people and Dauid might haue bin thought to haue aspired vnto the kingdome and to stand against the Lords anointed God knew how by other meanes without the destruction of his people or slaunder vnto Dauid in good time to performe and accomplish his purpose toward him Mart. 2. Dauids number is encreased he departeth to Keilah with sixe hundred not fowre hundred as Iosephus reckoneth whereas he had but fowre hundred before c. 22.2 where we see that affliction and persecution doth not diminish the Lords people but rather encreaseth them Mart. according to that auncient saying sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seede of the Church 6. Quest. How Ionathan was deceiued in thinking he should be next vnto Dauid when he was king 1. In that Ionathan saide Dauid should be king he spake certenly because he had the word of God for it by Samuel who had alreadie anointed him for king but the other was not certen that he should be next vnto Dauid because Ionathan had no such promise 2. Some thinke therefore to make this saying of Ionathan good that he onely entreated this of Dauid by their great friendship that he might be next him in the kingdome Pellican But Ionathan affirmeth that it shall be he praieth not that it may be and to haue asked such a thing would haue shewed some doubt in Ionathan of Dauids friendship and amitie toward him some say further which is most true that though Ionathan was not next to Dauid in that terrene kingdome beeing preuented by death yet the Lord gaue him a place in his celestiall kingdome Osiand Here we see that the children of God are sometime deceiued in temporall things whereof they haue no certaine promise and assurance but so farre forth as the Lord seeth it to be good for them as S. Paul perswaded himselfe that the Lord would still deliuer him from the daunger of death 2. Cor. 1.10 and that he should still continue with the Philippians Phil. 1.25 whereas beeing a prisoner at Rome he was not from thence deliuered till he finished his life by glorious martyrdome Mar. 7. Quest. v. 18. Of the mutuall couenant which Dauid and Ionathan made before the Lord. 1. It is lawfull for Christians to ioyne in league together so it be for a good ende as for the maintenance of religion for as God maketh a league and couenant with man so may one man with an other this is the third time that this league was made betweene them once before when he had killed Goliath c. 18.3 and againe when he fledde out of the kingdome c. 20.42 for the nature of man beeing variable and inconstant had neede often to be stirred vp and put in minde by the reuiuing of godly loue and friendship Mart. 2. This couenant is saide to be made before the Lord that is in the presence sight and feare of God Mart. it is like also it was done in the presence of the Priest with his Vrim and Thummim Iun. 3. As it is lawfull for the seruants of God to make mutuall leagues so it must be limited with certaine conditions 1. They must not enter into any league or couenant with the wicked as Iehoshaphat is reprooued for ioyning with Ahab 2. Chron. 19.2 and afterward with Ahaziah his sonne 2. Chron. 20.37 2. Their league must be grounded in the feare of God not for any worldly respect or aduantage as Abimelech only desireth to make a couenant with Abraham that he should not hurt him nor his posteritie Gen. 21.23 3. They that make such league must not goe from it but surely keepe it not as Saul brake his oath made to Dauid that he should not die c. 19.6 4. Such leagues and couenants must be made to good ende not to combine themselues to persecute Christ as Herod and Pilate were made friends for the same ende nor his members as the Antichrist of Rome hath incited diuers Princes in Christendome to associate themselues against the people and Church of God the professours of the Gospel 8. Quest. v. 17. How Saul knew that Dauid should be King 1. Some vnderstand this of the amitie and friendshippe which was betweene Ionathan and Dauid that it was known to Saul Osiand but beside that the coherence of the words here sheweth that it must be referred to that which immediatly went before that Dauid should be king ouer Israel Saul els where signified so much himselfe that the kingdome could not be established in Ionathan as long as Dauid liued and that he had chosen him to his confusion chap. 20.31 2. Saul knewe that Dauid should be king both by Samuels words that the Lord had cast off Saul and chosen his neighbour better then he c. 15. by the continuall good successe that Dauid had and by the report of others as he himselfe confesseth c. 22.8 Iun. as also by the fauour of his sonne and of all the people toward Dauid Mart. he might also haue heard of the anointing of Dauid by Samuel and his conscience did testifie against him that he was vnworthie to hold the kingdome Borr. so that Saul knowing this did persecute Dauid against his owne conscience Mar. 9. Quest. v. 19. Of the Ziphims betraying Of Dauid 1. These Ziphims were of the tribe of Iudah and came of Caleb 1. Chron. 2.42 of whose treacherie Dauid
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
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
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
Christ and his Church and the marriage betweene the man and wife but Christ hath but one Church therefore the man should haue but one wife 7. The greatest vnion and coniunction in the world should be betweene the man and wife but there can be no vnion where there is a diuision and loue is not so syncere and entire where it is diuided 8. Salomon saith Reioyce with the wife of thy youth let her be as the louing hind and pleasant roe Prov. 5.18 19. this counsell as Salomon himselfe followed not so neither can they obey that haue more then one wife of their youth 9. Laban required of Iaakob that he should not take other wiues to his daughters to vexe them Gen. 30. foreseeing the inconuenience of hauing many wiues how there is continually emulation and strife betweene them as there was betweene Adah and Zillah Gen. 4. Hannah and Peninnah 1. Sam. 1. 10. Lastly the Imperiall lawes doe condemne polygamie Lib. 9. titul 9. leg 18. Eum qui habet duas vxores comitatur infamia he is counted infamous that hath two wiues Dioclesian made a law likewise against the hauing of two wiues Cod. lib. 5. tit 5. leg 2. yea the Christian Emperours Theodosius Arcadius Honorius would not suffer the Iewes which liued in the Romane Empire to haue many wiues as may appeare by their lawes Cod. de Iudaei leg Nemo 23. Quest. Whether polygamie were an infirmitie in the fathers 1. Some thinke that the fathers offended not in the mariage of many wiues but that God remitted vnto theÌ„ the seueritie strictnes of that law giuen in the creation vnto Adam both for the procreation of the people of God who then consisted but of one nation as also that the spirituall mysterie of the Church of Christ and the old Synagogue might be represented thereby as in Sara and Hagar Rachel and Leah Of this opinion is P. Mart. consenting herein to the iudgement of some of the auncient Fathers Contra. 1. If there were any dispensation or relaxation of the law of monogamie beeing it a written law it would haue beene expressed in Scripture for a relaxation or dispensation of a law must be of the same authoritie and perspicuitie which the law is of Now no such relaxation is in any part of the law to be found 2. Nay the contrarie is extant that in Moses law there is a prohibition that a man should marie a woman and her sister Leuit. 18.18 which is shewed before to be vnderstood not of the naturall sister but of any other woman 3. If for procreation this had beene allowed then it had beene most necessarie to be graunted vnto Adam in the beginning of the world and to Noah in reuiuing and restoring of the world it is here answered that in their time there was no idolatrie and so no separation from the Church of God and therefore for procreation of the people of God it was then so needefull as afterward Contra. But in Cains time there beganne to be a generation of euill seede and then beganne men to call vpon the name of God that is publikely in their assemblies and exercises to separate themselues from the prophane and wicked Gen. 4. and yet no polygamie was brought into the Church of God it was first found before the flood in the progenie of Cam which might haue mooued the godly fathers then the rather to haue vsed polygamie that they might haue encreased as fast as the vnrighteous seede 4. Neither was polygamie made lawfull for mysterie for if that mysterie held in the mariage of two yet there was none in the mariage of sixe for so many wiues Dauid had 2. Sam. 3. much lesse in Salomons thousand wiues and concubines what mysterie lay hid in that 5. And if they will iustifie polygamie in the fathers how can they condemne it in Salomon in whome it is apparent it was a great slippe and against the law to multiplie many wiues onely for lust against the law Deut. 17. for he did not take so many for procreation nay he made himselfe thereby vnfit for procreation as is euident in his small posteritie Wherefore I preferre their answer that thinke the fathers offended in their polygamie and multiplicitie of wiues but that it was no great offence proceeding from ignoraÌ„ce there beeing no manifest law to the contrarie and the generall custome of that age bearing them out and beside the Lord vsed this infirmitie vnto their good thereby encreasing his people yet this offence was pardoned and forgiuen them with all other their sinnes by faith in Christ. Sic Melancthon And so the Lord so disposed in his prouidence that the reformation hereof should be reserued for the comming of his Sonne that the second Adam should reduce mariage to the first institution thereof giuen vnto the first Adam and that the spouse and husband of the Church should giue the rule of carnall mariage by the patterne of the spirituall mariage betweene him and his Church And least it might seeme straunge that the fathers should so long continue in an errour of life vnreformed the like instance is giuen Nehem. 8.17 where the people of Israel are said not to haue kept the feast of Tabernacles from Ioshuahs time till then by the space almost of a thousand yeares CHAP. XXVI 1. Quest. v. 7. Whether Dauid sinned not in tempting God by presuming to goe with one alone into Sauls campe 1. SOme thinke that Dauid did this by an ordinarie warrant because euery man ought to aduenture his bodily life for the sauing and winning of his brothers soule from errour now Dauid had experience that Saul as hard hearted as he was would rather be wonne by clemencie as he had experience before when he spared him in the caue and therefore to deliuer Sauls soule from this spirituall daunger he resolueth to goe vnto him in this manner But there are two things that make against this answer first Dauid did not know before he came in the campe what to doe nor how he should haue occasion to make knowne his kindnes and faithfulnes vnto Saul secondly he had tried alreadie thâ—â— Saul though he shewed some remorse before in words yet Dauids sparing of him did worke no good vpon him and therefore vnlesse Dauid had certenly knowne that Saul by this seruice might be brought to repentance to saue his soule he could haue no ordinarie warrant to doe as he did 2. Therefore the better answer is that Dauid did take this enterprise in hand by the motion of the spirit as Gedeon went downe to the hoast of the Midianites and as Ionathan and his armour bearer climed vp the hill where the garrison of the Philistims was c. 14. and that it was an extraordinarie motion appeareth because the Lord concurred and sent a dead sleepe vpon them ex Martyr 2. Quest. v. 10. Whether it be not lawfull to kill a tyrant seeing Dauid spared Saul 1. It is out of doubt that it is not lawfull for any
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
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
Quest. v. 12. Of the apparition of Samuel and the manner thereof 1. It seemeth by that Saul asked the woman what shee saw that Saul saw him not at the first the Rabbins thinke that Saul heard onely the voice and that the woman both saw and heard but Sauls seruants neither heard nor saw some thinke that the woman onely saw and Saul onely heard Vatab but though Saul saw not the apparition at the first the woman beeing apart in an other place as witches vse not to be seene when they worke their feates yet it is like that afterward Saul was admitted to his sight both by the reuerence which he yeildeth in bowing himselfe by the communication between the phantastical Samuel and Saul it may be gathered also by the text that the woman heard not the communication for v. 21. it is saide shee entred or came in to Saul it seemeth that shee was gone forth hauing raised the spirit and left Saul alone within in the bed chamber as is expressed v. 23. but the seruants were left without and neither heard nor saw as the like is shewed Act. 10. how Saul onely heard the voice they that were with him heard nothing Mar. 2. Now where the woman saith that shee saw gods ascending some vnderstand it that shee meaneth an excellent person that was ascending but it is like that these elohim gods were certaine goodly apparitions as Satan can transforme himselfe into an Angel of light which Satan sent as his apparitors and messengers before Iun. 3. Thus Samuel appeareth wrapped about with a mantle which was the habite of Magistrates and Prophets to distinguish them from the common sort Iosephus thinketh it was a priestly garment but Samuel was no Priest though he were of the tribe of Leui. Mar. 4. The witch knew him to be Saul rather hauing so learned of the deuill who told her Mar. then as the Rabbins suppose shee coniectured it by some reuerence that this counterfeit Samuel yeildeth vnto Saul 10. Quest. v. 17. Whome he meaneth when he saith The Lord hath done to him 1. Some read the Lord will doe to thee Lat. but that is not agreeable to the originall which hath li to him 2. Some read the Lord hath done to himselfe that is hath disposed of his counsell as he purposed and determined Iun. 3. Some referre it vnto Saul that the Lord hath done to him Borr. but thoroughout he speaketh vnto Saul in the second person 4. Therefore it is better referred vnto Dauid that the Lord hath done to him as he promised so the Chald. B. Genevens Ioseph and so the next words doe helpe to expound these he hath rent the kingdome from thee and giuen it vnto Dauid the kingdome is said to be rent because the whole was not taken at once from Sauls posteritie a part was a while held by Ishbosheth Mar. but this seemeth to be somewhat curious for the Lord had giuen the whole kingdome to Dauid and so rent that is taken the whole from Saul 11. Quest. Of the meaning of these words To morrow thou and thy sonnes shall be with me 1. Some take it as though the deuill counterfeiting Samuels person should say that Saul should be with him that is in the state of grace and the fauour of God but that Satan herein lied vnto him Osiand But as the rest of this heauie declaration fell out to be true that Saul should be deliuered into the hands of the Philistims so it is like that the rest also should be true and the euent indeede was answerable both Saul and his sonnes were slaine the next day 2. D. Kimhi with other Rabbins thinke that this is to be vnderstood of the happie estate wherein Saul should be and that herein nothing was vttered but truth for they hold that Saul dying for his countrey and not giuing ouer the defense of Israel though he looked for present death died in the fauour of God Iosephus also commendeth Saul as a worthie man that died for his countrey But this resolution in Saul to die for his countrey was onely a ciuill vertue it was farre from pietie like vnto the fortitude of the heathen as of the Decij Curtij among the Romanes that died for their countrey and it was Gods iustice rather that forced him to this battell then his owne will and resolution to defend his countrey Borr. Beside seeing Saul killing himselfe died without repentance ending his daies in despaire how could he die in the fauour and grace of God Mar. But we will not precipitate our sentence concerning his euerlasting reprobation though he were reiected from the kingdome leauing him to the iudgement of the Lord. Borr. 12. Quest. Whether it were Samuel in deede that appeared vnto Saul 1. This could not be Samuel in his owne person both bodie and soule for to raise againe the dead is the worke onely of God diuers haue beene raised from the dead we read of three raised in the old Testament the widowes sonne by Elias and two by Elizeus one when he was aliue the other by touching his bodie when he was dead fiue were raised in the Gospel three by our Sauiour the rulers daughter the widowes sonne and Lazarus and two by the Apostles Dorcas by Peter and Eutyches by Paul But these miracles were wrought for the confirmation of the truth this miracle if Samuel had beene raised had beene for the countenancing of sorcerie and lies the deuill could not raise Samuel himselfe and God for the reason aforesaid would not permit Satan to doe it 2. Some therefore thinke that it was the bodie of Samuel as Burgens saith But the bodie beeing dead hath no actiuitie and is vnapt to be vsed as an instrument of action neither doth it suffice to say that Sathan might giue action and motion to the bodie for Satan can make illusions and counterfeit any shape of himselfe so that he needed not to haue assumed a bodie 3. Some doe thinke it was the very soule of Samuel as Iustinus Martyr but vnto him I oppose Tertullian who thinketh lib. de anima that the Deuill deluded both the woman and Saul abusing his eies and her eares Augustine though sometime he seemeth to doubt whether it were Samuel or onely phantasma a phantastical image or apparition of Samuel ad Simplic lib. 2. yet lib. 2. de doctr Christian. he defendeth and prooueth that it was imago sacrilegio excitata an image raised by sacriledge That it was the soule of Samuel these two reasons are produced to prooue 1. because thoroughout this storie he is called Samuel 2. because that which is here foretold fell out accordingly Ans. 1. The Scripture calleth things as they appeare and as they are taken as Pharaoh is said in his dreame to haue seene seauen kine and seauen eares of corne Gen. 41. because they so appeared so in this place this apparition is called Samuel because it seemed so to be and Saul tooke it to be Samuel 2. God suffereth the
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
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
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
the will of the highest and supreame Iudge Therefore Hierome well saith speaking in the person of God Non recipio tales animas quae me nolente exierunt è corpore I will not receiue those soules which against my will goe out of their bodies 6. The Athenians had a law that they which killed thēselues should confiscate all their goods and not be buried in the fields of Athens But the Romane lawes somewhat mitigated the penalties of those which killed themselues decreeing that if he that killed himselfe were not guiltie of any other crime his fact should not hurt his successours and posteritie Diocles. l. 9. tit 2. leg 12. and such other lawes there are diuers to the same effect And the reason why the Romanes gaue greater libertie vnto this sinne then the Athenians may seeme to be this because they had so many famous persons that had killed themselues whome they were loath to count infamous or condemne whose examples shall presently be brought forth ex Martyr 2. Now diuers examples out of forren stories are alleadged to iustifie this vnlawful act As among the Philosophers Cleanthes Empedocles Zeno and some write Aristotle also cut off their owne liues the like did Brutus Cassius Cato Demosthenes Lucretia so did Sampson and Razis 2. Macchab 14. Ionas also bid the mariners cast him into the Sea Ion. 1.12 diuers holy women to saue their chastitie as Pelagia the virgine whome Ambrose commendeth and a chast matrone whome Maxentius would haue rauished killed her selfe making as though she attired and prepared her selfe to come forth Euseb. lib. 8. c. 15. Contra. 1. Concerning the examples of the heathen they doe not much mooue vs for their actions proceeding not of faith howsoeuer glorious they seemed to be were not accepted Some of them killed themselues thorough impatience as not beeing able to endure the reproach and shame with they feared as Lucretia because shee was defloured and Cato Vticensis for that Cesar preuailed and yet he bid his sonne promise himselfe all good of Cesars clemencie Some of them but not many of that minde did shorten their daies for the desire of immortalitie as Cleombrotus Ambraciata but this was a preposterous and presumptuous desire in them to hasten to immortalitie without the calling of the eternall and immortall God whose gift it was 2. Concerning the examples obiected out of Scripture as of Sampson we haue seene before quest 3. Razis is alleadged out of an Apocryphal booke which is not of canonicall authoritie in the same booke 2. Macchab. 12.42 Iudas Macchabeus is commended for sacrificing for certaine idolaters after they were dead who hauing idols found about them died apparently in the state of impenitencie for such the Papists themselues forbid praier to be made As for Ionas he had the spirit of prophesie and that act of his was propheticall and therefore not to be imitated 3. And of those which killed themselues to preserue their chastitie this charitable iudgement is to be giuen that though the act which they committed was vnlawfull how good so euer the occasion and intention seemed to be for we must not doe euill that good may come thereof yet God might giue them the sight of their sinne before their soule departed and so they repenting of it it was not imputed vnto them And here Augustines resolution is sound Non veneramur eos nomine martyrum qui sibi collum ligaverunt We doe not reuerence those as Martyrs which haue knetched or throtled their owne necke sic fere Martyr The conclusion then is that it is not lawfull for any vpon what occasion so euer to take away their owne life as wicked Abimelech caused his page to thrust him through and treacherous Iudas hanged himselfe But euery man must waite patiently vpon the Creator till he shall call againe into his hands the soules and spirits of men which he sent vnto their bodies 5. Quest. Whether Saul is to be held a reprobate and so euerlastingly condemned 1. Some doubt not to affirme that Saul commended his soule into Gods hands and obediently submitting himselfe vnto Gods iustice which inflicted this punishment vpon him Hanc domini iustitiam vbi amplexatus est post primam temporalemque mortem in secundam atque aeternam incidere non potuit while he embraced this iustice of God after the first and temporall death he could not fall into the second and euerlasting death Pellican Contra. 1. But Saul yeilded not himselfe of an obedient minde vnto the punishment foretold for diabolicall predictions worke not obedience but rather diffidence but of a desperate minde forced by Gods iustice did cast himselfe headlong into present danger 2. Neither is the first death though it be neuer so fearefull and terrible an exemption from euerlasting death for the disobedient in Noahs time died in the flood and yet afterwards were in the prison of hell 1. Pet. 3.19 2. Some therefore doubt not to affirme that Saul post foedam mortem abiectus est in perpetuos inferorum cruciatus after a filthie death was cast into the perpetuall paines of hell Osiand But seeing the Scripture doth not directly speake of his euerlasting reprobation but of his temporall reiection from the kingdome we are not hastily herein to precipitate our sentence 3. Wherfore the safer way is to leaue Saul vnto the iudgement of God and not without the warrant of the Scripture to giue any sentence of his condēnation And yet by the whol course of the historie by Sauls wilfull transgressions his disobedience to the Prophet in not staying his comming falsifying of the Lords word in sparing of Agag the king of Amalek in putting to death the innocent Priests in persecuting Dauid and breaking his oath and faith there giuen vnto him in consulting with a witch and lastly in his desperate ende it is euident that more arguments may be gathered of Sauls condemnation then of his saluation yet because nothing is expressely set downe touching his state with God it is better so to leaue it sic fere Martyr 6. Quest. v. 9. Of the Philistims rage toward Saul beeing dead 1. Like as Dauid cut off Goliaths head and carried it about in triumph so now the Philistims cut off Sauls head and reioyce in this victorie and conquest such is the mutabilitie and chaunge of these earthly accidents which are sometime vp sometime downe 2. Further the Philistims are more cruell in this battel then they were when the Arke was taken in Eli his time when Ophni and Phinehes were slaine for then they did not so rage vpon the bodies of the dead the reason is because they had since that time receiued many discomfitures by the hand of Samuel Saul and Dauid by which meanes their hatred was more exasperate 3. They laide vp Sauls armour in the house of Ashtaroth and his head in the house of Dagon 1. Chron. 11.10 giuing the glorie of this victorie vnto their filthie Idols and so robbing the true God of
Saul would not confesse himselfe in a fault Borr. 17. Quest. v. 25. How Saul praieth Samuel to take away his sinne 1. Some read fer porta beare my sinne S. L. V. but neither Samuel nor any other Saint can beare an others sinnes or make satisfaction for them but onely Christ who hath borne our sinnes and healed our infirmities others therefore read remit Chal. forgiue Iun. but neither hath any man power to forgiue sinnes but God onely therefore the best reading is take away for all these significations the word nasha hath that is he desireth to be reconciled vnto God by the Prophet that by his praier and mediation his sinne might be forgiuen which he desireth rather because of the fearefull expectation of the punishment threatned then for the hatred and detestation of his sinne 2. But Saul herein goeth somewhat further then Simon Magus who depended altogether of Peters prayers desiring him to pray for him hauing no heart to pray for himselfe but here Saul desireth the Prophet onely to goe and pray with him he will pray himselfe but he would haue the Prophet also to pray with him 3. And whereas Saul desireth Samuels assistance then present and liuing to pray with him and for him this example doth not giue any warrant that men should flee to any of the Saints that are departed to be reconciled vnto God by them who can not pray with vs beeing absent and not knowing our necessities can not pray for vs. sic fere Pellican 18. Quest. v. 28. How the kingdome is said to be rent from Saul 1. By this present occasion of rending the lappe of Samuels garment he confirmeth Gods former sentence in the reiection of Saul Iun. not that he was now actually deposed for he continued king till his dying day but he was depriued of the right of the kingdome which was translated to Dauid though not presently in his owne person yet in his posteritie and succession and hereby also may be insinuate the violate death of Saul who should as by force be pulled frō the kingdome and it rent from him Pellic. 2. And whereas Dauid is said to be better then he it is not vnderstood of any difference in their nature at all for we are all by nature the children of wrath nor so much in respect of outward workes wherein in some of them Dauid offended more then Saul but this is to be taken both in respect of God of whome Dauid was better accepted and more fauoured and his sinnes pardoned as also of Dauid that he had a more obedient heart wrought in him by grace to doe the will of God and seeke and set forth his glorie whereas Sauls heart was not sound but auerse and estranged from God sic fere Pellican 19. Quest. v. 29. Whether is the better reading The eternitie of Israel or the strength of Israel will not lie 1. The word netzach is by the most here translated victoria fortitudo victorie strength C.B.G.V.P. some referring it vnto God who gaue Israel power and victorie ouer their enemies some to the people that God would not faile them of their former strength 2. But seeing netzach signifieth also eternitie as Psal. 49.20 They shall not see light or liue ghadh netzach in eternū for euer that sense is more fit here because it is more agreeable to the eternitie and constancie of God not to lie or repent then properly an effect of his power 3. Some vnderstand this of the constancie of Gods sentence against Saul that although a man may in his rage threaten and yet after repent him yet it is not so with God he hath said and he will performe Osiand yet it is better referred to both the infallible purpose of God in electing of Dauid as in the reiecting of Saul Iun. 4. And although Gods iudgements are immutable and irrevocable where there is no repentance yet vpon our repentance and submission the Lord is said also to repent him of the euills otherwise determined against vs. Osiand 20. Quest. v. 31. Why Samuel returned with Saul which he had refused before 1. At the first Samuel denied to returne with him v. 26. least he might haue seemed in shewing such facilitie to haue approoued his sinne he did not simply then denie him but said in effect that he would not goe with him yet or at that time Osiand as Christ said Ioh. 7.5 I will not goe vp yet to the feast and yet afterward went 2. Some thinke that because Saul onely required a ciuill honour of Samuel to honour him in the presence of the people that Samuel refused not Osiand but seeing that is saide that Saul worshipped God and Samuel was also present it is not like but that Samuel worshipped God also with Saul as Iosephus well noteth c. 7. lib. 6. de antiquit 3. But yet though Samuel vouchsafed his presence to Saul in prayer he did not pray for the restoring of the kingdome to Saul or for the reuersing of Gods sentence for then he had praied against the will of God but onely he assisteth Saul in his propheticall office according to the will of God Pellican 4. One reason also of Samuels returning might be to see iust execution done vpon Agag the king of Amalek whome Samuel hewed in pieces before the Lord. Borr. 5. This reuerent and respectiue behauiour of Samuel toward Saul sheweth that the ministers of God should yeild outward honour euen vnto euill Magistrates contrarie to the practise of that proud man of sinne that hath disgraced accursed and trampled vpon with his feete good Princes Emperours and Kings the Lords Anointed Osiand 21. Quest. Of Agags behauiour and speech before Samuel 1. Whereas it is said he came mighedanoth daintily or delicately the sense can not be that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trembling as afraid of death as Lat. Septuag for it seemeth by his speech that he did not looke for death at Samuels hand a weake old man some make the contrarie sense that he came pleasantly Genevens as contemning death Osiand but rather it is vnderstood that he came delicately apparelled and adorned as a king Vatab. Iun. as fearing nothing lesse then death 2. Concerning his speech the bitternes of death is passed some thinke he spake it as bewailing the bitternes of death which he was like to suffer as saying a bitter death so R. Levi. Iosep. Lat. Septuag some thinke he came confidently as making no account of death Osiand But he rather thought there was now no feare of death but that the danger was ouer seeing he came from a valiant captaine to a weake old man Iun. and the same mercifull and clement beeing the Lords Prophet Pellican 22. Quest. v. 33. Of Samuels hewing Agag in pieces 1. Iosephus saith onely that Samuel commanded him to be slaine in Gilgal but the text is otherwise that Samuel commanded Agag to be brought vnto him who with his owne hands hewed him in pieces 2. This Samuel did beeing
nothing as then hypocrites are most dangerous when they make the fairest shewes Domitiane the Emperour to whome he intended the most mischeife he would speake the fairest vnto and Herode would haue word returned concerning the child borne king of the Iewes that he might goe and worship thinking indeede to murder the infant Martyr 8. Quest. v. 18. Whether Dauid dissembled when he excused himselfe saying Who am I c. Seeing Dauid was both anointed by Samuel to be king of Israel and beside by the vanquishing of Goliath had made himselfe worthie to marrie the kings daughter as Saul had proclaimed and promised how could Dauid so much abase himselfe as not meete for such a marriage To this it is answered that Dauid did not looke vnto that fauour and grace which the Lord had vouchsafed him in electing him to be king but partly he considereth the great dignitie which was now offered him partly his owne tenuitie and meane parentage and so in respect of himselfe without any dissimulation he confesseth himselfe vnmeete and vnworthie and this lowly and humble minde he still caried toward Saul as Saul at the first when he was of a better spirit did also excuse himselfe when he was first annointed by Samuel to be king Mart. 9. Quest. v. 21. Of the meaning of these words By the other thou shalt contract affinitie with me 1. Some read for two things thou shalt be my sonne in law Lat. which some expound because Dauid had either twise brought vnto Saul the foreskinnes of the Philistims or he had brought him two hundred whereas Saul required but one but as yet Saul had made no mention of any such condition 2. Therefore it is to be referred vnto Sauls two daughters which some interpret thus that whereas the Hebrew phrase is in two thou shalt haue affinitie with me they vnderstand one as Kimchi or the other that is in one of the twaine but then it should haue beene indifferent for Dauid to take either of them which now could not be the indifferencie beeing taken away by the mariage of the eldest alreadie 3. Therefore by two is here meant the second the cardinal number taken for the ordinal as 2. king 15.32 in the two yeare for the second so here Saul meaneth that by the twaine that is the second of his daughters Dauid should become his sonne in law Iun. 4. Most doe here read gener eris thou shalt be my sonne in law but the word chatam signifieth generally to contract or ioyne in affinitie Pag. Iun. as the construction of the word sheweth with the preposition beth with bi with me the sense rather giueth thou shalt contract affinitie with me then be a sonne in law-with me 10. Quest. v. 25. Of these words The King requireth no dowrie of the vse and custome of giuing of dowries 1. Peter Martyr here obserueth that in Dauids time and before the law the vse was not for men to take dowries and portions with their wiues but rather to giue vnto them and vnder the law he thinketh it was the vse for the women to giue their dowries and he citeth that place Exod. 22.16 17. where the law is this If a man entise a maide that is not betroathed and lie with her he shall endow her and take her to his wife if her father refuse to giue her vnto him he shall pay money according to the dowrie of virgins out of this place he seemeth to inferre that dowries were vsed to be giuen with virgins But the contrarie is euident by these words the former verse is cleare that he which lieth with a maide not betroathed shall endow her and in case the father of the maide will not consent then not the father but the other shall notwithstanding giue the dowrie of virgins vnto the maides father as it appeareth Deut. 22.29 for if the law had beene for virgins to giue and not take dowries they would not in practise haue gone against the law And whereas the example of Pharaoh is obiected that gaue in marriage with his daughter the citie of Gezer vnto Salomon 1. king 9.16 it may be answered that Salomon had married Pharaohs daughter long before that c. 3.1 but dowries were vsed to be giuen before marriage neither is it called a dowrie which the Hebrewes call mohar but it was shilluchim a thing sent or present and beside Pharaoh was a stranger to Israel and therefore not tied vnto their lawes 2. The vse then was both before the law and after for men to endowe their wiues before marriage so Abrahams seruant gaue tokens and iewells vnto Rebekah but receiued none Iaakob serued 14. yeares for his wiues Shechem saith vnto Iaakob and his sonnes Let me finde fauour in your eyes and I will giue whatsoeuer you appoint me Gen. 34.11 3. Now the order concerning dowries was this the man gaue a dowrie before marriage to his wife which was at her disposing if her husband died for her maintenance or for the education of the children and such dowries were giuen before mariage after they could not be giuen whereof Plutark giueth this reason in quaestionibus connubialibus because then the man and wife were as one and they occupied their good in common they could not one giue to an other ex Mart. 4. But whereas it was thus decreed in the Councell of Arles c. 16. Nullum sine dote fiat coniugium that no mariage should be made without some dowrie which seemeth by the sequele to haue beene prouided to cut off clandestine that is secret and stollen mariages I see no cause why this canon should be misliked as Pet. Mart. taketh exception to it for it enioyneth not that alwaies the dowrie should be of the womans part but in generall that there should be solemne dowrie giuen which I vnderstand rather to be in the mans behalfe that by this meanes in the solemne conueyance of such dowries which could not be done without witnesses notice might be taken of such mariage and so priuie and secret contracts preuented Now because many poore couples meete together that haue little one to endow an other with the canon prouideth for that iuxta possibilitatem fiat dâ—s that the dowrie should be according to their abilitie there is no man so poore but is able to endow his wife with somewhat answerable to this constitution is the commendable order of our Church obserued in mariage with all my worldly goods I thee endow This auncient custome of endowing the wiues reprooueth the couetous practise of this age which respecteth more in mariage what the woman hath then what shee is whereas as Olympius well obserued non digitis sed auribus oculis ducenda est vxor a wife must be maried not by the fingers but by the eyes and eares 11. Quest. v. 27. Of Sauls demaund and Dauids bringing of the foreskinnes 1. Saul for two reasons required this condition of Dauid both to bring him into daunger that he might perish by