AN HARMONIE VPON THE FIRST BOOKE OF SAMVEL WHEREIN ACCORDING to the Methode obserued in HEXAPLA vpon GENESIS and EXODVS but more compendiously abridged these speciall things are obserued vpon euery Chapter The diuers readings compared doubtfull questions explaned places of Scripture reconciled Controuersies briefly touched and morall collections applied Wherein aboue foure hundred Theologicall questions are handled with great breuitie and much varietie by the former Author of Hexapla on GENESIS Printed for L. GREENE of CAMBRIDGE 1607. And are to be sold in Pauls Church-yard at the signe of the Sunne by Richard Bankeworth TO THE MOST EXCELLENT VERTVOVS AND RIGHT Noble Prince HENRIE by the grace of God Prince of Wales and heire apparant to the most famous Kingdomes of England Scotland and Ireland MOst Noble Prince I had not presumed to present these fewe lines to your Highnes viewe but that I remembred that wise saying vnto the which your Princely nature will subscribe Although thou art borne a King yet heare as a mortall man which sentence is much better expressed in Scripture I saide ye are gods and ye are all children of the most High but ye shall die as a man c. Which place is thus interpreted by our blessed Sauiour If he called them gods to whome the word was giuen because they heard and receiued the word they are so called Nothing maketh a mortall Prince more like in earth to the immortall Prince and great King in heauen then to be willing to heare as Gods eares are open vnto the complaints and suits of all So your princely humilitie and humanitie beeing apt to receiue and regard what is presented and exhibited hath emboldened me thus to write and to offer vnto your Highnes this simple gift as a testimonie of my seruice and dutie One writeth that Socrates that graue and wise Philosopher seeing Alcibiades very insolent and much lifted vp because of his grounds and possessions which he had gotten about Athens brought him to a place of the citie where he shewed him a mappe of the whole earth wherein hauing found out Athens he was bidden by the Philosopher to point out his owne grounds which beeing not there noted he further said vnto him Why art thou proud for those things which are not extant in any part of the earth But herein your Highnes is much vnlike who though this famous Island of Great BRITTAINE wherein your Hon. lot lieth be no small or obscure part in the terrestriall Globe yet doth and must rather affect the euer-during kingdome of heauen then the transitorie glorie and pompe of the world as that kingly Prophet Dauid hauing a goodly earthly portion euen that famous and flourishing kingdome of Israel yet reioyced more that he had his part in Gods kingdome thus sweetly singing The Lord is the portion of mine inheritance and of my cuppe c. the lines are fallen to me in pleasant places I haue a faire heritage Of this worthie Prince Dauid this first booke of Samuel treateth setting forth his princely vertues and worthie acts his anointing and inauguration to the Crowne beeing yet but very young his ouercomming of Goliath his patience in trouble faithfulnes in his seruice to Saul his meekenes euen in sparing his enemie which with other his excellent vertues are thus elegantly described by Ambrose Quam mitis David humilis spiritu sedulus corde facilis affatu c. fortis in praelio mansuetus in imperio patiens in convitio How milde was Dauid humble in spirit carefull in heart affable and gentle valiant in battell milde in gouernment patient in reproch Againe the same father thus further commendeth the worthie acts of Dauid Facta sancti David consideremus quomodo Goliam interfecit Sauli pepercit convitiantem Shemei sustinuit c. Let vs consider the acts of Dauid how he slue Goliath spared Saul endured railing Shemei The first of these is most for your Highnes imitation that as he in his young yeres encountred with Goliath slue him and cut off his head So your Highnes following the worthie example of our Dauid the Kings sacred and Christian Maiestie oppose your selfe euen in these your tender and springing yeares to that Goliath of Rome and professe your selfe an aduersarie to the whole bodie of Popish and Antichristian superstition your princely youth is no let to your religious profession as Ambrose saith of Honorius the Emperour beeing yet but a child Non moveat aetas principis perfecta aetas est est enim perfecta aetas vbi perfecta est virtus Honorius iam pulsat adolescentiae fores provectior aetate quam Iosias Let not his age mooue you a Princes age is perfect for age is perfect where vertue is perfect Honorius is at the next doore to a young man elder somewhat then Iosias Democrates among the Athenians beeing very aged going vp to the toppe of the tower panting and breathing but of no strength said that all the citie of Athens was like him for they breathed that is attempted much but preuailed little But God shall giue vnto your Highnes strength not onely to attempt but to accomplish great things for the seruice of his Church that Deborahs prophesie shall be verified in you to be as the Sunne when he riseth in his strength and Iaakobs blessing take place pronounced vpon Iudah Thine hands shall be in the necke of thine enemies thy fathers sonnes shall bow downe vnto thee So that when His excellent Maiestie hath finished his faithfull seruice to God here in earth and runne out his happie course which God graunt he may hold out long we may say of your Highnes as Ambrose of Honorius the Emperour after the death of Theodosius Theodosius tantus Imperator recessit à nobis sed non totus recessit reliquit enim nobis liberos suos in quibus debemus eum agnoscere Your Excellent Highnes bounden in all dutie and seruice ANDREVV WILLETT Certaine aduertisements to the Christian and courteous Reader IN this Commentarie vpon the first booke of SAMVEL I haue followed a more compendious course then in my larger Treatise vpon Genesis and in the like vpon Exodus which is now readie to come forth And hereunto I was mooued by these reasons first in regard of the Readers who as they are delighted with varietie of questions so the same is more welcome when it is accompanied with breuitie short treatises also are more easily purchased euery one cannot reach vnto the price of larger volumes Beside in respect of my selfe I saw that a mans whole life sufficed not to goe thorough all the bookes of the Scriptures in that large and ample manner And further whereas in these Theologicall discourses published in the vulgar tongue the profite of the vnlearned is cheifly intended whereas the learned may helpe themselues with treatises in other languages I thought it not needefull curiously to handle obscure and difficult questions but in such familiar
translations but that can not be for before Saul met Samuel it is saide v. 14. that Saul was come within the citie or as some read into the middes of the citie therefore he met not Samuel in the middes of the gate 2. The Septuagint therefore to helpe this matter read that Saul came to Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the middes of the citie as before v. 14. but the word is here bethoch hasshagnar within the gate as Iunius following the Chalde paraphrast as soone as they were entred the citie and were come within the gate Samuel met them 7. Quest. v. 19. What was in Sauls heart which Samuel promiseth to tell him 1. The Hebrewes as Hierome noteth in his Traditions vpon this booke doe thinke that it was reuealed to Saul that he should be King because he saw in a vision that he was set in the top of a palme tree and this was that say they which Saul had in his heart but this is not like as it may appeare by Sauls answer v. 21. making it very straunge that Samuel should haue any communication with him of any such thing 2. Therefore the thing that was in Sauls heart was to know what was become of his asses which thing Samuel presently declareth vnto him as it followeth in the next verse Iun. 8. Quest. v. 21. Of Sauls refusall of the kingdome whether it were done in simplicitie or hypocrisie 1. Saul excuseth himselfe by three arguments that both his tribe was the smallest in Israel hauing not yet recouered that losse and slaughter of their men which they receiued in the battell with Israel Iud. 20. Osiand as also his fathers house was of small account in the tribe and he himselfe the least in his fathers house Iun. 2. Some thinke that Saul did herein dissemble and shewe his hypocrisie which afterward brake forth in the rest of his acts Borr. But I rather condescend to those which thinke that Saul did modeste regnum recusare modestly at this time refuse the kingdome Iun. and veraciter se excusat de honore regni and he doth truly excuse himselfe concerning the honour of the kingdome Pellican as may appeare both by Sauls exquisite and pithie answer heaping vp so many reasons of his refusall together and by his earnest speech to Samuel Wherefore then speakest thou so to me Howsoeuer afterward Saul plaied the hypocrite yet he might haue an other heart now and speake of simplicitie 9. Quest. v. 24. To whome Samuel said I haue called the people 1. Some read it was kept for thee when I called the people Lat. but beside that in this reading the word lenior in saying is omitted it is like it was kept not when he bid his ghests but when he made prouision for his ghests 2. The Septuag read as though it should haue beene kept and reserued by the people but Samuel spake to the cooke to keepe it v. 23. and not the people 3. Some thinke that Samuel thus spake vnto Saul saying also I haue called the people B. G. giuing this note that both by the assembling of the people and the meat prepared for thee thou mightest know that I knew of thy comming but it had beene superfluous for Samuel so to say to Saul when he was now set among the people and saw the people there assembled 4. Therefore Samuel meaneth that he caused that portion to be reserued when he thus spake to the cooke that he had bidden the people that prouision might be made for them Iun. 10. Quest. v. 25. Why Samuel communeth with Saul toward the toppe of the house 1. Beside that their houses beeing made with plaine and flat roofes not like vnto ours they vsed to walke there vpon the toppe of their houses after supper Vatab. for then they vsed to feast and this banket to the which Saul was inuited was toward the euening as it appeareth by the mentioning immediately of their earely rising the next morning v. 26. Pellican 2. Beside I say that it was their vsuall custome thus to doe an other reason that mooued Samuel to choose that place was that he might vtter his minde more freely in secret vnto Saul concerning the kingdome which was not conuenient yet to be publikely knowne and therefore afterward v. 27. Samuel would not haue Sauls seruant within the hearing the roofe then of the house was a fit place for secrecie as Peter went vp thither to pray Act. 10.9 Iun. CHAP. X. 1. Quest. v. 1. Of Samuels anointing of Saul to be King 1. THis anointing in the old Testament signified the gifts of the holy Ghost which were necessarie for them which should rule Genevens 2. This was a type and figure of the spirituall anointing of the Messiah to be our Priest Prophet and King which ceremonie is not necessarie now to be retained in the new Testament Osiand 3. The Hebrues thinke that Saul was not anointed with the same oyle wherewith Dauid and Salomon were anointed for that was taken out of the Tabernacle so was not this that was powred out of an horne Keren this out of a viole called Phach out of such a vessell was Iehu anointed Borr. out of a brittle vessell whether of glasse or earth which signified the vnstablenesse and short continuance of their two kingdomes but the horne shewed the firme and durable state of the kingdome of Dauid and Salomon Pellican 2. Quest. v. 1. Of Samuels kissing of Saul 1. This kisse was a signe of fauour as wishing all things to be prosperous vnto him Pellican it was also a signe of reuerence as it is taken Psal. 2. Kisse the sonne least he be angrie Borr. 2. Samuel searcheth not here into Gods secret iudgement who purposed to reiect and cast off Saul afterward as an hypocrite neither was this yet reuealed vnto Samuel he esteemeth Saul according to his present election whereby the Lord had appointed him to be gouernour of his people afterward when the Lords counsell was reuealed to Samuel concerning the reiection of Saul he then did forbeare to kisse him but denounced the sentence of God against him that because he had cast away the word of the Lord the Lord had cast away him Borr. 3. Quest. v. 1. Of Samuels words to Saul Should I not c. 1. The most read thus hath not the Lord anointed thee to be gouernour c. sic Sept. Chald. Vatab. B.G. but in this reading the Hebrew particle chi for or because is omitted and beside halo what not is separated by a distinction from the clause following 2. Therefore the best reading is should I not that is doe thus for Iehovah hath anointed c. Iun. for it seemeth that Saul had vsed some resistance refusing to be anointed and that Samuel did perswade and pacifie him with these wordes shewing that it was the will of God that it should be so 4. Quest. v. 3. Whether it is to be read Bethel or the house of God 1. The most doe thinke that
cheife shepheard and that he will not become his disciple whose example he neglecteth to imitate Thus it appeareth by the Scripture and by the practise of the Church what necessitie is laid vpon preaching and what curse hangeth ouer them that are negligent in the Lords worke that euery Lords day the spirituall Manna of Gods word should raine downe vpon the people It pitieth my heart therefore that some men should so much forget themselues as to call them Sabbatarians which require this dutie at the Pastours hands to sanctifie the Lords day continually with the preaching of the word of God and further are not afraid to call these positions and the like as that the Lords day must necessarily be kept now of all Christians that it is not lawfull to vse the seauenth day to any other ende but to the holy and sanctified ende to the which the Lord appointed it that we be restrained vpon the Sabbath day from worke both hand and foote as the Iewes were that the Church hath no authoritie to set vp any day like to the Sabbath day these and the like conclusions one is not ashamed to call Sabbatarian errors and impieties more then either Iewish or Popish superstition a new Idol noisome doctrines tending to schisme and sedition yea hereticall assertions Let such an one take heede how he raile vpon Gods ordinance and institution which can not be too much honoured and howsoeuer he may turne his penne in his heat against his brethren let him not oppose himselfe against the sacred institution of God in the Sabbath as he hopeth one day to enioy the euerlasting Sabboth CHAP. XIII 1. Quest. v. 1. How Saul is saide to haue beene one yeere in his kingdome 1. WHereas the words in the originall are Saul the sonne of a yeare in his raigne some doe read thus Saul was the sonne of a yeare when he began to raigne Lat. that is innocent as a child of a yeare old as the Chald. Pellican but this interpretation seemeth to be coact and forced because mention is made of two yeares that he raigned in the next words he should be there expounded also to haue beene as one of two yeere old neither is it true that Saul was or could be so innocent as a child of a yeere old 2. Wherefore others doe referre it vnto the time from his vnction and inauguration that a yeare was expired Vatab. Genevens Osiand but that can not be for as yet the seuen daies were not expired which Samuel set vnto Saul to stay for him in Gilgal v. 8. 3. Some finding this doubt to be very difficult doe thinke that in this place it was expressed how old Saul was when he began to raigne and how long he raigned but that in continuance of time the place was corrupted and changed but giue this libertie thus to answer proposed doubts by imagining the text to be corrupt and it will greatly empaire the credit and authoritie of the Canonicall and authenticall Scriptures 4. Therefore the best solution is that Saul was now in his first yeare while these things were done mentioned in the two former chapters and in this Chimchi Iun. and though in the originall it is said onely the sonne of a yeare neither one nor first is added yet by the correspondencie of the number of two yeares afterward expressed here that word one or first may be well supplied 2. Quest. v. 1. How Saul is said to haue raigned two yeares ouer Israel 1. Some vnderstand it that he raigned but two yeares in all ouer Israel Osiand but the many warres which Saul had with the Philistims and other enemies c. 14.47 and the long persecution of Dauid and the time of Dauids abode in Ziklag which was a yeare and foure moneths c. 27.7 doe make euident proofe that Saul was king aboue two yeares Iosephus also writeth that Saul raigned while Samuel liued 18. yeares and after his death 20. yeares c. 15. lib. 6. de antiqu And S. Paul giueth to Saul and Samuel together 40. yeares Act. 13.21 All this sheweth that Saul raigned more then two yeares 2. Some other expound it thus that Saul raigned two yeares before he tooke vpon him the state of a king Genevens but raigned without any pompe as the Romane Dictatours not yet hauing any garrison or guard of souldiers Pellican but this can not hang together seeing it is said before he had beene a yeare king or was in the first yeare of his kingdome as he raigned the first yeare so he raigned the second if he tooke not vpon him the state of a king for two yeares how it is said he had beene king one yeare beside this busines expressed in this and the next chapter in the choosing of three thousand men and encountring with the Philistims sheweth that he tooke vpon him to be king as likewise in the 11. chap. when he sent a peremptorie message ouer all Israel that they should come forth after Saul Samuel 3. Therefore the meaning is that he raigned two yeares that is lawfully before the Lord reiected him which was vpon his returne from Amalek when he had disobeied the commandement of God c. 15. and immediatly after the Lord commanded Samuel to anoint Dauid king and then the spirit of God departed from Saul so in right he raigned but two yeares then he vsurped the kingdome afterward Vatab. Borr. as it is said c. 14.47 he held the kingdome ouer Israel that is by violence and tyrannie 3. Quest. v. 2. Of Sauls age when he began to raigne Although it be no where expressely set downe how olde Saul was when he began to raigne yet it may be coniectured that he was of good yeares seeing in the first yeare of his raigne he had a sonne namely Ionathan that was able to take vpon him a charge of souldiers as this verse sheweth that a thousand of the garrison which Saul had chosen out were with Ionathan in Gibeah and in the next chapter Ionathan with his armor bearer slew twentie men of the Philistims this sheweth that Ionathan could not be much lesse then twentie yeare old and Saul his father fourtie or thereabout Pellican 4. Quest. v. 3. Of the place where Ionathan smote the garrison of the Philistims 1. Some read Ionathan smote the garrison of the Philistims which was in the hill namely at Kiriathiearim where the Arke was Vatab. Genevens Some thinke it was an hill in the confines and borders of Israel where the Philistims had a garrison Osiand 2. But it is rather taken here for a proper name Ghebah which is the same v. 2. called Gibeah sometime it is named Gibeah of Beniamin v. 15. sometime Gebah of Beniamin v. 16. sic Ar. Pag. Chal. Pellican Iun. Iosephus also saith that this garrison of the Philistims held a castle neare vnto Gabah where Ionathan did discomfite them See before c. 10. quest 5. 5. Quest. v. 5. Of the number of the Philistims that gathered them to battell
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
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
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
Samuels death lib. 6. c. 15. in fine must needes suppose Dauid at this time not to be aboue 10. yeare old nor yet so much for Samuel could not liue lesse then two yeares after this as may appeare by the turbulent affaires that fell out betweene this time and Samuels death c. 25.1 and Dauid was but thirtie yeare old after Sauls death when he began to raigne in Hebron 2. Sam. 5.6 But it is not like that Dauid at eight or ten yeare old could doe such exploits as the killing of the Lyon and beare which immediatly followed and the subduing of Goliah and not long after this he receiued the sword of Goliah of the high Priest to vse as his weapon which sheweth that he was both of strength and stature he was also the kings sonne in law before Samuel died c. 22.14 2. Therefore I thinke their opinion more probable that take Dauid at this time to haue beene about 23. yeares old Pellican and so would haue as many yeares betweene Dauids first anoynting by Samuel and his second anoynting by the men of Iudah in Hebron 1. Sam. 2. as were from that his second anointing in Hebron to his third anointing by the men of Israel ouer all Israel 2. Sam. 5.7 that is about seuen yeares In which space all those troubles which fell betweene Saul and Dauid with his exile and banishment might well be compassed his age because it is not set downe cannot be precisely gathered but vpon the former reasons it is like he exceeded twentie yeares 9. Quest. v. 13. Whether Dauid were anointed before his brethren 1. Some thinke that he was not and whereas it is saide in the text that Samuel anointed him in the middes of his brethren they expound it thus that he anointed one among the brethren Vatab. that is the last of all the brethren Pellican But beside that the phrase more properly giueth this sense that in the middes of his brethren that is in their presence and before them Dauid was anointed so the Septuag translate bekereb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middes and the Chald. inter among so much is gathered also out of the text that all the brethren sate downe together at the feast as Iosephus also obserueth as Samuel had said vers 11. We will not sit downe till he come hither 2. Iosephus further saith that Samuel hauing placed Dauid next vnto him at the table he should round him in the eare that God had appointed him to be King and forthwith powred the anointing oyle vpon him but seeing he was anointed before his brethren whereby Dauids brethren perceiued what the Prophet intended to what ende should he haue concealed the words And further seeing the Israelites when they anointed Dauid king could repeate the wordes which Samuel vsed at his first anointing which were these The Lord hath said to thee thou shalt feede my people Israel and thou shalt be a captaine ouer Israel 2. Sam. 5.2 it is like these wordes were not whispered in Dauids eare for howe then should they come to the notice of all Israel 3. Wherefore some thinke it more probable that Samuel both spak vnto him in the audience of his brethren anointed him in their sight yet they might not greatly regard it nor thinke the Prophet did it seriously but contemned it as appeareth by Eliabs vnkinde entertainment of Dauid in the campe after this c. 17.28 Like as Iosephs brethren regarded not his dreames but Iaakob onely laide them to his heart neither would the Pharisies and Iewes acknowledge Christ of whome Dauid was a type for their Messiah and King Osiand 4. Now then whereas some thinke that Dauid was not so much as anointed before his brethren but before they sate downe Chimch some that he was anointed before them but they knewe not what was done Ioseph I take the way betweene both that they sawe Dauid to be anointed before them but vnderstood nothing concerning the kingdome for then Eliab would not haue carried himselfe so insolently against him afterward chap. 17. but when they heard Dauid to sing propheticall songs they might thinke that he was anointed to be a Prophet but that Dauid knew himselfe nothing concerning the kingdome it hath no shew for the word of promise was annexed to the outward signe of his anointing those words which Samuel spake to Dauid might afterward be published by Samuel or Dauid himselfe And if all Dauids brethren had beene acquainted with this secret it could not haue beene kept from Saul seeing as it appeareth by Eliab they were enuious against Dauid Mart. 10. Quest. v. 13. Of the spirit of God that came vpon Dauid after his anointing 1. By the spirit we vnderstand the excellent graces and gifts of the spirit which now Dauid was endued with and made fit for the kingdome and Saul thereof depriued beeing reiected from the kingdom as the gift of fortitude and magnanimitie Vatab. whereby he feared not to encounter with a lyon and a beare 2. He had the gift of prophesie Ioseph whereby he beganne to endite and sing diuine Psalmes and hymnes to the praise of God Osiand 3. The blessing of God was with Dauid and his spirit assisted him quâ omnia foeliciter ageret whereby he did all things happily Bor. prouidently prosperously for so the word tzalach signifieth to prosper Ar. and to come vpon 4. Beside the spirit of God came in a further degree vpon Dauid then it rested vpon Saul for it framed Dauids heart to obedience vnto the will of God Pellican and it wrought in him true sanctification which Saul had not but onely receiued for the time certaine heroicall gifts and temporarie graces of the spirit 11. Quest. v. 14. Of the euill spirit of the Lord that was sent vpon Saul 1. Some thinke it is called the euill spirit of the Lord because God also was the creator of them yet not as they are euill Vatab. but whereas two phrases are here vsed an euill spirit from the Lord and an euill spirit of God the meaning appeareth to be that it is called the euill spirit of God because it was sent of God 2. Some here speake of permission that God suffered the euill spirit to come vpon Saul to vexe him Vatab. but the phrase from the Lord importeth more then permission 3. Some doe here vse a distinction that both the good spirit and the euill spirit are sent of God and haue their power and commission from him but with this difference that the things which the good spirits of God worke are of themselues pleasing and acceptable vnto God but the things which the euill spirit enterpriseth are not of themselues to Gods liking as they are wrought by Sathan but as they make for the manifestation of Gods will and the reuelation of his iust iudgement in which respect they are said to be sent of God Borr. so that the very wicked and euill spirits are at Gods commandement to execute his will Genevens 4.
Lords direction in all their doubts 2. But whereas the Lord answeareth that Saul would come downe to Keilah and that the men of Keilah would deliuer him into Sauls hands and yet neither of these came to passe for vpon Dauids departure Saul also ceased his pursuit hence it can not be inferred that the predictions of God are vncertaine for the Lords answear is here to be vnderstood conditionally that those things should certenly come to passe if Dauid staied there so the Lord speaketh of that purpose which he saw alreadie to be in Saul not of the act it selfe So Ionas threatned the destruction of Niniueh after 40. daies but with a secret condition if they repented not Mar. A difference also is here to be made betweene the prescience of God and predestination for the Lord as well foreseeth what shall be done as what is likely to be done in respect of the second causes but his decree of predestination is onely of those things which shall most certenly be effected 3. Here also may be obserued a manifest difference betweene the answears which God vsed to giue which were certaine without any doubtfulnes and ambiguitie and the oracles of Apollo which were ambiguous and doubtfull Mart. 5. Quest. v. 13. Of Dauids departing with sixe hundred men 1. The Lord could if it had pleased him haue so assisted Dauid that as he had victorie against the Philistims so he might haue preuailed by force against Saul but the Lord thought not good in his wisdome so to doe for this would haue beene the cause of intestine and deadly warre and the destruction of the Lords people and Dauid might haue bin thought to haue aspired vnto the kingdome and to stand against the Lords anointed God knew how by other meanes without the destruction of his people or slaunder vnto Dauid in good time to performe and accomplish his purpose toward him Mart. 2. Dauids number is encreased he departeth to Keilah with sixe hundred not fowre hundred as Iosephus reckoneth whereas he had but fowre hundred before c. 22.2 where we see that affliction and persecution doth not diminish the Lords people but rather encreaseth them Mart. according to that auncient saying sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seede of the Church 6. Quest. How Ionathan was deceiued in thinking he should be next vnto Dauid when he was king 1. In that Ionathan saide Dauid should be king he spake certenly because he had the word of God for it by Samuel who had alreadie anointed him for king but the other was not certen that he should be next vnto Dauid because Ionathan had no such promise 2. Some thinke therefore to make this saying of Ionathan good that he onely entreated this of Dauid by their great friendship that he might be next him in the kingdome Pellican But Ionathan affirmeth that it shall be he praieth not that it may be and to haue asked such a thing would haue shewed some doubt in Ionathan of Dauids friendship and amitie toward him some say further which is most true that though Ionathan was not next to Dauid in that terrene kingdome beeing preuented by death yet the Lord gaue him a place in his celestiall kingdome Osiand Here we see that the children of God are sometime deceiued in temporall things whereof they haue no certaine promise and assurance but so farre forth as the Lord seeth it to be good for them as S. Paul perswaded himselfe that the Lord would still deliuer him from the daunger of death 2. Cor. 1.10 and that he should still continue with the Philippians Phil. 1.25 whereas beeing a prisoner at Rome he was not from thence deliuered till he finished his life by glorious martyrdome Mar. 7. Quest. v. 18. Of the mutuall couenant which Dauid and Ionathan made before the Lord. 1. It is lawfull for Christians to ioyne in league together so it be for a good ende as for the maintenance of religion for as God maketh a league and couenant with man so may one man with an other this is the third time that this league was made betweene them once before when he had killed Goliath c. 18.3 and againe when he fledde out of the kingdome c. 20.42 for the nature of man beeing variable and inconstant had neede often to be stirred vp and put in minde by the reuiuing of godly loue and friendship Mart. 2. This couenant is saide to be made before the Lord that is in the presence sight and feare of God Mart. it is like also it was done in the presence of the Priest with his Vrim and Thummim Iun. 3. As it is lawfull for the seruants of God to make mutuall leagues so it must be limited with certaine conditions 1. They must not enter into any league or couenant with the wicked as Iehoshaphat is reprooued for ioyning with Ahab 2. Chron. 19.2 and afterward with Ahaziah his sonne 2. Chron. 20.37 2. Their league must be grounded in the feare of God not for any worldly respect or aduantage as Abimelech only desireth to make a couenant with Abraham that he should not hurt him nor his posteritie Gen. 21.23 3. They that make such league must not goe from it but surely keepe it not as Saul brake his oath made to Dauid that he should not die c. 19.6 4. Such leagues and couenants must be made to good ende not to combine themselues to persecute Christ as Herod and Pilate were made friends for the same ende nor his members as the Antichrist of Rome hath incited diuers Princes in Christendome to associate themselues against the people and Church of God the professours of the Gospel 8. Quest. v. 17. How Saul knew that Dauid should be King 1. Some vnderstand this of the amitie and friendshippe which was betweene Ionathan and Dauid that it was known to Saul Osiand but beside that the coherence of the words here sheweth that it must be referred to that which immediatly went before that Dauid should be king ouer Israel Saul els where signified so much himselfe that the kingdome could not be established in Ionathan as long as Dauid liued and that he had chosen him to his confusion chap. 20.31 2. Saul knewe that Dauid should be king both by Samuels words that the Lord had cast off Saul and chosen his neighbour better then he c. 15. by the continuall good successe that Dauid had and by the report of others as he himselfe confesseth c. 22.8 Iun. as also by the fauour of his sonne and of all the people toward Dauid Mart. he might also haue heard of the anointing of Dauid by Samuel and his conscience did testifie against him that he was vnworthie to hold the kingdome Borr. so that Saul knowing this did persecute Dauid against his owne conscience Mar. 9. Quest. v. 19. Of the Ziphims betraying Of Dauid 1. These Ziphims were of the tribe of Iudah and came of Caleb 1. Chron. 2.42 of whose treacherie Dauid
often fall into the same themselues Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue and Saul not know thereof but hereof three reasons may be yeilded 1. caues haue this propertie that they which are within may see what is done in the mouth of the caue but they which are in the entrance perceiue not what is within Mart. 2. The largenes of the caue was such as it might receiue a great number as in Germanie there are caues of such capacitie that a band of souldiers may lie within them Osian 3. Iosephus addeth a third reason that it was a long caue and Dauid went into the inward parts thereof which were very large 2. Quest. v. 5. Of the speech of Dauids men The day is come whereof the Lord hath saide vnto thee I will deliuer thine enemie into thine hand 1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vnto Dauid and so consequently that he should haue victorie ouer his enemies which should seeke to hinder that promise But that promise was euill applied by them Dauid had indeede receiued a promise for the kingdome but that he should kill Saul he had no commandement Osiand 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies which was like to haue beene when Dauid was with Samuel among the rest of the Prophets as many things are cited in Scripture which are not els where to be found as the booke of the battells of the Lord Numb 21. the booke of Iasher or the righteous Iosh. 10. the prophesie of Henoch Epist. Iude S. Paul maketh mention of Iannes and Iambres which resisted Moses which things beeing once inserted in Scripture are of sufficient and authentike authoritie though not els where to be found sic Mart. 3. But they rather meane that present occasion commoditatem oblatam interficiendi and opportunitie offered of killing Saul and therefore it is better expressed by the present tense This is the day wherein the Lord saith vnto thee Iun. Thus we see how readie we are to hasten the Lords promise if the occasion serue neuer so little Genevens 3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment 1. The Rabbins thinke that Dauid beeing perswaded by this speech of his men went with a purpose to haue killed him but that as he went he bethought himselfe otherwise but it is not like that Dauid had any such cogitation against Saul both by his answer which he maketh presently vnto them and by his resolution afterward in the like case c. 26.10 this businesse required hast and therefore it is not like that there was such a sodaine alteration in Dauids minde 2. Now Dauid might easily cut off the lappe of his garment either for that he had laid it aside or the tumult of the souldiers without might drowne the noise within Mar. or rather seeing the phrase is that Saul couered his feete for it was their vse when they did their easement to couer both their head and feete and all the bodie for comelines sake Pellican that it was Sauls vpper garment or robe which he had cast about him so that Dauid might cut off the outward lappe thereof without beeing felt or perceiued 3. Now concerning this fact because Dauids heart smote him the Iewes thinke that Dauid offended therein and therefore it was laid as a punishment vpon him afterward that in his olde age Dauids cloathes could not keepe him warme because he had cut off a peece of Sauls garment but this is a cold conceit of theirs Some thinke that it is the propertie and condition of a good and tender heart euen to be afraid where there is no cause but that is not so neither for a Christian ought to be assured of all his actions that they are pleasing vnto God therefore Dauids heart smote him at the first in these two respects both for that it was his owne priuate cause and in regard of Sauls person because he was the Lords anointed Genevens But afterward Dauid considering that by this meanes he did both shew his innocencie and that Saul was thereby reclaimed from pursuing of Dauid he then vnderstood that he had not done herein any thing displeasing vnto God Mart. 4. Quest. v. 7. How Dauid appeased and satisfied his seruants 1. Dauid vseth two reasons to content them because they looked he should haue killed Saul both that an ende might be made of their trauaile and warfare and that Dauid might the sooner come vnto his kingdome the first is because Saul was his lord and master and therefore nothing ought to be attempted against him but the other reason was more forceable and therefore he twice repeateth it he was the Lords anointed God had aduanced him to that place of gouernment and he would not remooue him Thus did the Apostles behaue themselues vnder the cruell Emperour Nero and the Christians in the primitiue Church vnder the heathen persecutors they would not attempt any thing against the life and state of the Magistrates though they were persecutors but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now who haue encouraged subiects to take armes against their Prince yea to conspire their death 2. But whereas Dauid so much vrgeth that Saul was the Lords anointed the signe is taken for the thing signified the anointing was a signe of those inward graces wherewith they which were anointed were made fit for their gouernment and it was a signe of their high and sacred authoritie But the inward anointing did not depend vpon the outward God did conferre his spirituall graces without that ceremonie as Christ is called the Messiah the Anointed of God therefore that externall ceremonie of Anointing is not alwaies necessarie As then the inward anointing is sufficient without the outward so the outward is nothing without the inward Therefore the Papall shauelings that so much stand vpon their greasing shauing and anointing and therby plead immunitie doe but deceiue thēselues and others seeing they are not the anointed of the Lord but enemies vnto Christ the true Anointed and his Gospel Mart. 5. Quest. v. 7. Whether it had beene lawfull for David to haue killed Saul 1. Some doe thinke that it had beene lawfull for Dauid though they confesse it was not expedient to haue taken away Sauls life because Dauid was now the Anointed king and Saul was vnworthie to raigne hauing executed such crueltie vpon the Priests and because he sought Dauids life therefore it was lawfull to repell violence by violence But these reasons shew it not for though Dauid were Anointed he was not yet possessed of the kingdome he was to expect till God saw his time to accomplish his promise Saul had committed many outrages yet Dauid was not to see him corrected but to leaue him to the Lords iudgement and violence is not
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
beeing the fittest place in respect of the equall distance beeing as it were in the middes of the land Iun. and Masius 4. Vatablus then is deceiued who following Kimehâ— thinketh that this Mizpeh where the Israelites were assembled was that Mizpeh where Ioshuah had the victorie ouer the kings of Canaan Iosh. 11.3 but that can not be for that Mizpeh was neere vnto Lebanon but this Mizpeh was not farre from Ramah where Samuel dwelt which as Iosephus thinketh was distant not aboue fourtie furlongs from Ierusalem Mas. in c. 11. Iosh. v. 3. 8. Quest. v. 6. How the Israelites drew water and powred it out before God 1. Some vnderstand it of the water of purification wherby they testified their hope and faith in the remission and washing away of their sinnes Pellican Mar. 2. Some thinke that by the powring out of water they shewed their humilitie that they were as water powred out Vatab. 3. Some thinke that as there was a certaine water appointed by the law for the triall of adulterie so also it was vsed for the conuincing of idolatrie which was a spirituall kind of adulterie that the lippes of such as were idolaters as soone as they touched the water did cleaue and clamme vp together with thirst and therefore they say that Moses caused the Idolatrous Israelites to drinke the ashes of the golden calfe sic Hieron tradit 4. Some vnderstand it of the drawing of water and offering of it in drinke offerings vnto God Ioseph 5. But the Chalde interpretation is best that they powred out their heart vnto God and shed teares before the Lord in such abundance as if they had drawne water Iun. Osiand 9. Quest. v. 6. Why Samuel is said to haue iudged Israel in Mizpeh 1. Some thinke that there he put the Idolaters to death and in that sense is saide to haue iudged Israel Hieron 2. Some that there he compounded the controuersies and determined the causes and strifes among the people Vatab. 3. Some that he is said now to iudge them because they submit themselues to his gouernment and with one common consent receiue him for their Iudge and Magistrate Osiand Mar. 4. But beside these interpretations he is most of all saide to iudge them because he beganne now to reforme both the Church and Commonwealth which were out of course as it appeareth 1. Chron. 9.22 Iun. Borr. 10. Quest. v. 9. Of the sucking lambe which Samuel offered 1. Some thinke that Samuel offered not this sacrifice himselfe but by the hands of some of the Priests for he was not a Priest but a Leuite and had the charge to open and shut the doores c. 3. R. Ben Gerson Vatab. But as yet Samuel was not publikely called to the office of a Prophet when beeing brought vp vnder Eli he was employed about the doores of the Temple and though he were but a Leuite and so ordinarily was not to offer sacrifice yet by the extraordinarie calling of a Prophet he had warrant to doe it and therefore it is said afterward v. 17. that he built an altar vnto God So the Prophet Elias also offered sacrifice 1. king 18. this is also the opinion of D. Kimchi 2. It seemeth that Samuel beeing in hast did not performe at this time all the ceremonies of the Law God accepting rather of his faith and obedience then looking to the externall rite Pellican for in euery burnt offering the skinne was first taken off and was due vnto the Priest Levit. 7.4 3. This sucking lambe was a signe of the true lambe Christ Iesus by whome we haue deliuerance and victorie ouer our spirituall aduersaries as here the Israelites against the Philistims Pellican 11. Quest. v. 10. Of the discomfiting of the Philistims 1. Three things doe set forth and commend the greatnes of this victorie first the people were now vnprepared and vnarmed gathered together in common praier and supplication and their enemies came vpon them vnlooked for and on the sudden Ioseph then they vsed no carnall weapons or outward defense but Samuel onely offered a sacrifice and praied for them thirdly God did discomfite them from heauen the earth vnder them trembled and they fell the thunder astonished them the lightning blasted them Ioseph 2. Like vnto this victorie was that which God gaue vnto Barak and Deborah against Sisera Iud. 5. when the starres fought in their courses and that of Ioshuah when the Lord cast downe stones vpon his enemies Iosh. 10.10 Borr. 12. Quest. v. 12. Of the word Shen 1. The most make it the proper name of a place and call it Shen the Chalde Sinai and thus read he pitched a stone betweene Mizpeh and Shen sic Ar. Vatab. Lat. with others 2. But I rather assent vnto Iunius which translateth it scopulum a rocke or rather the crag of a rocke which hangeth ouer like a tooth for so shen signifieth and so Pagnine here readeth and it appeareth to be so vpon these reasons 1. because this word shen is so taken c. 14.5 2. in the former v. the name of this rocke is set downe it is there called Bethcar and hereunto Iosephus consenteth who saith that this stone was set vp among the Coreans whence Bethcar hath the name in the coasts of the Philistims 13. Quest. v. 13. How it is said the Philistims came no more into the coasts of Israel all the daies of Samuel While Samuel liued Saul beeing king the Israelites were much anoyed by the Philistims as is shewed in the 13. and 14. chapters therefore this must so be vnderstood that the Philistims inuaded not Israel to inlarge their bounds and to take from them their cities nor yet obtained any victorie ouer Israel yet the Philistims had their garrisons and maintained and kept that which they had gotten as it is euident c. 10.5 and 13.3 Iun. But after Samuels death they preuailed against Saul and Israel and dispossessed the Israelites of their cities and the Philistims came dwelt in them c. 31.7 14. Quest. v. 15. How Samuel is said to haue iudged Israel all the daies of his life seeing while he liued Saul was made king 1. Although Saul were anointed king by Samuel who liued diuers yeares after Sauls election to the kingdome yet Samuel altogether gaue not ouer the regiment but continually watched ouer the people to direct them in the waies of the Lord. Osiand 2. And therefore Saul and Samuel are ioyned together c. 11.7 Whosoeuer commeth not after Saul and Samuel so shall his oxen be serued hereof also it is that Act. 13.21 fourtie yeares of gouernment are giuen vnto Saul and Samuel ioyntly as hauing one common and ioynt administration of the kingdome 15. Quest. v. 15. Of Samuels visiting of Bethel Iunius readeth appellatiuely the house of God which was now at Kiriathiearim where the Arke was whether the people resorted thrise in the yeare at the solemne feasts where it is like that Samuel was present to iudge and determine their causes So is Bethel taken
king Pellican agreeable to the description of a king in Moses Deut. 17. 2. This booke was laide vp before the Arke that it might continually put them in remembrance of their mutuall dutie Iun. 3. But this booke is not now to be found it is lost as many other historicall bookes Vatab. 15. Quest. v. 27. Of the wicked men that murmured against Saul 1. They are called men of Belial that is without a yoke which refused to submit themselues to Sauls gouernment thinking that because he was of meane parentage and of no power he was not a like man to saue the people Pellic. 2. Therefore they came not to shew their dutie to the king to bring him presents as other did for by such gifts of acknowledgement subiects may expresse their loyall affection to the Magistrate Osiand 3. But Saul held his peace and winked at this fault to auoide sedition and to winne them by lenitie Genevens CHAP. XI 1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of Iabesh Gilead 1. IT seemeth that the Ammonites yet bare in minde the great slaughter which they receiued by Ipthah the Gileadite Iud. 11. and therefore they now seeke to be reuenged vpon the men of Iabesh Gilead Pellican Gods prouidence so disposing that by this meanes Saul should haue occasion to shew his valure Borr. 2. This Iosephus thinketh fell out a moneth after Saul had taken the kingdome but that can not be for yet seuen daies were not expired which Samuel had set vnto Saul that so long he should expect his comming to Gilgal c. 10.8 But it seemeth that this attempt was made immediately before Saul was elected king and the feare of Nahash was the cause why the people asked a king chap. 12.14 2. Quest. Of Nahash cruell demand to haue them put out their right eyes 1. In this inhumane and hostile condition here imposed the Ammonites shew their detestable hatred to the people of God that as they denied them bread and water in the wildernes so they continue hatefull toward them still and therefore the Lord knowing their malice against his people prouided in the law that the Israelites should haue nothing to doe with them Deut. 23.6 Borr. 2. By the right eye some Hebrewes vnderstand that text in the law that the Ammonites should not enter into the congregation till the tenth generation that they would haue it rased out but this exposition is ridiculous and fond Nahash would indeede haue their right eye put out to make them vnapt for warre for the left eye was shadowed and hid with the sheild which they held before it Ioseph and to make them vnfit either to read or write the law of God as some Hebrewes ex Pellican but the reason is here expressed to bring shame and ignominie vpon Israel as the Ammonites had a delight to reproch the people of God as Haman the sonne of this Nahash did shame Dauids seruants that were sent to him in kindnesse in shauing their beardes and cutting off their garments by the middle 2. Sam. 10. 3. Now who are the Ammonites that in these daies doe reproach the people of God it is not hard to iudge euen they which in stead of the word of God doe thrust vpon the Church superstitious traditions and so denie vnto the Israelites the spirituall water and bread of their soules who while they nusle the people in ignorance and seduce them from the right faith which is the eye of the soule doe in a manner condition with them to plucke out their right eyes Borr. 3. Quest. Whether the men of Iabesh Gilead did well in yeilding themselues to Nahash demaund 1. They shew their weakenesse in that they would at all yeelde to Gods dishonour by the shaming of his people they bewray also their diffidence and distrust in expecting helpe from man and not relying vpon God Osiand yea they seeme also to prescribe vnto God in limiting a time for their deliuerance Mar. for this they had beene worthie to haue beene deliuered ouer into the hand of their enemies but that God had respect rather vnto his owne glorie then vnto their deserts 2. They desire a time of seauen daies which the enemie in the pride of his heart thinking that the Israelites durst not encounter him refuseth not But Gods prouidence herein is seene in giuing occasion to Saul to shew his valure and to bring this proud tyrant to confusion Pellican 4. Quest. v. 6. What spirit of God came vpon Saul 1. The Chalde paraphrast very well expoundeth this place that the spirit of fortitude came vpon Saul as the like is saide of Sampson Iudg. 14.5 that the spirit of God came vpon him when he tare the lyon it was then an heroicall spirit wherewith he was endued Borr. the spirit of strength and courage to goe against this tyrant it was not the spirit of sanctification and regeneration see before chap. 10. quest 7. 2. By this it is euident that a man euen in ciuill actions hath neede of the direction of Gods spirit to bring them to a good ende as before chap. 10.26 it is saide that there followed Saul a band of men whose heart God had touched man hath not any free-will of himselfe in morall actions to doe that which is good and pleasing in the sight of God vnlesse he be thereunto drawne and guided by the spirit of God contrarie to the erroneous doctrine of the Romanists 5. Quest. v. 7. Of the edict of Saul proclaimed in his name and Samuels with the hewing of the oxen in pieces 1. Saul vseth not his owne name onely but Samuels also saying Whosoeuer commeth not forth after Saul and Samuel both for more authoritie because he was anointed king by Samuel the Lords Prophet Osiand and because he was not yet generally approoued and receiued king of all Vatab. as also Samuel had not wholly resigned and giuen vp the administration as is noted before c. 7. quest 14. and it seemeth also that Samuel was present also at this time in the battell as appeareth v. 14. Iun. 2. And Saul vseth this policie in hewing his oxen in pieces and sending them because he knewe that deedes would perswade more then words Osiand as the Leuite did the like when he hewed his wife in pieces and sent her parts into all quarters of Israel Iud. 19. beside Saul herein sheweth his zeale and forwardnes in defending the Lords people Pellican And it was necessarie also that Saul beeing alreadie contemned of some should set forth his edicts vnder some penaltie that the people might be kept in due awe and obedience Osiand 6. Quest. v. 8. Why the men of Iudah were counted apart from the men of Israel 1. Whereas it is said the men of Israel were three hundred thousand the men of Iudah thirtie thousand it is euident that before the falling away of the tenne tribes from the kingdome of Dauid some were reckoned of Isreel and some of Iudah Borr. 2.
against Saul 1. Beside the number expressed in the text that the Philistims gathered together 30. thousand charets and 6. thousand horsemen Iosephus saith there were beside 300. thousand footemen but though the number was very great for it is said the number of the people was like the sand of the sea in multitude yet it is too much boldnes to coniecture at the certen number where the Scripture hath not set it downe Here also let it be obserued that Iosephus doth vsually take vnto himselfe great libertie to alter and change the numbers specified in Scripture as for thirtie men whome Samuel had inuited he nameth seuentie c. 5. lib. 6. and whereas the Hebrew text speaketh but of 300. thousand of Israel and 30. thousand of Iudah which gathered vnto Saul against the Ammonites c. 11. he reckeneth 700. thousand of Israel and 70. thousand of Iudah c. 6. The like he doth in many places beside 6. Quest. v. 5. Of Bethaven 1. Some doe take this to be all one with Bethel which the Prophets called Bethaven the house of iniquitie because of the Idolatrie there committed Vat. Pell Genev. but this ignominious name of Bethel was not yet taken vp till afterward 2. Therefore this Bethaven was the name of a towne and desert so called not far frō Bethel Iosh. 18.12 Iun. which was a distinct place by it selfe but afterward as it was neere in place to Bethel so in stead of the house of God Bethel became an house of Idols the name of Bethaven by allusion to the signification of it was also translated vnto Bethel 7. Quest. v. 8. How the seuen daies are to be accounted which Saul taried for Samuel in Gilgal 1. Samuel had giuen Saul a charge before to goe downe before him to Gilgal c. 10.8 and to stay for him there seuen daies which time must not take beginning from that instant when Samuel gaue that charge for all that came betweene as the election of Saul in Mizpeh the gathering together of 300. thousand out of all Israel the renuing of Sauls kingdome in Gilgal c. 11. the Apologie of Saul and the calling for thunder and raine c. 12. all these things could not be done in the compasse of seauen daies 2. Therefore these seuen daies must be counted from the time that Saul went downe to Gilgal that there he should stay for Samuel seuen daies after he was come thither as here v. 4. it is said that the people gathered together after Saul to Gilgal and that Saul was yet at Gilgal that is staied there v. 7. and so fulfilled the number of 7. daies expecting Samuels comming v. 8. 3. It must be considered that before this Samuel and Saul went to Gilgal where the kingdome was renued c. 11. and where Samuel made his apologie c. 12. but Samuel did not meane that going to Gilgal for he saith thou shalt goe downe before me to Gilgal c. 10.8 but then Samuel was the first that made the motion to goe to Gilgal c. 11.14 and as yet Saul was not fully established in his kingdome he meaneth therefore that after he was confirmed king he should goe downe to Gilgal Samuel beeing not then present with him and so beeing in Gilgal he should stay for the Prophet seuen daies to receiue further direction from him 8. Quest. Of Sauls excuse v. 12. after I had refrained my selfe c. 1. Some read I was bold V. B. G. that is whereas I had a purpose to stay for thee yet I strained my selfe seeing the present necessitie to offer sacrifice before thy comming 2. Other read necessitate compulsus beeing forced by necessitie Lat. or I forced my selfe P. or roboravi me confirmed my selfe Chal. Pag. 3. But the word aphak signifieth to refraine or containe as it is said of Ioseph c. 45.1 he could no longer refraine or containe himselfe so Isa. 42.14 I held my peace a long time and refrained my selfe so here Saul saith when I had contained my selfe that is with much adoe had expected thee sixe daies I then was bold to offer sacrifice the seauenth sic Iun. 9. Quest. v. 13. Vpon Samuels words thou hast done foolishly and wherein Saul offended in not staying for him 1. Some thinke that Sauls sinne at this time was his diffidence and distrust in Gods helpe and assistance because the people fell away from him as though the Lord could not saue as well with few as with many for the like fault Moses was not suffered to goe into the land of Canaan because he doubted of Gods power and beleeued him not when he smote the rocke Pellican but there was an other speciall sinne beside which Samuel chargeth him with because he had brokē the cōmandement of God 2. Again it may be thought that Saul had an euill opinion of Samuel that he failed in his promise and forgot the time which he had appointed wheras he might haue remēbred how faithfull Samuel had shewed himselfe hitherto that all which he had said came accordingly to passe Pellican but this was not all the cause vpon the former reason Saul had transgressed against some speciall commandement of God 3. Some thinke that Saul brake Samuels charge in that he staied not for him full seuen daies but in the beginning of the seauenth day offered sacrifice for as soone as he had made an ende of sacrificing Samuel came Borr. But it seemeth that this was not the greatest matter for whereas Saul excuseth himselfe that Samuel came not at the daies set Samuel to that answereth nothing but onely chargeth him with the breach of Gods commandement 4. Wherefore whereas there were two parts of Samuels charges that he should tarrie for Samuel seauen daies the other that he should attempt nothing before his comming tarrie for me seuen daies til I come and shew thee what thou shalt doe Saul offended more in the second then in the first that he presumed of himselfe without direction of the Prophet to command sacrifice to be offered thinking that God would be pleased with the externall act of sacrificing neither offered vp in faith nor obedience as hypocrites please themselues in externall ceremonies Borr. 10. Quest. v. 13. Of these words for now the Lord had established thy kingdome vpon Israel for euer Seeing according to Iaakobs prophesie the kingdome was to remaine in Iudah vntill Shiloh came howe then did the Lord purpose to establish the kingdome in Saul to answer this doubt 1. Some answer that by euer is vnderstood a long time that if Saul had beene obedient vnto Gods commandement the Lord would haue setled the kingdome in his house for a long season sic Ben Gerson Vatab. Osiand which might afterward haue come to Dauid but this can not be said in respect of Gods purpose and decree for as he had determined that Iudah should haue the gouernment so the Lord also had set downe the time and decreed what person who and when should be first king of Iudah 2. Therefore some by euer
vnderstand during all Sauls life all his daies as Hannah saith that Samuel should abide before the Lord for euer c. 1.22 Iun. But this is not the meaning for both Saul continued king all his daies though with much trouble and vexation and Dauid though anointed yet confesseth Saul while he liued to be the Lords anointed as also euen in this sense if it be referred to the externall purpose of God there should follow an alteration in God in making Dauid king sooner then he had purposed 3. Therefore the best exposition is that God speaketh here to the capacitie and according to the sight and iudgement of man that Sauls kingdom had beene likely to continue if he had not disobeied God that then is here propounded as an effect of Sauls disobedience the losse of the kingdome which indeede was according to the euerlasting decree of God so as Pellican well saith loquitur humano more vt videri poterat stabiliri regnum he speaketh after an humane manner and as his kingdome might haue seemed to vs likely to haue beene established The like speech we had before c. 2.30 I had said that thine house and the house of thy father should walke before me for euer but now the Lord saith it shall not be so As there though God had foreseene and decreed the reiecting of Eli his house from the Priesthood who was of Ithamar and the restitution of Eleazars posteritie in Zadock yet the Lord so propoundeth it as though this alteration had beene procured by the sinne of Eli his house the very like is here to be saide of the innouation and change of the kingdome Gods purpose then is to be considered as decreed in his counsell which is alwaies certaine and vnchangeable and as it is propounded to vs absolute and definite in it selfe but yet offered vnto vs with condition to God there is nothing contingent or hapning by chance to man whose will is not compelled but worketh freely many things seeme to be contingent which God notwithstanding did foresee should so fall out and they could not otherwise 4. Further it is to be considered that there were two causes of the casting off and reiecting of Saul the one the immediate and the next cause which was the sinne and disobedience of Saul the other the first cause and furthest off the will and decree of God this will and foreknowledge of God did impose no necessitie vpon Saul neither was he forced but sinned voluntarily for Gods prescience laieth no necessitie simply vpon mens actions but by consequent because whatsoeuer God foreseeth shall come to passe his prescience can not be deceiued and frustrate Now then seeing the sinne of Saul was the cause of his reiection which he was not forced by any necessitie to commit and if he had not sinned his kingdome might haue continued Therefore this is not spoken in respect of Gods immutable decree but in regard of the outward possibilitie and likelihood which Saul had to hold the kingdome So it is said Apoc. 2.15 Hold that thou hast least an other take thy crowne where wee are not to vnderstand the euerlasting crowne decreed of God which none can be depriued of to whome it is assigned but that crowne which in respect of their outward profession and good beginning they might seeme to be appointed vnto the like occasion there is of Sauls kingdome here Mart. 11. Quest. v. 14. How Dauid is said to be a man after Gods owne heart 1. Dauid was a man that fell into tentation and offence before God as in the matter of Vriah for it is saide that the thing which Dauid had done displeased the Lord c. 11.27 This therefore is to be vnderstood first comparatiuely in respect of Saul as Samuel saith c. 15.28 The Lord hath giuen it to thy neighbour that is better then thou as also because Saul was an hypocrite he had not a sound and faithfull heart vnto God but all his obedience was in outward pretense and shew but Dauids heart and desire was set to please God howsoeuer he failed in some outward acts therefore this saying must be expounded according to that rule of the Apostle if first there be a willing minde it is accepted according to that a man hath and not according to that he hath not Dauid then had a willing and desirous heart to please God as he saith My heart is fixed my heart is fixed Psal. 57.7 and therefore God accepted of his obedience though imperfect according to the desire and meaning of his heart 2. But herein Dauid was a type of Christ who was indeed absolutely according to Gods heart in whome the Lord is well pleased Borr. 3. And in that Dauid of Iudah of deformed Leah not of beautifull Rachel was chosen to be king and the Messiah was to come of Dauid of Leah this shewed the mysterie of Christs deformitie as it were in his sufferings and specially in his passion vpon the Crosse as the Prophet Isai saith He had neither forme nor beautie when we shall see him there shall be no forme that we should desire him Isa. 53.2 Bor. 12. Quest. v. 15. Of Samuels departing from Gilgal from Saul 1. Some read that Samuel went from Gilgal in Gibeah of Beniamin and went to Ramah Genevens but Gilgal is improperly said to be in Gibeah of Beniamin for they were two distinct places and a good way asunder 2. Iosephus saith that Samuel went to his owne house and Saul with Ionathan returned to Gibeah but he leaueth out somewhat in the text that Samuel went from Gilgal to Gibeah neither is it like that Samuel though he went away in some anger from Saul that he would altogether leaue him in such great daunger seeing that Saul notwithstanding the Prophets hard message yet giueth not ouer at this brunt but doth the dutie of a king in defending his people Pellican 3. Wherefore the better reading is that Samuel went from Gilgal not in Gibeah but to Gibeah of Benjamin Chal. Iun. So Samuel and Saul went to the same place not together as Vatab. but Samuel went before Saul and Ionathan with their men follow after Pellic. 13. Quest. v. 19. Of these words there was no smith found in Israel 1. Iosephus thinketh that the Philistims barred the Israelites from all vse of yron but the text sheweth that they permitted vnto them the vse of yron instruments for their tillage and husbandry as shares mattocks pitchforks v. 21. they onely suffered them to haue no warrelike weapons nor yron smithes to make them any 2. And further they allowed them not otherwise then with a file to sharpen their instruments of husbandrie Pellican so vnderstandeth that onely among the Philistims it was lawfull for thē to file their tooles but that had not bin possible for them from all parts of Israel and vpon euery occasion to goe downe to the Philistims to set an edge vpon their instruments therefore when they would new sharpen or point their
taking an oath wishing that God should doe so and so to him if Ionathan died not both shewed his prophane custome of swearing and cursing to the which it seemeth he was much giuen Iun. as likewise his vnnaturall crueltie ioyned with vaine glorious ambition in hardening his heart against his owne sonne whome rather he should haue sought meanes to deliuer from this daunger Osiand but this oath and curse did in the ende fall vpon his owne head Iun. 2. The people oppose a iust oath against his hypocriticall oath Borr. and doe charge his conscience before God that he should rather haue respect vnto equitie then vnto his rash oath Iun. and they vse two reasons why Ionathan should not die first that he was found guiltie of no capitall offence in saying shall Ionathan die that is in whome there is found no cause of death Borr. secondly because he by whom God had wrought such deliuerance was not worthie of death Iun. it was not fit that he should die by whose meanes they were all aliue Osiand 3. Iosephus thinketh the people were mooued by pitie and commiseration toward Ionathan when they saw that he willingly yeilded himselfe to death but it seemeth rather by Ionathans answer I tasted a little honie and loe shall I die that he thought his fathers sentence vniust and hard against him and was discontented with it 4. If the people interceded by their praier they offended not but if they pressed violently vpon Saul in making a mutinie they can not be excused Mar. 22. Quest. v. 47. Of Sauls victories 1. Some read he ouercame them L. some he did valiantly P. stoutly V. or troubled disquieted them Iun. some that he condemned them A. or handled them as wicked men G. the word is iarshiang he made them euill which is well interpreted he put them to the wurse B. which is more then to disquiet or trouble them for one may be troublesome where he preuaileth not 2. It pleased God though Saul were a wicked a man yet for his Church and people sake to giue him good successe Osiand 3. But he did not make a perfect conquest of them that was reserued for Dauid Borr. 23. Quest. Of Sauls sonnes 1. Here are three sonnes onely rehearsed of Saul he had Ishbosheth beside 2. Sam. 2.8 who is omitted here as some thinke because they onely are here named which were fitte for the warre Vatab. but this is not like for Ishbosheth was 40. yeare old when he beganne to raigne ouer Israel after Sauls death 2. Sam. 8.9 And Saul did not raigne aboue twentie yeares for Samuel and Saul had but 40. yeares betweene them Act. 31.21 whereof twentie were expired before Saul was chosen king c. 7.2 then Ishbosheth might be at this time about 20. yeare old which age was not altogether vnfit for the warre 2. It is more likely that he is omitted here because they onely are mentioned which died with their father in the battell against the Philistims c. 31.2 Iun. 3. He which is called Ishua is named also Abinadab c. 31.2 and 1. Chron. 8.9 Iun. Genevens 24. Quest. v. 50. Of Sauls monogamie or single marriage 1. Some doe number this among Sauls vertues that he had but one wife fere solus non multiplicasse vxores legitur and he is found alone almost of all the kings not to haue multiplied wiues Pellican the same author saith that excepting the persecution of Dauid which was for the kingdome meliores Israelitae reges paucos habuerunt the Israelites had few better kings But he faileth in both these commendations of Saul First concerning his wife though he be read to haue but one no more is there mention made but of one wife of Ieroboam 1. king 14.1 As Ieroboam notwithstanding with his one wife is not to be preferred before Salomon with his many wiues no more doth Sauls monogamie ioyned with many vices obscure Dauid with his polygamie beeing endued with many vertues Dauid transgressed in two great sinnes against the second table but Saul beside his murders and other trespasses against the second table chiefly offended in his hypocrisie disobedience and rebellion against God in the breach of the first table so that in these two examples it is euident that the sinnes against the first table which concerneth our dutie toward God are more grieuous in their kind and degree then the sinnes committed against the second table but in this comparison the great transgressions of the first table must be set against the greatest of the second not that the least offence of the first table is heauier then the greatest of the second as that it is more hainous to worke vpon the Lords day then to commit adulterie or to kill a man but Idolatrie is more grieuous then either the comparison then must be in the same degree or els it holdeth not But to returne to Saul what though he had but one wife yet he had a concubine beside Rispah by whome he had two children 2. Sam. 21.8 which was all one as if he had two wiues nay in those daies when for the carnall generation of that people polygamie was tolerated or rather winked at it was worse Secondly there were other great enormities in Saul beside his persecuting of Dauid as the putting to the sword of the innocent Priests with their whole citie the seeking vnto witches beside his hypocrisie and disobedience toward God that many worse can not be found setting Idolatrie aside which Saul was not touched with in all the ranke of the kings of Israel there were many morall and ciuill vertues in Saul his valure and magnanimitie against the enemies of Israel his blind zeale for the people of God so are there to be found among the heathen many worthie examples of fortitude iustice temperance which were in them but speciosa peccata goodly sinnes as Augustine saith and so were they in Saul his goodly vertues in shew were obscured with most foule vices CHAP. XV. 1. Quest. Why God is called the Lord of hoasts GOd is called the Lord of hoasts whome all the hoast and armies of the creatures both in heauen and earth doe serue and are at his becke as Isa. 40.26 He bringeth out their armies by number ond calleth them by their names This title is giuen vnto God in Scripture vpon foure principall occasions 1. To shew that none other God is to be worshipped beside the Almightie Creator and soueraigne Commander of all creatures as c. 1.3 Elkanah is saide to worship and sacrifice vnto the Lord of hoasts and this reason the Prophet Isai alleadgeth c. 40.25 that they should not liken God to any thing nor make any similitude of him To whome will you liken me c. behold who hath created all these things 2. It is vsed as a perswasion to obedience that we should serue the Lord of hoasts whome all creatures readily obey as the Prophet reproouing the disobedience of the people of Israel comparing them to a vineyard
the sacrifice might be in Ishai his house it is not necessarie to imagine that the sacrifice also was there offered Thirdly Samuel biddeth them not to the sacrifice it selfe but to the feast after the sacrifice as the Chalde translateth and Iosephus expoundeth which is called the sacrifice because the feast was made of the remainder of the peace offerings and eucharisticall sacrifices 2. Therefore their opinion seemeth more probable which thinke that Samuel pretended to offer sacrifice 1. because it is added I am come to doe sacrifice to the Lord which phrase sheweth that it was a sacred and religious act 2. they are bidden also to sanctifie themselues as by washing of their bodies and raiment and by taking heede that they touch no vncleane thing according to the law Osiand 3. it had beene no sufficient excuse for so graue a Prophet to say he went to keepe a feast 4. neither had it beene necessarie for him to carie a bullocke with him to that ende but to sacrifice with it was fittest to take a bullocke which was seperated before and sequestred to that ende 5. beside the religious vse practise of the Prophet sheweth as much whose custome was to begin the waightie and graue affaires of the kingdome with sacrifice as he did at the first designement of Saul to be King c. 9. and at his solemne inauguration c. 11. Pellican 3. Quest. v. 2. Whether Samuel dissembled in saying he was come to sacrifice Three things doe excuse or rather iustifie Samuels act herein 1. In respect of the author of this counsell which was God who commandeth not sinne to be done neither is the author of any euill Samuel therefore no more lied beeing bidden thus to say by the Lord then he can be saide to commit murther whome the Lord biddeth to kill 2. The ende is to be considered it is vnlawfull to lie or dissemble of malice to the hurt of our brother but this semblance here vsed by Samuel brought no such inconuenience with it none receiued any hurt by it Osiand 3. But most of all the manner of this action doth make Samuels excuse lawfull for he telleth no vntruth but onely concealeth some part of the truth for indeede he sacrificed but that was not the chiefe nor onely end of his comming and thus in great and waightie affaires to conceale somewhat and not to vtter all it is prouidencie not hypocrisie Pellican So the Prophet Ieremie beeing asked by the Princes what communication he had with the King onely telleth them that he had entreated him that he might not returne to Iehonathans house to die there but the rest of the conference he vttered not Ier. 38.27 4. Quest. v. 4. Why the Elders of the citie were astonished at Samuels comming 1. Some read onely that the Elders were gathered together at Samuels comming Chal. and Iosephus to the same ende magno hominum comitatu salutatus est he was saluted by a great companie of men but the words following shew that they were afraid in saying commest thou peaceably and the word charad signifieth to tremble to be mooued or astonished 2. They were astonished by reason of the place because Samuel vsed not to come thither Genevens or of the time he came at an extraordinarie vnwoonted season Pellic and the occasion might trouble them they might feare least some grieuous sinne had beene committed among thē and that the Prophet was sent of God to be the minister of some great iudgement or punishment Vatab. 5. Quest. Of Samuels error in taking Eliab the eldest sonne of Ishai to be the Lords anointed 1. Samuel in saying the Lords anointed is before him meaneth that he was chosen and approoued of God to be anointed king Iun. as that which a mā loueth he casteth his eie vpon that which he hateth he turneth his eyes from Borr. 2. But herein Samuel speaketh vnaduisedly of himselfe without Gods warrant as Nathan did to Dauid when he encouraged him to build God an house 2. Sam. 7.3 Iun. 3. Samuel looked to the outward stature lineaments and proportion of his bodie which indeede are comely ornaments in Magistrates and gouernours but the inward parts and gifts of the minde are more to be respected vnto the which the Lord looketh and not to the outward man Osiand 4. And Samuel had experience alreadie of a king in the outward comelines and stature of the bodie exceeding all others and none in Israel to be compared with him yet God was not pleased with him neither were the inwards parts of his mind answerable to the outward shew no more were Eliabs as may appeare by his vnkinde and vncourteous cariage toward Dauid c. 17.28 6. Quest. v. 10. Of the number of Ishai his sonnes 1. Iosephus thinketh that Ishai had onely seauen sonnes sixe beside Dauid and he to be the seauenth and nameth all the seauen much according to the names set downe 2. Chr. 2.15 which are these Eliab called also Elihu 1. Chr. 27.18 Abinadab whome Iosephus calleth Aminadab Shammah called also Shimmah 1. Chr. 2.13 Nathaneel Raddai whom Iosephus calleth Rael and Ozem with Iosephus Asam these sixe are said to be Ishai his sonnes and Dauid the seauenth 1. Chron. 2. 2. But whereas here seauen of his sonnes were brought before Samuel before Dauid came and c. 16.12 Ishai is saide directly to haue eight sonnes to reconcile this doubt the eight is supposed to haue beene one of the elder brothers sonnes it may be Ionadab the sonne of Shammah whereof mention is made 2. Sam. 13.3 for in the Hebrew phrase nephewes were called sonnes Iun. 7. Quest. v. 12. Of Dauids ruddie or red colour whether it were of his haire or of his face 1. Some thinke that his haire was of red colour both in his head and beard Pellican as the Latine also readeth rufus red and Iunius which properly is referred to the haire Iosephus thinketh he was of yellow colour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fire colour as the Septuag all these seeme to vnderstand this description of his red colour of his haire 2. But I rather thinke that he was of a ruddie countenance as B.G. translate rubeus A.P. or rubicundus Osiand that is ruddie or reddish my reasons are these 1. because Dauid is here described to be a comely person as these two are ioyned together c. 17.42 He was ruddie and of a comely face but the rednes of the haire belonged not to his comelines especially seeing that in those countries the blackish curled haire was had in more price as appeareth by Salomons description Cantic 5.11 Vatab. 2. the word here vsed admoni of edom red or ruddie is referred to the ruddines of the bodie Lament 4.7 the Nazarites are described to be white as milke and ruddie bodied as the precious stones which two colours of whitenes and ruddines withall doe make a perfect hue 8. Quest. v. 13. Of Dauids age when he was anointed King 1. Iosephus making Saul to raigne 20. yeaaes after
Iunius in this place Therefore holding the order of the storie to haue beene so done in time as it is set downe there are diuers solutions of this doubt how Saul could possibly be so ignorant of Dauid by whome he had receiued such comfort in his agonies and fitts 1. Some thinke that Saul knew Dauid but not who his father was but that is not so for he had sent to Ishai by name for his sonne c. 16.19 2. Others suppose that he knew his fathers name but now enquireth of his tribe and familie but Saul knew that before also it was told him before that Ishai his father was a Bethlemite c. 16.18 3. Kimchi thinketh that he enquireth after the qualitie and condition of his father whether he were a warlike man hauing such a valiant sonne but the text sheweth that he asked simply whose sonne he was not what manner of man his father was 4. Some ascribe this forgetfulnes of Saul to the multitude of affaires wherewith Kings are occupied and so grow obliuious Vatab. some to the absence and discontinuance of Dauid who was now againe reduced to his pastorall life Osiand But it is most like that this is to be imputed to Sauls distempered braine that was oftentimes molested with madde and frantike fitts and such persons as we see by experience grow so obliuious that for the time they forget their nearest acquaintance and friends and for Abner it is no maruell that he beeing a martiall man and hauing occasion oftē to be abroad tooke no such speciall notice of Dauid Mart. Pellic. Any of these especially the last may be rather held to be the causes of Sauls forgetfulnes and obliuion then to imagine the storie to be transposed CHAP. XVIII 1. Quest. v. 1. Of the friendship betweene Ionathan and Dauid THree things are expressed in this verse the occasion of this loue and friendship the firmenesse of it Ionathans soule was knit with the soule of Dauid the faithfulnes of it he loued him as his owne soule which three are requisite in true friendship 1. The occasion was generall the vertue and value of Dauid and the great grace which was in him both in his doings and sayings and the particular similitude and likenes in them of religion loue of their countrey valure for both of them Ionathan c. 14. and Dauid here had aduentured their liues in the defense of Gods people There are three things which engender friendship profit pleasure vertue the first two doe not beget true friendship for as soone as the profit or pleasure ceaseth friendship is gone but vertue onely maketh loue and friendship to continue ex Mart. 2. Therefore Ionathans friendship beeing grounded vpon Dauids vertue remaineth firme and continueth their hearts were as it were tied and linked together nothing but death could seperate that mutuall loue nay after Ionathans death Dauid remembred the league betweene them made in shewing mercie vnto Ionathans posteritie now whereas two things are required in friendship as Aristotle sheweth in his Ethicks that it should be mutuall of one toward the other which is the difference betweene loue and friendship for one may loue where he is not loued againe but friendship alwaies reboundeth the like good will againe the other thing is that this mutuall loue be made apparant and professed betweene them for there may be secret good will and inclination of affection betweene two but before it be professed and protested betweene them it is not properly friendship both these concurred in this friendship for Ionathan loued Dauid and was beloued againe and they professed this friendship by making a mutuall league 3. Then the third thing followeth obserued in this loue that is the force and efficacie of it Ionathan loued Dauid as his owne soule that is wished as well vnto him as to himselfe he loued him not that he expected good from him but to haue one whome he might doe good vnto Therefore Seneca epist. 9. ad Lucil. doth worthily reprooue Epicurus description of a friend that a man might haue one to helpe him when he had neede to sit by him when he was sicke c. and he well saith longe suavior est amicitia quae prodest alteri quam quae invatur ab alio that friendship is sweetest which helpeth an other rather then is helped of an other so here Ionathan loueth Dauid for his owne sake that he might shew loue and kindnes vnto him Aristotle in part defineth friendship well bene velle alicui non tua sed ipsius causa to wish well vnto a man for his cause not thine owne as here Ionathan wisheth well to Dauid But this is not all yet there is a further thing to be considered that a friend is not to be loued for his own good but propter deum for Gods cause ex Martyr for God was the worker of this friendship betweene Ionathan and Dauid that he neglecting his owne estate and the hope of the kingdome and with the euill will also of his father yet fauoured Dauid Pellic. wherein Gods prouident care appeared toward Dauid that he might haue a friend in Sauls court to reueale his counsels intendements from time to time against Dauid Borr. 2. Quest. v. 1. Whether there be not degrees of loue notwithstanding that precept that we should loue our neighbour as our selfe 1. Some thinke that as Ionathan is here said to loue Dauid as his owne soule that is as himselfe so we are bound by the commandement euery one to loue his neighbour because it is said Thou shalt loue thy neighbour as thy selfe Osiand but this precept doth not take away the degrees of loue for then their should be no speciall friendship among Christians the precept then is to be vnderstood not of the quantitie of loue that we should loue euery one that is our neighbour in that degree and measure of loue which we loue our selues for that were vnnaturall for a man not to preferre himselfe before an other but of the qualitie and condition of loue that we must loue our neighbour with the same simplicitie and true affection wishing him no more hurt then to our selues 2. But that there is euen in Christianitie a difference of loue and that a speciall and peculiar friendship with one more then with an other may stand with religion it may be thus shewed our Sauiour Christ himselfe whose affections were most pure did loue one of the Apostles beyond the rest Iohn is called the Apostle in the Gospel whome Iesus loued further S. Paul saith that men should first learne to shew godlines to their owne house and he saith that it is an honest thing and acceptable before God 1. Tim. 5.4 there are degrees then in shewing of our loue first we are bound to those to whome nature hath made vs neare if their euill conditions doe not disparage the nearenes of their blood if naturall loue hath such preheminence euen so also morall ciuill loue which is grounded vpon vertue
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
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
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
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
the posteritie of Phinihes beeing vnfaithfull in their office they of Ithamar tooke occasion to vsurpe the Priests place without any such assignment from God 2. Therefore the more probable opinion is that here reference is had to the first election of Aaron and his seede to the Priesthood Exod. 29.9 that his whole seede should haue enioyed that priuiledge but now part of Aarons house such as came of Ithamar for the sinne of Eli his house are cut off 〈…〉 12. Quest. v. 30. Vpon these words but now it shall not be so Here ariseth a great doubt seeing Gods promises are most certaine and his decree immutable how the Lord here is brought in saying and vnsaying againe 1. The answer is that Gods promises some are absolute without any condition as was the promise of the Messiah some are propounded vnto vs conditionally especially the temporal promises made vnto the Israelites depended vpon the condition of their obedience so was the Priesthood promised to this familie of Eli Mar. so now life euerlasting is promised to the faithfull and beleeuers 2. But will some say doth then Gods election depend vpon our workes or beleefe No in no wise for God as he hath promised the reward so also to those whome he purposeth to make heires of his promise he hath likewise ordained the meanes to giue them faith and all other graces to apprehend and lay hold of the promises which are denied vnto those that are depriued of the promises 3. Gods promises then are onely effectuall to those which by a liuely faith doe apprehend them the rest which by their disobedience doe fall off from Gods promises doe not worke any alteration in the purpose of God who foresaw both their disobedience and that his promises belonged not vnto them 13. Quest. v. 27. What man of God it was that was sent vnto Eli. 1. Diuers opinions there are of this matter some thinke it was Elias some an Angel appearing in humane shape some that it was Elkanah or some other of Phinehes race ex Vat. 2. But it is more probable that it was Samuel himselfe who thus speaketh modestly of himselfe so that this is set downe by an anticipation or preuention of the storie which is more fully declared in the next chapter sic Iun. Iosephus The reasons are these because it is saide there was no manifest vision in those daies c. 3. v. 1. that is no prophesie as the Chald. and consequently no Prophet 2. In the next chapter v. 3. relation is made to this commination as beeing in effect all one and the same 3. Samuels vnwillingnes to tell what he had heard and Heli his patient hearing of it in the next chapter shewes that it had not beene told him before 14. Quest. v. 34. Of the signe which the Prophet gaue and generally of signes 1. Because that there were fewe Prophets in those daies there was no manifest vision c. 3.1 it was therefore necessarie that this Prophet should confirme this prophesie by a signe which kind of demonstration by signes of it selfe doth not giue credit and authoritie to the prophesie but as the spirit of God working by the signe as the instrument perswadeth the heart 2. The signe is by the accomplishment of a part of the prophesie to shew the certentie of the rest so because whatsoeuer God hath heretofore promised to his Church is performed as concerning the incarnation passion resurrection ascension of Christ we thereby are assured that God will performe the rest as of the destruction of Antichrist the generall resurrection the day of iudgement 3. Now because signes also may be wrought by the operation of Sathan as the Egyptian sorcerers did and Sathan may sometimes foretell things these differences are to be obserued betweene true and false predictions 1. The signes which the true Prophets gaue did alwaies take effect and neuer failed Sathan sometime speaketh true but more often lyeth 2. the propheticall predictions were propounded manifestly and plainly the oracles of Sathan were doubtfull and ambiguous 3. the propheticall tended to a good ende for the maintenance of true religion the diabolicall to the aduancing of superstition and false religion which is the true marke to discerne true propheticall signes from false Deut. 13.2 Mar. 15. Quest. v. 32. Of the punishment threatned to fall vpon Eli and his posteritie 1. The first iudgement is that the house of God shall be distressed thou shall see the distresse of the habitation of the Lord the Arke beeing taken Iun. the most read thou shall see thine enemie in the habitation of the Lord but that is spoken of afterward v. 35. and it is not like that this great iudgement of taking the Arke should be omitted seeing the Lord saith c. 3.12 he wil bring vpon Eli his house all things which he had spoken and when I beginne I wil make an ende it is like therefore that all which afterward befell Eli his house was before spoken of 2. The second calamitie is that for a long time there should not be an old man left in Eli his house for he and his sonnes dying in one day they left behind them but two yong sonnes Ahitub and Ichabod whereof mention is made c. 14.3 3. The third calamitie is that all the rest of his house should die when they are men which some vnderstand that before they come to be thirtie yeare old fit for the seruice of the Tabernacle they should be taken away by death Osiand But rather here is particular reference to that lamentable accident when Saul put to the sword 85. of the priests which did weare a linen Ephod beeing then men growne of thirtie yeare old at the least all of them were put to the sword sauing Abiathar who liued to see greater sorrow for beside the afflictions of Dauid whereof he was partaker he survived to see himselfe displaced and Zadok put in his place therefore it is said to cause thine eyes to faile Heli in his posteritie grieued to see an other not of their family preferred to the priesthoode the like phrase when one is said to see or faile in his posteritie see 2. Sam. 7. v. 16. where the Lord saith to Dauid thy kingdome shall be established before thee for euer that is in thy posteritie 4. The fourth miserie is the death of his two sonnes Ophni and Phinehas both in one day v. 34. where the rest of the calamities shall take beginning Iun. 5. The fifth the substituting of an other high priest in his place which was performed by Salomon who set Zadock in Abiathars roome 1. king 2. 6. The sixth is the pouertie and bare estate of his posteritie which should humble themselues to the priest for a peece of siluer and a morsell of bread which came to passe afterward when Abiathar was sent to Anathoth to liue of his owne patrimonie which was not sufficient to maintaine him and his without some releefe from the altar Iun. As the sonnes of Eli sinned
instructer they are not so much taught by men as by the spirit of God which worketh freely and accepteth no mans person but can raise vp Prophets euen from the meanest and most abiect Iun. 10. Quest. v. 15. Why Saul concealeth from his Vncle the matter of the kingdome 1. Iosephus is here deceiued who saith that Abner Sauls cosin questioned with him whereas it was Sauls fathers brother likely to be Ner the father of Abner c. 14.50 2. Some thinke that Sauls vncle was at Ciriathiearim some that Saul went from hence to an other place which is not here expressed as many circumstances belonging to the storie for breuitie sake are omitted in Scripture ex Vatab. But it seemeth rather that the high place whether Saul went was at Gibeah where his father and kinred dwelt as is before shewed v. 5. 3. Now Saul partly of modestie concealeth the communication which he had with Samuel about the kingdome least he should be thought to be ambitious Pellican as also in wisedome least he might haue beene enuied and so some impediments laid in his way Osiand Iosephus toucheth both these reasons Ne res credita invidiam non credita vanitatis opinionem ei contraheret least that the matter beeing beleeued might haue procured enuie or beeing not beleeued might haue bred an opinion of lightnes and vanitie In like manner Moses taking leaue of his father in law pretendeth onely to goe and see his brethren in Egypt making no mention of his calling nor what the Lord said vnto him nor what he had seene Exod. 4. 11. Quest. v. 17. How the people are said to be assembled before the Lord in Mizpeh 1. Some thinke that this Mizpeh was Gilgal some Bethel some Kiriathiearim but it was that famous place where they vsed to assemble the people and where before Samuel had called the people together when as that notable victorie was giuen them against the Philistims c. 7. Saul was designed and elected King in Mizpeh and afterward established and confirmed King in Gilgal c. 11.15 Iun. 2. Some thinke that they are saide to be assembled before the Lord because what was done in such great assemblies of the whole nation was done as in the sight and presence of God Osiand as in the same place it is said they assembled before the Lord Iud. 20.1 when as yet the Arke was not there 3. But it is more likely that Samuel had caused the Arke to be brought thither at this time and the Priest to be present with the Vrim and Thummim to consult with God as v. 22. and to cast lots before the Arke as the vse was Iun. 12. Quest. v. 20. How the tribe of Beniamin was taken 1. Some of the Hebrewes thinke that the stone in the Priests breastplate wherein the name of Benjamin was taken did shine extraordinarily whereby they knew that the King should come out of that tribe but that is not like for though the tribe were found out by this meanes yet that serued not to finde out the familie and the very person therefore the course here taken was by casting of Lots 2. It is like that Samuel here followeth Ioshuahs president first the tribe is taken by lot then the familie in the tribe then the household in that family and lastly the person as Iosh. 7.14 Iun. so here the tribe of Benjamin commeth forth then the familie of Metri then the houshold of Kish and lastly Saul of that house 3. Concerning the manner of casting lots the names of the tribes were written and cast into a pot Ioseph then some one of euery tribe was appointed to draw out the lot for the whole tribe and so likewise for the family and household Osiand And this was done before the Arke and with praiers beeing made before as v. 22. it is said they asked the Lord againe that is praied vnto him Iun. So that this casting of lots was directed by the prouidence of God as Salomon saith The lot is cast into the lappe but the whole disposition thereof is of the Lord. Prov. 16.33 D. Chimchi thinketh that no lots were here cast because no mention is made of them but that the Priest consulted with God by Vrim and Thummim R. Seleâ—â—h thinketh that lots were cast which is most like because it was much vsed among the Israelites as the land of Canaan was cast out by lot Ionathan was taken by lot Mathias was chosen by lot Act. 1. the word lachad here vsed which signifieth to take insinuateth as much Mart. 14. Quest. Zhether it be lawfull now to cast lots 1. We finde three kind of lots vsed in Scripture some for equall diuision and deciding of controuersies that way as the land of Canaan was sorted out by lot some were sortes consultatoriae lots vsed for consultation as when Mathias was chosen some divinatoriae diuining lots when any hid thing is reuealed as Achan was taken by lot Iosh. 7. 2. Now some doe vtterly condemne the vse of lots now as Hierome vpon Ionas and thinketh that such examples in Scripture were extraordinarie and not to be followed 3. But Augustines iudgement is more probable who thinketh though the casting of lots ought not to be so vsuall as before yet that in some cases lots may be cast as he putteth this case that in time of persecution when it is thought fit that some ministers should be preserued for future times and all are alike minded to abide the extreamest hazard and of the like gifts then they may be chosen by lots epist. ad Honorat 4. But these conditions must be obserued in lots 1. that all other meanes should first be attempted and lots not to be vsed but vpon great necessitie when no other way is left so Mathias was elected there beeing such equalitie betweene him and the other as that the Apostles could make no difference 2. they must be vsed not rashly but reuerently as the Apostles to their lots ioyned praier 3. superstitious lots must be abandoned such as were the lots of Numerius Suffetius whom Cicero speaketh of lib. de Divinat that he cut a flint in sunder and out leaped certaine lots 4. there must be no deceit vsed in lots Mar. These conditions must be obserued in such lots as are vsed in great and waightie affaires but they extend not to such kinde of lots which are ordinarily vsed in some kinde of recreations where no such waightie ende is purposed 14. Quest. v. 28. Of the booke which Samuel writ 1. Iosephus thinketh that this booke contained the predictioÌ„ of such things which should fall out vnder Sauls kingdome and that he rehearsed it in the hearing of the people and of Saul But this is not like for this had beene enough to haue alienated the hearts of the people from Saul that such a tyrant as he prooued afterward should raigne ouer them Therefore this booke contained nothing but what the King should performe to his people and of the dutie of the people to their
beene preiudiciall to the Kenites 7. Quest. v. 6. Why and when Saul spake to the Kenites to depart 1. These Kenites were the nation of whom came Hobab Moses father in law who is called a Kenite Iud. 1.16 they dwelt not some among the tribe of Iudah some among the Amalekites Pellic. Osiand but they dwelt in the south parts of Iudah bordering vpon Amalek Iud. 16. they vsed to dwell in tents and so might conueniently remooue from one place to an other and of them came the Rechabites in Ieremies time that dwelt in tents Ierem. 35. Pellic. 2. Saul spake vnto them as soone as he came to the cities cuntries of Amalek Some thinke that Saul was come vp to the principall or chief citie of Amalek as they doe interpret the former verse Osisiand Pellican but this verse sheweth that it must be vnderstoode of some of the vtmost cities of Amalek because the Kenites dwelt not so high in the Amalekites countrey but vpon the hills in the way thither Iun. 3. The reason is here rendred why the Kenites are spared because they shewed mercie to Israel for Hobab the Kenite did aid them with his counsell and guided and conducted them in the wildernesse Exod. 18. Numb 10.31 So the Amalekites are bequeathed to destruction for their inhumanitie and vnkindnes toward Israel and the Kenites for shewing kindnes are spared 4. And this morally teacheth that God will not forget the offices and seruices of loue extended toward his Saints and that the godly should seperate themselues from the societie and fellowship of the wicked least they be ouertaken in their iudgements Osiand 8. Quest. v. 8. Whether Saul vtterly destroied Amalek 1. Iosephus thinketh that Saul put all the Amalekites to the sword and gaue not ouer till he had made an ende of them all lib. 6. c. 8. and some other thinke that Saul went ouer all the land of the Amalekites from one side to an other killing and slaying Pellican but this is not true for afterwards Dauid while he soiourned among the Philistims inuaded the Amalekites c. 27.8 and the Amalekites burnt Ziklag c. 30.1 Dauids citie therfore Amalek was not thoroughly destroied 2. Therefore we vnderstand that Saul onely put those to the sword which came against him the king with his people and whereas it is said he smote them from Havilah to Shur that is before Egypt he describeth not the coast of Arabia which Saul smote for Havilah is a countrey of Arabia and Sur is the vtmost bound thereof toward Egypt as appeareth Gen. 25.18 but onely that region where Saul met with the Amalekites that came against him Iun. 9. Quest. v. 8. Whether Saul sinned in sparing Agag the king of the Amalekites 1. Some doe excuse Saul herein that he might spare Agag to the intent that he might slay him in the sight of all Israel as Ioshuah did the fiue kings of the Cananites causing the people to set their feete vpon them Iosh. 10.24 and this may seeme more probable because Samuel did not reprooue Saul for sparing of the king but for sauing the best of the cattell Pellican but this opinion can not be iustified for this was contrarie to Gods commandement to spare any man as it was to haue compassion of the cattell 2. Therefore it beeing agreed vpon that Saul herein offended some thinke he did it of a couetous minde that Agag might bewray vnto Saul where his treasure was as some Hebrewes Iosephus thinketh he had compassion of him because he saw him to be a goodly person but it is like that Saul did it in a couetous minde as he saued the best of the cattell and as Saul against Gods commandement presumed to saue Agag aliue so the people by his example were bold to take the same course with the best of the cattell Ioseph 10. Quest. v. 9. Which of the cattell Saul spared 1. The word mishenim the Latine corruptly translateth pepercit vestibus he spared their garmēts the Septuag with as little reason readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferculorum the messes the most read pinguibus the fat beasts as Chal. Ar. Pag. Genev. but the word is better translated secundarios the beasts of the second sort Iun. as the word is taken 1. Chron. 15.18 where the Leuites of the second order are named 2. The next word carim Iunius translateth ovium duces the ringleaders of the flocke that the rest might follow the better and his reason is because this word is often in Scripture applied metaphorically to the heades of the people 2. king 11.4 but carim properly signifieth lambes as Psal. 37.20 and Ezech. 39.18 and though by a metaphor it is applied in that sense to men yet it is here taken in the proper and vsuall sense mention beeing made of cattell as the most of the interpreters doe read V.A.P.B.G. 3. As they saued the King of the men and the best of the cattell so also they kept to themselues euery good thing beside of their houshold stuffe and whatsoeuer was pretious and to be desired like as Achan was entised with the sight of the goodly Babylonish garment and the wedge of gold in Iericho the like offence Saul here committeth in sauing that which by the Lord was bequeathed to destruction as the citie of Iericho was Pellican 11. Quest. v. 11. How the Lord is said to repent 1. God properly is not said to repent as man repenteth as v. 29. it is said he repenteth not but this is spoken to our capacitie after an humane phrase Iun. 2. Or God is said to repent because he so seemeth vnto vs to repent when any thing goeth contrarie to his temporall election Genevens 3. He is saide to repent not in respect of his counsell which is constant and immutable euen in things that are mutable Pellican but in respect of the thing which is altered and changed which he so decreed should be changed Borr. so as Augustine saith poenitudo Dei est mutandorum immutabilis ratio the repentance of God is an vnchangeable course of things changeable as here God changed not concerning Saul for he had decreed that the kingdome should not continue in his posteritie but Saul changed in forgetting his dutie and obedience toward God so Gods decree concerning Saul was vnchangeable he foresaw that Saul would fall away and decreed the innouation of the kingdome but Saul was changeable and the kingdome changed Gods decree remained vnchangeable 4. Further because repentance is ioyned with greefe by this is signified the Lords greefe as it were for Saul that by his disobedience had made himselfe vnworthie of the kingdome Osiand 5. Man indeede changeth often because as he himselfe is mutable so are his counsells and because things may fall out otherwise then he thought but God is both of an immutable nature and his prescience can not be frustrate or deceiued neither can any thing fall out otherwise then he hath decreed Borr. 12. Quest. v. 12. Of the place which Saul
seruants and said I haue seene a sonne of Ishai Iunius thinketh that this might be Ionathan who had the first notice of Dauid but then it seemeth he should not haue beene called one of Sauls seruants or young men and beside it may be gathered chap. 18.1 that Ionathan had then onely the first sight and knowledge of Dauid when his heart was knitt vnto him It was rather as it should seeme some of Sauls ordinarie followers and seruants that gaue this intelligence of Dauid 2. And further whereas Iunius thinketh that Dauid was knowne now to be a warrelike man by that exploit which he did against Goliath which storie following in the next chapter he taketh to be set out of place and to haue beene done before this it is not necessarie so to applie these words which rather may haue relation to his more then warrelike feates in slaying the lyon and the beare which might be done before this Gods spirit beginning to worke in him 3. Gods prouidence herein appeareth in bringing Dauid to Sauls court that he might be acquainted with the affaires of estate before he tooke vpon him the kingdome Borr. as also that Dauids patience humilitie wisedome might be diuersly exercised and tried that first he might be humbled and afterward exalted Genevens CHAP. XVII 1. Quest. v. 4. Why Goliath is called habenaim betweene two 1. THe most Interpreters vnderstand it to be so spoken because he came betweene the two armies A.P.V. supplying the word armies but because he is said to come forth from the Philistims campe it should seeme superfluous to adde betweene the two armies as also for the same reason the Chalde reading from betweene them seemeth not to be so proper because he is saide also to come forth from the armie of the Philistims 2. But the Latine translatour readeth spurius a bastard without any shew of reason or ground 3. Some thinke it to be spoken of his great stature that he was as bigge as two Pellican but the description of his great stature followeth afterward 4. Therefore I rather approoue Iunius reading that he is called habenaim that is duellator because he challenged any hand to hand that the combate might be betweene two as his challenge is set out and proclaimed v. 8 9 10. Giue me a man that we may fight together so the Sept. giue the sense reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mightie man a champion for the word benaim beeing of the masculine gender can not agree with machanoth armies or campes beeing of the feminine and the article set before habenaim noteth some speciall description of the man 2. Quest. v. 4. Of Goliaths stature 1. Whereas it is saide in the text that he was sixe cubits and an hand breadth high that is counting after the common cubit three yards and an hand high Iosephus is deceiued that maketh him but foure cubits high and an hand breadth lib. 6. de antiquit c. 10. 2. It is like seeing this Goliath was of Gath that he was of the generation of the Anakims who beeing expelled out of Israel yet remained in Azzah Gath and Ashdod Iosh. 11.22 Osiand 3. As his bodie was huge and vast so was his armour his brigandine or brestplate called kashkashim of the similitude of fish skales weighed fiue thousand shekels of brasse which counting after the common shekel which was halfe an ounce amounteth to an 156. pound 4. ounces and his speare head weighing sixe hundred shekels maketh 18.3 quarters Genevens wherein appeareth the great strength of this gyant whose armour and weapons if all of them were reckoned weighed not lesse then 200. pound waight more then any other could beare yet he was able to walke vp and downe with it and to weild himselfe and his armour yet this armour of proofe could not defend him frō the stone out of Dauids sling for there is no strength nor counsell against God 3. Quest. v. 6. Whether it were Goliaths sheild which he caried betweene his shoulders or what other part of his armour it was 1. The most doe here read a sheild of brasse betweene his shoulders A.P.L.S.B.G. but his sheild was borne before him by his armour bearer v. 7. as captaines haue their pages that beare their targets and the word chidon Iosh. 8.18 is by Montan. and Pagnin in that place translated a speare not a sheild 2. Some thinke that it was the hinder part of the helmet which hung downe betweene the shoulders and couered them as a sheild Vatab. but that part of the helmet which commeth out vseth to be before for safegard of the face which if it were turned behinde would be combersome 3. Iunius calleth it humerale a shoulder piece but the same word Iosh. 8.18 and Ierem. 6.23 he taketh for a speare and whereas v. 45. Dauid saith to Goliath thou commest to me with a speare and chidon if it had beene the shoulder piece that was not in Dauids sight he would rather haue spoken of his brigandine or brestplate that was before him and in his view 4. Therefore I rather preferre the reading of the Chal. which calleth it a speare or iauelin of brasse both because the word is so taken Iosh. 8.18 where Ioshua lift vp his speare for a signe Iob 41.19 where it is said that the Leuiathan of the sea laugheth at the shaking of chidon the speare Iosephus also saith he carried his speare betweene his shoulders It seemeth therefore that he had both a speare or launce in the one hand and a iauelin or trunchin of brasse which he caried betweene his shoulders with the other 4. Quest. v. 8. Why Goliath saith Am not I a Philistim 1. Ionathas Syrus thinketh that this Goliath was that Philistim which had before killed Eli his sonnes and taken the Arke and therefore he saith in a vaunting manner Am not I that Philistim but that exploit seemeth to haue beene done to long before almost fourtie yeares considering also that the brother of this Goliath was slaine by one of Dauids worthies toward the ende of Dauids raigne 2. Sam. 21.19 which was very neare eightie yeres from the death of Eli his sonnes 2. The most read Am not I a Philistim but it had beene no great matter for him to be a Philistim the Israelites had no cause to be afraid of euery ordinarie Philistim 3. Therefore Vatablus readeth well Am not I Pelisteus ille that Philistim and as the Chalde interpreteth Am not I Goliath the Philistim that is that famous Philistim which hath done so many great exploits among them Vntab 5. Quest. v. 10. Of Goliaths chalenge that prouoked Israel to fight hand to hand This kind of chalenge is much displeasing vnto God as proceeding of pride and tending vnto mischiefe 1. which vse of putting the triall of the common cause vpon the hazard of two or some few was taken vp first among the Gentiles as the Romanes and the Albani did set out each of them three champions that by their aduenture the generall
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
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
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 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
consulted by some of the inferiour Priests which were left Osiand but the high Priest onely consulted by the Vrim But the meaning is this that the Vrim was not now with Saul but with Dauid and therefore Saul could receiue no answer by Vrim although he had desired it sic Mar. Iun. 5. Quest. v. 6. What the Vrim and Thummim were whereby the Lord made answer 1. Some thinke that Vrim and Thummim which signifie light and perfection were no peculiar thing belonging to the priestly ornaments but onely signified the light of doctrine and holines of life which the Priest should be indued with so expoundeth the Latine and Septuag which interpret these words doctrinam veritatem doctrine and veritie but it seemeth by the description of putting the Vrim and Thummim to the brestplate Exod. 28.30 that it was some reall thing that was put thereunto 2. Some did take them onely for the illuminations and visions which the Priest had but as is shewed before it is euident that it was some reall thing 3. Some take it that these names Vrim and Thummim were written in the brestplate but then they should rather be said to be written then put to 4. Other thinke they were two pretious stones shining beyond the rest that were put into the pectorall but the brestplate or pectorall beeing made foure square and set with twelue pretious stones in order could not conueniently receiue them 5. The opinion of some is that this Vrim and Thummim was nothing els but the name Iehovah which was written and put in the duplicature or folding of the brestplate which was made double but the name of Iehovah was written in the golden plate of the Priests forehead Exod. 28.36 therefore it seemeth it was of no great vse to put it secretly within the brestplate 6. Some further thinke that the Vrim and Thummim was not any of the priestly ornaments which were made by the workeman but it was giuen vnto Moses by the Lord to be put within the brestplate which may seeme to be the reason why it was described to be made double Exod. 28.16 Iun. But the preposition el signifieth properly to not in that we neede not vnderstand the Vrim and Thummim to be put into the brest-plate but onely vnto it and it may be thought to be made double as with a lining for the strengthening of it because it was beset with the pretious stones 7. Wherefore leauing other coniectures I thinke it most probable that this Vrim and Thummim were nothing els but the pretious stones themselues which were set into the pectorall so called of their exceeding brightnes and perfection Osiand Mar. which may be thought to haue beene more then ordinarie pretious stones prepared of the Lord for this vse And this may further appeare thus because the same title is giuen to the brestplate and to the Vrim and Thummim the pectorall is called the brestplate of iudgement Exod. 28.29 and so is the other called the Vrim of iudgement or iudgement of Vrim Numb 27.21 which was so called because the high Priest consulting with God by Vrim gaue direction what was to be don or not done Againe to applie the Ephod is all one as to aske counsell of God by Vrim as 1. Sam. c. 23.9 and c. 30.7 Dauid biddeth Abiathar applie or bring the Ephod 6. Quest. How the Lord vsed to answer by Vrim There are 3. opinions 1. Some thinke that by inward illumination of the mind the Lord reuealed his wil to the Priest ex Vat. but I take it that this was the difference betweene the Priests and the Prophets that these by some secret instinct and inspiration had the will of God reuealed the other by some outward and sensible meanes 2. Iosephus thinketh that when the answer was affirmatiue the pretious stones did shine extraordinarily but he addeth further that these stones had ceased to shine in that maÌ„ner 200. years before his time because of the sins of the people but it may be doubted whether as they were withâ—â— the Ark after the returne froÌ„ Babylon though that seemeth to be a fabulous report of Ieremies hiding it 2. Macch. 2. so they also wanted the priestly Ephod And againe this shining of the stones serued onely for affirmatiue and good answers it still remaineth vncerten how they receiued negatiue and heauie answers 3. Therefore I rather thinke that the Lord answered the Priest by some voice and oracle as the Lord vsed to answer Moses by voice from the Mercie seate Numb 7.89 as it also appeareth c. 23.7 how the Lord answered Dauids demaunds by voice The Lord said c. 7. Quest. What manner of woman Saul would haue sought out for him and why 1. The word here vsed is bahalath obh the dame of a familiar as such spirits vse to call the witches dames the word signifieth a bottle because such vsed to speake out of their bellies as out of a bottle with an hallow voice in Latin they are called Pythones Pythonists so called of Apollo Pythius because the oracles of Apollo who was called Pythius were deliuered by them Apollos Pythonisse was by her obscene parts filled with winde and gaue answer vnto their demands Apollo was so called of the serpent Pitho which he killed ex Martyr This obh was a spirit as it seemeth whome they imagined to haue power to raise vp the dead as a woman of Thessalie raised vp a souldier lately dead which declared vnto Pompey the euill successe of the Pharsalian battell Lucan l. 6. Iulian the Apostata beeing fallen from the Christian faith did betake himselfe vnto sorcerers and Conjurers as Saul doth here 8. Quest. v. 8. Whether Saul in deede thought that Samuel might be raised vp 1. Some thinke that Saul was not so blinde or ignorant as to imagine that Samuel could himselfe be raised vp but that by Gods permission there might be apparitions of spirits in their likenes Pellican but this was a greater blindnes in Saul to goe directly and aske counsell of the deuill and further by Sauls reuerent behauiour he imagined that it was more then a bare apparition which was represented vnto him 2. I rather therefore thinke that it was Sauls foolish imagination that Samuel might be called vp vnto him for the spirit of God beeing departed from him as his bodie was distempered so also was his minde and iudgement Mart. Osiand And Augustine saith well neque reprobus factus potuit bonum intellectum habere beeing reiected he could haue no good vnderstanding 3. Now how this woman remained yet in Endor the rest of the Soothsayers beeing destroied the cause was not as some of the Rabbins imagined that shee was Abners mother and so spared for then Saul neede not haue inquired after her shee had beene knowne well enough but Saul might thinke as there is oftentimes negligence and remissenes in the officers and ministers of the kingdome that some among the rest might escape and find fauour Mart. 9.