workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Eph. 2.10 but the decree of election is not grounded vpon any such condition respect or foresight of our workes and faith for then contrarie to the Apostle Rom. 9.15 it should be in him that willeth and runneth and not in God that sheweth mercie 14. Quest. v. 23. Whether Samuel should haue sinned if he had ceased to pray for the people and to shew them the good way 1. There are sinnes of omission when a dutie commanded is left vndone as there are sinnes of commission when things are committed which are vnlawfull and forbidden to be done of duties omitted some are priuate and in them there is lesse daunger some are publike the omitting whereof is a losse and hindrance to many and the default herein is more grieuous and offensiue And of these duties some concerne the ciuill and politike state as the administration of iustice some the spirituall estate condition of the soule as in teaching and instructing and preaching the word And of all other the omission of these duties is most displeasing to God discommodious to his Church and dangerous to their soule by wome the default is committed And therefore Samuel saith here in direct tearmes farre be it from me that I should sinne against the Lord and cease praying for you yea I will instruct you in the good and right way Samuel confesseth he should haue sinned if he ceased or intermitted to pray for thē and teach them and to execute his Propheticall office among them as the Apostle saith Woe is me if I preach not the Gospel 1. Cor. 9.16 2. If such necessitie be laid vpon Prophets and Apostles then and Pastors and Ministers now to preach the Gospel doth it not follow that euery Pastor in his particular charge is bound to preach vnto his people continually and to sanctifie the Lords day with them in preaching the word and that a Pastor beeing not necessarily letted omitting to preach doth not hallow the Lords day as the Lord requireth and will it not follow vpon Samuels conclusion that whosoeuer ceaseth to pray and preach for and to his people especially vpon the Lords day which is consecrated to those exercises therein sinneth This position then that euery Pastor not necessarily absent or otherwise necessarily letted is bound to pray with and preach to his people euery Lords day and in omitting these duties vnhalloweth for his part that sacred day it may be iustified by the word of God and by the continuall practise of the Church For the Lord saith by his Prophet If the watchman see the sword comming and blow not the trumpet and the people be not warned if the sword come and take any person from among them he is taken for his iniquitie but his blood will I require at the watchmans hand Ezech. 33.6 7. When should the Minister blow the trumpet but vpō the Lords day which is as it were the feast of blowing the trumpet of the word of God and is there not feare of Gods iudgements continually and doth not the Pastor daily see the Lords sword drawne out against sinne if he then spare to tell the people thereof his danger is great Moses was read and preached in the Synagogues euery Sabboth day Act. 15.21 S. Paul saith Necessitie is laide vpon me and woe if I preach not the Gospel The Prophet saith Cursed is he that doth the worke of God negligently Ierem. 48.10 S. Peter is an ensample to all good Pastors who saith I thinke it meete as long as I am in this tabernacle to stirre you vp by putting you in remembrance 2. Pet. 1.13 For if parents are bound to whet vpon their children the law of God Deuter. 6.7 often to inculcate vnto them the Lords commaundements much more is it the dutie of the Pastor if bodily almes is not to be deferred till to morrow if we now haue it Proverb 2.28 how much more is not spirituall almes to be deferred Further if a Pastor preach not vnto his people where he is not letted by necessarie absence publike imployment or sicknes and infirmitie and so is staied by the hand of God by his priuate necessary affaires beeing abroad or by the publike busines of the Church what is the cause of his not preaching either it is his want of abilitie and then he is an intruder or if he can and will not it is his want of zeale and sheweth idlenes and negligence which in Gods busines is accursed as the Prophet saith or he would and can not by reason of many Churches which he hath cure and charge of which proceedeth of greedines and couetousnes so then which soeuer of these causes is pretended whether it be the ignorant idle or couetous Pastor he can not be excused in leauing such a principall dutie vndone vpon the Lords day for euery one according to his place is to sanctifie the Lords day he that is taught sanctifieth it in hearing the word reuerently communicating with the praiers of the Church deuoutly but he that teacheth must sanctifie the Lords day not as one of the sheepe but as a Pastor not as an hearer but as a teacher or els he sanctifieth it not as he ought and his fault and negligence is so much the greater because he onely doth not faile in sanctifying the Lords day himselfe but is the occasion that others sanctifie it not as they would and might by hearing the word preached I doe reuerence in this behalfe that worthie Canon of the Trullan Councell Oportet eos qui praesunt Ecclesiis omnibus quidem diebus sed maxime dominicis populum docere pietatis eloquia ex divina scriptura colligentes iudicia veritatis They which are set ouer the Churches ought vpon all daies but most of all the Lords daies teach the people the precepts of pietie gathering out of the Scripture the iudgemēts of truth Trul. c. 19. Augustine hath an excellent reason to shew the necessitie of the often preaching of the word Certissime scitote fratres quia qualis est caro quae post multos dies percipit cibum talis est anima quae non assidue pascitur verbo dei c. Know ye brethren for a certentie that as the flesh is which after many daies receiueth food such is the soule which is not continually fed with Gods word de Temp. Serm. 56. Origen long before him saide In nostro dominico die semper pluit Dominus Manna de coelo In our Lords day the Lord alwaies raineth Manna from heauen hom 7. in Exod. Who will not embrace that worthie saying ascribed to Damasus Omnis negligenter pascens toties sibi commendatum dominicum gregem convincitur summum non amare pastorem nec eius se velle discipulum fieri cuius exempla negligit imitari Euery one negligently feeding the Lords flocke so often commended vnto him is conuinced not to loue the
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
and worldly not belonging to religion yet it that is the bread should be sanctified in their vessells that is their bodies beeing cleane Osiand some applie it to the way and iourney it selfe that though they could not choose but meete with diuers pollutions and prophanations in the way yet their present necessitie did sanctifie the bread vnto them that is make it lawfull for them to eate it Pellican some referre the latter part to themselues that they after they had eatē the bread should be more carefull to be sanctified in their vessells Genevens some thus the bread should be kept in his purenes in their vessells wherein they caried it it should not be prophaned by any pollution Vatab. 2. But the words are better translated and it is in a manner common that is the bread 1. for in that sense it is called before chol lechem common bread it is not like that the Priest would speake in one sense and Dauid in an other 2. Beside derech the way is of the feminine chol of the masculine therefore they must not be ioyned together as substantiue and adjectiue 3. It is vsuall in Scripture to take derech in that sense for ratio or modus a manner or respect as Isa. 10.26 After the manner of Egypt 4. That which is said to be prophane is the same that is sanctified in the vessells but the bread is said to be sanctified for so v. 4. the opposition is betweene chol lechem and lechem kodesh common bread and hallowed bread this then is the meaning that the bread was in a manner common that is vnto the Priests specially seeing that for so the wordes veaph chi rather signifie then how much more Iun. A.P. other bread was sanctified in the vessells that is vpon the Sabboth new hote bread was consecrated and the old was taken away for the Priests vse Iun. This to be the best interpretation is euident both by Ahimelechs question before-going and by the words following for Ahimelech made two exceptions to Dauids motion first the bread was hallowed bread and so not for any but the Priests to eate of and then it might be that they were not cleane from women Dauid answeareth to both these for the second which he toucheth first he answeareth that not onely themselues were cleane in that behalfe but the vessels also and instruments of their iourney were pure for the first he telleth the Priest that the hallowed bread when it was taken from the dishes and other put in place thereof was in a manner as common bread to the Priests and so it might be lawfull for Dauid also in respect of his necessitie to eate thereof The words also following shew this to be the meaning where mention is made of taking away the shew bread the same day from before the Lord and putting hote bread in stead thereof v. 6. 10. Quest. v. 7. Of Doeg the Adomites staying in the Tabernacle 1. Whereas Doeg is called as the most read an Edomite yet in the original he is said to be an Adomite either of Adam a citie of Nephthali Iosh. 19.36 Iun. or rather of Edom for the transmutation and change of pricks and points is vsuall in the Hebrew he was an Edomite by nation but in profession an Israelite as Ahimelech one of Dauids followers is in the same sense called a Gittite c. 26.6 Iun. Mart. 2. This Doeg was staied before the Lord either for the religion of the Sabboth or by occasion of some vow Iun. he staied not in the inward but in the outward court whether the people had accesse Mar. 3. This his beeing there about a religious office was the cause by his wicked accusation of the cruell murder following yet was not the exercise of religion the cause but his bloodie mind abusing religion Pellic. for hypocrites though they pretend sanctitie yet doe reteine malice in their hearts still Osiand 4. This Doeg is fitly by some made to be a type and forerunner of Iudas who betraied Christ and brought his Apostles into danger as here Doeg accuseth Dauid worketh the ouerthrow of the innocent Priests Mar. 5. Yet Gods secret prouidence is here to be considered which by this meanes maketh good his sentence against the house of Eli. Borr. 11. Quest. v. 9. Of the meaning of these words Behind the Ephod 1. The most doe so take these words as though the Priest should describe the place where Goliaths sword lay wrapped vp in a cloath behinde the place where the Ephod the high Priests garment lay Genevens Vatab. Osiand But to this interpretation it may be excepted that if Goliaths sword were wrapped vp it is like the holy Ephod whereto was annexed the brestplate with twelue precious stones with the Vrim and Thummim lay not open and vncouered to be a marke to finde out the sword by and againe the Ephod was kept and laid vp in the holy place whether it was not lawfull for Dauid to come yet here the Priest doth bid him take it and further the Priest gaue it him c. 18.10 Dauid tooke it not which it should seeme he did if these words did cary any such sense 2. Therfore the meaning rather is after the Ephod that is after he had applied the Ephod and consulted with God whereof mention is made c. 22.10 but in no place but this is it touched that he consulted with God beside thus interpret the Chalde and one Ieshaia an Hebrew interpreter the like phrase also see Deut. 24.20 thou shalt not gather the grapes after thee that is after thou hast made an ende of gathering Iun. 12. Quest. v. 9. Whether Dauid sinned in taking Goliaths sword 1. Some thinke that Dauid offended in taking that sword to conuert it to prophane vses which was consecrated vnto God as a monument of that great victorie against Goliath and by this meanes in bringing the Priest into danger Pellic. 2. But although it be acknowledged that it was Dauids ouersight in the presence of Doeg whom he suspected to aske and receiue these things of the Priest as is shewed before v. 4. And beside it might haue giuen occasion also to haue endaungered Dauids person among the Philistims when they saw Goliaths sword yet simply in vsing the sword there beeing no other Dauid is excused by his necessitie as before in taking of the shew bread As the Iewes to redeeme their peace gaue vnto the Chaldeans the vessels of siluer and gold and were not reprooued therefore by the Prophets And who doubteth but that the Church may and ought where there is no other remedie to sell the Church vessels to redeeme poore captiues Mart. Beside Dauid tooke this sword the rather to put him in minde of Gods former deliuerance that he might by the sight thereof be stirred vp to waite vpon him still Osiand And further it is not vnlike but that Dauid afterward when he was King restored this monument againe Mar. 3. By this example of Dauid it is gathered against the
Churches are not duly serued but the word of God vpon this occasion is pretious in many places he that enioyeth two or more Churches in some of them must needes take wages and doe no seruice S. Paul saith in deede to the Corinth I robbed other Churches and tooke wages of them to doe you seruice 2. Cor. 11.8 But three things are here to be considered 1. that Paul was an Apostle and was not tied to any particular Church 2. that where he had preached he left them sufficient Pastors and teachers of their owne to water that which he had planted 3. he robbed them not against their wil they voluntarily contributed toward the releefe of the Apostle yet so as sufficient remained for the maintenance of their owne Pastors But all things are vnlike in this robberie of Churches which is vsed now a daies so that what the Apostle said in a good and commendable sense in these is verified to their reproach that they robbe some Churches to doe others seruice which kinde of robberie if it be well considered carieth with it a greater inconuenience then any other wrong in a mans goods for that tendeth but to the dammage and losse of the helps of the bodily life but this bringeth with it a worse consequent in depriuing the soule of the necessarie foode thereof 3. A third inconuenience is that the minde of the first founders is frustrate whether we vnderstand the first founder of tithes which was God himselfe by his seruant Moses or the late founders since the time of the Gospel godly and Christian Emperours and faithfull and beleeuing people who all gaue tithes to the Church to this ende that they might receiue spirituall things for temporall and as they impart vnto the Pastor of their outward goods so he should dispense vnto them of his spirituall graces therefore the Apostle calleth it a communicating concerning the matter of giuing and receiuing Philip. 4.15 4. Lastly by this occasion of non residence and pluralities many sufficient and profitable men are excluded who would labour willingly in the Lords vineyard but that no man hireth them It is not in this case as when the halt and lame waited about the poole of Bethesda to be healed euery one as he was strongest stepped in first and the diseased creeple was excluded Ioh. 5.7 for many that are lame in respect of their gifts doe thrust into the poole of the Church before others that are sounder And as the fort of Sion was held by the blind lame against Dauid 2. Sam. 5.8 so is the Sion of the Church occupied by some both blind and lame in their gifts and the Seers are kept out Thus that saying of S. Paul is fulfilled now a daies They exclude you that you should altogether loue them Gal. 4.17 They which appropriate many Churches to themselues exclude the people from other Pastors that they should onely depend vpon them 4. A fourth allegation and excuse will be this that many doe giue necessarie attendance vpon their Lords in their families and in doing seruice vnto great men and so are forced to be absent from their Cures But as the former excuse sauoured of couetousnesse so this of ambition It bewraieth a discontented and aspiring minde for if the Apostle Saint Pauls rule were followed Godlines is great riches if a man be content with that he hath 1. Timoth. 6.6 such would set vp their rest beeing thankfull for that lot and portion which God hath sent them not ayming at a fairer marke And if they which thus alleadge would thoroughly examine themselues they will finde that it is not the loue of the seruice or attendance which they giue but their owne aspiring minde which draweth them from their Cures they seeke with Diatrephes to haue the preheminence among their brethren and by their seruice to attaine vnto the auncient places of the Church Otherwise Noble men might be serued with those which haue no charges at the least they might haue their turnes as the Chaplins of the Kings Maiesties honourable houshold and so neede not notwithstanding their attendance to be long absent from their flockes for it seemeth a very vnreasonable thing that they should receiue their wages in one place and performe their seruice in an other Concerning this ambitious desire of men in aspiring still vnto greater places Leo hath a notable decree Epistol 82. c. 8. Si quis mediocritate sedis suae despecta administrationem loci celebrioris ambierit non solum à cathedra pellatur aliena sed carebit propria vt nec illis praesideat quos per avaritiam concupivit nec illis quos per superbiam sprevit If any Bishop and by the same rule any other Minister despising the 〈◊〉 of his owne seate doe aspire vnto the gouernment of a more famous place he shall not onely misse of that but want his owne that he may neither be set ouer those whome he ambitiously coueted nor ouer those whome he proudly despised But yet this decree toucheth not those which either exhortatione sacerdotum by the aduise and perswasion of the Ministers in generall Anther decret or maiorum authoritate inducti beeing induced by the authoritie of the cheife gouernours Pelag. 2. Epist. 2. are called and remooued from their places otherwise for Pastors to frequent cities and to liue in famous places absenting themselues from their charges to hunt for greater preferment it affordeth them no excuse but maketh them more inexcusable As it was well decreed in the Chalcedon Councell Can. 23. de Clericis qui diutius in vrbe Constantinopolitana immorarentur decrevit synodus c. Concerning Clergie men which stay long in the Citie of Constantinople the Synod hath decreed that the defender of the Church of Constantinople doe command them to depart if they be vnwilling compell them Thus much by occasion of Eliabs wordes to Dauid reproouing him for leauing of his sheepe of these three points 1. of the necessitie of the presence of the Pastors with their sheepe 2. vpon what iust occasions they may be absent 3. what excuses of absence are not sufficient Now further because it is said before that Dauid had left his sheepe with a keeper v. 20. and Eliab asketh with whome he had left his few sheepe v. 28. as seeming to rest satisfied for that if he had deputed any in his place to take care of his sheepe this question also would briefly be touched whether the Pastors absence may be fully and sufficiently supplied by the deputation of others in their stead 16. Quest. Whether the Pastors absence may be supplied by others Against this custome of substituting others which are called Vicars or Curates in the Pastors place first that place in the Gospel is vrged by Damasus of the good shepheard which calleth his owne sheepe by name and leadeth them out and the sheepe heare his voice they know not the voice of a stranger Ioh. 10.3 and he prooueth the same by the example of
the necessitie of hunger vrging him and that the Priest might lawfully giue thereof vnto him 2. The reason hereof is that ceremonies and externall rites must giue place to charitie for as the second table must giue place to the first as Abraham beeing commanded of God to kill his sonne which he did in purpose and counsell though it be forbidden in the second table to kill yet Abraham was to yeild his obedience to God which is commanded in the first table so the ceremoniall law is wholly to giue place to the morall when as both can not be kept together as the health life and safetie of man wherein our loue and charitie is seene is to be preferred before a ceremonie our Sauiour healed vpon the Sabboth day because the ceremonie of rest was to giue way vnto charitie the Macchabees therefore were in error that refused necessitie so compelling to fight vpon the Sabboth day so here the Priest and Dauid both should haue sinned if he should haue suffered Dauid to perish and Dauid should haue chosen rather to die then to eate of the hallowed bread 3. And this libertie which first was brought in by Christ and by him communicated to his members is grounded vpon the will of the author and instituter of the ceremonies who would haue all morall duties preferred before them as he saith I will haue mercie and not sacrifice 4. Here then their superstition is reprooued which preferre the obseruation of ceremonies before morall duties as the Pharisies which neglected Gods commandements to establish their traditions as if a Iewe should die rather then eates swines flesh in case of necessitie or among the Papists a Carthusian should choose rather to starue then to eate flesh so in Poperie they will rather suffer their Priests and Votaries to burne in lust and to commit vncleannes then to permit them to marrie they would punish a man more for eating flesh in Lent then for committing fornication which censuring of the transgression of ceremoniall obseruations beyond the breach of morall duties is displeasing in the sight of God wheresoeuer it is practised 5. But yet this is a different case when the breach of a ceremonie carrieth with it the transgression of some morall dutie for in that case a man ought rather to die then to be forced to that transgression where there is no necessitie as the Iewes did well to offer themselues to death beeing vrged by cruell Antiochus then to eate swines flesh because it would haue shewed a renouncing of the law and flat disobedience to Gods commandement so for a Christian to eate things sacrificed to Idols for his necessitie when it may be done without offence is lawfull as S. Paul sheweth 1. Cor. 10. but to eate it in approbation of an idol beeing thereunto compelled by the enemie were a deniall of his profession sic fere Martyr 8. Quest. v. 4. Whether the Priest did well in requiring of Dauid abstinence and cleannes from women 1. Some thinke that this was a preposterous and ridiculous question as Hierome calleth it for what if Dauid had not beene free from lying with women namely with his wife for other women the Priest meaneth not for Dauid beeing an holy man the Priest could not suspect of incōtinencie would he haue suffered Dauid rather to starue then to eate of the shew bread Againe there can be no precept shewed in all the Scripture that the companie with the wife did contaminate to this effect Pet. Mart. who seemeth to denie that the matrimoniall act did bring so much as a legal impuritie with it But this can not be denied that by Moses law there was an imputation of some legall vncleannes vnto carnall copulation as both appeareth by the analogie of that precept Exod 19.15 where the people are commanded not to come at their wiues for three daies beeing to appeare before the Lord in Mount Sinai Iun. as also by that law Leuit. 15.18 which place is truly translated thus A woman when a man lieth with her by carnall copulation they shall both be washed with water which place though Pet. Mart. contend to be vnderstood of such as had a flux or running of their seede yet by comparing it with Leuit. 18.20 it will appeare to be taken in the other sense where the same words shichbath zaragh is taken for carnall copulation semen concubitus But this was no vncleannes in nature but onely in the ceremonie as it appeareth by the clensing and purgation which was onely ceremoniall by water And the reason of this precept was that by this meanes they should liue temperately and soberly in mariage and not giue themselues ouer vnto fleshly pleasure seeing after euery such act they were vncleane to the euen 2. But in the other assertion that this question propounded by the Priest at this time was rash and vnseasonable I rather consent with P. Mart. then vnto Iunius who seemeth to thinke that the Priest consulted with God herein and was directed by his oracle to require this preparation Indeede the Priest consulted with God for Dauid c. 22.10 and it seemeth by the Lords appointment gaue him the victualls and the sword but concerning that condition of legal puritie the Priest required it of himselfe the Lord knew how it was with Dauid at that time and what if Dauid had beene vncleane he must not haue starued and for as much as laie persons were vncleane by the law in respect of eating of the hallowed bread seeing necessitie dispensed with one part of the ceremonie it might also with the rest 3. As they are in one extreame which will not admit so much as a legall impuritie which is no disparagement to mariage seeing the virgine Marie after that holy birth was also purified according to the law from a legal imputation Luk. 2.22 So they are further wide in an other extreame that would make it an Euangelicall impuritie forbidding any immediately after such carnall knowledge to communicate in the Eucharist As it standeth thus in the decrees fathered vpon Hierome Sciatis fratres charissimi quod quicunque vxori debitum reddit non potest vacare orationi nec de carnibus agni comedere licet Knowe ye brethren that whosoeuer rendreth the due to his wife can not giue himselfe to prayer nor eate of the flesh of the lambe Caus. 33. qu. 4. c. 1. For if the duties of mariage hindred praier then they must altogether be omitted and so consequently mariage it selfe abolished seeing we ought to pray continually as the Apostle exhorteth 1. Thess. 5.17 No day nor night is to be intermitted without praier then by this reason men that are married should refraine both day night Indeed the Apostle would haue them that maried to abstaine for a time with consent to giue themselues to fasting and praier 1. Cor. 7.5 but he meaneth extraordinarie praier such as is ioyned with fasting not ordinarie and daily praier which is not to be intermitted then as abstinence
should not take the daughters of the strange nations to their sonnes least they should make them to goe a whoring after their gods Exod. 34.16 yet was it simply forbidden to marrie any such though such danger ensued not as the people confesse that they had trespassed against God in taking strange wiues of the people of the land Ezra 10. 2. yet there is no mention made that by them they fell to idolatrie 3. Some thinke that the King is forbidden by violence to take away other mens wiues as they did before the flood which was Dauids great offence in taking Vriahs wife Pellic. in Deut. 17. If this were the meaning then Salomon in the great multiplicitie of his wiues had not transgressed against this law for we find not that among so many of his Queenes and concubines any of them was an others wife 4. Neither yet can it be thought of Dauid so holy a man that he would apparently transgresse such a manifest law which he could not be ignorant of beeing continually exercised therein and therefore howsoeuer it were a generall infirmitie in those daies not onely in kings but in their people to haue diuerse wiues which it pleased the Lord to vse connivence toward them in yet it sheweth not to be the meaning of this law simply to forbid more wiues then one vnto kings seeing that the Lord gaue power and libertie vnto Dauid to take his masters wiues I gaue thee thy lords house and thy lords wiues into thy bosome 2. Sam. 12.8 The Lord would not haue gone against his owne law 5. Therefore in this place not the thing but the manner thereof is forbidden that he should not take many wiues to giue himselfe to lust and pleasure and so to neglect the office and dutie of the kingdome Borr. for as the King is forbidden to multiplie horse and gold and siluer so he is restrained from multiplying of wiues but it was lawfull simply for the King to haue many horse and to haue much siluer and gold as Salomon had but not to trust in them So was it permitted vnto them in respect of those times to haue diuers wiues so they vsed them not for lust and concupiscence but for procreation neither were addicted vnto them 21. Quest. v. 44. Of the great wrong which Saul offered Dauid in taking away his wife Michal 1. Saul offended first in taking away Dauids wife which was due vnto Dauid in a trebble right by Sauls promise for killing of Goliath by Dauids compact with Saul for he bought her with two hundreth foreskinnes of the Philistims and by the law of matrimonie Saul sinned againe in giuing her to another man 2. Michal also offended in giuing consent to be maried vnto an other for it can not be alleadged that Dauid had giuen her a bill of diuorce or seperation because he afterward did require and receiue her againe which by Moses law he could not haue done if he had giuen vnto her such bill neither had Michal renounced Dauid for it was not the vse for the women to giue the bill of diuorce vnto the man 3. Phalti also sinned in taking an other mans wife the Rabbins here excuse Phalti holding him to haue beene a good man and affirme that he came not neare Michal but the contrarie appeareth in that he was so loath to part with her following her a great way weeping behind her when shee returned to Dauid 2. Sam. 3.16 Sauls tyrannie may be alleadged for defense that they were cōpelled thus to doe though that doth somewhat extenuate the offence yet doth it not iustifie it ex Martyr 22. Quest. v. 44. Of Dauids many wiues and first of Polygamie in generall whether it be simply vnlawfull There are two sorts of bigamie that is the marrying of two and likewise of polygamie the mariage of many wiues for either these tearmes are vsed to signifie the marriage of two or more successiuely one after an other or when two or more wiues are had together but the first acception and vse of these tearmes is improper for he properly by the law is said to haue two wiues that hath them together binas vxores habere dicitur qui eas habet simul he is said to haue two wiues that hath them at once or together Cod. lib. 5. tit 5. leg 1. Diocletian In veritate digami non existunt they which marrie second wiues in truth are not to be said to haue two wiues decret Gregor lib. 1. tit 1. c. 5. the question is here of the second kind of digamie or polygamie not of the first Now first those reasons shall be brought forth and answered which would seeme to prooue that polygamie that is the the hauing of many wiues at once is not simply vnlawfull 1. Holy men as Abraham Iaakob Elkanah Dauid had many wiues at once Ans. Holy men might haue their infirmities God might tolerate it in them in respect of those times which maketh it not simply lawfull 2. The Prophets neuer reprooued them for hauing diuers wiues as when Nathan came to tell Dauid of his sinne he spake nothing of that Ans. The Prophets were silent therein because it was either permitted or tolerated in those times for the procreation of the people of God and therefore it was no maruell if the Prophets spake nothing thereof the people beeing beside enclined to many grosse sinnes 3. But if it were a fault or ouersight in those holy men they would haue repented them thereof which we read they did not Ans. In particular they could not repent of a fault which they were ignorant of in generall they did repent thē of whatsoeuer they did amisse as Dauid oftentimes asketh forgiuenes of sinnes in the Psalmes 4. Nathan comming to Dauid saith that God had giuen his lords wiues into his bosome therefore it was not vnlawfull Ans. This was but Gods indulgence or permission to Dauid to vse this libertie if he would this onely sheweth a toleration or relaxation of the general law for a time it prooueth not simply the lawfulnes of it 5. There is no positiue law made to restraine polygamie Ans. Some thinke that God gaue them no direct law concerning that matter for the propagation and encrease of that nation among whome onely the visible Church of God was Mar. But the proposition is vntrue for beside the generall law giuen in the creation They two shall be one flesh there is an other particular law which restraineth marriage of more then one Leuit. 18.18 Thou shalt not take a wife with her sister during her life to vexe her which is vnderstood not of the naturall sister but of any other woman for the naturall sister could not be maried no not after her sisters death 6. But the law which giueth the brother power to marrie his brothers wife which is deceased maketh no exception if he be maried but absolutely enioyneth him to marie his brothers wife Ans. The Rabbins answer that shee was not properly counted
before in wantonnes and excesse so their posteritie shall be punished with want and penurie Mar. 16. Quest. v. 36. Of these words he shall walke before mine annointed for euer 1. Some vnderstand it of Salomon the annointed king that Zadock should execute his office vnder him Vat. But because it is added all the daies or all times that is for euer it must not be restrained to Zadocks time onely for the Lord said before he would make him a sure house that is the priesthood should be continued in his posteritie 2. Some therefore vnderstand it not of Salomon onely but of his successors also the annointed Kings Borr. but the word is put in the singular before mine annointed and therefore must be vnderstood of one 3. Therfore this anointed is Iesus Christ the high priest of Gods people before and vnder whome Zadock executed his office beeing a type and figure of him whose priesthood was to continue euen vntill the comming of Christ who should succeede in the true priesthood for euer Iun. 4. D. Kimchi here well obserueth that the priest is said to walke before the King the Lords annointed the King came not before the priest but when he consulted with God by Vrim and Thummim as Ioshuah stood before Eleazar Numb 27.21 otherwise the priest was to goe vnto the king but the practise of the proud Prelate of Rome is contrarie who hath vsed to conuent Emperours and Kings before him Mar. CHAP. III. 1. Quest. v. 1. Of these words there was no manifest vision c. 1. GOd for the sinne of his people brought vpon them a famine not of bread or water but of his word as he threatneth by his Prophet Amos 8.12 Osiand 2. Although there might be some priuate and particular visions and reuelations as to Manoah Iud. 13. yet the publike office of Prophets was ceased and intermitted for this is not to be vnderstood of the written word for they had the bookes of Moses but of the word of prophesie Iun. 3. And if any such visions were they were darke hid and obscure Pellic. as the Septuag read there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no distinct vision that is opened vnfolded and applied 4. Christ Iesus the word of God by whome the Lord spake to Samuel v. 21. and to Dauid 2. Sam. 7.21 did sparingly reueale and manifest himselfe to his seruants the Prophets 2. Quest. Of the light of God which burned in the Temple 1. This light was the candlesticke with seuen lampes which was appointed for the vse of the Tabernacle Osiand 2. Some expound these words yer the light went out of midnight when the lampe beganne to waxe dimme Pellican but the lampe was watched all night and kept burning till the morning and continually supplied with oyle Exod. 27.20 and so not suffered to goe out of it selfe 3. It was rather toward the morning for the lampe was to burne from the euening to the morning Exod. 27.21 2. Chron. 13.11 Iun. 4. Now in that they vsed not to burne the lampe by day but it serued for the vse of the night herein the superstition of the Romanists appeareth who doe vse to burne tapers vpon their altars by day therein exceeding the ceremonious obseruations and prescripts of Moses law 3. Quest. Of the place where Samuel slept 1. The vsuall reading is Samuel slept in the Temple of God B. Gen. but beside that in the Tabernacle the Leuites had no cabbines appointed them to lie in the distinction athnah comming betweene doth hinder the ioyning of these two clauses together so that in the Temple of God must rather be referred to the first braunch of the sentence yer the light went out in the Temple of God c. sic Iun. Vatab. 2. But Samuels place was among the Leuites not in but neare vnto the Tabernacle as the priests also had their celles without the Tabernacle but somewhat nearer Iun. so the Chalde expresseth the sense that Samuel lay in atrio Levitarum in the Leuites ward or court 3. It seemeth that Samuel was appointed by Eli to keepe the lampes and to tend them in the night Pellican for the Leuites continually kept the Lords watch 2. Chron. 13.11 4. Quest. v. 7. In what sense Samuel is said not to haue knowne the Lord. 1. Some read Thus did Samuel before he knew the Lord. P. Gen. S. but the sense is more perfect to read thus Samuel yet knew not Iehovah or the Lord as I.C.Ar. V.B. the word teres signifieth both not yet and before that but the first is more proper here which maketh the sense full without any other addition but in the other reading something must be supplied 2. Now there is a double kinde of knowledge of God ordinarie and extraordinarie that common to all the seruants of God this peculiar to the Prophets when the will of God is reuealed concerning things to come Samuel was not without the other before but the latter he had not experience of till now as the next words shew the word of Iehovah was not reuealed vnto him which the Chalde interpreteth of the word of prophesie Bor. therefore Heli giueth him instruction and informeth him that it was the Lord that spake vnto him v. 9. Iun. 5. Quest. v. 13. Of these words they brought a curse vpon themselues 1. Some read as though this were referred to the scandall and offence which they came into indigne faciebant they did vnworthily L. they ranne into slaunder G. they dispised or abased themselues P. 2. Some vnderstand it of the people that they cursed them Bor. 3. Some referre it vnto God that they cursed God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. and so some thinke that first the Hebrewes for lahem to them did read li to him meaning God Vatab. Kimchi 4. But the true reading is maledixerunt sibi they accursed themselues A. that is brought a curse vpon them Iun. and as the Chald. they prouoked to thēselues 1. the wrath of God 6. Quest. v. 13. In what sense Heli is said not to haue restrained or staied his sonnes 1. Some read he corrected them not L. B. others he admonished them not S. he did not make them sorrowfull V. but it is better read he did not restraine them I. or stay them G. or forbid them A.P.C. cahah is so taken Isa. 61.3 spiritus contractus a restrained or contracted spirit 2. The meaning is that although he did admonish them c. 2.25 yet it was out of season he did it not soone enough he suffered them to haue their will too long he dealt not with them till they were growne impudent in their sinne and all Israel rang of them Bor. neither was his admonition seuere enough according to his authoritie beeing both their father high Priest and Iudge Iun. yea it seemeth that he gaue them not 〈◊〉 angrie or frowning looke as the word cahah also signifieth to frowne to wrinkle Osiand And howsoeuer it was he did not correct them for
Vnder Iudah also Simeon is comprehended as Iud. 1.3 for the Simeonites had their possessions and habitation within the tribe of Iudah 3. Now the cause was this why the men of Iudah are reckoned apart for that this tribe had a priuiledge first to goe against the enemie in any common daunger Mar. and that it might appeare how that they beeing a populous tribe yet did not enuie to be commanded by Beniamin the least of the tribes Osiand they were also one of the greatest and most populous tribes and of the largest territorie and sometime they were singled out by the Lord himselfe to be the captaine of the people Iud. 1.1 but the most likely cause why they are numbred here apart by themselues was for that they bordered vpon the Philistims and defended their coastes from forraine inuasions and vpon that occasion they could not for their number draw out so many men and spare them for this seruice as the other tribes could Iun. 7. Quest. Whether the men of Iabesh Gilead lyed in saying to morrow will we come out vnto you 1. Some thinke that they in deede made as though their brethren had forsaken them and so to make the enemie more secure promise simply to yeeld themselues the next day adding further that it was not vnlawful to deceiue those whom it was lawfull to kill Osiand Pellican Borr. 2. But it is not necessarie to lay such an imputation of dissembling vpon the men of Iabesh Gilead they doe but repeate the couenant that they would come forth and yeeld themselues concealing the condition if helpe came not in the meane time by suppressing whereof they both prouide for their safetie that they might be secure that night and to make the enemie more secure that Saul might take them vnawares Iun. 8. Quest. v. 11. Of Sauls stratageme in comming vpon the Ammonites in the morning watch 1. Sauls diligence and celeritie was wonderfull that came before the men of Iabesh expected him for he sent them word that he would helpe them by that time the Sunne were hote but he came in the morning watch Osiand Iosephus thinketh that he in one night went ten measures of ground which are called schoeni which containe each of them 60. stadia or furlongs as Herodotus witnesseth lib. 2. that is seuen miles and an halfe counting eight furlongs to a mile so that tenne of those measures would make 75. miles but it is scarse credible that Saul with such a multitude in one night should ridde such a great compasse of ground it is more like that Saul mustred the men at the banke of Iorden from whence in one night he might come to Iabesh 2. Saul commeth vpon them vnawares falling vpon them in the night toward the morning watch and diuided his companie as Abraham did when he pursued the fowre kings Gen. 14.15 so did Ioshuah trauell all night to come vpon his enemies of a sudden Iosh. 10.9 and Dauid fell vpon the Amalekites in the twilight 1. Sam. 30.17 It is lawfull therefore in warre to vse stratagemes and policies as Ioshuah did lay men in ambushment against Hai Iosh. 8. so did the Israelites lie in waite against Gibeah Iud. 20.29 As weapons may be vsed against the enemie so politike fraudes so that faith be not violated Mar. 9. Quest. v. 11. Whether Nahash the king of Ammon were slaine in this battell 1. Iosephus thinketh that he among others was slaine in this battell lib. 6. antiquit Iudaic. c. 6. and the text seemeth to fauour that opinion because it is said that they which remained and were not slaine in battell were so dispersed that two of them were not left together 2. But Iosephus is herein deceiued for this Nahash died in the beginning of Dauids raigne 2. Sam. 10.1 and 1. Chron. 19.1 and Dauid had receiued much kindnesse at his hand and therefore he sent messengers to comfort his sonne after his fathers death 2. Sam. 10.2 therefore this Nahash could not be slaine at this time and Iosephus also himselfe lib. 7. c. 6. writeth that Nahash the king of Ammon then died when Dauid sent a message of consolation vnto 〈◊〉 vnlesse it be here suggested that it was an other Nahash which is not like for it should seeme that this Nahash succoured Dauid whome Saul so egerly pursued not so much for loue vnto Dauid as for despight vnto Saul which had done him so great harme Iun. in 2. Sam. 10. v. 1. 10. Quest. v. 11. Of the morning watch when Saul came vpon the Ammonites 1. The Hebrewes deuided both the ciuill day which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the day and the night and the naturall day as likewise the naturall night into fowre parts the Ciuill day was diuided into the euening the morning and perfect day whereof there were two distinctions the one in the ascending the other in the descending of the sunne 2. The naturall day likewise was parted into foure quarters each containing three houres the morning vnto the third howre then perfect day from the third to the sixt and from the sixt to the ninth the fourth was the euening and shutting in of the day from the ninth houre to the Sun-set Iun. Exod. 12.6 3. So also was the night distributed into foure watches as they are set downe together Mark 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midnight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cocke crowing and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning watch which contained the last houres of the night and ended about the breake of the day Exod. 14.27 About this time Dauid fell vpon the Amalekites in the twilight c. 30.17 in the morning as the Septuag there interpret And at the same season Saul smote the Ammonites before it was perfect day and yet not altogether darke that Saul his companie might see where they lay 11. Quest. v. 13. Of Sauls clemencie in sparing those who murmured against him 1. Saul herein sheweth his pietie humanitie wisedome the first in not seeking priuate reuenge the second in bearing with their scruple and doubtfulnesse that yet had not receiued him for their king his wisdome in seeking to winne them with lenitie the like is seene in Dauid 2. Sam. 19.25 in pardoning Shemei and graunting him his life Iun. 2. Saul giueth this reason because this day the Lord hath saued Israel he would not haue the ioy of that day obscured and polluted with shedding of blood Pellican but as God had shewed them mercie in sending them such a ioyfull deliuerance so the like mercie he thought fit to be shewed vnto others R. Ben Gerson thinketh that Saul did not pardon these men but onely respited their punishment but that is not like 3. Hitherto Saul declareth himself an innocent man a good Prince Pellican but afterward Saul forgot his owne rule when he would haue killed Ionathan for ignorantly breaking his rash vow whome notwithstanding the people saued vsing the like reason
also be gathered by casting of the yeares from the departure of the children of Israel out of Egypt which vnto the 4. yeare of Salomons raigne were 480. yeares 1. king 6.1 reckened thus 40. yeares in the wildernes 17. yeares vnder Ioshua 299. vnder the Iudges 80. vnder Eli Samuel Saul 40. vnder Dauid and 4. yeares of Salomons raigne which make 480. yeares It is likewise certen that Samuel iudged Israel after Eli before Saul at the least 20. yeares c. 7.2 It is like then that he was more then 12. yeare old when Eli died at the least 50. or more when he substituted his sonnes His whole age then could not be so little as 52. yeares as some Hebrewes surmise Pellic. 4. And further some thinke as Peter Mar. in c. 1. that Samuel was borne in the 366. yeare after the comming of Israel out of Egypt for whereas from thence to the building of the Temple in the 4. yeare of Salomon were but 480. yeares 1. king 6.1 of which time Dauid raigned 40. saue foure Samuel and Saul twentie betweene them whereof giuing vnto Saul 20. yeares of those fourtie there will be 60. yeares wanting foure abated of the saide summe of 480. then was Samuel borne in 366. yeare 50. yeare old at the least when Sauls 20. yeare began which falleth in the 424. yeare 60. yeares before the building of their Temple by Salomon See more of this c. 14. qu. 2. 3. Quest. v. 2. In what sense Samuel saith my sonnes are among you 1. Some thinke he maketh mention of his sonnes that they were among them readie to be consulted with in their waightie affaires their king beeing not yet so well entred and experienced in the busines of the kingdome Pellican Vatab but it is not like that Samuel would sende the people for counsell to his sonnes both because they had now a King appointed to gouerne them and for that his sonnes were offensiue for their euill gouernement 2. Some thinke that Samuel doth by making this mention taxe the people for their ingratitude that might better haue accepted of the sonnes for their fathers sake and if they were faultie to haue sought their amendment rather then a change and innouation of the state Borr. But Samuel then should haue shewed some discontentment that his sonnes did not succeede him in the gouernment wherewith notwithstanding he was willing and well pleased submitting himselfe to Gods good pleasure 3. Therefore Samuels meaning was this that now in the determining of the gouernment of his house which he resigned by reason of his age and his sonnes also were now as priuate men a king beeing appointed he is willing to giue vp a reckoning and account as it were of his stewardship among them Iun. As also as he purgeth himselfe so he is willing that his sonnes should giue account of their gouernment who were now in their hands and power and they might proceede against them as they desired Osiand 4. Quest. v. 3. Whome Samuel meaneth saying before his Anoynted 1. Some thinke that vnder the type of Saul the Anoynted king he vnderstandeth the Messiah the Anointed of God whome the Lord hath appointed to be Iudge of the world and before whome we must giue account of all our doings Borr. But it is euident v. 5. where he saith his Anointed is witnesse this day that he meaneth Saul there present in whose hearing he made this Apologie and in the same sense Dauid calleth Saul the Lords Anoynted c. 24.7 Iun. 2. Now Samuel maketh speciall mention of Saul in these regards both in respect of himselfe namely Saul that he might haue here a patterne how to gouerne the people vprightly and iustly without oppression Pellican as also in respect of the people that they might see what difference there was as they should afterward finde between the vpright and indifferent gouernment which they had enioyed vnder their Iudges and the hard seruice which they should feele vnder some of their kings as he had foretold them before c. 8. Borr. As also Samuel by this meanes prouideth for his owne credit which it is lawfull to preserue least in time to come his gouernment might haue beene accused and traduced Osiand 5. Quest. v. 3. Of these words of Samuel that I should hide mine eies for it 1. Some doe vnderstand it of the person that I should winke at him Vatab. or turne mine eyes away from him in iudgement Chald. 2. Some referre it to the sinne that I should winke at his offence and suffer it to passe vnpunished Osiand 3. Some applie it to the innocent 〈◊〉 that I should turne away my countenance from hearing his cause Pellican 4. But the best interpretation is to vnderstand it of the gift that I should hide mine eyes therewith or for it Iun. as it is said Deut. 16.19 That the reward blindeth the eyes of the wise Borr. 6. Quest. v. 8. How Moses and Aaron caused the people to dwell in the place 1. Whereas Moses and Aaron died before the people came into the land of Canaan some doe vnderstand it of the law and doctrine and the true worship of God which Moses and Aaron taught the people whereby they obtained the promised land Vatab. Borr. 2. But it is better vnderstood of the actuall possession of some part of the land which the Israelites possessed beyond Iordan which they subdued and inherited vnder Moses Iun. as also because Moses substituted and appointed Ioshuah in his place while he liued who gaue vnto the people possession of the rest of the land Osiand 7. Quest. v. 11. Which of the Iudges Bedan was 1. The Septuag translate Barack beeing deceiued by the similitude of the letters for betweene daleth and rhe there is no great difference in the Hebrew characters But the order of the names admitteth not this interpretation for Ierubbaal which was Gedeon is here set before Bedan but Barack was before Gedeon 2. The Chalde taketh it for Samson and so Hierome in his traditions vpon this place and some deriue it as though it should be contracted of ben dan the sonne of Dan Pellican or be dan in Dan or of Dan Osiand for Samson was of Dan so also Bor. Genevens but the order of time is against this sense here Bedan is placed before Iiptah but Samson followed Iiptah many yeares after 3. Therefore Iunius opinion is more probable who thinketh that this Bedan was Iair the Menashite Iudg. 10.3 which is agreeable to the order of time here obserued for he was before Iipthah and there is one Bedan of Macher of Menasseh mentioned 1. Chron. 7.17 who might be called Bedan beside his ordinarie name by way of distinction because there was an elder Iair Numb 32.41 of Manasseh of whome certaine townes were called Havoth Iair sic Iun. 8. Quest. v. 14. Of the meaning of these words both ye and your king shall continue following the Lord c. 1. The most read thus both ye and your King c.
vnderstand during all Sauls life all his daies as Hannah saith that Samuel should abide before the Lord for euer c. 1.22 Iun. But this is not the meaning for both Saul continued king all his daies though with much trouble and vexation and Dauid though anointed yet confesseth Saul while he liued to be the Lords anointed as also euen in this sense if it be referred to the externall purpose of God there should follow an alteration in God in making Dauid king sooner then he had purposed 3. Therefore the best exposition is that God speaketh here to the capacitie and according to the sight and iudgement of man that Sauls kingdom had beene likely to continue if he had not disobeied God that then is here propounded as an effect of Sauls disobedience the losse of the kingdome which indeede was according to the euerlasting decree of God so as Pellican well saith loquitur humano more vt videri poterat stabiliri regnum he speaketh after an humane manner and as his kingdome might haue seemed to vs likely to haue beene established The like speech we had before c. 2.30 I had said that thine house and the house of thy father should walke before me for euer but now the Lord saith it shall not be so As there though God had foreseene and decreed the reiecting of Eli his house from the Priesthood who was of Ithamar and the restitution of Eleazars posteritie in Zadock yet the Lord so propoundeth it as though this alteration had beene procured by the sinne of Eli his house the very like is here to be saide of the innouation and change of the kingdome Gods purpose then is to be considered as decreed in his counsell which is alwaies certaine and vnchangeable and as it is propounded to vs absolute and definite in it selfe but yet offered vnto vs with condition to God there is nothing contingent or hapning by chance to man whose will is not compelled but worketh freely many things seeme to be contingent which God notwithstanding did foresee should so fall out and they could not otherwise 4. Further it is to be considered that there were two causes of the casting off and reiecting of Saul the one the immediate and the next cause which was the sinne and disobedience of Saul the other the first cause and furthest off the will and decree of God this will and foreknowledge of God did impose no necessitie vpon Saul neither was he forced but sinned voluntarily for Gods prescience laieth no necessitie simply vpon mens actions but by consequent because whatsoeuer God foreseeth shall come to passe his prescience can not be deceiued and frustrate Now then seeing the sinne of Saul was the cause of his reiection which he was not forced by any necessitie to commit and if he had not sinned his kingdome might haue continued Therefore this is not spoken in respect of Gods immutable decree but in regard of the outward possibilitie and likelihood which Saul had to hold the kingdome So it is said Apoc. 2.15 Hold that thou hast least an other take thy crowne where wee are not to vnderstand the euerlasting crowne decreed of God which none can be depriued of to whome it is assigned but that crowne which in respect of their outward profession and good beginning they might seeme to be appointed vnto the like occasion there is of Sauls kingdome here Mart. 11. Quest. v. 14. How Dauid is said to be a man after Gods owne heart 1. Dauid was a man that fell into tentation and offence before God as in the matter of Vriah for it is saide that the thing which Dauid had done displeased the Lord c. 11.27 This therefore is to be vnderstood first comparatiuely in respect of Saul as Samuel saith c. 15.28 The Lord hath giuen it to thy neighbour that is better then thou as also because Saul was an hypocrite he had not a sound and faithfull heart vnto God but all his obedience was in outward pretense and shew but Dauids heart and desire was set to please God howsoeuer he failed in some outward acts therefore this saying must be expounded according to that rule of the Apostle if first there be a willing minde it is accepted according to that a man hath and not according to that he hath not Dauid then had a willing and desirous heart to please God as he saith My heart is fixed my heart is fixed Psal. 57.7 and therefore God accepted of his obedience though imperfect according to the desire and meaning of his heart 2. But herein Dauid was a type of Christ who was indeed absolutely according to Gods heart in whome the Lord is well pleased Borr. 3. And in that Dauid of Iudah of deformed Leah not of beautifull Rachel was chosen to be king and the Messiah was to come of Dauid of Leah this shewed the mysterie of Christs deformitie as it were in his sufferings and specially in his passion vpon the Crosse as the Prophet Isai saith He had neither forme nor beautie when we shall see him there shall be no forme that we should desire him Isa. 53.2 Bor. 12. Quest. v. 15. Of Samuels departing from Gilgal from Saul 1. Some read that Samuel went from Gilgal in Gibeah of Beniamin and went to Ramah Genevens but Gilgal is improperly said to be in Gibeah of Beniamin for they were two distinct places and a good way asunder 2. Iosephus saith that Samuel went to his owne house and Saul with Ionathan returned to Gibeah but he leaueth out somewhat in the text that Samuel went from Gilgal to Gibeah neither is it like that Samuel though he went away in some anger from Saul that he would altogether leaue him in such great daunger seeing that Saul notwithstanding the Prophets hard message yet giueth not ouer at this brunt but doth the dutie of a king in defending his people Pellican 3. Wherefore the better reading is that Samuel went from Gilgal not in Gibeah but to Gibeah of Benjamin Chal. Iun. So Samuel and Saul went to the same place not together as Vatab. but Samuel went before Saul and Ionathan with their men follow after Pellic. 13. Quest. v. 19. Of these words there was no smith found in Israel 1. Iosephus thinketh that the Philistims barred the Israelites from all vse of yron but the text sheweth that they permitted vnto them the vse of yron instruments for their tillage and husbandry as shares mattocks pitchforks v. 21. they onely suffered them to haue no warrelike weapons nor yron smithes to make them any 2. And further they allowed them not otherwise then with a file to sharpen their instruments of husbandrie Pellican so vnderstandeth that onely among the Philistims it was lawfull for thē to file their tooles but that had not bin possible for them from all parts of Israel and vpon euery occasion to goe downe to the Philistims to set an edge vpon their instruments therefore when they would new sharpen or point their
It will be obiected that the punishing of sinne and the execution of Gods iudgements is a thing pleasing vnto God therefore Sathans worke and ministerie should be to his liking to this I answer by a double distinction first the worke it selfe is to be considered then the worker for the worke the Lord is more enclined to mercie then to iudgement and the works of mercie are more peculiar vnto God then the workes of iudgement therefore when the Lord punisheth he is said to bring forth zar maghashehu opus extraneum his strange or forren worke Isa. 28.21 therefore Sathan is made the minister not of Gods peculiar worke of mercie but of Gods strange worke of iudgement whereof the good Angels sometime are ministers also but oftner of mercie they are chiefly emploied in punishing of the wicked but Sathan is vsed both in punishing them and in chastising also and trying the seruants of God as we haue Iob for an example Secondly concerning the worker the seruice of the Angels is acceptable vnto God because they doe it both willingly and to a good ende beeing mooued with a zeale vnto Gods glorie but Satan is forced against his will many times and what he doth though God turne it to his glorie yet Sathan doth it of malice and enuie vnto man and therefore his seruice and ministerie is not absolutely accepted and pleasing vnto God 5. Further there is a double worke to be considered in the euill ministring spirits for either they are ministers of outward punishments onely as in vexing and afflicting the bodie so they worke by immission and sending frō God or they also egge and tempt vnto euill so they worke onely by the permission and sufferance of God Borr. Vatab. both these waies was Saul assaulted by Sathan for both his bodie was vexed and his minde tempted 12. Quest. v. 14. How Saul was vexed of the euill spirit 1. Some doe thinke that Saul was troubled onely with melancholike and frantike fitts corripuit eum per quaedam intervalla melancholicus furor the rage of melancholy did inuade him at times and this was the spirit that troubled and vexed him the spirit of furie and enuie as in Scripture the spirit of infirmitie is taken for the infirmitie it selfe Osiand But there was more in Saul then fitts of melancholy as the phrase sheweth that an euill spirit from God vexed him it was therefore more then a naturall worke 2. This therfore was Sauls maladie first the conscience of his sinne troubled him Borr. then he was tormented with the spirit of enuie and ambition beeing grieued with the losse of the kingdome and by this vexation of his minde he fell into furie and phrensie Pellican further Sathan thus disquieting his minde did worke also vpon the distemperature of his bodie and his melancholy passions might helpe thereunto Pellican beside Sathan as Iosephus thinketh might vexe for the time and torture his bodie that he seemed sometime to be as it were suffocated of the spirit In this miserable taking then was Saul 1. perplexed with the conscience of his sinne 2. tormented with ambition and griefe for the losse of the kingdome 3. hence was bred melancholy and thereupon frensie and immoderate rage 4. his bodie also as vexed and disquieted by the euill spirit wherewith he seemed as it were possessed for the time Pellican 13. Quest. v. 16. Of the force and wonderfull operation of Dauids musike in allaying of Sauls maladie 1. Because it is saide that Saul should finde ease by the playing with the hand vpon the harpe and that when Dauid plaied the euill spirit departed we must not thinke that musicall soundes and melodie haue any force to driue away euills Pellican no more then it was like that Tobie draue away the deuil with the perfume of the broyled liuer of a fish for as the Apostle saith The weapons of our warrefare are not carnall 2. Cor. 10.4 spirituall euills are not chased away with carnall meanes Such a like conceit there was in time of superstition of bells that the sound of them was good to purge and cleare the aire of euill spirits 2. But Musike hath a wonderfull force in working vpon the affections either to stirre them vp if it be loud and running musike such as is vsed in warre or to allay them by soft and sober musike as Pythagoras is saide by such musike to haue restored a frantike young man to his witts so Terpander Arion and Ismenias the Thebane musician are reported to haue reduced barbarous and sauage men to a ciuill kinde of life Borr. 3. Dauids pleasant harmonie therefore first naturally allayed Sauls melancholy passions and cheared and reuiued his dead and pensiue spirits which were the instruments of Sathans working Pellican 4. And beside this Dauid by his godly songs and praiers did also preuaile to chase away the euill spirit that concurred with that naturall distemperature in Saul as Iosephus well noteth that Dauid with his voice and instrument did sing sacred hymnes the sound of the musike allaied the naturall passion the voice of the sacred hymne did cause an intermission of Sathans worke 4. Here in this Dauid was a true type and figure of the very Messiah by whose sweete voice many deuills were cast out in the daies of his flesh and nowe by the voice of his Gospel Sathan is cast out of the soules and hearts of men not for a time as out of Saul to returne againe but he is for euer vanquished and subdued vnto vs. 5. But howsoeuer Dauids musike were effectuall for the time present this was but an easing of Saul for the time it was no perfect cure wherein appeareth the carnall counsell of Sauls seruants that onely prouided for his corporall ease not seeking for his spirituall comfort they should first haue sent for Samuel the Lords Prophet to haue praied for Saul and comforted him in God and then haue prouided a musician for his recreation Osiand Much like vnto them are such carnall friends and assistants of them that are sicke in these daies who first counsell them to seeke out vnto the Physitian the Minister and man of God is the last that is consulted with for the health of their soules 6. Yet herein they deserued commendation that though they sawe euidently that Saul was vexed with an euill spirit yet they did not seeke to expell one deuill with an other or to runne vnto witches as many in these daies vse to doe therein shewing their great impietie and infidelitie against the Lord from which kind of deuillish professours Saul was alwaies auerse and euen after his falling away did banish such out of Israel which example may be a good admonition vnto such witchmongers that if Saul not in Gods fauour yet hated sorcerers they can not thinke that they are in Gods fauour louing those whome the Lord hateth 14. Quest. v. 18. How Dauid came to be made knowne to Saul 1. Whereas it followeth thou answered one of his
court of iustice where he is impleaded So S. Paul by appeale was sent to Rome there to make answer for himselfe before Cesar. The Canons of the Church were herein at the first very strict first it was not permitted that any of the Cleargie ne propter causam suam quamlibet intraret in curiam for any cause whatsoeuer should goe into any court Concil sub Silvest 1. c. 16. Afterward more libertie was graunted that they might goe vnto the Courts and places of iudgement vt aut viduis pauperibus succurrant aut de verbo dei iudices admoneant to succour the widowes and poore or to admonish Iudges of their dutie out of the word of God Cabilonens sub Carol. c. 11. And this libertie was further enlarged that one might depart from his cure maiorum authoritate inductus beeing drawne and fetched by authoritie Pelag. 2. Epist. 2. It was also decreed Concil Sardicen that Priests and Deacons in Thessalonicorū civitate non diutius morentur quam constituta tempora per Episcopos should stay no longer in the citie of Thessalonica then the time appointed by the Bishops They were permitted then to stay so long about their busines as was thought fit and was limited vnto them But as these fowre necessarie occasions premised doe excuse the absence of Pastors for a season so yet they are limited and confined with these fowre restrictions 1. The Pastor must see that he pretend not a necessitie without necessitie but it must be indeede a more vrgent cause that draweth him from his vrgent busines at home for the attending vpon his flocke is a necessarie thing and it must not be intermitted but vpon a great necessitie as Cyprian sheweth Quoniam sic rebus vrgentibus detinemur vt longe isthinc excurrere diu à plebe cui de divina indulgentia praesumus abesse non datur facultas because we are so deteined with vrgent busines that we can not goe farre away or be absent from the people ouer the which God hath set vs. lib. 4. epist. 6. 2. The Pastor must prouide that when necessitie calleth him from home his absence may by others for that time be supplied that the Church be not left destitute This was Augustines rule They which in time of common daunger reserue themselues for better times doe well cum alij non desunt per quos ministerium suppleatur ne ab omnibus deseratur when as others are not wanting by whome the ministerie may be supplied that the Church be not forsaken and left destitute of all Epist. 180. 3. Augustine in the same Epistle seemeth to giue an other caueat propounding the example of Dauid Ne se committeret praeliorum periculis lucerna in Israel extingueretur à suis hoc petentibus sumpsit non praesumpsit Dauid that he should not offer himselfe to the daunger of battell and so the light of Israel should be put out he presumed not of himselfe but assumed it as desired of the people In such necessarie absence and discontinuance of the Pastor the consent of the people were fit to be had though it be not alwaies necessarie that as the Apostle would haue the man and wife to be sequestred for a time the one from the other but yet with consent 1. Cor. 7.5 so a mutuall consent in the absence of the Pastor from his Church to the which he is as it were married and espoused were requisite and so lesse offence would be taken at it 4. This time of absence vpon the former iust occasions would not be long as before the Apostle would not haue the married couple one to defraud an other but for a time Ambrose saith Paucorum dierū occupationibus detentus coetui vestro videor defuisse beeing deteined from you by the employment of a few daies I may seeme to haue beene wanting vnto your assembly Serm. 28. Sardicen con c. 14. it was decreed Episcopus per tres dominicos non amplius absit ab Ecclesia that a Bishop should not be absent aboue three Lords daies from his Church meaning whereas he was not by any vrgent necessitie deteined And where there was cause of absence the cause ceasing they were eftsoone to returne to their charges Now as these causes before alleadged may excuse the necessarie absence of Pastors not continually but for a time so these that follow which by some may be pretended are no sufficient allegations for the Pastors absence Causes pretended by some not sufficient to warrant or excuse the Pastors absence 1. When there is publike persecution raised against the Church in generall by hostile inuasion the life of the Pastors beeing not personally sought when as well the people are persecuted as the Pastor in this case he is not to flie and leaue his flocke as Dauid when the Lyon and beare inuaded his flocke did not turne his backe and leaue them to be a pray but manfully withstood them and deliuered his flocke But where as our Sauiour biddeth his Apostles when they were persecuted in one citie to flie vnto an other Augustine wisely answeareth making a difference betweene personall and publike persecution Fugiunt Christi servi quod praecepit seu permisit cum eorum quivis specialiter à persecutoribus quaeritur c. let the seruants of Christ flee as Christ did command or permit when any of them is specially sought for by the persecutors In communi autem omnium periculo qui indigent ne ab his quibus indigent deserantur but in the common danger of all let not them which stand in neede be forsaken of them whome they haue neede of August epist. 180. For by this marke our Sauiour describeth an hireling who when he seeth the wolfe comming fleeth and leaueth the flocke Ioh. 10.12 2. An other instance may be giuen of the plague and pestilence when a contagious sicknes hath inuaded the parish whether the Pastor in this case may not goe aside to preserue himselfe from daunger In this case a difference must be made betweene priuate men and such as beare publike office the one beeing free the other bound for they which are not tied by any office or administration to attend vpon the Church or Common-wealth may as freely escape from the pestilence by chaunging of place as from the sword but otherwise neither the Pastor from his flocke nor the Magistrate from his gouernment can with any better conscience flee away then the husband from the wife the father from the children for all these are comprehended vnder the Apostles rule Let euery man abide in the same vocation wherein he is called 1. Cor. 2.20 Therefore he which is called to gouerne rule or teach must not leaue his standing and charge for that were to depart from his calling Gregorie 3. did giue a good resolution in this case writing thus to Bonifacius who was desirous to be satisfied whether in the time of pestilence they which were yet vntouched might not escape from the daunger
our Sauiour Ipse ipse inquam ovem perditam quaesivit iuvenit proprijs humeris reportavit he euen he himselfe I say did seeke the lost sheepe and found it and caried it home vpon his owne shoulders Luk. 15.5 Damas. epist. 4. the consideration hereof gaue occasion that it was thus decreed Praecipimus ne conductitijs praesbyteris Ecclesiae committantur We enioyne that Churches be not committed to hireling Priests Eugen. decret 11. 2. An other reason may be grounded vpon the Apostles words 1. Cor. 9.7 Who feedeth a flocke and eateth not of the milke of the flocke A wrong then is done vnto such as are Vicars and Deputies that labouring in feeding of the flocke they should not eate of the milke of the flocke they doe the seruice and an other taketh the reward wherein a double wrong is committed for both the people is wronged who doe giue and receiue not whereas the Pastor and the people ought to communicate in the matter of giuing and receiuing Philip. 4.15 the one to giue spirituall and receiue temporall things the other to giue temporall and receiue spirituall likewise the poore Curate is wronged that laboureth for an other he endureth the heat of the day and the other goeth away with the penie It would be considered whether that place of Saint Iames touch them not concerning the keeping backe of the hire of the labourers which haue reaped your fields Iam. 5.4 for this is the Lords haruest wherein they labour and much more worthie are they of their hire then he that laboureth in the corne 3. The Fathers of the Church haue in times past iudged it an vnnaturall thing that a Pastor should put forth his sheepe to an other to fâ—ede Damasus compareth them thus Meretricibus similes videntur quae natos statim infantes suos alijs nutricibus educandos tradunt vt suam citius libidinem expleant They seeme to be like vnto harlots which doe put forth their infants as soone as they are borne to other nurses to bring vp that they may sooner fall to lust againe And Espenceus alleadgeth this saying out of one Peraldus Valde ridiculus fuerit qui vxorem ducat frigidus eius vicaria modo opera foecundandae fiducia He were a vaine man that would marrie a wife being vnapt for generatioÌ„ trusting that she may become fruitfull by an others helpe So he resembleth them that are maried and espoused to a Church and vse the helpe of others in getting spirituall children vnto God Espenc lib. 3. digress ad 1. Timoth. c. 22. 4. Beside this great inconuenience followeth by such substitutions that Church duties are neglected spirituall exercises intermitted and Pastors carelesse of their owne calling entangle themselues with other temporall affaires the Apostle saith No man that warreth entangleth himselfe with the affaires of this life 2. Timoth. 2.4 much more should he that is entred into Christs seruice and warrefare neglect this spirituall busines and employ his time otherwise For according to the saying of the Poet Excussi proprijs aliena negotia curant they which neglect their owne doe meddle with busines not appertaining vnto them of S. Peter they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intent vpon other mens matters 1. Pet. 4.15 3. Herein also I could wish that our righteousnes exceeded the righteousnes of the Scribes and Pharisies Espenceus before named a graue writer of that side alledgeth this out of Eckius who though an enemie vnto the truth yet thus complained of the abuse among them Nostrates praelati Apostolicum ordinem invertere dum spiritualia graviora quam quae subeant rati in Pontificalibus Suffraganeorum in Iudicialibus Officialium in absolveÌ„dis peccatoribus Poenitentiariorum ope vtuntur in praedicatione Monachum aliquem proferunt Our Prelates doe inuert the Apostolike order while thinking spirituall things to heauie for them to vndergoe they vse the helpe of Suffraganes in their Pontificall duties of Officials in matters of iudgemeÌ„t of Penitentiaries in absoluing of sinnes in preaching they set out some Monke but if any temporall busines fall out or matter of profit that is referred to the Bishop himselfe Eck. hom 2. de Stephan And he which seeth not that such kind of deputations hath done much hurt both in Ecclesiastical discipline and ciuill gouernment among vs obserueth nothing 5. Further it is very euident and apparent that the substitution of Curates and Vicars hath in times past beene the occasion of bringing in one deuise that I feare me will be a baine to the Church both in our time and our posterities I meane of the founding and erecting of Impropriations for when the Laitie saw that Clergie men possessing many benefices did substitute in their places poore Curates for a small stipend or salarie doing little or nothing themselues they were glad to take the hint and deuised to alienate the tithes of Churches to secular vses and to endow I might rather haue said vndoe Vicarages with some small tithes 6. Lastly I would that speech of Iodocus a famous preacher sometime of France were well remembred who though he spake pleasantly yet vttered the truth that such as did feede their sheepe by vicars adibunt per vicarios paradisum in persona inferos shall goe into heauen by their vicars but into hell in their owne person Espenceus writeth that beeing a young man he had heard Iodocus often to inculcate this saying in his sermons for why is it not as well iust with God to reward idle carelesse parsons by their vicars as for them to doe their dutie by vicars But this notwithstanding which hath beene saide against the perpetuall substitution of Vicars and Curates yet all deputation is not to be taken away in the Church for as in the Commonwealth and Ciuill state the King and cheife magistrate can not possibly doe all himselfe but must needes haue officers and ministers to whome we are commanded to yeild obedience as sent of him 1. Pet. 2.14 and he of God So also in Ecclesiasticall affaires it is fit there should be subordinate ministers for the necessitie of the Church As Moses going vp to the mount left Aaron and Hur his deputies Exod. 24.14 So the Euangelists were as the Apostles substitutes for them and in their place to teach and exhort the people as S. Paul sent Timotheus to Thessalonica to stablish and comfort them touching their faith 1. Thess. 3.2 so he left Titus at Creta to continue to redresse the things that remaine Tit. 1.5 But in these substitutions in Ecclesiasticall duties these three conditions are requisite 1. That they should not be perpetuall but for a time during the necessarie occasion of the Pastors absence which necessitie beeing serued the Pastor should haue a desire to returne and visit his flocke and to say as S. Paul to the Romanes I long to see you that I might bestow vpon you some spirituall gift Rom. 1.11 and as Greg. Nazianzen did write to the Bizantines desydero vos filij
is to be vsed from meate to make our praiers more feruent so also from wiues but the ordinarie exercise of praier is no more hindred by matrimoniall duties tempered with sobrietie then by naturall offices in the sober vse of meate and drinke Concerning the other point of such abstinence before the receiuing of the Sacrament as I deny not but sometime it may be conuenient not in respect of any vncleannes in the thing but in regard of that intemperancie and lust which often concurreth with it so neither is such abstinence to be held necessarie for all for if mariage be in it selfe an holy thing as beeing of Gods institution the vse of mariage in it selfe also is holy beeing not by mans corruption defiled as the Apostle saith Mariage is honourable among all and the bed vndefiled Heb. 13.5 how then can that which is in it selfe holy honourable and vndefiled defile a man and make him vnfit for holy things And in this case that rule of the Apostle holdeth omnia munda mundis to the cleane all things are cleane Tit. 1.15 But yet because many times that matrimoniall dutie may be an impediment to spirituall meditation and it draweth with it carnall delight it is not inconuenient nay it is very fit therein to vse that abstinence which is in meates and drinkes that as he that can endure to be so long fasting to receiue the Sacrament as his first sustenance doth not amisse who also may eate first if his strength serue him not for as Augustine saith Liquido apparet quando primi acceperunt discipuli corpus sanguinem Domini eos non accepisse ieiunos it is euident that when the Disciples first receiued the bodie and blood of Christ they did not receiue it fasting lib. resp ad Ianuar. c. 6. So they which can vse their strength in the other kinde of abstinence doe therein well yet here none are to be forced but to be left vnto their godly discretion In this point that resolution of Gregorie is excellent Si quis sua coniuge non cupidine voluptatis captus c. If any man vse his wife not taken with lust of pleasure but for procreation sake de sumendo corporis sanguinis Dominici mysterio suo relinquendus est arbitrio quia à nobis prohiberi non debet accipere qui in igne positus nescit ardere concerning the receiuing of the mysterie of the bodie and blood of Christ he is to be left to his owne discretion seeing he is not to be forbidden to take it who can be in the fire and not burne 4. But the Romanists doe yet presse this place further that if it were required of Dauid that he had kept himselfe from women before he did eate of the hallowed bread then it is fit that the Priests of the new Testament should alwaies abstaine and be perpetuall virgins seeing they continually consecrate the Sacrament to this purpose Bellarmine alledgeth out of Hierom. lib. 1. de Cler. c. 19. Contra. 1. I confesse that some of the Fathers doe make such collection beeing much addicted to the praise of virginitie but Hierome among the rest is too farre caried that way too much to the disgrace of marriage as he saith Quale bonum est quod prohibet accipere corpus Christi what manner of good thing is that which hindereth to receiue the bodie of Christ May not the like be said of meate quale bonum quod impedit ieiunium what kinde of good thing is that which hindreth fasting Therefore we must not so much consider what they write according to their owne fansies and inclinations but how it is grounded vpon Scripture that they write 2. This collection is very weake to reason from the legall obseruations to Euangelicall constitutions that because the law commaunded a certaine puritie ceremoniall that men should be obliged thereunto vnder the Gospel 3. Nay this reason enforced not the Priests of the law themselues which daily ministred in the beginning before they were in Dauids time sorted out into their courses and yet it was permitted vnto them to be married 4. Further if virginitie should be imposed vpon them which daily minister the Eucharist then vpon them also which daily receiue it as the vse was of some Churches in Augustines time of the which custome he writeth thus Quotidie Eucharistiae communionem percipere nec laudo nec vitupero omnibus tamen Dominicis diebus communicandum suadeo Euery day to communicate in the Eucharist I neither commend nor discommend but euery Lords day I perswade to communicate de Ecclesiast dogmat c. 53. If all these should haue refrained that did communicate euery day then in those places there should haue beene no mariage at all 8. Quest. v. 5. What Dauid meaneth when he saith The vessells of the young men were holy 1. The most doe interpret these wordes of the bodies of the young men for so are the bodies of Christians called vessells as 1. Thess. 4.4 That euery one of you should know how to possesse his vessell in holines and honour and in the same sense women are called the weaker vessells sic Mar. Bor. Pellican Genevens and so they make this to be the meaning that the young men had kept themselues from women and so their vessells that is their bodies were holy But Dauid had spoken before sufficiently of the purity of their bodies in that behalf hauing said that women had beene secluded from them three daies for so long it was since Dauid came from home it was now the third day therefore Dauid hauing signified so much in plaine tearmes there was no cause he should deliuer the same againe in obscure words seeing he was in hast went in danger of his life and had no time now to speake any thing superfluously 2. Vatablus vnderstandeth their garments by their vessells but there was no occasion offered for Dauid to speake of their cloathes therefore Iunius better vnderstandeth here by vessells the instruments which were necessarie for their iourney as their bagges and sachels and such other necessary implemēts so is the word chelei vessels taken c. 9.7 the bread faileth in our vessells Therefore whereas the Priest first asked whether they were kept from women Dauid maketh a full answer that not onely their bodies were cleane which should receiue the hallowed bread but the vessells also wherein they should carrie the bread were kept from pollution And that the vessells are taken in this sense appeareth by the vse of the same word in the ende of the verse where the bread is said to be sanctified in his vessell that is in the dishes and instruments wherein it was put 9. Quest. v. 5. Of the meaning of the next words And it is in a manner common specially seeing other shall be 〈◊〉 this day in the vessell 1. Some vnderstand the first words of the prophane way making this the sense that although their busines whereabout they went were prophane
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
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
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
things to come which knowledge of theirs is diuersly helped 1. by their subtile and spirituall nature 2. their long experience and continuance 3. their agilitie of nature which can in a moment passe from place to place as August lib. de Genes ad liter reporteth of a man that was strangely taken who refusing to take any sustenance but at a certaine priests hand who dwelt fiue miles of could tell beeing absent when he came forth of his doores where he was how neere the house this was done by the agilitie of spirits like as if a watchman should a farre off discouer a band of souldiers comming and giue notice thereof 4. The deuill may foretell such things which the Lord by his ministerie entendeth to doe as he punished the Egyptians by his euill angels and Satan was here the minister of this iudgement decreed against Saul 5. The spirits beeing placed in the aire as the deuill is called the prince that ruleth in the aire Eph. 2.2 from thence as from a watch tower can more easily see and discerne the causes of such euents which happen in the earth 6. By the writings of the Prophets he vnderstandeth many things as Augustine thinketh that Trismegistus foretelling vnto Asclepius the ruine and ouerthrow of Idols might take that light from the predictions of the Prophets 7. Satan doth foresee many things by the effects as when he seeth a man full of good workes and giuen to deuotion and praier he can thinke none other but that such an one is in Gods fauour Martyr likewise by the contrarie when he seeth one giuen ouer to all wickednes he knoweth that Gods iudgements hang ouer his head as here they did ouer Saul And therefore it neede not seeme straunge that the deuill did foretell of his ende Augustine here saith quasi magnum sit diabolo ante occasum mortem corporis praevidere cum signa quaedam soleant apparere morituris quibus Dei protectio amota videatur As though it were a great matter for the deuill to foresee ones death before it fall seeing that they which so die doe themselues perceiue some signes that the protection of God is remooued As Saul gathered by euident arguments that the Lord had forsaken him how then could it be hid from Satan 15. Quest. What things the Deuill is ignorant of There are fowre kind of things which Satan hath no knowledge of 1. He knoweth not things to come but by coniectures and the same vncertaine God onely seeth things to come as present for seeing God doth whatsoeuer pleaseth him in heauen in earth he can not be ignorant of any of his works spirits know things to come onely by signes coniectures And Satan is deceiued often in his predictions 1. either because the signes which he coniectureth by are vncerten by themselues as are the signes and prognostications of weather and such like 2. or for that God interposeth himselfe and worketh beyond the naturall and ordinarie course as when the fire in the fornace had no power to burne the three children 3. sometime the condition is secret of such things as are prophesied to come to passe as when Ionas preached that within fourtie daies Niniueh should be destroied vnlesse they repented 4. the Lord many times either blindeth Satan that he can not vse the subtiltie of his owne nature or bindeth his power that he can not doe what he would Then it appeareth that there is great difference betweene the certentie of Angelical and diabolical predictions 1. good Angels are more acquainted with Gods will then Satan is 2. they are holy spirits not lead with ambition enuie malice as Satan is and therefore their knowledge is not obscured or ouercast with such turbulent affections as Satans is 3. they referre all to Gods will and therefore are not letted or hindred by the Lord as Satan is who aimeth alwaies at a wicked ende 2. Secondly Satan is ignorant of the mysteries and secrets of Gods counsell as he was doubtfull concerning Christ whether he were very God in the flesh and therfore he speaketh vnto Christ in an ambiguous tearme when he tempted him If thou be the sonne of God he saw many euident arguments of the diuine power of Christ and confessed him to be the sonne of God but he was not certen thereof for then he would not haue stirred vp Iudas to betray Christ and the Scribes and Pharisies to haue put him to death if he had knowne that by his death Christ should haue ouercome him that had power of death that is the deuill Hebr. 2.14 for as the Apostle saith had they knowne they neuer would haue crucified the Lord of glorie 1. Cor. 2.8 which may as well be vnderstood of Satan himselfe as of those which were his ministers and instruments The good Angels themselues did not fully comprehēd the mysterie of the incarnation of the Sonne of God and of our redemption by him vntill they sawe the same accomplished as S. Paul saith To the intent that vnto principalities and powers in heauenly places might be made knowne by the Church the manifold wisdome of God Eph. 3. 10. much more therefore was this mysterie kept hid and secret from Satan 3. Satan knoweth not what is in the heart of man but onely by coniectures and signes directly he neither knoweth the will nor the vnderstanding or iudgement of man two waies he soundeth mans heart either by the precedent causes the obiects offered outwardly as when Dauid espied Bersabe or by the inward imagination or phantasie yet he is not certaine whether the will shall apprehende such obiects or not or els he gesseth by the outward signes and impressions of the affections in the bodie as loue anger rage care and such like doe discouer themselues in the countenance and other parts of the bodie but where such impressions are not as wise men can bridle and conceale their affections there Satan faileth in his coniecture Further the Scripture speaketh euidently that God onely is the knower of the heart Thou onely knowest the hearts of all the children of men 1. king 8.39 And the Apostle saith Who knoweth the things of a man sauing the spirit of man which is in him 1. Cor. 2.11 Mans heart is knowne to none but vnto God and himselfe but more vnto God then vnto man himselfe for both God seeth aforehand what thoughts are like to rise in mans heart which man knoweth not himselfe as Psalm 139.2 Thou vnderstandest my thoughts a farre off and God is greater then a mans heart that a man can not thinke what he would in good things but as the Lord inspireth him Further if Satan did know mans heart then would he be more busie in his temptations and mote dangerous This also is the preheminence which the spirit of God hath beyond the euill spirit He that searcheth the heart knoweth what is the meaning of the spirit Rom. 8.27 4. The fourth thing which Satan is ignorant of is
15.49 the cities of the Ierahmeelites c. 27.10 the Kenites also dwelt with the children of Iudah Iud. 1.26 Hormah belonged to Iudah Iud. 1.17 and Hebron and Char-ashan was in the tribe of Simeon called Hashan Iosh. 14.4 but the Simeonites had that inheritance among the tribe of Iudah 4. It is not like that Dauid would forget to send a present to the place where the Arke of God was to shew his thankefulnesse vnto God CHAP. XXXI 1. Quest. v. 1 2. Of the ouerthrow of the Israelites in generall 1. IOsephus writeth that the same day Saul was slaine in mount Gilboa when Dauid triumphed against the Amalekites where we see the diuers successe of those that trust in God as Dauid did and such as vse vnlawfull meanes as Saul did that consulted with a witch Mar. 2. Whereas all the people fled it was a signe that the wrath of God was vpon them as this is reckoned among the iudgements which God would lay vpon his people for their sinnes they should flee before their enemies Leuit. 26. Mart. and it is often seene that the people are punished vnder an euill magistrate as beeing accessarie to his sinnes Osiand for they conspired with Saul against Dauid neither did any of them finde fault with the cruell slaughter of the innocent Priests Mar. 3. Saul is reserued in the battell vntill the last and greatest extremitie when he saw all the people discomfited and his sonnes slaine before him that his sorrow thereby falling vpon him by the iust iudgement of God might be encreased Mart. 2. Quest. v. 2. Of the death of Sauls sonnes and specially of Ionathan 1. Here are onely three sonnes of Saul mentioned to haue died in this battell Ishbosheth was not present either because he was no warriour or for that he was left at home to be ouerseer of the familie Mar. 2. All these three doe die together with their father not bearing his punishment or suffering for their fathers sinne they had sinnes of their owne which Gods iudgements might worke vpon which it pleased God should concurre with the punishment of their father that euill parents might be warned who by their wickednes doe bring Gods iudgements vpon themselues and their posteritie 3. But concerning Ionathan his lamentable ende beeing a good man deserueth more compassion which is thus farre to be considered 1. that Ionathan beeing a good man howsoeuer he ended his daies could not die euill 2. God no doubt turned this temporall death of Ionathan to his euerlasting glorie 3. God might foresee that if Ionathan had remained his heart might haue changed toward Dauid and therfore the Lord taketh him away wherein Gods iudgements though secret and hid to vs are most iust Martyr 3. Quest. v. 4. Whether Saul can be excused or iustified for killing himselfe 1. Some thinke that Saul did this of a valiant minde and therein did choose rather thus to die then that God should receiue any dishonour by his death and Pellicane doubteth not to say that Saul taking a sword and killing himselfe animam in manus Domini commendavit did commend his soule into the hands of God sacrificium se Domino obtulit and offered vp himselfe a sacrifice vnto God here also the example of Sampson is alleadged that brought destruction vpon himselfe Contra. 1. They which kill themselues doe it of a cowardly rather then valiant minde for if they could with patience beare and indure their troubles they would not hasten their owne death 2. Saul herein respected more his owne dishonour then Gods for he giueth this reason least the vncircumcised should come and thrust him through and mock him Bor. 3. Neither could this be a sacrifice vnto God beeing not offered in faith for Saul immediately before had shewed his infidelitie in seeking vnto a witch 4. The exāple of Sampson is farre vnlike for the spirit of God came vpon him but the euill spirit was vpon Saul Sampson in zeale intēded the destructiō of Gods enemies not directly his own but as willing to giue vp his life for the glorie of God in the confusion of his enemies but all things were vnlike in Saul he principally intended his owne death was not therein reuenged vpon Gods enemies neither died in Gods quarrell but to redeeme his owne shame 2. Therefore the sounder opinion is that Saul died in despaire and so killed himselfe and this his desperate death may seeme to be a forerunner of euerlasting destruction Osiand And that this act of Sauls was vnlawfull it is euident 1. Cor. 11.14 where it is saide Because he asked counsell of a familiar spirit and asked not of the Lord the Lord slue him that is the Lord so disposed that by the ministerie of Satan working vpon the malice of Sauls heart he was slaine by his owne hands 3. Herein Gods iustice appeareth that as Sauls sword was turned against the innocent Priests in putting them to death and against Dauid whome he vniustly persecuted so now he himselfe should fall vpon the edge thereof he first spake to his harnesse bearer to thrust him through whome the Hebrewes take to be Doeg that fell vpon the Priests but it is like if it had beene that murderous wretch he would no more haue stopped at it then he had done in killing the Priests the like example is found in the Romane stories of M. Antonius that would haue had his armour bearer called Eras to kill him but he first fell vpon his owne sword ex Martyr 4. Quest. Whether it be lawfull for one vpon any occasion to kill himselfe 1. Many reasons may be alleadged to shew the vnlawfulnes of this fact for any to lay violent hands vpon themselues 1. The Scriptures doe directly condemne it it is forbidden in that commandement Thou shalt not kill for he that killeth himselfe sheddeth his owne blood and therfore is a murtherer for if it be vnlawfull for one man to kill an other much more is it to take away his owne life seeing euery man is nearest himselfe and it is more vnnaturall for one to shedde his owne blood then an others 2. Our life is the gift of God therefore it cannot be cast away without great impietie 3. None of the Saints in their greatest miserie thought of any such way to rid themselues out of trouble as Ioseph Dauid Iob. 4. Our Sauiour biddeth his Apostles to escape trouble to flee from one citie to an other he neuer opened any gappe vnto such enterprises 5. Plato vsed this reason that as souldiers doe commit a capitall offence leauing their station without commandement from the generall so neither should a man put himselfe out of Gods seruice in this life to the which he is called Aristotle addeth further that it is not lawfull to take out of the way a citizen without the warrant of the law and the consent of the magistrate so neither should a man displace himselfe beeing a citizen and inhabitant in this great commonwealth of the world without
cause of both nations should be swaied or carried which of them should haue dominion ouer the other and which of them should be in subiection 2. And for the most part it is found by experience that they which prouoke and challenge others to such kind of single combates which are called monomachies are foiled and goe by the wurse So Abner prouoking Ioab to set out some of his men to fight which he calleth playing and vpon his motion twelue were sent out of each side was put to the wurse likewise in the same place and at the same time Asahel pursuing Abner and prouoking him whome he instantly entreated to giue ouer and not to vrge him was slaine by Abner 2. Sam. 2. The like successe had the gyants of the Philistims which chalenged Israel in the daies of Dauid Abishai slew Ishibenob Sibbechai encountred Saph and Elhanah Lahmi the brother of Goliath and Ionathan ouercame a gyant with sixe fingers and toes vpon each hand and foote fowre and twentie in all all which were champions set forth by the Philistims to chalenge Israel 2. Sam. 23. 3. The reasons why such monomachies are vnlawfull are these 1. Such doe tempt God wilfully offering themselues to daunger as it is found among the decrees ascribed to Nicolaus I. Monomachiam sectantes tentant Deum They which follow monomachie doe tempt God and this Canon is repeated in the decrees part 2. caus 2. qu. 5. c. 22. 2. Such are lifted vp in pride and doe boast of their strength 3. Men in this case are hired and waged to be champions and so they set their life to sale 4. They encounter together rashly in rage and so many times end their daies in wrath and malice which is a most fearefull thing 5. Vpon such cōbates the death of the one partie assuredly followeth and so they are guiltie of murder shedding of blood these fowre last reasons are well touched in the Later Counsel p. 1. c. 20. in these words and to this effect Detestabiles ferias vel nundinas quas torneamenta vocant c. fieri prohibemus Those detestable solemnities and as it were faires which they call turneaments we forbid to be held in the which souldiers vse to be hired and to make ostentation of their strength doe rashly encounter together whereupon followeth the slaughter and deaths of men 6. By this we may see what is to be deemed of that old vse which hath beene frequent and common in times past when men for triall of their titles or to purge them of some defamations would hire their champions to trie it out at the swords point Much also to be misliked is that outragious challenging of one an other into the field and that many times vpon very small or no occasions wherein they sinne against God in their presuming vpon their strength against their brethren in seeking their destruction and against themselues in putting their life willingly into danger beeing forced thereunto by no necessitie at all 6. Quest. v. 12. Of the age of Ishai 1. Some read he was taken for an old man in the daies of Saul B. G. because the words are thus in the Hebrew he was an old man going among men as though this should be the meaning that he went for an old man among men according to our English phrase but the word ba going is taken in an other sense for growing and going in yeares as it is saide of Abraham he was going or growing in daies 2. Some interpret that he was counted among those that bare office but the mentioning of his eight sonnes rather gaue occasion to speake of his age then of his authoritie 3. But the Chalde reading he was numbred bibechiraia among the choise or young men maketh a cleane contrarie sense for Ishai is here directly said to be old and aged in respect of other men 4. Wherefore the meaning of these words going among men signifieth that he was going and growne in yeares as the Latine readeth grandaevus aged and Iunius provectus growne where must be supplied out of other places baiammim in daies or yeares 7. Quest. v. 15. Why Dauid was sent backe from Saul to feede his fathers sheepe 1. Iunius who thinketh that this storie is transposed and that Dauid had first killed Goliath before he went to serue Saul thus readeth that Dauid went and came from Sauls companie or retinue that is during this battell he often went and came beeing sent of his father to visit his brethren in the campe But this is not like that Dauid was sent vnto the campe before that time when he encountred with Goliath for then he could not choose but to haue heard the boasting speeches of the vaine glorious Philistim before seeing he came forth morning and euening and all the hoast did ring of it and the word beeing meghal which signifieth de cum from with Saul sheweth rather that Dauid was come from beeing with or following of Saul 2. Therefore the meaning rather is that Dauid who had gone before to Saul and was entertained of him at this time was returned home to his father which some thinke was done because Saul was now recouered of his madde fitts and had no neede of him and so sent him home againe Osiand but it appeareth to be otherwise c. 18.10 that Saul was not cured of his fitts which came vpon him againe some thinke therefore that Saul sent Dauid away by turnes as his fits intermitted and so sent for him againe Borr. but that is not like for Saul entertained him into his seruice and made him his armour bearer which sheweth that he staied still with Saul and went not away before this time therefore it is more likely that these two were the causes of Dauids returne first because during this warre Saul attended rather vpon warrelike feates then musicall sounds and therefore was content to dismisse Dauid Pellic. his minde beeing wholly bent vpon warre was not so much disquieted with other cogitations As also because Saul had three other of Ishai his sonnes beeing content with them as Iosephus noteth he sent home Dauid to be a comfort to his aged father 3. Now herein Gods prouidence appeareth that would not haue Dauid whom he had appointed for the confusion of Goliath to be brought vp in the feats of armes but still to lead a rurall and pastorall life that this victorie beeing atcheiued by so weake a meanes might wholly be ascribed vnto God Bor. And Dauids humilitie is manifest who hauing liued in Sauls court acquainted with a delicate courtiers life could frame himselfe againe to this rusticall trade of keeping sheepe as Moses in the like case hauing liued 40. yeares in Pharaohs court spent as many more in keeping his father in lawes sheepe 8. Quest. v. 16. How Goliath vaunted himselfe 40. daies together 1. God so disposed that fourtie daies should be thus spent that thereby occasion should be offered of sending Dauid vnto the campe to visit his
brethren by whome the Lord had appointed this conquest of Goliath should be obtained Borr. 2. Likewise the more the Israelites were in feare and the greater that their perplexitie was the more famous was the victorie and deliuerance which they did not expect Osiand 3. Further herein euidently appeareth the great change and alteration that was in Saul how the spirit of God had forsaken him and of a valiant and couragious man and of an heroicall spirit he was growne to be a dastard and coward that whereas before in one day he had slaine almost 40. thousand of the Philistims he now is 40. daies together afraid at the sight of one man Pellican 9. Quest. v. 18. Wherefore Dauid is bidden to take a pledge of his brethren According to the diuers significations of the word harabah there are diuers expositions of these words 1. It signifieth a sorting or mingling and so some read learne with whom they are ranked and sorted Lat. but it is like that Ishai did know of what companie they were and vnder what captain seeing he sendeth him a present of ten fresh cheeses 2. Vatablus taketh it to be spoken of those diuers things which he caried with him but that is prescribed before what he should beare with him 3. The word therefore here properly signifieth a pledge of the same signification with the Hebrew word herabon Gen. 38.17 where the word arrhabon a pledge or earnest penie seemeth to be deriued so interpret Ar. Pag. And they which take it for a pledge some expound it of the token which he receiued to goe in and out to his brethren in the armie without suspition Pellic. some of the pledges which his brethren had laied to pawne for their necessities as the Septuag much what to that sense read know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things they neede but the fittest interpretation is that he should bring some token or pledge from them as a signe of their welfare Iun. as the Chald. paraphrast interpreteth thou shalt bring their welfare that is bring tidings how they fare or bring commendations from them Osiand 10. Quest. v. 19. Of the valley of Elah where the campe of Israel lay 1. Some doe make it an appellatiue word but because there is great vncertentie what kind of tree Elah should signifie some taking it for the Terebinth or turpentine tree as Hierome some for the chesnut tree some for Ilex the holme tree some for an oake Iun. and Vatab. with the Septuag I think it is more safe to retain the Hebrew word as A.P.B.G. especially seeing it is the proper name of the valley it is most like to be so called of the oakes there growing 2. Where it is said they were in the valley it must not be so strictly taken that they pitched in the valley it selfe for the hoast of Israel stood vpon a mountaine the Philistims on an other mountaine ouer against them v. 3. but they encamped toward or vpon the valley which lay betweene both the campes as Iosephus noteth 3. The most read they were fighting with the Philistims A. P. L.S. but seeing the Israelites fled away at the sight of Goliath and he for the space of 40. daies together vaunted himselfe it is not like that the armies had yet met or that they skirmished together as Osiander thinketh but onely had set their battell in aray the one against the other v. 21. therefore the better reading is that they were bellantes Iun. or belligerantes Vatab. or ineuntes bellum Chal. they were warring rather then fighting for the word lacham signifieth both 11. Quest. v. 20. To what place of the campe David first came 1. Some take the word mahegalah for a proper name the Latine translatour calleth it Magala but c. 26.5 where the same word is vsed there he interpreteth it tentoriū Saul lay in his tent it was not then a proper name of a place for Saul also had his mahagal that is such a place of the campe 2. Some take it for vallum the trench or fort A.P. 3. Some for locum castrorum the place where the tents were Chal. Vatab. 4. Others read he came within the compasse of the hoast B.G. but yet Dauid was not come to the hoast as v. 22. he went from hence into the hoast 5. Therefore that place is meant hereby where the cariage with the carts and other impediments lay hagalah signifieth a cart as 2. Sam. 6.3 mahaghalah the compasse or circuit where the carts stand and sometime it signifieth the tract or beaten way made with carts as Isai 26.7 the Septuag sometime expresse it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth rotunditatem the roundnesse or compasse sometime by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cart 1. Sam. 26.5 It seemeth it was the place where the carts and cariage lay which was as a fort and defense vnto the campe for it is said v. 22. that Dauid left his things there with the keeper of the carriage And Saul lay asleepe in that place where the cariage and other such things lay that he might be in more safety and securitie for feare of Dauids breaking in vpon him 1. Sam. 26.5 Iun. 12. Quest. v. 25. Of the rewards which Saul offered to him that would encounter with Goliath 1. It is fit and requisite that rewards should be propounded vnto those which shall offer their seruice in the defense of the Commonwealth for although we can not deserue an euerlasting reward at the hands of God yet a temporarie reward may be deserued at the hands of men and such rewards may be respected and aimed at though chiefely the glorie of God and the good of his Church ought to mooue euery one to performe his dutie 2. Now the rewardes which Saul proclaimeth are three to ioyne him in affinitie in making him his sonne in lawe in endowing him with riches and enfraunchising his house as in setting it free from taxes and other impositions Genevens and so aduancing it to the state of nobilitie Chald. Iun. 3. But herein Sauls inconstancie and leuitie appeared who was liberall in promising but slow in performing as it is euident in his vnkind cariage toward Dauid afterward Martyr 13. Quest. v. 26. Whether Dauid were mooued with the reward to fight with Goliath 1. Dauid was not incited or stirred vp by the hope of the reward which yet a priuate man may safely respect but the honour of God and the loue of the people of God mooued him and therefore where he saith What should be done to the man that killeth this Philistim he saith thus in effect what neede any such reward to be promised the indignitie which the people of God and the reproach which they beare at the hand of this Philistim is sufficient to prouoke any man Iun. 2. And Dauid yeeldeth two reasons of this his resolution one taken from the person of the Philistim who was an vncircumcised person and a stranger from Israel the