Samuels death lib. 6. c. 15. in fine must needes suppose Dauid at this time not to be aboue 10. yeare old nor yet so much for Samuel could not liue lesse then two yeares after this as may appeare by the turbulent affaires that fell out betweene this time and Samuels death c. 25.1 and Dauid was but thirtie yeare old after Sauls death when he began to raigne in Hebron 2. Sam. 5.6 But it is not like that Dauid at eight or ten yeare old could doe such exploits as the killing of the Lyon and beare which immediatly followed and the subduing of Goliah and not long after this he receiued the sword of Goliah of the high Priest to vse as his weapon which sheweth that he was both of strength and stature he was also the kings sonne in law before Samuel died c. 22.14 2. Therefore I thinke their opinion more probable that take Dauid at this time to haue beene about 23. yeares old Pellican and so would haue as many yeares betweene Dauids first anoynting by Samuel and his second anoynting by the men of Iudah in Hebron 1. Sam. 2. as were from that his second anointing in Hebron to his third anointing by the men of Israel ouer all Israel 2. Sam. 5.7 that is about seuen yeares In which space all those troubles which fell betweene Saul and Dauid with his exile and banishment might well be compassed his age because it is not set downe cannot be precisely gathered but vpon the former reasons it is like he exceeded twentie yeares 9. Quest. v. 13. Whether Dauid were anointed before his brethren 1. Some thinke that he was not and whereas it is saide in the text that Samuel anointed him in the middes of his brethren they expound it thus that he anointed one among the brethren Vatab. that is the last of all the brethren Pellican But beside that the phrase more properly giueth this sense that in the middes of his brethren that is in their presence and before them Dauid was anointed so the Septuag translate bekereb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middes and the Chald. inter among so much is gathered also out of the text that all the brethren sate downe together at the feast as Iosephus also obserueth as Samuel had said vers 11. We will not sit downe till he come hither 2. Iosephus further saith that Samuel hauing placed Dauid next vnto him at the table he should round him in the eare that God had appointed him to be King and forthwith powred the anointing oyle vpon him but seeing he was anointed before his brethren whereby Dauids brethren perceiued what the Prophet intended to what ende should he haue concealed the words And further seeing the Israelites when they anointed Dauid king could repeate the wordes which Samuel vsed at his first anointing which were these The Lord hath said to thee thou shalt feede my people Israel and thou shalt be a captaine ouer Israel 2. Sam. 5.2 it is like these wordes were not whispered in Dauids eare for howe then should they come to the notice of all Israel 3. Wherefore some thinke it more probable that Samuel both spak vnto him in the audience of his brethren anointed him in their sight yet they might not greatly regard it nor thinke the Prophet did it seriously but contemned it as appeareth by Eliabs vnkinde entertainment of Dauid in the campe after this c. 17.28 Like as Iosephs brethren regarded not his dreames but Iaakob onely laide them to his heart neither would the Pharisies and Iewes acknowledge Christ of whome Dauid was a type for their Messiah and King Osiand 4. Now then whereas some thinke that Dauid was not so much as anointed before his brethren but before they sate downe Chimch some that he was anointed before them but they knewe not what was done Ioseph I take the way betweene both that they sawe Dauid to be anointed before them but vnderstood nothing concerning the kingdome for then Eliab would not haue carried himselfe so insolently against him afterward chap. 17. but when they heard Dauid to sing propheticall songs they might thinke that he was anointed to be a Prophet but that Dauid knew himselfe nothing concerning the kingdome it hath no shew for the word of promise was annexed to the outward signe of his anointing those words which Samuel spake to Dauid might afterward be published by Samuel or Dauid himselfe And if all Dauids brethren had beene acquainted with this secret it could not haue beene kept from Saul seeing as it appeareth by Eliab they were enuious against Dauid Mart. 10. Quest. v. 13. Of the spirit of God that came vpon Dauid after his anointing 1. By the spirit we vnderstand the excellent graces and gifts of the spirit which now Dauid was endued with and made fit for the kingdome and Saul thereof depriued beeing reiected from the kingdom as the gift of fortitude and magnanimitie Vatab. whereby he feared not to encounter with a lyon and a beare 2. He had the gift of prophesie Ioseph whereby he beganne to endite and sing diuine Psalmes and hymnes to the praise of God Osiand 3. The blessing of God was with Dauid and his spirit assisted him quâ omnia foeliciter ageret whereby he did all things happily Bor. prouidently prosperously for so the word tzalach signifieth to prosper Ar. and to come vpon 4. Beside the spirit of God came in a further degree vpon Dauid then it rested vpon Saul for it framed Dauids heart to obedience vnto the will of God Pellican and it wrought in him true sanctification which Saul had not but onely receiued for the time certaine heroicall gifts and temporarie graces of the spirit 11. Quest. v. 14. Of the euill spirit of the Lord that was sent vpon Saul 1. Some thinke it is called the euill spirit of the Lord because God also was the creator of them yet not as they are euill Vatab. but whereas two phrases are here vsed an euill spirit from the Lord and an euill spirit of God the meaning appeareth to be that it is called the euill spirit of God because it was sent of God 2. Some here speake of permission that God suffered the euill spirit to come vpon Saul to vexe him Vatab. but the phrase from the Lord importeth more then permission 3. Some doe here vse a distinction that both the good spirit and the euill spirit are sent of God and haue their power and commission from him but with this difference that the things which the good spirits of God worke are of themselues pleasing and acceptable vnto God but the things which the euill spirit enterpriseth are not of themselues to Gods liking as they are wrought by Sathan but as they make for the manifestation of Gods will and the reuelation of his iust iudgement in which respect they are said to be sent of God Borr. so that the very wicked and euill spirits are at Gods commandement to execute his will Genevens 4.
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
Saul would not confesse himselfe in a fault Borr. 17. Quest. v. 25. How Saul praieth Samuel to take away his sinne 1. Some read fer porta beare my sinne S. L. V. but neither Samuel nor any other Saint can beare an others sinnes or make satisfaction for them but onely Christ who hath borne our sinnes and healed our infirmities others therefore read remit Chal. forgiue Iun. but neither hath any man power to forgiue sinnes but God onely therefore the best reading is take away for all these significations the word nasha hath that is he desireth to be reconciled vnto God by the Prophet that by his praier and mediation his sinne might be forgiuen which he desireth rather because of the fearefull expectation of the punishment threatned then for the hatred and detestation of his sinne 2. But Saul herein goeth somewhat further then Simon Magus who depended altogether of Peters prayers desiring him to pray for him hauing no heart to pray for himselfe but here Saul desireth the Prophet onely to goe and pray with him he will pray himselfe but he would haue the Prophet also to pray with him 3. And whereas Saul desireth Samuels assistance then present and liuing to pray with him and for him this example doth not giue any warrant that men should flee to any of the Saints that are departed to be reconciled vnto God by them who can not pray with vs beeing absent and not knowing our necessities can not pray for vs. sic fere Pellican 18. Quest. v. 28. How the kingdome is said to be rent from Saul 1. By this present occasion of rending the lappe of Samuels garment he confirmeth Gods former sentence in the reiection of Saul Iun. not that he was now actually deposed for he continued king till his dying day but he was depriued of the right of the kingdome which was translated to Dauid though not presently in his owne person yet in his posteritie and succession and hereby also may be insinuate the violate death of Saul who should as by force be pulled frō the kingdome and it rent from him Pellic. 2. And whereas Dauid is said to be better then he it is not vnderstood of any difference in their nature at all for we are all by nature the children of wrath nor so much in respect of outward workes wherein in some of them Dauid offended more then Saul but this is to be taken both in respect of God of whome Dauid was better accepted and more fauoured and his sinnes pardoned as also of Dauid that he had a more obedient heart wrought in him by grace to doe the will of God and seeke and set forth his glorie whereas Sauls heart was not sound but auerse and estranged from God sic fere Pellican 19. Quest. v. 29. Whether is the better reading The eternitie of Israel or the strength of Israel will not lie 1. The word netzach is by the most here translated victoria fortitudo victorie strength C.B.G.V.P. some referring it vnto God who gaue Israel power and victorie ouer their enemies some to the people that God would not faile them of their former strength 2. But seeing netzach signifieth also eternitie as Psal. 49.20 They shall not see light or liue ghadh netzach in eternū for euer that sense is more fit here because it is more agreeable to the eternitie and constancie of God not to lie or repent then properly an effect of his power 3. Some vnderstand this of the constancie of Gods sentence against Saul that although a man may in his rage threaten and yet after repent him yet it is not so with God he hath said and he will performe Osiand yet it is better referred to both the infallible purpose of God in electing of Dauid as in the reiecting of Saul Iun. 4. And although Gods iudgements are immutable and irrevocable where there is no repentance yet vpon our repentance and submission the Lord is said also to repent him of the euills otherwise determined against vs. Osiand 20. Quest. v. 31. Why Samuel returned with Saul which he had refused before 1. At the first Samuel denied to returne with him v. 26. least he might haue seemed in shewing such facilitie to haue approoued his sinne he did not simply then denie him but said in effect that he would not goe with him yet or at that time Osiand as Christ said Ioh. 7.5 I will not goe vp yet to the feast and yet afterward went 2. Some thinke that because Saul onely required a ciuill honour of Samuel to honour him in the presence of the people that Samuel refused not Osiand but seeing that is saide that Saul worshipped God and Samuel was also present it is not like but that Samuel worshipped God also with Saul as Iosephus well noteth c. 7. lib. 6. de antiquit 3. But yet though Samuel vouchsafed his presence to Saul in prayer he did not pray for the restoring of the kingdome to Saul or for the reuersing of Gods sentence for then he had praied against the will of God but onely he assisteth Saul in his propheticall office according to the will of God Pellican 4. One reason also of Samuels returning might be to see iust execution done vpon Agag the king of Amalek whome Samuel hewed in pieces before the Lord. Borr. 5. This reuerent and respectiue behauiour of Samuel toward Saul sheweth that the ministers of God should yeild outward honour euen vnto euill Magistrates contrarie to the practise of that proud man of sinne that hath disgraced accursed and trampled vpon with his feete good Princes Emperours and Kings the Lords Anointed Osiand 21. Quest. Of Agags behauiour and speech before Samuel 1. Whereas it is said he came mighedanoth daintily or delicately the sense can not be that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trembling as afraid of death as Lat. Septuag for it seemeth by his speech that he did not looke for death at Samuels hand a weake old man some make the contrarie sense that he came pleasantly Genevens as contemning death Osiand but rather it is vnderstood that he came delicately apparelled and adorned as a king Vatab. Iun. as fearing nothing lesse then death 2. Concerning his speech the bitternes of death is passed some thinke he spake it as bewailing the bitternes of death which he was like to suffer as saying a bitter death so R. Levi. Iosep. Lat. Septuag some thinke he came confidently as making no account of death Osiand But he rather thought there was now no feare of death but that the danger was ouer seeing he came from a valiant captaine to a weake old man Iun. and the same mercifull and clement beeing the Lords Prophet Pellican 22. Quest. v. 33. Of Samuels hewing Agag in pieces 1. Iosephus saith onely that Samuel commanded him to be slaine in Gilgal but the text is otherwise that Samuel commanded Agag to be brought vnto him who with his owne hands hewed him in pieces 2. This Samuel did beeing
to Samuel so did not they vntill they came to Samuel and the companie of Prophets further Saul when he came cast off his princely robes or militarie attire all the day and the night which is not expressed of the other that they prophesied in that manner or so long 3. And as Sauls prophesying in this place was much diuers from theirs so also he is said here to prophesie in an other manner and sense then he did before in his owne house c. 18. v. 10. for first the cause was diuers that proceeded of the euill spirit this of the good spirit of God which came vpon him at this time Mar. then the effects were diuers there he meditateth mischeife and casteth a speare at Dauid here Dauid was present and he hath no power to touch him further there he is said to prophesie onely because of some likenes in general in his strange behauiour as rauished beside himselfe but here he prophesieth in a further degree communicating with the rest of the Prophets in their propheticall exercises Iunius maketh this prophesying and the other c. 18.10 to be all alike and referreth vs here in the marginal annotatiō to that place c. 18.10 but I rather subscribe herein to Pet. Mart. whose iudgement is seene before that this prophesying was of an other spirit and so diuers from the former 10. Quest. v. 24. How Saul is said to haue stript off his clothes and to be naked 1. It is not to be imagined that Saul was indeede altogether naked but he is said to be so because he had laide aside either his princely robes as R. Chimchi thinketh or militarie apparell Iun. and was now as an other common person so Isai. 20.2 the Prophet is saide to goe naked because he had put off his sackcloath which he had worne before so Michal telleth Dauid that he had vncouered or made himselfe naked 2. Sam. 6.20 because he had put off his princely apparel and daunced in a linen Ephod 2. Some thinke that Saul did not onely put off his owne garments but put on some peculiar kinde of vesture such as the Prophets vse to weare and Osiander affirmeth that it was certainely so Proculdubio aliam vestem qua Prophetantes vtebantur assumpsit Vndoubtedly he tooke an other garment which the Prophets vsed P. Martyr saith fortasse accepit alias vestes It may be he took other apparel to be like vnto the Prophets But whence should Saul haue that speciall kind of apparell for it seemeth that Samuel spake not at all to him nor gaue any direction for any such thing and without his direction the children of the Prophets would doe nothing therefore his nakednesse consisted onely in laying aside his vpper princely robe behauing himselfe now as any other common person 11. Quest. v. 24. Whether Saul fell downe naked all the day and night 1. The most doe take it that Saul fell downe naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Lat. Genevens B. that is lay vpon the ground as Iosephus according to the manner of others that are rauished of the spirit hauing no vse of their senses Vatab. but lie as in a trance but this can not be the meaning both because the rest that prophesied vsed not this gesture for Samuel stoode in the middes among them vers 20. and fell not vpon the ground as also it had beene too much for Saul to lie vpon the ground a whole day and night and further whereas their prophesying consisted in singing of Psalmes praising God as the Chalde interpreteth this gesture had not been so meete for that exercise 2. Some other therefore thinke that Saul did not lie vpon the earth all the day and night but at certaine diurne and nocturne houres appointed for praier and prophesying he humbled himselfe vpon his knees as now is vsed to be done in the seruice of the Church that in reading some Psalmes they vse to fall vpon their knees Osiand But who can thinke that this allotting out of certaine houres for prayer by day night is so auncient as Samuel or that such chaunge of gesture in praier was taken vp then beside that Saul doing thus at times could not be saide to fall all the day and night 3. Therefore I here embrace the iudgement of Iunius who doth interpret this place according to the like Numb 24.4 where it is said that Balaam fell that is into a traunce or fell beside himselfe so here Saul fell not vpon the ground but fell out of his wits or beside himselfe for the time in the which state he continued a day and a night 11. Quest. How Saul is said to haue prophesied before Samuel it beeing said before that Samuel came no more to see Saul c. 16.35 1. Some thinke the meaning to be that Samuel saw not Saul in the habite of a King for nowe he had chaunged his apparell and appeared in an other forme some that Samuel might be hid standing among the Prophets but neither of these are likely not the first for Saul appeared in his vsuall habite before he stript off his cloathes and in what habite soeuer Saul shewed himselfe he was Saul still and so seene of Samuel nor the other because it is directly saide that Saul prophesied before Samuel therfore he was not hid 2. Therefore the meaning is that Samuel came no more to Saul with any message from God neither had any more familiar conference with him as before for in this place Samuel speaketh not to him neither is there any entercourse at all betweene them Mart. Pellican see more of this c. 15. qu. 22. 3. But Iosephus is here deceiued who writeth that Saul prophesied before Dauid and Samuel but the text maketh mention onely of Samuel to be present for in the meane time while Saul continued prophesying Dauid tooke the opportunitie and escaped away 13. Quest. Of the difference of true and false prophets how they differ betweene themselues and from others vpon these words Is Saul also among the Prophets 1. The first difference to be considered is concerning the diuers offices of Prophets which were either ordinarie as in praying and interpreting the Scripture teaching exhorting as S. Paul taketh the word prophesying 1. Cor. 14.3 or extraordinarie consisting in the reuealing of hid things either past as Moses setteth downe the historie of the creation Christ told the woman what shee had done Ioh. 4. or present as Elisha could tell what Gehezi had done beeing absent Samuel told Saul what was become of his asses or of things to come in which sense properly they were called Prophets in respect of these extraordinarie parts and gifts a Prophet is now to be considered 2. The second thing to be obserued is of the diuers waies and meanes whereby the Lord reuealed himselfe to the Prophets which were three either by oracle as when the Lord spake by an audible voice as when the Angel of God spake to Abraham not to sacrifice his sonne Gen. 22. or
people of God because he saw that they so mightily encreased and so Saul was enemie to Dauid because the Lord had caused him to be Anointed King Mart. 7. Quest. v. 19. In what sense they bid Dauid goe serue other gods 1. Dauid as yet was no exile but he grieued if Saul persisted in his purpose still that he should be driuen out of the land as indeede it came shortly after to passe Pellican 2. He grieueth not so much to leaue his parents friends and countrey as that he should be sequestred from the seruice of God and be compelled to liue among idolaters and so be occasioned prouoked as much as lay in them to forsake his God it was not then the land it selfe that Dauid so much affected as because it was the land of promise in which regard Abraham preferred it before his owne countrey of Mesopotamia and Ioseph before the riches of Egypt 3. If then Dauid complaineth herof as of the greatest calamitie that he should be absent from the seruice of God and be conuersant among Idolaters then they are worthie of reproofe which neglect the assemblies of religion which they may lawfully frequent as the Recusants of both sorts among vs and carnall worldlings as also they which doe without any necessitie runne vnto the countries of Idolaters yea make no conscience of assembling with them before their Idols 4. And if this be so heauie a thing to be sent out from among the people of God Peter Martyr further thus noteth Gravissime peccant Principes qui homines pios è ditionibus suis extrudunt quod enim aliud faciunt quam vt cogantur illi miseri sub Turca vivere then such Princes doe greatly offend which thrust out godly men out of their dominions for what doe they else then that the poore men be forced to liue vnder the Turke sic Martyr 8. Quest. v. 20. What Dauid meaneth when he saith Let not my blood fall to the earth before the face of Iehouah 1. Iunius reades thus let not my blood fall procul à conspectu farre off out of the sight of Iehouah that is before I come to be tried in the presence of the iudge who is in Gods place But neither did Dauid intend to yeild himselfe to an ordinarie triall before the Iudge for he knew that there was no iustice to be had at Sauls hand and the word mineger signifieth ex adverso S. or à regione ouer against or directly as Gen. 21.16 and is better translated directly in the sight 2. Some thinke that Dauid vttereth these words by way of supplication vnto God that the Lord would not suffer his blood to be spilt but defend and protect him But it seemeth by Sauls answer that presently followed v. 21. I will doe thee no more harme that he spake these wordes to Saul 3. Others take these wordes to be spoken by Dauid positiuely and affirmatiuely that his blood should not be spilt vpon the ground doe what he could he laboured in vaine and troubled himselfe to no ende sic Borr. Mar. 4. But the best interpretation is that his blood should not fall to the ground and be spilt as water in the sight of the Lord the Lord seeing and beholding it but that the Lord would reuenge and iudge it Vatab. and therefore Dauid aduiseth Saul to take heede how he shedde his innocent blood for the Lord would see it and not suffer it to goe vnpunished 9. Quest. v. 21. How Saul is saide to haue erred There are three sorts of error 1. There is a voluntarie or wilfull error and an inuoluntarie which proceedeth of meere ignorance the first is of two sores either when there is an error in the iudgement and vnderstanding as those of whome our Sauiour speaketh they shall think they doe good seruice when they put you to death Ioh. 16.1 and the Iewes as the Apostle saith Rom. 10.2 had zeale but not according to knowledge 2. The other voluntarie error is in the will and affection when the iudgement is not corrupted but the will consenteth not beeing caried along as a violent streame to subscribe vnto that which the minde seeth to be euill And this error is of two sorts when the iudgement is obscured and cast ouer for a time with the cloudes of carnall desire and affection as Dauid yeilded vnto the temptation of lust which in his iudgement cleared though for that time obscured he condemned as when one wittingly and willingly against his iudgement and conscience doth euill as Saul persecuted Dauid knowing him to be innocent onely of malice and hatred because he was appointed to the kingdome This kinde of error excuseth not at all 3. The inuoluntarie kind of error is when there is a totall ignorance and 〈◊〉 first in the iudgement and then in the will following the iudgement as Iaakob tooke Lea for Rachel this kind of error excuseth wholly sic fere Martyr 10. Quest. v. 23. Of the rewarding or rendring vnto a man his righteousnes where also of merits 1. Some read The Lord reward euery man according to his righteousnes L.B.G.V. but it is better read The Lord render vnto euery one his righteousnes A.P.C. Iun. for the preposition eeth here is an article of the accusatiue case 2. The meaning is that as euery one hath behaued himselfe iustly or vniustly so he shall receiue at Gods hand There are two kinde of righteousnes one is the righteousnes of faith which is imputed vnto vs whereby the righteousnes of Christ is made ours there is a righteousnes of workes proceeding of faith which is imperfect of which kind Dauid speaketh here which is rewarded and crowned in the mercie of God 3. This righteousnes is called both the iustice and righteousnes of God as it proceedeth from him the fountaine and author of good things it is also called ours because it is wrought in vs as the subiect and by vs as the instruments otherwise we haue no righteousnes of our selues for our Sauiour saith Without me ye can doe nothing 4. Our works are not the cause of the reward which proceedeth from the fauour of God for eternall life is the gift of God through Iesus Christ Rom. 6.23 but they are the means and the way appointed for vs to walk in as the Apostle saith Eph. 2.10 nay they are not generally causa sine qua non the cause without the which a thing can not be for infants are saued without them but as Bernard saith via sunt regni non causa regnandi they are the way to the kingdome not the cause of the kingdome like as a man can not goe vnto the citie but by the way nor clime vp into an high place but by steppes and degrees yet the way is not the cause of our going nor the steppes of our ascending So by good works we must walke vnto the kingdome of heauen but good workes doe not procure vnto vs the kingdome 5. Then we refuse vpon these grounds the