Popish doctrine of merits which is ouerthrowne by these three reasons 1. Where merit is a man must doe some seruice of his owne abilitie which he hath not receiued of him of whome he looketh for a reward for betweene him that meriteth and him which rewardeth there must be a giuing and receiuing but man can giue nothing vnto God neither can he doe any good thing of himselfe our good workes are his workes then can they not properly merit 2. Betweene the merit and the reward there must be an equalitie for a man to receiue so much as he deserueth but betweene our imperfect obedience and the infinite reward of eternall life there is no equalitie as the Apostle sheweth Rom. 8.15 That the afflictions of this present life are not worthie of the glorie c. 3. He that rewardeth is endebted vnto him that meriteth and worketh and is bound in iustice to recompence him but God is no way endebted or bound to vs for we doe but our dutie and when we haue done all we are found but vnprofitable seruants Luk. 17.10 6. But it will be obiected 1. why then doth the Scripture vse this tearme of reward and recompence if it be not merited Ans. 1. Because there is some similitude though no equalitie betweene our seruice and Gods reward 2. In Christ Iesus the reward is indeede merited in respect of his obedience but in fauour it is giuen to vs. Obiect 2. S. Paul saith that the righteous Iudge shall giue him a crowne of righteousnes 2. Tim. 4.8 the reward then is of iustice Ans. Of iustice indeede but not with relation to our workes but in respect of Gods promise who is iust to performe keepe all his gratious promises Obiect 3. Euill workes are meritorious of hell and therefore good workes are also meritorious of heauen Ans. The argument alwaies followeth not from contraries where the reason is vnlike for good workes herein haue a diuers reason from euill works because the euill are from our selues so are not the good the euill are perfectly euill but the good are imperfectly good S. Paul also sheweth the weaknes of this consequent for hauing said the stipend of sinne is death he addeth chaunging his forme of speech life eternall is the gift of God through Christ. 7. Lastly that Popish distinction of the Schoolemen of merit of congruitie and condignitie falleth to the ground good works they say as they proceede from our freewill doe merit of congruitie it is fit they should be rewarded as they proceede from the grace of God they deserue of condignitie they are worthie to be rewarded Contr. 1. From our freewill without grace proceedeth nothing that is good for beeing without faith it is sinne as the Apostle saith whatsoeuer is not of faith is sinne Rom. 14.23 and that which is sinnefull hath no merit in it at all 2. Merit of condignitie the Apostle absolutely denieth Rom. 8.15 non sunt condignae passiones The sufferings of this life are not worthy of the glorie c. Grace maketh not our workes meritorious but it maketh them good workes and acceptable vnto God which he crowneth of grace and mercie sic fere Martyr CHAP. XXVII 1. Quest. v. 1. Whether Dauid did well in flying to the Philistims 1. LYranus defendeth Dauid herein that he fledde not as fearing he should be killed beeing assured of the kingdome but least he should be forced to fight with Saul but this is contrarie to the text for he feared least one day he should perish by the hand of Saul 2. Others thinke that Dauid might so conceiue as though promise of the kingdom were conditionall if Dauid did not fall into some grieuous sinne and therefore he fled but if this had beene so Dauid offended more in going for succour vnto the vncircumcised then if he had staied 3. Some thinke that Dauid did it not as doubting of the promise of God but as a wise and prouident man vsing the meanes of his safetie Borr. but his owne words doe shew his infirmitie that he doubted least he might perish he was in deede to vse the meanes but such as were lawfull and without offence 4. Wherefore the truer opinion is that Dauid herein shewed his infirmitie Mar. Iun. Osiand as shall be shewed afterward First the reasons shall be examined which are brought in defense of this fact of Dauid 1. Dauid fled before to the Moabites and was not reprehended why might he not as well flee to the Philistims Ans. 1. The Moabites were not such opposite enemies as the Philistims 2. He fled not then to the same ende then he went onely to succour his father and mother here to serue as a captaine with his souldiers vnder Achish 3. His going then was not very pleasing vnto God for he was admonished by the Prophet to depart 4. And then he knew not the Lords pleasure till the Prophet had spoken to him as he now did 2. But whence should Dauid haue prouided for all his companie vnlesse he should haue liued vpon the spoile of his owne countrey and by staying he should haue brought himselfe and all his friends into daunger and he should haue tempted God if he had refused the occasion offered Ans. 1. Dauid needed not haue spoiled his countrey he might haue praied vpon the Philistims and other enemies adioyning 2. He was not to doe any vnlawfull thing to prouide for himselfe and his friends but to depend vpon God 3. A good occasion and opportunitie is not to be refused but to let passe occasion and meanes not lawfull is not to tempt God but rather to cleaue vnto God which Dauid should haue done rather then by vnlawfull waies and meanes to seeme to doubt of Gods deliuerance 3. Christ fled vnto the Sidonians Tyrians and Samaritans Ans. He fled not vnto them to take part with them against the Iewes but to instruct and teach them but Dauid went to serue Achish ex Martyr Now the reasons which shew the vnlawfulnes of Dauids flying are these 1. He fled vnto those which were enemies of religion as if now a captaine with his souldiers should flee vnto the Turke herein he did contrarie to the law which did forbid the Israelites to make any couenant with the heathen which were about them 2. He in a manner runneth from his calling who beeing appointed king of the Lords people to defend them goeth to ioyne with their enemies Mar. 3. This his flight seemed to proceede from the weaknes of his faith Iun. as doubting of Gods promises 4. And many inconueniences followed vpon this his flight 1. Dauid is driuen to dissemble v. 11. when Achish asked him where he had roued to day 2. By this occasion the Amalekites burned Ziglag c. 30. and caried away his wife and children 3. He was like to haue serued the Philistims against his countrey 4. By his absence the power of Israel was weakned and ouercome in battell 5. He made himselfe by this meanes beeing entertained among
their sinne and so stay them by punishment from sinning further Pellican 3. A good example for domesticall discipline that parents take heede least by too much lenitie they spoile their children and incurre the heauie displeasure of God as Heli did Borr. 7. Quest. v. 14. How the Lord is said to sweare 1. The most read here I haue sworne and all the rest of this speech which the Lord had with Samuel they read in the preter tense as hauing relation vnto the former prophesie c. 2. as v. 12. I haue spoken v. 13. I haue told him so here I haue sworne but because there is no such oath mentioned before c. 2. it is better interpreted in the present tense I doe sweare Iun. 2. Now the Lord sweareth vpon two occasions either for the confirmation of his promises as he sware to Abrahā Gen. 22.16 or for the more certentie of his iudgements as Numb 14.28 vpon the people that murmured against the Lord after the returne of the spies as also in this place 3. And the Lord hauing not a greater to sweare by sweareth by himselfe Hebr. 6.13 which forme of the Lords oath sometime is expressed by these wordes I sweare by my selfe Gen. 22.16 sometime thus as I liue Numb 14.28 sometime it is not expressed but vnderstood as in this place 4. Now whereas the words are I sweare if the iniquitie c. here must be vnderstood the other redditiue part as let me not be God or let me not be true or such like Mar. 8. Quest. v. 14. Of these words if the iniquitie of Helies house shall be purged c. There are three seuerall readings of these words 1. some doe expresse them negatiuely the wickednes c. shall not be purged as L.V.B.G. but the Hebrew particle im signifieth si if it is not taken for non not 2. Sometime im is an interrogatiue particle as it is taken 2. Sam. 19.35 and so sometime Iunius readeth c. 14.46 as Iehovah liueth should one haire of his head fall 3. But the best reading is if the wickednes c. and then the forme of the oath must be supplied as let me not liue or let me not be God if c. Iun. so also S.C. A. P. This reading I preferre for these reasons 1. because the Apostle so expresseth the Lords oath Heb. 3.11 I sware in my wrath if they shall enter into my rest 2. As also in other the like oathes made by men the like clause is supplied as God doe so and so vnto me if c. which clause is sometime expressed as in this place v. 17. and 1. king 20.10 Benhadad sweareth by his gods the gods doe so and so vnto me if c. 3. Vnlesse some such clause be here supplied and vnderstood it hath not the forme of an oath but seeing the Lord is said to sweare the forme of an oath must be conceiued 9. Quest. v. 14. How it is said the wickednes of Elies house shall not be purged with sacrifice for euer 1. Some of the Hebrewes thinke that though their sinne could not be purged with sacrifices yet they might by praier almes deedes and keeping of the lawe but sinnes are not purged or redeemed by good workes which notwithstanding are pleasing vnto God as proceeding from a liuely faith but sinnes are onely purged by faith in Christs blood who was prefigured in the sacrifices 2. The sacrifices then if they were not offered in faith did not purge the conscience they might be thereby externally purified and by that outward rite continued in the societie of the people of God but inwardly they were not purged but by faith in Christ. 3. And that Christs death was shadowed forth in the sacrifices it is euident for the sinne of man deseruing death could not be satisfied by the death of any inferiour vnto man as were the bruit beasts therefore it was necessarie that thereby should be shadowed forth the death of him that should make a full and perfect sacrifice 4. And this was the faith of all the holy men vnder the law who vrging so often the promise and couenant made to Abraham looked vnto the Messiah but such as were carnall saw not this mysterie Mar. 5. Now two waies the sinne of Eli his house is said not to be purged in respect of the personall sinne of his wicked sonnes which was a sinne of that nature that their impenitent heart could finde no remission as is shewed before c. 2. q. 8. Iun. and in regard of the punishment that howsoeuer his posteritie vpon their repentance might be forgiuen yet the sentence of God concerning the losse of the Priests office should neuer be reuersed Mar. Genevens 10. Quest. v. 15. What doores of the house of Iehovah Samuel opened 1. Some thinke that whereas yet the Tabernacle consisted of courtaines and couerings and so had vailes in stead of doores that the house of God and the Tabernacle were not the same as the Arke was in one place and the Tabernacle in an other in the time of Dauid and Salomon before the temple was built Pellican and hereunto this giueth some probabilitie because it is called here not the Tabernacle but the Temple of the Lord v. 3. and the house of the Lord v. 15. But this is not like for the Tabernacle was set vp in Shiloh in Ioshuahs time c. 18.1 and so it had continued in the time of the Iudges Iud. 21.19 and there it was now in Helies time c. 1.9 2. Therefore it is more like that though the Tabernacle while it was in the desert for the better transporting and carying from place to place had vailes onely hanging in the entrance in stead of doores yet now beeing setled in a certen place it might also be made sure with doores Osiand 3. These were the doores onely of the outward court whether the people might come in to worship Iun. and the charge whereof belonged to the Leuites 1. Chron. 26. Osiand 11. Quest. v. 19. Of the prerogatiue and excellencie of Samuels calling Three things are expressed wherein the excellencie of Samuels gifts and the prerogatiue of his calling appeare 1. The certentie of his predictions and prophesies that they all came to passe none of them were spoken in vaine so that Samuel needed not any other signes or miracles for the demonstration of his calling the effect and accomplishment of his prophesies beeing a sufficient approbation Pellic. 2. He was faithfull without any partialitie or accepting of persons in deliuering the word of God to Israel Osiand as Moses is said to haue beene faithfull in the Lords house Numb 12.3 After the Lord had thus begunne to reueale himselfe to Samuel he proceeded still and added further to reueale vnto him his will and to appeare vnto him v. 21. Iun. 4. Samuel therefore was an honourable Prophet because in him the word of prophesying decaied was reuiued and therefore it is said 2. Chron. 35.18 that there was no passeouer like vnto that of Iosias
shall follow the Lord your God c. G. or shall be after the Lord. V. A.P. that is shall continue in his worship Cald. he will keepe you in his feare Osiand But the distinction comming betweene doth separate these words after the Lord from the former clause both ye shall be and your king 2. Therefore the best reading is this then ye shall be that is continue and your King following Iehovah your God that is so long as you obey him and feare him Iun. so that this sentence containeth both the promise ye shall continue and the condition if ye follow the Lord otherwise it should be a repetition of the same thing if ye heare his voice and rebell not against his word both ye and your king shall follow the Lord which were as much in effect as to say if ye obey and follow him ye shall follow him 9. Quest. v. 15. How the hand of God should be vpon their fathers 1. The Septuag vnderstand and so read vpon your king and so the Hebrewes by fathers vnderstand their kings Pellican Vatab. some their kings and Priests and other gouernours Borr. 2. But the better reading is the hand of God shall be against you as against your fathers Chald. Iun. Osiand that as their fathers were punished aforetime for their rebellion so should they also if they continued in their fathers steppes 10. Quest. v. 17. Of the thunder and raine which Samuel called for in the time of wheat haruest 1. Though it be no strange thing with vs for thunder and raine to come in haruest because it falleth in autumne yet in that countrey it was not vsuall both because their climate is hotter then ours and their wheat haruest was in the heat and middes of Summer when the parching heate of the Sunne consumed and dried vp the exhalations and vapours whereof the thunder and raine was engendred Borr. 2. Some of the Hebrewes thinke that in that countrey it raineth not from the middes of March vnto October but that is not like because the Scripture maketh mention of the first and latter raine others of them affirme that it neuer raineth there in the time of haruest and that is like 3. Beside the raine and thunder was the more strange because it came then when it was a faire day and they were in their wheate haruest when there was no likelihood of thunder and raine Iun. as it was a faire sun-shine morning when it rained fire and brimstone vpon Sodome for it is saide that the Sunne did rise vpon the earth when Lot entred into Zoar Gen. 19.23 11. Quest. Why Samuel called for thunder and raine 1. Hereby the Lord shewed his power and the people saw their foolishnes in not beeing contented to haue such a mightie God for their protectour who could with thunder and raine fight for them against their enemies as he did for Israel against the hoast of Pharaoh and not long before this against the Philistims c. 7. And beside it appeared what small reason they had to be wearie of Samuels gouernment who by his praier could fetch downe raine and thunder from heauen Pellican 2. In these two signes the Lord shewed his mercie and iudgement the raine is for the most part a signe of his mercie and the thunder and lightning of his iudgement Borr. and as raine doth mitigate the heate and rage of the lightning which otherwise were like to make a combustion so the Lords iudgements are tempered with mercie 3. But it will be obiected that by this meanes their haruest was hindered and their fruits of the earth beeing now ripe for the sicle by this storme and tempest spoyled the answer is that it is like this tempest was not generall and so did no great harme and though it did the Prophet was to haue greater regard of their soules to bring them to repentance and acknowledgement of their sinne then of their bodies Osiand 12. Quest. v. 19. How the people sinned in asking a King Seeing it is said before that the Lord had chosen Saul c. 10.24 as Samuel saith See you not him whome the Lord hath chosen that there is none like him among all the people how are the people guiltie of sinne seeing their request stoode with the will of God the answer is that although God had decreed to giue them a King yet the occasion that mooued them was not good they failed in the manner bewraying not onely an vngratefull minde toward Samuel but a diffident and distrustfull heart toward God as is before shewed chap. 8. quest 2. like as it stood with the counsell and determinate purpose of God that Christ should be deliuered vp to die for the world Act. 2.23 yet Iudas sinne was no whit the lesse in betraying him 13. Quest. v. 22. Of these words of Samuel It hath pleased the Lord to make you his people 1. Some read God hath sworne L. hath begunne Pellican but the better reading is it hath pleased God Iun. Chald. or God would make you his people Vatab. for neither did God now beginne to make them his people neither is there here any oath mentioned 2. So that God did choose them for his people not of their merits but of his owne mercie Genev Pellican So Moses often protested vnto the people as Deut. 7.7 The Lord did not set his loue vpon you nor choose you because ye were more in number then any people c. but because the Lord loued you and because he would keepe the oth which he had sworne to your fathers So Deut. 9.5 Thou entrest not to inherit the land for thy righteousnes or for thy vpright heart but for the wickednes of those nations c. and that might performe the word which the Lord thy God sware c. Then if the temporall election of the Israelites issued out of Gods meere grace and fauour toward them much more is our eternall election grounded onely vpon the grace of God without any foresight and respect vnto our workes as the Apostle teacheth vpon the example of Iaakob and Esau that the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9.12 And againe Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Eph. 1.5 No other reason can be yeilded why the Lord elected those which shall be saued in Christ but the good will and pleasure of God By this then it appeareth how erroneous that assertion of the Rhemists is that Christ appointeth not by his absolute and eternall election men so to be partakers of the fruit of his redemption without any condition or respect of their owne workes obedience or free-will but with this conditional alwaies if men will obey him Annotat. in Hebr. 5. sect 7. God indeede conditioneth and couenanteth on his part to giue grace faith and obedience to all them whome he electeth in Christ as the Apostle speaketh We are his
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
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.
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
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
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