cheife shepheard and that he will not become his disciple whose example he neglecteth to imitate Thus it appeareth by the Scripture and by the practise of the Church what necessitie is laid vpon preaching and what curse hangeth ouer them that are negligent in the Lords worke that euery Lords day the spirituall Manna of Gods word should raine downe vpon the people It pitieth my heart therefore that some men should so much forget themselues as to call them Sabbatarians which require this dutie at the Pastours hands to sanctifie the Lords day continually with the preaching of the word of God and further are not afraid to call these positions and the like as that the Lords day must necessarily be kept now of all Christians that it is not lawfull to vse the seauenth day to any other ende but to the holy and sanctified ende to the which the Lord appointed it that we be restrained vpon the Sabbath day from worke both hand and foote as the Iewes were that the Church hath no authoritie to set vp any day like to the Sabbath day these and the like conclusions one is not ashamed to call Sabbatarian errors and impieties more then either Iewish or Popish superstition a new Idol noisome doctrines tending to schisme and sedition yea hereticall assertions Let such an one take heede how he raile vpon Gods ordinance and institution which can not be too much honoured and howsoeuer he may turne his penne in his heat against his brethren let him not oppose himselfe against the sacred institution of God in the Sabbath as he hopeth one day to enioy the euerlasting Sabboth CHAP. XIII 1. Quest. v. 1. How Saul is saide to haue beene one yeere in his kingdome 1. WHereas the words in the originall are Saul the sonne of a yeare in his raigne some doe read thus Saul was the sonne of a yeare when he began to raigne Lat. that is innocent as a child of a yeare old as the Chald. Pellican but this interpretation seemeth to be coact and forced because mention is made of two yeares that he raigned in the next words he should be there expounded also to haue beene as one of two yeere old neither is it true that Saul was or could be so innocent as a child of a yeere old 2. Wherefore others doe referre it vnto the time from his vnction and inauguration that a yeare was expired Vatab. Genevens Osiand but that can not be for as yet the seuen daies were not expired which Samuel set vnto Saul to stay for him in Gilgal v. 8. 3. Some finding this doubt to be very difficult doe thinke that in this place it was expressed how old Saul was when he began to raigne and how long he raigned but that in continuance of time the place was corrupted and changed but giue this libertie thus to answer proposed doubts by imagining the text to be corrupt and it will greatly empaire the credit and authoritie of the Canonicall and authenticall Scriptures 4. Therefore the best solution is that Saul was now in his first yeare while these things were done mentioned in the two former chapters and in this Chimchi Iun. and though in the originall it is said onely the sonne of a yeare neither one nor first is added yet by the correspondencie of the number of two yeares afterward expressed here that word one or first may be well supplied 2. Quest. v. 1. How Saul is said to haue raigned two yeares ouer Israel 1. Some vnderstand it that he raigned but two yeares in all ouer Israel Osiand but the many warres which Saul had with the Philistims and other enemies c. 14.47 and the long persecution of Dauid and the time of Dauids abode in Ziklag which was a yeare and foure moneths c. 27.7 doe make euident proofe that Saul was king aboue two yeares Iosephus also writeth that Saul raigned while Samuel liued 18. yeares and after his death 20. yeares c. 15. lib. 6. de antiqu And S. Paul giueth to Saul and Samuel together 40. yeares Act. 13.21 All this sheweth that Saul raigned more then two yeares 2. Some other expound it thus that Saul raigned two yeares before he tooke vpon him the state of a king Genevens but raigned without any pompe as the Romane Dictatours not yet hauing any garrison or guard of souldiers Pellican but this can not hang together seeing it is said before he had beene a yeare king or was in the first yeare of his kingdome as he raigned the first yeare so he raigned the second if he tooke not vpon him the state of a king for two yeares how it is said he had beene king one yeare beside this busines expressed in this and the next chapter in the choosing of three thousand men and encountring with the Philistims sheweth that he tooke vpon him to be king as likewise in the 11. chap. when he sent a peremptorie message ouer all Israel that they should come forth after Saul Samuel 3. Therefore the meaning is that he raigned two yeares that is lawfully before the Lord reiected him which was vpon his returne from Amalek when he had disobeied the commandement of God c. 15. and immediatly after the Lord commanded Samuel to anoint Dauid king and then the spirit of God departed from Saul so in right he raigned but two yeares then he vsurped the kingdome afterward Vatab. Borr. as it is said c. 14.47 he held the kingdome ouer Israel that is by violence and tyrannie 3. Quest. v. 2. Of Sauls age when he began to raigne Although it be no where expressely set downe how olde Saul was when he began to raigne yet it may be coniectured that he was of good yeares seeing in the first yeare of his raigne he had a sonne namely Ionathan that was able to take vpon him a charge of souldiers as this verse sheweth that a thousand of the garrison which Saul had chosen out were with Ionathan in Gibeah and in the next chapter Ionathan with his armor bearer slew twentie men of the Philistims this sheweth that Ionathan could not be much lesse then twentie yeare old and Saul his father fourtie or thereabout Pellican 4. Quest. v. 3. Of the place where Ionathan smote the garrison of the Philistims 1. Some read Ionathan smote the garrison of the Philistims which was in the hill namely at Kiriathiearim where the Arke was Vatab. Genevens Some thinke it was an hill in the confines and borders of Israel where the Philistims had a garrison Osiand 2. But it is rather taken here for a proper name Ghebah which is the same v. 2. called Gibeah sometime it is named Gibeah of Beniamin v. 15. sometime Gebah of Beniamin v. 16. sic Ar. Pag. Chal. Pellican Iun. Iosephus also saith that this garrison of the Philistims held a castle neare vnto Gabah where Ionathan did discomfite them See before c. 10. quest 5. 5. Quest. v. 5. Of the number of the Philistims that gathered them to battell
necks of his sonnes to the yoke so his necke as a iust recompense is now bowed and broken Borr. 2. The subordinate cause was the lamentable report of so many calamities which fell out together Israel fled his sonnes slaine and the Arke taken at the which he grieued most of all the messenger maketh no pause at all but vttereth all his heauie newes at once as it were of purpose to oppresse and ouerload him with griefe whereas if he had taken time to tell it by degrees his griefe might haue beene somewhat allaied 3. The instrumentall cause was his falling from his seate which was not a low stoole but an high throne as Iosephus as meete for the person of the high priest and chiefe Iudge so he fell high and he was also very old almost of an hundred yeares and so his bodie was grosse and quarrie and he not nimble to shift for himselfe Vatab. Adde also hereunto that he was very dimme sighted and so could not see which waies to helpe himselfe 7. Quest. v. 18. What is to be thought of Helies case before God 1. Temporall corrections though they be vnto the death of the bodie are not signes that a man is cast off and forsaken of God as Ionathan and Iosias were cut off suddenly in battell yet both of them good men 2. Neither yet is sudden death to be taken alwaies as a forerunner of euerlasting punishment Moses died in his strength and without sicknesse Sampson ended his daies all at once when he pulled downe the house vpon his head and the Philistims sudden death to the children of God is but as the translation of Henoch and Elias which was in a moment therefore Heli is not to be condemned because this iudgement of sudden death fell vpon him 3. But it may rather be gathered that Heli was notwithstanding some infirmities a good man and though he could not escape this temporall punishment which for example sake the Lord had purposed to bring vpon him yet it may safely be thought that he died in the state of grace in respect of euerlasting life 1. This may be gathered by his innocencie and honestie of life who misliked the sinnes of his children as it may appeare by his reprehension of them though it were too milde and fauourable neither doth the Scripture obiect any crime of note vnto him but that of negligence and remissenes toward his children 2. His patience is euident that when Samuel had declared vnto him the purpose of God in iudging his house he meekely made this answer as submitting himselfe to the will of God v. 18. He is the Lord let him doe what seemeth good as comforting himselfe in God though he could not auoid that outward chastisement Osiand Pellican The like patient resolution was in Dauid But if he thus say I haue no delight in thee behold here I am let him doe to me as seemeth good in his eyes 2. Sam. 15.26 3. Further his zeale and loue vnto religion appeareth who tooke more grieuously the losse of the Arke then the death of his sonnes and desired no longer to liue the Arke beeing taken 4. Lastly that saying of Ecclesiasticus may be applied vnto Heli Concerning the Iudges euery one by his name whose heart went not a whoring nor departed from the Lord their memorie be blessed Ecclesiast 46.11 for of this number was Heli one of the Iudges who is not found to haue misled the people vnto Idolatrie or false worship 8. Quest. v. 21. Of the death of Phinehes wife and of her sonne Ichabod 1. This woman grieuing more for the losse of the Arke then reioycing that shee had gained a sonne and for very griefe giuing vp the ghost and making no great account of the death of her father in law and husband in regard of that dishonour which by the taking of the Arke would redound vnto God therein sheweth her zeale and loue vnto religion which her husband wanted Pellican 2. Shee thereupon named her sonne Ichabod which is compounded of two wordes ee which signifieth vae woe Osiand or where Pellican rather it is put for een not or no Iun. the other word is cabadh glorie Ichabod then is where is the glorie or rather no glorie Iosephus thinketh that shee came before her time and that Ichabod was borne at seuen moneths but that is not like because the child liued c. 14.3 but here Samuels prophesie is fulfilled that there should not be an old man left of Helies house 3. This translating of the glorie of God to the Philistims prefigured the oblation of grace to the Gentiles and the remoouing of the glorie of religion from the obstinate Iewes Pellican CHAP. V. 1. Quest. v. 2. Why the Philistims brought the Arke of God into the house of Dagon 1. SOme thinke that the Philistims herein did honour the Arke which the Israelites had prophaned and vsed with small reuerence placing the same in the most honourable place as they thought in the temple of their Idol Dagon therein shewing their error and simplicitie rather then treacherie Pellican 2. But it appeareth rather that they did it in dishonour and disgrace of the Arke as giuing vnto Dagon the honour of the victorie and consecrating it vnto their Idol as one of their chiefe spoiles Bor. Osiand And this is euident by the euent first the casting downe and defacing of their Idol by the hand of God then the plaguing of the people which things came vpon them for the contempt of the Arke 3. Thus in the kingdome of the beast and Antichrist as the Philistims did giue vnto Dagon the honour of the Arke so the Romanists prophane the Sacraments of religion in their temples of Idols Borr. 2. Quest. v. 4. Of these words onely Dagon remained 1. Some read the bodie of Dagon Chald. others the trunk of Dagon L. or stumpe B. G. but none of these wordes are in the originall but onely Dagon remained some read thus onely that which resembled a fish remained Iun. but this expoundeth rather the sense then interpreteth the words 2. This Idol Dagon as appeareth by this description in his vpper parts he was like a man in his nether parts he resembled a fish for dag signifieth a fish and his head and hands beeing cut off onely that which was properly called Dagon representing a fish remained some thinke it was called dagon of the great abundance of wheate and graine in those sea coasts Osiand but the other deriuation is more certaine for whereas the countrey of the Philistims which were the same called of forraine writers Phenicians consisted of merchandise and fishing they to that ende framed their Idol to the similitude partly of a man partly of a fish Borr. 3. Quest. Why the Lord shewed this example vpon the Philistims god 1. Herein the Lord manifestly sheweth that when religion seemeth to be vtterly banished and the true worship of God to be abolished and superstition and impietie to take place that then God
workes merits and satisfaction the scholers of the Prophets were exercised in profitable studies most of those Monasteries were shoppes of epicurisme and idlenes they were trained vp to be afterward employed in the seruice of God these made Monkerie the ende of their profession to liue in cloysters all the daies of their life not suffering themselues willingly to be drawne out of their celles 7. Quest. v. 20. Of Sauls violence offered to the colledge of the Prophets and of the priuiledge of Sanctuaries 1. Saul sheweth his cruell and bloodie minde in that he sendeth to take Dauid euen from Samuels presence and the Colledge of the Prophets which was safe euen among their enemies the Philistims c. 10.5 yea and if they refused to put them to the sword also as is most like as he did the priests of Nob thus neither reuerencing the place nor the persons Martyr 2. Now concerning Sanctuaries and priuiledged places though they belonged specially to the policie of the Commonwealth of the Israelites hauing also some figuratiue ceremonie in it as it may appeare by that law of the remaining of the manslayer in the citie of refuge till the death of the high Priest who herein was a type of Christ Numb 35.28 yet according to that president it is lawfull that for reuerence vnto the exercises of religion and of Gods worship such places as are consecrate to that ende should enioy some immunities and priuiledges as is still commendably practised in this our nation that the Kings writ should not be serued in Churches and places of prayer at the least no violent hands to be laide vpon any in Church or Churchyard 3. But this giueth no patronage to the vnreasonable priuiledges which in time past were challenged vnto Sanctuaries by occasion of which superstitious immunities many foule and shamefull enormities were committed And Popish Sanctuaries failed in all these respects 1. in the number of them they were exceeding many euery Monasterie lightly was a Sanctuarie whereas in all the land of Israel there were but sixe appointed for the whole nation 2. whereas the Sanctuaries and cities of refuge were appointed for inuoluntarie and the smaller offences for those which trespassed not of malice as they which killed any by chaunce without any malice yet they opened their Sanctuaries to wicked persons guiltie of wilfull murder and other most grieuous crimes whereas by the law of God it was lawfull to take such euen from the altar as Salomon commaunded Ioab to be slaine laying hold on the hornes of the altar 3. the man which fled to the citie of refuge lost his priuiledge if he were found without the borders of the citie Numb 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of iudgement to restore them to their Sanctuarie 4. the cities of refuge did not cut off the Magistrates authoritie and power nay the Magistrate in the assembly or congregation was to iudge whether he were to be sent to the citie of refuge or no that was pursued for blood Numb 35.25 so that the immunitie of the cities of refuge did not any way hinder the authoritie of the Magistrate but they in their Sanctuaries kept men and defended them against the Magistrate from the ordinarie processe of law Therefore they abused such priuiledges and fraunchises and for these causes were worthily depriued of them 8. Quest. v. 20. How Sauls messengers whome he sent to take Dauid prophesied and of their sodaine chaunge 1. Here the power of God mightily appeared in chaunging of a sudden the hearts of these messengers who came with a full intent to apprehend Dauid and to take him by strong hand we read in Scripture of three kind of such innouation and changes some were suddenly stricken with Gods iudgements and so staied in their enterprise as two captaines with their fifties that were sent by the King to take Eliah which were destroied with fire from heauen 2. king 1. some though they escaped such sodaine iudgement yet were astonished and their affections chaunged as the third captaine which was sent to Eliah submitted himselfe and besought the Prophet for his life though he came with an intent to lay violent hands vpon the Prophet as the other did so the messengers whome the Pharisies sent to apprehend Christ had no power to doe any thing vnto him but returned without him Ioh. 7.46 A third sort there is which beside such sodaine astonishment haue presently beene rauished with extraordinarie motions of the spirit as Saul of a persecuter was sodainly turned to be an Apostle and preacher of the Gospel as also in this place the messengers of Saul prophesied 2. Such sodaine chaunges though they are rare and not often seene yet the Lord to shew the power of his spirit sheweth sometime such examples in the world the Niniuites were presently reclaimed at the preaching of Ionas so were many in the citie of Athens by the holy labours of the Apostle Paul Augustine was conuerted from beeing a Manichee by hearing of Ambrose sermons lib. 6. confess c. 3. M. Latimer vsed to goe and heare M. Stafford his godly lectures to scoff at him but he was caught in a golden net and beganne to sauour the truth yea humane perswasions haue wrought present effects as drunken Polemo went to deride graue Xenocrates with his garlands and other youthfull ornaments but before he came away he pulled off his garland and became himselfe one of Xenocrates scholers much more effectuall is the spirit of God to worke vpon the heart of man God vsually in these daies turneth not mens hearts on the sodaine that there should be continuall exercise of the preaching of his word and of the labour and diligence of those which heare vnto their edifying 3. These messengers of Saul when they saw the rest to prophesie in singing of Psalmes and hymnes vnto God they ioyned with them in that exercise for like as the load stone draweth yron vnto it so spirituall exercises are able to affect the hearts and affections of others Mart. 9. Quest. v. 23. Of Sauls sodaine prophesying 1. When Saul had sent messengers thrice and none of them returned beeing there deteined not for feare as the messengers which Ioram sent to meete Iehu whome he commanded to turne behinde him but with reuerence vnto the Prophets and with a spirituall delight for the time in their godly exercises Mar. then he followeth himselfe not of any deuotion but of a malitious and hatefull minde to lay violent hands Pellic. euen he himselfe also by the way is chaunged wherein by experience is found true that saying of the wise man The Kings heart is in the hand of the Lord Prov. 24.1 2. There is great difference betweene Sauls prophesying at this time and of his seruants and a greater chaunge in him then in them for first he was vexed and inuaded by an euill spirit before so were not they then he prophesieth in the way before he came
God 2. it must be committed by such as haue knowledge and so sinne against their iudgement and conscience 3. the manner must be respected they sinne with an high hand of malice obstinacie and contempt in all these three were the sonnes of Eli found guiltie 9. Quest. v. 25. Of the meaning of these words they hearkned not to the voice of their father because the Lord would kill them 1. Some referre this to the absolute decree of God whereby he had ordained the sonnes of Eli to destruction which went before their rebellion and obstinacie and they adde further that as of saluation so of condemnation there are two causes the first which is the decree and will of God the second of the one faith and the grace of God of the other contempt and disobedience and that herein no reason can be yeelded of Gods will which is most iust but he hath mercie on whome he will and whome he will he hardneth Bor. Pellican But this seemeth not so to be taken of Gods absolute and eternall decree 1. because here mention is made not of their euerlasting damnatiō but of their violent death 2. it would be inferred that Gods will should be the cause of their hardning which in no wise is to be admitted 3. because the positiue and actuall decree of reprobation and destinie vnto damnation is not without respect vnto mans finall impenitencie howsoeuer the reiection of them in not electing them is the act onely of Gods will in which sense it is said that God will not the death of a sinner neither doth he desire that the wicked should die Esech 18.23 God out of his owne will electeth whome he will and reiecteth the rest and those so reiected he ordaineth vnto condemnation but iustly for their sinnes 2. Wherefore the will of God is here rather referred to Gods setled and determinate purpose arising from their obstinacie and impenitencie whereby he had set it downe with himselfe to punish them by death and so to denie them grace of repentance as beeing giuen ouer to a reprobate sense sic Iun. Osiand 3. And further whereas it is said Esech 18. that God will not the death of a sinner and yet here that God would kill them first it may be answered that the Prophet speaketh of penitent sinners whose death indeed the Lord will not neither shall they die but here of obstinate and impenitent sinners secondly Augustine distinguisheth betweene the simple and absolute will of God and voluntas retribuens his recompensing will simply God willeth not death neither made he death but it was brought in by sinne yet God as a iust iudge willeth it as it is a punishment of sinne Martyr 10. Quest. v. 25. Whether any may be said to sinne with the will of God This question is mooued by occasion of these words they obeyed not the voice of their father because the Lord would slay them as though God should be the cause why they obeied not the voice of their father 1. First here the Manichees did most impiously affirme that there were two beginnings and two chiefe princes one of light and an other of darknes from the one proceeded good from the other euill but this is directly contrarie to the Scriptures Psal. 135.6 That God doth whatsoeuer pleaseth him in heauen in earth therefore there is no contrarie power against God 2. Some thinke that God suffereth sinne to be done onely in the world and otherwise concurreth not then in leauing and suffering sinners which was the opinion of Iulian the Pelagian against whome Augustine writ but if God be saide to permit and suffer as he doth for by his absolute power he could hinder that no sinne should be committed he either suffereth sinne against his will which cannot be saide for nothing can resist his will or with his will if he willingly permit then there is more then a bare suffering likewise the phrase of Scripture when he is said to harden Pharaohs heart to bidde Shemei curse Dauid to giue ouer to a reprobate sense doe shew more then a permission 3. Therefore although sinne may be saide in some respect to stand with the will of God as shall be shewed yet God is no way the author or cause of sinne but euery man is tempted and lead aside of his owne concupiscence Iam. 1.14 but how sinne standeth with the will of God it now followeth to be declared 1. God concurreth in euery action as a generall cause for whatsoeuer is wrought by the second causes proceedeth originally from the first cause for in him we mooue we liue and haue our beeing Act. 17. but the euilnes of the action issueth from the second causes as the rider is the efficient cause of the going of the lame horse but his lame going is of himselfe 2. God also concurreth in subtracting and denying his grace where he giueth grace it is of mercie where he withholdeth it is iust for none are depriued of his grace but the vnworthie and such as refuse but why God giueth not like grace to all there is no other reason but his good pleasure 3. Sinne as it is sinne standeth not with Gods will but as it is the punishment of sinne 4. God is willing sinne should be done because he knoweth how to vse it to his glorie as the fall of Adam was the occasion of the redemption of the world 5. God concurreth in the actions of sinners as a supreame iudge and ouer-ruler sometime staying sinne before it be done by punishing it when it is done and in the wicked by drawing forth their malice and causing it to appeare as in this sense he is said to haue hardned Pharaohs heart 6. Yet Gods will is to be considered two waies there is his secret and reuealed will as when he bid Abraham sacrifice his sonne his reuealed will was that he should slay him his secret will that he should not so Gods will reuealed is against sinne but it standeth with his secret will as is before shewed Martyr 11. Quest. v. 30. Of these words I said that thine house and the house of thy father should walke before me for euer when this promise was made concerning Eli his house 1. Some thinke that whereas Eli came of Ithamar the sonne of Aaron in the time of the Iudges the sonnes of Eleazar in whose posteritie the high Priesthood was setled abusing themselues and their place their office was taken from them and giuen conditionally vnto the sonnes of Ithamar if that they faithfully would execute the same sic Borr. Osiand Mar. But seeing no such conditionall promise made to the sonnes of Ithamar is mentioned in Scripture it is hard to coniecture it and beside seeing the Lord had promised vnto Phinehes and his seede the high Priests place for euer Num. 25. how could this promise stand if that office were afterward assured vnto an other it is like then that in those disordered times vnder the Iudges especially
beeing the fittest place in respect of the equall distance beeing as it were in the middes of the land Iun. and Masius 4. Vatablus then is deceiued who following Kimehâ— thinketh that this Mizpeh where the Israelites were assembled was that Mizpeh where Ioshuah had the victorie ouer the kings of Canaan Iosh. 11.3 but that can not be for that Mizpeh was neere vnto Lebanon but this Mizpeh was not farre from Ramah where Samuel dwelt which as Iosephus thinketh was distant not aboue fourtie furlongs from Ierusalem Mas. in c. 11. Iosh. v. 3. 8. Quest. v. 6. How the Israelites drew water and powred it out before God 1. Some vnderstand it of the water of purification wherby they testified their hope and faith in the remission and washing away of their sinnes Pellican Mar. 2. Some thinke that by the powring out of water they shewed their humilitie that they were as water powred out Vatab. 3. Some thinke that as there was a certaine water appointed by the law for the triall of adulterie so also it was vsed for the conuincing of idolatrie which was a spirituall kind of adulterie that the lippes of such as were idolaters as soone as they touched the water did cleaue and clamme vp together with thirst and therefore they say that Moses caused the Idolatrous Israelites to drinke the ashes of the golden calfe sic Hieron tradit 4. Some vnderstand it of the drawing of water and offering of it in drinke offerings vnto God Ioseph 5. But the Chalde interpretation is best that they powred out their heart vnto God and shed teares before the Lord in such abundance as if they had drawne water Iun. Osiand 9. Quest. v. 6. Why Samuel is said to haue iudged Israel in Mizpeh 1. Some thinke that there he put the Idolaters to death and in that sense is saide to haue iudged Israel Hieron 2. Some that there he compounded the controuersies and determined the causes and strifes among the people Vatab. 3. Some that he is said now to iudge them because they submit themselues to his gouernment and with one common consent receiue him for their Iudge and Magistrate Osiand Mar. 4. But beside these interpretations he is most of all saide to iudge them because he beganne now to reforme both the Church and Commonwealth which were out of course as it appeareth 1. Chron. 9.22 Iun. Borr. 10. Quest. v. 9. Of the sucking lambe which Samuel offered 1. Some thinke that Samuel offered not this sacrifice himselfe but by the hands of some of the Priests for he was not a Priest but a Leuite and had the charge to open and shut the doores c. 3. R. Ben Gerson Vatab. But as yet Samuel was not publikely called to the office of a Prophet when beeing brought vp vnder Eli he was employed about the doores of the Temple and though he were but a Leuite and so ordinarily was not to offer sacrifice yet by the extraordinarie calling of a Prophet he had warrant to doe it and therefore it is said afterward v. 17. that he built an altar vnto God So the Prophet Elias also offered sacrifice 1. king 18. this is also the opinion of D. Kimchi 2. It seemeth that Samuel beeing in hast did not performe at this time all the ceremonies of the Law God accepting rather of his faith and obedience then looking to the externall rite Pellican for in euery burnt offering the skinne was first taken off and was due vnto the Priest Levit. 7.4 3. This sucking lambe was a signe of the true lambe Christ Iesus by whome we haue deliuerance and victorie ouer our spirituall aduersaries as here the Israelites against the Philistims Pellican 11. Quest. v. 10. Of the discomfiting of the Philistims 1. Three things doe set forth and commend the greatnes of this victorie first the people were now vnprepared and vnarmed gathered together in common praier and supplication and their enemies came vpon them vnlooked for and on the sudden Ioseph then they vsed no carnall weapons or outward defense but Samuel onely offered a sacrifice and praied for them thirdly God did discomfite them from heauen the earth vnder them trembled and they fell the thunder astonished them the lightning blasted them Ioseph 2. Like vnto this victorie was that which God gaue vnto Barak and Deborah against Sisera Iud. 5. when the starres fought in their courses and that of Ioshuah when the Lord cast downe stones vpon his enemies Iosh. 10.10 Borr. 12. Quest. v. 12. Of the word Shen 1. The most make it the proper name of a place and call it Shen the Chalde Sinai and thus read he pitched a stone betweene Mizpeh and Shen sic Ar. Vatab. Lat. with others 2. But I rather assent vnto Iunius which translateth it scopulum a rocke or rather the crag of a rocke which hangeth ouer like a tooth for so shen signifieth and so Pagnine here readeth and it appeareth to be so vpon these reasons 1. because this word shen is so taken c. 14.5 2. in the former v. the name of this rocke is set downe it is there called Bethcar and hereunto Iosephus consenteth who saith that this stone was set vp among the Coreans whence Bethcar hath the name in the coasts of the Philistims 13. Quest. v. 13. How it is said the Philistims came no more into the coasts of Israel all the daies of Samuel While Samuel liued Saul beeing king the Israelites were much anoyed by the Philistims as is shewed in the 13. and 14. chapters therefore this must so be vnderstood that the Philistims inuaded not Israel to inlarge their bounds and to take from them their cities nor yet obtained any victorie ouer Israel yet the Philistims had their garrisons and maintained and kept that which they had gotten as it is euident c. 10.5 and 13.3 Iun. But after Samuels death they preuailed against Saul and Israel and dispossessed the Israelites of their cities and the Philistims came dwelt in them c. 31.7 14. Quest. v. 15. How Samuel is said to haue iudged Israel all the daies of his life seeing while he liued Saul was made king 1. Although Saul were anointed king by Samuel who liued diuers yeares after Sauls election to the kingdome yet Samuel altogether gaue not ouer the regiment but continually watched ouer the people to direct them in the waies of the Lord. Osiand 2. And therefore Saul and Samuel are ioyned together c. 11.7 Whosoeuer commeth not after Saul and Samuel so shall his oxen be serued hereof also it is that Act. 13.21 fourtie yeares of gouernment are giuen vnto Saul and Samuel ioyntly as hauing one common and ioynt administration of the kingdome 15. Quest. v. 15. Of Samuels visiting of Bethel Iunius readeth appellatiuely the house of God which was now at Kiriathiearim where the Arke was whether the people resorted thrise in the yeare at the solemne feasts where it is like that Samuel was present to iudge and determine their causes So is Bethel taken
the difference betweene the true and false prophets these altogether sought their owne commoditie the other the glorie of God sic Hieronym 2. But it is rather to be thought that Saul in reuerence and as a signe of a thankefull heart would giue a present vnto Samuel because now he was to appeare as before the Lord into whose presence they were not to come emptie Elisha would receiue no gift of Naaman because he was a stranger which was forbidden Leuit. 22.25 neither were they to receiue such large gifts as Gehezi did to make them rich but for the Prophets and seruants of God to receiue small gifts as this of Sauls was the fourth part of a shekel about fiue pence as an acknowledgement of the offerers dutie and for their sustentation it was not vnlawfull as Ieroboams wife going to Ahiah the Prophet caried vnto him a bottle of honie and ten loaues 1. King 14. Mar. 3. Quest. v. 9. Of the name Seer which was giuen vnto the Prophets 1. The text saith that Prophets of old time were called Seers not that they then ceased to be so called but it was a name both vsed of auncient time and then in Samuels time continued Borr. 2. Such was the pietie of the people in the purer times that when they would aske counsell of God they resorted to the Prophets vnto whome the Lord reuealed himselfe so did Rebekah Gen. 25.22 Iun. 3. They were called Seers both because they foresaw things to come Genevens as also for that the Lord reuealed himselfe and was seene of them in visions and dreames Numb 12.6 Iun. 4. Yea it pleased God not onely in graue and waightie matters when he was consulted with to giue answer to the people but vpon other priuate necessarie occasions as here they goe to the Seer to learne what was become of the asses that the Lord should not be thought to haue lesse care of the people in their necessities then the gods of the Gentiles frō whome they receiued answer by the ministerie of Sathan in such maner of consultations Pellican 4. Quest. v. 12. Whether it were a feast or a sacrifice which was kept for the people in the high place 1. Iunius translateth zebach a feast which word properly signifieth a killing or slaying for sacrifice and sometime for other vses his reason is this because it was against the law to sacrifice in any other place then before the Lord. Leuit. 17.3 and Deut. 12.5 But hereunto it may be answered 1. that as Samuel before by extraordinarie direction built an altar at Ramah so it was lawfull for him beeing a Prophet to sacrifice other-where then at the Tabernacle Osiand especially seeing the Arke and the Tabernacle were now asunder and so no certaine place appointed for the Arke as is shewed before c. 7. qu. 17. 2. It is not vnlike but that the Arke of God might be remooued hither at this time at the election of their king as Iunius thinketh it was translated to Gilgal at his inauguration c. 11.15 where they also offered peace offerings 2. I thinke rather as both the Chald. Septuag with other interpreters Vatab. Mon. Pag. doe read here sacrifice so first they offered their peace offerings vnto God and then of the remainder thereof made a solemne feast Pellican Osiand And these reasons may perswade it 1. because the word zebach more properly and vsually is taken for sacrifice as c. 10.8 and 11.15 2. the place argueth as much for if it had beene but an ordinarie feast Samuel might haue kept it in his owne house he needed not to haue gone vp to the high place where they vsed to sacrifice before the Temple was built 3. The publike fame of this meeting whereof the very maidens were not ignorant sheweth rather that it was a solemne sacrifice then a priuate feast for thirtie persons 4. The common vse was in their solemne meetings first to offer peace offerings and to make a feast of the remainder for of that kind of offerings the fat was offered to the Lord the right shoulder and the breast was the Priests Leuit. 7.31 32. of the rest the people might eate so Salomon of the peace offerings which he offered in great abundance euen 22. thousand beeues and an 120. thousand sheepe made a royall feast to all Israel 1. King 8. 3. But it will be obiected that the shoulder and that vpon it which were reserued for Saul were the Priests fee Levit 7.31 whereof it was not lawfull for any stranger not of Leui to eate no not for him that soiourned with the priest Leuit. 22.10 To this it may be answered that the right shoulder onely was the Priests Leuit. 7.32 but here v. 24. it is not named what shoulder it was and beside though they did eate of the remainder of the peace offerings yet they might also in such feasts eate of other meate not offered in sacrifice but howsoeuer it was it is not necessarie to thinke that this portion was any of the Priests allowance nay it is like it was not but some other portion reserued for Saul Iosephus calleth it portionem regiam a kingly part who indeede calleth it epulum a feast he nameth it not a sacrifice But it was both first the sacrifice was offered then the feast followed as is shewed before 5. Quest. v. 13. Of Samuels blessing of the sacrifice 1. It was a commendable custome among the Hebrewes to blesse God that is to giue him thanks both before their meate and after and he which blessed the table did also diuide and distribute the meate as the Chald. paraphrast interpreteth the which custome our Sauiour followed in the Gospel when he tooke bread gaue thanks and brake it Vatab. 2. This phrase of blessing is also vsed in the new Testament The cup of blessing which we blesse c. 1. Cor. 10.16 and at Emmaus our Sauiour Christ tooke the bread and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed brake it Luk. 24.30 3. Bor. Which teacheth vs not like vultures kites to seaze vpon our meate as a pray without giuing thanks and lifting vp our hearts vnto God Osian 4. And Christians doe still retaine that commendable vse which was practised as R. Chimchi saith among the Iewes to blesse the table and meates set thereon not that any thing is vncleane in it owne nature as the Manichees held or that the euill spirits are mingled among the creatures as they imagine which defend the sprinkling of holy water for the creature of God is good in it selfe because all which God made is good but it is our owne corruption and sinne which defileth the creature praier therefore before meate is necessarie that it may be sanctified and made wholesome for our vse and that we vse and receiue them soberly moderatly Mar. 6. Quest. v. 18. Of the place where Saul met Samuel 1. The most doe read that Saul went to Samuel in the middes of the gate sic Ar. Pag. Vatab. and both our English
translations but that can not be for before Saul met Samuel it is saide v. 14. that Saul was come within the citie or as some read into the middes of the citie therefore he met not Samuel in the middes of the gate 2. The Septuagint therefore to helpe this matter read that Saul came to Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the middes of the citie as before v. 14. but the word is here bethoch hasshagnar within the gate as Iunius following the Chalde paraphrast as soone as they were entred the citie and were come within the gate Samuel met them 7. Quest. v. 19. What was in Sauls heart which Samuel promiseth to tell him 1. The Hebrewes as Hierome noteth in his Traditions vpon this booke doe thinke that it was reuealed to Saul that he should be King because he saw in a vision that he was set in the top of a palme tree and this was that say they which Saul had in his heart but this is not like as it may appeare by Sauls answer v. 21. making it very straunge that Samuel should haue any communication with him of any such thing 2. Therefore the thing that was in Sauls heart was to know what was become of his asses which thing Samuel presently declareth vnto him as it followeth in the next verse Iun. 8. Quest. v. 21. Of Sauls refusall of the kingdome whether it were done in simplicitie or hypocrisie 1. Saul excuseth himselfe by three arguments that both his tribe was the smallest in Israel hauing not yet recouered that losse and slaughter of their men which they receiued in the battell with Israel Iud. 20. Osiand as also his fathers house was of small account in the tribe and he himselfe the least in his fathers house Iun. 2. Some thinke that Saul did herein dissemble and shewe his hypocrisie which afterward brake forth in the rest of his acts Borr. But I rather condescend to those which thinke that Saul did modeste regnum recusare modestly at this time refuse the kingdome Iun. and veraciter se excusat de honore regni and he doth truly excuse himselfe concerning the honour of the kingdome Pellican as may appeare both by Sauls exquisite and pithie answer heaping vp so many reasons of his refusall together and by his earnest speech to Samuel Wherefore then speakest thou so to me Howsoeuer afterward Saul plaied the hypocrite yet he might haue an other heart now and speake of simplicitie 9. Quest. v. 24. To whome Samuel said I haue called the people 1. Some read it was kept for thee when I called the people Lat. but beside that in this reading the word lenior in saying is omitted it is like it was kept not when he bid his ghests but when he made prouision for his ghests 2. The Septuag read as though it should haue beene kept and reserued by the people but Samuel spake to the cooke to keepe it v. 23. and not the people 3. Some thinke that Samuel thus spake vnto Saul saying also I haue called the people B. G. giuing this note that both by the assembling of the people and the meat prepared for thee thou mightest know that I knew of thy comming but it had beene superfluous for Samuel so to say to Saul when he was now set among the people and saw the people there assembled 4. Therefore Samuel meaneth that he caused that portion to be reserued when he thus spake to the cooke that he had bidden the people that prouision might be made for them Iun. 10. Quest. v. 25. Why Samuel communeth with Saul toward the toppe of the house 1. Beside that their houses beeing made with plaine and flat roofes not like vnto ours they vsed to walke there vpon the toppe of their houses after supper Vatab. for then they vsed to feast and this banket to the which Saul was inuited was toward the euening as it appeareth by the mentioning immediately of their earely rising the next morning v. 26. Pellican 2. Beside I say that it was their vsuall custome thus to doe an other reason that mooued Samuel to choose that place was that he might vtter his minde more freely in secret vnto Saul concerning the kingdome which was not conuenient yet to be publikely knowne and therefore afterward v. 27. Samuel would not haue Sauls seruant within the hearing the roofe then of the house was a fit place for secrecie as Peter went vp thither to pray Act. 10.9 Iun. CHAP. X. 1. Quest. v. 1. Of Samuels anointing of Saul to be King 1. THis anointing in the old Testament signified the gifts of the holy Ghost which were necessarie for them which should rule Genevens 2. This was a type and figure of the spirituall anointing of the Messiah to be our Priest Prophet and King which ceremonie is not necessarie now to be retained in the new Testament Osiand 3. The Hebrues thinke that Saul was not anointed with the same oyle wherewith Dauid and Salomon were anointed for that was taken out of the Tabernacle so was not this that was powred out of an horne Keren this out of a viole called Phach out of such a vessell was Iehu anointed Borr. out of a brittle vessell whether of glasse or earth which signified the vnstablenesse and short continuance of their two kingdomes but the horne shewed the firme and durable state of the kingdome of Dauid and Salomon Pellican 2. Quest. v. 1. Of Samuels kissing of Saul 1. This kisse was a signe of fauour as wishing all things to be prosperous vnto him Pellican it was also a signe of reuerence as it is taken Psal. 2. Kisse the sonne least he be angrie Borr. 2. Samuel searcheth not here into Gods secret iudgement who purposed to reiect and cast off Saul afterward as an hypocrite neither was this yet reuealed vnto Samuel he esteemeth Saul according to his present election whereby the Lord had appointed him to be gouernour of his people afterward when the Lords counsell was reuealed to Samuel concerning the reiection of Saul he then did forbeare to kisse him but denounced the sentence of God against him that because he had cast away the word of the Lord the Lord had cast away him Borr. 3. Quest. v. 1. Of Samuels words to Saul Should I not c. 1. The most read thus hath not the Lord anointed thee to be gouernour c. sic Sept. Chald. Vatab. B.G. but in this reading the Hebrew particle chi for or because is omitted and beside halo what not is separated by a distinction from the clause following 2. Therefore the best reading is should I not that is doe thus for Iehovah hath anointed c. Iun. for it seemeth that Saul had vsed some resistance refusing to be anointed and that Samuel did perswade and pacifie him with these wordes shewing that it was the will of God that it should be so 4. Quest. v. 3. Whether it is to be read Bethel or the house of God 1. The most doe thinke that
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
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
but positiuely as rendring the cause of his wish this reading to be the better it may thus be shewed 1. because the proper sense of the words is kept for aph chi signifieth yea because not how much more and Lu is vtinam a tearme of wishing not if 2. in the first reading the sense is imperfect how much more and hath small coherence with the rest of the text 3. the negatiue particle in the last clause lo is not to be read here interrogatiuely had there not beene a greater slaughter but causally as giuing a reason of his wish I would the people had eaten because there was no greater slaughter to day 2. Ionathan though he knew not of his fathers charge for it was made in his absence yet forbeareth further eating Ioseph and he misliketh his fathers act and improoueth his counsell by these three reasons 1. from the effect because by this meanes the people were weakned as appeared by himselfe who was reuiued and strengthened and his sight which was dimme with fasting and wearines restored 2. by the euent the slaughter of the enemie by this occasion was not so great because the people beeing wearie could not pursue and follow them 3. from the inconuenience the abridging of the libertie of the people that could not take freely of the spoile of their enemies Iun. 14. Quest. v. 32. How the people did eate the flesh with the blood 1. Hierome thinketh they are said to eate with blood because they brought not the blood to the altar and first offered sacrifice but it is euident by the text that they did eate the blood contrarie to the law 2. Some thinke because it is saide they killed them vpon the ground the blood could not soke out of the flesh but the flesh drunke vp the blood Pellic. 3. Some that for hast they did eate the flesh beeing not thoroughly sodden but halfe raw Osiand 4. But they rather for hast beeing hungrie staied not till all the blood were pressed out of the flesh or shed out but did dresse the flesh with the blood in it Iun. Vatab. which was contrarie to the law that they should poure out the blood first vpon the earth Deut. 12.26 they should draine out all the blood before they prepared it for their meate 5. By this meanes while they were carefull to keepe the Kings edict they neglected the commandement of God So in our Sauiour Christs time the Pharisies and Priests preferred their traditions before the precepts of God as it is to this day practised among the Pharisies of these daies the Romanists Borr. 15. Quest. v. 33. To what ende Saul commanded a great stone to be rouled vnto him 1. The most thinke that he commanded the stone to be brought that the beasts beeing slaine thereupon the blood might better runne out Pellican Borr. Iosephus thinketh he made an altar beside 2. But this is not like to haue beene the vse of the stone that the blood should be pressed forth vpon it for one stone could not haue sufficed he maketh an altar of it as it followeth v. 35. that in Gods sight and his presence they might slay their cattell not on the stone but in the field by it Iun. 3. But herein Saul sheweth his hypocrisie that laieth all the blame vpon the people that they had trespassed whereas he had offended more in laying such a yoke vpon the people against charitie Osiand 4. But this is worthie to be obserued that if they were so carefull euen in the tumult and busines of battell to keepe a ceremoniall precept how much more carefull ought Christian souldiers to be to keepe the morall commandements of God which are much neglected among them Pellican 16. Quest. v. 35. Of Sauls building of an altar 1. Hierome thinketh that this is saide to be the first altar that Saul built not that he built none before but this was the first which he erected in obedience the other before he built in hypocrisie trad Hebraic But it is more like if Saul had built any before beeing not reiected of God that he therein should haue shewed himselfe more obedient then now after the Lord had left him 2. Some thinke that this altar was not sacrificed vpon but made onely as a monument of the victorie Osiand but Iosephus better thinketh that sacrifices were offered thereupon 3. Some are of opinion that the Arke hauing yet no setling place it was free for the Saints to build altars where they thought good as Abraham and Iaakob did before the erection of the Tabernacle Pellican But that is not like for it had beene an apparant transgression of the Law Levit. 17.5 if they did not bring their offerings and present them to the Lord. It seemeth that for Prophets which had extraordinarie direction from God it was lawfull to build altars other where then where the Arke was as Samuel did c. 7. and Eliah 1. king 18.36 but generally it was not permitted here in this place they had the presence of the Arke v. 18. and of the high Priest and therefore they had a warrant to build an altar vnto God 17. Quest. v. 37. Why the Lord refused to answer Saul 1. Some thinke that God was angrie with Saul because he had presumed before to offer sacrifice not expecting Samuels comming and now had troubled all Israel with a rash oath Osiand 2. Some thinke that God might be offended with the whole hoast because they had transgressed in eating flesh with the blood Pellican 3. But it is euident by the extraordinarie directing of the lot which fell vpon Ionathan that it was in respect of him that the Lord vsed this silence Borr. 18. Quest. v. 41. Whether Ionathan sinned in breaking of his fathers oath and vow ignorantly 1. Some thinke that Ionathans offence was for that he went aside from the campe without the priuitie and authoritie of his father which might haue brought the whole hoast into great danger Pellican But therein Ionathan offended not because he did it by the extraordinarie motion of Gods spirit as it may appeare by his confidence and firme trust in God v. 6. and by Ionathans confession it appeareth his heart gaue him it was for that he had broken the oath and eaten a little honie 2. Others doe altogether excuse Ionathan that he was not taken for any crime he had committed but that his innocencie might appeare and the vnlawfulnes of his fathers oth Borr. and whereas Saul praieth giue a perfect lot Iunius readeth giue him that is innocent and entire and so God according to his request brought out by lot Ionathan that was innocent so also Osiand But this seemeth not to be the meaning rather as the Chal. interpreteth that God would giue sortem veram a true lot to cause it to fall on him that had broken the oath Genevens the perfection or integritie which Saul desireth might appeare is not referred to the guiltines or clearing of the partie but to the manifestation of
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.
often fall into the same themselues Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue and Saul not know thereof but hereof three reasons may be yeilded 1. caues haue this propertie that they which are within may see what is done in the mouth of the caue but they which are in the entrance perceiue not what is within Mart. 2. The largenes of the caue was such as it might receiue a great number as in Germanie there are caues of such capacitie that a band of souldiers may lie within them Osian 3. Iosephus addeth a third reason that it was a long caue and Dauid went into the inward parts thereof which were very large 2. Quest. v. 5. Of the speech of Dauids men The day is come whereof the Lord hath saide vnto thee I will deliuer thine enemie into thine hand 1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vnto Dauid and so consequently that he should haue victorie ouer his enemies which should seeke to hinder that promise But that promise was euill applied by them Dauid had indeede receiued a promise for the kingdome but that he should kill Saul he had no commandement Osiand 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies which was like to haue beene when Dauid was with Samuel among the rest of the Prophets as many things are cited in Scripture which are not els where to be found as the booke of the battells of the Lord Numb 21. the booke of Iasher or the righteous Iosh. 10. the prophesie of Henoch Epist. Iude S. Paul maketh mention of Iannes and Iambres which resisted Moses which things beeing once inserted in Scripture are of sufficient and authentike authoritie though not els where to be found sic Mart. 3. But they rather meane that present occasion commoditatem oblatam interficiendi and opportunitie offered of killing Saul and therefore it is better expressed by the present tense This is the day wherein the Lord saith vnto thee Iun. Thus we see how readie we are to hasten the Lords promise if the occasion serue neuer so little Genevens 3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment 1. The Rabbins thinke that Dauid beeing perswaded by this speech of his men went with a purpose to haue killed him but that as he went he bethought himselfe otherwise but it is not like that Dauid had any such cogitation against Saul both by his answer which he maketh presently vnto them and by his resolution afterward in the like case c. 26.10 this businesse required hast and therefore it is not like that there was such a sodaine alteration in Dauids minde 2. Now Dauid might easily cut off the lappe of his garment either for that he had laid it aside or the tumult of the souldiers without might drowne the noise within Mar. or rather seeing the phrase is that Saul couered his feete for it was their vse when they did their easement to couer both their head and feete and all the bodie for comelines sake Pellican that it was Sauls vpper garment or robe which he had cast about him so that Dauid might cut off the outward lappe thereof without beeing felt or perceiued 3. Now concerning this fact because Dauids heart smote him the Iewes thinke that Dauid offended therein and therefore it was laid as a punishment vpon him afterward that in his olde age Dauids cloathes could not keepe him warme because he had cut off a peece of Sauls garment but this is a cold conceit of theirs Some thinke that it is the propertie and condition of a good and tender heart euen to be afraid where there is no cause but that is not so neither for a Christian ought to be assured of all his actions that they are pleasing vnto God therefore Dauids heart smote him at the first in these two respects both for that it was his owne priuate cause and in regard of Sauls person because he was the Lords anointed Genevens But afterward Dauid considering that by this meanes he did both shew his innocencie and that Saul was thereby reclaimed from pursuing of Dauid he then vnderstood that he had not done herein any thing displeasing vnto God Mart. 4. Quest. v. 7. How Dauid appeased and satisfied his seruants 1. Dauid vseth two reasons to content them because they looked he should haue killed Saul both that an ende might be made of their trauaile and warfare and that Dauid might the sooner come vnto his kingdome the first is because Saul was his lord and master and therefore nothing ought to be attempted against him but the other reason was more forceable and therefore he twice repeateth it he was the Lords anointed God had aduanced him to that place of gouernment and he would not remooue him Thus did the Apostles behaue themselues vnder the cruell Emperour Nero and the Christians in the primitiue Church vnder the heathen persecutors they would not attempt any thing against the life and state of the Magistrates though they were persecutors but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now who haue encouraged subiects to take armes against their Prince yea to conspire their death 2. But whereas Dauid so much vrgeth that Saul was the Lords anointed the signe is taken for the thing signified the anointing was a signe of those inward graces wherewith they which were anointed were made fit for their gouernment and it was a signe of their high and sacred authoritie But the inward anointing did not depend vpon the outward God did conferre his spirituall graces without that ceremonie as Christ is called the Messiah the Anointed of God therefore that externall ceremonie of Anointing is not alwaies necessarie As then the inward anointing is sufficient without the outward so the outward is nothing without the inward Therefore the Papall shauelings that so much stand vpon their greasing shauing and anointing and therby plead immunitie doe but deceiue thēselues and others seeing they are not the anointed of the Lord but enemies vnto Christ the true Anointed and his Gospel Mart. 5. Quest. v. 7. Whether it had beene lawfull for David to haue killed Saul 1. Some doe thinke that it had beene lawfull for Dauid though they confesse it was not expedient to haue taken away Sauls life because Dauid was now the Anointed king and Saul was vnworthie to raigne hauing executed such crueltie vpon the Priests and because he sought Dauids life therefore it was lawfull to repell violence by violence But these reasons shew it not for though Dauid were Anointed he was not yet possessed of the kingdome he was to expect till God saw his time to accomplish his promise Saul had committed many outrages yet Dauid was not to see him corrected but to leaue him to the Lords iudgement and violence is not
a bundle Borr. 3. Some that he should haue a sure house to him and to his posteritie who should be as fast bound to continue as a bundle surely tied together Vatab. 4. But it is rather vnderstoode of Dauids preseruation euen in this life as the words shew both going before and following for before shee spake of Sauls rising against Dauid and after shee saith that God shall cast out his enemies as out of a sling that is their life shall be violently taken from them as it was from Saul but Dauids life shall be surely bound vnto him that no man shall be able to take it from him Iun. yet these words haue also a fit relation vnto eternall life where the Saints are bound vp together in the booke of life Mar. 13. Quest. v. 31. Of the griefe of conscience and of the difference betweene a troubled and quiet conscience 1. The word here vsed phukah signifieth a stumbling a metaphore taken from those which doe dash their foote at any thing and so are ouerturned and fall so the conscience is offended at the remembrance of the sinnes past and committed Borr. 2. Some read it shall be no griefe vnto thee that thou hast not shed blood causelesse B.G. but in the originall it is read affirmatiuely that thou hast shed for the griefe of conscience ariseth vpon the guiltines of the things which are past and done therefore it is better read with an affirmation 3. Hence it appeareth what the proper propertie of conscience is that although it doe not presently smite a man when the sinne is committed yet it wil sting in the ende the Latine interpreter translateth it singultum that as the heart throbbeth and sobbeth after some griefe and heauines and as the stomacke riseth after the eating of vnwholesome meates so the conscience in a man boileth within him after that sinne is committed 4. Hereby appeareth the power of the conscience that it euen smiteth Kings they are not free from the stroke thereof for before God in whose sight they are as other men their conscience accuseth them as it doth others God is no accepter of persons 5. Further a difference may be made of consciences there is a troubled conscience and a quiet conscience and both these are seene and found as well in the wicked as the righteous but not after the same manner There is in the wicked sometime a perplexed conscience full of horrour and terrour without any comfort as in Iudas when he had betraied Christ and sometime their conscience is quiet and troubleth them not no not after they haue committed most horrible and hainous sinnes as we doe not read that Saul did any thing at all repent him after he had caused the Priests to be most cruelly slaine and these are the worst of all So there is in the righteous sometime a troubled conscience but not without hope and it is a degree vnto the peace and quietnes of the conscience as Dauid after the sinnes of adulterie and murther was greatly plunged as the fiftie Psalme sheweth The peaceable conscience in the righteous is when hauing wrestled with their sinnes and iudged themselues they finde peace with God by faith in Christ whereof the Apostle speaketh Beeing iustified by faith we haue peace toward God thorough Iesus Christ Rom. 5.1 which peace of conscience Saint Paul enioyed saying I know nothing by my selfe 1. Cor. 4.3 5. Wise Abigail reseruing this argument taken from the testimonie of a good conscience vnto the last place sheweth that there is no greater reward in this world then the inward assurance of the conscience which if it doe cleare vs we neede not feare what the world can obiect against vs as Dauid in an other Psalme saith This I had because I kept thy precepts Psal. 119.56 This was Iobs comfort in his affliction and nothing is more auaileable to refresh vs in the day of our temptation yea in the houre of death then to say with S. Paul I haue fought a good fight I haue finished my course I haue kept the faith 2. Tim. 4.7 God graunt vs all to labour for this peace of conscience 14. Quest. v. 31. In what sense Abigail desireth to be remembred 1. Some thinke that shee prophesied that shee should become Dauids wife but it was not fit that Abigail should haue any such cogitation to desire to be an other mans wife her husband though vnlâ—uely yet beeing liuing 2. Others therefore conceiue that shee foreseeing Nabal was like to die and that shee beeing a widow should haue neede of helpe desired that against such time Dauid should remember her But it can not be gathered that Abigail had any such cogitation or forecast of Nabals death for as yet he was not sicke shee at her returne found him very merie and drunke with wine 3. Therefore shee in effect doth desire no more but this that Dauid would remember afterward that by her meanes he was deliuered from such a great sinne and that he would thinke of her accordingly as Ioseph desired Pharaohs butler to remember him Mart. 15. Quest. v. 33. Of Dauids answer to Abigail 1. Dauids modestie appeareth that at the admonition of a woman is not abashed to acknowledge his ouersight so when Nathan reprooued him he immediately confessed his sinne so Peter beeing rebuked of Paul refused not to ioyne with him the right hand of fellowship Gal. 2. which teacheth vs not to thinke much to be aduertised and aduised by others when we doe amisse 2. He acknowledgeth Gods prouidence herein in sending this woman as an instrument of this worke in keeping him from this sinne so are we taught when we are preserued from any daungerous temptation to returne the praise vnto God yet so as Dauid doth first of all blesse God as the author so he blesseth Abigail as the instrument for we are in some measure bound euen to the instruments whereby the Lord conueigheth any blessing vnto vs as the instrument also of any wicked worke is accursed as the serpent was whose subtiltie Sathan vsed to insinuate himselfe into Eue. 3. This is a speciall fauour of God when he doth preuent the cause of sinne in his children which is done three waies 1. when as God keepeth a man that he doth not so much as intend or purpose any wicked thing as Dauid was free euen in his purpose and desire from wishing the death of Saul 2. when a man is tempted in his thoughts but yet is preserued from doing the fact as Dauid here from killing Nabal 3. when a man hath committed sinne if then he haue grace to repent that he continue not in sinne so Dauid beeing reprooued by Nathan was yet recouered and restored by repentance Mart. 16. Quest. v. 35. Whether Dauid offended in breaking his oath which he had made for the destruction of Nabal and his house 1. A rash vowe and oath for the same reason is both are better broken then obserued the reasons are these the ende of
discontented because he was sent backe and might not goe to fight against the enemies of the king c. 29.8 it seemeth therefore that he bare the king in hand that he would goe and fight against Israel Mar. 2. Others thinke that this warre was iust which the Philistims at this time tooke in hand against Saul because that therin the Lord purposed to punish Sauls wickednes and beside the kingdome belonged vnto Dauid and therfore he might seeke his owne But neither of these maketh this warre iust for howsoeuer God intented herein to iudge Saul yet the Philistims did it of a hatefull minde against the people of God and though Dauid were the anointed king as it were the apparent heire of the kingdome yet he had no such commandement to inuade the kingdome but to waite his time 3. Some are of opinion that Dauid would in the battell haue turned his force against Achish but herein Dauid beside his deepe dissimulation should haue shewed great vnthankfulnes vnto Achish with whom he had found such kind entertainment 4. Therefore the best solution of this doubt is that Dauid gaue this wise answer vnto Achish neither directly promising his help as Iosephus saith he did prompte polliceri operam readily promise his helpe neither yet denying the same but he waited vpon God for his direction praying feruently in his heart vnto God that some impediment might fall out that he should not be forced to fight against the Israelites and specially against his louing and deare friend Ionathan sic Osiand Mar. Pellican 2. Quest. v. 3. Of what minde Saul put away the sorcerers in Israel 1. Some doe gather that whereas mention is made here together of Samuels death and that Saul had put away the sorcerers that hereby it is signified that Saul while Samuel liued vsed to consult with him and that by his aduice he did according to the law of God expell the sorcerers Pellican But after that the Lord had reiected Saul and Dauid was anointed king Samuel went no more to visit Saul c. 15.35 neither doth it seeme that Saul much regarded Samuel And it is not like that Saul did this of any good minde by Samuels direction for it seemeth that at the same time the Gibeonites were slaine 2. Sam. 21. which thing did displease God 2. Saul therefore did it of a blind zeale that he might seeme to make shew of religion not with any true heart or affection for then he would not haue runne vnto sorcerers himselfe Mar. Bor. 3. This then is here inserted both of Samuels death and Sauls expelling of sorcerers both to shew that it was not true Samuel which afterward appeared vnto him Osiand and to manifest Sauls inconstancie in returning to his vomit againe to build againe what he had destroied and his impietie in forsaking of God and crauing helpe of the deuill Iun. 3. Quest. Whether it belonged vnto Saul to expell witches and sorcerers 1. The Romanists opinion is that Princes are not to meddle with religion but that it belongeth vnto the Pope to manage the affaires of the Church and such things as concerne the soule leauing vnto the Prince onely the care and charge of the bodie and such things as concerne the ciuill and politike state And here they doe vrge the example of Vzziah who was stricken with leprosie when he attempted to haue sacrificed But this example is vnfitly alleadged for Princes are not indeede to meddle with the execution of Ecclesiasticall offices as themselues to preach to baptize to excommunicate as Vzziah would haue taken vpon him the office of the Priest but it belongeth vnto them to see that as well Ecclesiasticall persons and others doe their duties and by good lawes to command the true religion to be receiued of all The reasons are these 1. Because Princes are in Gods place here in earth and euery soule is commanded to be subiect vnto them Rom. 13.1 then is no soule excepted whether of Bishop or of whomsoeuer 2. Their office is to beare the sword and to see all vngodlines punished as well the transgressions of the first as of the second table as Augustine saith bene se res haberet si magistratus adulteria punire posset animorum scortationes non posset It were well if the magistrate may punish adulterie and not meete with the spirituall fornication of the soule 3. As Princes haue the ouersight of other professions which yet they themselues practise not as to see that Physitians and Apothecaries which attend vpon the health of the bodie should deale faithfully in their seuerall vocations so also seeing there is great necessitie of prouiding physicke for the soule much more ought magistrates to take care thereof 4. This appeareth by the example and practise of all godly Magistrates Dauid Salomon Hezekiah Iosias and all the good kings of Iudah did purge and reforme the Church of God put downe Idolatrie and set vp the true worship so did the good Christian Emperours Constantinus Theodosius Carolus 5. For vnlesse this power according to the word of God be yeilded vnto Christian Magistrates what remedie should there be to redresse the enormities of the Church when the spirituall gouernours thereof become dissolute disordered and corrupt sic fere Mar. 4. Quest. v. 6. How Saul asked counsell of the Lord and why the Lord vouchsafed no answer 1. Saul is here saide to haue asked counsell of the Lord and yet 1. Chron. 11.14 it is said he did not aske counsell of Iehouah because he did not seeke vnto God in truth but in hypocrisie and therefore the Lord seeing his heart would not vouchsafe him an answer and he which had before destroyed the innocent Priests was not worthie to receiue any comfort by them 2. Here are three waies expressed whereby the Lord vsed to make knowne his will to his seruants by dreames by Vrim that is by the Priests and by Prophets there were other waies as God spake sometime by his Angels they also sometime vsed lots but the other three were more vsuall in those times Mar. 3. There were two sorts of dreames some good dreames which were sent vpon the seruants of God some were but the illusions of Satan and these two kind of dreames differed in three things in the author God sent good dreames the other proceeded from Satan the seruants of God as Ioseph and Daniel saw good dreames and visions the false prophets were deluded by the other the first sort were to good ende to set forth the glorie of God the other were to an euill ende to seduce and deceiue the people Deut. 13.2 Now God did not reueale his will vnto any by dreames to haue Saul aduertised of his will Borr. 4. But whereas Saul is said to haue asked counsell of God and he answered him not by Vrim some thinke that after Abiathar was gone with the Ephod he caused an other to be made some that he had sent to Abiathar to consult for him some that he
things to come which knowledge of theirs is diuersly helped 1. by their subtile and spirituall nature 2. their long experience and continuance 3. their agilitie of nature which can in a moment passe from place to place as August lib. de Genes ad liter reporteth of a man that was strangely taken who refusing to take any sustenance but at a certaine priests hand who dwelt fiue miles of could tell beeing absent when he came forth of his doores where he was how neere the house this was done by the agilitie of spirits like as if a watchman should a farre off discouer a band of souldiers comming and giue notice thereof 4. The deuill may foretell such things which the Lord by his ministerie entendeth to doe as he punished the Egyptians by his euill angels and Satan was here the minister of this iudgement decreed against Saul 5. The spirits beeing placed in the aire as the deuill is called the prince that ruleth in the aire Eph. 2.2 from thence as from a watch tower can more easily see and discerne the causes of such euents which happen in the earth 6. By the writings of the Prophets he vnderstandeth many things as Augustine thinketh that Trismegistus foretelling vnto Asclepius the ruine and ouerthrow of Idols might take that light from the predictions of the Prophets 7. Satan doth foresee many things by the effects as when he seeth a man full of good workes and giuen to deuotion and praier he can thinke none other but that such an one is in Gods fauour Martyr likewise by the contrarie when he seeth one giuen ouer to all wickednes he knoweth that Gods iudgements hang ouer his head as here they did ouer Saul And therefore it neede not seeme straunge that the deuill did foretell of his ende Augustine here saith quasi magnum sit diabolo ante occasum mortem corporis praevidere cum signa quaedam soleant apparere morituris quibus Dei protectio amota videatur As though it were a great matter for the deuill to foresee ones death before it fall seeing that they which so die doe themselues perceiue some signes that the protection of God is remooued As Saul gathered by euident arguments that the Lord had forsaken him how then could it be hid from Satan 15. Quest. What things the Deuill is ignorant of There are fowre kind of things which Satan hath no knowledge of 1. He knoweth not things to come but by coniectures and the same vncertaine God onely seeth things to come as present for seeing God doth whatsoeuer pleaseth him in heauen in earth he can not be ignorant of any of his works spirits know things to come onely by signes coniectures And Satan is deceiued often in his predictions 1. either because the signes which he coniectureth by are vncerten by themselues as are the signes and prognostications of weather and such like 2. or for that God interposeth himselfe and worketh beyond the naturall and ordinarie course as when the fire in the fornace had no power to burne the three children 3. sometime the condition is secret of such things as are prophesied to come to passe as when Ionas preached that within fourtie daies Niniueh should be destroied vnlesse they repented 4. the Lord many times either blindeth Satan that he can not vse the subtiltie of his owne nature or bindeth his power that he can not doe what he would Then it appeareth that there is great difference betweene the certentie of Angelical and diabolical predictions 1. good Angels are more acquainted with Gods will then Satan is 2. they are holy spirits not lead with ambition enuie malice as Satan is and therefore their knowledge is not obscured or ouercast with such turbulent affections as Satans is 3. they referre all to Gods will and therefore are not letted or hindred by the Lord as Satan is who aimeth alwaies at a wicked ende 2. Secondly Satan is ignorant of the mysteries and secrets of Gods counsell as he was doubtfull concerning Christ whether he were very God in the flesh and therfore he speaketh vnto Christ in an ambiguous tearme when he tempted him If thou be the sonne of God he saw many euident arguments of the diuine power of Christ and confessed him to be the sonne of God but he was not certen thereof for then he would not haue stirred vp Iudas to betray Christ and the Scribes and Pharisies to haue put him to death if he had knowne that by his death Christ should haue ouercome him that had power of death that is the deuill Hebr. 2.14 for as the Apostle saith had they knowne they neuer would haue crucified the Lord of glorie 1. Cor. 2.8 which may as well be vnderstood of Satan himselfe as of those which were his ministers and instruments The good Angels themselues did not fully comprehēd the mysterie of the incarnation of the Sonne of God and of our redemption by him vntill they sawe the same accomplished as S. Paul saith To the intent that vnto principalities and powers in heauenly places might be made knowne by the Church the manifold wisdome of God Eph. 3. 10. much more therefore was this mysterie kept hid and secret from Satan 3. Satan knoweth not what is in the heart of man but onely by coniectures and signes directly he neither knoweth the will nor the vnderstanding or iudgement of man two waies he soundeth mans heart either by the precedent causes the obiects offered outwardly as when Dauid espied Bersabe or by the inward imagination or phantasie yet he is not certaine whether the will shall apprehende such obiects or not or els he gesseth by the outward signes and impressions of the affections in the bodie as loue anger rage care and such like doe discouer themselues in the countenance and other parts of the bodie but where such impressions are not as wise men can bridle and conceale their affections there Satan faileth in his coniecture Further the Scripture speaketh euidently that God onely is the knower of the heart Thou onely knowest the hearts of all the children of men 1. king 8.39 And the Apostle saith Who knoweth the things of a man sauing the spirit of man which is in him 1. Cor. 2.11 Mans heart is knowne to none but vnto God and himselfe but more vnto God then vnto man himselfe for both God seeth aforehand what thoughts are like to rise in mans heart which man knoweth not himselfe as Psalm 139.2 Thou vnderstandest my thoughts a farre off and God is greater then a mans heart that a man can not thinke what he would in good things but as the Lord inspireth him Further if Satan did know mans heart then would he be more busie in his temptations and mote dangerous This also is the preheminence which the spirit of God hath beyond the euill spirit He that searcheth the heart knoweth what is the meaning of the spirit Rom. 8.27 4. The fourth thing which Satan is ignorant of is
15.49 the cities of the Ierahmeelites c. 27.10 the Kenites also dwelt with the children of Iudah Iud. 1.26 Hormah belonged to Iudah Iud. 1.17 and Hebron and Char-ashan was in the tribe of Simeon called Hashan Iosh. 14.4 but the Simeonites had that inheritance among the tribe of Iudah 4. It is not like that Dauid would forget to send a present to the place where the Arke of God was to shew his thankefulnesse vnto God CHAP. XXXI 1. Quest. v. 1 2. Of the ouerthrow of the Israelites in generall 1. IOsephus writeth that the same day Saul was slaine in mount Gilboa when Dauid triumphed against the Amalekites where we see the diuers successe of those that trust in God as Dauid did and such as vse vnlawfull meanes as Saul did that consulted with a witch Mar. 2. Whereas all the people fled it was a signe that the wrath of God was vpon them as this is reckoned among the iudgements which God would lay vpon his people for their sinnes they should flee before their enemies Leuit. 26. Mart. and it is often seene that the people are punished vnder an euill magistrate as beeing accessarie to his sinnes Osiand for they conspired with Saul against Dauid neither did any of them finde fault with the cruell slaughter of the innocent Priests Mar. 3. Saul is reserued in the battell vntill the last and greatest extremitie when he saw all the people discomfited and his sonnes slaine before him that his sorrow thereby falling vpon him by the iust iudgement of God might be encreased Mart. 2. Quest. v. 2. Of the death of Sauls sonnes and specially of Ionathan 1. Here are onely three sonnes of Saul mentioned to haue died in this battell Ishbosheth was not present either because he was no warriour or for that he was left at home to be ouerseer of the familie Mar. 2. All these three doe die together with their father not bearing his punishment or suffering for their fathers sinne they had sinnes of their owne which Gods iudgements might worke vpon which it pleased God should concurre with the punishment of their father that euill parents might be warned who by their wickednes doe bring Gods iudgements vpon themselues and their posteritie 3. But concerning Ionathan his lamentable ende beeing a good man deserueth more compassion which is thus farre to be considered 1. that Ionathan beeing a good man howsoeuer he ended his daies could not die euill 2. God no doubt turned this temporall death of Ionathan to his euerlasting glorie 3. God might foresee that if Ionathan had remained his heart might haue changed toward Dauid and therfore the Lord taketh him away wherein Gods iudgements though secret and hid to vs are most iust Martyr 3. Quest. v. 4. Whether Saul can be excused or iustified for killing himselfe 1. Some thinke that Saul did this of a valiant minde and therein did choose rather thus to die then that God should receiue any dishonour by his death and Pellicane doubteth not to say that Saul taking a sword and killing himselfe animam in manus Domini commendavit did commend his soule into the hands of God sacrificium se Domino obtulit and offered vp himselfe a sacrifice vnto God here also the example of Sampson is alleadged that brought destruction vpon himselfe Contra. 1. They which kill themselues doe it of a cowardly rather then valiant minde for if they could with patience beare and indure their troubles they would not hasten their owne death 2. Saul herein respected more his owne dishonour then Gods for he giueth this reason least the vncircumcised should come and thrust him through and mock him Bor. 3. Neither could this be a sacrifice vnto God beeing not offered in faith for Saul immediately before had shewed his infidelitie in seeking vnto a witch 4. The exāple of Sampson is farre vnlike for the spirit of God came vpon him but the euill spirit was vpon Saul Sampson in zeale intēded the destructiō of Gods enemies not directly his own but as willing to giue vp his life for the glorie of God in the confusion of his enemies but all things were vnlike in Saul he principally intended his owne death was not therein reuenged vpon Gods enemies neither died in Gods quarrell but to redeeme his owne shame 2. Therefore the sounder opinion is that Saul died in despaire and so killed himselfe and this his desperate death may seeme to be a forerunner of euerlasting destruction Osiand And that this act of Sauls was vnlawfull it is euident 1. Cor. 11.14 where it is saide Because he asked counsell of a familiar spirit and asked not of the Lord the Lord slue him that is the Lord so disposed that by the ministerie of Satan working vpon the malice of Sauls heart he was slaine by his owne hands 3. Herein Gods iustice appeareth that as Sauls sword was turned against the innocent Priests in putting them to death and against Dauid whome he vniustly persecuted so now he himselfe should fall vpon the edge thereof he first spake to his harnesse bearer to thrust him through whome the Hebrewes take to be Doeg that fell vpon the Priests but it is like if it had beene that murderous wretch he would no more haue stopped at it then he had done in killing the Priests the like example is found in the Romane stories of M. Antonius that would haue had his armour bearer called Eras to kill him but he first fell vpon his owne sword ex Martyr 4. Quest. Whether it be lawfull for one vpon any occasion to kill himselfe 1. Many reasons may be alleadged to shew the vnlawfulnes of this fact for any to lay violent hands vpon themselues 1. The Scriptures doe directly condemne it it is forbidden in that commandement Thou shalt not kill for he that killeth himselfe sheddeth his owne blood and therfore is a murtherer for if it be vnlawfull for one man to kill an other much more is it to take away his owne life seeing euery man is nearest himselfe and it is more vnnaturall for one to shedde his owne blood then an others 2. Our life is the gift of God therefore it cannot be cast away without great impietie 3. None of the Saints in their greatest miserie thought of any such way to rid themselues out of trouble as Ioseph Dauid Iob. 4. Our Sauiour biddeth his Apostles to escape trouble to flee from one citie to an other he neuer opened any gappe vnto such enterprises 5. Plato vsed this reason that as souldiers doe commit a capitall offence leauing their station without commandement from the generall so neither should a man put himselfe out of Gods seruice in this life to the which he is called Aristotle addeth further that it is not lawfull to take out of the way a citizen without the warrant of the law and the consent of the magistrate so neither should a man displace himselfe beeing a citizen and inhabitant in this great commonwealth of the world without