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
AN HARMONIE VPON THE FIRST BOOKE OF SAMVEL WHEREIN ACCORDING to the Methode obserued in HEXAPLA vpon GENESIS and EXODVS but more compendiously abridged these speciall things are obserued vpon euery Chapter The diuers readings compared doubtfull questions explaned places of Scripture reconciled Controuersies briefly touched and morall collections applied Wherein aboue foure hundred Theologicall questions are handled with great breuitie and much varietie by the former Author of Hexapla on GENESIS Printed for L. GREENE of CAMBRIDGE 1607. And are to be sold in Pauls Church-yard at the signe of the Sunne by Richard Bankeworth TO THE MOST EXCELLENT VERTVOVS AND RIGHT Noble Prince HENRIE by the grace of God Prince of Wales and heire apparant to the most famous Kingdomes of England Scotland and Ireland MOst Noble Prince I had not presumed to present these fewe lines to your Highnes viewe but that I remembred that wise saying vnto the which your Princely nature will subscribe Although thou art borne a King yet heare as a mortall man which sentence is much better expressed in Scripture I saide ye are gods and ye are all children of the most High but ye shall die as a man c. Which place is thus interpreted by our blessed Sauiour If he called them gods to whome the word was giuen because they heard and receiued the word they are so called Nothing maketh a mortall Prince more like in earth to the immortall Prince and great King in heauen then to be willing to heare as Gods eares are open vnto the complaints and suits of all So your princely humilitie and humanitie beeing apt to receiue and regard what is presented and exhibited hath emboldened me thus to write and to offer vnto your Highnes this simple gift as a testimonie of my seruice and dutie One writeth that Socrates that graue and wise Philosopher seeing Alcibiades very insolent and much lifted vp because of his grounds and possessions which he had gotten about Athens brought him to a place of the citie where he shewed him a mappe of the whole earth wherein hauing found out Athens he was bidden by the Philosopher to point out his owne grounds which beeing not there noted he further said vnto him Why art thou proud for those things which are not extant in any part of the earth But herein your Highnes is much vnlike who though this famous Island of Great BRITTAINE wherein your Hon. lot lieth be no small or obscure part in the terrestriall Globe yet doth and must rather affect the euer-during kingdome of heauen then the transitorie glorie and pompe of the world as that kingly Prophet Dauid hauing a goodly earthly portion euen that famous and flourishing kingdome of Israel yet reioyced more that he had his part in Gods kingdome thus sweetly singing The Lord is the portion of mine inheritance and of my cuppe c. the lines are fallen to me in pleasant places I haue a faire heritage Of this worthie Prince Dauid this first booke of Samuel treateth setting forth his princely vertues and worthie acts his anointing and inauguration to the Crowne beeing yet but very young his ouercomming of Goliath his patience in trouble faithfulnes in his seruice to Saul his meekenes euen in sparing his enemie which with other his excellent vertues are thus elegantly described by Ambrose Quam mitis David humilis spiritu sedulus corde facilis affatu c. fortis in praelio mansuetus in imperio patiens in convitio How milde was Dauid humble in spirit carefull in heart affable and gentle valiant in battell milde in gouernment patient in reproch Againe the same father thus further commendeth the worthie acts of Dauid Facta sancti David consideremus quomodo Goliam interfecit Sauli pepercit convitiantem Shemei sustinuit c. Let vs consider the acts of Dauid how he slue Goliath spared Saul endured railing Shemei The first of these is most for your Highnes imitation that as he in his young yeres encountred with Goliath slue him and cut off his head So your Highnes following the worthie example of our Dauid the Kings sacred and Christian Maiestie oppose your selfe euen in these your tender and springing yeares to that Goliath of Rome and professe your selfe an aduersarie to the whole bodie of Popish and Antichristian superstition your princely youth is no let to your religious profession as Ambrose saith of Honorius the Emperour beeing yet but a child Non moveat aetas principis perfecta aetas est est enim perfecta aetas vbi perfecta est virtus Honorius iam pulsat adolescentiae fores provectior aetate quam Iosias Let not his age mooue you a Princes age is perfect for age is perfect where vertue is perfect Honorius is at the next doore to a young man elder somewhat then Iosias Democrates among the Athenians beeing very aged going vp to the toppe of the tower panting and breathing but of no strength said that all the citie of Athens was like him for they breathed that is attempted much but preuailed little But God shall giue vnto your Highnes strength not onely to attempt but to accomplish great things for the seruice of his Church that Deborahs prophesie shall be verified in you to be as the Sunne when he riseth in his strength and Iaakobs blessing take place pronounced vpon Iudah Thine hands shall be in the necke of thine enemies thy fathers sonnes shall bow downe vnto thee So that when His excellent Maiestie hath finished his faithfull seruice to God here in earth and runne out his happie course which God graunt he may hold out long we may say of your Highnes as Ambrose of Honorius the Emperour after the death of Theodosius Theodosius tantus Imperator recessit à nobis sed non totus recessit reliquit enim nobis liberos suos in quibus debemus eum agnoscere Your Excellent Highnes bounden in all dutie and seruice ANDREVV WILLETT Certaine aduertisements to the Christian and courteous Reader IN this Commentarie vpon the first booke of SAMVEL I haue followed a more compendious course then in my larger Treatise vpon Genesis and in the like vpon Exodus which is now readie to come forth And hereunto I was mooued by these reasons first in regard of the Readers who as they are delighted with varietie of questions so the same is more welcome when it is accompanied with breuitie short treatises also are more easily purchased euery one cannot reach vnto the price of larger volumes Beside in respect of my selfe I saw that a mans whole life sufficed not to goe thorough all the bookes of the Scriptures in that large and ample manner And further whereas in these Theologicall discourses published in the vulgar tongue the profite of the vnlearned is cheifly intended whereas the learned may helpe themselues with treatises in other languages I thought it not needefull curiously to handle obscure and difficult questions but in such familiar
which Saul doth here Shall Ionathan die who hath so mightily deliuered Israel c. 14.45 This mutabilitie in Saul and changeable nature in falling from clemencie to crueltie from pietie to prophanes from a good gouernour to become a tyrant doth shew that these vertues were not throughly grounded in him but onely superficially infused 12. Quest. Whether the Prince may pardon the punishment inflicted by the law 1. As it is a princely part for clemencie to be extended where there is place for fauour so it is acceptable to God and honourable before men for iustice duly to be executed as these reasons doe shewe 1. the Prince beareth not the sword for nought Rom. 13.4 but if malefactours should escape vnpunished what vse should be then of the sword 2. To iustifie the wicked and to condemne the righteous are both an abomination vnto God Prov. 17.15 if it be vnlawfull to condemne the righteous so is it to cleare the wicked 3. he onely hath power to dispense with the punishment who first imposed it but God hath prescribed the punishment for certaine sinnes by him then and the authoritie of his word they must be released 4. where iustice is executed God is pleased as appeareth 2. Sam. 21. when Sauls sonnes were hanged vp for the slaughter of the Gibeonites And where iustice is suspended God is offended as the land was punished with famine in the same place 2. But further to decide this question and not to shut vp all way vnto clemencie here are certaine necessarie considerations to be weighed 1. There is great difference between humane and diuine lawes for in humane as the law receiueth life from the Prince so the punishment is arbitrarie in him to be inflicted or remitted but in the execution of the diuine lawes there is not the like libertie 2. Concerning the diuine lawes these distinctions must be obserued first some are negatiue Thou shalt not kill steale c. which are strictly to be obserued but in the affirmatiue as to put the murtherer to death there is not the like strictnes and necessitie secondly where there is no penaltie ioyned to the law as that they should vse iust waights and measures but the punishment is not prescribed and in such like there was place for fauour thirdly where the penaltie of the law can not be inflicted without greater dammage to the Common-wealth there it may be respited as Dauid put not Ioab to death for slaying Abner and Amasa because he saw he could not do it without great disturbance in the Commonwealth But for the punishment inflicted by the law of God to be vpon partialitie and conniuence released as Dauid suffered Amnon for his incest and Abshalom for murder to goe vnpunished hath no good warrant And though Dauid spared them yet Gods iustice ouertooke them both Mar. Further how farre Moses Iudicials doe now tend see Hexapl. in Exod. in the question before the first chapter 13. Quest. v. 15. How Saul was made King in Gilgal before the Lord. 1. Some thinke it is so saide because of the publike and great solemnitie and generall assembly gathered together as in the presence of the Lord. Osiand 2. Some that there was an altar there built before the which Saul was confirmed king Vatab. 3. Some that the place was holy because there the people were circumcised by Ioshua and there the couenant was renued betweene God and his people Iosh. 5. Pellican 4. Iosephus thinketh that Saul was there againe anointed with the holy oyle but that is not like seeing he had with his owne hand anointed him before Dauid indeed was thrice anointed once by Samuel then by the tribe of Iudah in Hebron 2. Sam. 2.4 and afterward he was anointed king ouer all Israel 2. Sam. 5.3 but he was not againe anointed by Samuel 5. Wherefore it is said before the Lord because the Arke was brought thither at this time Iun. Borr. And as it was before translated to Mizpeh c. 10. so now was it remooued to Gilgal Hieron CHAP. XII 1. Quest. v. 1. Of Samuels purging of himselfe 1. SAmuel thought it fit to cleare himselfe before he dismissed the people least that afterward when the administration of the kingdome should not be altogether answerable vnto the peoples expectation they might alleadge that they were prouoked and vrged by the vniust gouernment vnder Samuel and his sonnes to aske a king therefore he would cleare himselfe and his gouernment before the people Osiand 2. Because they seemed to reioyce in their new elected king with a carnall and immoderate ioy he thought it fit to allay and temper their ioy by calling to remembrance how they had sinned against God in the manner of asking a king Pellican 3. And withall by clearing himselfe of all wrong and oppression done vnto them he doth by the way taxe their ingratitude that were wearie of so good and vpright a Magistrate Borr. 4. Likewise Samuel maketh this Apologie in respect of the new king that it might be a president and patterne for him to follow Pellican 2. Quest. v. 2. Of Samuels age he saith I am old and gray headed 1. Some of the Hebrewes thinke that Samuel exceeded not the age of 52. yeares when he died but that can not be for if Samuel as Iosephus thinketh liued 18 yeares after Saul was king lib. 6. in fine and yet in the beginning of his kingdome was gray headed and had sonnes fit for gouernment then if his whole age were but 52. we must haue Samuel gray headed at 34. yeares and then to haue children fit to beare office 2. Therefore it is more probable that Samuel was at this time 52. yeare old at the least and that he liued more 18. yeares vnder Saul and might be about 70. yeares of age in all Iosephus seemeth to fauour the first opinion for he thinketh that Samuel was but 12. yeare old when the Lord first appeared vnto him c. 3. not long after that Eli died he saith that Samuel iudged Israel 12. yeares alone and 18. yeares with Saul lib. 6. c. 14. all makes but 42. yeares But after Eli his death the Arke was 20. yeares in Kiriathiearim c. 7.2 not long before Saul was made king and whereas immediately after Eli his 40. yeares Samuel and Saul succeeded 40. yeares more Act. 13.21 if this time be deuided and halfe of it giuen to Samuel halfe to Saul Samuel should not be aboue 32. yeare old when Saul was desired to be king but the Scripture saith that Samuel was then become old chap. 8.1 Therfore it is not probable that Samuel was then but twelue yeare old or els we must make a longer space betweene Gods first appearing to Samuel and Eli his death 3. Here then are some things certen some vncerten First it is vncerten how old Samuel was when Eli died secondly it is vncerten how long Samuel and Saul gouerned Israel But it is certen that Samuel and Saul betweene them had but 40. yeares Act. 13.21 as may
against Saul 1. Beside the number expressed in the text that the Philistims gathered together 30. thousand charets and 6. thousand horsemen Iosephus saith there were beside 300. thousand footemen but though the number was very great for it is said the number of the people was like the sand of the sea in multitude yet it is too much boldnes to coniecture at the certen number where the Scripture hath not set it downe Here also let it be obserued that Iosephus doth vsually take vnto himselfe great libertie to alter and change the numbers specified in Scripture as for thirtie men whome Samuel had inuited he nameth seuentie c. 5. lib. 6. and whereas the Hebrew text speaketh but of 300. thousand of Israel and 30. thousand of Iudah which gathered vnto Saul against the Ammonites c. 11. he reckeneth 700. thousand of Israel and 70. thousand of Iudah c. 6. The like he doth in many places beside 6. Quest. v. 5. Of Bethaven 1. Some doe take this to be all one with Bethel which the Prophets called Bethaven the house of iniquitie because of the Idolatrie there committed Vat. Pell Genev. but this ignominious name of Bethel was not yet taken vp till afterward 2. Therefore this Bethaven was the name of a towne and desert so called not far frō Bethel Iosh. 18.12 Iun. which was a distinct place by it selfe but afterward as it was neere in place to Bethel so in stead of the house of God Bethel became an house of Idols the name of Bethaven by allusion to the signification of it was also translated vnto Bethel 7. Quest. v. 8. How the seuen daies are to be accounted which Saul taried for Samuel in Gilgal 1. Samuel had giuen Saul a charge before to goe downe before him to Gilgal c. 10.8 and to stay for him there seuen daies which time must not take beginning from that instant when Samuel gaue that charge for all that came betweene as the election of Saul in Mizpeh the gathering together of 300. thousand out of all Israel the renuing of Sauls kingdome in Gilgal c. 11. the Apologie of Saul and the calling for thunder and raine c. 12. all these things could not be done in the compasse of seauen daies 2. Therefore these seuen daies must be counted from the time that Saul went downe to Gilgal that there he should stay for Samuel seuen daies after he was come thither as here v. 4. it is said that the people gathered together after Saul to Gilgal and that Saul was yet at Gilgal that is staied there v. 7. and so fulfilled the number of 7. daies expecting Samuels comming v. 8. 3. It must be considered that before this Samuel and Saul went to Gilgal where the kingdome was renued c. 11. and where Samuel made his apologie c. 12. but Samuel did not meane that going to Gilgal for he saith thou shalt goe downe before me to Gilgal c. 10.8 but then Samuel was the first that made the motion to goe to Gilgal c. 11.14 and as yet Saul was not fully established in his kingdome he meaneth therefore that after he was confirmed king he should goe downe to Gilgal Samuel beeing not then present with him and so beeing in Gilgal he should stay for the Prophet seuen daies to receiue further direction from him 8. Quest. Of Sauls excuse v. 12. after I had refrained my selfe c. 1. Some read I was bold V. B. G. that is whereas I had a purpose to stay for thee yet I strained my selfe seeing the present necessitie to offer sacrifice before thy comming 2. Other read necessitate compulsus beeing forced by necessitie Lat. or I forced my selfe P. or roboravi me confirmed my selfe Chal. Pag. 3. But the word aphak signifieth to refraine or containe as it is said of Ioseph c. 45.1 he could no longer refraine or containe himselfe so Isa. 42.14 I held my peace a long time and refrained my selfe so here Saul saith when I had contained my selfe that is with much adoe had expected thee sixe daies I then was bold to offer sacrifice the seauenth sic Iun. 9. Quest. v. 13. Vpon Samuels words thou hast done foolishly and wherein Saul offended in not staying for him 1. Some thinke that Sauls sinne at this time was his diffidence and distrust in Gods helpe and assistance because the people fell away from him as though the Lord could not saue as well with few as with many for the like fault Moses was not suffered to goe into the land of Canaan because he doubted of Gods power and beleeued him not when he smote the rocke Pellican but there was an other speciall sinne beside which Samuel chargeth him with because he had brokē the cōmandement of God 2. Again it may be thought that Saul had an euill opinion of Samuel that he failed in his promise and forgot the time which he had appointed wheras he might haue remēbred how faithfull Samuel had shewed himselfe hitherto that all which he had said came accordingly to passe Pellican but this was not all the cause vpon the former reason Saul had transgressed against some speciall commandement of God 3. Some thinke that Saul brake Samuels charge in that he staied not for him full seuen daies but in the beginning of the seauenth day offered sacrifice for as soone as he had made an ende of sacrificing Samuel came Borr. But it seemeth that this was not the greatest matter for whereas Saul excuseth himselfe that Samuel came not at the daies set Samuel to that answereth nothing but onely chargeth him with the breach of Gods commandement 4. Wherefore whereas there were two parts of Samuels charges that he should tarrie for Samuel seauen daies the other that he should attempt nothing before his comming tarrie for me seuen daies til I come and shew thee what thou shalt doe Saul offended more in the second then in the first that he presumed of himselfe without direction of the Prophet to command sacrifice to be offered thinking that God would be pleased with the externall act of sacrificing neither offered vp in faith nor obedience as hypocrites please themselues in externall ceremonies Borr. 10. Quest. v. 13. Of these words for now the Lord had established thy kingdome vpon Israel for euer Seeing according to Iaakobs prophesie the kingdome was to remaine in Iudah vntill Shiloh came howe then did the Lord purpose to establish the kingdome in Saul to answer this doubt 1. Some answer that by euer is vnderstood a long time that if Saul had beene obedient vnto Gods commandement the Lord would haue setled the kingdome in his house for a long season sic Ben Gerson Vatab. Osiand which might afterward haue come to Dauid but this can not be said in respect of Gods purpose and decree for as he had determined that Iudah should haue the gouernment so the Lord also had set downe the time and decreed what person who and when should be first king of Iudah 2. Therefore some by euer
made him in Carmel 1. Some thinke that he there set vp a triumphant pillar or monument of the victorie Hierom. as taking the honour thereof vnto himselfe and not giuing due thanks vnto God Osiand but this Carmel beeing in Iudah it seemeth that Saul would not haue chosen that place rather then his owne tribe and territorie of Benjamin to set vp any such triumphant monument in 2. Some thinke that Saul made some stay there to diuide the pray and spoile among the people Vat. but it seemeth by the bleating of the sheepe and the lowing of the oxen afterward that the pray was not diuided yet and Saul afterward excused himselfe that they had reserued them for sacrifice v. 14. 3. So neither is it like that Saul made him a place that is there built an altar vnto God as some Hebrewes thinke for by his answer made vnto Samuel it appeareth that he had not yet sacrificed 4. Therefore the place which in Hebrew properly signifieth an hand that is a space or elbow as it were of ground which Saul made was some conuenient plot of ground where Saul refreshed his hoast beeing newly returned from battell for he staied not there long but from thence went to Gilgal Iun. 13. Quest. v. 12. Of Carmel where Saul made his place 1. This word Carmel is sometime taken appellatiuely in Scripture and it signifieth a greene eare of corne Leuit. 2.14 or purple colour Cantic 7.5 sometime it is taken for a fertile or fruitfull field as Isa. 10.18 carmilo his fruitfull fields 2. But here it is a proper name of a towne in Iudah Iosh. 15.55 which was in the way as they returned from Amalek Iun. 3. There was an other Carmel which bounded Zebulun Ifachar and Assher Iosu. 18.24 which was diuerse from this Carmel for that was toward the Sea westward as that place of Ioshua sheweth famous for the confession of Baals priests there by the Prophet Elias 1. king 18. the other was South neere vnto mount Seir in the tribe of Iudah Borr. in Iosh. 18.24 4. Yet some doe thinke that it might be all one Carmel one ende whereof hung ouer into the Sea the other reached vp in the land toward mount Thabor Masius in Iosh. 14. Quest. v. 15. Of Sauls excuse and defense vnto Samuel Sauls hypocrisie here is discouered 1. in boasting that he had fulfilled Gods commandement wheras apparātly he had transgressed it for this is the manner of hypocrites when they follow their owne deuises to say they haue fulfilled the commandement of the Lord. Bis. 2. He excuseth himselfe in laying the fault vpon the people and putting it from himselfe Pellican 3. He cloaketh and coloureth his couetousnes with a pretense of zeale and religion as though he had spared the best things for sacrifice 4. He afterward notwithstanding iustifieth his sinne as though he had for all this done well and obeied the voice of God v. 22. Pellican 5. He maketh a semblance of sorrow and repentance at the last but it was farre from true submission v. 25. Borr. 6. He doth all vpon a vaine ostentation onely desiring that the Prophet would honour him before the people v. 25. Osiand 15. Quest. v. 23. Of the meaning of the Prophets words Rebellion is as the sinne of witchcraft 1. The Prophet to amplifie Sauls sinne compareth it with two great transgressions of soothsaying and diuining by magicall predictions and of committing idolatrie he toucheth two kindes of idolatrie one inward in the superstition of the minde called here aven which signifieth a lie or falshood as also iniustice or vnrighteousnes as the Sept. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here it is properly applied to false worship the other kinde is in the outward adoration of Idols here called teraphim Bor. 2. Some thinke that here is a comparison made not of the sinnes but of the punishment that rebellion deserueth as well a capitall punishment as either Idolatrie or soothsaying ex Vatab. but the Prophet speaketh directly of the sinne it selfe as before of the vertue of obedience to obey is better then sacrifice v. 22. 3. The Prophet must be vnderstood not to speake of transgressions either of ignorance or infirmitie but of the sinne of obstinacie contumacie and rebellion whē one knowing the will of God doth wilfully resist it for this proceedeth from the same cause namely infidelitie which the other sinnes of witchcraft and Idolatrie doe he which feareth not to breake Gods commandements doth in a manner not acknowledge the Lord to be God Pellican and he maketh himselfe wiser then God as though he could finde out a better way then the Lord hath prescribed Vatab. 4. By this then we see what is to be iudged of the manifold superstitions among the Romanists their leauing of Gods commandements to establish their owne traditions that although they pretend a good intention yet the wilfull forsaking of the word of God and his institution to make way for humane superstitious rites is as the sinne of soothsaying before God 5. Yet it can not be inferred hereupon that sinnes are equall and that euery transgression and disobedience of Gods cōmandement is equall to the sinne of witchcraft and Idolatrie but the qualitie of the sinne is rather here to be respected then the quantitie for rebellion and obstinacie in what thing soeuer doth proceed from infidelitie euen as the sinnes of witchcraft and idolatrie though not in the same degree and Iosephus doth seeme to expound it thus that this disobedience of Saul did preiudice his sacrifice and made it of no value or acceptance with God as if a soothsayer or Idolater should sacrifice vnto God as the Prophet in the same sense saith he that killeth a bullocke is as he that smiteth a man Isa. 66.3 that is an hypocrite is no more accepted of God then a prophane murderer and wicked person And this disobedience of Saul was a sufficient cause to depriue him of the kingdome as if he had beene guiltie of soothsaying or Idolatrie 16. Quest. v. 24. Of Sauls repentance in saying to Samuel I haue sinned There was great difference betweene Sauls repentance here and Dauids 2. Sam. c. 12. who in the very same word saith catathi I haue sinned 1. Dauid at the first as soone as his sinne was shewed vnto him confessed it but Saul is hardly brought to acknowledge his sinne it was a long time first so he is serae poenitentiae exemplum an example of slow late repentance 2. He doth not make a simple and plaine confession but minseth and extenuateth his sinne that he feared the people and so at their instigation did as he did so hard is it for hypocrites to be brought to make a true confession of their sinne but to lay the fault vpon others Osiand 3. He confesseth his sinne rather for feare to loose the kingdome then for greefe that he had offended God for till such time as Samuel had saide the Lord had reiected and cast him off
It will be obiected that the punishing of sinne and the execution of Gods iudgements is a thing pleasing vnto God therefore Sathans worke and ministerie should be to his liking to this I answer by a double distinction first the worke it selfe is to be considered then the worker for the worke the Lord is more enclined to mercie then to iudgement and the works of mercie are more peculiar vnto God then the workes of iudgement therefore when the Lord punisheth he is said to bring forth zar maghashehu opus extraneum his strange or forren worke Isa. 28.21 therefore Sathan is made the minister not of Gods peculiar worke of mercie but of Gods strange worke of iudgement whereof the good Angels sometime are ministers also but oftner of mercie they are chiefly emploied in punishing of the wicked but Sathan is vsed both in punishing them and in chastising also and trying the seruants of God as we haue Iob for an example Secondly concerning the worker the seruice of the Angels is acceptable vnto God because they doe it both willingly and to a good ende beeing mooued with a zeale vnto Gods glorie but Satan is forced against his will many times and what he doth though God turne it to his glorie yet Sathan doth it of malice and enuie vnto man and therefore his seruice and ministerie is not absolutely accepted and pleasing vnto God 5. Further there is a double worke to be considered in the euill ministring spirits for either they are ministers of outward punishments onely as in vexing and afflicting the bodie so they worke by immission and sending frō God or they also egge and tempt vnto euill so they worke onely by the permission and sufferance of God Borr. Vatab. both these waies was Saul assaulted by Sathan for both his bodie was vexed and his minde tempted 12. Quest. v. 14. How Saul was vexed of the euill spirit 1. Some doe thinke that Saul was troubled onely with melancholike and frantike fitts corripuit eum per quaedam intervalla melancholicus furor the rage of melancholy did inuade him at times and this was the spirit that troubled and vexed him the spirit of furie and enuie as in Scripture the spirit of infirmitie is taken for the infirmitie it selfe Osiand But there was more in Saul then fitts of melancholy as the phrase sheweth that an euill spirit from God vexed him it was therefore more then a naturall worke 2. This therfore was Sauls maladie first the conscience of his sinne troubled him Borr. then he was tormented with the spirit of enuie and ambition beeing grieued with the losse of the kingdome and by this vexation of his minde he fell into furie and phrensie Pellican further Sathan thus disquieting his minde did worke also vpon the distemperature of his bodie and his melancholy passions might helpe thereunto Pellican beside Sathan as Iosephus thinketh might vexe for the time and torture his bodie that he seemed sometime to be as it were suffocated of the spirit In this miserable taking then was Saul 1. perplexed with the conscience of his sinne 2. tormented with ambition and griefe for the losse of the kingdome 3. hence was bred melancholy and thereupon frensie and immoderate rage 4. his bodie also as vexed and disquieted by the euill spirit wherewith he seemed as it were possessed for the time Pellican 13. Quest. v. 16. Of the force and wonderfull operation of Dauids musike in allaying of Sauls maladie 1. Because it is saide that Saul should finde ease by the playing with the hand vpon the harpe and that when Dauid plaied the euill spirit departed we must not thinke that musicall soundes and melodie haue any force to driue away euills Pellican no more then it was like that Tobie draue away the deuil with the perfume of the broyled liuer of a fish for as the Apostle saith The weapons of our warrefare are not carnall 2. Cor. 10.4 spirituall euills are not chased away with carnall meanes Such a like conceit there was in time of superstition of bells that the sound of them was good to purge and cleare the aire of euill spirits 2. But Musike hath a wonderfull force in working vpon the affections either to stirre them vp if it be loud and running musike such as is vsed in warre or to allay them by soft and sober musike as Pythagoras is saide by such musike to haue restored a frantike young man to his witts so Terpander Arion and Ismenias the Thebane musician are reported to haue reduced barbarous and sauage men to a ciuill kinde of life Borr. 3. Dauids pleasant harmonie therefore first naturally allayed Sauls melancholy passions and cheared and reuiued his dead and pensiue spirits which were the instruments of Sathans working Pellican 4. And beside this Dauid by his godly songs and praiers did also preuaile to chase away the euill spirit that concurred with that naturall distemperature in Saul as Iosephus well noteth that Dauid with his voice and instrument did sing sacred hymnes the sound of the musike allaied the naturall passion the voice of the sacred hymne did cause an intermission of Sathans worke 4. Here in this Dauid was a true type and figure of the very Messiah by whose sweete voice many deuills were cast out in the daies of his flesh and nowe by the voice of his Gospel Sathan is cast out of the soules and hearts of men not for a time as out of Saul to returne againe but he is for euer vanquished and subdued vnto vs. 5. But howsoeuer Dauids musike were effectuall for the time present this was but an easing of Saul for the time it was no perfect cure wherein appeareth the carnall counsell of Sauls seruants that onely prouided for his corporall ease not seeking for his spirituall comfort they should first haue sent for Samuel the Lords Prophet to haue praied for Saul and comforted him in God and then haue prouided a musician for his recreation Osiand Much like vnto them are such carnall friends and assistants of them that are sicke in these daies who first counsell them to seeke out vnto the Physitian the Minister and man of God is the last that is consulted with for the health of their soules 6. Yet herein they deserued commendation that though they sawe euidently that Saul was vexed with an euill spirit yet they did not seeke to expell one deuill with an other or to runne vnto witches as many in these daies vse to doe therein shewing their great impietie and infidelitie against the Lord from which kind of deuillish professours Saul was alwaies auerse and euen after his falling away did banish such out of Israel which example may be a good admonition vnto such witchmongers that if Saul not in Gods fauour yet hated sorcerers they can not thinke that they are in Gods fauour louing those whome the Lord hateth 14. Quest. v. 18. How Dauid came to be made knowne to Saul 1. Whereas it followeth thou answered one of his
Iunius in this place Therefore holding the order of the storie to haue beene so done in time as it is set downe there are diuers solutions of this doubt how Saul could possibly be so ignorant of Dauid by whome he had receiued such comfort in his agonies and fitts 1. Some thinke that Saul knew Dauid but not who his father was but that is not so for he had sent to Ishai by name for his sonne c. 16.19 2. Others suppose that he knew his fathers name but now enquireth of his tribe and familie but Saul knew that before also it was told him before that Ishai his father was a Bethlemite c. 16.18 3. Kimchi thinketh that he enquireth after the qualitie and condition of his father whether he were a warlike man hauing such a valiant sonne but the text sheweth that he asked simply whose sonne he was not what manner of man his father was 4. Some ascribe this forgetfulnes of Saul to the multitude of affaires wherewith Kings are occupied and so grow obliuious Vatab. some to the absence and discontinuance of Dauid who was now againe reduced to his pastorall life Osiand But it is most like that this is to be imputed to Sauls distempered braine that was oftentimes molested with madde and frantike fitts and such persons as we see by experience grow so obliuious that for the time they forget their nearest acquaintance and friends and for Abner it is no maruell that he beeing a martiall man and hauing occasion oftē to be abroad tooke no such speciall notice of Dauid Mart. Pellic. Any of these especially the last may be rather held to be the causes of Sauls forgetfulnes and obliuion then to imagine the storie to be transposed CHAP. XVIII 1. Quest. v. 1. Of the friendship betweene Ionathan and Dauid THree things are expressed in this verse the occasion of this loue and friendship the firmenesse of it Ionathans soule was knit with the soule of Dauid the faithfulnes of it he loued him as his owne soule which three are requisite in true friendship 1. The occasion was generall the vertue and value of Dauid and the great grace which was in him both in his doings and sayings and the particular similitude and likenes in them of religion loue of their countrey valure for both of them Ionathan c. 14. and Dauid here had aduentured their liues in the defense of Gods people There are three things which engender friendship profit pleasure vertue the first two doe not beget true friendship for as soone as the profit or pleasure ceaseth friendship is gone but vertue onely maketh loue and friendship to continue ex Mart. 2. Therefore Ionathans friendship beeing grounded vpon Dauids vertue remaineth firme and continueth their hearts were as it were tied and linked together nothing but death could seperate that mutuall loue nay after Ionathans death Dauid remembred the league betweene them made in shewing mercie vnto Ionathans posteritie now whereas two things are required in friendship as Aristotle sheweth in his Ethicks that it should be mutuall of one toward the other which is the difference betweene loue and friendship for one may loue where he is not loued againe but friendship alwaies reboundeth the like good will againe the other thing is that this mutuall loue be made apparant and professed betweene them for there may be secret good will and inclination of affection betweene two but before it be professed and protested betweene them it is not properly friendship both these concurred in this friendship for Ionathan loued Dauid and was beloued againe and they professed this friendship by making a mutuall league 3. Then the third thing followeth obserued in this loue that is the force and efficacie of it Ionathan loued Dauid as his owne soule that is wished as well vnto him as to himselfe he loued him not that he expected good from him but to haue one whome he might doe good vnto Therefore Seneca epist. 9. ad Lucil. doth worthily reprooue Epicurus description of a friend that a man might haue one to helpe him when he had neede to sit by him when he was sicke c. and he well saith longe suavior est amicitia quae prodest alteri quam quae invatur ab alio that friendship is sweetest which helpeth an other rather then is helped of an other so here Ionathan loueth Dauid for his owne sake that he might shew loue and kindnes vnto him Aristotle in part defineth friendship well bene velle alicui non tua sed ipsius causa to wish well vnto a man for his cause not thine owne as here Ionathan wisheth well to Dauid But this is not all yet there is a further thing to be considered that a friend is not to be loued for his own good but propter deum for Gods cause ex Martyr for God was the worker of this friendship betweene Ionathan and Dauid that he neglecting his owne estate and the hope of the kingdome and with the euill will also of his father yet fauoured Dauid Pellic. wherein Gods prouident care appeared toward Dauid that he might haue a friend in Sauls court to reueale his counsels intendements from time to time against Dauid Borr. 2. Quest. v. 1. Whether there be not degrees of loue notwithstanding that precept that we should loue our neighbour as our selfe 1. Some thinke that as Ionathan is here said to loue Dauid as his owne soule that is as himselfe so we are bound by the commandement euery one to loue his neighbour because it is said Thou shalt loue thy neighbour as thy selfe Osiand but this precept doth not take away the degrees of loue for then their should be no speciall friendship among Christians the precept then is to be vnderstood not of the quantitie of loue that we should loue euery one that is our neighbour in that degree and measure of loue which we loue our selues for that were vnnaturall for a man not to preferre himselfe before an other but of the qualitie and condition of loue that we must loue our neighbour with the same simplicitie and true affection wishing him no more hurt then to our selues 2. But that there is euen in Christianitie a difference of loue and that a speciall and peculiar friendship with one more then with an other may stand with religion it may be thus shewed our Sauiour Christ himselfe whose affections were most pure did loue one of the Apostles beyond the rest Iohn is called the Apostle in the Gospel whome Iesus loued further S. Paul saith that men should first learne to shew godlines to their owne house and he saith that it is an honest thing and acceptable before God 1. Tim. 5.4 there are degrees then in shewing of our loue first we are bound to those to whome nature hath made vs neare if their euill conditions doe not disparage the nearenes of their blood if naturall loue hath such preheminence euen so also morall ciuill loue which is grounded vpon vertue
Lords direction in all their doubts 2. But whereas the Lord answeareth that Saul would come downe to Keilah and that the men of Keilah would deliuer him into Sauls hands and yet neither of these came to passe for vpon Dauids departure Saul also ceased his pursuit hence it can not be inferred that the predictions of God are vncertaine for the Lords answear is here to be vnderstood conditionally that those things should certenly come to passe if Dauid staied there so the Lord speaketh of that purpose which he saw alreadie to be in Saul not of the act it selfe So Ionas threatned the destruction of Niniueh after 40. daies but with a secret condition if they repented not Mar. A difference also is here to be made betweene the prescience of God and predestination for the Lord as well foreseeth what shall be done as what is likely to be done in respect of the second causes but his decree of predestination is onely of those things which shall most certenly be effected 3. Here also may be obserued a manifest difference betweene the answears which God vsed to giue which were certaine without any doubtfulnes and ambiguitie and the oracles of Apollo which were ambiguous and doubtfull Mart. 5. Quest. v. 13. Of Dauids departing with sixe hundred men 1. The Lord could if it had pleased him haue so assisted Dauid that as he had victorie against the Philistims so he might haue preuailed by force against Saul but the Lord thought not good in his wisdome so to doe for this would haue beene the cause of intestine and deadly warre and the destruction of the Lords people and Dauid might haue bin thought to haue aspired vnto the kingdome and to stand against the Lords anointed God knew how by other meanes without the destruction of his people or slaunder vnto Dauid in good time to performe and accomplish his purpose toward him Mart. 2. Dauids number is encreased he departeth to Keilah with sixe hundred not fowre hundred as Iosephus reckoneth whereas he had but fowre hundred before c. 22.2 where we see that affliction and persecution doth not diminish the Lords people but rather encreaseth them Mart. according to that auncient saying sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seede of the Church 6. Quest. How Ionathan was deceiued in thinking he should be next vnto Dauid when he was king 1. In that Ionathan saide Dauid should be king he spake certenly because he had the word of God for it by Samuel who had alreadie anointed him for king but the other was not certen that he should be next vnto Dauid because Ionathan had no such promise 2. Some thinke therefore to make this saying of Ionathan good that he onely entreated this of Dauid by their great friendship that he might be next him in the kingdome Pellican But Ionathan affirmeth that it shall be he praieth not that it may be and to haue asked such a thing would haue shewed some doubt in Ionathan of Dauids friendship and amitie toward him some say further which is most true that though Ionathan was not next to Dauid in that terrene kingdome beeing preuented by death yet the Lord gaue him a place in his celestiall kingdome Osiand Here we see that the children of God are sometime deceiued in temporall things whereof they haue no certaine promise and assurance but so farre forth as the Lord seeth it to be good for them as S. Paul perswaded himselfe that the Lord would still deliuer him from the daunger of death 2. Cor. 1.10 and that he should still continue with the Philippians Phil. 1.25 whereas beeing a prisoner at Rome he was not from thence deliuered till he finished his life by glorious martyrdome Mar. 7. Quest. v. 18. Of the mutuall couenant which Dauid and Ionathan made before the Lord. 1. It is lawfull for Christians to ioyne in league together so it be for a good ende as for the maintenance of religion for as God maketh a league and couenant with man so may one man with an other this is the third time that this league was made betweene them once before when he had killed Goliath c. 18.3 and againe when he fledde out of the kingdome c. 20.42 for the nature of man beeing variable and inconstant had neede often to be stirred vp and put in minde by the reuiuing of godly loue and friendship Mart. 2. This couenant is saide to be made before the Lord that is in the presence sight and feare of God Mart. it is like also it was done in the presence of the Priest with his Vrim and Thummim Iun. 3. As it is lawfull for the seruants of God to make mutuall leagues so it must be limited with certaine conditions 1. They must not enter into any league or couenant with the wicked as Iehoshaphat is reprooued for ioyning with Ahab 2. Chron. 19.2 and afterward with Ahaziah his sonne 2. Chron. 20.37 2. Their league must be grounded in the feare of God not for any worldly respect or aduantage as Abimelech only desireth to make a couenant with Abraham that he should not hurt him nor his posteritie Gen. 21.23 3. They that make such league must not goe from it but surely keepe it not as Saul brake his oath made to Dauid that he should not die c. 19.6 4. Such leagues and couenants must be made to good ende not to combine themselues to persecute Christ as Herod and Pilate were made friends for the same ende nor his members as the Antichrist of Rome hath incited diuers Princes in Christendome to associate themselues against the people and Church of God the professours of the Gospel 8. Quest. v. 17. How Saul knew that Dauid should be King 1. Some vnderstand this of the amitie and friendshippe which was betweene Ionathan and Dauid that it was known to Saul Osiand but beside that the coherence of the words here sheweth that it must be referred to that which immediatly went before that Dauid should be king ouer Israel Saul els where signified so much himselfe that the kingdome could not be established in Ionathan as long as Dauid liued and that he had chosen him to his confusion chap. 20.31 2. Saul knewe that Dauid should be king both by Samuels words that the Lord had cast off Saul and chosen his neighbour better then he c. 15. by the continuall good successe that Dauid had and by the report of others as he himselfe confesseth c. 22.8 Iun. as also by the fauour of his sonne and of all the people toward Dauid Mart. he might also haue heard of the anointing of Dauid by Samuel and his conscience did testifie against him that he was vnworthie to hold the kingdome Borr. so that Saul knowing this did persecute Dauid against his owne conscience Mar. 9. Quest. v. 19. Of the Ziphims betraying Of Dauid 1. These Ziphims were of the tribe of Iudah and came of Caleb 1. Chron. 2.42 of whose treacherie Dauid
often fall into the same themselues Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue and Saul not know thereof but hereof three reasons may be yeilded 1. caues haue this propertie that they which are within may see what is done in the mouth of the caue but they which are in the entrance perceiue not what is within Mart. 2. The largenes of the caue was such as it might receiue a great number as in Germanie there are caues of such capacitie that a band of souldiers may lie within them Osian 3. Iosephus addeth a third reason that it was a long caue and Dauid went into the inward parts thereof which were very large 2. Quest. v. 5. Of the speech of Dauids men The day is come whereof the Lord hath saide vnto thee I will deliuer thine enemie into thine hand 1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vnto Dauid and so consequently that he should haue victorie ouer his enemies which should seeke to hinder that promise But that promise was euill applied by them Dauid had indeede receiued a promise for the kingdome but that he should kill Saul he had no commandement Osiand 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies which was like to haue beene when Dauid was with Samuel among the rest of the Prophets as many things are cited in Scripture which are not els where to be found as the booke of the battells of the Lord Numb 21. the booke of Iasher or the righteous Iosh. 10. the prophesie of Henoch Epist. Iude S. Paul maketh mention of Iannes and Iambres which resisted Moses which things beeing once inserted in Scripture are of sufficient and authentike authoritie though not els where to be found sic Mart. 3. But they rather meane that present occasion commoditatem oblatam interficiendi and opportunitie offered of killing Saul and therefore it is better expressed by the present tense This is the day wherein the Lord saith vnto thee Iun. Thus we see how readie we are to hasten the Lords promise if the occasion serue neuer so little Genevens 3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment 1. The Rabbins thinke that Dauid beeing perswaded by this speech of his men went with a purpose to haue killed him but that as he went he bethought himselfe otherwise but it is not like that Dauid had any such cogitation against Saul both by his answer which he maketh presently vnto them and by his resolution afterward in the like case c. 26.10 this businesse required hast and therefore it is not like that there was such a sodaine alteration in Dauids minde 2. Now Dauid might easily cut off the lappe of his garment either for that he had laid it aside or the tumult of the souldiers without might drowne the noise within Mar. or rather seeing the phrase is that Saul couered his feete for it was their vse when they did their easement to couer both their head and feete and all the bodie for comelines sake Pellican that it was Sauls vpper garment or robe which he had cast about him so that Dauid might cut off the outward lappe thereof without beeing felt or perceiued 3. Now concerning this fact because Dauids heart smote him the Iewes thinke that Dauid offended therein and therefore it was laid as a punishment vpon him afterward that in his olde age Dauids cloathes could not keepe him warme because he had cut off a peece of Sauls garment but this is a cold conceit of theirs Some thinke that it is the propertie and condition of a good and tender heart euen to be afraid where there is no cause but that is not so neither for a Christian ought to be assured of all his actions that they are pleasing vnto God therefore Dauids heart smote him at the first in these two respects both for that it was his owne priuate cause and in regard of Sauls person because he was the Lords anointed Genevens But afterward Dauid considering that by this meanes he did both shew his innocencie and that Saul was thereby reclaimed from pursuing of Dauid he then vnderstood that he had not done herein any thing displeasing vnto God Mart. 4. Quest. v. 7. How Dauid appeased and satisfied his seruants 1. Dauid vseth two reasons to content them because they looked he should haue killed Saul both that an ende might be made of their trauaile and warfare and that Dauid might the sooner come vnto his kingdome the first is because Saul was his lord and master and therefore nothing ought to be attempted against him but the other reason was more forceable and therefore he twice repeateth it he was the Lords anointed God had aduanced him to that place of gouernment and he would not remooue him Thus did the Apostles behaue themselues vnder the cruell Emperour Nero and the Christians in the primitiue Church vnder the heathen persecutors they would not attempt any thing against the life and state of the Magistrates though they were persecutors but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now who haue encouraged subiects to take armes against their Prince yea to conspire their death 2. But whereas Dauid so much vrgeth that Saul was the Lords anointed the signe is taken for the thing signified the anointing was a signe of those inward graces wherewith they which were anointed were made fit for their gouernment and it was a signe of their high and sacred authoritie But the inward anointing did not depend vpon the outward God did conferre his spirituall graces without that ceremonie as Christ is called the Messiah the Anointed of God therefore that externall ceremonie of Anointing is not alwaies necessarie As then the inward anointing is sufficient without the outward so the outward is nothing without the inward Therefore the Papall shauelings that so much stand vpon their greasing shauing and anointing and therby plead immunitie doe but deceiue thēselues and others seeing they are not the anointed of the Lord but enemies vnto Christ the true Anointed and his Gospel Mart. 5. Quest. v. 7. Whether it had beene lawfull for David to haue killed Saul 1. Some doe thinke that it had beene lawfull for Dauid though they confesse it was not expedient to haue taken away Sauls life because Dauid was now the Anointed king and Saul was vnworthie to raigne hauing executed such crueltie vpon the Priests and because he sought Dauids life therefore it was lawfull to repell violence by violence But these reasons shew it not for though Dauid were Anointed he was not yet possessed of the kingdome he was to expect till God saw his time to accomplish his promise Saul had committed many outrages yet Dauid was not to see him corrected but to leaue him to the Lords iudgement and violence is not