other from the person of the Israelites who were the people of the liuing God and therefore this reproach was not to be endured Iun. 3. So the honour of God and the reproach of the people mooued him not the consideration of the reward as Chrysostome saith non vincebatur Dauid his pollicitationibus Dauid was not wonne with these promises hom 20. ad Rom. Wherof this may be an argument that comming before Saul he maketh no mention of any reward neither requireth any graunt or promise from the king Martyr 14. Quest. v. 28. Of Eliab Dauids eldest brothers vnkind behauiour toward him 1. Some thinke that Eliab might speake thus of loue to Dauid that hee should not put himselfe vpon so great a daunger ex Martyr but by the rough wordes which he vseth and vntrue surmises it is euident that Eliab spake of enuie and with great indignation 2. And this might be the cause why Eliab enuied Dauid because he was aduanced to the kings seruice and court and he beeing the Elder brother was neglected Martyr 3. And Dauid is blamed for that wherein he was to be commended that leauing his flocke with a keeper for a time at his fathers commandement he came to visit his brethren yea he taketh vpon him to iudge Dauids heart and affection imputing that to his pride and malice which proceeded from the spirit of God in him Martyr 4. Thus Dauid first was enuied of his owne brethren herein beeing a type of Christ who was reiected of the Iewes beeing as it were the eldest brethren and was receiued of the Gentiles Pellican 15. Quest. v. 28. Of these words of Eliab to Dauid With whome hast thou left those few sheepe in the wildernes vpon what occasion it is lawfull for a Pastor to leaue his flocke This care and charge which Dauid had of his flocke doth beeing morally applied shew what dutie is required of the spirituall Pastor toward his people and what causes of absence are allowable and when he ought not to be absent First that Pastors ought not long to absent themselues from their charges but their necessarie occasions of absence beeing once ouer they are bound in conscience to returne to their places these reasons grounded vpon the word of God and agreeable to the continuall practise of the Church of Christ doe euidently conuince 1. Great is the daunger which accrueth and groweth vnto the Pastors themselues if any of those soules which are cōmitted to their charge doe perish in their absence through their negligence as the Prophet Esechiel sheweth When I shall say vnto the wicked O wicked man thou shalt die the death if thou dost not speake and admonish the wicked of his way that wicked man shall die for his iniquitie but his blood will I require at thy hand Esech 33.8 I doe wonder how negligent Pastors when they doe read this place can passe it ouer without trembling seeing what danger they incurre in omitting to admonish the people committed vnto them for as Hierome well saith Detrimentum pecoris ignominia pastoris The losse of the flocke is the shame of the shepheard Epist ad Furiam euen his euerlasting shame and confusion without Gods great mercie 2. The absence and negligence of the Pastor proceedeth from want of loue toward the flocke and he which loueth not the flocke loueth not him whose flocke it is and therefore our Sauiour saith to Peter If thou louest me feede my sheepe and therefore Damasus said well Omnis negligenter pascens toties sibi commendatum dominicum gregem convincitur summum non amare pastorem Euery one negligently feeding the Lords flocke so often commended vnto him is found not to loue the cheife shepheard Damas. Epist. 4. And he that loueth not Christ how can he be assured of Christs loue toward him againe 3. Let the inconueniences be considered which do grow by the Pastors absence the people will soone fall away from zeale to coldnes from vertue to vice where good seede is intermitted to be sowen thistles and weedes will spring vp in stead thereof This the Apostle found by experience in the Church of the Galatians while he was absent from them as he saith It is good to loue alwaies earnestly in a good thing and not onely when I am present with you and againe I would I were present with you that I might change my voice for I am in doubt of you Galat. 4.18.20 It seemeth that while the Apostle was present the Galatians were very forward and zealous but in his absence there zeale and first loue abated and therefore he wisheth he were among them that he might change and applie his voice to admonition or exhortation as euery mans case required This is that which Ambrose feared beeing vpon some necessarie occasion absent from his Church Eram de vobis anxius trepidus ne quis me absente per negligentiam caederet ne quis diaboli insidijs laberetur I was carefull for you fearing least in mine absence any might fall through negligence and slippe through the lying in waite of Sathan serm 28 And Augustine complaineth that while he was absent from Hippo the citizens had lost a certaine godly custome among them vestiendi pauperes of cloathing and coating the poore Epist. 138. Whereby it is euident that good things will soone be discontinued and grow out of vse where the Pastoris not present to call vpon the people 4. Adde hereunto that the more diligent the spirituall aduersarie is to spoile the flocke the more carefull the Pastor should be to watch ouer it Now the Deuill as S. Peter saith walketh about like a roaring lyon seeking whome he may deuoure 1. Pet. 5.8 And the wolfe then is most busie to inuade the flocke when the Pastor is not neare at hand to defend them Therefore Saint Paul saith I know this that after my departure grieuous wolues shall enter in among you not sparing the flocke Act. 20.29 So Ambrose well saith Lupi explorant pastoris absentiam quia praesentibus pastoribus oves Christi incursare non possunt The wolues doe watch the Pastors absence because while the Pastors are present they can not inuade the sheepe of Christ. lib. 7. in Luc. And verily what other cause can be yeilded that in many places of this land the people are corrupted in religion and Seminarie Priests and Iebusite Friers doe creepe in to peruert and seduce many then the negligence and absence of many Pastors in their cures and charges 5. Further how necessarie the presence and residence of Pastors and Ministers in their Churches is appeareth by the excellencie and price of that obiect wherein their cure and charge lyeth for they are watchmen not of mens bodies but of their soules and must giue account for them Hebr. 13.17 If a steward and dispenser of things temporall must be faithfull as Iacob did watch his flocke by day and night and whatsoeuer perished he made it good Gen. 31.39 how much more carefull circumspect and
craueth leaue of Ionathan to be absent Iun. 3. But Dauid was allowed his place at the Kings table beeing the kings sonne in law and of great account in Israel Osiand where his presence was expected especially in their solemne feasts and therefore Dauid knowing he should be missed craueth leaue to be absent 7. Quest. v. 6. Of Dauids excuse that he was gone to Bethlehem to the yearely sacrifice of his familie 1. Iunius onely here readeth convivium anniuersarium a yearely feast all the rest read sacrificium annuale P. sacrificium dierum A. a sacrifice of daies or victimae solennes L. solemne sacrifices to the same effect and in the same sense Ch. and Sept. but the latter interpretation is more likely for these reasons 1. the same word zabach haiammim sacrifices of daies which in the Hebrew phrase is taken for a yearely sacrifice is vsed in the same sense c. 1.21 where mention is made of Elkanah his yearely sacrifice Borr. 2. It appeareth that vpon the first day of the moneth they first sacrificed and feasted of their peace offerings and therefore none that were vncleane and not purified could eate thereof as Saul himselfe excused Dauids absence vers 26. 3. It was lawfull to offer peace offerings where the Tabernacle was not as is here euident that Sauls feast consisted of such because the vncleane were forbidden to eate thereof But Saul dwelt at Gibeah where the Tabernacle was not and now especially this was permitted the Tabernacle and the Arke at this time beeing asunder see more of this before c. 9. qu. â— and c. 16. qu. 2. 2. Now concerning Dauids excuse some thinke it was his infirmitie and weaknes so to dissemble Pellican some that Dauid in thus dissembling shewed his wisdome Osiand but in true godly wisdome there is no such dissimulation It is therefore most like and none other thing can be gathered but that this was a true excuse Iun. and that there was some such solemne sacrifice in that familie for some notable benefit receiued Martyr 8. Quest. Of the best reading of the 12. verse 1. Iunius readeth thus O Iehovah God of Israel when I haue searched out of my father c. would I not send vnto thee c. and the next v. thus so doe Iehovah vnto Ionathan c. if it seeme good vnto my father to bring euill vpon thee as I will reueale it c. But in this reading in the 12. v. he interpreteth velo an non would I not where it signifieth non and I send not in the next verse he ioyneth the imprecation to the affirmatiue clause as I doe reueale whereas the sense rather giueth it should be referred to the negatiue clause before going if I doe not send and reueale God doe so and so vnto me better then God doe so and so to me as I reueale c. 2. An other reading is to put it likewise in the vocatiue case O Lord Iehovah when I haue groped c. if behold it is well with Dauid and I send not c. the Lord doe so and more also vnto Ionathan c. B. G. A. P. but in this reading the person is chaunged Lord in the 12. v. is put in the vocatiue and in the 13. in the nominatiue belonging both to the same sentence and so the sense should be imperfect 3. Therefore the better reading is to beginne also in the nominatiue case Iehouah God of Israel and so to suspend the sense vntill the beginning of the 13. v. Iehovah I say doe so vnto Ionathan c. sic V. S. Chald. 9. Quest. Of the truest reading of the 14. verse 1. Some interpret the v. thus reading affirmatiuely and if I liue thou wilt shew me mercie and if I die thou wilt not cut off c. L.S. but in this reading the negatiue particle velo and not thrise repeated in the verse should be left out 2. Some read thus I require not this while I liue for I doubt not but thou wilt shew me the mercie of the Lord that I die not B. G. but here all these words I require not and for I doubt not are added beeing not in the originall 3. Iunius readeth thus with an interrogation wouldest thou not while I liue wouldest thou not shew toward me this mercie of the Lord that I die not but if velo should be here read interrogatiuely why not also in the next v. velo and wouldest thou not cut off thy mercie from mine house if the interrogation can not stand here velo should seeme so to be read before and the word halo is vsed when the negatiue is put interrogatiuely not velo beside for the matter Ionathan feared not least Dauid should put him to death that he should neede to say that I die not 4. Therefore I here rather preferre Vatablus sense If I doe not shew thee mercie then shew me no mercie neither aliue nor dead where the phrase if I shew not mercie is supplied out of the clause following which is vsual in the Hebrue tongue which is very curt and compendious But this last sense is better somewhat altered thus if I doe not shew thee mercie while I liue then doe not thou shew toward me the mercy of the Lord no not when I am dead for thus the sentence to be distinguished the perfect distinction athaah determining the first clause ending at while I liue giueth great probabilitie 10. Quest. v. 17. Whether Ionathan sware vnto David or he caused Dauid to sweare 1. The most read Ionathan againe sware vnto Dauid A. P.B.G.V. cum caet but the word in hiphil hashbiagh signifieth to cause to sweare especially beeing ioyned with the preposition eth a signe of the accusatiue case for then it signifieth to adjure one or cause him to sweare as in the same construction it is vsed c. 14.27 how Saul adjured the people that is charged them with an oath for when it is taken in the other sense it is ioyned to the preposition lamed as Gen. 47. v. vlt. Ioseph did sweare li vnto him 2. Therefore Iunius better readeth adiuravit Ionathan Dauidem Ionathan adiured Dauid that is required the like oath of him which he had made for Ionathan had taken his oath before and needed not take it againe and it is cleare that Dauid also confirmed this league betweene them with a mutuall oath as the 42. v. sheweth that which we haue sworne both of vs in the name of the Lord and againe 2. Sam. 23.7 it is said the Lords oath was betweene Ionathan and Dauid but no other mention is made of Dauids oath but in this place 3. Onely this will be obiected that the words following because he loued him that is Dauid yeild a reason that Ionathan should sweare to Dauid rather then to cause Dauid to sweare to him But it may be answered that this was an argument of Ionathans loue that as he had sworne to Dauid so he requireth the like restipulation from him desirous to make a
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
beene preiudiciall to the Kenites 7. Quest. v. 6. Why and when Saul spake to the Kenites to depart 1. These Kenites were the nation of whom came Hobab Moses father in law who is called a Kenite Iud. 1.16 they dwelt not some among the tribe of Iudah some among the Amalekites Pellic. Osiand but they dwelt in the south parts of Iudah bordering vpon Amalek Iud. 16. they vsed to dwell in tents and so might conueniently remooue from one place to an other and of them came the Rechabites in Ieremies time that dwelt in tents Ierem. 35. Pellic. 2. Saul spake vnto them as soone as he came to the cities cuntries of Amalek Some thinke that Saul was come vp to the principall or chief citie of Amalek as they doe interpret the former verse Osisiand Pellican but this verse sheweth that it must be vnderstoode of some of the vtmost cities of Amalek because the Kenites dwelt not so high in the Amalekites countrey but vpon the hills in the way thither Iun. 3. The reason is here rendred why the Kenites are spared because they shewed mercie to Israel for Hobab the Kenite did aid them with his counsell and guided and conducted them in the wildernesse Exod. 18. Numb 10.31 So the Amalekites are bequeathed to destruction for their inhumanitie and vnkindnes toward Israel and the Kenites for shewing kindnes are spared 4. And this morally teacheth that God will not forget the offices and seruices of loue extended toward his Saints and that the godly should seperate themselues from the societie and fellowship of the wicked least they be ouertaken in their iudgements Osiand 8. Quest. v. 8. Whether Saul vtterly destroied Amalek 1. Iosephus thinketh that Saul put all the Amalekites to the sword and gaue not ouer till he had made an ende of them all lib. 6. c. 8. and some other thinke that Saul went ouer all the land of the Amalekites from one side to an other killing and slaying Pellican but this is not true for afterwards Dauid while he soiourned among the Philistims inuaded the Amalekites c. 27.8 and the Amalekites burnt Ziklag c. 30.1 Dauids citie therfore Amalek was not thoroughly destroied 2. Therefore we vnderstand that Saul onely put those to the sword which came against him the king with his people and whereas it is said he smote them from Havilah to Shur that is before Egypt he describeth not the coast of Arabia which Saul smote for Havilah is a countrey of Arabia and Sur is the vtmost bound thereof toward Egypt as appeareth Gen. 25.18 but onely that region where Saul met with the Amalekites that came against him Iun. 9. Quest. v. 8. Whether Saul sinned in sparing Agag the king of the Amalekites 1. Some doe excuse Saul herein that he might spare Agag to the intent that he might slay him in the sight of all Israel as Ioshuah did the fiue kings of the Cananites causing the people to set their feete vpon them Iosh. 10.24 and this may seeme more probable because Samuel did not reprooue Saul for sparing of the king but for sauing the best of the cattell Pellican but this opinion can not be iustified for this was contrarie to Gods commandement to spare any man as it was to haue compassion of the cattell 2. Therefore it beeing agreed vpon that Saul herein offended some thinke he did it of a couetous minde that Agag might bewray vnto Saul where his treasure was as some Hebrewes Iosephus thinketh he had compassion of him because he saw him to be a goodly person but it is like that Saul did it in a couetous minde as he saued the best of the cattell and as Saul against Gods commandement presumed to saue Agag aliue so the people by his example were bold to take the same course with the best of the cattell Ioseph 10. Quest. v. 9. Which of the cattell Saul spared 1. The word mishenim the Latine corruptly translateth pepercit vestibus he spared their garmēts the Septuag with as little reason readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferculorum the messes the most read pinguibus the fat beasts as Chal. Ar. Pag. Genev. but the word is better translated secundarios the beasts of the second sort Iun. as the word is taken 1. Chron. 15.18 where the Leuites of the second order are named 2. The next word carim Iunius translateth ovium duces the ringleaders of the flocke that the rest might follow the better and his reason is because this word is often in Scripture applied metaphorically to the heades of the people 2. king 11.4 but carim properly signifieth lambes as Psal. 37.20 and Ezech. 39.18 and though by a metaphor it is applied in that sense to men yet it is here taken in the proper and vsuall sense mention beeing made of cattell as the most of the interpreters doe read V.A.P.B.G. 3. As they saued the King of the men and the best of the cattell so also they kept to themselues euery good thing beside of their houshold stuffe and whatsoeuer was pretious and to be desired like as Achan was entised with the sight of the goodly Babylonish garment and the wedge of gold in Iericho the like offence Saul here committeth in sauing that which by the Lord was bequeathed to destruction as the citie of Iericho was Pellican 11. Quest. v. 11. How the Lord is said to repent 1. God properly is not said to repent as man repenteth as v. 29. it is said he repenteth not but this is spoken to our capacitie after an humane phrase Iun. 2. Or God is said to repent because he so seemeth vnto vs to repent when any thing goeth contrarie to his temporall election Genevens 3. He is saide to repent not in respect of his counsell which is constant and immutable euen in things that are mutable Pellican but in respect of the thing which is altered and changed which he so decreed should be changed Borr. so as Augustine saith poenitudo Dei est mutandorum immutabilis ratio the repentance of God is an vnchangeable course of things changeable as here God changed not concerning Saul for he had decreed that the kingdome should not continue in his posteritie but Saul changed in forgetting his dutie and obedience toward God so Gods decree concerning Saul was vnchangeable he foresaw that Saul would fall away and decreed the innouation of the kingdome but Saul was changeable and the kingdome changed Gods decree remained vnchangeable 4. Further because repentance is ioyned with greefe by this is signified the Lords greefe as it were for Saul that by his disobedience had made himselfe vnworthie of the kingdome Osiand 5. Man indeede changeth often because as he himselfe is mutable so are his counsells and because things may fall out otherwise then he thought but God is both of an immutable nature and his prescience can not be frustrate or deceiued neither can any thing fall out otherwise then he hath decreed Borr. 12. Quest. v. 12. Of the place which Saul
Iudge of Israel to execute the sentence of God pronounced against Amalek which was neglected by Saul that it might also be a terrour to other kings that they persecute not the people of God Pellican and this was agreeable also to the law that willeth the witnesses hand to be first vpon the malefactour so Samuel as a witnesse before the Lord of the crueltie of Agag against the Lords people doth lay his hand first vpon him Borr. 3. But yet as Samuel was a Leuite and a Prophet this example was extraordinarie and not now to be imitated Osiand for if S. Paul forbid a Bishop to be a striker 1. Tim. 3.3 much lesse is it fit that he should kil or put to death The ancient Constitutions of the Church haue prouided that no Cleargie man should so much as come vnto the place Vbi quisquam pro reatus sui qualitate interficiendus est where any man is to be put to death for his offence Concil Matiscon 2. c. 19. And againe it was thus decreed Concil Antisiador c. 33. Non licet praesbytero ad trepatium vbi rei torquentur stare It is not lawfull for a Presbyter or Minister to stand by the racke where offenders are tortured And Can. 34. Non licet illi in iudicio sedere vbi homo ad mortem traditur it is not lawfull for him to sit in iudgement where a man is deliuered to death Yea the Canons were so straight herein that they did forbid any Cleargie man to exercise eam chirurgiae partem quae ad vstionem vel incisionem ducit that part of Chirurgerie which leadeth one to searing or incision Concil Lateran sub Innocent 3. c. 18. 22. Quest. v. 35. How it is said Samuel came no more to see Saul vntill the day of his death seeing he saw him againe afterward chap. 19.22 1. Some referre these words vntill the day of his death to that apparition of a counterfait Samuel c. 28. who at that time saw Saul and spake with him but neither was that Samuel and that word ghad iom vntill the day doth no more prooue that Samuel sawe Saul at the day of his death then that Michol had a child then of whome it is said that shee had no child vntill the day of her death 2. Sam. 6.23 Mar. 2. Others thinke that Samuel died not long after which was the cause he came no more at him Pellican But it is euident that Samuel liued a good while after this it may be some yeares as appeareth by the many persecutions of Dauid by the hād of Saul before Samuel died c. 25.1 3. Some expound it thus that Samuel came not to Saul any more though Saul came where Samuel was Genevens but it is rather vnderstood of the ende and manner of Samuels comming then of the act of comming and going that Samuel came not to visit and see Saul as he had vsed to doe before time to consult with him about the affaires of the kingdome Osiand and to giue him direction from God Iun. 5. Of this strangenes betweene them there were two speciall causes the one in Samuel because he knew that the Lord had cast off Saul frō beeing king and therefore he did forbeare to visit him in that familiar manner Borr. the other was in Saul who hated Samuel because he had brought him such an heauie message as the propertie of Tyrants is to loue and reward their flatterers and to hate their friends that deale plainly with them and tell them the truth Pellican 6. Iosephus is here deceiued who saith that Saul after this neuer came into Samuels sight c. 9. l. 6. and yet as forgetting himselfe c. 14. he reporting that storie which followeth chap. 19. how Saul came to Ramah where Samuel was writeth how Saul prophesied before Samuel lib. 6. de antiqu Iudaic. c. 14. The meaning therefore is that Samuel had no conference with Saul as before to giue him instruction and direction no not at that time when Saul prophesied in his sight 23. Quest. v. 35. Why Samuel mourned for Saul 1. He mourned not so much for Saul because he was reiected and deposed from the kingdome for he knew that the sentence of God was irreuocable and that had beene to be discontented with the Lords will Borr. 2. But he lamenteth the hardnes of Sauls impenitent heart seeing him to goe on in his sinne without any remorse as it was euident in the persecuting of Dauid Pellican 3. As also he did foresee the miserie that Saul was like to fall vnto not onely the losse of the kingdome but of his life also Borr. 4. Yea and Samuel though he knew that Gods sentence for the reiecting of Saul from the kingdome could not be reuersed yet he might entreat for the forgiuenes of his sinne with the which Samuel was so much grieued and displeased c. 15.11 5. Herein Samuel sheweth his tender and louing affection that sorroweth for the miserie of Saul which succeeded him in the gouernment so farre was he from enuying his kingdome Osiand CHAP. XVI 1. Quest. v. 2. Whether Samuel feared to doe as the Lord commanded him saying How can I goe 1. SOme note this to haue beene an infirmitie in Samuel Iosephus saith that Samuel said he was afraid to goe for God taketh not away all infirmities from the Saints in this life Osiand But it is not like that Samuel hauing had such experience of Gods assistance was so timorous that he distrusted Gods defense seeing he had a speciall commandement and warrant from God 2. Therefore this question mooued by Samuel proceedeth not from any doubt or diffidence but from a desire to be instructed by what way and meanes with the least danger this busines might be compassed Borr. like as Marie after shee had heard the Angels salutation asked how that could be not doubting of the effect but desirous for her further confirmation to vnderstand the manner 2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate onely a feast 1. Iunius all the other Interpreters here translating the word zabach to sacrifice readeth ad celebrandum convivium to celebrate a feast his reasons are these First because in the most corrupt times it was not lawfull to sacrifice but where the Arke was sauing in the high places secondly sacrifices were publike but this was priuate within Ishai his house thirdly it may be added Ishai is inuited to the sacrifice whereat the Priests onely and the Ministers of the altar were present But to these obiections it may be answered first that though ordinarily and when the Arke was setled it was not lawfull to sacrifice any where els then at the Tabernacle yet by Gods extraordinarie direction the Prophets did sacrifice other where as Elias did 1. king 18. especially in those times when the Arke and Tabernacle were asunder as is before shewed and there was greater libertie for peace offerings then other sacrifices c. 9. qu. 3. Secondly though the feast after
sure and steadfast league with him whome he so dearely loued 11. Quest. v. 16. Of these words Ionathan made a couenant with the house of Dauid 1. Some read let Ionathan be taken away by the house of Dauid S. but the word vaijchroth he cut out is of the actiue not the passiue voice and the preposition ghim or hhim signifieth not by or from but with others expound thus let Dauid cut off Ionathan with his house Vat. that is if he performe not this but here the words are much inuerted which stand thus in the originall and Ionathan stroke or smote with the house of Dauid 2. Wherefore the meaning is that he smote or stroke a covenant which word is wanting here as likewise c. 22.8 but vsually the word berith a couenant is supplied as Gen. 15.18 and in many other places Iun. Chal. Lat. 12. Quest. v. 18. Why Dauid should be missed on the feast day seeing Saul had so lately sought to kill him 1. Some thinke that the historie is transposed and that this fell out before Saul had sent to kill Dauid in his house or that he had pursued him vnto Naioth where he prophesied but that is not like for the storie followeth in order how while Saul was prophesying before Samuel Dauid in the meane time escapeth and goeth to Ionathan at which time he had all this communication with him 2. Others thinke that Saul was obliuious very forgetfull by reason his head was distēpered would aske for Dauid not remembring that he had so lately sought to kill him as the Emperour Claudius was so forgetfull that he would aske for them at the table whome he had commanded before to be put to death but though Saul might be ouertaken with such obliuion Dauid was not who first mooued this doubt that his father would misse him v. 5 6. 3. Others are of opinion that Dauid might be reconciled to Saul yet he trusted him not and therefore desireth that his absence might be excused Mar. but Saul was not yet returned from Naioth while Dauid had this conference with Ionathan 4. This therefore is more likely that although Saul diuers times before in his fitts had attempted to kill Dauid and cast his speare at him c. 18.10 and c. 19.1 yet Dauid was brought into his presence againe to play before him c. 19.10 he knew that Saul in that regard would specially misse him vpon the festiuall day and this was the cause why he desireth to be excused And Saul also might imagine that Dauid would forget the iniuries which Saul did toward him as he himselfe made small account of them according to the verse Pulvere qui laedit scribit sed marmore laesus He that hurteth writeth his wrongs in the dust he which is hurt in marble Osiand 13. Quest. v. 25. Why Ionathan arose the King sitting in his seate by the wall 1. Some thinke that Abner came somewhat late and Ionathan for honour and reuerence vnto him gaue place and so he sate next vnto the king Vatab. Osian but it is not like that the kings eldest sonne would giue place to the captaine of the hoast or that he would take it specially in Sauls presence 2. The Hebrewes thinke that Dauid was woont to sit next vnto Saul betweene Saul and Ionathan and Dauid beeing absent he resigned the place to Abner so the Hebrewes but it is vnlike that Dauid was set before the kings eldest sonne though he were Sauls sonne in law neither did any sit in Dauids place for it was still emptie 3. Iosephus saith that Ionathan sate on the right hand of the king and Abner at the left but this is vnlike also for to giue the right hand was a signe of preheminence and the cheife place as Salomon placed his mother at his right hand 1. king 2.19 and it should seeme that the kings seat was vppermost next vnto the wall and the rest sate at his right hand 4. Iunius thinketh that Ionathan in the Kings absence occupied his seate and now at the kings comming he riseth and giueth place but neither doth this seeme probable 1. because it seemeth by the order of the words that Saul was first set in his accustomed place before Ionathan arose 2. it appeareth by the wordes of the text that Saul vsed onely to sit in the seat by the wall and the king sate as at other times vpon his seate 3. the wordes following Ionathan arose and Abner sate by the kings side shew that Abner sate next to the king as Ionathan was woont to doe who now beeing risen from that place Abner was next to the king 5. Therefore it is more likely that Ionathan knowing his fathers qualities and hauing experience of his sodaine passions and furie would not sit next his father Pellican pretending some other thing to auoid the danger which he feared for the next day when Saul beeing mooued cast a speare at him Ionathan could not easily haue shunned it if he had set next vnto him 14. Quest. v. 26. Of Sauls excuse to himselfe that Dauid was absent because he was not cleane 1. There is some difference of the reading of the words some read thus some thing hath happened vnto him that he is not cleane Vat. but in the original the word tahar cleane is repeated twice some thus he is not cleane because he is not purified L.S. but the same word is repeated in the Hebrew and to read he is not cleane because he is not cleane were a superfluous repetition of the same thing some thus some thing hath befalne him though he were cleane B. though he were cleane or els because he was not purified G. but here bilti rather signifieth not cleane then though cleane for so a contrarie sense would be made therefore here somewhat must be supplied he is not cleane and because he is not cleane he commeth not Iun. which last words may be supplied out of the next v. Wherefore commeth not c. 2. There were diuers legal pollutions as by touching any dead thing or by some fluxe Iosephus addeth by companying with his wife which made them for the time vnmeete to eate of the sacrifices Saul might gesse that Dauid was letted by some of them which legal vncleannes continued but till the euening Leuit. 11.39 and therefore Saul asketh for him the next day who like an hypocrite had kept his bodie cleane from such legal pollutions but in the meane time his heart was defiled with malice and hatred Mar. 15. Quest. v. 27. Why the second day of the moneth was obserued as a festival Three causes may be rendred thereof 1. Because the law was that if any thing remained of their free and franke offerings which was not eaten the first day it should be eaten the next but if ought remained vntill the third day it should be consumed with fire Leuit. 7.16 17. It is like therefore that Saul hauing frankly offered the feast was continued vnto the next day 2.