AN HARMONY UPON THE FIRST BOOK OF SAMVEL, WHEREIN ACCORD to the Method observed in HEXAPLA upon GENESIS, and EXODUS, but more compendiously abridged, these special things are observed upon every Chapter:  
The divers readings compared, doubtful questions explained, places of Scripture reconciled, Controversies briefly touched, and moral collections applied.  
Wherein above four hundred Theological questions are handled, with great brevity and much variety, by the former Author of Hexapla on GENESIS.  
Printed for L. GREEN of CAMBRIDGE. 1607.  
And are to be sold in Paul's Churchyard at the sign of the Sun by Richard Bankeworth.   

TO THE MOST EXCELLENT, VIRTUOUS, AND RIGHT Noble Prince; HENRY by the grace of God, Prince of Wales, and heir apparent to the most famous Kingdoms of England, Scotland, and Ireland.  
MOst Noble Prince, I had not presumed to present these few lines to your highness view, but that I remembered that wise saying, unto the which your Princely nature will subscribe: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Although thou art borne a King, yet hear as a mortal man: which sentence is much better expressed in Scripture, 
Psal. 82.7.  I said ye are gods, and ye are all children of the most High, but ye shall die as a man, etc. Which place is thus interpreted by our blessed Saviour, If he called them gods, to whom the word was given: 
joh. 10.35.  because they heard and received the word, they are so called: Nothing maketh a mortal Prince more like in earth to the immortal Prince and great King in heaven, then to be willing to hear, as God's ears are open unto the complaints and suits of all: So your princely humility and humanity being apt to receive and regard, what is presented and exhibited, hath emboldened me thus to write, and to offer unto your Highness this simple gift, as a testimony of my service and duty. 
Ex histor. Aeliaen.  One writeth that Socrates that grave and wise Philosopher, seeing Alcibiades very insolent, and much lifted up, because of his grounds and possessions, which he had gotten about Athens, brought him to a place of the city, where he showed him a map of the whole earth: wherein having found out Athens, he was bidden by the Philosopher, to point out his own grounds: which being not there noted, he further said unto him, Why art thou proud for those things, which are not extant in any part of the earth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But herein your Highness is much unlike, who, though this famous Island of Great BRITAIN, wherein your Hon. lot lieth, be no small or obscure part in the terrestrial Globe; yet doth, and must rather affect the ever-during kingdom of heaven, than the transitory glory and pomp of the world: as that kingly Prophet David, having a goodly earthly portion, even that famous and flourishing kingdom of Israel, yet rejoiced more, that he had his part in God's kingdom: thus sweetly singing, The Lord is the portion of mine inheritance, and of my cup, 
Psal. 16.7, 8.  etc. the lines are fallen to me in pleasant places: I have a fair heritage.  
Of this worthy Prince David this first book of Samuel treateth, setting forth his princely virtues, and worthy acts, his anointing and inauguration to the Crown, being yet but very young, his overcoming of Goliath, his patience in trouble, faithfulness in his service to Saul, his meekness, even in sparing his enemy: which with other his excellent virtues, are thus elegantly described by Ambrose: Quam mitis David, humilis spiritu, sedulus cord, facilis affatu, etc. fortis in praelio, 
Lib. 2. office c. 7.  mansuetus in imperio, patience in convitio. How mild was David, humble in spirit, careful in heart, affable and gentle: valiant in battle, mild in government, patient in reproach. Again, the same father thus further commendeth the worthy acts of David: Facta sancti David consideremus, quomodo Goliam interfecit, 
Apolog. Dau. c. 6.  Sauli pepercit, convitiantem Shemei sustinuit, etc. Let us consider the acts of David, how he slew Goliath, spared Saul, endured railing Shemei. The first of these is most for your highness imitation, that as he in his young years encountered with Goliath, slew him, and cut off his head: So your Highness following the worthy example of our David the King's sacred and Christian Majesty, oppose yourself, even in these your tender and springing years to that Goliath of Rome, and profess yourself an adversary to the whole body of Popish and Antichristian superstition: your princely youth is no let to your religious profession: as Ambrose saith of Honorius the Emperor being yet but a child: Non moveat aetas, principis perfecta aetas est, est enim perfecta aetas, ubi perfecta est virtus: Honorius iam pulsat adolescentiae fores, provectior aetate, quam josias. Let not his age move you, a Prince's age is perfect: for age is perfect, where virtue is perfect: 
In obit. Theodes.  Honorius is at the next door to a young man, elder somewhat than josias. Democrates among the Athenians being very aged, going up to the top of the tower panting and breathing, but of no strength, said, that all the city of Athens was like him: for they breathed (that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  attempted much) but prevailed little. But God shall give unto your highness strength, not only to attempt, but to accomplish great things for the service of his Church: that Deborah's prophesy shall be verified in you, to be as the Sun, when he riseth in his strength: 
jud. 5.31.  and jacob's blessing take place, pronounced upon judah: Thine hands shall be in the neck of thine enemies: 
Gen. 49.8.  thy father's sons shall bow down unto thee: So that, when His excellent Majesty hath finished his faithful service to God here in earth, and run out his happy course, which God grant he may hold out long, we may say of your Highness, as Ambrose of Honorius the Emperor, after the death of Theodosius: Theodosius tantus Imperator recessit à nobis, 
In obi●. Theodos.  sed non totus recessit, reliquit enim nobis liberos suos, in quibus debemus eum agnoscere.  
Your Excellent Highness bounden in all duty and service, ANDREW WILLETT.   

Certain advertisements to the Christian and courteous Reader.  
IN this Commentary upon the first book of SAMVEL, I have followed a more compendious course, then in my larger Treatise upon Genesis, and in the like upon Exodus, which is now ready to come forth. And hereunto I was moved by these reasons: first, in regard of the Readers, who as they are delighted with variety of questions, so the same is more welcome when it is accompanied with brevity: short treatises also are more easily purchased, every one cannot reach unto the price of larger volumes. Beside, in respect of myself, I saw, that a man's whole life sufficed not to go through all the books of the Scriptures in that large and ample manner. And further, whereas in these Theological discourses, published in the vulgar tongue, the profit of the unlearned is chiefly intended, whereas the learned may help themselves with treatises in other languages, I thought it not needful curiously to handle obscure and difficult questions, but in such familiar and plain manner, as might best serve for the instruction of all. Some are too large in the discussing of questions, and resolving of doubts: and some again are too short: of the first sort, were some of the ancient writers, 
Hieron. advers. joan. Hierosol.  who as Hierome saith, Vix singulas quaestiones explicare multis voluminibus potuerunt: could scarce handle several questions in many volumes. And of the other sort he thus writeth, Repertus est nostris seculis haud grandis homunculus, qui de cunctis quaestionibus uno linguae rotatu sole clarius coruscaret: A certain fellow is found in our age of no great account, which with one turn of the tongue can make any question as clear as the Sun. I have laboured in this book to take a course between both, neither to be superfluous in unnecessary prolixity, nor obscure in affected brevity.  
Those several points, which in the larger Hexapla I severally handled, I have for brevity sake, intermingled together: namely touching the diverse readings, the explaining of questions, the deciding of controversies, and applying of moral places▪ The capital letters every where used, show the author's names, 
A. Arias Mont. C. Chalde. S. Septuagint. L. Latin text. I. junius. V. Vatablus. B. the Bish. transl. G. Geneva. Pell. Pelican. Bor. Borrhaius. Mar. Martyr. Osiand. Osiander.  as is here expressed in the margin: whether this method which I have here propounded to myself, or that in my former works shall prove more profitable, or beneficial to the Reader, I leave to the blessing of God, and the judgement of the judicious Reader. In this course, which I am entered into to profit myself and others, many rubs and lets I have had to hinder me, virulent pens, and invectives, foreign suits and troubles in law, beside some domestical cares: some of which God hath given happy issue unto, and so he will, I doubt not in his good time to the rest: that (to use the Apostles words) I may fulfil my course with joy, 
Act. 20.24.  and the ministration which I have received of the Lord jesus, to testify the Gospel of the grace of God. Amen.   
I. Sam.  

Chap. I.  

Quest. 1. v. 1. Of Ramathaim Zophim.  
1. SOme read of one of the two Ramathaims. B. Genev. but one is referred rather to the word going before: erat vir unus, or, quidam, there was a certain man; because the Hebrew preposition min, of, is put before Ramathaim, not before achad, one. 2. Some because Ramathaim is put in the dual number, think that there were two cities of that name, and that here that Ramath is meant, which was situate in mount Ephraim. G.U. but it seemeth rather, that this Ramah is put in the dual number, being one and the same city, yet consisting of two towns as two parts. I. the one opposite to the other. Pell. for afterward, v. 19 it is simply called Ramah. Osiand. yet were there two other Ramaths, one in Benjamin, and an other in Nephthali. jun. 3. Now Zophim is added, not so called, because there the Prophets dwelled, which were called Zophim, speculatores, watchmen, Seers, or beholders, Chald. or because it was situate in an high place, tanquam in specula, as in a watchtower or looking place, Pelican. but because it was situate in the country or region of Zuph, c. 9.5. jun. which might have the name also of Zuph of whom Elkanah was descended, as this verse showeth, called also Zophai. 1. Chron. 6.26. Bor.   

2. Quest. Why Elkanah is called an Ephrathite.  
1. Some think that he was of the tribe of Ephraim, Vat. but that cannot be: for he was a Levite, and descended of Kohath. 1. Chron. 6.22. 2. He was then so called, because he dwelled in mount Ephraim, among the Ephramites, as the beginning of this verse showeth. jun. So josephus saith, that he dwelled in sort Ephraimitarum, in the lot of the Ephramites: and the Chald. he was, ex monte domus Ephraim, of the mountain of the house of Ephraim: for unto the Kohathites, which descended of Kohath (but not by Amram) were allotted certain cities in mount Ephraim. josh. 21.20. Pelican. Borr. 3. This term also of Ephrathite in an other sense belonged to judah: 
Reconcil.  as Ishai the father of David of Bethlehem is called an Ephrathite, 1. Sam. 17.13. and Bethlehem is called Ephrathah, Micah 5.2. that is, of judah, which was called Ephratha, of Ephrath the wife of Caleb. 1. Chron. 2.19. jun. in Micah 5. But in that sense is it not taken here.   

3. Quest. v. 2. Of Elkanah his two wives.  
1. This Polygamy of the Fathers under the Law in marrying one or two wives, was not simply lawful or dispensed with, which is the opinion of 〈◊〉 and Durandus, with others of that side: but that cannot be, for our Saviour saith in the like case, 
See more of this question Hexapla in Genes. c. 16. confut. 1. c. 25. qu. 23.  from the beginning it was not so, Matth. 19.8. So also the Prophet Malachi, Did not he make one? yet had he abundance of spirit: and wherefore one? because he sought a godly seed, Malac. 2.15. 2. Wherefore the truer opinion is, that this was an human infirmity in the Fathers, to take unto them two or more wives: and such marriages were not without great inconveniences: for there was continual emulation between them, as between Sarah and Hagar, Leah and Rachel, and here between these two wives of Elkanah. Pelican. And the first that brought in bigamy was Lamech of the cursed seed of Cam: yet because then the temporal promises of that nation depended upon their carnal generation, it pleased God to wink at this infirmity, and tolerate it in them, till the Messiah came, when no longer the Church of God should be tied unto the people of the jews: but spiritual children should be begotten unto God from all nations even among the Gentiles. Osiand.   

4. Quest. v. 3. Of Elkanah his yearly sacrifice.  
1. Whereas it is said, this man went up from year to year; it is to be conceived, that he with all the males of his house went up thrice every year, at three solemn feasts, of the Pasch, Pentecost, and the feast of Tabernacles, according to the law, Deut. 16.16. Borr. 2. But he for his part, being a Levite, went up oftener to do his service at the Tabernacle, unless in those corrupt times the worship of God were neglected. Pelican. 3. But he with all his family, not the males only, but with his wives also, went up but once in the year, Vatab. as v. 21. he is said, to go up with all his house to offer the yearly sacrifice: which it seemeth by that place to have been offered but once in the year. 4. He dwelled not in Shiloh, either because he was dismissed from service by reason of his age: for, which is more like, because the Levites were dispersed among the people to instruct them. Mar.   

5. Quest. v. 5. Of the portion which Elkanah gave to Annah.  
1. Some read, he gave her one double part. jun. but these words than should imply a contradiction, to give her one part, and yet double. 2. Some read, he gave her a portion with a sad countenance. L. V. and they make this the sense, because she had no children, to whom he should give portions likewise, and so she had but her single part: he gave it her with an heavy cheer, because she had no greater portion. Osiand. Borr. But though she had no children, it was in his power to give her (that notwithstanding) as large a portion, as it pleased him: and again in this sense, there should be small coherence in the next words, because he loved her. 3. Therefore the phrase in the Hebrew, signifying a gift of the face, it is better interpreted, a worthy gift, such as men use to look upon with a cheerful face, Pelican. or such as may be set before an honourable person. Vatab. so also B. G. And in this sense the next words follow well: he gave her a worthy portion, because he loved her: as joseph gave unto Benjamin a greater portion, then to his other brethren, because he loved him more.   

6. Quest. v. 9 Of whom it is meant, after they had eaten in Shiloh.  
1. The words are, after the eating, which some understand of Annah, that she rose up, after she had eaten and drunk. Lat. Chald. Vatab. but it is said before, v. 7. she did not eat: and though the word achlah have a feminine termination, yet that is supposed to be paragogically added. 2. Some do reconcile the places thus: that she did eat with them, though she had drunk no wine, nor strong drink with them, as she saith to Eli, v. 15. Osiand. but yet the contradiction remaineth still, because v. 7. it is said, she did not eat. 3. Some therefore apply it unto Elkanah, Anna arose, after he had eaten. jun. 4. But seeing the rest of the family went up also with Elkanah, and they did all eat before the Lord, it is better understood, after they had eaten. sic Pellic. and B.G. so also the Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after they had eaten: so readeth also Pagnin. And yet it is like that Annah by the persuasion of her husband v. 8. might have eaten somewhat to comfort her. Borr.   

7. Quest. v. 11. Of hannah's vow.  
1. A vow is properly of that, which is not otherwise in that particular strict manner due without a vow, and therefore, whereas the Levites were without vow or special profession made, to serve in the Tabernacle, Hannah doth not vow that her son, for whom she prayeth, should be in that general manner holy unto God: but whereas the Levites began not to serve before thirty, and their service ended at fifty, she voweth to give her son unto God all the days of his life: and not to redeem him with money, which liberty was granted by the law: Mart. and beside he should be a Nazarite, neither to drink strong drink, nor to suffer a razor to come upon his head: which strict profession generally the Levites entered not into. Osiand. And extraordinary grace appeared in this child, as in john Baptist, and therefore they did specially consecrate him unto God, and that not without God's special direction. Pelican. 2. Beside, whereas the wife could not make a vow to stand in force without her husband, 
Reconcil.  Numb. 30. as appeareth in the story of Samson, jud. 13. it is like that either she had her husband's consent before; jun. or else he agreed to it afterward and ratified it: Borr. because it is called his vow, v. 22. and he is said to have lent him unto God. c. 2.20. for the verb shaal, he lent, is of the masculine gender there. 3. This vow, which Hannah layeth upon her son, is not like the superstitious Popish vows, 
Controversy of Vows.  when parents do consecrate their children to Monkery: 1. for the vow of the Nazarites hath the warrant of God's word, so hath not the other: 2. that vow was possible enough, so is not the other, but to those that have the gift of continency: 3. and they have an opinion that Monastical life is meritorious, which conceit was not then had of the Nazarites vow. Osiand.   

8. Quest. v. 16. What a daughter of Belial is.  
1. This word Belial, is generally taken for one exceedingly wicked: the Septuag. translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pestilent woman: which some think to signify one, absque iugo, without a yoke, Lat. Pelican. void of all fear of God. Bor. But it seemeth rather to be derived of these two words, beli, which signifieth without, and jagnal, which is to be profitable, or to prosper. Mont. Pag. And so Belial noteth such an one, as is altogether unprofitable, and which shall not prosper: the very child of the devil. Osiand. 2. Where we see what account this holy woman maketh of drunken persons, and of drunkenness: she counteth them the sons and daughters of Belial. 
Drunken persons the sons of Belial.  And in deed unto them fitly agree all the significations of this word: 1. they are licentious and lawless, without any yoke, or bridle to keep them in: 2. they are altogether unprofitable, they neither do good to others, nor themselves: but wast their patrimony with riotous living; as the parable of the prodigal child showeth: 3. and such do neither prosper in this world, but consume both their goods, & their flesh, and beside without repentance do exclude themselves from the celestial inheritance. 1. Cor. 6.9.   

9 Quest. v. 20. Of the name Samuel, or Shemuel.  
1. This name is commonly read Samuel, but in the original it is Shemuel; but because use and custom hath so obtained, and the Septuag. so read, whose pronouncing of the name the Apostle followeth, Hebr. 11.32. it is fittest (because of the novelty of sound) to be so retained. 2. And the etymology of this name is this: it is derived, some say, of two words put together, jun. some of three: rather of four, of the word shaal, which signifieth to ask, whereof it keepeth only the first letter, and of the preposition min, of, retaining the first letter also, of a pronoun affix, which signifieth him, and of eel, God: that is, I have asked him of God. Pelican. Mart. 3. This teacheth us, that good names should be imposed upon children, whereby both the parents & the children should be put in mind of their thankfulness toward God. Pellic.   

10. Quest. Of Elkanah and Hannah their offering.  
1. Whereas they brought three bullocks, and yet slew but one, v. 25. R. Ben Gerson thinketh, that one was sacrificed the first day, the other the two next: some, that one was for a burnt offering, the other for peace offerings. Mar. But the other two (it is more like) were given unto the high priest Eli, for he with the rest of the priests lived of the oblations and sacrifices. 
Reconcil.  Osiand. 2. And whereas they brought an Ephah of flower, that is, ten gomers, or tenth deals, that was according to the law, which prescribed three tenth deals to be offered with a bullock, Numb. 15.9. and the tenth, which was overplus, was either for their diet, Bor. or given over and above of their liberality. Pelican.   

11. Quest. v. 24. At what age Samuel was brought to the Tabernacle.  
1. The Hebrew interpreters think, that Samuel was weaned at 24. months, that is, after two years, & then brought up to the Lord: and they commend hannah's piety therein, that would not defer to pay her vow unto God. 2. Lyranus thinketh that Samuel was six or seven year old, when he was presented unto God: which opinion P. Mart. rejecteth, because she should have then deferred too long to have paid her vows unto God. But it seemeth to me, to be the more probable, for these reasons: 1. because Samuel immediately after his coming ministered unto the Lord, c. 2.11. which a child of two year old could not do: 2. she never having had child before, would not so soon wean him from the breasts: as it is thought Sarah weaned not Isaak till he was five year old; for at the time of the feast, when he was weaned, Ishmael mocked him. 3. It had been a great trouble to bring children so young to the Tabernacle, unless a nursery had been appointed for them there. 4. Neither did she defer the paying of her vow, seeing she kept him but until such time, that he should be fit for the Lords service.   

12. Quest. v. 27. What things are to be prayed for, and how they are obtained.  
1. Some question is here moved, whether it be lawful to pray for things temporal and indifferent, as here Hannah prayed for a child and obtained him. Chrysostome hom. 8. in Timoth. is of opinion, that only things spiritual are to be prayed for: things temporal not in particular, but in general, as we pray for them under the name of bread in the Lord's prayer. Contra. But it appeareth by the examples of holy men, in the Scripture, that it is lawful to pray for things temporal, as Abraham prayed for Ishmael, Moses for victory against Amelek: but here two conditions are required, that we should pray for transitory things, transitoriè, transitorily, not with such fervency and desire, as for things spiritual: secondly, we must propound unto us a good end to use them to God's glory. 2. But yet we must not think, that we are heard for the merit of our prayer: God heareth us in mercy: yet prayer is appointed as the way and the mean, wherein we must walk; it is not the cause of granting our requests. Mar.   

13. Quest. v. 28. Who is said to have worshipped God.  
1. Some read, they worshipped the Lord there. L. Osiand. but the word ijshtachu is put for ijshtachaveh, and is of the singular number, as Gen. 4.47.31. in the same word jakob is said to have bowed himself: but when it is put in the plural number, it is ijshtachavu: as Exod. 12.27. 2. They which read in the singular number, some understand it of Samuel, jun. but he was at this time a very child: some refer it to Elkanah. Borr. Mar. But the communication is here between Heli and Hannah: Elkanah is not here mentioned: therefore it is best understood of Heli, V. Genevens. that as he blessed Hannah before, and prayed for her, so now also he giveth thanks unto God, seeing the fruit and effect of his blessing.    

CHAP. II.  

1. Quest. v. 1. How Hannah is said to have prayed, giving thanks.  
1. BEcause giving of thanks is a kind of prayer, and in giving of thanks, prayer also is included; as the Pharisie is said to have prayed, when he gave thanks, Luk. 18. she is said in giving thanks also to have prayed. Genev. 2. And further as she giveth thanks for Samuel her son, whom she had received, so also she further commendeth him by her prayer to the blessing of God. Vat. 3. As also this song being prophetical concerning the Messiah, and the increase of God's people, and the destruction of their enemies, she prayeth also, that in good time the Lord would effect all his gracious promises toward his Church. Bor. 4. By Hannah, let women learn to lay aside all wanton and unwomanly songs, and sing only to the praise of God. Pelican. 5. R. Ben Gerson otherwise dissolveth this doubt, that this song of Hannah consisteth partly of thanksgiving, and partly of a prayer: as v. 10. she prayeth that God would thunder upon the wicked, which came so to pass, chap. 7. but this seemeth somewhat curious. 6. Now whereas the Apostle forbiddeth a woman to speak in the congregation, 1. Cor. 14. this example of Hannah was extraordinary, as likewise of Deborah, jud. 5. as of the prophet Huldah in josias time: the Apostle meaneth, that ordinarily women should not speak in the Church: 
Reconcil.  but extraordinary prophesying is not forbidden unto them: as 1. Cor. 11. he showeth that a woman should not prophesy or pray bareheaded: which is to be understood of the extraordinary gift. Mar.   

2. Quest. v. 3. Of the meaning of those words, actions are not directed, etc.  
1. Some read these words affirmatively, by him enterprises are established: Genevens. which some apply unto God, his purposes shall come to pass. B. Vat. some to the actions of men, which are ordered, disposed, and directed by God. Bor. Pellic. and thus affirmatively read Lat. Septuag. Pag. 2. But seeing the word in the text is lo, with aleph, not lo, with vau, it properly signifieth not: and so the words must be read negatively, actions are not directed: that is, without him: jun. Osiand. Mont. He overthroweth and disappointeth the enterprises of the wicked, as the next verse showeth, the bow is broken, etc.   

3. Quest. v. 6. Of these words, the Lord bringeth to the grave, or hell.  
1. The word sheol signifieth first the grave, the place of bodies, when they are dead and lie in darkness, and fall to corruption: secondly by a metaphor, it signifieth the state of adversity and misery in this world, when men are deprived of outward comfort, and sit down as it were in darkness mourning, as Anna was continually afflicted and perplexed of her adversary in the house: thirdly, it signifieth the forlorn estate of those which are deprived of God's favour, and of inward comfort, and feel the wrath of God, whether for a time, as our blessed Saviour upon the cross, when he complained he was forsaken: and for one to feel himself for the time as forsaken, what is it else, quam inferni cruciatum sentire, then to feel the torment of hell? or when they are utterly cast off, as Cain despairing of forgiveness, and Saul forsaken of God's spirit, did feel as an hell in their conscience: fourthly, it signifieth the very state of the damned tormented in hell. Bor. 2. But in this place, though most read, ad infernum, to hell: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. L. Chald. Ar. Pag. yet it more properly is interpreted the grave, jun. B. Gen. as the words next before going do show: the Lord killeth, and maketh alive; than it followeth, the Lord bringeth to the grave, and raiseth up.   

4. Quest. v. 15. Of the sin of Eli his sons in robbing the offerings.  
Their sin committed toward the offerings of the Lord, was not of one sort, but divers. 1. They were guilty of theft and robbery, that whereas the breast only and right shoulder belonged to the priest of the peace offerings, Leuit. 7.31. they took more, (being not contented with their ordinary portion) even whatsoever the fleshhooke brought up. Vat. jun. 2. They also committed sacrilege: for whereas the Lord was first to be served, and the fat first burned, Levit. 7.31. they would exact their fee, and more, when as yet the Lord had not his due. Bor. jun. 3. They did it with rapine and violence, not staying to receive it at the offerers hand, but being their own carvers. Osiand. 4. They offended also in the sin of wantonness, catching the flesh being yet raw, that they might dress it to the Priests liking. Pelican. 5. So the sin of the young men was very great: 1. in respect of themselves that committed it, who being priests should have given a good example unto others: 2. in regard of God, against whom they were presumptuous: 3. in respect of the great hurt and inconvenience, which did arise hereof; they caused the people to abhor the sacrifices of the Lord.   

5. Quest. v. 18. Of samuel's linen Ephod.  
1. Samuel being a child, not above 12. year old, as josephus thinketh, by special dispensation, ministered before the Lord, and ware a linen Ephod, whereas the Levites ordinarily did not minister before they were thirty year old, Numb. 4.3. Pellic. 2. There were two kind of Ephods belonging to the service of the Tabernacle, one peculiar unto the high Priest, wrought with gold and blue silk; an other of linen only, which was common to all the Levites and Priests: as Saul is said to have slain 85. priests that did wear a linen Ephod: and of this sort was samuel's Ephod. Bor. Mar. 3. Yet was there a third kind of Ephod, which was a civil garment, of white linen, used in the time of mirth and joy: such an Ephod David put on, when he danced before the Ark, 2. Sam. 6.14. whereupon the preacher saith, At all times let thy garments be white. Eccles. 9.8.   

6. Quest. v. 20. Of the meaning of these words, for the ask which he lent or bestowed upon jehovah.  
1. Some read, which she asked of jehovah. B. G. but the word shaal is of the masculine gender, and therefore can not agree unto Hannah. 2. Some read, which he asked, V. A.C. but Elkanah asked not the son of God, but Hannah his wife. 3. Therefore the best reading is, which he lent or bestowed upon jehovah, P. as the word is taken, c. 1.28. 4. Some read in the second person, quod commodasti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. hast lent or bestowed: but the verb shaal is of the third person, so also jun. exoratum restitueras, which being asked thou hast restored: but here the word restitueras, restored, is supplied: now whereas the person is changed, jehovah appoint thee seed, and then it followeth, for the ask, which he bestowed: these latter are the words not of Eli to Elkanah, but of the author concerning Elkanah. jun.   

7. Quest. v. 22. Of the women that assembled at the door of the Tabernacle.  
1. Some read, which watched, V. L. B. or warfared. A. some, which came. S. C. rather, which came in troops or armies, I. were assembled. G. P. so is the word taken Exod. 38.8. 2. Some think they were such women, as came in troops to be purified according to the law, V. Gen. yet not they only, but other devout women came flocking in troops to the Tabernacle, to serve the Lord in fasting and prayer, Osiand. such was Hannah, Luk. 2. Mar. so we read Exod. 38.8. of women that came thither of devotion, jun. so they were as in the Lord's warfare, as the same word is used of the Levites, Numb. 4.3. Borr. 3. Wherein appeareth the abominable sin of the sons of Eli, who being of a sacred calling, committed uncleanness in a sacred place, with religious women: if they having the remedy of marriage fell into this sin, 
Of forced single life.  what may be thought of the forced single life of many Popish shavelings, that were denied this remedy? Pelican. L. Ben Gerson to extenuate the sin of the Priests, saith that they did not commit adultery with them, but only neglected their sacrifices, and so caused the women to wait still at the door of the Tabernacle; and he giveth this reason, because Eli reproveth them not for this sin, nor yet the man of God, that came unto Eli. Hierome in his traditions showeth an other conceit of the Hebrews, that they persuaded the women to lie with their husbands before they were purified. Contra. The text is evident, that they, that is, Eli his sons lay with the women: for the word is put in the masculine gender: Eli only toucheth their sins in general: and it was sufficient for the man of God to show that by their profaneness, they were worthy to be put from their priesthood; though no mention be made of their sins. Mar.   

8. Quest. v. 25. Of the greatness of the sin of Eli his sons, upon these words, Who shall plead for him?  
1. Some expound thus; that whereas in trespasses committed between men, the Magistrate may intercede, and take up the matter: in sins committed against God, there is no mediator, but only Christ: Osiand. but this is not the meaning, as may appear c. 3.14. where the Lord saith, that the sin of Eli his house shall not be purged with sacrifice for ever: therefore the difficulty of forgiveness of such sins is here showed: for even other sins also, are remitted by the mediation of Christ. 2. Wherefore here is a distinction of sins set down, which are committed either against man, or against God: and of this sort is that sin, which is called in the new Testament, sin or blasphemy against the holy Ghost. Bor. 3. For if any wilfully and maliciously do sin against God, contemning his word, there is no mediation or intercession left for him, how much more, if the Priest himself, who useth to pray for others, shall with an high hand sin against God. Of this sin of obstinacy and malicious contempt speaketh Moses, that, he that doth any thing with an high hand, and blasphemeth the Lord, should be cut off from among his people: Numb. 15.30. that is, without redemption. Such are said to provoke the Lord to anger, jer. 7.18. for such the Prophet is forbidden to pray, jer. 11.14. and 14.11. 
Of sin against the holy Ghost.  And this is that sin, which the Apostle calleth a treading under foot the son of God, and a despiting of the spirit of grace, Hebr. 10.26. jun. for which the Apostle would not have one to pray: 1. joh. 5.16. which sin shall never be forgiven, Mark. 3.29. not that it is therefore irremissible because God is not able to forgive it, but because the grace of God hath no place in them that are indurate in their sins, and their hard and impenitent heart is uncapable of grace. Pelican. 4. In this sin three things are specially to be observed, 1. the object, it must be in such things as concern God, it is a sin in matters directly tending to the dishonour of God: 2. it must be committed by such as have knowledge, and so sin against their judgement and conscience: 3. the manner must be respected: they sin with an high hand, of malice, obstinacy, and contempt: in all these three were the sons of Eli found guilty.   

9 Quest. v. 25. Of the meaning of these words, they hearkened not to the voice of their father, because the Lord would kill them.  
1. Some refer this to the absolute decree of God, whereby he had ordained the sons of Eli to destruction, which went before their rebellion and obstinacy; and they add further, that as of salvation, so of condemnation, there are two causes: the first, which is the decree and will of God: the second, of the one faith, and the grace of God, of the other, contempt and disobedience: and that herein no reason can be yielded of God's will, which is most just: but he hath mercy on whom he will, and whom he will he hardeneth. Bor. Pelican. But this seemeth not so to be taken of God's absolute and eternal decree: 1. because here mention is made not of their everlasting damnation, but of their violent death: 2. it would be inferred, that Gods will should be the cause of their hardening, which in no wise is to be admitted: 
Of the decree of reprobation.  3. because the positive and actual decree of reprobation and destiny unto damnation, is not without respect unto man's final impenitency, howsoever the rejection of them, in not electing them, is the act only of Gods will: in which sense it is said, that God will not the death of a sinner, neither doth he desire that the wicked should die. Esech. 18.23. God out of his own will electeth whom he will, and rejecteth the rest: and those so rejected, he ordaineth unto condemnation, but justly for their sins. 2. Wherefore the will of God is here rather referred to Gods settled and determinate purpose, arising from their obstinacy and impenitency, whereby he had set it down with himself to punish them by death, and so to deny them grace of repentance, as being given over to a reprobate sense. sic jun. Osiand. 3. And further, whereas it is said, Esech. 18. that God will not the death of a sinner: and yet here, that God would kill them: first, it may be answered, 
Reconcil.  that the Prophet speaketh of penitent sinners, whose death indeed the Lord will not, neither shall they die: but here of obstinate and impenitent sinners: secondly, Augustine distinguisheth between the simple and absolute will of God, and voluntas retribuens, his recompensing will: simply God willeth not death, neither made he death: but it was brought in by sin: yet God as a just judge willeth it, as it is a punishment of sin. Martyr.   

10. Quest. v. 25. Whether any may be said to sin with the will of God.  
This question is moved by occasion of these words; they obeyed not the voice of their father, because the Lord would slay them: as though God should be the cause, why they obeyed not the voice of their father. 1. First, here the Manichees did most impiously affirm, that there were two beginnings, and two chief princes, one of light, and an other of darkness: from the one proceeded good, from the other evil: but this is directly contrary to the Scriptures, Psal. 135.6. That God doth whatsoever pleaseth him in heaven, & in earth: therefore there is no contrary power against God. 2. Some think, that God suffereth sin to be done only in the world, and otherwise concurreth not, then in leaving and suffering sinners, which was the opinion of julian the Pelagian against whom Augustine writ: but if God be said to permit and suffer, as he doth (for by his absolute power he could hinder, that no sin should be committed) he either suffereth sin against his will, which cannot be said, for nothing can resist his will; or with his will: if he willingly permit, than there is more than a bare suffering: likewise, the phrase of Scripture, when he is said, to harden Pharaohs heart, to bid Shemei curse David, to give over to a reprobate sense, do show more than a permission. 3. Therefore, although sin may be said in some respect to stand with the will of God, as shall be showed, yet God is no way the author or cause of sin: but every man is tempted and lead aside of his own concupiscence, jam. 1.14. but how sin standeth with the will of God, it now followeth to be declared.  
1. God concurreth in every action as a general cause: for whatsoever is wrought by the second causes, proceedeth originally from the first cause: for in him we move, we live, and have our being, Act. 17. but the evilness of the action issueth from the second causes: as the rider is the efficient cause of the going of the lame horse, but his lame going is of himself.  
2. God also concurreth in subtracting and denying his grace: where he giveth grace, it is of mercy; where he withholdeth, it is just: for none are deprived of his grace, but the unworthy, and such as refuse: but why God giveth not like grace to all, there is no other reason but his good pleasure.  
3. Sin as it is sin, standeth not with God's will, but as it is the punishment of sin.  
4. God is willing sin should be done, because he knoweth how to use it to his glory; as the fall of Adam was the occasion of the redemption of the world.  
5. God concurreth in the actions of sinners, as a supreme judge, and over-ruler: sometime staying sin before it be done, by punishing it, when it is done, and in the wicked by drawing forth their malice, and causing it to appear, as in this sense he is said to have hardened Pharaohs heart.  
6. Yet Gods will is to be considered two ways: there is his secret, and revealed will: as when he bid Abraham sacrifice his son, his revealed will was that he should slay him, his secret will, that he should not: so Gods will revealed is against sin; but it standeth with his secret will, as is before showed. Martyr.   

11. Quest. v. 30. Of these words, I said, that thine house, and the house of thy father, should walk before me for ever: when this promise was made concerning Eli his house.  
1. Some think, that whereas Eli came of Ithamar the son of Aaron, in the time of the judges, the sons of Eleazar, in whose posterity the high Priesthood was settled, abusing themselves and their place, their office was taken from them, and given conditionally unto the sons of Ithamar, 
Reconcil.  if that they faithfully would execute the same. sic Borr. Osiand. Mar. But seeing no such conditional promise made to the sons of Ithamar, is mentioned in Scripture, it is hard to conjecture it; and beside, seeing the Lord had promised unto Phinehes and his seed the high Priests place for ever, Num. 25. how could this promise stand, if that office were afterward assured unto an other: it is like then, that in those disordered times under the judges, especially the posterity of Phinihes being unfaithful in their office, they of Ithamar took occasion to usurp the Priest's place, without any such assignment from God. 2. Therefore the more probable opinion is, that here reference is had to the first election of Aaron and his seed to the Priesthood, Exod. 29.9. that his whole seed should have enjoyed that privilege: but now part of Aaron's house, such as came of Ithamar, for the sin of Eli his house, are cut off. 〈…〉.   

12. Quest. v. 30. Upon these words, but now it shall not be so.  
Here ariseth a great doubt, seeing Gods promises are most certain, and his decree immutable; how the Lord here is brought in, saying and unsaying again. 1. The answer is, that God's promises some are absolute without any condition, as was the promise of the Messiah; some are propounded unto us conditionally: especially the temporal promises made unto the Israelites, depended upon the condition of their obedience, so was the Priesthood promised to this family of Eli: Mar. so now life everlasting is promised to the faithful and believers. 2. But will some say, doth then God's election depend upon our works, or belief? No: in no wise: for God as he hath promised the reward, so also, to those whom he purposeth to make heirs of his promise, he hath likewise ordained the means, to give them faith, and all other graces, to apprehend and lay hold of the promises: which are denied unto those, that are deprived of the promises. 3. God's promises than are only effectual to those, which by a lively faith, do apprehend them: the rest, which by their disobedience do fall off from God's promises, do not work any alteration in the purpose of God, who foresaw both their disobedience, and that his promises belonged not unto them.   

13. Quest. v. 27. What man of God it was that was sent unto Eli.  
1. divers opinions there are of this matter: some think it was Elias, some an Angel appearing in human shape▪ some that it was Elkanah, or some other of Phinehes' race. ex Vat. 2. But it is more probable, that it was Samuel himself, who thus speaketh modestly of himself: so that this is set down by an anticipation or prevention of the story; which is more fully declared in the next chapter. sic jun. josephus. The reasons are these, because it is said there was no manifest vision in those days, c. 3. v. 1. that is, no prophesy, as the Chald. and consequently no Prophet. 2. In the next chapter v. 3. relation is made to this commination, as being in effect all one, and the same. 3. samuel's unwillingness to tell, what he had heard, and Heli his patient hearing of it, in the next chapter, shows that it had not been told him before.   

14. Quest. v. 34. Of the sign, which the Prophet gave, and generally of signs.  
1. Because that there were few Prophets in those days, there was no manifest vision, c. 3.1. it was therefore necessary, that this Prophet should confirm this prophesy by a sign: which kind of demonstration by signs, of itself doth not give credit and authority to the prophesy, but as the spirit of God, working by the sign as the instrument, persuadeth the heart. 2. The sign is, by the accomplishment of a part of the prophesy, to show the certainty of the rest: so because whatsoever God hath heretofore promised to his Church is performed, as concerning the incarnation, passion, resurrection, ascension of Christ: we thereby are assured, that God will perform the rest, as of the destruction of Antichrist, the general resurrection, the day of judgement. 3. Now because signs also may be wrought by the operation of Satan, as the Egyptian sorcerers did, and Satan may sometimes foretell things: these differences are to be observed, between true and false predictions. 1. The signs, which the true Prophets gave, did always take effect, and never failed: Satan sometime speaketh true, but more often lieth: 2. the prophetical predictions were propounded manifestly and plainly, the oracles of Satan were doubtful and ambiguous: 3. the prophetical tended to a good end, for the maintenance of true religion: the diabolical to the advancing of superstition and false religion: which is the true mark to discern true prophetical signs from false. Deut. 13.2. Mar.   

15. Quest. v. 32. Of the punishment threatened to fall upon Eli and his posterity.  
1. The first judgement is, that the house of God shall be distressed, thou shall see the distress of the habitation of the Lord, the Ark being taken: jun. the most read, thou shall see thine enemy in the habitation of the Lord: but, that is spoken of afterward, v. 35. and it is not like, that this great judgement of taking the Ark should be omitted, seeing the Lord saith, c. 3.12. he will bring upon Eli his house, all things which he had spoken, and when I begin, I will make an end: it is like therefore that all, which afterward befell Eli his house, was before spoken of.  
2. The second calamity is, that for a long time there should not be an old man left in Eli his house: for he and his sons dying in one day, they left behind them but two young sons, Ahitub and Ichabod, whereof mention is made, c. 14.3.  
3. The third calamity is, that all the rest of his house should die, when they are men, which some understand, that before they come to be thirty year old, fit for the service of the Tabernacle, they should be taken away by death: Osiand. But rather here is particular reference to that lamentable accident, when Saul put to the sword 85. of the priests, which did wear a linen Ephod; being then men grown of thirty year old at the least: all of them were put to the sword, saving Abiathar, who lived to see greater sorrow: for beside the afflictions of David, whereof he was partaker, he survived to see himself displaced, and Zadok put in his place: & therefore it is said, to cause thine eyes to fail: Heli in his posterity grieved to see an other not of their family preferred to the priesthood: the like phrase when one is said to see or fail in his posterity, see 2. Sam. 7. v. 16. where the Lord saith to David, thy kingdom shall be established before thee for ever: that is, in thy posterity.  
4. The fourth misery, is the death of his two sons, Ophni and Phinehas, both in one day, v. 34. where the rest of the calamities shall take beginning. jun.  
5. The fifth, the substituting of an other high priest in his place, which was performed by Solomon, who set Zadock in Abiathars room. 1. king. 2.  
6. The sixth is, the poverty and bare estate of his posterity, which should humble themselves to the priest for a piece of silver, and a morsel of bread: which came to pass afterward, when Abiathar was sent to Anathoth to live of his own patrimony, which was not sufficient to maintain him and his, without some relief from the altar: jun. As the sons of Eli sinned before in wantonness and excess, so their posterity shall be punished with want and penury. Mar.   

16. Quest. v. 36. Of these words, he shall walk before mine anointed for ever.  
1. Some understand it of Solomon the anointed king, that Zadock should execute his office under him. Vat. But because it is added, all the days, or all times, that is, for ever, it must not be restrained to Zadocks' time only: for the Lord said before, he would make him a sure house, that is, the priesthood should be continued in his posterity. 2. Some therefore understand it not of Solomon only, but of his successors also the anointed Kings: Borr. but the word is put in the singular, before mine anointed, and therefore must be understood of one. 3. Therefore, this anointed is jesus Christ the high priest of God's people, before and under whom Zadock executed his office, being a type and figure of him▪ whose priesthood was to continue even until the coming of Christ, who should succeed in the true priesthood for ever. jun. 4. D. Kimchi here well observeth, that the priest is said to walk before the King the Lords anointed: the King came not before the priest, but when he consulted with God by urim and Thummim, as joshuah stood before Eleazar, Numb. 27.21. otherwise the priest was to go unto the king: 
Controv. Princess not to be convented before the Pope.  but the practice of the proud Prelate of Rome is contrary, who hath used to convent Emperors and Kings before him. Mar.    

CHAP. III.  

1. Quest. v. 1. Of these words, there was no manifest vision, etc.  
1. GOd for the sin of his people brought upon them a famine, not of bread or water, but of his word, as he threateneth by his Prophet Amos, 8.12. Osiand. 2. Although there might be some private and particular visions and revelations, as to Manoah, jud. 13. yet the public office of Prophets was ceased and intermitted: for this is not to be understood of the written word, for they had the books of Moses, but of the word of prophesy. jun. 3. And if any such visions were they were dark, hid, and obscure: Pellic. as the Septuag. read, there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no distinct vision: that is, opened, unfolded, and applied. 4. Christ jesus the word of God, by whom the Lord spoke to Samuel, v. 21. and to David, 2. Sam. 7.21. did sparingly reveal and manifest himself to his servants the Prophets.   

2. Quest. Of the light of God, which burned in the Temple.  
1. This light was the candlestick with seven lamps, which was appointed for the use of the Tabernacle. Osiand. 2. Some expound these words, yer the light went out, of midnight, when the lamp began to wax dim: Pelican. but the lamp was watched all night, and kept burning till the morning, and continually supplied with oil, Exod. 27.20. and so not suffered to go out of itself. 3. It was rather toward the morning: for the lamp was to burn from the evening to the morning, Exod. 27.21. 2. Chron. 13.11. jun. 4. Now in that they used not to burn the lamp by day, but it served for the use of the night; 
Against the superstitions use of candles.  herein the superstition of the Romanists appeareth, who do use to burn tapers upon their altars by day, therein exceeding the ceremonious observations and prescripts of Moses law.   

3. Quest. Of the place where Samuel slept.  
1. The usual reading is, Samuel slept in the Temple of God: B. Gen. but beside that in the Tabernacle; the Levites had no cabbines appointed them to lie in, the distinction athnah coming between, doth hinder the joining of these two clauses together: so that in the Temple of God, must rather be referred to the first branch of the sentence, yer the light went out in the Temple of God, etc. sic jun. Vatab. 2. But samuel's place was among the Levites, not in, but near unto the Tabernacle, as the priests also had their celles without the Tabernacle, but somewhat nearer: jun. so the Chalde expresseth the sense, that Samuel lay in atrio Levitarum, in the Levites ward or court. 3. It seemeth that Samuel was appointed by Eli to keep the lamps, and to tend them in the night: Pelican. for the Levites continually kept the Lords watch. 2. Chron. 13.11.   

4. Quest. v. 7. In what sense Samuel is said, not to have known the Lord.  
1. Some read, Thus did Samuel before he knew the lord P. Gen. S. but the sense is more perfect, to read thus, Samuel yet knew not jehovah, or the Lord: as I.C.Ar. V.B. the word tears signifieth both, not yet, and before that: but the first is more proper here, which maketh the sense full without any other addition: but in the other reading something must be supplied. 2. Now there is a double kind of knowledge of God, ordinary, and extraordinary; that common to all the servants of God, this peculiar to the Prophets, when the will of God is revealed concerning things to come: Samuel was not without the other before, but the latter he had not experience of till now: as the next words show, the word of jehovah was not revealed unto him, which the Chalde interpreteth of the word of prophesy: Bor. therefore Heli giveth him instruction, and informeth him, that it was the Lord that spoke unto him. v. 9 jun.   

5. Quest. v. 13. Of these words, they brought a curse upon themselves.  
1. Some read as though this were referred to the scandal and offence, which they came into: indign faciebant, they did unworthily. L. they ran into slander. G. they despised or abased themselves. P. 2. Some understand it of the people, that they cursed them. Bor. 3. Some refer it unto God, that they cursed God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. and so some think, that first the Hebrews, for lahem, to them, did read li, to him, meaning God. Vatab. Kimchi. 4. But the true reading is, maledixerunt sibi, they accursed themselves: A. that is, brought a curse upon them. jun. and as the Chald. they provoked to themselves: 1. the wrath of God.   

6. Quest. v. 13. In what sense Heli is said, not to have restrained or stayed his sons.  
1. Some read, he corrected them not: L. B. others, he admonished them not: S. he did not make them sorrowful: V. but it is better read, he did not restrain them: I. or stay them: G. or forbid them: A.P.C. cahah is so taken, Isa. 61.3. spiritus contractus, a restrained or contracted spirit. 2. The meaning is, 
Reconcil.  that although he did admonish them, c. 2.25. yet it was out of season, he did it not soon enough, he suffered them to have their will too long: he dealt not with them, till they were grown impudent in their sin, and all Israel rang of them: Bor. neither was his admonition severe enough, according to his authority, being both their father, high Priest, and judge: jun. yea, it seemeth that he gave them not 〈◊〉 angry or frowning look; as the word cahah also signifieth, to frown, to wrinkle. Osiand. And howsoever it was, he did not correct them for their sin, and so stay them by punishment from sinning further. Pelican. 3. A good example for domestical discipline, that parents take heed, lest by too much lenity, they spoil their children, and incur the heavy displeasure of God, as Heli did. Borr.   

7. Quest. v. 14. How the Lord is said to swear.  
1. The most read here, I have sworn: and all the rest of this speech which the Lord had with Samuel, they read in the preter tense, as having relation unto the former prophesy, c. 2. as v. 12. I have spoken, v. 13. I have told him: so here, I have sworn: but because there is no such oath mentioned before, c. 2. it is better interpreted in the present tense, I do swear. jun. 2. Now the Lord sweareth upon two occasions, either for the confirmation of his promises, as he swore to Abraham, Gen. 22.16. or for the more certainty of his judgements, as Numb. 14.28. upon the people, that murmured against the Lord after the return of the spies; as also in this place. 3. And the Lord having not a greater to swear by, sweareth by himself, Hebr. 6.13. which form of the Lords oath sometime is expressed by these words, I swear by myself, Gen. 22.16. sometime thus, as I live, Numb. 14.28. sometime it is not expressed, but understood, as in this place. 4. Now, whereas the words are, I swear, if the iniquity etc. here must be understood the other redditive part: as let me not be God, or let me not be true, or such like. Mar.   

8. Quest. v. 14. Of these words, if the iniquity of Helies' house shall be purged, etc.  
There are three several readings of these words: 1. some do express them negatively, the wickedness etc. shall not be purged, as L.U.B.G. but the Hebrew particle in, signifieth si, if; it is not taken for non, not. 2. Sometime in is an interrogative particle, as it is taken 2. Sam. 19.35. and so sometime junius readeth c. 14.46. as jehovah liveth should one hair of his head fall. 3. But the best reading is, if the wickedness etc. and then the form of the oath must be supplied, as let me not live, or let me not be God, if etc. jun. so also S.C. A. P. This reading I prefer for these reasons: 1. because the Apostle so expresseth the Lord's oath, Heb. 3.11. I swore in my wrath, if they shall enter into my rest. 2. As also in other the like oaths made by men, the like clause is supplied, as God do so and so unto me, if etc. which clause is sometime expressed, as in this place, v. 17. and 1. king. 20.10. Benhadad sweareth by his gods, the gods do so and so unto me, if etc. 3. Unless some such clause be here supplied and understood, it hath not the form of an oath: but seeing the Lord is said to swear, the form of an oath must be conceived.   

9 Quest. v. 14. How it is said, the wickedness of Elies' house shall not be purged with sacrifice for ever.  
1. Some of the Hebrews think, that though their sin could not be purged with sacrifices, yet they might by prayer, alms deeds, and keeping of the law: but sins are not purged or redeemed by good works, which notwithstanding are pleasing unto God, as proceeding from a lively faith: but sins are only purged by faith in Christ's blood, who was prefigured in the sacrifices. 2. The sacrifices then if they were not offered in faith, did not purge the conscience: they might be thereby externally purified, and by that outward rite continued in the society of the people of God: but inwardly they were not purged, but by faith in Christ. 3. And that Christ's death was shadowed forth in the sacrifices, it is evident: for the sin of man deserving death, could not be satisfied by the death of any inferior unto man, as were the bruit beasts: therefore it was necessary, that thereby should be shadowed forth the death of him, that should make a full and perfect sacrifice. 4. And this was the faith of all the holy men under the law, who urging so often the promise and covenant made to Abraham, looked unto the Messiah: but such as were carnal, saw not this mystery. Mar. 5. Now two ways the sin of Eli his house is said not to be purged: in respect of the personal sin of his wicked sons, which was a sin of that nature, that their impenitent heart could find no remission, as is showed before, c. 2. q. 8. jun. and in regard of the punishment, that howsoever his posterity upon their repentance might be forgiven, yet the sentence of God concerning the loss of the Priest's office should never be reversed. Mar. Genevens.   

10. Quest. v. 15. What doors of the house of jehovah Samuel opened.  
1. Some think, that whereas yet the Tabernacle consisted of curtains and coverings, and so had veils in stead of doors: that the house of God, and the Tabernacle were not the same, as the Ark was in one place, and the Tabernacle in an other in the time of David and Solomon, before the temple was built: Pelican. and hereunto this giveth some probability, because it is called here not the Tabernacle, but the Temple of the Lord, v. 3. and the house of the Lord, v. 15. But this is not like: for the Tabernacle was set up in Shiloh in joshuahs' time, c. 18.1. and so it had continued in the time of the judges, jud. 21.19. and there it was now in Helies' time. c. 1.9. 2. Therefore it is more like, that though the Tabernacle, while it was in the desert, for the better transporting and carrying from place to place, had veils only hanging in the entrance in stead of doors: yet now being settled in a certain place, it might also be made sure with doors. Osiand. 3. These were the doors only of the outward court, whether the people might come in to worship, jun. and the charge whereof belonged to the Levites. 1. Chron. 26. Osiand.   

11. Quest. v. 19 Of the prerogative and excellency of samuel's calling.  
Three things are expressed, wherein the excellency of samuel's gifts, and the prerogative of his calling appear. 1. The certainty of his predictions, and prophecies, that they all came to pass, none of them were spoken in vain: so that Samuel needed not any other signs or miracles for the demonstration of his calling, the effect and accomplishment of his prophecies being a sufficient approbation. Pellic. 2. He was faithful, without any partiality or accepting of persons, in delivering the word of God to Israel: Osiand. as Moses is said to have been faithful in the Lord's house, Numb. 12.3. After the Lord had thus begun to reveal himself to Samuel, he proceeded still and added further to reveal unto him his will, and to appear unto him, v. 21. jun. 4. Samuel therefore was an honourable Prophet, because in him the word of prophesying decayed, was revived: and therefore it is said, 2. Chron. 35.18. that there was no passover like unto that of josias, since the time of Samuel the Prophet; who restored religion, being then greatly corrupted. Mar.    

CHAP. FOUR  

1. Quest. v. 1. How samuel's word came to all Israel.  
There are four expositions of these words: 1. some thus interpret: the word of Samuel was known to all Israel: C. Pellic. and so refer it to the latter end of the former chapter, v. 20. how all Israel knew that faithful Samuel was the Lord's Prophet. But here, the word known is added, it is not in the original. 2. Others expound it of samuel's speaking to all Israel, that the war should be undertaken by the commandment of Samuel: sic Vat. Geneu. but the Philistims, as it appeareth, first provoked the Israelites to battle: & it would have somewhat derogated to Samuel at the first, if he should have been the persuader of such an unfortunate battle. 3. Some than understand it of samuel's admonitions and preachings to the people, to draw them to repentance. Osiand. 4. But this, going before the lamentable event of the battle with the Philistims, as a preface unto it, rather signifieth, that the word of Samuel came to pass in this manner to all Israel: for he had prophesied not only against Helies' house, but had showed, that all Israel should taste of the same judgement: their ears should tingle, when they heard the heavy news. c. 3.11. And by the event of these prophesies Samuel got credit and estimation with all Israel. jun.   

2. Quest. v. 3. Of the Israelites sending for of the Ark into the camp.  
1. Their presumption appeareth, in commanding as it were the Ark of God to be brought unto them, causing it to be fet without any pomp, or due reverence, by the ministery of the profane and ungodly priests the sons of Heli. Pellic. 2. Further, they did it presumptuously, in adventuring thus to do of their own head, never consulting with Samuel, nor having any such warrant, or commandment from God. Osiand. 3. Their carnal confidence is manifest, in trusting to the Ark of wood, having God their enemy, who, as josephus saith, was greater than the Ark, which was to be reverenced for him: they seek not to amend their manners, nor to be reconciled to God by repentance, nor to remove the wicked priests. Pellic. Osiand. 4. Much like hereunto was the superstitious practice of the Papists, who in the time of common calamities, as of the pestilence, and unseasonable weather, would go about in procession, in the streets, with their pix and the host: as though there were virtue in such ceremonies, to appease the wrath of God. Osiand. Mar. And much like also are carnal Christians to these superstitious Israelites, 
Controv. Not to repose any trust in ceremonies.  who are confident upon their baptism, and the receiving of the Eucharist, and such other badges of their profession: which are but witnesses against them, & means to provoke the wrath of God the more, while they are not answerable to their profession in their life: like as the Israelites, at the presence of the Ark, had a greater overthrow than before. Borr. 5. David carried an other mind, who sent back the Ark again to jerusalem, when he fled from Absalon, 2. Sam. 15. persuading himself, that there was more force in true humility and repentance, then in the sight and presence of any ceremony whatsoever.   

3. Quest. v. 7. Of the fear of the Philistims.  
1. This was no true fear of God proceeding of love, but from a servile mind, being terrified with the expectation of God's judgements: such a fear was in Pharaoh, and in the Canaanites, at the coming of the Israelites: so the Devils do fear also and tremble. Bor. 2. These Philistims had no knowledge at all of the true God, but a superstitious imagination, that he was like unto their gods: and therefore they speak of the only God, as of many, call them gods, v. 8. These are the gods that smote the Egyptians: because they themselves worshipped many gods. jun. 3. They, as all Idolaters have no sure confidence in their idols, but speak as desperate men, not knowing which way to turn them. Osiand.   

4. Quest. v. 8. How it is said, which smote the Egyptians with plagues in the wilderness.  
Whereas the plagues, which were laid upon the Egyptians, were sent upon them in Egypt, and not in the desert: to remove this doubt, 1. some insert a conjunction copulative, 
Reconcil.  and in the desert. Sept. Vatab. 2. Some do understand it of the wonders, which the Lord wrought for his people in the desert: sic Chald. Osiand. but then many words must be supplied, which are not in the text. 3. Some do give an other interpretation, and would have midbar here not to signify the desert, but the word: for by the word of God in the mouth of Moses, were all those plagues brought: so is the word taken, Cantic. 4.3. Thy speech (midbar) is comely: ex Borr. but it is not like, that the blind ignorant Philistims, had such understanding of the power of God's word. 4. Wherefore, having made mention of all the plagues wherewith the Egyptians were smitten, and forced to let Israel go, as they are declared in Exodus unto the 11. chap. they add also in the desert, because, in the overthrow of the Egyptians in the red sea, which joined to the desert of Etham, there was a consummation of all the former plagues: jun. and it was the last, and most grievous plague of all. Geneu. So that the first solution cometh nearest to the point, to understand the plagues, wherewith they were smitten, partly in Egypt, partly in the desert.   

5. Quest. v. 12. Of the man of Benjamin that came with the heavy tidings, and of his behaviour.  
1. Some of the Hebrews without any ground do imagine, that this should be Saul, that ran from the battle, and had taken out of the Ark the tables of stone. ex Pelican. But this is not like: for then Saul, when he was anointed by Samuel, should have been past a young man, as he is there called, c. 9.2. which was above twenty year after this battle, as may be gathered, c. 7.6. for the Ark abode after this 20. years in Kiriathiearim before Saul's election to be king: & D. Kimchi useth this reason, that seeing the Lord struck Vzzah for touching the Ark, Saul could not have gone unpunished, if he had opened the Ark to take out the Tables of stone. It was then some messenger of the tribe of Benjamin, some ordinary person, of no great account, because he is not expressed by name. 2. He useth two ceremonies to show his grief: the rending of his garments, which argued a mind rend, and perplexed with grief: and the earth upon his head showed their mortal and casual state, that must go to the earth again: Borr. see the like josh. 7.6. jun.   

6. Quest. v. 18. Of the causes of the sudden death of Heli.  
1. The principal cause was the justice of God, in punishing by this temporal judgement, the negligence of Eli and remissness, in not correcting his sons: that as he bowed not the necks of his sons to the yoke, so his neck as a just recompense, is now bowed and broken. Borr. 2. The subordinate cause, was the lamentable report of so many calamities, which fell out together, Israel fled, his sons slain, and the Ark taken, at the which he grieved most of all: the messenger maketh no pause at all, but uttereth all his heavy news at once, as it were of purpose, to oppress and overload him with grief; whereas, if he had taken time, to tell it by degrees, his grief might have been somewhat allayed. 3. The instrumental cause, was his falling from his seat: which was not a low stool, but an high throne, as josephus, as meet for the person of the high priest, and chief judge: so he fell high: and he was also very old, almost, of an hundred years, and so his body was gross and quarry, and he not nimble to shift for himself. Vatab. Add also hereunto, that he was very dim sighted, and so could not see which ways to help himself.   

7. Quest. v. 18. What is to be thought of Helies' case before God.  
1. Temporal corrections, though they be unto the death of the body, are not signs that a man is cast off and forsaken of God: as jonathan and josias were cut off suddenly in battle, yet both of them good men. 2. Neither yet is sudden death to be taken always as a forerunner of everlasting punishment: Moses died in his strength, and without sickness: Samson ended his days all at once, when he pulled down the house upon his head and the Philistims: sudden death to the children of God, is but as the translation of Henoch and Elias, which was in a moment: therefore Heli is not to be condemned, because this judgement of sudden death fell upon him. 3. But it may rather be gathered, that Heli was (notwithstanding some infirmities) a good man: and though he could not escape this temporal punishment, which for example sake, the Lord had purposed to bring upon him; yet it may safely be thought, that he died in the state of grace, in respect of everlasting life. 1. This may be gathered by his innocency, and honesty of life, who misliked the sins of his children, as it may appear by his reprehension of them, though it were too mild and favourable: neither doth the Scripture object any crime of note unto him, but that of negligence and remissness toward his children. 2. His patience is evident, that when Samuel had declared unto him the purpose of God, in judging his house, he meekly made this answer, as submitting himself to the will of God, v. 18. He is the Lord, let him do what seemeth good: as comforting himself in God, though he could not avoid that outward chastisement. Osiand. Pelican. The like patient resolution was in David: But if he thus say, I have no delight in thee, behold here I am, let him do to me, as seemeth good in his eyes, 2. Sam. 15.26. 3. Further, his zeal and love unto religion appeareth, who took more grievously the loss of the Ark, than the death of his sons, and desired no longer to live, the Ark being taken. 4. Lastly, that saying of Ecclesiasticus may be applied unto Heli: Concerning the judges, every one by his name, whose heart went not a whoring, nor departed from the Lord, their memory be blessed: Ecclesiast. 46.11. for of this number was Heli, one of the judges, who is not found to have misled the people unto Idolatry or false worship.   

8. Quest. v. 21. Of the death of Phinehes wife, and of her son Ichabod.  
1. This woman grieving more for the loss of the Ark, then rejoicing that she had gained a son, and for very grief giving up the ghost, and making no great account of the death of her father in law and husband, in regard of that dishonour, which by the taking of the Ark would redound unto God, therein showeth her zeal and love unto religion, which her husband wanted. Pelican. 2. She thereupon named her son Ichabod: which is compounded of two words, ee, which signifieth vae, woe: Osiand. or, where: Pelican. rather it is put for e'en, not, or no, jun. the other word is cabadh, glory: Ichabod then is, where is the glory: or rather, no glory. josephus thinketh, that she came before her time, and that Ichabod was borne at seven months: but that is not like, because the child lived, c. 14.3. but here samuel's prophesy is fulfilled, that there should not be an old man left of Helies' house. 3. This translating of the glory of God to the Philistims, prefigured the oblation of grace to the Gentiles, and the removing of the glory of religion from the obstinate jews. Pelican.    

CHAP. V.  

1. Quest. v. 2. Why the Philistims brought the Ark of God into the house of Dagon.  
1. SOme think, that the Philistims herein did honour the Ark, (which the Israelites had profaned, and used with small reverence) placing the same in the most honourable place, as they thought, in the temple of their Idol Dagon: therein showing their error and simplicity, rather than treachery. Pelican. 2. But it appeareth rather, that they did it in dishonour, and disgrace of the Ark, as giving unto Dagon the honour of the victory, and consecrating it unto their Idol, as one of their chief spoils. Bor. Osiand. And this is evident by the event, first the casting down and defacing of their Idol by the hand of God, than the plaguing of the people: which things came upon them for the contempt of the Ark. 3. Thus in the kingdom of the beast and Antichrist, 
Contr. Against Idols in Temples.  as the Philistims did give unto Dagon the honour of the Ark, so the Romanists profane the Sacraments of religion, in their temples of Idols. Borr.   

2. Quest. v. 4. Of these words, only Dagon remained.  
1. Some read, the body of Dagon, Chald. others, the trunk of Dagon, L. or stump. B. G. but none of these words are in the original, but only Dagon remained: some read thus: only that which resembled a fish remained, jun. but this expoundeth rather the sense, then interpreteth the words. 2. This Idol Dagon as appeareth by this description, in his upper parts he was like a man, in his neither parts, he resembled a fish: for dag signifieth a fish: and his head and hands being cut off, only that which was properly called Dagon, representing a fish remained: some think, it was called dagon, of the great abundance of wheat and grain in those sea coasts: Osiand. but the other derivation is more certain: for whereas the country of the Philistims, which were the same, called of foreign writers, Phoenicians, consisted of merchandise and fishing, they to that end framed their Idol to the similitude partly of a man, partly of a fish. Borr.   

3. Quest. Why the Lord showed this example upon the Philistims god.  
1. Herein the Lord manifestly showeth, that when religion seemeth to be utterly banished, and the true worship of God to be abolished, and superstition and impiety to take place, that then God will take the cause into his own hand, and avenge himself of those which dishonour him. Osiand. And as here God maintained the honour of the Ark, even in the mids of Dagons' temple, so he hath restored the Ark of the Gospel, and set it up, which was as kept in bondage in gross popish superstition and Idolatry. 2. The Lord herein manifested the vanity of Idols, that are not able to help themselves, as the Philistims are fain to set up Dagon in his place again being cast down: such are the vain Idols, and images of both Gentile and popish Idolaters: they have eyes and see not, feet and walk not. Borr. 3. Hereby it is also evident, 
Controv. God will have no partners in his worship.  that God admitteth no partner in his worship, neither will suffer his honour to be given to an other: as Dagon can not stand in the presence of the Ark, so all copartners, as Saints, Images, honoured with religious worship, are an abomination unto God. Osiand. 4. Further it may be here observed, that the true God expelleth and driveth away all false gods: for as the Ark here, which was the seat of the God of Israel, vanquisheth Dagon: so after that Christ the true light of the world was come, the oracles of Apollo, and other heathen Idols ceased. Plutarch maketh many light and vain conjectures, as that it might be the spirits, which were precedents of those Idols, grew old and decayed: or that there might be some alteration in the influence of the planets: or the exhalations were stayed, whereby Apollo's prophetess used to be inspired. But these are fond conceits: the true cause was, that Christ the true Prophet was come, and therefore all such false cozening prophets held their peace: like as, where the Gospel is received, many visions and apparitions of Satan, with false signs and wonders are abolished. Mar.   

4. Quest. v. 5. Why the priests of Dagon do not tread upon the threshold.  
1. They foolishly imagined, that the threshold was sanctified by the very touching of Dagon, and therefore they did forbear as it were to profane that place with treading upon it. Osiand. 2. Thus in stead of giving God the honour, they fall into a further degree of superstition. Geneu. 3. Yet this also redounded to the honour of God: for as oft as they used this ceremony, it called to their remembrance the confusion of their Idol in that place. Pellic. 4. But much unlike unto this superstitious use, was that custom observed of old time among the jews, in forbearing to eat of the sinew of the hinder parts, in memory of the shrinking of jacob's sinew, Gen. 32.32. for that was kept as a civil remembrance of a thing done, but this was a superstitious observation in honour of a filthy Idol.   

5. Quest. v. 5. Of the meaning of these words, unto this day.  
1. Some so understand them, as that the Philistims should among themselves decree this to be a perpetual ordinance firmly to be kept: as Augustine also understandeth the like place, josh. 4.9. where it is said, that the twelve stones, which joshuah caused to be set up within Iorden, continued unto this day. But seeing both there and here, these are the words, not of them, whereof it is written, but of the writer, it is clear, that they are not referred to any such decree or purpose of the doer, sic Masius in 4. josh. v. 9 2. Some think again, that by this phrase, it is insinuated, that the things spoken of so remained, until the day and time of the writer of the history. sic Vatab. Borr. Pelican. But where the history fell out to be written not long after the acting thereof, in this sense no long time should be signified, if it exceeded not the time of the writer. 3. Therefore I think rather, that by the phrase, unto this day, is implied, that it so continued a long indefinite time: though precisely according to the letter, many of those things are not extant now: sic jun. they continued immutabili & perpetuo statuto, by an immutable and perpetual ordinance. josh. 4.9.   

6. Quest. v. 6. What manner of disease and plague it was, wherewith the Philistims were smitten.  
1. Some read that he smote them in altis locis, in the high places, Ar. but this agreeth not with that which followeth, that the hand of God was against the city, v. 9 that is, the inhabitants thereof, not upon their grounds. 2. Some do understand the place where the disease was, not the disease itself, as that they were smitten in their secret parts. S. L. V. 3. Others, that take it for the disease itself, some think it was the dysentery or bloody flux, joseph. others, the falling down of the long gut, Osian. it was rather the hemorrhoids, or piles, called mariscae, P. or ficus. 4. And of this disease there were two kinds, which are touched here; the first is called ghephalim, the common sort of hemorrhoids: the other more grievous, which wrung them in their inward parts: and therefore it is said, v. 9 that they lay hid within them. jun. 5. Some beside this disease add further, that the waters boiled out of the earth, & nati sunt mures, and abundance of mice were bread, wherewith the country was plagued; so the Latin, following some Greek copies: but although it be evident in the next chapter by their manner of offerings, that they were troubled also with mice, yet no such thing is expressed here. Osiand.   

7. Quest. v. 8. Why the Philistims agreed to carry about the Ark unto Gath.  
1. Herein appeareth the fondness of this people, that seeing, and finding by experience, that the religion of Israel was of greater power than theirs, yet consulted among themselves, and conferred not with the Lords priests, to take direction of them. Osiand. 2. And they likewise show their malice, in that they had rather keep the Ark unto their cost, then send it home to Israel again. Pelican. 3. Their superstition also appeareth, in that they think the change of place would alter the effect, and in carrying about the Ark from one place to an other, they thought to try, whether it were the presence of the Ark that had caused those plagues, or rather that it came of chance. Osiand. 4. They do acknowledge the hand of God to be against them, and their god Dagon: but this servile fear could not bring them to repentance: like as Pharaohs sorcerers confessed it was the finger of God, and as the Devils felt the power of God, when they said to Christ, What have we to do with thee? after the same manner the Philistims here do confess God: and such is their blindness, though they saw, that their god also was judged, yet they would not leave their filthy idolatry. Borr.    

CHAP. VI  

1. Quest. v. 1. Of the continuance of the Ark among the Philistims for the space of seven months.  
1. Herein we may see the miserable state of Israel at this time, that were deprived of that visible sign of God's presence among them, namely the Ark, wherein was the two Tables of the commandments: that for the time, they seemed to be as forlorn, and forsaken of God: Osiand. so such times may sometime fall out in the Church of God, that for their sin the Lord may suffer them for a while to be deprived of the true use of God's word and the Sacraments. 2. The Philistims held the Ark thus long, thinking that in time plagues might assuage, and then they purposed to keep the Ark in thraldom and captivity still. Genevens. 3. At this time the Ark sojourned among the Philistims, without any profit at all unto them: so a long time was the truth detained among the Gentiles in unrighteousness, as the Apostle speaketh, Rom. 1.18. for the time was not yet come, that the jews should utterly be dispossessed of the Ark: But now we see, that the Ark of the Gospel is removed unto the believing Gentiles, and hath many hundred years continued among them, working in them faith and obedience to the truth. Pelican.   

2. Quest. v. 2, 3. Of the counsel and advise of the priests of the Philistims.  
1. josephus thinketh, that there were three opinions among them: 1. some gave advise, that seeing they were so plagued for the Ark, that it should be sent home again: 2. others held the contrary, that the Ark was not the cause of those plagues, but that they came of other ordinary and natural means: for it was not like, if the God of Israel had such care of the Ark, that he would have suffered it to be brought into captivity: and these held it dishonourable for them to send it back: 3. A third opinion was between both: that they should neither keep it, nor of purpose carry it home, but devise a way by putting it into a cart, with certain offerings to send it away: and this sentence prevailed. 2. Now it pleased God, as the false prophets Balaam and Caiphas, ignorantly spoke the truth, and so were instruments serving to the will, and pleasure of God: so it pleaseth God also at this time to the like purpose, to use these superstitious priests of the Philistims. Pelican.   

3. Quest. v. 3. Upon those words, than ye shall be healed, and it shall be known, etc.  
1. junius readeth thus, or it shall be known, why his hand departeth not, etc. that is, that he is not the cause, but that it is some chance, as v. 9 but this is not like to be the meaning: for in that place, they do set these as opposite one to the other, we shall know then, that it was not his hand that smote us, but it was a chance: therefore in this place, by the hand of God, they can not understand a chance. 2. Some do expound these words, as though the Philistim priests should certainly promise upon the restitution of the Ark, that the people should be healed, and that thereby they should certainly know, that God did punish them for detaining and unreverently using the Ark: Osiand. but it is evident both by their ambiguous and doubtful speech, v. 5. it may be he will ease his hand: and by that distinction, which they make v. 9 that if the cattle went one way, it was God's hand; if an other, it was but a chance, that they do not here pronounce certainly and absolutely, that they should be healed upon the return of the Ark. 3. Wherefore those words are uttered conditionally, that, if so it fall out by that conjecture which they propound, v. 9 that it is the God of Israel's hand, than this is the way to appease him, to send back the Ark with certain presents: whereupon it may be his wrath shall be appeased, and they healed, and thereby it shall be known, that it was for the wrong done to the Ark, wherefore they were punished. So two things they undertake by their skill to search out: 1. whether it were God's hand or a chance, that they were smitten: 2. if God's hand, then wherefore God did smite them: the first is propounded v. 9 the other here.   

4. Quest. v. 5. How the Philistims did give glory unto God.  
1. As in taking the Ark they dishonoured God, so in restoring the Ark, they do as it were make restitution of his honour: Vatab. or they give glory to God in confessing the truth, and yielding themselves to be justly punished of him. Osiand. 2. Yet was this far off from a true confession: for they continue in their Idolatry still, as the words following show, that he may take his hand from you, and your goods: Bor. for this is God's judgement upon Idolaters, that knowing the true God, they worship him not aright. Genevens. 3. This phrase of giving glory to God, is sometime spoken to them, that are hinderers of God's glory, and are far off from glofying God in truth: as joshuah biddeth Achan, josh. 7.19. sometime it is spoken by those which themselves are enemies to God's glory, as by the pharisees to the blind man, joh. 9.26. sometime the wicked and superstitious thus speak among themselves, as here the priests of Dagon to the Philistims: therefore in this place the phrase is to be understood not simply, but in part, of giving glory to God in this particular, in acknowledging the truth, that they were smitten of God.   

5. Quest. v. 9 Of the prognostication and conjecture of the priests of the Philistims, by the way which the kine take that drew the Ark.  
1. Though these priests of the uncircumcised people, can not in these their conjectures, be excused from superstition: for the heathen superstitiously observed the gliding of stars, flying of birds, the entrails of beasts, and such like: yet as God used Balaam, and Caiphas false prophets, and superstitious coniecturers to utter the truth; so here these idolatrous priests were unwittingly directed and overruled by the spirit of God, to hit the truth, for the further setting forth of God's glory. Osiand. Yet these their predictions are not without great reason, and probability: for they taking two kine never used to the yoke, and having calves shut up, which they lowed after: if they notwithstanding should go on still drawing in the yoke, wherewith they were unacquainted, and should not make means to return to the stalls, where their calves were, but go on still; it must needs be a sign of an extraordinary work. Borr. 3. Herein notwithstanding their blindness is manifest, that dream of chance, which the Gentiles called fortune, jun. imputing strange and unwonted events and accidents thereunto; whereas nothing in the world cometh to pass without God's providence & decree. Genevens. Indeed sometime the Scripture useth this phrase, that some thing falleth out by chance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Whether any thing cometh to pass by chance.  as Luk. 10.31. A certain Priest came down that way by chance: but this is so said in respect of us, it so seemeth a chance to us, but before God there is no chance.   

6. Quest. v. 11. Why the Philistims are not punished, as well as the Bethshemites, for looking into the Ark.  
1. The Philistims also were punished for their part, for their gross rudeness in profaning the Ark, and consecrating it as one of their chief spoils to their Idol, so making the great God inferior to their abominable invention: this being a breach of the natural and moral law, did not escape unpunished. 2. But the other being a ceremonial law, given only to the Israelites, not to come near the Ark, or to gaze upon it, was given only unto them, the heathen were ignorant of it: and therefore therein the Lord requireth a stricter obedience at the hands of his own people, then of the ignorant Gentiles. Pelican. 3. And further the Lord accepteth this kind of reverence, which the Philistims out of their simple knowledge, yield unto the Ark: not suffering it to go empty, but bestowing upon it jewels of gold: Pelican. as also in making choice of kine never used to the yoke, and of a new cart, as best beseeming the holiness of the Ark; they therein expressed their reverend regard of it, herein following the prescript of Moses law. Borr.   

7. Quest. v. 18. Of the great stone of Abel.  
1. Some think that Abel is here taken for Eben, a stone, by the change only of the last letter, as it is called, v. 14. eben gedalah, the great stone, whereon the Bethshemites sacrificed: Chal. Sept. jun. but seeing that Abel is of a far diverse signification, betokening mourning, it can not properly be translated a stone: though under this name the stone is insinuated. 2. Some do not here retain Abel as a proper name, but read the great stone of mourning: Vatab. but it being the name of a place, it is more fit to make it a proper name: as we read of other places so called, because of mourning there: as Gen. 50. Abel Mizraim, the mourning or lamentation of the Egyptians. 3. Others think that both Eben, and Abel, were the proper names of this stone, that first it was called Eben, which signifieth a stone; then Abel, by reason of the lamentation there. Osiand. But that Eben was no proper name, it may be showed by the like place, c. 14.33. where Saul biddeth them to roll, eben gedalah, a great stone unto him. 4. Wherefore, this seemeth to be the right interpretation, that the great Eben, 1. stone mentioned v. 14. is called here Abel, because there the Betshemites mourned for the great slaughter among them: for so it is said in the next verse, ijthabela, they mourned, whence also is the word Abel, mourning, derived. sic Ar. Pagnin. Lat. 5. Some also read, unto the great plain: for so Abel also signifieth: in which plain Bethshemesh was situate: joseph. But the words following control this reading: unto the great stone of Abel, whereon they set the Ark: but they set the Ark, and laid the sacrifice upon the great stone. v. 14.   

8. Quest. v. 19 Why the Lord smote the men of Bethshemesh.  
The Bethshemites divers ways offended. 1. In that they received not the Ark with greater reverence and devotion, when they saw it coming, but entertained it, as it should seem, with shouting, and such like signs of joy, which they used in time of harvest, wherein they then were. Pelican. 2. They offered in sacrifice the female kind, namely the two kine that drew the cart, whereas by the law the males only were to be offered. Borr. 3. Some think that they offered sacrifice of themselves, neither the priests, nor Samuel being consulted with. Pelican. But that is not like: for seeing it is directly mentioned, that the Levites, that is, the priests of Levi (for Bethshemesh was a city of the priests of Aaron, not of Levites only, josh. 22.16.) took down the Ark, and before the Ark was taken down, they could not cleave the cart for wood, nor consequently offer their sacrifice: therefore it is not like, that the Bethshemites did presume to offer sacrifice without their priests. 4. The true cause therefore, why the Lord did smite them, was, as is here expressed, v. 19 because they looked into the Ark: where we need not imagine with the Hebrews, that they opened the Ark to look into it: but it was contrary to the law, to look upon the Ark bare or uncovered, Numb. 5.20. as the men and citizens of Bethshemesh, such as were not priests, did gaze upon the Ark, either being brought naked by the Philistims, or uncovered by them: for so it is before showed, v. 13. that they rejoiced, or took delight in beholding the Ark, that is, in gazing and looking upon it. josephus thinketh, they did also handle it unreverently with their hands: but it was sufficient to procure this judgement, that such, as were not priests did gaze upon it. The priests also might offend themselves in not approaching and drawing near, with such reverence as was meet. jun. But it seemeth by the number of them, which were smitten, that most of them were of the common sort.   

9 Quest. v. 19 Of the number of the men of Bethshemesh that were slain.  
1. Whereas in the Hebrew the number is placed thus, seventy men, and fifty thousand men, some expound it thus: that seventy of the chief were slain, which were equivalent or worth fifty thousand: as the people said to David, that he was worth ten thousand of them, 2. Sam. 18. ex Pelican. and of this opinion seemeth josephus to be, who only maketh mention of seventy that were slain. But this is not like: for they are said to be smitten of the people, that is, of the common sort. 2. Some therefore think that the seventy were of the Elders and better sort: and the fifty thousand of the people: so the Chalde. But by the same reason also this interpretation is refused: for it is said, he smote among the people seventy men, etc. 3. junius in his former edition had this conceit, that these were of the Philistims that were smitten: and so in stead of, among or of the people, he readeth, of them: but the word is baham, of the people, not bahem, of them: and whereas he objecteth, that there were not so many in all the tract and region of Bethshemesh, and beside that it was a city of Priests, for whom it was lawful to come near the Ark: it may be answered, that the people of other towns came flocking together to see the Ark, and that the greatest number that was smitten was of them. 4. But junius himself in his latter editions reverseth this opinion, and thinketh, that this number of fifty thousand and seventy men, was partly of such of the Israelites, as came flocking from all parts to see the Ark, partly of those which kept their garrisons and stations to defend their coasts from the invasion of the Philistims: so also Osiander. Therefore it is directly mentioned and expressed in the text; that the Lord smote of the men of Bethshemesh, and among the people 70. men, and 50. thousand men: so that we must not suppose them all to be of Bethshemesh.    

CHAP. VII.  

1. Quest. v. 1. Of the hill where abinadab's house was.  
1. SOme read making it a proper name, and brought it to the house of Abinadab in Gibeah: sic A. P. C. with others: but the word signifieth, an hill: as the Septuag. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so also jun. and both our English translations. 2. Therefore the better reading is, in the hill: for Gibeah was the name of a city in Benjamin, c. 13.2. but Kiriathiearim was a city in judah, called also Kiriathbaal, 2. Sam. 6.2. therefore Pelican is deceived, that placeth Kiriathiearim in Benjamin. 3. This hill was the higher place of the city, as sequestered and set apart by itself, and so fitter for this holy use, Vatab. where Abinadab dwelled, a Levite and a good man, to whom the charge of the Ark was committed. joseph. 4. Thus for the sin of Eli his house the Ark was translated from Shilo, where it had continued ever since joshuashs' time, and by God's providence was removed into the tribe of judah, where the Lord had appointed to erect the kingdom of David. Pelican.   

2. Quest. v. 1. Of the sanctifying of Eleazar abinadab's son to keep the Ark.  
1. This Eleazar was not the high Priest, for he is not recited in the Catalogue of the high Priests, 1. Chron. 6. and he was the son of a Levite, as josephus thinketh: therefore it is not like, that he drew near to the Ark, but it was kept drawn over with curtains, and covered according to the Law. Osiand. 2. He only gave attendance upon it, to keep others from coming near to pollute or defile it. Pellic. 3. Here is no mention made, nor yet afterward of the Tabernacle, which Moses set up, because the Lord intended in stead thereof, to have a Temple built in Zion. Borr.   

3. Quest. v. 2. Of the true account of the twenty years while the Ark abode in Kiriathiearim.  
1. Some think that this was the whole term of the remaining of the Ark in Kiriathiearim, till it was brought from thence by David, ● Sam. 6. of this opinion are some of the Hebrews: but this cannot be: for the Ark was removed thither immediately after Eli his death: now after Eli, Samuel and Saul governed Israel forty years, Act. 13.21. there must be then more than twenty years between the end of Eli his government, and the beginning of David's reign. 2. Some are of opinion, that these twenty years were run between the rejection and casting off of Eli his house, and the government of Samuel: so Hierome in his questions upon this book. But neither is this like, that there should be so long a vacancy of government, or an interregnum, between Eli, and Samuel: for while Eli yet lived, all Israel knew, that faithful Samuel was the Lord's prophet. c. 3.20. 3. Wherefore the most probable opinion is, that so many years were already expired, since the first remove of the Ark to Kiriathiearim, unto the solemn time here mentioned of the conversion, and returning of the people to God, and forsaking of their filthy idols. Pelican. Osiand. Martyr.   

4. Quest. v. 2. Of these words, the people lamented after the Lord.  
1. Some read, requievir, rested, or were quiet after the worship of God: Lat. Chald. that is, sought to be in rest from the vexation of their enemies, by seeking unto God. But here the word is mistaken, as though it should come of nuach, to rest; whereas it is ijnahu, of nahah to lament. 2. The people then being vexed and oppressed many ways by the Philistims, turned themselves by mourning and prayer unto the Lord. jun. 3. And though Samuel had before time called upon them for repentance, yet now specially he worketh upon their sorrow and grief for their afflictions: as commonly men when they are in affliction and heaviness, are more ready to hear good admonitions. Osiand.   

5. Quest. v. 4. Of their Idols Baalim, and Ashtaroth.  
1. Some think that Baalim was the name of their gods, and Ashtaroth being put in the feminine, the name of their goddesses: Vatab. and Augustine not much unlike, saith, that Baalim were their Juppiter's, and Ashtaroth their juno's. quest. in judic. 2. Cicero. lib. 3. de nature. dear. saith, that Astarte, or Astarate, was one of the names of Venus. 3. But Ashtaroth was the peculiar Idol of the Zidonians, 1. king. 11.5. and of the Philistims, 1. Sam. 31.10. so called of the form, because it was like unto a sheep: for so signifieth the word Ashterah: and hereof this may be an argument, because of this Idol there was a city called Ashteroth Carnaim, Gen. 14.5. which addition of Karnaim signifieth Bicornis, two horned: it belonged to Manasseh, josh. 13.31. and out of that tribe it was given to the Levites the Gershonites, 1. Chron. 6.71. jun. and Masius in 12. c. josh.   

6. Quest. v. 3. God only to be served.  
1. Samuel exhorteth the people to turn unto God with their whole heart, and to serve him only: that they should not give part of their heart unto the true God, and part unto their false gods; but that they should serve him with all their heart. Bor. 2. And beside, as he would not have any but the true God served, so he would have the true God worshipped, after a true and right manner, not with any superstitious or false religion. Osiand. 3. This showeth that God will admit no partner in his worship: and as it condemneth the associating of heathen Idols gods and goddesses in the divine worship, so it maketh against the multiplicity of popish Saints: for God only must be served: the word is ghabad, which the Septuag. interpret here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which taketh away that fond distinction of the Romanists, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as though religious worship should only be given unto God, but religious service might be yielded unto Saints: for out of this place it is evident, that all religious service is due only unto God: and as here Samuel saith, 
Controv. Against the adoration of Saints.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serve him only: so our Saviour saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him only shalt thou worship, Math. 4.10. Religious worship then, and religious service, is all one, and only due unto God.   

7. Quest. v. 5. Of Mizpeh, whether Samuel assembled Israel.  
1. There were divers places called by this name; there was a Mizpeh in the land of Moab, 1. Sam. 22.3. an other lying under the hill Hermon, josh. 11.3. near unto the land of Gilead, which is that place where jakob and Laban made a covenant, Gen. 31.49▪ there was a third in the tribe of judah, josh. 15.38. and a fourth in Benjamin. josh. 18.28. 2. Some of the Rabbins think that this Mizpeh was Shiloh: but that is not like, for Shiloh was now destroyed, because of the wickedness of the people, and made desolate, as the Prophet showeth, jerem. 7.12. 3. This Mizpeh was either that of judah, which was not far from Kiriathiearim, where the Ark now was: or, which is most like, it was the other Mizpeh of Benjamin, where they used to keep their assemblies, as being the fittest place, in respect of the equal distance, being as it were in the mids of the land. jun. and Masius. 4. Vatablus then is deceived, who following Kimeh● thinketh that this Mizpeh, where the Israelites were assembled, was that Mizpeh, where joshuah had the victory over the kings of Canaan, josh. 11.3. but that can not be: for that Mizpeh was near unto Lebanon; but this Mizpeh was not far from Ramah where Samuel dwelled, which as josephus thinketh, was distant not above forty furlongs from jerusalem. Mas. in c. 11. josh. v. 3.   

8. Quest. v. 6. How the Israelites drew water, and powered it out before God.  
1. Some understand it of the water of purification, whereby they testified their hope and faith in the remission and washing away of their sins, Pelican. Mar. 2. Some think that by the pouring out of water, they showed their humility, that they were as water powered out. Vatab. 3. Some think that as there was a certain water appointed by the law, for the trial of adultery, so also it was used for the convincing of idolatry, which was a spiritual kind of adultery: that the lips of such as were idolaters, as soon as they touched the water did cleave and clamme up together with thirst: and therefore they say, that Moses caused the Idolatrous Israelites to drink the ashes of the golden calf. sic Hieron. tradit. 4. Some understand it of the drawing of water, and offering of it in drink offerings unto God. joseph. 5. But the Chalde interpretation is best, that they powered out their heart unto God, and shed tears before the Lord in such abundance, as if they had drawn water. jun. Osiand.   

9 Quest. v. 6. Why Samuel is said to have judged Israel in Mizpeh.  
1. Some think, that there he put the Idolaters to death, and in that sense is said to have judged Israel. Hieron. 2. Some, that there he compounded the controversies, and determined the causes and strifes among the people. Vatab. 3. Some, that he is said now to judge them, because they submit themselves to his government, and with one common consent receive him for their judge and Magistrate. Osiand. Mar. 4. But beside these interpretations, he is most of all said to judge them, because he began now to reform both the Church and Commonwealth, which were out of course, as it appeareth, 1. Chron. 9.22. jun. Borr.   

10. Quest. v. 9 Of the sucking lamb which Samuel offered.  
1. Some think, that Samuel offered not this sacrifice himself, but by the hands of some of the Priests: for he was not a Priest, but a Levite, and had the charge to open and shut the doors. c. 3. R. Ben Gerson. Vatab. But as yet Samuel was not publicly called to the office of a Prophet, when being brought up under Eli, he was employed about the doors of the Temple: and though he were but a Levite, and so ordinarily was not to offer sacrifice; yet by the extraordinary calling of a Prophet, he had warrant to do it: and therefore it is said afterward, v. 17. that he built an altar unto God. So the Prophet Elias also offered sacrifice, 1. king. 18. this is also the opinion of D. Kimchi. 2. It seemeth that Samuel being in haste, did not perform at this time all the ceremonies of the Law, God accepting rather of his faith and obedience, then looking to the external rite: Pelican. for in every burnt offering, the skin was first taken off, and was due unto the Priest. Levit. 7.4. 3. This sucking lamb was a sign of the true lamb Christ jesus, by whom we have deliverance, and victory over our spiritual adversaries, as here the Israelites against the Philistims. Pelican.   

11. Quest. v. 10. Of the discomfiting of the Philistims.  
1. Three things do set forth and commend the greatness of this victory: first, the people were now unprepared, and unarmed, gathered together in common prayer and supplication, and their enemies came upon them unlooked for, and on the sudden: joseph. than they used no carnal weapons, or outward defence, but Samuel only offered a sacrifice, and prayed for them: thirdly, God did discomfit them from heaven: the earth under them trembled, and they fell, the thunder astonished them, the lightning blasted them. joseph. 2. Like unto this victory, was that which God gave unto Barak and Deborah against Sisera, jud. 5. when the stars fought in their courses, and that of joshuah, when the Lord cast down stones upon his enemies. josh. 10.10. Borr.   

12. Quest. v. 12. Of the word Shen.  
1. The most make it the proper name of a place, and call it Shen; the Chalde Sinai, and thus read; he pitched a stone between Mizpeh and Shen: sic Ar. Vatab. Lat. with others. 2. But I rather assent unto junius, which translateth it scopulum, a rock, or rather the crag of a rock; which hangeth over like a tooth, for so shen signifieth: and so Pagnine here readeth: and it appeareth to be so upon these reasons: 1. because this word shen is so taken, c. 14.5. 2. in the former v. the name of this rock is set down, it is there called Bethcar: and hereunto josephus consenteth, who saith, that this stone was set up among the Coreans (whence Bethcar hath the name) in the coasts of the Philistims.   

13. Quest. v. 13. How it is said, the Philistims came no more into the coasts of Israel all the days of Samuel.  
While Samuel lived, Saul being king, the Israelites were much annoyed by the Philistims, as is showed in the 13. and 14. chapters: therefore this must so be understood, that the Philistims invaded not Israel to enlarge their bounds, 
Reconcil.  and to take from them their cities, nor yet obtained any victory over Israel: yet the Philistims had their garrisons, and maintained and kept that which they had gotten: as it is evident, c. 10.5. and 13.3. jun. But after samuel's death they prevailed against Saul and Israel, and dispossessed the Israelites of their cities, and the Philistims came & dwelled in them. c. 31.7.   

14. Quest. v. 15. How Samuel is said to have judged Israel all the days of his life, seeing while he lived Saul was made king.  
1. Although Saul were anointed king by Samuel, who lived divers years after Saul's election to the kingdom; 
Reconcil.  yet Samuel altogether gave not over the regiment, but continually watched over the people, to direct them in the ways of the Lord. Osiand. 2. And therefore Saul and Samuel are joined together, c. 11.7. Whosoever cometh not after Saul and Samuel, so shall his oxen be served: hereof also it is, that Act. 13.21. forty years of government are given unto Saul and Samuel jointly, as having one common and joint administration of the kingdom.   

15. Quest. v. 15. Of samuel's visiting of Bethel.  
junius readeth appellatively the house of God, which was now at Kiriathiearim, where the Ark was, whether the people resorted thrice in the year at the solemn feasts, where it is like that Samuel was present to judge and determine their causes. So is Bethel taken for the house of God, jud. 20.18. as it is called beth jehovah, the house of jehovah, c. 3.15. so also c. 10.3. three men are said to go up to God to Bethel, that is, to the house of God: for seeing the people had recourse and flocked to that place, where the Ark was, it is not like, that Samuel would omit to visit it in his circuit. This reading for these reasons is to be preferred, before the usual interpretation, which taketh Bethel for a proper name here.   

16. Quest. v. 17. Of samuel's retiring to Ramah.  
1. Some read for Ramah, Ramatha, Chald. Lat. some Armathaim, Sep. but the name of the city is Ramah, josh. 18.25. Ramatha is the Hebrew inflection of the word in construction, with the paragogical addition of the letter he, in the end. 2. But here this doubt ariseth, how Samuel could absent himself from the Lord's house, & keep at Ramah, seeing he was consecrated unto God by his mother, during his life, c. 1.28. Some think, that it was lawful for Samuel, when the time of his ministery and service was over, to go unto his own house: Pelican. but Annah's vow was more strict, for she did give him so unto the Lord, that he should abide there for ever, c. 1.22. and if he had departed from the Lords house, when his course of serving had been past, he had been no more tied, than other common Levites. 3. Therefore the better solution is, that so long as the house of God was known to be at Shiloh, Samuel was bound unto that place by his vow: but now Shiloh being desolate, and no certain place appointed of God, where the Ark should be settled, Samuel in that behalf was freed of his vow, with the which, necessity in this case dispensed. Borr. The like we read of the sons of Rechab, who were bound by their father's vow to dwell in tents: yet in case of necessity, when the host of the Chaldeans had invaded the land, they went to dwell in jerusalem for fear of the enemy. jerem. 35.11. 4. Further it may be answered, that vows so long hold, till God's pleasure be otherwise known: Samuel being now called to be a judge, could not be confined to a certain place: God therefore dispensed with that vow. Mar.   

17. Quest. v. 17. Where Samuel built the altar.  
1. Because it was not lawful by the law to offer any sacrifice, but before the Lord, in the place which the Lord should choose, Deut. 12.14. and consequently to build no altar but there: therefore junius referreth these words, also he built an altar there unto the Lord, unto the antecedent furthest of, namely, the house of God: as the like is found in diverse places of the Scripture: as Gen. 10.12. Resen also between Niniveh and Caleh: this is a great city: that is, Niniveh: and, 1. Sam. 27.8. Then David and his men invaded the Geshurites, and the Girzites, and the Amalekites: for they (that is, the two first named) inhabited the land from the beginning. But against this exposition, these reasons may be alleged: 1. because in none of these places given in instance, nor in any other, which can be produced, the further antecedent, is so far removed, by so many clauses coming between, as in this place, two whole verses almost being inserted between Bethel, or the house of God, and these words. 2. for that in those places, the necessity of the sense enforceth such relation to be had to the precedent part furthest off: but there is no such necessity here. 3. the restrictive or limiting particle shun there, being twice repeated before in this verse, and applied to Ramah, showeth that it should be so taken here: there was his house, and there he judged Israel, and he built an altar there unto the Lord, etc. 2. Therefore the best answer is, that because there was yet no certain place appointed, where the Ark should continue, it remaining at this time in a private man's house: Pelican. and for that the Tabernacle, to the door whereof the sacrifices by the law were appointed to be brought, Levit. 17.3. and the Ark were now asunder, and in divers places; Samuel might have this liberty to build an altar at Ramah: especially considering that he was a Prophet, and did it by a prophetical instinct: Osiander. Mar. as Elias the Prophet built an altar, 1. king. 18. And seeing the Ark was removed from place to place, as appear c. 14.18. if an altar could not be built, but where the Ark was for the time present, it is not unlike, but that the Ark of God might be sometime removed to Ramah: as Saul having the Ark in the camp, there erected an altar. c. 14.35. But I rather insist upon the two former answers, the divulsion and separation of the Ark from the Tabernacle, no certain place being yet appointed for the resiance of the Ark, and the prophetical and extraordinary direction, that Samuel had.    

CHAP. VIII.  

1. Quest. v. 2. Of the place where Samuel appointed his sons to be judges.  
1. BEcause Beersheba only is named, some think, that both his sons were appointed to be judges; either because that city was in the remote corner in the South part of the land, whether Samuel by reason of his old age could not travail in person: Borr. or for that it was situate in the confines and borders of the Philistims, and so had more need of the presence of the judge: Osiand. or they being unjust judges, might choose that place to weary the people with long travail. Pelican. But seeing they were deputed by their father, it is like that he would have assigned them to some convenient place, whether the people might resort with more ease, and not set them in the utmost corner of the land: and to what end should his two sons be limited to one place? they being divided, might better dispatch the causes of the people.  
2. josephus therefore thinketh, that one of them was appointed judge in Bethel, the other in Beershebah: but seeing no mention is made of Bethel in the text, that conjecture hath no warrant or certainty.  
3. Therefore junius opinion is more probable, that the meaning is, they were set judges over the whole land from Dan to Beershebah, which were the two extreme towns of the land: and Dan is to be supplied out of the like place, jud. 20.1. here being omitted, by a certain synecdoche, one opposite part comprehending the other.  
4. Samuel in making his sons judges, offendeth two ways, both because he consulted not with God, and he had no example for it: for neither Moses, nor Gedeon, or any of the judges appointed their son. Mar.   

2. Quest. v. 6. Whether the people sinned in ask a King.  
1. If they had simply desired a King to be given them, according to the law of God, Deut. 17.15. that should govern them in equity, and such an one as feared God, they then had not offended: but now they do ask a king of a preposterous desire, only that they might be like unto other nations. Borr. 2. Yet God having purposed to erect among his people a kingly throne, and to raise unto them a king, of whose seed the Messiah should come, took this occasion to accomplish his purpose, so turning their evil and inordinate desire unto a good end: as God can convert the evil thoughts and actions of men, to serve for his glory. Borr. 3. Now the people in ask a king, failed in divers circumstances: 1. in their curiosity, that pretending the injustice of samuel's sons, yet indeed desired an innovation of the very government itself: for they might have otherwise requested of Samuel, to admonish his sons, that the fault might be amended, not the person removed. Pelican. 2. Their impiety appeareth toward God, who had hitherto raised up unto them judges and deliverers, they being not contented therewith, because their judges shifted from one tribe to an other, and many times were of mean parentage, and not so fearful or terrible to their enemies, they desire to have a certainty of the kingdom, as other nations had, and so they offended in their distrust and diffidence toward God: Osiand. as the Lord himself saith, they had rejected him, v. 7. 3. Their ingratitude also was great toward Samuel, by whose means, they had received so many and great benefits, that they would shake off his government, even while he lived: in these respects, the petition of the people for a King seemed evil unto Samuel.   

3. Quest. v. 7. Whether by ask of a King, the people indeed cast off the Lord's government.  
1. Simply it is not true, that the government under kings, is a shaking off the Lord's yoke. For the Lord is with kings, and ruleth his people by them: they are the ordinance of God. Wisdom saith, Proverb. 8. By me Kings rule. The Lord blessed the government of David, jehoshaphat, Hezekiah, josias. But yet the people, as much as in them lay, rejected the Lords government: because they misliked that form of administration, which the Lord had set them, and desired a change and innovation, without any direction from God. 2. But it will be further questioned, whether God also do reign together with bad kings: the answer is, that even the authority of wicked Kings is of God, which they abuse to tyranny: and they shall give account unto God for abuse of their government. And although the persons be evil, which govern, yet the authority is lawful and good: and even under tyrants there are many good things: as enacting of politic laws, administration of justice, punishment of offenders. Mart.   

4. Quest. v. 11. Of samuel's description of the King, whom the Israelites desired.  
1. Samuel describeth such manners and fashions, which are incident, not to true Monarchies, but such as decline rather unto a Tyranny: Osiand. he setteth not down here the office of a King, what he ought to be, but foreshoweth by the spirit of prophesy, what manner of king they should have: that they either hereby might be persuaded to desist from their enterprise, or they might more willingly bear these inconveniences, when they fell upon them, being thus forewarned of them, and being the cause thereof themselves. Pelican. And thus the Lord to their own cost granteth their desire, that for the most part, they had such kings, as governed them rather by will, than law, as the kings of the Gentiles did. 2. Samuel showeth how their King should have power over their children and servants, their goods and lands. In all which the King hath a sovereign right: men's servants and children are to do the king service in time of war, and of peace: the necessity of the Crown is to be supported for the public good of the Commonwealth: but the manner is unlawful: the King must rule by law, not by lust, nor lay unnecessary burdens upon his subjects, knowing that he hath also a Lord above him, the great king of heaven, to whom he must give account. 3. In these three things Samuel showeth, that their King should fail: first in the manner, that he should not by order or law, but by violence and compulsion take from them their sons and daughters, their lands and goods, whereas yet jezabel, would not but by colour of justice take Nab●oths vineyard from him. Pelican. Secondly, he should fail in the end: abusing these things to his pleasure, and giving them to his servants and favourites, not applying them to the common profit and benefit of the Commonwealth. Borr. Thirdly, in respect of their persons, he should use them altogether, as servants, v. 17. (putting them to base and servile offices) not as free subjects, such as they were in time of the judges, and their other governors. Borr.   

5. Quest. v. 19 Why the people would not hearken to Samuel.  
1. God had decreed by this occasion to set a King over his people, as he promised to Abraham, that Kings should come of his seed, Gen. 17.17. yet God did not force their wills: but God useth their wills and desire, whereunto they were inclined, to effect his counsel. Pelican. 2. Therefore justly notwithstanding the Lord by his Prophet telleth them, that he will not hear them afterward, when they shall cry unto him, because of the oppressions of their King, for that they now wilfully cast off the counsel of God, and refuse to hearken unto his voice. Pelican. 3. And thus we see how many times men are snared in their own desires, and obtain their requests unto their own hurt: as the Lord took the people short in their hasty wishes: Numb. 14.28. As I live, saith the Lord, I will surely do unto you, as ye have spoken in mine ears, your carcases shall fall in this wilderness, etc. 4. Now in this their petition the people offended, because they asked him after a preposterous manner, not expecting the authority of God: therefore the Lord is said, to have given them a King in his anger, Hosh. 13.11. their request was then against the revealed will of God, though God in his secret counsel had so determined. Mar.    

CHAP. IX.  

1. Quest. v. 5. Of the land of Zuph.  
1. THe Septuag. read, the land of Siph, failing both in the pronouncing of the letter, which is tsaddi, which is expressed by tz: not semech, which giveth the sound of our single s: as also of the vowel, which is shuree, not chiric: and answereth to our u. 2. The Chalde interpreteth, the land where was a Prophet: of which reading see before, qu. 1. c. 1. 3. The land therefore of Zuph, was that country, where Ramah samuel's city was situate, which thereupon was called Ramah of the Zophims, c. 1. v. 1. for they were now near unto Ramah. joseph.   

2. Quest. v. 7. Whether Saul gave any thing to Samuel, and whether it were lawful for the Prophets to receive any thing.  
1. Some think, that Saul had this opinion, that Samuel might be alured with gifts: and that it was not lawful for the Prophets to receive any gift, as Gehezi was punished with leprosy, because he took a reward: and this is the difference between the true and false prophets: these altogether sought their own commodity, the other the glory of God. sic Hieronym. 2. But it is rather to be thought, that Saul in reverence, and as a sign of a thankful heart, would give a present unto Samuel, because now he was to appear as before the Lord, into whose presence they were not to come empty. Elisha would receive no gift of Naaman, because he was a stranger; which was forbidden, Leuit. 22.25. neither were they to receive such large gifts as Gehezi did, to make them rich: but for the Prophets and servants of God to receive small gifts (as this of Saul's was, the fourth part of a shekel, about five pence) as an acknowledgement of the offerers duty, and for their sustentation, it was not unlawful: as jeroboams wife going to Ahiah the Prophet, carried unto him a bottle of honey, and ten loaves, 1. King. 14. Mar.   

3. Quest. v. 9 Of the name Seer, which was given unto the Prophets.  
1. The text saith, that Prophets of old time were called Seers, not that they then ceased to be so called: but it was a name both used of ancient time, and then in samuel's time continued. Borr. 2. Such was the piety of the people in the purer times, that when they would ask counsel of God, they resorted to the Prophets, unto whom the Lord revealed himself: so did Rebekah, Gen. 25.22. jun. 3. They were called Seers, both because they foresaw things to come, Genevens. as also for that the Lord revealed himself, and was seen of them in visions and dreams: Numb. 12.6. jun. 4. Yea it pleased God, not only in grave and weighty matters, when he was consulted with, to give answer to the people, but upon other private necessary occasions, as here they go to the Seer to learn what was become of the asses, that the Lord should not be thought to have less care of the people in their necessities, than the gods of the Gentiles, from whom they received answer by the ministery of Satan, in such manner of consultations. Pelican.   

4. Quest. v. 12. Whether it were a feast or a sacrifice, which was kept for the people in the high place.  
1. junius translateth zebach a feast, which word properly signifieth a kill or slaying for sacrifice, and sometime for other uses: his reason is this, because it was against the law to sacrifice in any other place, then before the Lord. Leuit. 17.3. and Deut. 12.5. But hereunto it may be answered, 1. that as Samuel before, by extraordinary direction, built an altar at Ramah, so it was lawful for him being a Prophet, to sacrifice otherwhere, then at the Tabernacle: Osiand. especially seeing the Ark and the Tabernacle were now asunder, and so no certain place appointed for the Ark, as is showed before, c. 7. qu. 17. 2. It is not unlike, but that the Ark of God might be removed hither at this time, at the election of their king, as junius thinketh it was translated to Gilgal, at his inauguration, c. 11.15. where they also offered peace offerings. 2. I think rather, as both the Chald. Septuag. with other interpreters, Vatab. Mon. Pag. do read here sacrifice: so first they offered their peace offerings unto God, and then of the remainder thereof made a solemn feast. Pelican. Osiand. And these reasons, may persuade it: 1. because the word zebach more properly and usually is taken for sacrifice, as c. 10.8. and 11.15. 2. the place argueth as much, for if it had been but an ordinary feast, Samuel might have kept it in his own house, he needed not to have gone up to the high place, where they used to sacrifice before the Temple was built. 3. The public fame of this meeting, whereof the very maidens were not ignorant, showeth rather that it was a solemn sacrifice, than a private feast for thirty persons. 4. The common use was, in their solemn meetings, first to offer peace offerings, and to make a feast of the remainder: for of that kind of offerings, the fat was offered to the Lord, the right shoulder and the breast was the Priests, Leuit. 7.31, 32. of the rest the people might eat: so Solomon, of the peace offerings, which he offered in great abundance, even 22. thousand beeves, and an 120. thousand sheep, made a royal feast to all Israel. 1. King. 8.  
3. But it will be objected, that the shoulder and that upon it, which were reserved for Saul, were the Priest's fee, Levit. 7.31. whereof it was not lawful for any stranger, not of Levi, to eat, no not for him that sojourned with the priest, Leuit. 22.10. To this it may be answered: that the right shoulder only was the Priests, Leuit. 7.32. but here v. 24. it is not named what shoulder it was: and beside, though they did eat of the remainder of the peace offerings, yet they might also in such feasts, eat of other meat, not offered in sacrifice: but howsoever it was, it is not necessary to think that this portion, was any of the Priest's allowance, nay it is like it was not: but some other portion reserved for Saul. josephus calleth it, portionem regiam, a kingly part: who indeed, calleth it epulum, a feast, he nameth it not a sacrifice. But it was both, first the sacrifice was offered, than the feast followed, as is showed before.   

5. Quest. v. 13. Of samuel's blessing of the sacrifice.  
1. It was a commendable custom among the Hebrews to bless God, that is, to give him thanks, both before their meat and after: and he which blessed the table, did also divide and distribute the meat, as the Chald. paraphrast interpreteth: the which custom our Saviour followed in the Gospel, when he took bread, gave thanks, and broke it. Vatab. 2. This phrase of blessing is also used in the new Testament: The cup of blessing, which we bless, etc. 1. Cor. 10.16. and at Emmaus, our Saviour Christ took the bread, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed, & broke it. Luk. 24.30. 3. Bor. Which teacheth us, not like vultures & kites, to seize upon our meat, as a pray, without giving thanks, and lifting up our hearts unto God. Osian. 4. And Christians do still retain that commendable use, which was practised, as R. Chimchi saith, among the jews, to bless the table and meats set thereon, not that any thing is unclean in it own nature, as the Manichees held; or that the evil spirits are mingled among the creatures, as they imagine, which defend the sprinkling of holy water: for the creature of God is good in itself, because all, which God made, is good: but it is our own corruption and sin, which defileth the creature: prayer therefore before meat is necessary, that it may be sanctified and made wholesome for our use, and that we use and receive them soberly & moderately. Mar.   

6. Quest. v. 18. Of the place where Saul met Samuel.  
1. The most do read, that Saul went to Samuel in the mids of the gate, sic Ar. Pag. Vatab. and both our English translations: but that can not be: for before Saul met Samuel, it is said, v. 14. that Saul was come within the city, or as some read, into the mids of the city: therefore he met not Samuel in the mids of the gate. 2. The Septuagint therefore to help this matter, read, that Saul came to Samuel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the mids of the city, as before v. 14. but the word is here, bethoch hasshagnar, within the gate, as junius following the Chalde paraphrast: as soon as they were entered the city, and were come within the gate, Samuel met them.   

7. Quest. v. 19 What was in Saul's heart, which Samuel promiseth to tell him.  
1. The Hebrews, as Hierome noteth in his Traditions upon this book, do think, that it was revealed to Saul, that he should be King, because he saw in a vision, that he was set in the top of a palm tree: and this was that (say they) which Saul had in his heart: but this is not like, as it may appear by Saul's answer, v. 21. making it very strange, that Samuel should have any communication with him of any such thing. 2. Therefore the thing, that was in Saul's heart, was to know, what was become of his asses, which thing Samuel presently declareth unto him, as it followeth in the next verse. jun.   

8. Quest. v. 21. Of Saul's refusal of the kingdom, whether it were done in simplicity or hypocrisy.  
1. Saul excuseth himself by three arguments: that both his tribe was the smallest in Israel, having not yet recovered that loss and slaughter of their men, which they received in the battle with Israel: jud. 20. Osiand. as also his father's house was of small account in the tribe, and he himself the least in his father's house, jun. 2. Some think, that Saul did herein dissemble, and show his hypocrisy, which afterward broke forth in the rest of his acts. Borr. But I rather condescend to those, which think that Saul did modeste regnum recusare, modestly at this time refuse the kingdom: jun. and, veraciter se excusat de honore regni, and he doth truly excuse himself concerning the honour of the kingdom: Pelican. as may appear both by Saul's exquisite and pithy answer, heaping up so many reasons of his refusal together: and by his earnest speech to Samuel, Wherefore then speakest thou so to me? Howsoever afterward Saul played the hypocrite, yet he might have an other heart now, and speak of simplicity.   

9 Quest. v. 24. To whom Samuel said, I have called the people.  
1. Some read, it was kept for thee, when I called the people: Lat. but beside that, in this reading, the word lenior, in saying, is omitted: it is like it was kept, not when he bid his guests, but when he made provision for his guests. 2. The Septuag. read, as though it should have been kept and reserved by the people: but Samuel spoke to the cook to keep it, v. 23. and not the people. 3. Some think, that Samuel thus spoke unto Saul, saying, also I have called the people, B. G. giving this note, that both by the assembling of the people, and the meat prepared for thee, thou mightest know, that I knew of thy coming: but it had been superfluous for Samuel so to say to Saul, when he was now set among the people, and saw the people there assembled. 4. Therefore Samuel meaneth, that he caused that portion to be reserved, when he thus spoke to the cook, that he had bidden the people, that provision might be made for them. jun.   

10. Quest. v. 25. Why Samuel communeth with Saul toward the top of the house.  
1. Beside that, their houses being made with plain and flat roofs, not like unto ours, they used to walk there upon the top of their houses after supper: Vatab. for then they used to feast, and this banquet, to the which Saul was invited, was toward the evening: as it appeareth by the mentioning immediately of their early rising the next morning. v. 26. Pelican. 2. Beside I say, that it was their usual custom thus to do, an other reason, that moved Samuel to choose that place was, that he might utter his mind more freely in secret unto Saul concerning the kingdom, which was not convenient yet to be publicly known: and therefore afterward, v. 27. Samuel would not have Saul's servant within the hearing: the roof then of the house was a fit place for secrecy, as Peter went up thither to pray, Act. 10.9. jun.    

CHAP. X.  

1. Quest. v. 1. Of samuel's anointing of Saul to be King.  
1. THis anointing in the old Testament, signified the gifts of the holy Ghost, which were necessary for them, which should rule. Genevens. 2. This was a type and figure of the spiritual anointing of the Messiah, to be our Priest, Prophet, and King: which ceremony is not necessary now to be retained in the new Testament. Osiand. 3. The Hebrues think, that Saul was not anointed with the same oil, wherewith David and Solomon were anointed: for that was taken out of the Tabernacle, so was not this: that was powered out of an horn, Keren: this out of a viol, called Phach: out of such a vessel was jehu anointed: Borr. out of a brittle vessel, whether of glass or earth, which signified the unstableness and short continuance of their two kingdoms: but the horn showed the firm and durable state of the kingdom of David and Solomon. Pelican.   

2. Quest. v. 1. Of samuel's kissing of Saul.  
1. This kiss was a sign of favour, as wishing all things to be prosperous unto him: Pelican. it was also a sign of reverence, as it is taken, Psal. 2. Kiss the son, lest he be angry. Borr. 2. Samuel searcheth not here into God's secret judgement, who purposed to reject and cast off Saul afterward, as an hypocrite: neither was this yet revealed unto Samuel: he esteemeth Saul, according to his present election, whereby the Lord had appointed him to be governor of his people: afterward, when the Lords counsel was revealed to Samuel, concerning the rejection of Saul, he then did forbear to kiss him, but denounced the sentence of God against him, that because he had cast away the word of the Lord, the Lord had cast away him. Borr.   

3. Quest. v. 1. Of samuel's words to Saul, Should I not, etc.  
1. The most read thus, hath not the Lord anointed thee to be governor, etc. sic Sept. Chald. Vatab. B.G. but in this reading, the Hebrew particle chi, for, or, because, is omitted: and beside, halo, what not, is separated by a distinction from the clause following. 2. Therefore the best reading is, should I not, that is, do thus: for jehovah hath anointed, etc. jun. for it seemeth that Saul had used some resistance, refusing to be anointed, and that Samuel did persuade and pacify him with these words, showing that it was the will of God, that it should be so.   

4. Quest. v. 3. Whether it is to be read, Bethel, or the house of God.  
1. The most do think, that these three men went to Bethel there to offer sacrifice, and so thinketh josephus, so the Chald. and Septuag. for that Bethel was held to be a religious place, because of the altar, which jakob built there: Vatab. Borr. but that altar was long before defaced, neither was it lawful for private men to offer any sacrifice but before the Lord, where the Ark was. 2. Therefore I consent in this place to junius reading: that they went up to the house of God, which was now at Kiriathiearim: which may be made plain by these reasons, 1. because they are said to go up to God, that is, where the Ark was, the representation of God's presence: 2. they carried three kids for sacrifice, but at Bethel it was not then lawful to sacrifice: 3. Bethel is taken for the house of God then at Shiloh, jud. 20.18. and 21.19. and so it may fitly be taken here for the house of God at Kiriathiearim. 4. Now whereas these men carried but three loaves, D. Kimchi marveleth how they could give two: the answer is, that God so put it in their hearts, that it was a greater work of piety to feed the hungry, as they saw Saul at this time to be very faint, then to offer sacrifice: or it is more like, that they had other bread with them for their own necessary use, beside the three loaves, which they went to offer. Mar.   

5. Quest. v. 5. Of the hill of God.  
1. The most do expound this of the high place in Kiriathiearim, where the Ark was: so the Chalde interpreteth: so also Pellic. Borr. Genevens. but it is not like that a garrison of the Philistims should be kept in that place, where the Ark was, and whither the people usually resorted with their sacrifices and offerings. 2. It was rather the high place of Gibeah, which is called Gibeah of Benjamin, where there was a garrison of the Philistims, c. 13.2. jun. and where Saul's father, and his uncle and kindred dwelled, v. 14. so also josephus calleth it the town of Gabatha. 3. It is called the hill of God, because there was a College of the Prophets consecreate unto the service of God: who might be safe notwithstanding the garrison of the Philistims, which was not far off: for religious men were privileged, in those days, even in the mids of their enemies: and beside the Philistims, though at this time they kept their own, yet attempted nothing against Israel, as before is noted. chap. 7. quest. 13. jun.   

6. Quest. v. 5. Of the company of Prophets whom Saul should meet.  
1. Some think, that most of these were Levites, which studied the law, and were prepared and made fit for the service of the Tabernacle: Borr. but this opinion is grounded upon the other received interpretation, that this hill of God was at Kiriathiearim, where the Ark abode at this time, which in the next question before I showed to be an uncertain conjecture. It is like that among these Prophets some were Levites, but it is not necessary to think, that most of them were of that tribe: such a College of Prophets there was in the time of Elisha at Bethel, and an other at jericho, 2. king. 2.2. and 5. 2. These Prophets than were such, as attended prophesying, given unto holy study and meditation, to sing Psalms to the praise of God, using thereunto as incitements musical instruments: as Elisha did, 2. king. 3.15. Borr. who taught and instructed others, Osiand. endued also with the gift of prophesying. 3. Of these there were two sorts, some were called Prophets simply, as the masters and instructors of others; some the children, that is, the scholars of the Prophets. jun.   

7. Quest. v. 6. How the spirit of God came upon Saul.  
1. The spirit of God, is taken either for the gift of prophesying, or for ability prosperously to achieve any thing, or thirdly for the gift of sanctification: the two first ways Saul was endued with the spirit of God: Borr. for he received for the present, a temporary gift of prophesying, to confirm him in his calling, as the 70. Elders prophesied for the time, Num. 11.25. and he was furnished with gifts fit for that calling, as courage and magnanimity, meet for the office of a King. jun. But he was far off from the true inward sanctification, as his works following declared. Borr. 2. He became an other man in these two respects: first, because he should now show himself a Prophet, singing divine songs and hymns among the Prophets, as though he had from his youth been trained up among them: Pelican. As also he now should put on a princely mind, and meditate upon matters belonging to the kingdom, whereas he was before but conversant among his cattle: yet this was but a civil kind of change in him: there was no inward renovation, neither became he in deed a new regenerate man, borne of the spirit. Borr.   

8. Quest. v. 9 Of the fulfilling of the signs foreshowed.  
1. God useth to confirm extraordinary callings by extraordinary signs: as Moses assured by those signs and miracles which God showed, that the Lord had appointed him to deliver his people: so likewise Gideon, jud. 6. And Saul here is confirmed by these prophetical predictions, in the office and calling of a King, which was now first revived and raised up in Israel. 2. Four things are foretold unto Saul: 1. that he should find two men at Rachel's sepulchre, and he telleth him, what they should say unto him, v. 2. then he should meet three men going to the house of God, v. 3. after that he should meet a company of Prophets, v. 5. the fourth sign is, that he himself should prophesy. Borr. 3. The signs were to that end, that when he saw, that all samuel's predictions were true, he should nothing doubt to take the kingdom upon him: Pellic. for God was with him, vers. 7. that is, to prosper him, and give him good success: though not with him as he useth to be with his elect & beloved in Christ. Borr. 4. But such signs, now to confirm Christians in their calling, are not to be expected: nay, to ask such signs, were to tempt God: our calling is not now extraordinary, our faith and doctrine is not new, but the same which was first preached and taught by Christ, then by his Apostles: it was then confirmed by signs and miracles, and need not to be so confirmed again.   

9 Quest. v. 12. Of the meaning of these words, Who is their father?  
1. While they marveled at this sudden change in Saul, whom they had known to be a valiant man before, and of courage, but no Prophet: one, as it may seem, of the same company of the Prophets, jun. riseth up, and by this speech stayeth their further wondering. Osiand. 2. In effect he saith thus much; Do not marvel, that Saul prophesieth, having no Prophet to his father: for neither is the gift of prophesy hereditary in the rest, they have not all Prophets to their fathers: Vatab. the spirit of God is their father, and instructor: they are not so much taught by men, as by the spirit of God, which worketh freely and accepteth no man's person, but can raise up Prophets even from the meanest and most abject. jun.   

10. Quest. v. 15. Why Saul concealeth from his Uncle the matter of the kingdom.  
1. josephus is here deceived, who saith, that Abner Saul's cousin questioned with him, whereas it was Saul's fathers brother, likely to be Ne'er the father of Abner, c. 14.50. 2. Some think that Saul's uncle was at Ciriathiearim, some that Saul went from hence to an other place, which is not here expressed, as many circumstances belonging to the story, for brevity sake are omitted in Scripture. ex Vatab. But it seemeth rather, that the high place, whether Saul went, was at Gibeah, where his father and kindred dwelled, as is before showed, v. 5. 3. Now Saul partly of modesty concealeth the communication, which he had with Samuel about the kingdom, lest he should be thought to be ambitious, Pelican. as also in wisdom, lest he might have been envied, and so some impediments laid in his way. Osiand. josephus toucheth both these reasons, Ne res credita invidiam, non credita vanitatis opinionem ei contraheret: lest that the matter being believed might have procured envy, or being not believed, might have bred an opinion of lightness and vanity. In like manner, Moses taking leave of his father in law, pretendeth only to go and see his brethren in Egypt, making no mention of his calling, nor what the Lord said unto him, nor what he had seen. Exod. 4.   

11. Quest. v. 17. How the people are said to be assembled before the Lord in Mizpeh.  
1. Some think that this Mizpeh was Gilgal, some Bethel, some Kiriathiearim: but it was that famous place, where they used to assemble the people, and where before Samuel had called the people together, when as that notable victory was given them against the Philistims, c. 7. Saul was designed and elected King in Mizpeh, and afterward established and confirmed King in Gilgal, c. 11.15. jun. 2. Some think, that they are said to be assembled before the Lord, because what was done in such great assemblies of the whole nation, was done as in the sight and presence of God: Osiand. as in the same place it is said, they assembled before the Lord, jud. 20.1. when as yet the Ark was not there. 3. But it is more likely, that Samuel had caused the Ark to be brought thither at this time, and the Priest to be present with the urim and Thummim, to consult with God, as v. 22. and to cast lots before the Ark, as the use was. jun.   

12. Quest. v. 20. How the tribe of Benjamin was taken.  
1. Some of the Hebrews think, that the stone in the Priest's breastplate, wherein the name of Benjamin was taken, did shine extraordinarily, whereby they knew that the King should come out of that tribe: but that is not like: for though the tribe were found out by this means, yet that served not to find out the family, and the very person: therefore the course here taken was by casting of Lots. 2. It is like that Samuel here followeth joshuahs' precedent: first, the tribe is taken by lot, than the family in the tribe, than the household in that family, and lastly the person: as josh. 7.14. jun. so here the tribe of Benjamin cometh forth, than the family of Metri, than the household of Kish, and lastly Saul of that house. 3. Concerning the manner of casting lots: the names of the tribes were written, and cast into a pot, joseph. than some one of every tribe was appointed to draw out the lot for the whole tribe, and so likewise for the family, and household. Osiand. And this was done before the Ark, and with prayers being made before, as v. 22. it is said, they asked the Lord again, that is, prayed unto him: jun. So that this casting of lots, was directed by the providence of God: as Solomon saith, The lot is cast into the lap, but the whole disposition thereof is of the Lord. Prov. 16.33. D. Chimchi thinketh that no lots were here cast, because no mention is made of them: but that the Priest consulted with God by urim and Thummim. R. Sele●●h thinketh that lots were cast: which is most like, because it was much used among the Israelites: as the land of Canaan was cast out by lot: jonathan was taken by lot: Mathias was chosen by lot, Act. 1. the word lachad here used, which signifieth to take, insinuateth as much. Mart.   

14. Quest. Zhether it be lawful now to cast lots.  
1. We find three kind of lots used in Scripture: some for equal division, and deciding of controversies that way: as the land of Canaan was sorted out by lot: some were sorts consultatoriae, lots used for consultation, as when Mathias was chosen: some, divinatoriae, divining lots, when any hid thing is revealed, as Achan was taken by lot, josh. 7. 2. Now some do utterly condemn the use of lots now, as Hierome upon jonas: and thinketh that such examples in Scripture were extraordinary, and not to be followed. 3. But Augustine's judgement is more probable, who thinketh though the casting of lots ought not to be so usual, as before: yet that in some cases lots may be cast: as he putteth this case; that in time of persecution, when it is thought fit, that some ministers should be preserved for future times, and all are alike minded to abide the extremest hazard, and of the like gifts, than they may be chosen by lots. epist. ad Honorat. 4. But these conditions must be observed in lots: 1. that all other means should first be attempted, and lots not to be used but upon great necessity, when no other way is left: so Mathias was elected, there being such equality between him and the other, as that the Apostles could make no difference. 2. they must be used not rashly, but reverently, as the Apostles to their lots joined prayer. 3. superstitious lots must be abandoned: such as were the lots of Numerius Suffetius, whom Cicero speaketh of lib. de Divinat. that he cut a flint in sunder, and out leapt certain lots. 4. there must be no deceit used in lots. Mar. These conditions must be observed in such lots as are used in great and weighty affairs: but they extend not to such kind of lots, which are ordinarily used in some kind of recreations, where no such weighty end is purposed.   

14. Quest. v. 28. Of the book which Samuel writ.  
1. josephus thinketh that this book contained the prediction of such things, which should fall out under Saul's kingdom, and that he rehearsed it in the hearing of the people and of Saul. But this is not like: for this had been enough to have alienated the hearts of the people from Saul, that such a tyrant, as he proved afterward, should reign over them. Therefore, this book contained nothing, but what the King should perform to his people, and of the duty of the people to their king: Pelican. agreeable to the description of a king in Moses, Deut. 17. 2. This book was laid up before the Ark, that it might continually put them in remembrance of their mutual duty. jun. 3. But this book is not now to be found, it is lost, as many other historical books. Vatab.   

15. Quest. v. 27. Of the wicked men that murmured against Saul.  
1. They are called men of Belial: that is, without a yoke, which refused to submit themselves to Saul's government, thinking that because he was of mean parentage, and of no power, he was not a like man to save the people. Pellic. 2. Therefore they came not to show their duty to the king, to bring him presents as other did: for by such gifts of acknowledgement, subjects may express their loyal affection to the Magistrate. Osiand. 3. But Saul held his peace, and winked at this fault, to avoid sedition, and to win them by lenity. Genevens.    

CHAP. XI.  

1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of jabesh Gilead.  
1. IT seemeth that the Ammonites yet bare in mind the great slaughter which they received by Ipthah the Gileadite, jud. 11. and therefore they now seek to be revenged upon the men of jabesh Gilead: Pelican. God's providence so disposing, that by this means Saul should have occasion to show his valour. Borr. 2. This josephus thinketh fell out a month after Saul had taken the kingdom, but that can not be: for yet seven days were not expired, which Samuel had set unto Saul, that so long he should expect his coming to Gilgal, c. 10.8. But it seemeth, that this attempt was made immediately before Saul was elected king: and the fear of Nahash was the cause why the people asked a king. chap. 12.14.   

2. Quest. Of Nahash cruel demand, to have them put out their right eyes.  
1. In this inhuman and hostile condition here imposed, the Ammonites show their detestable hatred to the people of God: that as they denied them bread and water in the wilderness, so they continue hateful toward them still, and therefore the Lord knowing their malice against his people, provided in the law, that the Israelites should have nothing to do with them, Deut. 23.6. Borr. 2. By the right eye, some Hebrews understand that text in the law, that the Ammonites should not enter into the congregation till the tenth generation; that they would have it razed out: but this exposition is ridiculous and fond. Nahash would indeed have their right eye put out, to make them unapt for war, for the left eye was shadowed and hid with the shield, which they held before it: joseph. and to make them unfit either to read or write the law of God, as some Hebrews: ex Pelican. but the reason is here expressed, to bring shame and ignominy upon Israel: as the Ammonites had a delight to reproach the people of God: as Haman the son of this Nahash did shame David's servants that were sent to him in kindness, in shaving their beards, and cutting off their garments by the middle. 2. Sam. 10. 3. Now who are the Ammonites, that in these days do reproach the people of God, it is not hard to judge: even they which in stead of the word of God, do thrust upon the Church, superstitious traditions, and so deny unto the Israelites the spiritual water and bread of their souls: 
The Papists would put out the right eye of knowledge in the people of God.  who while they nursle the people in ignorance, and seduce them from the right faith, which is the eye of the soul, do in a manner condition with them to pluck out their right eyes. Borr.   

3. Quest. Whether the men of jabesh Gilead did well in yielding themselves to Nahash demand.  
1. They show their weakness, in that they would at all yield to God's dishonour, by the shaming of his people: they bewray also their diffidence and distrust, in expecting help from man, and not relying upon God: Osiand. yea, they seem also to prescribe unto God in limiting a time for their deliverance: Mar. for this they had been worthy to have been delivered over into the hand of their enemies, but that God had respect rather unto his own glory, then unto their deserts. 2. They desire a time of seven days, which the enemy in the pride of his heart, thinking that the Israelites durst not encounter him, refuseth not. But God's providence herein is seen, in giving occasion to Saul to show his valour, and to bring this proud tyrant to confusion. Pelican.   

4. Quest. v. 6. What spirit of God came upon Saul.  
1. The Chalde paraphrast very well expoundeth this place, that the spirit of fortitude came upon Saul: as the like is said of Samson, judg. 14.5. that the spirit of God came upon him, when he tore the lion: it was then an heroical spirit, wherewith he was endued: Borr. the spirit of strength and courage to go against this tyrant: it was not the spirit of sanctification, and regeneration: see before chap. 10. quest. 7. 2. By this it is evident, that a man even in civil actions hath need of the direction of God's spirit, to bring them to a good end: as before chap. 10.26. it is said, that there followed Saul a band of men whose heart God had touched: 
Controv. Against free-will in good moral actions.  man hath not any free-will of himself in moral actions, to do that which is good, and pleasing in the sight of God, unless he be thereunto drawn and guided by the spirit of God: contrary to the erroneous doctrine of the Romanists.   

5. Quest. v. 7. Of the edict of Saul proclaimed in his name and samuel's, with the hewing of the oxen in pieces.  
1. Saul useth not his own name only, but samuel's also, saying, Whosoever cometh not forth after Saul and Samuel: both for more authority, because he was anointed king by Samuel the Lord's Prophet, Osiand. and because he was not yet generally approved and received king of all: Vatab. as also Samuel had not wholly resigned and given up the administration, as is noted before, c. 7. quest. 14. and it seemeth also that Samuel was present also at this time in the battle, as appeareth v. 14. jun. 2. And Saul useth this policy, in hewing his oxen in pieces and sending them, because he knew that deeds would persuade more than words: Osiand. as the Levite did the like, when he hewed his wife in pieces, and sent her parts into all quarters of Israel, jud. 19 beside, Saul herein showeth his zeal and forwardness, in defending the Lords people. Pelican. And it was necessary also, that Saul being already contemned of some, should set forth his edicts under some penalty, that the people might be kept in due awe and obedience. Osiand.   

6. Quest. v. 8. Why the men of judah were counted apart from the men of Israel.  
1. Whereas it is said, the men of Israel were three hundred thousand, the men of judah thirty thousand, it is evident, that before the falling away of the ten tribes from the kingdom of David, some were reckoned of Isreel, and some of judah. Borr. 2. Under judah also Simeon is comprehended, as jud. 1.3. for the Simeonites had their possessions and habitation within the tribe of judah. 3. Now the cause was this, why the men of judah are reckoned apart, for that this tribe had a privilege, first to go against the enemy in any common danger, Mar. and that it might appear, how that they being a populous tribe, yet did not envy to be commanded by Benjamin the least of the tribes, Osiand. they were also one of the greatest and most populous tribes, and of the largest territory: and sometime they were singled out by the Lord himself, to be the captain of the people: jud. 1.1. but the most likely cause, why they are numbered here apart by themselves was, for that they bordered upon the Philistims, and defended their coasts from foreign invasions, and upon that occasion they could not for their number draw out so many men and spare them for this service, as the other tribes could. jun.   

7. Quest. Whether the men of jabesh Gilead lied in saying, to morrow will we come out unto you.  
1. Some think, that they in deed made as though their brethren had forsaken them, and so to make the enemy more secure, promise simply to yield themselves the next day: adding further, that it was not unlawful to deceive those, whom it was lawful to kill. Osiand. Pelican. Borr. 2. But it is not necessary to lay such an imputation of dissembling upon the men of jabesh Gilead: they do but repeat the covenant, that they would come forth and yield themselves, concealing the condition, if help came not in the mean time: by suppressing whereof they both provide for their safety, that they might be secure that night, and to make the enemy more secure, that Saul might take them unawares. jun.   

8. Quest. v. 11. Of Saul's stratagem in coming upon the Ammonites in the morning watch.  
1. Saul's diligence and celerity was wonderful, that came before the men of jabesh expected him: for he sent them word, that he would help them by that time the Sun were hot, but he came in the morning watch. Osiand. josephus thinketh, that he in one night went ten measures of ground, which are called schoeni, which contain each of them 60. stadia or furlongs, as Herodotus witnesseth, lib. 2. that is, seven miles and an half, counting eight furlongs to a mile, so that ten of those measures would make 75. miles: but it is scarce credible, that Saul with such a multitude in one night, should rid such a great compass of ground: it is more like that Saul mustered the men at the bank of Iorden, from whence in one night he might come to jabesh. 2. Saul cometh upon them unawares, falling upon them in the night toward the morning watch: and divided his company, as Abraham did, when he pursued the four kings, Gen. 14.15. so did joshuah travel all night, 
Of war like policies.  to come upon his enemies of a sudden, josh. 10.9. and David fell upon the Amalekites in the twilight, 1. Sam. 30.17. It is lawful therefore in war to use stratagems and policies, as joshuah did lay men in ambushment against Hai, josh. 8. so did the Israelites lie in wait against Gibeah. jud. 20.29. As weapons may be used against the enemy, so politic frauds: so that faith be not violated. Mar.   

9 Quest. v. 11. Whether Nahash the king of Ammon were slain in this battle.  
1. josephus thinketh, that he among others was slain in this battle, lib. 6. antiquit. judaic. c. 6. and the text seemeth to favour that opinion, because it is said, that they which remained, and were not slain in battle, were so dispersed, that two of them were not left together. 2. But josephus is herein deceived: for this Nahash died in the beginning of David's reign, 2. Sam. 10.1. and 1. Chron. 19.1. and David had received much kindness at his hand, and therefore he sent messengers to comfort his son after his father's death, 2. Sam. 10.2. therefore this Nahash could not be slain at this time: and josephus also himself lib. 7. c. 6. writeth, that Nahash the king of Ammon then died, when David sent a message of consolation unto 〈◊〉: unless it be here suggested, that it was an other Nahash, which is not like: for it should seem, that this Nahash succoured David, whom Saul so eagerly pursued, not so much for love unto David, as for despite unto Saul, which had done him so great harm. jun. in 2. Sam. 10. v. 1.   

10. Quest. v. 11. Of the morning watch, when Saul came upon the Ammonites.  
1. The Hebrews divided both the civil day, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comprehending the day and the night, and the natural day, as likewise the natural night into four parts: the Civil day was divided into the evening, the morning, and perfect day, whereof there were two distinctions, the one in the ascending, the other in the descending of the sun. 2. The natural day likewise was parted into four quarters, each containing three hours: the morning, unto the third hour, then perfect day, from the third to the sixth, and from the sixth to the ninth: the fourth was the evening and shutting in of the day, from the ninth hour to the Sunset. jun. Exod. 12.6. 3. So also was the night distributed into four watches: as they are set down together, Mark. 13.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evening, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, midnight: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cock crowing, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the morning watch: which contained the last hours of the night, and ended about the break of the day, Exod. 14.27. About this time David fell upon the Amalekites in the twilight, c. 30.17. in the morning as the Septuag. there interpret. And at the same season Saul smote the Ammonites; before it was perfect day, and yet not altogether dark, that Saul & his company might see where they lay.   

11. Quest. v. 13. Of Saul's clemency in sparing those, who murmured against him.  
1. Saul herein showeth his piety, humanity, wisdom; the first in not seeking private revenge, the second in bearing with their scruple and doubtfulness, that yet had not received him for their king: his wisdom, in seeking to win them with lenity: the like is seen in David▪ 2. Sam. 19.25. in pardoning Shemei, and granting him his life. jun. 2. Saul giveth this reason, because this day the Lord hath saved Israel, he would not have the joy of that day obscured, and polluted with shedding of blood: Pelican. but as God had showed them mercy in sending them such a joyful deliverance, so the like mercy he thought fit to be showed unto others. R. Ben Gerson thinketh, that Saul did not pardon these men, but only respited their punishment: but that is not like. 3. Hitherto Saul declareth himself an innocent man, & a good Prince: Pelican. but afterward▪ Saul forgot his own rule, when he would have killed jonathan, for ignorantly breaking his rash, vow, whom notwithstanding the people saved, using the like reason, which Saul doth here: Shall jonathan die, who hath so mightily delivered Israel? c. 14.45. This mutability in Saul, and changeable nature, in falling from clemency to cruelty, from piety to profanes, from a good governor, to become a tyrant, doth show, that these virtues were not thoroughly grounded in him, but only superficially infused.   

12. Quest. Whether the Prince may pardon the punishment inflicted by the law.  
1. As it is a princely part for clemency to be extended, where there is place for favour, so it is acceptable to God, and honourable before men, for justice duly to be executed: as these reasons do show: 1. the Prince beareth not the sword for nought, Rom. 13.4. but if malefactors should escape unpunished, what use should be then of the sword. 2. To justify the wicked, and to condemn the righteous, are both an abomination unto God, Prov. 17.15. if it be unlawful to condemn the righteous, so is it to clear the wicked. 3. he only hath power to dispense with the punishment, who first imposed it, but God hath prescribed the punishment for certain sins, by him then, and the authority of his word, they must be released. 4. where justice is executed, God is pleased, as appeareth 2. Sam. 21. when Saul's sons were hanged up for the slaughter of the Gibeonites. And where justice 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 up all way unto clemency; here are certain necessary considerations to be weighed. 1. There is great difference between human and divine laws: for in human, as the law receiveth life from the Prince, so the punishment is arbitrary in him, to be inflicted, or remitted: but in the execution of the divine laws, there is not the like liberty. 2. Concerning the divine laws, these distinctions must be observed: first, some are negative, Thou shalt not kill, steal, etc. which are strictly to be observed: but in the affirmative, as to put the murderer to death, there is not the like strictness and necessity: secondly, where there is no penalty joined to the law, as that they should use just weights and measures, but the punishment is not prescribed, and in such like, there was place for favour: thirdly, where the penalty of the law can not be inflicted, without greater damage to the Commonwealth, there it may be respited: as David put not joab 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 upon partiality and connivence released (as David suffered Amnon for his incest, and Abshalom for murder to go unpunished) hath no good warrant. And though David spared them, yet God's justice overtook them both. Mar. Further, how far Moses judicials do 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 think it is so said, because of the public and great solemnity and general 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 joshua, and there the covenant was renewed between God and his people. josh. 5. Pelican. 4. josephus thinketh that Saul was there again anointed with the holy oil: but that is not like, seeing he had with his own hand anointed him before: David indeed was thrice anointed, once by Samuel, then by the tribe of judah in Hebron, 2. Sam. 2.4. and afterward he was anointed king over all Israel, 2. Sam. 5.3. but he was not again anointed by Samuel. 5. Wherefore it is said, before the Lord: because the Ark was brought thither at this time. jun. Borr. And as it was before translated to Mizpeh, c. 10. so now was it removed to Gilgal. Hieron.    

CHAP. XII.  

1. Quest. v. 1. Of samuel's purging of himself.  
1. SAmuel thought it fit to clear himself, before he dismissed the people, lest that afterward, when the administration of the kingdom should not be altogether answerable unto the people's expectation, they might allege that they were provoked and urged by the unjust government under Samuel and his sons, to ask a king: therefore he would clear himself and his government before the people. Osiand. 2. Because they seemed to rejoice in their new elected king, with a carnal and immoderate joy, he thought it fit to allay and temper their joy, by calling to remembrance how they had sinned against God, in the manner of ask a king. Pelican. 3. And withal by clearing himself of all wrong and oppression done unto them, he doth by the way tax their ingratitude, that were weary of so good and upright a Magistrate. Borr. 4. Likewise Samuel maketh this Apology in respect of the new king, that it might be a precedent and pattern for him to follow. Pelican.   

2. Quest. v. 2. Of samuel's age: he saith, I am old and grey headed.  
1. Some of the Hebrews think that Samuel exceeded not the age of 52. years when he died: but that can not be▪ for if Samuel, as josephus thinketh, lived 18 years after Saul was king, lib. 6. in fine, and yet in the beginning of his kingdom was grey headed, and had sons fit for government, then if his whole age were but 52. we must have Samuel grey headed at 34. years, and then to have children fit to bear office. 2. Therefore it is more probable that Samuel was at this time 52. year old at the least, and that he lived more 18. years under Saul, and might be about 70. years of age in all. josephus seemeth to favour the first opinion: for he thinketh that Samuel was but 12. year old, when the Lord first appeared unto him, c. 3. not long after that Eli died: & he saith that Samuel judged Israel 12. years alone, and 18. years with Saul, lib. 6. c. 14. all makes but 42. years. But after Eli his death, the Ark was 20. years in Kiriathiearim, c. 7.2. not long before Saul was made king: and whereas immediately after Eli his 40. years, Samuel and Saul succeeded 40. years more, Act. 13.21. if this time be divided, and half of it given to Samuel, half to Saul: Samuel should not be above 32. year old, when Saul was desired to be king: but the Scripture saith, that Samuel was then become old. chap. 8.1. Therefore it is not probable, that Samuel was then but twelve year old: or else we must make a longer space between God's first appearing to Samuel and Eli his death. 3. Here then are some things certain, some uncertain. First, it is uncertain how old Samuel was when Eli died: secondly it is uncertain, how long Samuel and Saul governed Israel. But it is certain, that Samuel and Saul between them had but 40. years, Act. 13.21. as may also be gathered by casting of the years from the departure of the children of Israel out of Egypt, which unto the 4. year of Salomon's reign were 480. years, 1. king. 6.1. reckoned thus: 40. years in the wilderness, 17. years under joshua, 299. under the judges, 80. under Eli, Samuel, & Saul, 40. under David, and 4. years of Salomon's reign: which make 480. years. It is likewise certain, that Samuel judged Israel after Eli before Saul, at the least 20. years, c. 7.2. It is like then, that he was more than 12. year old when Eli died, & at the least 50. or more, when he substituted his sons. His whole age than could not be so little, as 52. years, as some Hebrews surmise. Pellic. 4. And further some think; as Peter Mar. in c. 1. that Samuel was borne in the 366. year after the coming of Israel out of Egypt: for whereas from thence to the building of the Temple in the 4. year of Solomon, were but 480. years, 1. king. 6.1. of which time David reigned 40. save four: Samuel and Saul twenty between them: whereof giving unto Saul 20. years of those forty, there will be 60. years wanting, four abated of the said sum of 480. then was Samuel borne in 366. year. 50. year old at the least when Saul's 20. year began, which falleth in the 424. year: 60. years before the building of their Temple by Solomon. See more of this, c. 14. qu. 2.   

3. Quest. v. 2. In what sense Samuel saith, my sons are among you.  
1. Some think, he maketh mention of his sons, that they were among them, ready to be consulted with in their weighty affairs, their king being not yet so well entered, and experienced in the business of the kingdom: Pelican. Vatab. but it is not like, that Samuel would send the people for counsel to his sons, both because they had now a King appointed to govern them, and for that his sons were offensive for their evil government. 2. Some think, that Samuel doth by making this mention, tax the people for their ingratitude, that might better have accepted of the sons for their father's sake: and if they were faulty, to have sought their amendment, rather than a change and innovation of the state. Borr. But Samuel then should have showed some discontentment, that his sons did not succeed him in the government, wherewith notwithstanding he was willing and well pleased, submitting himself to God's good pleasure. 3. Therefore samuel's meaning was this, that now in the determining of the government of his house, which he resigned by reason of his age, and his sons also were now as private men, a king being appointed: he is willing to give up a reckoning and account as it were of his stewardship among them. jun. As also, as he purgeth himself, so he is willing that his sons should give account of their government, who were now in their hands and power, and they might proceed against them as they desired. Osiand.   

4. Quest. v. 3. Whom Samuel meaneth, saying, before his Anointed.  
1. Some think that under the type of Saul the Anointed king, he understandeth the Messiah, the Anointed of God, whom the Lord hath appointed to be judge of the world, and before whom we must give account of all our doings. Borr. But it is evident, v. 5. where he saith, his Anointed is witness this day, that he meaneth Saul there present, in whose hearing he made this Apology: and in the same sense David calleth Saul the Lords Anointed. c. 24.7. jun. 2. Now Samuel maketh special mention of Saul in these regards, both in respect of himself, namely Saul, that he might have here a pattern, how to govern the people uprightly and justly without oppression: Pelican. as also in respect of the people, that they might see what difference there was, as they should afterward find between the upright and indifferent government, which they had enjoyed under their judges, and the hard service, which they should feel under some of their kings, as he had foretold them before, c. 8. Borr. As also Samuel by this means provideth for his own credit, which it is lawful to preserve, lest in time to come his government might have been accused and traduced. Osiand.   

5. Quest. v. 3. Of these words of Samuel, that I should hide mine eyes for it.  
1. Some do understand it of the person: that I should wink at him: Vatab. or turn mine eyes away from him in judgement. Chald. 2. Some refer it to the sin, that I should wink at his offence, and suffer it to pass unpunished. Osiand. 3. Some apply it to the innocent 〈◊〉, that I should turn away my countenance from hearing his cause. Pelican. 4. But the best interpretation is, to understand it of the gift, that I should hide mine eyes therewith, or for it: jun. as it is said, Deut. 16.19. That the reward blindeth the eyes of the wise. Borr.   

6. Quest. v. 8. How Moses and Aaron caused the people to dwell in the place.  
1. Whereas Moses and Aaron died before the people came into the land of Canaan, some do understand it of the law and doctrine, and the true worship of God, which Moses and Aaron taught the people, whereby they obtained the promised land. Vatab. Borr. 2. But it is better understood of the actual possession of some part of the land, which the Israelites possessed beyond jordan, which they subdued and inherited under Moses: jun. as also, because Moses substituted and appointed joshuah in his place while he lived, who gave unto the people possession of the rest of the land. Osiand.   

7. Quest. v. 11. Which of the judges Bedan was.  
1. The Septuag. translate, Barack: being deceived by the similitude of the letters: for between daleth, and the, there is no great difference in the Hebrew characters. But the order of the names admitteth not this interpretation: for jerubbaal, which was Gedeon, is here set before Bedan, but Barack was before Gedeon. 2. The Chalde taketh it for Samson, and so Hierome. in his traditions upon this place: and some derive it, as though it should be contracted of been dan, the son of Dan: Pelican. or be dan, in Dan, or of Dan: Osiand. for Samson was of Dan: so also Bor. Genevens. but the order of time is against this sense: here Bedan is placed before jiptah, but Samson followed jiptah many years after. 3. Therefore junius opinion is more probable, who thinketh that this Bedan was jair the Menashite, judg. 10.3. which is agreeable to the order of time here observed, for he was before jipthah: and there is one Bedan of Macher of Menasseh mentioned, 1. Chron. 7.17. who might be called Bedan beside his ordinary name by way of distinction, because there was an elder jair, Numb. 32.41. of Manasseh, of whom certain towns were called Havoth jair. sic jun.   

8. Quest. v. 14. Of the meaning of these words, both ye and your king shall continue, following the Lord, etc.  
1. The most read thus, both ye and your King, etc. shall follow the Lord your God, etc. G. or, shall be after the Lord. V. A.P. that is, shall continue in his worship. Cald. he will keep you in his fear. Osiand. But the distinction coming between, 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, than ye shall be (that is, continue, and your King) following jehovah your God: that is, so long as you obey him, and fear him: jun. 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 hear his voice, and rebel 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 upon their fathers.  
1. The Septuag. understand and so read, upon your king: and so the Hebrews, by fathers, understand their kings. Pelican. Vatab. some, their kings and Priests, and other governors. Borr. 2. But the better reading is, the hand of God shall be against you, as against your fathers: Chald. jun. Osiand. that as their fathers were punished aforetime for their rebellion, so should they also, if they continued in their father's steps.   

10. Quest. v. 17. Of the thunder and rain which Samuel called for in the time of wheat harvest.  
1. Though it be no strange thing with us, for thunder and rain to come in harvest, because it falleth in autumn: yet in that country it was not usual, both because their climate is hotter than ours, and their wheat harvest was in the heat, and mids of Summer: when the parching heat of the Sun consumed and dried up the exhalations and vapours, whereof the thunder and rain was engendered. Borr. 2. Some of the Hebrews think, that in that country it raineth not from the mids of March unto October: but that is not like, because the Scripture maketh mention of the first and latter rain: others of them affirm, that it never raineth there in the time of harvest, and that is like. 3. Beside the rain and thunder was the more strange, because it came then, when it was a fair day, and they were in their wheat harvest, when there was no likelihood of thunder and rain: jun. as it was a fair sunshine morning when it reigned fire and brimstone upon Sodom: for it is said, that the Sun did rise upon the earth, when Lot entered into Zoar, Gen. 19.23.   

11. Quest. Why Samuel called for thunder and rain.  
1. Hereby the Lord showed his power, and the people saw their foolishness, in not being contented to have such a mighty God for their protector, who could with thunder and rain fight for them against their enemies, as he did for Israel against the host of Pharaoh, and not long before this against the Philistims. c. 7. And beside it appeared what small reason they had to be weary of samuel's government, who by his prayer could fetch down rain and thunder from heaven. Pelican. 2. In these two signs the Lord showed his mercy and judgement: the rain is for the most part a sign of his mercy, and the thunder and lightning of his judgement: Borr. and as rain doth mitigate the heat and rage of the lightning, which otherwise were like to make a combustion, so the Lords judgements are tempered with mercy. 3. But it will be objected, that by this means their harvest was hindered, and their fruits of the earth, being now ripe for the sickle, by this storm and tempest spoiled: the answer is, that it is like this tempest was not general, and so did no great harm: and though it did, the Prophet was to have greater regard of their souls, to bring them to repentance, and acknowledgement of their sin, then of their bodies. Osiand.   

12. Quest. v. 19 How the people sinned in ask a King.  
Seeing it is said before, that the Lord had chosen Saul, c. 10.24. as Samuel saith, See you not him, whom the Lord hath chosen, that there is none like him among all the people: how are the people guilty of sin? seeing their request stood with the will of God? 
Reconcil.  the answer is, that although God had decreed to give them a King, yet the occasion that moved them was not good: they failed in the manner, bewraying not only an ungrateful mind toward Samuel, but a diffident and distrustful heart toward God, as is before showed, chap. 8. quest. 2. like as it stood with the counsel and determinate purpose of God, that Christ should be delivered up to die for the world, Act. 2.23. yet judas sin was no whit the less 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 sworn: L. hath begun: Pelican. but the better reading is, it hath pleased God, jun. Chald. or, God would make you his people: Vatab. for neither did God now begin 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 own mercy. Genev. Pelican. So Moses often protested unto the people: as Deut. 7.7. The Lord did not set his love upon you, nor choose you, because ye were more in number then any people, etc. but because the Lord loved you, and because he would keep the oath which he had sworn to your fathers. So Deut. 9.5. Thou interest not to inherit the land for thy righteousness, or for thy upright heart, but for the wickedness of those nations, etc. and that might perform the word, which the Lord thy God swore, etc. Then if the temporal election of the Israelites issued out of God's mere grace and favour toward them: much more is our eternal election grounded only upon the grace of God, without any foresight and respect unto our works: as the Apostle teacheth upon the example of jaakob and Esau, that the purpose of God might remain, according to election, not by works, but by him that calleth. Rom. 9.12. And again, Who hath predestinate us to be adopted through jesus Christ unto himself, according to the good pleasure of his will. Eph. 1.5. No other reason can be yielded, why the Lord elected those which shall be saved in Christ, but the good will and pleasure of God. By this than it appeareth, how erroneous that assertion of the Rhemists is, that Christ appointeth not by his absolute and eternal election, men so to be partakers of the fruit of his redemption, without any condition or respect of their own works, obedience, or free-will: but with this conditional, always, if men will obey him. Annotat. in Hebr. 5. sect. 7. God indeed conditioneth and covenanteth on his part, to give grace, faith, and obedience to all them, whom he electeth in Christ: as the Apostle speaketh, We are his workmanship created in Christ jesus unto good works, which God hath ordained, that we should walk in them, Eph. 2.10. but the decree of election is not grounded upon any such condition, respect, or foresight of our works and faith: for then contrary to the Apostle, Rom. 9.15. it should be in him that willeth, and runneth, and not in God that showeth mercy.   

14. Quest. v. 23. Whether Samuel should have sinned, if he had ceased to pray for the people, and to show them the good way.  
1. There are sins of omission, when a duty commanded, is left undone; as there are sins of commission, when things are committed which are unlawful and forbidden to be done: of duties omitted, some are private, and in them there is less danger, some are public, the omitting whereof is a loss and hindrance to many, and the default herein is more grievous and offensive. And of these duties some concern the civil and politic state, as the administration of justice, some the spiritual estate & condition of the soul, as in teaching and instructing, and preaching the word. And of all other the omission of these duties is most displeasing to God, discommodious to his Church, and dangerous to their soul, by wome the default is committed. And therefore Samuel saith here in direct terms, far be it from me, that I should sin against the Lord, and cease praying for you: yea, I will instruct you in the good and right way. Samuel confesseth he should have sinned, if he ceased or intermitted to pray for them and teach them, and to execute his Prophetical office among them: as the Apostle saith, Woe is me if I preach not the Gospel, 1. Cor. 9.16. 2. If such necessity be laid upon Prophets and Apostles then, and Pastors and Ministers now to preach the Gospel: 
Whether the preaching of the word be a necessary part of sanctifying the Sabbath.  doth it not follow, that every Pastor in his particular charge, is bound to preach unto his people continually, and to sanctify the Lords day with them in preaching the word: and that a Pastor being not necessarily letted, omitting to preach, doth not hollow the Lords day, as the Lord requireth: and will it not follow upon samuel's conclusion, that whosoever ceaseth to pray, and preach for and to his people (especially upon the Lord's day, which is consecrated to those exercises) therein sinneth? This position then, that every Pastor, not necessarily absent, or otherwise necessarily letted, is bound to pray with, and preach to his people every Lord's day, and in omitting these duties unhalloweth for his part, that sacred day: it may be justified by the word of God, and by the continual practice of the Church.  
For, the Lord saith by his Prophet, If the watchman see the sword coming, and blow not the trumpet, and the people be not warned: if the sword come and take any person from among them, he is taken for his iniquity: but his blood will I require at the watchman's hand. Ezech. 33.6, 7. When should the Minister blow the trumpet, but upon the Lord's day, which is as it were the feast of blowing the trumpet of the word of God: and is there not fear of God's judgements continually, and doth not the Pastor daily see the Lords sword drawn out against sin: if he than spare to tell the people thereof, his danger is great. Moses was read and preached in the Synagogues every Sabbath day, Act. 15.21. S. Paul saith, Necessity is laid upon me, and woe if I preach not the Gospel. The Prophet saith, 
1. Cor. 9.16.  Cursed is he that doth the work of God negligently, jerem. 48.10. S. Peter is an ensample to all good Pastors, who saith, I think it meet as long as I am in this tabernacle, to stir you up by putting you in remembrance, 2. Pet. 1.13. For if parents are bound to whet upon their children the law of God, Deuter. 6.7. often to inculcate unto them the Lords commandments: much more is it the duty of the Pastor: if bodily alms is not to be deferred till to morrow, if we now have it, Proverb. 2.28. how much more is not spiritual alms to be deferred.  
Further, if a Pastor preach not unto his people, where he is not letted by necessary absence, public employment, or sickness and infirmity, and so is stayed by the hand of God, by his private necessary affairs being abroad, or by the public business of the Church: what is the cause of his not preaching? either it is his want of ability, and then he is an intruder, or if he can and will not, it is his want of zeal, and showeth idleness and negligence, which in God's business is accursed, as the Prophet saith; or he would and can not, by reason of many Churches, which he hath cure and charge of, which proceedeth of greediness and covetousness: so then, which soever of these causes is pretended, whether it be the ignorant, idle, or covetous Pastor, he can not be excused in leaving such a principal duty undone upon the Lord's day: for every one according to his place is to sanctify the Lords day: he that is taught, sanctifieth it in hearing the word reverently, & communicating with the prayers of the Church devoutly: but he that teacheth must sanctify the Lords day, not as one of the sheep, but as a Pastor, not as an hearer, but as a teacher: or else he sanctifieth it not, as he ought: and his fault and negligence is so much the greater, because he only doth not fail in sanctifying the Lords day himself, but is the occasion that others sanctify it not, as they would and might, by hearing the word preached.  
I do reverence in this behalf that worthy Canon of the Trullan Council: Oportet eos, qui praesunt Ecclesiis, omnibus quidem diebus, sed maxime dominicis, populum docere pietatis eloquia, ex divina scriptura colligentes judicia veritatis: They which are set over the Churches ought upon all days, but most of all the Lords days, teach the people, the precepts of piety, gathering out of the Scripture the judgements of truth. Trul. c. 19 Augustine hath an excellent reason to show the necessity of the often preaching of the word: Certissime scitote fratres, quia qualis est caro, quae post multos dies percipit cibum, talis est anima, quae non assidue pascitur verbo dei: etc. Know ye brethren for a certainty, that as the flesh is, which after many days receiveth food, such is the soul which is not continually fed with God's word. de Temp. Serm. 56. Origen long before him said, In nostro dominico die semper pluit Dominus Manna de coelo: In our Lord's day, the Lord always raineth Manna from heaven. hom. 7. in Exod. Who will not embrace that worthy saying ascribed to Damasus: Omnis negligenter pascens toties sibi commendatum dominicum gregem, convincitur summum non amare pastorem, nec eius se velle discipulum fieri, cuius exempla negligit imitari. Every one negligently feeding the Lords flock so often commended unto him, is convinced not to love the chief shepherd, and that he will not become his disciple, whose example he neglecteth to imitate.  
Thus it appeareth by the Scripture, and by the practice of the Church, what necessity is laid upon preaching, and what curse hangeth over them, that are negligent in the Lords work, & that every Lord's day the spiritual Manna of God's word should rain down upon the people. It pitieth my heart therefore, that some men should so much forget themselves, as to call them Sabbatarians, which require this duty at the pastors hands, to sanctify the Lords day continually with the preaching of the word of God: and further are not afraid, to call these positions, and the like, as that the Lords day must necessarily be kept now of all Christians: that it is not lawful to use the seventh day to any other end, but to the holy and sanctified end, to the which the Lord appointed it: that we be restrained upon the Sabbath day from work, both hand and foot, as the jews were: that the Church hath no authority to set up any day like to the Sabbath day: these and the like conclusions, one is not ashamed to call, Sabbatarian errors, and impieties: more than either jewish or Popish superstition: a new Idol: noisome doctrines, tending to schism and sedition: yea, heretical assertions. Let such an one take heed, how he rail upon God's ordinance and institution, which can not be too much honoured: and howsoever he may turn his pen in his heat against his brethren, let him not oppose himself against the sacred institution of God in the Sabbath, as he hopeth one day to enjoy the everlasting Sabbath.    

CHAP. XIII.  

1. Quest. v. 1. How Saul is said to have been one year in his kingdom.  
1. WHereas the words in the original are, Saul the son of a year in his reign: some do read thus, Saul was the son of a year, when he began to reign: Lat. that is, innocent as a child of a year old, as the Chald. Pelican. but this interpretation seemeth to be co-acted and forced: because mention is made of two years, that he reigned in the next words: he should be there expounded also, to have been as one of two year old: neither is it true, that Saul was or could be so innocent, as a child of a year old. 2. Wherefore others do refer it unto the time from his unction and inauguration, that a year was expired. Vatab. Genevens. Osiand. but that can not be: for as yet the seven days were not expired, which Samuel set unto Saul to stay for him in Gilgal. v. 8. 3. Some finding this doubt to be very difficult, do think, that in this place it was expressed, how old Saul was when he began to reign, 
Reconcil.  and how long he reigned, but that in continuance of time the place was corrupted, and changed: but give this liberty, thus to answer proposed doubts, by imagining the text to be corrupt, and it will greatly impair the credit and authority of the Canonical and authentical Scriptures. 4. Therefore the best solution is: that Saul was now in his first year, while these things were done, mentioned in the two former chapters, and in this. Chimchi. jun. and though in the original, it is said, only the son of a year, neither one nor first is added: yet by the correspondency of the number of two years, afterward expressed, here, that word, one or first may be well supplied.   

2. Quest. v. 1. How Saul is said to have reigned two years over Israel.  
1. Some understand it, that he reigned but two years in all over Israel: Osiand. but the many wars which Saul had with the Philistims, and other enemies, c. 14.47. and the long persecution of David, and the time of David's abode in Ziklag, which was a year and four months, c. 27.7. do make evident proof, that Saul was king above two years. josephus also writeth that Saul reigned, while Samuel lived 18. years, and after his death 20. years. c. 15. lib. 6. de antiqu. And S. Paul giveth to Saul and Samuel together 40. years, Act. 13.21. All this showeth, that Saul reigned more than two years. 2. Some other expound it thus: that Saul reigned two years before he took upon him the state of a king, Genevens. but reigned without any pomp, as the Roman dictators, not yet having any garrison or guard of soldiers: Pelican. but this can not hang together, seeing it is said before, he had been a year king, or was in the first year of his kingdom; as he reigned the first year, so he reigned the second: if he took not upon him the state of a king for two years, how it is said, he had been king one year: beside, this business expressed in this and the next chapter, in the choosing of three thousand men, and encountering with the Philistims, showeth that he took upon him to be king: as likewise in the 11. chap. when he sent a peremptory message over all Israel, that they should come forth after Saul & Samuel. 3. Therefore the meaning is, that he reigned two years, that is, lawfully, before the Lord rejected him, which was upon his return from Amalek, when he had disobeyed the commandment of God, c. 15. and immediately after the Lord commanded Samuel to anoint David king, and then the spirit of God departed from Saul: so in right he reigned but two years: then he usurped the kingdom afterward. Vatab. Borr. as it is said, c. 14.47. he held the kingdom over Israel, that is, by violence and tyranny.   

3. Quest. v. 2. Of Saul's age, when he began to reign.  
Although it be nowhere expressly set down how old Saul was, when he began to reign: yet it may be conjectured that he was of good years, seeing in the first year of his reign he had a son, namely jonathan, that was able to take upon him a charge of soldiers: as this verse showeth, that a thousand of the garrison, which Saul had chosen out, were with jonathan in Gibeah: and in the next chapter, jonathan with his armour bearer slew twenty men of the Philistims: this showeth, that jonathan could not be much less than twenty year old, and Saul his father, forty or thereabout. Pelican.   

4. Quest. v. 3. Of the place where jonathan smote the garrison of the Philistims.  
1. Some read: jonathan smote the garrison of the Philistims, which was in the hill, namely at Kiriathiearim, where the Ark was. Vatab. Genevens. Some think it was an hill in the confines and borders of Israel, where the Philistims had a garrison. Osiand. 2. But it is rather taken here for a proper name, Ghebah, which is the same, v. 2. called Gibeah: sometime it is named Gibeah of Benjamin, v. 15. sometime Gebah of Benjamin, v. 16. sic Ar. Pag. Chal. Pelican. jun. josephus also saith, that this garrison of the Philistims held a castle near unto Gabah, where jonathan did discomfit them. See before, c. 10. quest. 5.   

5. Quest. v. 5. Of the number of the Philistims that gathered them to battle against Saul.  
1. Beside the number expressed in the text, that the Philistims gathered together 30. thousand charets, and 6. thousand horsemen: josephus saith, there were beside, 300. thousand footmen: 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 boldness, to conjecture at the certain number, where the Scripture hath not set it down. Here also let it be observed, that josephus doth usually take unto himself great liberty, to alter and change the numbers specified in Scripture: as for thirty men, whom Samuel had invited, he nameth seventy: c. 5. lib. 6. and whereas the Hebrew text speaketh but of 300. thousand of Israel, and 30. thousand of judah, which gathered unto Saul against the Ammonites, c. 11. he reckoneth 700. thousand of Israel, and 70. thousand of judah. c. 6. The like he doth in many places beside.   

6. Quest. v. 5. Of Bethaven.  
1. Some do take this to be all one with Bethel, which the Prophets called Bethaven, the house of iniquity, because of the Idolatry there committed: Vat. Pell. Geneu. but this ignominious name of Bethel, was not yet taken up, till afterward. 2. Therefore this Bethaven was the name of a town and desert so called, not far from Bethel, josh. 18.12. jun. 
* Masius in josh.  which was a distinct place by itself: but afterward, as it was near 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 unto Bethel.   

7. Quest. v. 8. How the seven days are to be accounted, which Saul tarried for Samuel in Gilgal.  
1. Samuel had given Saul a charge before to go down before him to Gilgal, c. 10.8. and to stay for him there seven days: which time must not take beginning from that instant when Samuel gave that charge: for all that came between, as the election of Saul in Mizpeh: the gathering together of 300. thousand out of all Israel; the renewing of Saul's kingdom in Gilgal, c. 11. the Apology of Saul, and the calling for thunder and rain, c. 12. all these things could not be done in the compass of seven days. 2. Therefore these seven days must be counted from the time that Saul went down to Gilgal, that there he should stay for Samuel seven days, 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, stayed there, v. 7. and so fulfilled the number of 7. days expecting samuel's coming, v. 8. 3. It must be considered, that before this Samuel and Saul went to Gilgal, where the kingdom was renewed, c. 11. and where Samuel made his apology c. 12. but Samuel did not mean that going to Gilgal: for he saith, thou shalt go down before me to Gilgal, 
Reconcil.  c. 10.8. but then Samuel was the first, that made the motion to go to Gilgal, c. 11.14. and as yet Saul was not fully established in his kingdom: he meaneth therefore, that after he was confirmed king, he should go down to Gilgal, Samuel being not then present with him: and so being in Gilgal, he should stay for the Prophet seven days, to receive further direction from him.   

8. Quest. Of Saul's excuse, v. 12. after I had refrained myself, etc.  
1. Some read, I was bold, V. B. G. that is, whereas I had a purpose to stay for thee, yet I strained myself, seeing the present necessity, to offer sacrifice before thy coming. 2. Other read, necessitate compulsus, being forced by necessity, Lat. or I forced myself, P. or roboravi me, confirmed myself. Chal. Pag. 3. But the word aphak signifieth to refrain or contain: as it is said of joseph, c. 45.1. he could no longer refrain, or contain himself: so Isa. 42.14. I held my peace a long time, and refrained myself: so here Saul saith, when I had contained myself, that is, with much ado had expected thee six days, I then was bold to offer sacrifice the seventh. sic jun.   

9 Quest. v. 13. Upon samuel's words, thou hast done foolishly, and wherein Saul offended, in not staying for him.  
1. Some think, that Saul's sin at this time was his diffidence and distrust in God's help and assistance, because the people fell away from him, as though the Lord could not save as well with few, as with many: for the like fault Moses was not suffered to go into the land of Canaan, because he doubted of God's power, and believed him not, when he smote the rock. Pelican. but there was an other special sin beside, which Samuel chargeth him with, because he had broken the commandment of God. 2. Again, it may be thought, that Saul had an evil opinion of Samuel, that he failed in his promise, and forgot the time which he had appointed: whereas he might have remembered, how faithful Samuel had showed himself hitherto, that all which he had said came accordingly to pass: Pelican. but this was not all the cause, upon the former reason, Saul had transgressed against some special commandment of God. 3. Some think, that Saul broke samuel's charge, in that he stayed not for him full seven days, but in the beginning of the seventh day offered sacrifice: for as soon as he had made an end of sacrificing, Samuel came: Borr. But it seemeth, that this was not the greatest matter: for whereas Saul excuseth himself, that Samuel came not at the days set, Samuel to that answereth nothing, but only chargeth him with the breach of God's commandment. 4. Wherefore whereas there were two parts of samuel's charges: that he should tarry for Samuel seven days, the other that he should attempt nothing before his coming: tarry for me seven days, till I come, and show thee what thou shalt do: Saul offended more in the second, then in the first: that he presumed of himself, without direction of the Prophet, to command sacrifice to be offered: thinking that God would be pleased, with the external act of sacrificing, neither offered up in faith, nor obedience, as hypocrites please themselves in external ceremonies. Borr.   

10. Quest. v. 13. Of these words: for now the Lord had established thy kingdom upon Israel for ever.  
Seeing according to jacob's prophesy, the kingdom was to remain in judah until Shiloh came: how then did the Lord purpose to establish the kingdom in Saul: to answer this doubt: 1. Some answer, that by ever is understood a long time, that if Saul had been obedient unto God's commandment, the Lord would have settled the kingdom in his house for a long season: sic Ben Gerson, Vatab. Osiand. which might afterward have come to David: but this can not be said in respect of God's purpose and decree: for as he had determined that judah should have the government, so the Lord also had set down the time, and decreed what person, who, and when should be first king of judah. 2. Therefore some by ever, understand, during all Saul's life, all his days, as Hannah saith, that Samuel should abide before the Lord for ever, c. 1.22. jun. But this is not the meaning: for both Saul continued king all his days, though with much trouble and vexation: and David though anointed, yet confesseth Saul, while he lived, to be the Lords anointed: as also even in this sense, if it be referred to the external purpose of God, there should follow an alteration in God, in making David king sooner than he had purposed. 3. Therefore the best exposition is, that God speaketh here to the capacity, and according to the sight and judgement of man, that Saul's kingdom had been likely to continue, if he had not disobeyed God: that then is here propounded as an effect of Saul's disobedience the loss of the kingdom, which indeed was according to the everlasting decree of God: so as Pelican well saith, loquitur humano more, & ut videri poterat stabiliri regnum: he speaketh after an human manner, and as his kingdom might have seemed to us likely to have been established. The like speech we had before, c. 2.30. I had said, that thine house, and the house of thy father, should walk before me for ever, but now the Lord saith it shall not be so. As there though God had foreseen and decreed the rejecting of Eli his house from the Priesthood, who was of Ithamar, and the restitution of Eleazar's posterity in Zadock, yet the Lord so propoundeth it, as though this alteration had been procured by the sin of Eli his house: the very like is here to be said of the innovation and change of the kingdom. God's purpose than is to be considered, as decreed in his counsel, which is always certain and unchangeable, and as it is propounded to us: absolute and definite in itself, but yet offered unto us with condition: to God there is nothing contingent or happening by chance: to man, whose will is not compelled, but worketh freely, many things seem to be contingent, which God notwithstanding did foresee should so fall out, and they could not otherwise. 4. Further it is to be considered, that there were two causes of the casting off and rejecting of Saul, the one the immediate and the next cause, which was the sin and disobedience of Saul; the other, the first cause and furthest off, the will and decree of God: this will and foreknowledge of God, did impose no necessity upon Saul, neither was he forced, but sinned voluntarily: for God's prescience layeth no necessity simply upon men's actions, but by consequent, because whatsoever God foreseeth shall come to pass: his prescience can not be deceived and frustrate.  
Now then seeing the sin of Saul was the cause of his rejection, which he was not forced by any necessity to commit, and if he had not sinned, his kingdom might have continued: Therefore this is not spoken in respect of Gods immutable decree, but in regard of the outward possibility and likelihood, which Saul had to hold the kingdom. So it is said, Apoc. 2.15. Hold that thou hast, lest an other take thy crown: where we are not to understand the everlasting crown decreed of God, which none can be deprived of to whom it is assigned: but that crown, which in respect of their outward profession and good beginning, they might seem to be appointed unto: the like occasion there is of Saul's kingdom here. Mart.   

11. Quest. v. 14. How David is said to be a man after Gods own heart.  
1. David was a man that fell into tentation, and offence before God, as in the matter of Vriah: for it is said, that the thing which David had done, displeased the Lord, c. 11.27. This therefore is to be understood, first comparatively in respect of Saul: 
Reconcil.  as Samuel saith, c. 15.28. The Lord hath given it to thy neighbour, that is better than thou: as also, because Saul was an hypocrite, he had not a sound and faithful heart unto God, but all his obedience was in outward pretence and show, but David's heart and desire was set to please God, howsoever he failed in some outward acts: therefore this saying must be expounded according to that rule of the Apostle: if first there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not. David then had a willing and desirous heart to please God: as he saith, My heart is fixed, my heart is fixed, Psal. 57.7. and therefore God accepted of his obedience, though imperfect, according to the desire and meaning of his heart. 2. But herein David was a type of Christ, who was indeed absolutely according to God's heart, in whom the Lord is well pleased. Borr. 3. And in that David of judah of deformed Leah, not of beautiful Rachel, was chosen to be king, and the Messiah was to come of David of Leah: this showed the mystery of Christ's deformity as it were in his sufferings, and specially in his passion upon the Cross: as the Prophet Isai saith, He had neither form nor beauty, when we shall see him, there shall be no form, that we should desire him. Isa. 53.2. Bor.   

12. Quest. v. 15. Of samuel's departing from Gilgal from Saul.  
1. Some read, that Samuel went from Gilgal in Gibeah of Benjamin, and went to Ramah: Genevens. but Gilgal is improperly said to be in Gibeah of Benjamin, for they were two distinct places, and a good way asunder. 2. josephus saith that Samuel went to his own house, and Saul with jonathan returned to Gibeah: but he leaveth out somewhat in the text: that Samuel went from Gilgal to Gibeah: neither is it like that Samuel though he went away in some anger from Saul, that he would altogether leave him in such great danger: seeing that Saul, notwithstanding the Prophet's hard message, yet giveth not over at this brunt, but doth the duty of a king in defending his people. Pelican. 3. Wherefore the better reading is, that Samuel went from Gilgal, not in Gibeah, but to Gibeah of Benjamin. Chal. jun. So Samuel and Saul went to the same place, not together, as Vatab. but Samuel went before, Saul and jonathan with their men follow after. Pellic.   

13. Quest. v. 19 Of these words, there was no smith found in Israel.  
1. josephus thinketh that the Philistims barred the Israelites from all use of iron: but the text showeth, that they permitted unto them the use of iron instruments for their tillage and husbandry, as shares, mattocks, pitchforks, v. 21. they only suffered them to have no warlike weapons, nor iron smiths to make them any. 2. And further they allowed them not otherwise then with a file to sharpen their instruments of husbandry: Pelican so understandeth, that only among the Philistims it was lawful for them to file their tools: but that had not been possible for them, from all parts of Israel, and upon every occasion to go down to the Philistims, to set an edge upon their instruments: therefore when they would new sharpen or point their shares, or mattocks, or other instruments, which could not be done without new forging of them, they went to the Philistims, for they had no smiths of their own: and they bought of the Philistims all their iron implements for husbandry, but a file to make a shift to sharpen them, they were allowed. 3. Thus we see into what servitude Israel was brought, altogether destitute of outward weapons, that the glory of the victory should only redound unto God. Genevens. 4. Like unto these Philistims, was julian the Apostata, that denied to the Christians the helps of the liberal arts, that they might be kept in ignorance: and Antichrist, who took from the people the word of God: Borr. and Satan goeth about, ut pij Ecclesiae ministri è medio tollantur: that the godly ministers of the Church should be taken out of the way, which should reach out the word of God unto the people, that is, put spiritual weapons into their hands, whereby they should resist his temptations. Osiand.   

14. Quest. v. 22. How it was true that neither sword nor spear was found among the people.  
The doubt here is, because not long before, c. 11. they obtained a great victory against the Ammonites, how the people could be without weapons here. 1. Chimchi thinketh, that they had their old weapons, but they made them new. 2. Other of the Rabbins think, that only they were forbidden the use of weapons on the hither-side of Iorden toward the Philistims, but not on the other side, where jabesh was: but where then did Saul get weapons for the 300. thousand? they could not find sufficient in jabesh. 3. Ben Gerson thinketh that there was no iron in Israel, and therefore they could have no weapons: but this is contrary to that blessing which Moses gave to Asher, that his shoulders should be iron and brass, Deut. 33.25. 5. Therefore it is like in the battle against Ammon, they used slings, and such other weapons: with the which they besieged afterward a city of Moab, and in Deborah's time there was neither shield nor spear found among forty thousand of them. jud. 5.5. Mar.    

CHAP. XIIII.  

1. Quest. v. 1. Whether jonathan offended, because he told not his father, when he went against the Philistims.  
1. IN battles ordered by human & military discipline, it is not fit that any should without consent of the General, leave their standing, and go against the enemy, for this would bring confusion into the camp, and give advantage to the enemy: and we read in the Roman histories, that it was death to break the order of battle: yea, Manlius spared not his own son, though he had done valiantly against the enemy: yet there is an other reason in such battles, which are governed and directed by God: as jonathan here by the direction of God's spirit, was moved to set upon the Philistims. Borr. 2. Who also of purpose would not acquaint his father, being timorous and doubtful, lest that by this fear this worthy exploit might have been hindered. Osiand.   

2. Quest. v. 4. Of Ahiah the high Priest.  
1. This Ahiah was also called Ahimelech, the son of Ahitub, chap. 22.20. for it was not 〈◊〉 among the Hebrews for the same to be called by sundry names. 2. Some read Ahiah the son of Ahitub, the brother of Ichabod, that is, which Ahiah was the brother of Ichabod: jun. Vatab. but it is better referred to Ahitub, that he was the brother of Ichabod. Chald. Sept. Lat. Ar. Pag. for if Ahiah had been the brother of Ichabod, he should have been the son of Phinehes Ichabods father, and not of Ahitub. 3. Further it is added, the brother of Ichabod, the son of Phinehes, the son of Eli, the Priest of jehovah in Shiloh, that is, which Eli was sometime the Lords Priests in Shiloh: sic Lat. jun. not, referring it to Ahia, that he was the Lord's Priest in Shiloh: as the most do understand and so read, as the Chal. Sept. Ar. Pag. Geneu. for Shiloh was now destroyed, and the Ark of God abode in Ciriathiearim. 4. So as yet the high priesthood was in the house of Eli: the prophesy against his house was not yet fulfilled until salomon's time: the sentence of God, though it be for a time suspended, yet in the end shall most surely take place. Pellic. 5. This mentioning of Ahiah will help us to understand that place, c. 7.2. of the twenty years remaining of the Ark in Kiriathiearim: that it is to be taken of the time, which went before the election of Saul, and that act of the Prophet there declared in calling the people to repentance: for Ahiah could not be high Priest under 25. year old now in the beginning of Saul's reign: under those years he was not, but it is likely he was much above: for Abiathar his son not many years after this ministered in the Priest's office. c. 23.9. This Ahiah was nephew unto Ichabod borne at the death of Eli, c. 4.21. who was then unborn, or very young: than it must be needs above twenty years between the death of Eli, and the election of Saul. Further hence it may be conjectured, that Samuel could not be so young, as some Hebrews imagine, not elder than 52. years when he died: for he knew all these high Priests, first Eli, and under him Phinehes his son, than Ahitub, after him Ahiah, and after him Abiathar, that fled unto David: all these to have been high Priests is evident in the story, only Ahitub excepted, who must have executed the high Priests office after Eli and Phinehes death, or else it was vacant: and from him it descended unto Ahiah his son.   

3. Quest. v. 7. Whether jonathan doubted of God's assistance, saying, It may be jehovah will work for us.  
It is evident both by Jonathan's confident adventure, and by his godly confession in the words following: that the Lord can save with few as with many, that he doubted not of good success: but thus he saith, 1. to show the difficulty of the enterprise in itself, and to stir up his servant also to have confidence in God, and repose their trust in him: as Caleb upon the like occasion, when he enterprised to take Hebron, said; If so be the Lord will be with me to drive them out. josh. 14.12. jun. 2. And this speech is uttered by jonathan, magis orantis, quam trepidantis affectu: rather with a devout then doubtful affection: praying for good success, rather than fearing. Pellic. 3. Yet because we have not such absolute assurance of spiritual things as temporal, he thus speaketh, as being ready, if the Lords pleasure were so, to adventure his life in the quarrel of God's people. Osiand.   

4. Quest. v. 10. Of the sign which jonathan taketh of good success from the answer of the Philistims.  
1. This observation of jonathan of the answer and speech of the Philistims, is far unlike that superstitious conjecture, which Dagons priests made by the going of the kine, which carried the Ark, chap. 6. for there is great difference between the speeches and behaviour of men, which are guided with reason, and the gestures and motions of beasts & birds, which have no such direction. 2. This sign, which jonathan purposeth to himself, was represented unto him by the instinct of God's spirit: as was that token which abraham's servant prayeth might be given him, as an assurance of good success, concerning the behaviour of the maid, that should be Isaaks wife, Gen. 24.14. So Gedeon took that dream, which he heard one Madianite tell an other, to be a sign of victory, jud. 7.13. And as there it is expressed, that God offered unto him this sign, so it is not to be doubted, but that jonathan thus spoke by a divine inspiration. jun. 3. Neither was this sign without some natural reason: for if the Philistims said, tarry till we come to you, it was a sign of their courage and boldness; but if they said, come up unto us, it was a bewraying of their fearfulness, that they durst not set upon their enemies, and so jonathan took that as a sign, that God would give them into their hands. Pelican. 4. Further, there was a spiritual reason hereof: for if they said, come up unto us, as in boasting and insolent manner, as insulting over them, as Goliath did over David, than jonathan was persuaded, that God who resisteth the proud, would also fight against them, and abate their pride: Borr. and further in that jonathan taketh their going up the steep rocks rather to be a sign of victory, than the Philistims coming down to them: it showeth that the way of God's servants is hard, difficult, and laborious, not easy and pleasant. Borr. 5. josephus seemeth to give an other likely reason of this sign: because the Philistims were confident upon the defence of the place, thinking that none durst adventure to come up unto them: and such carnal confidence the Lord hateth, and setteth himself against such: as the Prophet saith to Shebnah, which had graved for himself an habitation as in a rock, that the Lord would turn him like a ball in a large country, Isa. 22.16.18.   

5. Quest. v. 13. Of Jonathan's creeping on his hands and feet up the hill.  
1. Some think, that where it is said, he went up on his hands and feet, the meaning is, that he assayed to go up with all his strength: Vatab. but rather it showeth the manner of his climbing up, that because the place was steep, he was fain to creep of all four, and to take hold with his hands and feet: he went up with much ado, jun. rather than in haste, Genevens. for he could make no great haste, in going up so steep a rock. 2. But it is further to be considered, as josep. well noteth, that jonathan and his servant did not go up on that side, where the Philistims espied them, but they went to an other place, which was not kept with any garrison, because they thought it surely defensed by nature. Bor. 3. This their rare adventure and hard enterprise, showeth that God was with them, and did assist them far beyond their own strength: foreign histories do much commend Alexander's taking of the Aorna saxa, who sent up his soldiers into those steep rocks upon their hands and feet: but more worthy is the memory of this fact of jonathan, who with less power than Alexander had, enterprised an harder work, and achieved a greater victory, having confidence in his God, than the other did, intending nothing but victory and praise.   

6. Quest. v. 14. In what compass of ground Jonathan's first slaughter was made.  
1. It is called the first slaughter, the second was, when they one slew an other, and the third, when the Israelites chased them. Genevens. 2. In this first slaughter they killed twenty men, taking some of their weapons that were slain, in a very small compass of ground, in the space of half an acre, of a pair of oxens ploughing: some read, as though an half acre were two oxens ploughing in a day: Lat. but than it had been sufficient to say, so much as two oxen use to plow: the Chalde better giveth the sense, circiter spacium dimidiae ambulationis iugi boum, etc. about the space of half a journey of a pair of oxen: that is, of half such an acre, as oxen use to plow in a day: common experience also showeth as much, that a couple of oxen, in such light sandy grounds, as the land of Palestina most what was, use to plow an acre in a day. 3. But it may be further doubted, whether we are here to take the breadth, or length of an acre: the Septuag. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a stones cast, rather understanding it of the length, than breadth: but they rather expound the meaning, then give the sense of the word: there are two things noted in this slaughter, which show the strangeness of it, the number slain by two men, and in such a small circuit of ground: therefore I think it was neither so much as a bow shoot, which phrase sometime the Scripture useth: as Gen. 21.16. nor as a stones cast, as they used to throw out of slings, as the Scripture useth also to speak, Luk. 22.41. nor yet the length of an acre or furlong cast long ways, which commonly maketh 40. pole: & the breadth of an half acre, in that form, containing but two pole of ground, would be thought to be too small a space, for twenty men to be slain in: therefore I take the meaning to be, that in the space of half an acre, that is, half the length of an acre, which might make some twenty pole: in the length of every pole they slew a man. josephus thinketh, that jonathan fell upon them being a sleep: but then a great number might have been slain in a less compass: and it seemeth by the great terror which fell upon the host, that they were slain as they fled, & by their flying terrified others.   

7. Quest. v. 15. Of the fear which fell upon the host of the Philistims.  
Three things do set forth the greatness of this fear. 1. that the Philistims feared where was no cause of fear: for only two men pursued them: such a fear the Lord sent upon the Canaanites before Israel: such as the Lord threatened to send upon his people for their sin, they should fear none pursuing them, Levit. 26.36. Osiand. 2. This fear was general: for all the people, as well they which kept their stations and garrisons, as they which went forth to spoil, were horribly afraid. jun. 3. This fear is set forth by the effects, that the very insensible creatures the earth itself, seemed to tremble under them, and to be smitten, as with fear from God: some read, with a great fear: jun. Pag. because the phrase is so sometime taken, as Gen. 30.8. the wrestle of God are taken for great wrestle: but it is both more significative, and better expressing the sense of the original, that it was stricken with the fear of God, that is, sent of God. Vat. Chal. etc. 4. Some think, that it is an hyperbolical speech, to say the earth trembled, to signify a very great fear: Bish. but the meaning is rather, that the earth as it were for fear trembled, and was moved under them. jun. Vatab.   

8. Quest. v. 16. Of the meaning of these words, they went on beating themselves.  
1. Some read, the multitude did run up and down: V. or did fly this way and that way: L. but the word halam here used, signifieth to bruise, to beat. 2. Others read, that they were smitten as they went: B. G. and the breaking or beating of them still increased. Chald. but here it is left still in doubt, by whom they were beaten, and smitten. 3. Therefore the fittest interpretation is, that they went on still beating themselves: for so it is expressed, v. 20. that every man's sword was against his fellow.   

9 Quest. v. 19 Of Saul's words to the Priest, Withdraw thy hand.  
1. josephus is here deceived, who thinketh that the Priest did indeed consult with God, and returned answer unto Saul, that the victory was his, lib. 6. de antiqu. judaic. c. 7. but it is evident by the text, that as the Priest was about to ask counsel of God, Saul bid him stay, and not to proceed. 2. Now Saul beginneth to show his profane heart void of the spirit of God, in that he maketh no more reckoning to receive direction and counsel from God. jun. 3. Some think that Saul herein showed his hypocrisy, that while he saw himself in danger, not knowing yet the cause of the tumult and noise among the Philistims, he was forward to have the Priest consult with God: but as soon as he saw the danger over, than he laid his devotion apart: as the fashion of hypocrites is to call upon God in the time of their need, and to forget him afterward. Osiand. But it seemeth by the verse following, that yet Saul did not know how the case stood with the Philistims. 4. Therefore it is more like, that Saul seeing his enemies to run along, and to come somewhat near him, he then gave over to consult with God, as having no leisure: Vatab. wherein he showeth his diffidence and distrust in God's word, who appointed that this course should always be taken in their weighty affairs, that the Priest should consult with God by urim. Numb. 27.21. Much unlike was he herein to Samuel, who when the Philistims came upon them being assembled before the Lord in Mizpeh, would not give over, till he had offered a burnt offering unto God. c. 7. 5. See also the changeable nature of hypocrites: Saul was too confident upon his sacrifice, when he would needs do it before Samuel came, c. 13. and now, when there was cause he ascribeth nothing at all to such religious acts.   

10. Quest. v. 19 Of the meaning of the words, The multitude went on still and skirmished.  
1. Some, for multitude, read the noise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. L. V. B. G. but hamon signifieth a multitude, or company, as it is taken, v. 16. the multitude was discomfited: and so read Chal. A.P. jun. 2. But the other word, the most translate, they increased, not skirmished: so read all but junius: but that it is better expressed by the word conflictari, to skirmish, then multiplicaeri, to increase: it may appear, both because the original of the word giveth it: for varabh is not here derived of rababh, to multiply, as most think, for then the last letter should have dagesh, to supply the want of the doubled letter of the root rabab: but rather of rabh, to contend, as c. 15.5. iarebh in the future tense, so signifieth to strive or contend: as also it is more agreeable to the sense: for the multitude one killing an other, increased not, but were rather diminished, and decreased.   

11. Quest. v. 20. Of the victory, which Saul obtained over the Philistims, and the means thereof.  
1. The first cause of this victory was in the Philistims themselves, who by the just judgement of God one fell upon an other: as did the Midianites, whom Gedeon subdued, judg. 7.21, 22. so the Ammonites and Moabites that came out against jehoshaphat helped one to destroy an other. 2. Chron. 20.23. Genevens. 2. Then the Israelites did bend all their force against the Philistims: who were of three companies: some of them were captives with the Philistims, and went up with them to the battle, and kept their stuff, these turned to be with Saul and jonathan, v. 21. another sort were of them which were with Saul and jonathan, v. 20. the third of the Israelites, that hid themselves in the rocks and caves, v. 22. Borr. 3. Like as here some of the Israelites fled to the Philistims, some hid themselves: so there are two sorts of weak professors of the Gospel, some that turn to the adversaries, some that are timorous and hide their profession, and do not publicly show it. Osiand.   

12. Quest. v. 24. Wherein Saul offended in binding the people to eat nothing till night.  
1. Herein first Saul showeth his hypocrisy and arrogancy, that he would by this means ascribe to his own policy, that which God had given by the hand of jonathan. Genevens. 2. Beside it seemed to proceed from an immoderate joy, which Saul conceived of this victory, as men in their unexpected felicity can hardly contain themselves: joseph. and so as it were in bravery and ostentation, giveth this charge. 3. He pretendeth a good end, to be avenged of his enemies, but he useth two evil means, the interdiction of food, and the binding of it with an oath. jun. This was against S. Paul's rule, We must not do evil, that good may come thereof, Rom. 3. v. 8. 4. Saul's rash and inconsiderate zeal appeareth, who hereby doth not only seek the ruin of the Philistims, but bringeth an inconvenience upon his own people, in weakening and disabling of them: whereas a good Magistrate setteth as much by the life of one good citizen, as by the death of many of his enemies. Osiand. 5. Then Saul offended diversly in this prohibition: 1. because he did it of his own head, without any warrant from God: 2. he did it rashly and unadvisedly, not making exception in this his oath and vow, of the case of necessity: 3. he weakeneth the people, and so hindereth the victory, as jonathan showeth, v. 30. 4. he was occasion, that the people for greediness trespassed afterward in eating the flesh with the blood. Borr.   

13. Quest. v. 30. Of Jonathan's excuse, and of the true meaning of the thirty verse.  
1. The most do translate thus: how much more, if the people had eaten to day of the spoil of their enemies, etc. for had there not been now a greater slaughter, etc. all do thus read, but junius. and Ar. Mont. who translate thus, yea because I would the people had eaten, etc. because, I say, there was no greater slaughter, etc. and so he would not have the last words read with an interrogation, but positively, as rendering the cause of his wish: this reading to be the better, it may thus be showed: 1. because the proper sense of the words is kept: for aph chi, signifieth yea because, not, how much more: and Lu. is utinam, a term of wishing, not, if. 2. in the first reading, the sense is imperfect, how much more, and hath small coherence with the rest of the text. 3. the negative particle in the last clause, lo, is not to be read here interrogatively: had there not been a greater slaughter? but, causally, as giving a reason of his wish: I would the people had eaten, because there was no greater slaughter to day.  
2. jonathan, though he knew not of his father's charge, for it was made in his absence, yet forbeareth further eating: joseph. and he misliketh his father's act, and improveth his counsel by these three reasons: 1. from the effect, because by this means the people were weakened, as appeared by himself, who was revived and strengthened, and his sight which was dim with fasting and weariness, restored. 2. by the event, the slaughter of the enemy by this occasion was not so great, because the people being weary could not pursue and follow them. 3. from the inconvenience, the abridging of the liberty of the people, that could not take freely of the spoil of their enemies. jun.   

14. Quest. v. 32. How the people did eat the flesh with the blood.  
1. Hierome thinketh, they are said to eat with blood, because they brought not the blood to the altar, and first offered sacrifice: but it is evident by the text, that they did eat the blood contrary to the law. 2. Some think, because it is said, they killed them upon the ground, the blood could not soak out of the flesh, but the flesh drunk up the blood. Pellic. 3. Some, that for hast they did eat the flesh being not thoroughly sodden, but half raw. Osiand. 4. But they rather for haste, being hungry, stayed not till all the blood were pressed out of the flesh, or shed out, but did dress the flesh with the blood in it: jun. Vatab. which was contrary to the law, that they should pour out the blood first upon the earth, Deut. 12.26. they should drain out all the blood, before they prepared it for their meat. 5. By this means, while they were careful to keep the King's edict, they neglected the commandment of God: So in our Saviour Christ's time, the pharisees and Priests preferred their traditions before the precepts of God, as it is to this day practised among the pharisees of these days the Romanists. Borr.   

15. Quest. v. 33. To what end Saul commanded a great stone to be rolled unto him.  
1. The most think, that he commanded the stone to be brought, that the beasts being slain thereupon, the blood might better run out. Pelican. Borr. josephus thinketh he made an altar beside. 2. But this is not like to have been the use of the stone, that the blood should be pressed forth upon it: for one stone could not have sufficed: he maketh an altar of it, as it followeth v. 35. that in God's sight and his presence they might slay their cattle, not on the stone, but in the field by it. jun. 3. But herein Saul showeth his hypocrisy, that layeth all the blame upon the people, that they had trespassed, whereas he had offended more, in laying such a yoke upon the people against charity. Osiand. 4. But this is worthy to be observed, that if they were so careful even in the tumult and business of battle, to keep a ceremonial precept; how much more careful aught Christian soldiers to be to keep the moral commandments of God, which are much neglected among them. Pelican.   

16. Quest. v. 35. Of Saul's building of an altar.  
1. Hierome thinketh, that this is said to be the first altar that Saul built, not that he built none before, but this was the first which he erected in obedience, the other before he built in hypocrisy. trad. Hebraic. But it is more like, if Saul had built any before, being not rejected of God, that he therein should have showed himself more obedient, then now after the Lord had left him. 2. Some think that this altar was not sacrificed upon, but made only as a monument of the victory: Osiand. but josephus better thinketh, that sacrifices were offered thereupon. 3. Some are of opinion, that the Ark having yet no settling place, it was free for the Saints to build altars, where they thought good, as Abraham and jaakob did, before the erection of the Tabernacle. Pelican. But that is not like: for it had been an apparent transgression of the Law, Levit. 17.5. if they did not bring their offerings and present them to the Lord. It seemeth that for Prophets, which had extraordinary direction from God, it was lawful to build altars other where, then where the Ark was, as Samuel did, c. 7. and Eliah, 1. king. 18.36. but generally, it was not permitted: here in this place they had the presence of the Ark, v. 18. and of the high Priest, and therefore they had a warrant to build an altar unto God.   

17. Quest. v. 37. Why the Lord refused to answer Saul.  
1. Some think, that God was angry with Saul, because he had presumed before to offer sacrifice, not expecting samuel's coming, and now had troubled all Israel, with a rash oath. Osiand. 2. Some think that God might be offended with the whole host, because they had transgressed in eating flesh with the blood. Pelican. 3. But it is evident, by the extraordinary directing of the lot, which fell upon jonathan, that it was in respect of him that the Lord used this silence. Borr.   

18. Quest. v. 41. Whether jonathan sinned in breaking of his father's oath and vow ignorantly.  
1. Some think, that Jonathan's offence was for that he went aside from the camp without the privity and authority of his father, which might have brought the whole host into great danger. Pelican. But therein jonathan offended not, because he did it by the extraordinary motion of God's spirit, as it may appear by his confidence and firm trust in God: v. 6. and by Jonathan's confession it appeareth, his heart gave him, it was for that he had broken the oath, and eaten a little honey.  
2. Others do altogether excuse jonathan, that he was not taken for any crime he had committed, but that his innocency might appear, and the unlawfulness of his father's oath: Borr. and whereas Saul prayeth, give a perfect lot; junius readeth, give him that is innocent and entire: and so God according to his request, brought out by lot jonathan that was innocent: so also Osiand. But this seemeth not to be the meaning: rather, as the Chal. interpreteth, that God would give sortem veram, a true lot: to cause it to fall on him that had broken the oath: Genevens. the perfection or integrity, which Saul desireth might appear, is not referred to the guiltiness or clearing of the party, but to the manifestation of the thing.  
3. Therefore neither is their interpretation to be received, that think Saul prayeth that he which was faulty might come to light: Vatab. joseph. as though jonathan had been more faulty than Saul: which was not like, because jonathan ignorantly broke the oath and vow of his father, neither gave consent unto it. Osiand.  
4. But as jonathan is not to be held to have been the special offender, whom God here shooteth at, as he did upon the like occasion bring achan's sin to light, jud. 7. so neither is he to be altogether excused: for although it be a sin to make a rash oath and vow at the first, yet it is a fault also to break even such a rash oath, and yet a greater sin it is to keep it with greater inconveniency and hurt: and ignorance though it doth qualify the offence, yet it doth not altogether justify it: ignorantia excusat à tanto, non à tot●: ignorance excuseth from so great a fault, but not from all the fault: as the Preacher speaking of the paying of vows, would not have a man plead, and say it was ignorance, Eccl. 5.5. We must therefore yield jonathan to have been somewhat faulty in breaking the oath, though ignorantly, because the lots fell out just, but yet Saul more faulty in making it: for the Lord doth not by this lot show who was most faulty, but who it was that had broken the oath, which was the thing which Saul earnestly requested. But though jonathan were somewhat touched in this action, as his own heart doth misgive him: (which two arguments of the disposing of the lots, and his own confession show, that he was not altogether clear) yet this was not God's principal intendiment, to discover the offence of jonathan, as to lay open Saul's hypocrisy by that means, which had endamaged his own son, and troubled the host, and hindered the victory: as also God by this means would humble jonathan, lest he might have been puffed up too much with the joy of his victory: and further it must be considered, that as God by lot brought jonathan to light, and so into this danger, yet he had provided also a means, whereby jonathan should escape it, by the mediation of the people.  
5. But although it be granted that jonathan was faulty, yet offending materially, in respect of the thing done, not formally, in regard of any such mind or purpose which he had: yet this example proveth not, that rash vows, as of forced chastity, and other such superstitious injunctions, as to go in pilgrimage to jerusalem, or such like, are better kept then violated: it is an offence for a man even to break a vow, which is not in his power to keep, in regard of his rashness, 
Controv. Whether rash vows once made, be not better broken then kept.  that made such a vow, and so dallying as it were with God, but it is a greater sin to keep such a vow, to greater mischief: as if a man hath vowed not to marry, if he do marry, he offendeth, because of his former rashness; but he sinneth double, if keeping his vow, he falleth thereby into adultery. jipthah had done best of all, if he had not made so rash a vow, to offer whatsoever came first to meet him, for a dog or unclean beast might have been the first, as well as his daughter: but the vow being made, it had been better for him, not to have kept his vow, but to have redeemed it according to the law, which appointeth redemption, both for men and women, that are consecrated unto God, Leuit. 27.3, 4. yet had it been an offence also in jipthah, in not keeping his vow, his former rashness considered, though his oversight was greater in performing it contrary to the law. Leuit. 27.3, 4.   

19 Quest. v. 41. Whether Saul prayed with faith, seeing the Lord heard him, and directed the lots.  
1. Some think that this was a great pre-eminence of the Israelites, that God vouchsafed to give them answers, when they asked counsel of him, which direction Christians now have not. But their state and ours considered, this was no pre-eminence, but rather a supporting of their weakness: for they consulted with God, either for direction, to know what they should do: but that is not now needful, seeing the word of God is a sufficient rule unto us: or else to know, what success they should have in their business: this was necessary for them then, that their religion should be confirmed by such signs: and they were but one nation, and all the world was against them: therefore such sensible presence of the Lord among them was necessary. But now the faith of Christians hath been already sufficiently confirmed by miracles: and some of all nations belong unto the Church: therefore there is not now such cause of the Lords visible manifesting of himself. Mar.  
2. And though the Lord heareth Saul, it was not for any efficacy in his prayers being void of faith: but because the Lord doth challenge unto himself the ordering of lots, as the mariners lots in jonas ship, though they were Idolaters, fell out just, when they cried unto God, because that which they asked, was agreeable to God's will, and the Lord would reap glory by it. So in this place the Lord doth that which Saul desired, not because he asked it, but for that God intended some further work thereby: as the humbling of jonathan, and the revealing of the hypocrisy of Saul. ex Martyr.   

20. Quest. Whether Saul or jonathan were the greater offenders, seeing jonathan was taken by lot.  
1. It is clear, that Saul had trespassed more: in making such a rash vow at the first, giving occasion to the people to sin in eating of blood: further, he sweareth thrice unadvisedly: first, when he made the vow, again, when the Lord would not answer him, and the third time, after jonathan was discovered: three times did he thus swear, that he should die. Now Jonathan's oversight is excused two ways, by his necessity that urged him to eat, and his ignorance that did hide it from him.  
2. But yet it pleased God, that Jonathan's slip should be discovered for these causes: 1. if Saul being king had been pointed out by lot, it would somewhat have impaired the credit of the king: 2. it was a greater grief unto Saul, then if he himself had been taken: for no man could have executed the sentence upon him: 3. by this means some think, that God would establish military discipline, that order made in armies should be strictly observed: 4. and though jonathan sinned of ignorance, yet it was fit it should be purged.  
3. Saul showeth his hypocrisy, in that he neglecteth God's commandment, which the people had transgressed in eating of blood: but he presseth obedience to his own law even unto death. So among the Romanists, he that speaketh against their superstitious rites, is punished unto death: whereas adultery, blasphemy, and other greater enormities, are either not at all, or very lightly punished. ex Martyr.   

21. Quest. v. 45. How jonathan was delivered by the people.  
1. Saul in taking an oath, wishing that God should do so and so to him, if jonathan died not: both showed his profane custom of swearing and cursing, to the which it seemeth he was much given: jun. as likewise his unnatural cruelty joined with vain glorious ambition, in hardening his heart against his own son, whom rather he should have sought means to deliver from this danger: Osiand. but this oath and curse did in the end fall upon his own head. jun. 2. The people oppose a just oath against his hypocritical oath: Borr. and do charge his conscience before God, that he should rather have respect unto equity, then unto his rash oath: jun. and they use two reasons, why jonathan should not die: first that he was found guilty of no capital offence, in saying, shall jonathan die, that is, in whom there is found no cause of death: Borr. secondly, because he by whom God had wrought such deliverance, was not worthy of death: jun. it was not fit, that he should die, by whose means they were all alive. Osiand. 3. josephus thinketh, the people were moved by pity and commiseration toward jonathan, when they saw that he willingly yielded himself to death: but it seemeth rather by Jonathan's answer, I tasted a little honey, and lo shall I die? that he thought his father's sentence unjust and hard against him: and was discontented with it. 4. If the people interceded by their prayer, they offended not: but if they pressed violently upon Saul, in making a mutiny, they can not be excused. Mar.   

22. Quest. v. 47. Of Saul's victories.  
1. Some read, he overcame them: L. some, he did valiantly, P. stoutly: V. or troubled, disquieted them: jun. some, that he condemned them, A. or handled them as wicked men: G. the word is iarshiang, he made them evil, which is well interpreted, he put them to the worse: B. which is more than to disquiet or trouble them: for one may be troublesome, where he prevaileth not. 2. It pleased God though Saul were a wicked a man, yet for his Church, and people sake, to give him good success. Osiand. 3. But he did not make a perfect conquest of them: that was reserved for David. Borr.   

23. Quest. Of Saul's sons.  
1. Here are three sons only rehearsed of Saul, he had Ishbosheth beside, 2. Sam. 2.8. who is omitted here, as some think, because they only are here named, which were fit for the war: 
Reconcil.  Vatab. but this is not like: for Ishbosheth was 40. year old, when he began to reign over Israel after Saul's death. 2. Sam. 8.9. And Saul did not reign above twenty years, for Samuel and Saul had but 40. years between them, Act. 31.21. whereof twenty were expired before Saul was chosen king: c. 7.2. then Ishbosheth might be at this time about 20. year old: which age was not altogether unfit for the war. 2. It is more likely, that he is omitted here, because they only are mentioned which died with their father in the battle against the Philistims. c. 31.2. jun. 3. He which is called Ishua, is named also Abinadab. c. 31.2. and 1. Chron. 8.9. jun. Genevens.   

24. Quest. v. 50. Of Saul's monogamy or single marriage.  
1. Some do number this among Saul's virtues, that he had but one wife: & fere solus non multiplicasse uxores legitur, and he is found alone almost of all the kings not to have multiplied wives: Pelican. the same author saith, that excepting the persecution of David, which was for the kingdom, meliores Israelitae reges paucos habuerunt, the Israelites had few better kings. But he faileth in both these commendations of Saul. First, concerning his wife, though he be read to have but one, no more is there mention made but of one wife of jeroboam. 1. king. 14.1. As jeroboam notwithstanding with his one wife, is not to be preferred before Solomon with his many wives, no more doth Saul's monogamy joined with many vices, obscure David with his polygamy being endued with many virtues: David transgressed in two great sins against the second table, but Saul beside his murders and other trespasses against the second table, chiefly offended in his hypocrisy, disobedience, and rebellion against God in the breach of the first table: so that in these two examples it is evident, that the sins against the first table which concerneth our duty toward God, are more grievous in their kind and degree, than the sins committed against the second table: but in this comparison, the great transgressions of the first table, must be set against the greatest of the second, not that the least offence of the first table, is heavier than the greatest of the second: as that it is more heinous to work upon the Lord's day, then to commit adultery, or to kill a man: but Idolatry is more grievous then either: the comparison than must be in the same degree, or else it holdeth not. But to return to Saul, what though he had but one wife, yet he had a concubine beside Rispah, by whom he had two children, 2. Sam. 21.8. which was all one, as if he had two wives, nay in those days, when for the carnal generation of that people, polygamy was tolerated, or rather winked at, it was worse.  
Secondly, there were other great enormities in Saul, beside his persecuting of David, as the putting to the sword of the innocent Priests with their whole city: the seeking unto witches: beside his hypocrisy and disobedience toward God, that many worse can not be found, setting Idolatry aside, which Saul was not touched with, in all the rank of the kings of Israel: there were many moral and civil virtues in Saul, his valour and magnanimity against the enemies of Israel, his blind zeal for the people of God: so are there to be found among the heathen, many worthy examples of fortitude, justice, temperance: which were in them but speciosa peccata, goodly sins, as Augustine saith: and so were they in Saul: his goodly virtues in show, were obscured with most foul vices.    

CHAP. XV.  

1. Quest. Why God is called the Lord of hosts.  
GOd is called the Lord of hosts, whom all the host and armies of the creatures, both in heaven and earth do serve, and are at his beck: as Isa. 40.26. He bringeth out their armies by number, and calleth them by their names. This title is given unto God in Scripture, upon four principal occasions. 1. To show, that none other God is to be worshipped, beside the Almighty Creator and sovereign Commander of all creatures: as c. 1.3. Elkanah is said to worship and sacrifice unto the Lord of hosts: and this reason the Prophet Isai allegeth, c. 40.25. that they should not liken God to any thing, nor make any similitude of him: To whom will you liken me, etc. behold, who hath created all these things?  
2. It is used as a persuasion to obedience, that we should serve the Lord of hosts, whom all creatures readily obey: as the Prophet reproving the disobedience of the people of Israel, comparing them to a vineyard, that brought forth wild grapes, saith, The vineyard of the Lord of hosts, is the house of Israel, Isa. 5.7. This vineyard should have brought forth fruit unto the Lord the husbandman thereof: as the great vineyard of the world, in so many hosts and armies of the creatures, doth service unto the great Lord.  
3. This title is given to God showing his omnipotency, and then used, when the servants of God ground their requests upon his power and ability to perform: as devout Annah being barren, praying for a son, calleth God, Lord of hosts, c. 1.11. to whom nothing was hard, or impossible.  
4. This title showeth the power of God, in judging of his enemies: as jer. 11.20. O Lord of hosts, that judgest righteously, etc. let me see thy vengeance upon them. And in this sense is God called the Lord of hosts, which now was determined to take revenge of the Amalekites for the injuries which they had done unto his people, when they came out of Egypt. It might also assure Saul of God's help and assistance against these enemies of God, seeing he did fight the battle of the Lord of hosts.   

2. Quest. v. 2. Of the injuries and wrongs which the Amalekites offered unto the Israelites in the desert.  
1. Hierome in his traditions, reporteth this to be the opinion of some Hebrews, that the Amalekites did set upon those, which were kept out of the camp for their uncleanness: and that they did cut off their circumcision in derision thereof: but the Amalekites rage was more general, then only to work upon a few separated from the camp, for their legal impurities. 2. Therefore, there was a double assault of the Amalekites upon the Israelites: one was subtle and secret, by laying wait for them by the way in smiting all the feeble persons among them, the women, children, old and impotent persons, that came hindmost in the camp: Pelican. as may be gathered, Deuter. 25.18. The other assault was public, when they encountered with joshuah, and bid him battle, Exod. 17. and so would have letted and hindered them from going into the land of Canaan. Osiand. 3. And this their cruel attempt against Israel, is amplified by two circumstances: first, because the Amalekites were not provoked by any wrong or injury offered on the part of Israel: Pelican. the other, that they persecuted them, which were already afflicted, being feeble and wearied with the way. Borr.   

3. Quest. v. 3. How it standeth with God's justice, that man and woman, infant and suckling, ox and ass, are commanded to be slain.  
1. God's justice appeared herein, who punisheth the wickedness of the fathers in their ungodly posterity: as their fathers had afflicted Israel, so their seed still continued enemies to God's people: therefore because they abused Gods long suffering and patience, the Lord justly giveth them over, and all that belongeth unto them to the sword. Osiand. 2. Beside it pleased God to make this an example of his vengeance upon those, which deal cruelly with his people: Genevens. that as in a Commonwealth severity is justly showed upon some, that all may receive warning by it; so the Lord in the administration of the great Commonwealth of the world, doth exemplify some for the instruction of others. 3. And as for Saul, it was no cruelty in him to execute God's commandment: for although the second table say, Thou shalt not kill, yet because the second table is subordinate to the first, he is not guilty of killing, whom the Lord biddeth kill, whom we are commanded in the first table to obey: Borr. like as the inferior minister and executioner of justice, transgresseth not the law, being appointed by the Magistrate to do it. 4. So Saul thought it no cruel part, to put them all to the sword; first because they were professed enemies to the Church of God, secondly because the Lord had so commanded. joseph. lib. 6. cap. 8.   

4. Quest. v. 4. Of the place where Saul mustered his men.  
1. Some, do make this word telaim, an appellative, signifying lambs: and the Chalde understandeth it of the paschal lambs: others, of the lambs which every one brought, whereby their number was known, because the jews do hold, 
jews surmises.  that it was not lawful for them to be numbered by their persons. ex Vatab. Pelican. But this is a fabulous conceit: for Moses numbered them by their names, man by man: or by their heads or poles, Numb. 1.2. and if it were unlawful to number their persons, why should they be numbered rather by lambs, then by their half shekels, which every man gave, as they have a precedent in Moses, Exod. 30.13. 2. Some read, he numbered them as lambs, Lat. Pellic. that is, without any choice: but the word is batelaim, not cetelaim: in or with lambs, not as lambs: and it is not like but that Saul taking such an hard enterprise in hand, to go and root out an whole nation, would take the choicest, and ablest men. 3. Therefore this is rather a proper name, that the people were assembled in the fields adjoining to Telem a town of judah. josh. 15.24. 4. josephus following the Septuagint readeth corruptly, for Telaim, Gilgala.   

5. Quest. Of the number of men, that Saul gathered together for this battle against Amalek.  
1. josephus saith, there were 40. thousand of Israel, and 30. thousand of judah, wherein he committeth a double error, both in lessening the number of Israel, which were 200. thousand, and augmenting the number of the tribe of judah, which was but ten thousand. 2. The tribe of judah is rehearsed apart, some think because they were the slowest in this service, Pelican. some, because they were the most valiant in battle, and the more populous tribe: Osiand. but the best reason is yielded before, c. 11.6. because they of judah confined upon the Philistims, and so were employed in defending of their coasts, and could not spare so many men for their number, as the rest of the tribes. jun.   

6. Quest. v. 5. Why Saul did choose to sight with Amalek in the valley.  
1. Some do read, he did lay wait by the river, L.P. or set watch by the river. joseph. following the Septuag. Geneu. but it is better translated, he did skirmish or contend, jun. Pag. for the word here used iareb, cometh not of arab, to lay wait, but of rhub, to contend: and though nachal signify both a valley, and a brook or river, which useth to run in the valley, yet it is most like it was in the valley, which was a fitter place to encamp in then by the river. 2. Now the reason why Saul encamped in the valley, was not, either because he was somewhat doubtful what to do, and so slacked the time, as some of the Hebrews: 
Hebrews surmises.  or so much to lie in wait for the Amalekites, and so to surprise them both by open battle, and by secret ambushments, Pelican. joseph. but because the Kenites, whom he wished to avoid, dwelled in the hills in the way to Amalek. Numb. 24.21. jun. he declineth the mountains, lest it might have been prejudicial to the Kenites.   

7. Quest. v. 6. Why and when Saul spoke to the Kenites to depart.  
1. These Kenites were the nation of whom came Hobab Moses father in law, who is called a Kenite, jud. 1.16. they dwelled, not some among the tribe of judah, some among the Amalekites: Pellic. Osiand. but they dwelled in the south parts of judah bordering upon Amalek, jud. 16. they used to dwell in tents, and so might conveniently remove from one place to an other: and of them came the Rechabites in jeremy's time, that dwelled in tents. jerem. 35. Pellic. 2. Saul spoke unto them, as soon as he came to the cities & countries of Amalek. Some think, that Saul was come up to the principal or chief city of Amalek, as they do interpret the former verse: Osisiand. Pelican. but this verse showeth that it must be understood of some of the utmost cities of Amalek, because the Kenites dwelled not so high in the Amalekites country, but upon the hills in the way thither. jun. 3. The reason is here rendered, why the Kenites are spared, because they showed mercy to Israel: for Hobab the Kenite did aid them with his counsel, and guided and conducted them in the wilderness. Exod. 18. Numb. 10.31. So the Amalekites are bequeathed to destruction for their inhumanity, and unkindness toward Israel, and the Kenites for showing kindness are spared. 4. And this morally teacheth, that God will not forget the offices and services of love extended toward his Saints: and that the godly should separate themselves from the society and fellowship of the wicked, lest they be overtaken in their judgements. Osiand.   

8. Quest. v. 8. Whether Saul utterly destroyed Amalek.  
1. josephus thinketh, that Saul put all the Amalekites to the sword, and gave not over till he had made an end of them all, lib. 6. c. 8. and some other think that Saul went over all the land of the Amalekites from one side to an other, killing and slaying: Pelican. but this is not true, for afterwards David, while he sojourned among the Philistims invaded the Amalekites, c. 27.8. and the Amalekites burned Ziklag, c. 30.1. David's city: therefore Amalek was not thoroughly destroyed. 2. Therefore we understand, that Saul only 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 country of Arabia, and Sur is the utmost bound thereof toward Egypt, as appeareth, Gen. 25.18. but only that region, where Saul met with the Amalekites that came against him. jun.   

9 Quest. v. 8. Whether Saul sinned in sparing Agag the king of the Amalekites.  
1. Some do excuse Saul herein, that he might spare Agag, to the intent that he might slay him in the sight of all Israel, as joshuah did the five kings of the Canaanites, causing the people to set their feet upon them, josh. 10.24. and this may seem more probable, because Samuel did not reprove Saul for sparing of the king, but for saving the best of the cattle: Pelican. but this opinion can not be justified, for this was contrary to God's commandment to spare any man, as it was to have compassion of the cattle. 2. Therefore it being agreed upon that Saul herein offended, some think he did it of a covetous mind, that Agag might bewray unto Saul, where his treasure was: as some Hebrews. josephus 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 covetous mind, as he saved the best of the cattle: and as Saul against God's commandment presumed to save Agag alive, so the people by his example were bold to take the same course with the best of the cattle. joseph.   

10. Quest. v. 9 Which of the cattle Saul spared.  
1. The word mishenim the Latin corruptly translateth, pepercit vestibus, he spared their garments, the Septuag. with as little reason readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ferculorum, the messes: the most read pinguibus, the fat beasts: as Chal. Ar. Pag. Geneu. but the word is better translated secundarios, the beasts of the second sort: jun. as the word is taken, 1. Chron. 15.18. where the Levites of the second order are named.  
2. The next word carim, junius translateth, ovium duces, the ringleaders of the flock, that the rest might follow the better: and his reason is, because this word is often in Scripture applied metaphorically to the heads of the people, 2. king. 11.4. but carim properly signifieth lambs, 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 usual sense, mention being made of cattle: as the most of the interpreters do read. V.A.P.B.G.  
3. As they saved the King of the men, and the best of the cattle, so also they kept to themselves every good thing beside of their household stuff, and whatsoever was precious, and to be desired: like as Achan was enticed with the sight of the goodly Babylonish garment, and the wedge of gold in jericho: the like offence Saul here committeth in saving that, which by the Lord was bequeathed to destruction, as the city of jericho was. Pelican.   

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 capacity, after an human phrase. jun. 2. Or God is said to repent, because he so seemeth unto us to repent, when any thing goeth contrary to his temporal election. Genevens. 3. He is said to repent, not in respect of his counsel, which is constant and immutable, even in things that are mutable: Pelican. 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 unchangeable course, of things changeable: as here God changed not concerning Saul, for he had decreed that the kingdom should not continue in his posterity: but Saul changed, in forgetting his duty and obedience toward God: so God's decree concerning Saul was unchangeable, he foresaw that Saul would fall away, and decreed the innovation of the kingdom: but Saul was changeable, and the kingdom changed, God's decree remained unchangeable. 4. Further, because repentance is joined with grief: by this is signified the Lords grief, as it were, for Saul, that by his disobedience had made himself unworthy of the kingdom. Osiand. 5. Man indeed changeth often, because as he himself is mutable, so are his counsels: and because things may fall out otherwise, than he thought: but God is both of an immutable nature, and his prescience can not be frustrate or deceived, neither can any thing fall out otherwise, than he hath decreed. Borr.   

12. Quest. v. 12. Of the place which Saul made him in Carmel.  
1. Some think, that he there set up a triumphant pillar, or monument of the victory, Hierom. as taking the honour thereof unto himself, and not giving due thanks unto God: Osiand. but this Carmel being in judah, it seemeth that Saul would not have chosen that place, rather than his own tribe and territory of Benjamin, to set up any such triumphant monument in. 2. Some think, that Saul made some stay there, to divide the prey and spoil among the people: Vat. but it seemeth by the bleating of the sheep, and the lowing of the oxen afterward, that the pray was not divided yet: and Saul afterward excused himself, that they had reserved them for sacrifice. v. 14. 3. So neither is it like that Saul made him a place, that is, there built an altar unto God, as some Hebrews think: for by his answer made unto 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 convenient plot of ground, where Saul refreshed his host, being newly returned from battle: for he stayed not there long, but from thence went to Gilgal. jun.   

13. Quest. v. 12. Of Carmel where Saul made his place.  
1. This word Carmel, is sometime taken appellatively in Scripture: and it signifieth, a green ear of corn, Leuit. 2.14. or purple colour, Cantic. 7.5. sometime it is taken for a fertile or fruitful field, as Isa. 10.18. carmilo, his fruitful fields. 2. But here it is a proper name of a town in judah, josh. 15.55. which was in the way, as they returned from Amalek. jun. 3. There was an other Carmel, which bounded Zebulun, Ifachar, and Assher, josu. 18.24. which was diverse from this Carmel: for that was toward the Sea westward, as that place of joshua showeth, famous for the confession of Baal's priests there by the Prophet Elias, 1. king. 18. the other was South near unto mount Seir in the tribe of judah, Borr. in josh. 18.24. 4. Yet some do think, that it might be all one Carmel, one end whereof hung over into the Sea, the other reached up in the land toward mount Thabor. Masius in josh.   

14. Quest. v. 15. Of Saul's excuse and defence unto Samuel.  
Saul's hypocrisy here is discovered: 1. in boasting that he had fulfilled God's commandment, whereas apparently he had transgressed it: for this is the manner of hypocrites, when they follow their own devices, to say they have fulfilled the commandment of the Lord. Bis. 2. He excuseth himself in laying the fault upon the people, and putting it from himself. Pelican. 3. He cloaketh and coloureth his covetousness with a pretence of zeal and religion, as though he had spared the best things for sacrifice. 4. He afterward notwithstanding justifieth his sin, as though he had for all this done well, and obeyed the voice of God, v. 22. Pelican. 5. He maketh a semblance of sorrow and repentance at the last, but it was far from true submission, v. 25. Borr. 6. He doth all upon a vain ostentation, only desiring that the Prophet would honour him before the people, v. 25. Osiand.   

15. Quest. v. 23. Of the meaning of the Prophet's words, Rebellion is as the sin of witchcraft.  
1. The Prophet to amplify Saul's sin, compareth it with two great transgressions, of soothsaying and divining by magical predictions, and of committing idolatry: he toucheth two kinds of idolatry, one inward in the superstition of the mind, called here aven, which signifieth a lie or falsehood, as also injustice or unrighteousness, as the Sept. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but here it is properly applied to false worship: the other kind is in the outward adoration of Idols, here called teraphim. Bor. 2. Some think, that here is a comparison made not of the sins, but of the punishment: that rebellion deserveth as well a capital punishment, as either Idolatry or soothsaying: ex Vatab. but the Prophet speaketh directly of the sin itself, as before of the virtue of obedience: to obey is better than sacrifice, v. 22. 3. The Prophet must be understood not to speak of transgressions, either of ignorance or infirmity, but of the sin of obstinacy, contumacy, and rebellion, when one knowing the will of God, doth wilfully resist it: for this proceedeth from the same cause, namely, infidelity, which the other sins of witchcraft and Idolatry do: he which feareth not to break God's commandments, doth in a manner not acknowledge the Lord to be God: Pelican. and he maketh himself wiser than God, as though he could find out a better way, than the Lord hath prescribed. Vatab. 4. By this than we see, 
Contr. Against the leaving of God's word to establish human rites.  what is to be judged of the manifold superstitions among the Romanists, & their leaving of God's commandments to establish their own traditions: that although they pretend a good intention, yet the wilful forsaking of the word of God, and his institution, to make way for human superstitious rites, is as the sin of soothsaying before God. 5. Yet it can not be inferred hereupon, that sins are equal, and that every transgression and disobedience of God's commandment, is equal to the sin of witchcraft and Idolatry: but the quality of the sin is rather here to be respected, than the quantity: for rebellion and obstinacy in what thing soever, doth proceed from infidelity, even as the sins of witchcraft and idolatry, though not in the same degree: and josephus doth seem to expound it thus: that this disobedience of Saul did prejudice his sacrifice, and made it of no value or acceptance with God, as if a soothsayer or Idolater should sacrifice unto God: as the Prophet in the same sense saith, he that killeth a bullock, is as he that smiteth a man, Isa. 66.3. that is, an hypocrite is no more accepted of God, than a profane murderer, and wicked person. And this disobedience of Saul, was a sufficient cause to deprive him of the kingdom, as if he had been guilty of soothsaying or Idolatry.   

16. Quest. v. 24. Of Saul's repentance, in saying to Samuel, I have sinned.  
There was great difference between Saul's repentance here, and David's, 2. Sam. c. 12. who in the very same word saith, catathi, I have sinned. 1. David at the first, as soon as his sin was showed unto him, confessed it, but Saul is hardly brought to acknowledge his sin, 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 plain confession, but minseth and extenuateth his sin, 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 sin, but to lay the fault upon others. Osiand. 3. He confesseth his sin rather for fear, to lose the kingdom, then for grief that he had offended God: for till such time as Samuel had said the Lord had rejected and cast him off, Saul would not confess himself in a fault. Borr.   

17. Quest. v. 25. How Saul prayeth Samuel to take away his sin.  
1. Some read, far, porta, bear my sin, S. L. V. but neither Samuel, nor any other Saint, can bear an others sins, or make satisfaction for them: but only Christ, who hath borne our sins, and healed our infirmities: others therefore read, remit, Chal. forgive, jun. but neither hath any man power to forgive sins, but God only: therefore the best reading is, take away, for all these significations the word nasha, hath: that is, he desireth to be reconciled unto God by the Prophet, that by his prayer and mediation his sin might be forgiven: which he desireth, rather because of the fearful expectation of the punishment threatened, then for the hatred and detestation of his sin. 2. But Saul herein goeth somewhat further, than Simon Magus, who depended altogether of Peter's prayers, desiring him to pray for him, having no heart to pray for himself: but here Saul desireth the Prophet only to go and pray with him: he will pray himself, but he would have the Prophet also to pray with him. 3. And whereas Saul desireth samuel's assistance then present and living, to pray with him and for him: this example doth not give any warrant, that men should flee to any of the Saints that are departed, 
Contr. Against the invocation of Saints.  to be reconciled unto God by them, who can not pray with us being absent, and not knowing our necessities, can not pray for us. sic fere Pelican.   

18. Quest. v. 28. How the kingdom is said to be rend from Saul.  
1. By this present occasion of rending the lap of samuel's garment, he confirmeth God's former sentence in the rejection of Saul, jun. not that he was now actually deposed, for he continued king till his dying day: but he was deprived of the right of the kingdom, which was translated to David, though not presently in his own person, yet in his posterity and succession: and hereby also may be insinuate the violate death of Saul, who should as by force be pulled from the kingdom, and it rend from him. Pellic. 2. And whereas David is said to be better than he, it is not understood of any difference in their nature at all, for we are all by nature the children of wrath, nor so much in respect of outward works, wherein in some of them David offended more than Saul, but this is to be taken, both in respect of God, of whom David was better accepted and more favoured, and his sins pardoned, as also of David, that he had a more obedient heart wrought in him by grace, to do the will of God, and seek and set forth his glory: whereas Saul's heart was not sound, but averse and estranged from God. sic fere Pelican.   

19 Quest. v. 29. Whether is the better reading: The eternity of Israel, or the strength of Israel will not lie.  
1. The word netzach, is by the most here translated, victoria, fortitudo, victory, strength: C.B.G.U.P. some referring it unto God, who gave Israel power and victory over their enemies: some to the people, that God would not fail them, of their former strength. 2. But seeing netzach signifieth also eternity, as Psal. 49.20. They shall not see light or live, ghadh netzach, in eternum, for ever: that sense is more fit here: because it is more agreeable to the eternity and constancy of God, not to lie or repent, then properly an effect of his power. 3. Some understand this of the constancy of God's sentence against Saul, that although a man may in his rage threaten, and yet after repent him, yet it is not so with God: he hath said, and he will perform: Osiand. yet it is better referred to both the infallible purpose of God in electing of David, as in the rejecting of Saul. jun. 4. And although God's judgements are immutable and irrevocable, where there is no repentance, yet upon our repentance and submission, the Lord is said also to repent him of the evils otherwise determined against us. Osiand.   

20. Quest. v. 31. Why Samuel returned with Saul, which he had refused before.  
1. At the first Samuel denied to return with him, v. 26. lest he might have seemed in showing such facility, to have approved his sin: he did not simply then deny him: but said in effect, that he would not go with him yet, or at that time: 
Reconcil.  Osiand. as Christ said, joh. 7.5. I will not go up yet to the feast, and yet afterward went. 2. Some think, that because Saul only required a civil honour of Samuel, to honour him in the presence of the people, that Samuel refused not: Osiand. but seeing that is said that Saul worshipped God, and Samuel was also present, it is not like but that Samuel worshipped God also with Saul, as josephus well noteth, c. 7. lib. 6. de antiquit. 3. But yet though Samuel vouchsafed his presence to Saul in prayer, he did not pray for the restoring of the kingdom to Saul, or for the reversing of God's sentence: for than he had prayed against the will of God: but only he assisteth Saul in his prophetical office, according to the will of God. Pelican. 4. One reason also of samuel's returning might be, to see just execution done upon Agag the king of Amalek, whom Samuel hewed in pieces before the Lord. Borr. 5. This reverent and respective behaviour of Samuel toward Saul, showeth that the ministers of God should yield outward honour even unto evil Magistrates, contrary to the practice of that proud man of sin, that hath disgraced, accursed, and trampled upon with his feet, good Princes, Emperors, and Kings, the Lords Anointed. Osiand.   

21. Quest. Of Agags' behaviour and speech before Samuel.  
1. Whereas it is said, he came mighedanoth, daintily, or delicately, the sense can not be, that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trembling, as afraid of death, as Lat. Septuag. for it seemeth by his speech that he did not look for death at samuel's hand, a weak old man: some make the contrary sense, that he came pleasantly, Genevens. as contemning death, Osiand. but rather it is understood, that he came delicately appareled, and adorned as a king, Vatab. jun. as fearing nothing less than death. 2. Concerning his speech, the bitterness of death is passed: some think he spoke it, as bewailing the bitterness of death, which he was like to suffer, as saying a bitter death: so R. Levi. josep. Lat. Septuag. some think he came confidently, as making no account of death. Osiand. But he rather thought there was now no fear of death, but that the danger was over, seeing he came from a valiant captain to a weak old man, jun. and the same merciful and clement, being the Lord's Prophet. Pelican.   

22. Quest. v. 33. Of samuel's hewing Agag in pieces.  
1. josephus saith only, that Samuel commanded him to be slain in Gilgal: but the text is otherwise, that Samuel commanded Agag to be brought unto him, who (with his own hands) hewed him in pieces. 2. This Samuel did being judge of Israel, to execute the sentence of God pronounced against Amalek, which was neglected by Saul: that it might also be a terror to other kings, that they persecute not the people of God: Pelican. and this was agreeable also to the law, that willeth the witnesses hand to be first upon the malefactor: so Samuel as a witness before the Lord, of the cruelty of Agag against the Lord's people, doth lay his hand first upon him. Borr. 3. But yet as Samuel was a Levite and a Prophet, this example was extraordinary, and not now to be imitated, Osiand. for if S. Paul forbid a Bishop to be a striker, 1. Tim. 3.3. much less is it fit that he should kill or put to death. The ancient Constitutions of the Church have provided, that no Clergy man should so much as come unto 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 again it was thus decreed, Concil. Antisiador. c. 33. Non licet praesbytero ad trepatium, ubi rei torquentur, stare: It is not lawful for a Presbyter (or Minister) to stand by the rack, where offenders are tortured. And, Can. 34. Non licet illi in judicio sedere, ubi homo ad mortem traditur: it is not lawful for him to sit in judgement, where a man is delivered to death. Yea, the Canons were so strait herein, that they did forbid any Clergy man to exercise, eam chirurgiae partem, quae ad ustionem, vel incisionem ducit: that part of chirurgery, 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 until the day of his death, seeing he saw him again afterward, chap. 19.22.  
1. Some refer these words, until the day of his death, to that apparition of a counterfeit Samuel, c. 28. who at that time saw Saul, and spoke with him: but neither was that Samuel: and that word, ghad iom, until the day, doth no more prove, that Samuel saw Saul at the day of his death, then that Michol had a child then: of whom it is said, that she had no child until the day of her death, 2. Sam. 6.23. Mar. 2. Others think, that Samuel died not long after, which was the cause he came no more at him. Pelican. But it is evident that Samuel lived a good while after this, it may be some years, as appeareth by the many persecutions of David by the hand 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 understood of the end and manner of samuel's coming, 
Reconcil.  then of the act of coming and going: that Samuel came not to visit and see Saul, as he had used to do before time, to consult with him about the affairs of the kingdom, Osiand. and to give him direction from God. jun. 5. Of this strangeness between them there were two special causes: the one in Samuel, because he knew that the Lord had cast off Saul from being king, and therefore he did forbear to visit him in that familiar manner: Borr. the other was in Saul, who hated Samuel, because he had brought him such an heavy message, as the property of Tyrants is to love and reward their flatterers, and to hate their friends, that deal plainly with them, and tell them the truth. Pelican. 6. josephus is here deceived, who saith, that Saul after this never came into samuel's sight: c. 9 l. 6. and yet as forgetting himself, c. 14. he reporting that story which followeth chap. 19 how Saul came to Ramah, where Samuel was, writeth how Saul prophesied before Samuel: lib. 6. de antiqu. judaic. c. 14. The meaning therefore is, that Samuel had no conference with Saul, as before, to give 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 rejected and deposed from the kingdom, for he knew that the sentence of God was irrevocable, and that had been, to be discontented with the Lords will. Borr. 2. But he lamenteth the hardness of Saul's impenitent heart, seeing him to go on in his sin without any remorse, as it was evident in the persecuting of David. Pelican. 3. As also he did foresee the misery that Saul was like to fall unto, not only the loss of the kingdom, but of his life also. Borr. 4. Yea, and Samuel, though he knew, that God's sentence for the rejecting of Saul from the kingdom could not be reversed, yet he might entreat for the forgiveness of his sin, with the which Samuel was so much grieved and displeased, c. 15.11. 5. Herein Samuel showeth his tender and loving affection, that sorroweth for the misery of Saul, which succeeded him in the government: so far was he from envying his kingdom. Osiand.    

CHAP. XVI.  

1. Quest. v. 2. Whether Samuel feared to do, as the Lord commanded him, saying, How can I go?  
1. SOme note this to have been an infirmity in Samuel: josephus saith, that Samuel said he was afraid to go: for God taketh not away all infirmities from the Saints in this life. Osiand. But it is not like, that Samuel having had such experience of God's assistance, was so timorous, that he disinherited God's defence, seeing he had a special commandment and warrant from God. 2. Therefore this question moved by Samuel, proceedeth not from any doubt or diffidence, but from a desire to be instructed, by what way and means with the least danger this business might be compassed: Borr. like as Marry, after she had heard the Angel's salutation: asked, how that could be, not doubting of the effect, but desirous for her further confirmation to understand the manner.   

2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate only a feast.  
1. junius (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 lawful to sacrifice, but where the Ark was, saving in the high places: secondly, sacrifices were public, but this was private within Ishai his house: thirdly, it may be added, Ishai is invited to the sacrifice, whereat the Priests only and the Ministers of the altar were present. But to these objections it may be answered: first, that though ordinarily, and when the Ark was settled, it was not lawful to sacrifice any where else, then at the Tabernacle: yet by God's extraordinary direction, the Prophets did sacrifice other where, as Elias did, 1. king. 18. especially in those times, when the Ark and Tabernacle were asunder, as is before showed: and there was greater liberty for peace offerings, than other sacrifices. c. 9 qu. 3. Secondly, though the feast after the sacrifice might be in Ishai his house, it is not necessary to imagine, that the sacrifice also was there offered. Thirdly, Samuel biddeth them not to the sacrifice itself, but to the feast after the sacrifice, as the Chalde translateth, and josephus expoundeth, which is called the sacrifice, because the feast was made of the remainder of the peace offerings, and eucharistical sacrifices. 2. Therefore their opinion seemeth more probable, which think that Samuel pretended to offer sacrifice: 1. because it is added, I am come to do sacrifice to the Lord, which phrase showeth that it was a sacred and religious act: 2. they are bidden also to sanctify themselves, as by washing of their bodies and raiment, and by taking heed that they touch no unclean thing, according to the law: Osiand. 3. it had been no sufficient excuse for so grave a Prophet, to say he went to keep a feast: 4. neither had it been necessary for him to carry a bullock with him to that end: but to sacrifice with, it was fittest to take a bullock, which was separated before and sequestered to that end: 5. beside the religious use & practise of the Prophet showeth as much, whose custom was to begin the weighty and grave affairs of the kingdom with sacrifice, as he did at the first designment of Saul to be King, c. 9 and at his solemn inauguration, c. 11. Pelican.   

3. Quest. v. 2. Whether Samuel dissembled in saying he was come to sacrifice.  
Three things do excuse, or rather justify samuel's act herein. 1. In respect of the author of this counsel, which was God, who commandeth not sin to be done, neither is the author of any evil: Samuel therefore no more lied being bidden thus to say by the Lord, than he can be said to commit murder, whom the Lord biddeth to kill. 2. The end is to be considered, it is unlawful to lie or dissemble of malice, to the hurt of our brother: but this semblance here used by Samuel, brought no such inconvenience with it, none received any hurt by it. Osiand. 3. But most of all, the manner of this action doth make samuel's excuse lawful: for he telleth no untruth, but only concealeth some part of the truth: for indeed he sacrificed, but that was not the chief nor only end of his coming: and thus in great and weighty affairs to conceal somewhat, and not to utter all, it is providencie, not hypocrisy. Pelican. So the Prophet jeremy being asked by the Princes what communication he had with the King, only telleth them, that he had entreated him, that he might not return to jehonathan's house to die there, but the rest of the conference he uttered not. jer. 38.27.   

4. Quest. v. 4. Why the Elders of the city were astonished at samuel's coming.  
1. Some read only that the Elders were gathered together at samuel's coming, Chal. and josephus to the same end, magno hominum comitatu salutatus est: he was saluted by a great company of men: but the words following show, that they were afraid, in saying, comest thou peaceably? and the word charad, signifieth to tremble, to be moved, or astonished. 2. They were astonished, by reason of the place, because Samuel used not to come thither, Genevens. or of the time, he came at an extraordinary & unwonted season, Pellic. and the occasion might trouble them: they might fear, lest some grievous sin had been committed among them, and that the Prophet was sent of God, to be the minister of some great judgement or punishment. Vatab.   

5. Quest. Of samuel's error, in taking Eliab the eldest son of Ishai, to be the Lords anointed.  
1. Samuel in saying the Lords anointed is before him, meaneth, that he was chosen and approved of God to be anointed king: jun. as that which a man loveth, he casteth his eye upon, that which he hateth, he turneth his eyes from. Borr. 2. But herein Samuel speaketh unadvisedly of himself, without God's warrant, as Nathan did to David, when he encouraged him to build God an house, 2. Sam. 7.3. jun. 3. Samuel looked to the outward stature, lineaments, and proportion of his body, which indeed are comely ornaments in Magistrates and governors, but the inward parts and gifts of the mind are more to be respected, unto the which the Lord looketh, and not to the outward man. Osiand. 4. And Samuel had experience already of a king, in the outward comeliness and stature of the body, exceeding all others, and none in Israel to be compared with him, yet God was not pleased with him, neither were the inwards parts of his mind answerable to the outward show: no more were Eliab's, as may appear by his unkind and uncourteous carriage toward David. c. 17.28.   

6. Quest. v. 10. Of the number of Ishai his sons.  
1. josephus thinketh, that Ishai had only seven sons, six beside David, and he to be the seventh: and nameth all the seven much according to the names set down, 2. Chr. 2.15. which are these: Eliab, called also Elihu, 1. Chr. 27.18. Abinadab, whom josephus calleth Aminadab, Shammah, called also Shimmah, 1. Chr. 2.13. Nathaneel, Raddai, whom josephus calleth Rael, and Ozem, with josephus Asam: these six are said to be Ishai his sons, and David the seventh. 1. Chron. 2. 2. But whereas here seven of his sons were brought before Samuel, 
Reconcil.  before David came, and c. 16.12. Ishai is said directly to have eight sons: to reconcile this doubt, the eight is supposed to have been one of the elder brother's sons, it may be jonadab the son of Shammah, whereof mention is made, 2. Sam. 13.3. for in the Hebrew phrase, nephews were called sons. jun.   

7. Quest. v. 12. Of David's ruddy or red colour, whether it were of his hair, or of his face.  
1. Some think that his hair was of red colour, both in his head and beard: Pelican. as the Latin also readeth, rufus, red, and junius, which properly is referred to the hair: josephus thinketh he was of yellow colour: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of fire colour, as the Septuag. all these seem to understand this description of his red colour of his hair. 2. But I rather think that he was of a ruddy countenance, as B.G. translate, rubeus, A.P. or rubicundus: Osiand. that is, ruddy, or reddish: my reasons are these, 1. because David is here described to be a comely person, as these two are joined together, c. 17.42. He was ruddy, and of a comely face: but the redness of the hair belonged not to his comeliness: especially seeing that in those countries, the blackish curled hair was had in more price, as appeareth by Salomon's description, Cantic. 5.11. Vatab. 2. the word here used, admoni, of edom, red, or ruddy, is referred to the ruddiness of the body: Lament. 4.7. the Nazarites are described to be white as milk, and ruddy bodied as the precious stones: which two colours of whiteness and ruddiness withal, do make a perfect hue.   

8. Quest. v. 13. Of David's age, when he was anointed King.  
1. josephus making Saul to reign 20. yeaaes after samuel's death, lib. 6. c. 15. in fine, must needs suppose David at this time, not to be above 10. year old, nor yet so much: for Samuel could not live less than two years after this, as may appear by the turbulent affairs, that fell out between this time, and samuel's death, c. 25.1. and David was but thirty year old after Saul's death, when he began to reign in Hebron, 2. Sam. 5.6. But it is not like that David at eight or ten year old, could do such exploits, as the kill of the Lion and bear, which immediately followed, and the subduing of Goliath: and not long after this he received the sword of Goliath of the high Priest, to use as his weapon, which showeth, that he was both of strength, and stature: he was also the king's son in law before Samuel died. c. 22.14. 2. Therefore I think their opinion more probable, that take David at this time to have been about 23. years old: Pelican. and so would have as many years between David's first anointing by Samuel, and his second anointing by the men of judah in Hebron, 1. Sam. 2. as were from that his second anointing in Hebron, to his third anointing by the men of Israel over all Israel, 2. Sam. 5.7. that is, about seven years. In which space all those troubles, which fell between Saul and David, with his exile and banishment, might well be compassed: his age because it is not set down, cannot be precisely gathered: but upon the former reasons, it is like he exceeded twenty years.   

9 Quest. v. 13. Whether David were anointed before his brethren.  
1. Some think, that he was not, and whereas it is said in the text, that Samuel anointed him in the mids of his brethren, they expound it thus; that he anointed one among the brethren: Vatab. that is, the last of all the brethren. Pelican. But beside that the phrase more properly giveth this sense, that in the mids of his brethren, that is, in their presence, and before them David was anointed: so the Septuag. translate bekereb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the mids, and the Chald. inter, among: so much is gathered also out of the text, that all the brethren sat down together at the feast, as josephus also observeth, as Samuel had said, vers. 11. We will not sit down till he come hither.  
2. josephus further saith, that Samuel having placed David next unto him at the table, he should round him in the ear, that God had appointed him to be King, and forthwith powered the anointing oil upon him: but seeing he was anointed before his brethren, whereby David's brethren perceived, what the Prophet intended, to what end should he have concealed the words? And further seeing the Israelites, when they anointed David king, could repeat the words which Samuel used at his first anointing, which were these: The Lord hath said to thee, thou shalt feed my people Israel, and thou shalt be a captain over Israel, 2. Sam. 5.2. it is like these words were not whispered in David's ear, for how then should they come to the notice of all Israel.  
3. Wherefore some think it more probable, that Samuel both spoke unto him in the audience of his brethren, & anointed him in their sight: yet they might not greatly regard it, nor think the Prophet did it seriously, but contemned it, as appear by Eliab's unkind entertainment of David in the camp after this, c. 17.28. Like as Joseph's brethren regarded not his dreams, but jaakob only laid them to his heart: neither would the pharisees and jews acknowledge Christ, of whom David was a type, for their Messiah and King. Osiand.  
4. Now then, whereas some think, that David was not so much as anointed before his brethren, but before they sat down, Chimch. some that he was anointed before them, but they knew not what was done, joseph. I take the way between both: that they saw David to be anointed before them, but understood nothing concerning the kingdom: for then Eliab would not have carried himself so insolently against him afterward, chap. 17. but when they heard David to sing prophetical songs, they might think that he was anointed to be a Prophet: but that David knew himself nothing concerning the kingdom, it hath no show: for the word of promise was annexed to the outward sign of his anointing: those words which Samuel spoke to David, might afterward be published by Samuel or David himself. And if all David's brethren had been acquainted with this secret, it could not have been kept from Saul: seeing as it appeareth by Eliab, they were envious against David. Mart.   

10. Quest. v. 13. Of the spirit of God, that came upon David after his anointing.  
1. By the spirit, we understand the excellent graces and gifts of the spirit, which now David was endued with, and made fit for the kingdom, and Saul thereof deprived, being rejected from the kingdom: as the gift of fortitude and magnanimity, Vatab. whereby he feared not to encounter with a lion and a bear. 2. He had the gift of prophesy, joseph. whereby he began to indite and sing divine Psalms and hymns to the praise of God. Osiand. 3. The blessing of God was with David, and his spirit assisted him, quâ omnia foeliciter ageret, whereby he did all things happily: Bor. providently & prosperously: for so the word tzalach signifieth, to prosper: Ar. and to come upon. 4. Beside, the spirit of God came in a further degree upon David, than it rested upon Saul, for it framed David's heart to obedience unto the will of God, Pelican. and it wrought in him true sanctification, which Saul had not, but only received for the time certain heroical gifts, and temporary graces of the spirit.   

11. Quest. v. 14. Of the evil spirit of the Lord that was sent upon Saul.  
1. Some think it is called the evil spirit of the Lord, because God also was the creator of them, yet not as they are evil: Vatab. but whereas two phrases are here used, an evil spirit from the Lord, and an evil spirit of God; the meaning appeareth to be, that it is called the evil spirit of God, because it was sent of God. 2. Some here speak of permission, that God suffered the evil spirit to come upon Saul to vex him: Vatab. but the phrase, from the Lord, importeth more than permission. 3. Some do here use a distinction, that both the good spirit, and the evil spirit are sent of God, and have their power and commission from him, but with this difference, that the things which the good spirits of God work, are of themselves pleasing and acceptable unto God: but the things which the evil spirit enterpriseth, are not of themselves to God's liking, as they are wrought by Satan, but as they make for the manifestation of God's will, and the revelation of his just judgement: in which respect they are said to be sent of God: Borr. so that the very wicked and evil spirits are at God's commandment to execute his will. Genevens. 4. It will be objected, that the punishing of sin, and the execution of God's judgements, is a thing pleasing unto God, & therefore Satan's work and ministery should be to his liking: to this I answer by a double distinction: first, the work itself is to be considered, than the worker: for the work, the Lord is more inclined to mercy then to judgement, and the works of mercy are more peculiar unto God, than the works of judgement: therefore when the Lord punisheth, 
Of the difference of working in the good and evil spirits.  he is said to bring forth, zar maghashehu, opus extraneum, his strange or foreign work, Isa. 28.21. therefore Satan is made the minister, not of God's peculiar work of mercy, but of God's strange work of judgement: whereof the good Angels sometime are ministers also, but oftener of mercy: & they are chiefly employed in punishing of the wicked: but Satan is used both in punishing them, and in chastising also and trying the servants of God, as we have job for an example. Secondly, concerning the worker, the service of the Angels is acceptable unto God, because they do it both willingly, and to a good end, being moved with a zeal unto God's glory, but Satan is forced against his will many times, and what he doth, though God turn it to his glory, yet Satan doth it of malice and envy unto man, and therefore his service and ministery is not absolutely accepted and pleasing unto God. 5. Further, there is a double work to be considered in the evil ministering spirits, for either they are ministers of outward punishments only, as in vexing and afflicting the body, so they work by immission, and sending from God, or they also egg and tempt unto evil, so they work only by the permission and sufferance of God: Borr. Vatab. both these ways was Saul assaulted by Satan: for both his body was vexed, and his mind tempted.   

12. Quest. v. 14. How Saul was vexed of the evil spirit.  
1. Some do think, that Saul was troubled only with melancholic and frantic fits: corripuit eum per quaedam intervalla melancholicus furor, the rage of melancholy did invade him at times: and this was the spirit that troubled and vexed him, the spirit of fury and envy: as in Scripture the spirit of infirmity is taken for the infirmity itself. Osiand. But there was more in Saul, then fits of melancholy, as the phrase showeth, that an evil spirit from God vexed him: it was therefore more than a natural work. 2. This therefore was Saul's malady, first the conscience of his sin troubled him: Borr. than he was tormented with the spirit of envy and ambition, being grieved with the loss of the kingdom, and by this vexation of his mind, he fell into fury and frenzy: Pelican. further Satan thus disquieting his mind, did work also upon the distemperature of his body, and his melancholy passions might help thereunto: Pelican. beside, Satan as josephus thinketh, might vex for the time and torture his body, 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 sin: 2. tormented with ambition and grief for the loss of the kingdom: 3. hence was bred melancholy, and thereupon frenzy, and immoderate rage: 4. his body also as vexed and disquieted by the evil spirit, wherewith he seemed as it were possessed for the time. Pelican.   

13. Quest. v. 16. Of the force and wonderful operation of David's music, in allaying of Saul's malady.  
1. Because it is said, that Saul should find ease, by the playing with the hand upon the harp, and that when David played, the evil spirit departed, we must not think, that musical sounds and melody have any force to drive away evils, Pelican. no more than it was like, that Toby drove away the devil with the perfume of the broiled liver of a fish: for, as the Apostle saith, The weapons of our warfare are not carnal, 2. Cor. 10.4. spiritual evils are not chased away with carnal means. Such a like conceit there was in time of superstition of bells, that the sound of them was good to purge and clear the air of evil spirits. 2. But Music hath a wonderful force, in working upon the affections: either to stir them up, if it be loud and running music, such as is used in war, or to allay them by soft and sober music: as Pythagoras is said by such music to have restored a frantic young man to his wits: so Terpander, Arion, and Ismenias the Theban musician, are reported to have reduced barbarous and savage men, to a civil kind of life. Borr. 3. David's pleasant harmony therefore first naturally allayed Saul's melancholy passions, and cheered and revived his dead and pensive spirits, which were the instruments of Satan's working. Pelican. 4. And beside this, David by his godly songs and prayers did also prevail to chase away the evil spirit that concurred with that natural distemperature in Saul: as josephus well noteth, that David with his voice and instrument did sing sacred hymns: the sound of the music allayed the natural passion, the voice of the sacred hymn did cause an intermission of Satan's work. 4. Here in this David was a true type and figure of the very Messiah, by whose sweet voice many devils were cast out in the days of his flesh, and now by the voice of his Gospel Satan is cast out of the souls and hearts of men: not for a time, as out of Saul, to return again, but he is for ever vanquished and subdued unto us. 5. But howsoever David's music were effectual for the time present, this was but an easing of Saul for the time, it was no perfect cure: wherein appeareth the carnal counsel of Saul's servants, that only provided for his corporal ease, not seeking for his spiritual comfort: they should first have sent for Samuel the Lord's Prophet, to have prayed for Saul, and comforted him in God, and then have provided a musician for his recreation. Osiand. Much like unto them, are such carnal friends and assistants of them that are sick in these days, who first counsel them to seek out unto the Physician, the Minister and man of God, is the last that is consulted with for the health of their souls. 6. Yet herein they deserved commendation, that though they saw evidently that Saul was vexed with an evil spirit, yet they did not seek to expel one devil with an other, or to run unto witches, as many in these days use to do, 
Against running to witches.  therein showing their great impiety and infidelity against the Lord: from which kind of devilish▪ professors Saul was always averse, and even after his falling away, did banish such out of Israel: which example may be a good admonition unto such witchmongers, that if Saul not in God's favour, yet hated sorcerers, they can not think that they are in God's favour, loving those whom the Lord hateth.   

14. Quest. v. 18. How David came to be made known to Saul.  
1. Whereas it followeth, thou answered one of his servants, and said, I have seen a son of Ishai, junius thinketh that this might be jonathan, who had the first notice of David: but than it seemeth he should not have been called, one of Saul's servants, or young men: and beside it may be gathered, chap. 18.1. that jonathan had then only the first sight and knowledge of David, when his heart was knit unto him. It was rather, as it should seem, some of Saul's ordinary followers and servants, that gave this intelligence of David. 2. And further, whereas junius thinketh, that David was known now to be a warlike man by that exploit which he did against Goliath, which story following in the next chapter, he taketh to be set out of place, and to have been done before this: it is not necessary so to apply these words, which rather may have relation to his more than warlike feats, in slaying the lion and the bear, which might be done before this, God's spirit beginning to work in him. 3. God's providence herein appeareth, in bringing David to Saul's court, that he might be acquainted with the affairs of estate, before he took upon him the kingdom: Borr. as also that David's patience, humility, wisdom, might be diversly exercised and tried: that first he might be humbled, and afterward exalted. Genevens.    

CHAP. XVII.  

1. Quest. v. 4. Why Goliath is called habenaim, between two.  
1. THe most Interpreters understand it to be so spoken, because he came between the two armies, A.P.U. supplying the word armies: but because he is said to come forth from the Philistims camp, it should seem superfluous, to add, between the two armies: as also for the same reason, the Chalde reading, from between them, seemeth not to be so proper, because he is said also to come forth from the army of the Philistims. 2. But the Latin translator readeth spurius, a bastard, without any show of reason, or ground. 3. Some think it to be spoken of his great stature, that he was as big as two, Pelican. but the description of his great stature followeth afterward. 4. Therefore I rather approve junius reading, that he is called habenaim, that is, duellator, because he challenged any hand to hand, that the combat might be between two; as his challenge is set out and proclaimed, v. 8, 9, 10. Give me a man that we may fight together: so the Sept. give the sense, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mighty man, a champion: for the word benaim, being of the masculine gender, can not agree with machanoth, armies, or camps, being of the feminine: and the article set before habenaim, noteth some special description of the man.   

2. Quest. v. 4. Of Goliaths stature.  
1. Whereas it is said in the text, that he was six cubits, and an hand breadth high, that is, counting after the common cubit, three yards and an hand high, josephus is deceived that maketh him but four cubit's high, and an hand breadth, lib. 6. de antiquit. c. 10. 2. It is like, seeing this Goliath was of Gath, that he was of the generation of the Anakims', who being expelled out of Israel, yet remained in Azzah, Gath, and Ashdod, josh. 11.22. Osiand. 3. As his body was huge and vast, so was his armour: his brigandine or breastplate, called kashkashim, of the similitude of fish scales, weighed five thousand shekels of brass, which counting after the common shekel, which was half an ounce, amounteth to an 156. pound, 4. ounces, and his spear head, weighing six hundred shekels, maketh 18.3. quarters: Genevens. wherein appeareth the great strength of this giant, whose armour and weapons, if all of them were reckoned, weighed not less than 200. pound weight: more than any other could bear: yet he was able to walk up and down with it, and to wield himself and his armour: yet this armour of proof could not defend him from the stone out of David's sling: for there is no strength nor counsel against God.   

3. Quest. v. 6. Whether it were Goliaths shield, which he carried between his shoulders, or what other part of his armour it was.  
1. The most do here read, a shield of brass between his shoulders: A.P.L.S.B.G. but his shield was borne before him by his armour bearer, v. 7. as captains have their pages that bear their targets: and the word chidon, josh. 8.18. is by Montan. and Pagnin in that place translated a spear, not a shield. 2. Some think that it was the hinder part of the helmet, which hung down between the shoulders, and covered them as a shield: Vatab. but that part of the helmet, which cometh out, useth to be before for safeguard of the face, which if it were turned behind would be cumbersome 3. junius calleth it humerale, a shoulder piece: but the same word, josh. 8.18. and jerem. 6.23. he taketh for a spear: and whereas v. 45. David saith to Goliath, thou comest to me with a spear, and chidon, if it had been the shoulder piece, that was not in David's sight, he would rather have spoken of his brigandine or breastplate, that was before him, and in his view. 4. Therefore I rather prefer the reading of the Chal. which calleth it a spear or javelin of brass: both because the word is so taken, josh. 8.18. where joshua lift up his spear for a sign, & job 41.19. where it is said, that the Leviathan of the sea laugheth at the shaking of chidon, the spear: josephus also saith, he carried his spear between his shoulders. It seemeth therefore that he had both a spear or lance in the one hand, and a javelin or trunchin of brass, which he carried between his shoulders with the other.   

4. Quest. v. 8. Why Goliath saith, Am not I a Philistim.  
1. jonathas Syrus thinketh, that this Goliath was that Philistim, which had before killed Eli his sons, and taken the Ark, and therefore he saith in a vaunting manner, Am not I that Philistim: but that exploit seemeth to have been done to long before, almost forty years: considering also that the brother of this Goliath was slain by one of David's worthies, toward the end of David's reign, 2. Sam. 21.19. which was very near eighty years from the death of Eli his sons. 2. The most read, Am not I a Philistim: but it had been no great matter, for him to be a Philistim: the Israelites had no cause to be afraid of every ordinary Philistim. 3. Therefore Vatablus readeth well, Am not I, Pelisteus ille, that Philistim: and as the Chalde interpreteth, Am not I Goliath the Philistim: that is, that famous Philistim, which hath done so many great exploits among them? Vntab.   

5. Quest. v. 10. Of Goliaths challenge, that provoked Israel to fight hand to hand.  
This kind of challenge is much displeasing unto God, as proceeding of pride, and tending unto mischief: 1. which use of putting the trial of the common cause upon the hazard of two, or some few, was taken up first among the Gentiles: as the Romans and the Albani did set out each of them three champions, that by their adventure, the general cause of both nations should be swayed or carried, which of them should have dominion over the other, and which of them should be in subjection. 2. And for the most part it is found by experience, that they which provoke and challenge others, to such kind of single combats, which are called monomachies, are foiled, and go by the worse. So Abner provoking joab to set out some of his men to fight, which he calleth playing, (and upon his motion twelve were sent out of each side) was put to the worse: likewise in the same place and at the same time, Asahel pursuing Abner, and provoking him, whom he instantly entreated to give over, and not to urge him, was slain by Abner. 2. Sam. 2. The like success had the giants of the Philistims, which challenged Israel in the days of David: Abishai slew Ishibenob: Sibbechai encountered Sapho, and Elhanah, Lahmi the brother of Goliath, and jonathan overcame a giant, with six fingers and toes upon each hand and foot, four and twenty in all: all which were champions set forth by the Philistims to challenge Israel, 2. Sam. 23. 3. The reasons why such monomachies are unlawful, are these. 1. Such do tempt God, wilfully offering themselves to danger: as it is found among the decrees ascribed to Nicolaus I. Monomachiam sectantes tentant Deum, They which follow monomachy do tempt God: and this Canon is repeated in the decrees, part. 2. caus. 2. qu. 5. c. 22. 2. Such are lifted up in pride, and do boast of their strength. 3. Men in this case are hired and waged to be champions, and so they set their life to sale. 4. They encounter together rashly & in rage, and so many times end their days in wrath and malice, which is a most fearful thing. 
What is to be thought of monomachies, that is, of sole and singular combats.  5. Upon such combats the death of the one party assuredly followeth, and so they are guilty of murder & shedding of blood: these four last reasons are well touched in the Later. Counsel, p. 1. c. 20. in these words, and to this effect: Detestabiles ferias vel nundinas, quas torneamenta vocant, etc. fieri prohibemus: Those detestable solemnities, and as it were fairs, which they call turneaments, we forbid to be held, in the which soldiers use to be hired, and to make ostentation of their strength, do rashly encounter together, whereupon followeth the slaughter and deaths of men. 6. By this we may see, what is to be deemed of that old use, which hath been frequent and common in times past, when men for trial of their titles, or to purge them of some defamations, would hire their champions to try it out at the swords point. Much also to be misliked is that outrageous challenging of one an other into the field, and that many times upon very small or no occasions: wherein they sin against God in their presuming upon their strength, against their brethren, in seeking their destruction, and against themselves, in putting their life willingly into danger, being forced thereunto by no necessity at all.   

6. Quest. v. 12. Of the age of Ishai.  
1. Some read, he was taken for an old man in the days of Saul: B. G. because the words are thus in the Hebrew, he was an old man going among men: as though this should be the meaning, that he went for an old man among men, according to our English phrase: but the word ba, going, is taken in an other sense, for growing and going in years, as it is said of Abraham, he was going, or growing in days. 2. Some interpret, that he was counted among those that bare office: but, the mentioning of his eight sons rather gave occasion to speak of his age, then of his authority. 3. But the Chalde reading, he was numbered, bibechiraia, among the choice, or young men, maketh a clean contrary sense: for Ishai is here directly said to be old, and aged in respect of other men. 4. Wherefore the meaning of these words, going among men, signifieth that he was going and grown in years, as the Latin readeth, grandaevus, aged, and junius, provectus, grown: where must be supplied out of other places, baiammim, in days, or years.   

7. Quest. v. 15. Why David was sent back from Saul to feed his father's sheep.  
1. junius, who thinketh that this story is transposed, and that David had first killed Goliath, before he went to serve Saul; thus readeth, that David went and came from Saul's company, or retinue: that is, during this battle he often went and came being sent of his father to visit his brethren in the camp. But this is not like, that David was sent unto the camp before that time, when he encountered with Goliath: for than he could not choose but to have heard the boasting speeches of the vain glorious Philistim before, seeing he came forth morning and evening, and all the host did ring of it: and the word being meghal, which signifieth, de cum, from with Saul, showeth rather that David was come from being with, or following of Saul. 2. Therefore the meaning rather is, that David who had gone before to Saul, and was entertained of him, at this time was returned home to his father: which some think was done, because Saul was now recovered of his mad fits, and had no need of him, and so sent him home again: Osiand. but it appeareth to be otherwise, c. 18.10. that Saul was not cured of his fits, which came upon him again: some think therefore, that Saul sent David away by turns, as his fits intermitted, and so sent for him again: Borr. but that is not like, for Saul entertained him into his service, and made him his armour bearer, which showeth that he stayed still with Saul, and went not away, before this time: therefore it is more likely that these two were the causes of David's return, first because during this war, Saul attended rather upon warlike feats, then musical sounds, and therefore was content to dismiss David: Pellic. his mind being wholly bend upon war, was not so much disquieted with other cogitations: As also, because Saul had three other of Ishai his sons, being content with them, as josephus noteth, he sent home David to be a comfort to his aged father. 3. Now herein God's providence appeareth, that would not have David (whom he had appointed for the confusion of Goliath) to be brought up in the feats of arms, but still to lead a rural and pastoral life, that this victory being achieved by so weak a means, might wholly be ascribed unto God. Bor. And David's humility is manifest, who having lived in Saul's court, acquainted with a delicate courtier's life, could frame himself again to this rustical trade of keeping sheep: as Moses in the like case having lived 40. years in Pharaohs court, spent as many more in keeping his father in laws sheep.   

8. Quest. v. 16. How Goliath vaunted himself 40. days together.  
1. God so disposed, that forty days should be thus spent, that thereby occasion should be offered of sending David unto the camp, to visit his brethren, by whom the Lord had appointed this conquest of Goliath should be obtained. Borr. 2. Likewise the more the Israelites were in fear, and the greater that their perplexity was, the more famous was the victory and deliverance, which they did not expect. Osiand. 3. Further herein evidently appeareth the great change and alteration that was in Saul, how the spirit of God had forsaken him, and of a valiant and courageous man, and of an heroical spirit, he was grown to be a dastard and coward, that whereas before in one day he had slain almost 40. thousand of the Philistims, he now is 40. days together afraid at the sight of one man. Pelican.   

9 Quest. v. 18. Wherefore David is bidden to take a pledge of his brethren.  
According to the divers significations of the word harabah, there are divers expositions of these words. 1. It signifieth a sorting or mingling, and so some read, learn with whom they are ranked and sorted: Lat. but it is like, that Ishai did know of what company they were, and under what captain, seeing he sendeth him a present of ten fresh cheeses. 2. Vatablus taketh it to be spoken of those divers things which he carried with him: but that is prescribed before what he should bear with him. 3. The word therefore here properly signifieth a pledge: of the same signification, with the Hebrew word herabon, Gen. 38.17. where the word arrhabon, a pledge or earnest penny, seemeth to be derived: so interpret Ar. Pag. And they which take it for a pledge, some expound it of the token, which he received to go in and out to his brethren in the army without suspicion: Pellic. some of the pledges, which his brethren had laid to pawn for their necessities: as the Septuag. much what to that sense read, know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what things they need: but the fittest interpretation is, that he should bring some token or pledge from them, as a sign of their welfare: jun. as the Chald. paraphrast interpreteth, thou shalt bring their welfare, that is, bring tidings how they fare: or bring commendations from them. Osiand.   

10. Quest. v. 19 Of the valley of Elah, where the camp of Israel lay.  
1. Some do make it an appellative word: but because there is great uncertainty what kind of tree Elah should signify, some taking it for the Terebinth or turpentine tree, as Hierome, some for the chestnut tree, some for Ilex the holm tree, some for an oak, jun. and Vatab. with the Septuag. I think it is more safe to retain the Hebrew word, as A.P.B.G. especially seeing it is the proper name of the valley: it is most like to be so called of the oaks there growing. 2. Where it is said, they were in the valley, it must not be so strictly taken, that they pitched in the valley itself: 
Reconcil.  for the host of Israel stood upon a mountain, & the Philistims on an other mountain over against them, v. 3. but they encamped toward or upon the valley, which lay between both the camps, as josephus noteth. 3. The most read, they were fight with the Philistims, A. P. L.S. but seeing the Israelites fled away at the sight of Goliath, and he for the space of 40. days together vaunted himself, it is not like that the armies had yet met, or that they skirmished together, as Osiander thinketh: but only had set their battle in array, the one against the other, v. 21. therefore the better reading is, that they were bellantes, jun. or belligerantes, Vatab. or ineuntes bellum, Chal. they were warring rather then fight: for the word lacham signifieth both.   

11. Quest. v. 20. To what place of the camp David first came.  
1. Some take the word mahegalah, for a proper name: the Latin translator calleth it Magala: but c. 26.5. where the same word is used, there he interpreteth it tentorium, Saul lay in his tent: it was not then a proper name of a place, for Saul also had his mahagal, that is, such a place of the camp. 2. Some take it for vallum, the trench or fort. A.P. 3. Some for locum castrorum, the place where the tents were. Chal. Vatab. 4. Others read, he came within the compass of the host: B.G. but yet David was not come to the host, as v. 22. he went from hence into the host. 5. Therefore, that place is meant hereby where the carriage with the carts, and other impediments lay: hagalah signifieth a cart, as 2. Sam. 6.3. mahaghalah the compass or circuit, where the carts stand, and sometime it signifieth, the tract or beaten way made with carts, as Isai 26.7. the Septuag. sometime express it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth rotunditatem, the roundness or compass; sometime by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cart, 1. Sam. 26.5. It seemeth it was the place where the carts and carriage lay, which was as a fort and defence unto the camp, for it is said, v. 22. that David left his things there with the keeper of the carriage. And Saul lay asleep in that place, where the carriage and other such things lay, that he might be in more safety and security, for fear of David's breaking in upon him. 1. Sam. 26.5. jun.   

12. Quest. v. 25. Of the rewards, which Saul offered to him that would encounter with Goliath.  
1. It is fit and requisite, that rewards should be propounded unto those which shall offer their service in the defence of the Commonwealth: for although we can not deserve an everlasting reward at the hands of God, yet a temporary reward may be deserved at the hands of men: and such rewards may be respected and aimed at, though chiefly the glory of God, and the good of his Church, aught to move every one to perform his duty. 2. Now the rewards which Saul proclaimeth are three, to join him in affinity in making him his son in law, in endowing him with riches, and enfraunchising his house: as in setting it free from taxes and other impositions, Genevens. and so advancing it to the state of nobility. Chald. jun. 3. But herein Saul's inconstancy and levity appeared, who was liberal in promising, but slow in performing, as it is evident in his unkind carriage toward David afterward. Martyr.   

13. Quest. v. 26. Whether David were moved with the reward to fight with Goliath.  
1. David was not incited or stirred up by the hope of the reward, which yet a private man may safely respect, but the honour of God, and the love of the people of God moved him: and therefore where he saith, What should be done to the man that killeth this Philistim? he saith thus in effect, what need any such reward to be promised, the indignity which the people of God, and the reproach which they bear at the hand of this Philistim, is sufficient to provoke any man. jun. 2. And David yieldeth two reasons of this his resolution, one taken from the person of the Philistim, who was an uncircumcised person, and a stranger from Israel; the other from the person of the Israelites, who were the people of the living God: and therefore this reproach was not to be endured. jun. 3. So the honour of God, and the reproach of the people moved him, not the consideration of the reward: as Chrysostome saith, non vincebatur David his pollicitationibus, David was not won with these promises. hom. 20. ad Rom. Whereof this may be an argument, that coming before Saul, he maketh no mention of any reward, neither requireth any grant or promise from the king. Martyr.   

14. Quest. v. 28. Of Eliab David's eldest brothers unkind behaviour toward him.  
1. Some think, that Eliab might speak thus of love to David, that he should not put himself upon so great a danger: ex Martyr. but by the rough words which he useth, and untrue surmises, it is evident that Eliab spoke of envy, and with great indignation. 2. And this might be the cause, why Eliab envied David, because he was advanced to the king's service and court, and he being the Elder brother was neglected. Martyr. 3. And David is blamed for that, wherein he was to be commended, that leaving his flock with a keeper for a time, at his father's commandment, he came to visit his brethren: yea, he taketh upon him to judge David's heart and affection, imputing that to his pride and malice, which proceeded from the spirit of God in him. Martyr. 4. Thus David first was envied of his own brethren, herein being a type of Christ, who was rejected of the jews, being as it were the eldest brethren, and was received of the Gentiles. Pelican.   

15. Quest. v. 28. Of these words of Eliab to David, With whom hast thou left those few sheep in the wilderness? upon what occasion it is lawful for a Pastor to leave his flock.  
This care and charge which David had of his flock, doth (being morally applied) show, what duty is required of the spiritual 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 themselves from their charges, but their necessary occasions of absence being once over, they are bound in conscience to return to their places, these reasons grounded upon the word of God, and agreeable to the continual practice of the Church of Christ, do evidently convince.  
1. Great is the danger, which accrueth and groweth unto the Pastors themselves, if any of those souls, which are committed to their charge, do perish in their absence through their negligence: as the Prophet Esechiel showeth, When I shall say unto the wicked, O wicked man, thou shalt die the death, if thou dost not speak, and admonish the wicked of his way, that wicked man shall die for his iniquity, but his blood will I require at thy hand: Esech. 33.8. I do wonder how negligent Pastors, when they do read this place, can pass it over without trembling, seeing what danger they incur, in omitting to admonish the people committed unto them: for as Hierome well saith, Detrimentum pecoris, ignominia pastoris: The loss of the flock, is the shame of the shepherd: Epist. ad Furiam. even his everlasting shame and confusion, without God's great mercy.  
2. The absence and negligence of the Pastor, proceedeth from want of love toward the flock, and he which loveth not the flock, loveth not him whose flock it is: and therefore our Saviour saith to Peter, If thou lovest me, feed my sheep: and therefore Damasus said well, Omnis negligenter pascens toties sibi commendatum dominicum gregem, convincitur summum non amare pastorem: Every one negligently feeding the Lords flock, so often commended unto him, is found not to love the chief shepherd. Damas. Epist. 4. And he that loveth not Christ, how can he be assured of Christ's love toward him again?  
3. Let the inconveniences be considered, which do grow by the Pastor's absence, the people will soon fall away from zeal to coldness, from virtue to vice: where good seed is intermitted to be sown, thistles and weeds will spring up 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 love always earnestly in a good thing, and not only when I am present with you: and again, 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 zeal and first love abated: and therefore he wisheth he were among them, that he might change and apply his voice to admonition, or exhortation, as every man's case required. This is that which Ambrose feared, being upon some necessary occasion absent from his Church: Eram de vobis anxius, trepidus ne quis me absent per negligentiam caederet, ne quis diaboli insidijs laberetur: I was careful for you, fearing least in mine absence any might fall through negligence, and slip through the lying in wait of Satan. serm. 28▪ And Augustine complaineth, that while he was absent from Hippo, the citizens had lost a certain godly custom among them, vestiendi pauperes, of clothing and coating the poor. Epist. 138. Whereby it is evident, that good things will soon be discontinued, and grow out of use, where the Pastoris not present to call upon the people.  
4. Add hereunto, that the more diligent the spiritual adversary is, to spoil the flock, the more careful the Pastor should be to watch over it. Now the Devil, as S. Peter saith, walketh about like a roaring lion, seeking whom he may devour, 1. Pet. 5.8. And the wolf than is most busy to invade the flock, when the Pastor is not near at hand to defend them. Therefore Saint Paul saith, I know this, that after my departure grievous wolves shall enter in among you, not sparing the flock. Act. 20.29. So Ambrose well saith, Lupi explorant pastoris absentiam, quia praesentibus pastoribus oves Christi incursare non possunt: The wolves do watch the Pastor's absence, because while the Pastors are present, they can not invade the sheep of Christ. lib. 7. in Luc. And verily what other cause can be yielded, that in many places of this land, the people are corrupted in religion, and Seminary Priests, and jebusite Friars do creep in to pervert and seduce many, than the negligence and absence of many Pastors in their cures and charges.  
5. Further, how necessary the presence and residence of Pastors and Ministers in their Churches is, appeareth by the excellency and price of that object, wherein their cure and charge lieth: for they are watchmen not of men's bodies, but of their souls, and must give account for them. Hebr. 13.17. If a steward and dispenser of things temporal must be faithful, as jacob did watch his flock by day and night, and whatsoever perished he made it good, Gen. 31.39. how much more careful, circumspect, and vigilant ought the dispenser of things spiritual to be? The Imperial laws have provided that Advocates should not evagari, stray out of the cities and places where they practised. Cod. lib. 2. tit. 7. leg. 2. and for soldiers it is provided, milites non tractent aliena negotia: They should not busy themselves with other men's affairs, but attend upon their own calling and charge. Cod. lib. 2. tit. 13. leg. 7. If they which do but fight for men's bodies, and such as plead for men's goods, must give such diligent attendance, much more is the same requisite in those, that are charged with men's souls. But now a days, this at many hands is counted so ordinary and easy a thing, to be the Pastor of souls, that a man will require more diligence at his servants hands about his cattle, than many do perform in the feeding of souls: God, in his good time, open the eyes of such, that they may see the great danger, which they by their negligence and carelessness cast themselves into: and that they may feel the heavy weight of the burden of souls, that they may deliver their own souls.  
6. Lastly, not to heap up more arguments in so evident a matter: This is not the least thing, which should move Pastors to be resident among their people: because they give great offence by their unnecessary absence, to the Church of God, as seeking rather to feed upon them, then to feed them: as the Prophet Esechiel complaineth of such idle shepherds, Ye eat the fat, and clothe you with the wool: ye kill them that are fed, but ye feed not the sheep. Esech. 34.3. Saint Paul saith to the Corinthians, I seek not yours, but you. 2. Cor. 12.14. But such as care not for Christ's flock, do evidently proclaim, that they seek not them, but theirs. Of this kind of scandal and offence, Augustine had experience in his people of Hippo: of whom he thus writeth, Populus Hipponensis cui me deus servum dedit, ita est ex omni part infirmus, ut pressura etiam levioris tribulationis poterit aegrotare, eum modo cum regressus sum, periculosè scandalizatum comperi de absentia mea: The people of Hippo, whose servant the Lord hath made me, is so altogether weak, that a little trouble is able to make them very sick: I found them at my return, dangerously scandalised with my absence. Epist. 7. If the people took offence at Augustine's necessary absence: for without just cause that holy man would not absent himself: much more grievous is the offence, which is justly given by unnecessary absence.  

Of lawful and just causes of the Pastor's absence.  
Now, whereas it hath been thus showed, that the presence & residence of Pastors is necessary, both in respect of the great danger, which they incur thereby, the cause thereof the want of love, the inconveniences which grow unto the people, the vigilancy of the spiritual adversary, the price and excellency of their charge concerning souls, and the public offence and scandal, yet are there some occasions, which may lawfully draw the Pastor for a time from his people: and especially these four.  
1. He may be absent for the public service of the Church, as in being present in general or provincial councils, in helping to settle and compound the variances and differences in other Churches, and such like profitable employments. As S. Paul, when a man of Macedonia appeared unto him in a vision, saying, Come and help us, took it for a sufficient warrant for him to go into Macedonia, to pla●● the Gospel there, Act. 16.9, 10. So, (although in this behalf the calling of Apostles and Pastors is much different, the one being not limited, the other tied to a charge) yet it is a good occasion of absence, when the necessity of other Churches calleth for help at some Pastor's hands. As Ambrose saith, Non dubito fratres contristari vos, quotiescunque absentem me à vobis necessitas facit: I doubt not brethren, but that you are grieved, when as necessity maketh me absent from you. Ser. 39 And in an other place: Alterius Ecclesiae necessitatibus evocatus, minime vobis solitum studium dependisse videor, being called forth by the necessary business of an other Church, I seem not to have bestowed on you my wont care. Ser. 28.  
2. another cause of absence is, when the Pastor personally is sought for, and can not remain among his flock, without peril of his life, and when his sheep are become wolves, to rise up against their own shepherd. David though accounted king over Israel, being personally pursued by Saul, with whom the Ziphims of his own tribe conspired, 1. Sam. 23. fled out of the land: and S. Paul being sought for in Damascus, was let down in a basket by a window. 2. Cor. 11.33. Athanasius, (whose life was sought for by his enemies the Arrians) did leave his Church of Alexandria, and gave way for the time, hiding himself for the space of six years in a dry cistern, and four months in his father's tomb: And he himself maketh this Apology: Quis mihi mirabiliter & divinitus erepto vitio vertat, quod non in manus me quaerentium reiecerim, etc. Who can blame me being miraculously delivered, that I did not cast myself into their hands which sought me. Tripart. hist. lib. 6. c. 22. This occasion of absence is allowed by the ancient practice of the Church: Si non suo vitio, sed plebis contradictione aberit à parochia: If he be absent not by his own default, but the contradiction and opposition of the people. Antiochen. can. 18. Who doubteth therefore, but that those holy Confessors in the late days of persecution in England, which fled out of the land, seeing the life of the Pastors and Ministers was chiefly sought for, therein were warranted to do as they did, being by this means preserved by God's providence for the restoration of the Church afterward▪  
3. A third lawful cause of absence and discontinuance for a time is, for recovering the health of body: for many diseases are helped by the change of air: and in this case it is lawful for a man, if the place be such, as agreeth not with the state of his body, to leave the charge altogether, being called unto an other. This cause stayed Epaphroditus from the Church of the Philippians, whom, as soon as he was recovered, S. Paul sent unto them, that they might rejoice when they saw him. Philip. 2.25.28. The Ecclesiastical histories make mention of Sylvanus, who was made Bishop of Philippolis in Thracia by Atticus Patriarch of Constantinople, but being of a thin body, and not able to endure the cold of that country, was removed from thence to Troas, in an hotter climate. Socrat. lib. 7. c. 37.  
4. A Minister or Pastor may upon his necessary private occasions lawfully for a time be absent, as in following necessary suits of law to defend his right, which require his personal attendance, or in attending upon some court of justice, where he is impleaded. So S. Paul by appeal was sent to Rome, there to make answer for himself before Cesar. The Canons of the Church were herein at the first very strict: first, it was not permitted that any of the Clergy, ne propter causam suam quamlibet intraret in curiam, for any cause whatsoever should go into any court. Concil. sub Silvest. 1. c. 16. Afterward more liberty was granted, that they might go unto the Courts and places of judgement, ut aut viduis & pauperibus succurrant, aut de verbo dei judices admoneant: to succour the widows and poor, or to admonish judges of their duty out of the word of God. Cabilonens. sub Carol. c. 11. And this liberty was further enlarged, that one might depart from his cure, maiorum authoritate inductus: being drawn and fetched by authority. Pelag. 2. Epist. 2. It was also decreed, Concil. Sardicen. that Priests and Deacons in Thessalonicorun civitate non diutius morentur, quam constituta tempora per Episcopos: should stay no longer in the city of Thessalonica, than the time appointed by the Bishops. They were permitted then to stay so long about their business, as was thought fit, and was limited unto them. But as these four necessary occasions premised, do excuse the absence of Pastors for a season: so yet they are limited and confined with these four restrictions.  
1. The Pastor must see, that he pretend not a necessity without necessity: but it must be indeed a more urgent cause, that draweth him from his urgent business at home: for the attending upon his flock is a necessary thing, and it must not be intermitted but upon a great necessity: as Cyprian showeth, Quoniam sic rebus urgentibus detinemur, ut long isthinc excurrere: & diu à plebe, cui de divina indulgentia praesumus, abbess non datur facultas: because we are so detained with urgent business, that we can not go far away or be absent from the people, over the which God hath set us. lib. 4. epist. 6.  
2. The Pastor must provide, that when necessity calleth him from home, his absence may by others for that time be supplied, that the Church be not left destitute. This was Augustine's rule, They which in time of common danger reserve themselves for better times, do well; cum alij non desunt, per quos ministerium suppleatur, ne ab omnibus deseratur: when as others are not wanting, by whom the ministery may be supplied, that the Church be not forsaken and left destitute of all. Epist. 180.  
3. Augustine in the same Epistle seemeth to give an other caveat, propounding the example of David; Ne se committeret praeliorum periculis, & lucerna in Israel extingueretur, à suis hoc petentibus sumpsit, non praesumpsit: David that he should not offer himself to the danger of battle, and so the light of Israel should be put out, he presumed not of himself, but assumed it as desired of the people. In such necessary absence and discontinuance of the Pastor, the consent of the people were fit to be had, though it be not always necessary: that as the Apostle would have the man and wife, to be sequestered for a time the one from the other, but, yet with consent: 1. Cor. 7.5. so a mutual consent in the absence of the Pastor from his Church, to the which he is as it were married and espoused, were requisite: and so less offence would be taken at it.  
4. This time of absence upon the former just occasions would not be long: as before the Apostle would not have the married couple one to defraud an other, but for a time▪ Ambrose saith, Paucorum dierum occupationibus detentus coetui vestro videor defuisse: being detained from you by the employment of a few days, I may seem to have been wanting unto your assembly. Serm. 28. Sardicen. con. c. 14. it was decreed, Episcopus per tres dominicos non amplius absit ab Ecclesia: that a Bishop, should not be absent above three Lords days from his Church: meaning, whereas he was not by any urgent necessity detained. And where there was cause of absence, the cause ceasing, they were eftsoon to return to their charges. Now, as these causes before alleged, may excuse the necessary absence of Pastors, not continually, but for a time: so these that follow, which by some may be pretended, are no sufficient allegations for the Pastor's absence.   

Causes pretended by some, not sufficient to warrant or excuse the Pastor's absence:  
1. When there is public persecution raised against the Church in general by hostile invasion, the life of the Pastors being not personally sought, when as well the people are persecuted as the Pastor, in this case he is not to fly, and leave his flock: as David when the Lion and bear invaded his flock, did not turn his back, and leave them to be a pray, but manfully withstood them and delivered his flock. But where as our Saviour biddeth his Apostles, when they were persecuted in one city to fly unto an other: Augustine wisely answereth, making a difference between personal and public persecution: Fugiunt Christi servi, quod praecepit, seu permisit, cum eorum quivis specialiter à persecutoribus quaeritur, etc. let the servants of Christ flee, as Christ did command or permit, when any of them is specially sought for by the persecutors: In communi autem omnium periculo, qui indigent, ne ab his quibus indigent, deserantur: but in the common danger of all, let not them which stand in need be forsaken of them, whom they have need of. August. epist. 180. For by this mark our Saviour describeth an hireling, who when he seeth the wolf coming, fleeth and leaveth the flock. joh. 10.12.  
2. another instance may be given of the plague and pestilence, 
Whether it be lawful for a Pastor in the time of pestilence to leave his flock.  when a contagious sickness hath invaded the parish, whether the Pastor in this case may not go aside to preserve himself from danger. In this case a difference must be made between private men, and such as bear public office, the one being free, the other bound: for they which are not tied by any office or administration to attend upon the Church or Commonwealth, may as freely escape from the pestilence by changing of place, as from the sword: but otherwise, neither the Pastor from his flock, nor the Magistrate from his government, can with any better conscience flee away, than the husband from the wife, the father from the children: for all these are comprehended under the Apostles rule: Let every man abide in the same vocation, wherein he is called, 1. Cor. 2.20. Therefore he which is called to govern, rule, or teach, must not leave his standing and charge, for that were to depart from his calling. Gregory 3. did give a good resolution in this case, writing thus to Bonifacius, who was desirous to be satisfied, whether in the time of pestilence, they which were yet untouched, might not escape from the danger, fatuum hoc videtur, non enim valet quispiam Dei effugere manum: This seemeth a foolish part, for no man can escape God's hand. Ecclesiastical histories make mention, that in that great and contagious pestilence under Galienus, and afterward under Maximinus the Emperors, the Gentiles, and Christians were of far unlike behaviour: for the Gentiles left their dearest friends half dead and alive, and suffered them to lie unburied, and fled away: but the Christians stayed, performing all duties of charity, not only to themselves, but even to the Gentiles, which were forsaken of their nearest friends. Nicephor. lib. 6. c. 20. etc. 28. Euseb. lib. 9 c. 8. Cyprian upon this occasion, as it seemeth writ his book de mortilitate, persuading Christians not to be afraid of the plague: and among other he useth these three most notable persuasions. First, Mortalitas ista, ut Christi hostibus pestis est, ita Dei servis salutaris excessus est: this mortality, as it is a plague to the enemies of Christ, so it is an wholesome departure unto the servants of God. It skilleth not, if a man be prepared, what death he dieth of, for he is sure howsoever he dieth, that he goeth unto rest. Again, saith he, mentes humani generis examinat, etc. it examineth men's hearts, and trieth their charity, whether masters will forsake their servants, one kinsman an other, the physicians the sick. God sendeth the pestilence to take trial of men's charity, and faithfulness in their several callings, which if the plague do fray them from, a greater plague remaineth for them. Thirdly, Exercitia sunt nobis ista, non funera, contemptu mortis praeparant ad coronam: these are not dead corpses, but lively experiments unto us, by the contempt of death preparing us to the crown of martyrdom. By such and the like persuasions, that holy Martyr dealt with the Christians, not for fear of the pestilence to forsake their duties and calling.  
Therefore upon the former reason it appeareth, that the plague or pestilence is no sufficient impulsive, to drive the Pastor from his charge and calling. But whether the Minister is bound in particular personally to visit all, which are infected, it is an other question: wherein I incline rather to think that he is not so bound: 1. because he is the Minister of the whole congregation, which is to be attended upon, which he cannot do without great danger, if he go to every infected house. 2. he is to respect his own family, and not to bring them into danger: which if he should be careless of to provide for the safety and good of his family, herein he should come far short of the very Infidels, and be much worse herein than they, as the Apostle insinuateth, 1. Timoth. 5. 3. unless God have given unto him such an especial confidence and assurance, whereby he feeleth himself as it were called to this extraordinary work of charity, as some I confess have had, and may yet have, it is presumption for a man to offer himself to the stroke of God's Angel: seeing Balaams' ass declined the way where the Angel stood with a drawn sword: which showeth, that where our special calling and duty holdeth us not, we may safely decline all occasions of danger.  
3. A third 〈◊〉 of absence is, that a man may have divers cures, and so can not yield his corporal presence and attendance unto them all: but this allegation may be retorted: for the having of many cures and Churches, doth not excuse the Pastor's absence, but for the same cause it is unlawful to possess many Churches, because the Pastor can not be present to do his duty to all: which reason was used in a Synod of Mentz, c. 64. Cum unus pluribus ecclesiis curam impendere necessariam nequeat: seeing one can not sufficiently care for many Churches. But such will ask what Scripture we have against them: I would therefore that these texts were diligently considered, as first, Esech. 34.4. from whence this argument may be enforced, they are no good shepherds that do not strengthen the weak, nor heal the sick, nor bind up the broken, nor seek that which was lost: but such as hold many Churches, and attend not upon the flock, can not perform these duties: for how can they being absent, confirm the weak, restore the bruised in conscience, and bring home them that are seduced? Again, they are no good shepherds which feed themselves, and feed not the flock, Esech. 34.8. which live of the tithes and offerings of the people, but give them not spiritual food again: but such are they which yearly receive an hundred, two hundred, or more pounds out of a parish, and scarce give them once a quarter a sermon: what is this else, but, negotiationis, & turpis luchri proprium, a kind of merchandise and gain, as it is called Nicen. council 2. c. 15. If such should examine their conscience, they will find, that it is not the love of Christ, or of the flock, but the love of lucre and commodity, and a mere covetous mind, that maketh them hunt for so many Churches: they are not my words, but uttered in the Lateran Council held under Alexander, part. 1. cap. 13. in very corrupt times, Quia nonnulli modum avaritiae non ponentes, etc. plures ecclesias nituntur acquirere, etc. because some finding no measure of their covetousness, do seek to get many Churches. Further, seeing in Scripture Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4.11. Pastors, shepherds, the very name showeth how unfit, yea & unpossible a thing it is, for one to watch over many Churches, seeing one shepherd can not feed or keep more than one flock. Lastly, Ministers professing the Gospel, should be ashamed herein to come short of that care which the superstitious Romanists have professed: as in the Synod of Colen under Adolphus, Medium. 3. c. 9 thus it was decreed: Prohibendum est otiosum illud & insatiabile studium coacervandi multa beneficia, etc. That idle and unsatiable desire of heaping together many benefices having cure of souls is to be restrained: And then these reasons are added, Undo populus fidelis graviter scandalizatur, spoliantur Ecclesiae debitis ministerijs, fundatorum frustratur voluntas, qui laborare in Ecclesia volunt excluduntur, etc. Whereupon the faithful people is grievously scandalised, the Churches spoiled of the due services, the mind of the founders is frustrate, and they which would labour in the Church are excluded. These four great inconveniences, or rather annoyances, do accompany & follow non residency, and pluralities: 1. The offence and scandal of the people of God, who are much grieved, to see how greedy many are to eat the milk of the flock, and yet are careless to feed them again: but the Apostle would have us to give no offence to the Church of God, 1. Cor. 10.32. and our Saviour Christ pronounceth woe unto those, by whom offence cometh, Matth. 18.7. 2. By this means the Churches are not duly served, but the word of God upon this occasion is precious in many places: he that enjoyeth two or more Churches, in some of them must needs take wages, and do no service: S. Paul saith in deed to the Corinth. I rob other Churches, and took wages of them, to do you service, 2. Cor. 11.8. But three things are here to be considered: 1. that Paul was an Apostle, and was not tied to any particular Church: 2. that where he had preached, he left them sufficient Pastors and teachers of their own, to water that which he had planted: 3. he rob them not against their will, they voluntarily contributed toward the relief of the Apostle, yet so as sufficient remained for the maintenance of their own Pastors. But all things are unlike in this robbery of Churches, which is used now a days: so that, what the Apostle said in a good and commendable sense, in these is verified to their reproach, that they rob some Churches, to do others service: which kind of robbery, if it be well considered, carrieth with it a greater inconvenience, than any other wrong in a man's goods: for that tendeth but to the damage and loss of the helps of the bodily life; but this bringeth with it a worse consequent, in depriving the soul of the necessary food thereof.  
3. A third inconvenience is, that the mind of the first founders is frustrate: whether we understand the first founder of tithes, which was God himself by his servant Moses; or the late founders since the time of the Gospel, godly and Christian Emperors, and faithful and believing people, who all gave tithes to the Church, to this end, that they might receive spiritual things for temporal: and as they impart unto the Pastor of their outward goods, so he should dispense unto them of his spiritual graces: therefore the Apostle calleth it a communicating concerning the matter of giving and receiving. Philip. 4.15. 4. Lastly, by this occasion of non residence and pluralities, many sufficient and profitable men are excluded, who would labour willingly in the Lord's vineyard, but that no man hireth them. It is not in this case, as when the halt and lame waited about the pool of Bethesda to be healed: every one as he was strongest, stepped in first, and the diseased cripple was excluded, joh. 5.7. for many that are lame in respect of their gifts, do thrust into the pool of the Church, before others that are sounder: And as the fort of Zion, was held by the blind & lame against David, 2. Sam. 5.8. so is the Zion of the Church occupied by some both blind and lame in their gifts, and the Seers are kept out. Thus that saying of S. Paul is fulfilled now a days: They exclude you, that you should altogether love them, Gal. 4.17. They which appropriate many Churches to themselves, exclude the people from other Pastors, that they should only depend upon them.  
4. A fourth allegation and excuse will be this, that many do give necessary attendance upon their Lords, in their families, and in doing service unto great men, and so are forced to be absent from their Cures. But as the former excuse savoured of covetousness, so this of ambition. It bewrayeth a discontented and aspiring mind: for if the Apostle Saint Paul's rule were followed, Godliness is great riches, if a man be content with that he hath, 1. Timoth. 6.6. such would set up their rest, being thankful for that lot and portion, which God hath sent them, not aiming at a fairer mark. And, if they which thus allege would thoroughly examine themselves, they will find, that it is not the love of the service or attendance which they give, but their own aspiring mind, which draweth them from their Cures: they seek with Diatrephes, to have the pre-eminence among their brethren, and by their service to attain unto the ancient places of the Church. Otherwise Noble men might be served with those, which have no charges; at the least they might have their turns, as the chaplains of the King's majesties honourable household, and so need not, notwithstanding their attendance, to be long absent from their flocks: for it seemeth a very unreasonable thing, that they should receive their wages in one place, and perform their service in an other. Concerning this ambitious desire of men in aspiring still unto greater places, Leo hath a notable decree, Epistol. 82. c. 8. Si quis mediocritate sedis suae despecta, administrationem loci celebrioris ambierit, non solum à cathedra pellatur aliena, sed carebit & propria, ut nec illis praesideat, quos per avaritiam concupivit, nec illis, quos per superbiam sprevit: If any Bishop (and by the same rule any other Minister) despising the 〈◊〉 of his own seat, do aspire unto the government of a more famous place, he shall not only miss of that, but want his own, that he may neither be set over those whom he ambitiously coveted, nor over those, whom he proudly despised. But yet this decree toucheth not those, which either, exhortatione sacerdotum, by the advise and persuasion of the Ministers in general, Another. decret. or maiorum authoritate inducti: being induced by the authority of the chief governors, Pelag. 2. Epist. 2. are called and removed from their places: otherwise for Pastors to frequent cities, and to live in famous places, absenting themselves from their charges, to hunt for greater preferment, it affordeth them no excuse, but maketh them more inexcusable: As it was well decreed in the Chalcedon Council, Can. 23. de Clericis, qui diutius in urbe Constantinopolitana immorarentur, decrevit synodus, etc. Concerning Clergy men, which stay long in the City of Constantinople, the Synod hath decreed, that the defender of the Church of Constantinople, do command them to depart, & if they be unwilling, compel them. Thus much by occasion of eliab's words to David, reproving him for leaving of his sheep, of these three points: 1. of the necessity of the presence of the Pastors with their sheep: 2. upon what just occasions they may be absent: 3. what excuses of absence are not sufficient. Now further, because it is said before that David had left his sheep with a keeper, v. 20. and Eliab asketh with whom he had left his few sheep, v. 28. as seeming to rest satisfied for that, if he had deputed any in his place to take care of his sheep: this question also would briefly be touched, whether the Pastor's absence may be fully and sufficiently supplied by the deputation of others in their stead.    

16. Quest. Whether the Pastor's absence may be supplied by others.  
Against this custom of substituting others, which are called Vicars or Curates in the Pastor's place: first, that place in the Gospel is urged by Damasus, of the good shepherd, which calleth his own sheep by name, and leadeth them out: and the sheep hear his voice: they know not the voice of a stranger, joh. 10.3. and he proveth the same by the example of our Saviour, Ipse, ipse inquam ovem perditam quaesivit, iuvenit, & proprijs humeris reportavit: he, even he himself I say, did seek the lost sheep, and found it, and carried it home upon his own shoulders. Luk. 15.5. Damas. epist. 4. the consideration hereof, gave occasion that it was thus decreed, Praecipimus, ne conductitijs praesbyteris Ecclesiae committantur: We enjoin that Churches be not committed to hireling Priests. Eugen. decret. 11.  
2. another reason may be grounded upon the Apostles words, 1. Cor. 9.7. Who feedeth a flock, and eateth not of the milk of the flock? A wrong than is done unto such as are Vicars and Deputies, that labouring in feeding of the flock, they should not eat of the milk of the flock: they do the service, and an other taketh the reward: wherein a double wrong is committed: for both the people is wronged, who do give, and receive not: whereas the Pastor and the people ought to communicate in the matter of giving and receiving, Philip. 4.15. the one to give spiritual and receive temporal things, the other to give temporal, and receive spiritual: likewise the poor Curate is wronged, that laboureth for an other: he endureth the heat of the day, and the other goeth away with the penny. It would be considered, whether that place of Saint james touch them not, concerning the keeping back of the hire of the labourers, which have reaped your fields: jam. 5.4. for this is the Lords harvest wherein they labour, and much more worthy are they of their hire, than he that laboureth in the corn.  
3. The Fathers of the Church have in times past judged it an unnatural thing, that a Pastor should put forth his sheep to an other to f●ede. Damasus compareth them thus: Meretricibus similes videntur, quae natos statim infantes suos, aliis nutricibus educandos tradunt, ut suam citius libidinem expleant: They seem to be like unto harlots, which do put forth their infants, as soon as they are borne, to other nurses to bring up, that they may sooner fall to lust again. And Espenceus allegeth this saying out of one Peraldus, Valde ridiculus fuerit, qui uxorem ducat frigidus, eius vicaria modo opera foecundandae fiducia: He were a vain man, that would marry a wife being unapt for generation, trusting that she may become fruitful by an others help: So he resembleth them, that are married and espoused to a Church, and use the help of others in getting spiritual children unto God. Espenc. lib. 3. digress. ad▪ 1. Timoth. c. 22.  
4. Beside this great inconvenience followeth by such substitutions, that Church duties are neglected, spiritual exercises intermitted, and Pastors careless of their own calling, entangle themselves with other temporal affairs: the Apostle saith, No man that warreth, entangleth himself with the affairs of this life, 2. Timoth. 2.4. much more should he that is entered into Christ's service and warfare, neglect this spiritual business, and employ his time otherwise. For according to the saying of the Poet, Excussi proprijs, aliena negotia curant, they which neglect their own, do meddle with business not appertaining unto them: of S. Peter they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intent upon other men's matters, 1. Pet. 4.15. 3. Herein also I could wish, that our righteousness exceeded the righteousness of the Scribes and pharisees: Espenceus before named, a grave writer of that side, allegeth this out of Eckius, who though an enemy unto the truth, yet thus complained of the abuse among them: Nostrates praelati Apostolicum ordinem invertere, dum spiritualia graviora, quam quae subeant, rati, in Pontificalibus Suffraganeorum, in judicialibus Officialium, in absolvendis peccatoribus Poenitentiariorum open utuntur, in praedicatione Monachum aliquem proferunt: Our Prelates do invert the Apostolic order, while, thinking spiritual things to heavy for them to undergo, they use the help of Suffragans in their Pontifical duties, of Officials in matters of judgement, of Penitentiaries in absolving of sins, in preaching they set out some Monk: but if any temporal business fall out, or matter of profit, that is referred to the Bishop himself. Eck. hom. 2. de Stephan. And he which seeth not, that such kind of deputations hath done much hurt both in Ecclesiastical discipline, and civil government among us, observeth nothing.  
5. Further, it is very evident and apparent, that the substitution of Curates and Vicars hath in times past been the occasion of bringing in one devise, that I fear me, will be a bane to the Church, both in our time, and our posterities: I mean, of the founding and erecting of Impropriations: for when the Laity saw, that Clergy men possessing many benefices, did substitute in their places poor Curates, for a small stipend or salary, doing little or nothing themselves, they were glad to take the hint, and devised to alienate the tithes of Churches to secular uses, and to endow (I might rather have said undo) Vicarages, with some small tithes.  
6. Lastly, I would that speech of jodocus a famous preacher sometime of France, were well remembered, who though he spoke pleasantly, yet uttered the truth: that such as did feed their sheep by vicar's, adibunt per vicarios paradisum, in persona inferos: shall go into heaven by their vicar's, but into hell in their own person: Espenceus writeth, that being a young man, he had heard jodocus often to inculcate this saying in his sermons: for why is it not as well just with God to reward idle careless parsons by their vicar's, as for them to do their duty by vicar's?  
But this notwithstanding, which hath been said, against the perpetual substitution of Vicars and Curates, yet all deputation is not to be taken away in the Church: for as in the Commonwealth and Civil state, the King and chief magistrate can not possibly do all himself, but must needs have officers and ministers, to whom we are commanded to yield obedience, as sent of him, (1. Pet. 2.14.) and he of God: So also in Ecclesiastical affairs, it is fit there should be subordinate ministers for the necessity of the Church. As Moses going up to the mount, left Aaron and Hur his deputies, Exod. 24.14. So the Evangelists were as the Apostles substitutes, for them and in their place to teach and exhort the people: as S. Paul sent Timotheus to Thessalonica, to 'stablish and comfort them touching their faith, 1. Thess. 3.2. so he left Titus at Creta, to continue to redress the things that remain. Tit. 1.5.  
But in these substitutions in Ecclesiastical duties, these three conditions are requisite: 1. That they should not be perpetual, but for a time, during the necessary occasion of the Pastor's absence: which necessity being served, the Pastor should have a desire to return and visit his flock: and to say, as S. Paul to the Romans, I long to see you, that I might bestow upon you, some spiritual gift, Rom. 1.11. and as Greg. Nazianzen. did write to the Bizantines, desydero vos filii, parique à vobis mensura, desideror: children, I do long for you, as you in like manner long for me. A good Pastor, as one saith, should be like unto an old beaten hare, longa cursitatione defessus, cubilibus suis emori, being weary of long chase abroad, to return home, and to die as it were in his own borrow. Espenc. ubi supra.  
They must have a care, when they are necessarily called from home, to leave in their place, such as are sufficient to guide the people, and to instruct them in their absence: not to make such a bad choice of their curates, as jeroboam did of his priests, of the lowest of the people, which were not Levites, 1. king. 12.31. that is, not instructed in the law of God: but to refuse (with job) to set such with the dogs of their flock, job 30.1. not to commit the oversight of their flock unto such. Ambrose to this purpose, thus writeth to the Bishop of Come: Comcusium iam plerique caeperunt credere ministerio tuo, sed qui dedit credentes, & adiutores dabit, quo & tibi excusandi auferatur necessitas, & mihi crebrior tuae praesentiae refundatur gratia. Most of the people of Come have begun to believe by your ministery, but he that gave them to believe, shall give unto you helpers, that the necessity of excuse may be taken from you, and that I may oftener enjoy your presence. Epist. 5. It should seem that this godly Bishop, being much desired by Ambrose, excused himself, that he could not come, having none meet to supply his place at home: and therefore Ambrose thus writeth unto him.  
3. They which are thus substituted in the Pastor's absence, being as it were his coadjutors and fellow helpers, should receive sufficient maintenance from the flock: and not be shifted off with a tenth part or less, of the Pastor's stipend: the ordinary Gloss upon Gratian fitly to this purpose applieth that text in Moses, Deut. 23.25. that no man should put his sikle into an others corn: haec messis nostra est, & vos vultis falcem in eam mittere: this is our harvest (say they which instruct the people) and you, that take no pains, will thrust in your sikle. Again, the Apostle saith, They which wait on the altar, must be partakers of the altar, 1. Cor. 9.13. nunquid de eo, cui non serviunt? What, shall they then live of that altar, which they do not serve? Gloss. in Gratian. cause 13. qu. 2. can. 1. But of these digressions sufficient, now I will return unto the text.   

17. Quest. v. 29. Of David's words to his brother, Have I not business.  
1. The Hebrew phrase is, is there not a word, or matter: for so the word dabar is taken for both: which Vatablus expoundeth, as though he should say, they were but his words, he had done nothing: but David would not so extenuate the business, which he had in hand, or seem to call in that which he had said. 2. Some give this sense: is it not a common brute in every one's mouth? what have I done then more than other? Martyr. and the Chalde insinuateth so much, reading thus; is it not a word, which I have spoken? but David seemeth to take no knowledge here of any such thing, which he had heard or said in the camp, neither doth Eliab object unto him that, but only findeth fault with his coming to the camp: wherein David goeth about to satisfy him. 3. Others make this the meaning: I have not spoken words only, but I will perform it in deed, and so would read it without an interrogation: this is not a word, that is, only: Pelican. but this had been to exasperate his elder brother more, if he should before him have showed his purpose: whose anger David with a peaceable and mild answer declineth. 4. Some do understand it of the word or commandment of God, he came not of his own head, as David saith afterward to Goliath, I come unto thee in the name of the Lord of hosts, v. 45. Borr. but David saw that his carnal brother was not fit, to have any such secret concerning God's counsel to be revealed unto him. 5. Wherefore, dabhar is better here translated, matter, cause, or business: and so David excuseth himself because he came about his father's business, and of his message. B.G. jun. Osiand. 6. But in that David giveth place to his brother's wrath, and doth not answer him again, but goeth away from him, it teacheth us, not to add fire to fire, rage to rage, but to give way, and to bear our brother's infirmities: as S. Peter saith, Not rendering evil for evil, nor rebuke for rebuke. Martyr.   

18. Quest. v. 34. Of David's confidence to go against Goliath, upon his former experience of God's assistance.  
1. David useth three reasons to persuade Saul, that he should overcome the Philistim: first, from his former experience, in that he had in the defence of his flock slain a Lion and a bear: secondly, he buildeth upon God's covenant, he was circumcised, and so within God's covenant and protection; the other was uncircumcised, and so a stranger from the covenant: thirdly, from the sin and blasphemy of Goliath, for the which the Lord would be revenged of him. Martyr. 2. But whereas David having experience of two former deliverances out of two great dangers, doth adventure upon the third, this example is not simply to be imitated by us, that we should in like manner animate ourselves by former experience, to enterprise things beyond our power: for David beside his experience, had also the word of God for his warrant, both by the Prophet Samuel, that he should be king of Israel, and by the secret instinct of the spirit, which stirred him up to this action. Mart. There be two things therefore which must concur, to make the argument of experience strong: first, that we have a good cause, 
The argument of experience of God's mercy, how it doth assure us.  as David here had, and that we are warranted by our calling, as David was, being appointed to be the captain of the Lords people: herein the children of Benjamin failed, who maintaining a bad cause, did flatter themselves because they had twice overcome the Israelites, they should fall before them still, jud. 20.32. secondly, we must also have the warrant of God's word, for our faith must be built upon the word: this Samson wanted, when he encouraged himself in his former experience, when Dalilah had caused his locks to be clipped off, that he would go out, as at other times, but he wanted the assistance of God's spirit, as before: the text saith, he knew not that the Lord was departed from him. jud. 16.20. 3. Though therefore the argument of experience without the inward motion of God's spirit, doth not warrant us for a particular deliverance, as from the famine, the pestilence, the sword: yet generally it is a good persuasion to build our confidence upon: that we are assured in general, that God will keep us and deliver us, as he hath done: as the Apostle saith, Who delivered us from so great a death, and doth deliver us: in whom we trust, that yet hereafter he will deliver us, 2. Cor. 1.10. though always, without some special assurance, we cannot resolve of every particular danger.   

19 Quest. v. 36. Of David's words, This uncircumcised Philistim: whether David's circumcision were a sufficient warrant unto him.  
1. As David holdeth the Philistim to be without defence, being uncircumcised, so he doth encourage himself because he was circumcised, and so within God's covenant. Osiand. 2. But he looketh not unto the bare circumcision: but as it had relation unto the covenant: for otherwise there were many circumcised carnally, that belonged not to the covenant, and many uncircumcised, which were the servants of God: Mart. as appeareth in job. 3. As circumcision than was a mark and cognizance of God's people, so is baptism now: as David's circumcision did defend him from Goliath, so baptism doth now shend us from Satan: Osiand. but not the washing only of the flesh, but as it is a seal of the covenant of grace in Christ: as S. Peter teacheth, that baptism prefigured in the Ark of Noah now saveth us, not the putting away of the filth of the flesh, but in that a good conscience maketh request unto God. 1. Pet. 3.21. It is faith then, whereby being justified, we are at peace with God, Rom. 5.1. which is sealed and confirmed by baptism, which is the victory of the world, 1. joh. 5.4. and consequently of Satan.   

20. Quest. v. 37. Whether Saul did well in suffering David to go and fight with Goliath.  
1. Some think that Saul did rashly, having neither the word of God to warrant him, nor the direction of the spirit, to suffer David being a young man to encounter with such a puissant giant. Mar. 2. Osiander thinketh, that he spoke not this, ex fide vel pietate, sed ex consuetudine, of faith or piety, but of custom. 3. I rather approve their judgement, which neither think that Saul herein did rashly; neither that he spoke only of custom, but that he saw evidently by the examples by David alleged, that God was with him: Genevens. and so though not of faith, yet being convinced by the evidence of the fact, and of a zeal to the people of Israel, as was said of him in an other case, 2. Sam. 21.2. did encourage David to go on in this enterprise. Saul was not overseen in admitting David to this combat: he had rather sinned, if he had inhibited him to proceed in this exploit. If Saul had stayed David from going forward, he had sinned: he sinned not therefore in giving him leave to undertake this service: neither did Saul speak this to David, go, and the Lord be with thee, of custom: but though himself were destitute of the spirit of God, he doth see the evident power thereof in David, and therefore so he speaketh unto him: this sudden change in Saul, being before unwilling, and now very forward in this service, showeth, that Saul saw now more, than he did before, and spoke out of some judgement, though not from a true faith.   

21. Quest. v. 38. Whether David put on Saul's armour.  
1. They which translate, madav, his armour, think, that it was David's armour made fit for him, which Saul had given him: because otherwise Saul's armour (who was a very tall man, and David but a youth) was not meet for David. jun. But this is not like, that the armour was fit for David, because as he saith, he was never accustomed unto armour before: and upon the sudden it is not like, it could be fitted to him. 2. Osiander thinketh that this armour, was not that which Saul used to wear himself, but it was brought out of his armory or storehouse: so also Martyr. But as c. 18.4. jonathan is said to have given David, madav, his attire, that is, which he did wear, so is it to be taken here. 3. Others think, that David might be now well grown, that Saul's armour might very near fit him: Pelican. but it is evident in this chapter that David was but a very youth: as Saul calleth him, v. 33. 4. Again, Pelican thinketh, that in those days armour was not made so fit or apt for the body, as it is now a days, and therefore a great man's armour might serve a less: but, it had been to cumbersome for soldiers to wear armour not fit for their bodies: for so it would rather have been an hindrance and impediment unto them, than an help and furtherance. 5. Therefore I rather approve their reading, that translate madav, vesture, or raiment, B.G.A.P.C. but it was not Saul's ordinary raiment, but his soldiers attire: not the stiff armour, but some other robes and ornaments, which might serve David's body, such as jonathan afterward bestowed upon David, c. 18.4. so josephus thinketh, that Saul put upon him his own brigandine or breastplate: which might be of the fashion of Goliaths, which was of male, kaskasim, like unto fishes scales: which might very well serve for a less body than Saul's.   

22. Quest. v. 39 How David saith, he was not accustomed to wear armour, seeing he was Saul's armour bearer.  
1. If junius opinion and judgement be received, who thinketh that David was not received into Saul's service, nor made his armour bearer, till he had done this exploit against Goliath, and so the history to be transposed: then the solution of this doubt is easy, that it was no marvel, that David being brought up among sheep, had never tried to go with armour: but herein I must needs dissent from that reverent learned writer, as hath been partly showed before, qu. 7. and shall be further discussed toward the end of this chapter, qu. 30. for immediately after this victory Saul hated David, and suffered him no more to return, c. 18.2.8. but at the first entertainment of David, Saul loved David, c. 16.21. and he returned again to his father. c. 17.15. 2. Therefore the better answer is, that though David had been afore appointed to be Saul's armour bearer, yet it seemeth, that he had never gone with him to any battle, before he returned to keep his father's sheep, and so had no cause to use any armour himself. Osiand.   

23. Quest. v. 39 Why David put off Saul's armour and weapons.  
1. David would have used them, if they had been meet for him, but perceiving that they would be rather an impediment unto him, than an help, he layeth them aside: wherein appeareth God's providence, that would not have David use any external defence, that the glory of the victory might only redound unto God. Martyr. 2. And further, as there was a difference between the spirits of David and Saul, wherewith they were led, so also their armour was divers, Saul trusting to his helmet and breastplate, but David reposing his confidence upon God. Borr. 3. Herein David was a figure of Christ, who not by outward pomp & worldly power, but by spiritual weapons conquered Satan. Osiand. 4. This example of David is no warrant to the fantastical opinion of the Anabaptists, who do not think it lawful, for Christians, to wear any armour, or to wage battles.   

24. Quest. v. 40. Of David's weapons which he used.  
1. David taketh only his sling, and certain smooth stones: for by such means the Lord bringeth to pass mighty things: as Moses with his rod brought waters out of the rock, Eliseus with salt healed the waters, Christ with spittle cured the blind: that the glory and power of God might more fully be made manifest in the blessing of so simple means. Mart. 2. These weapons David useth, wherein it seemeth the Israelites exercised themselves, having been forbidden by the Philistims the use of all iron weapons. Pelican. 3. He taketh more than one, even five stones, that if at the first throw he failed, he might cast the second, and so the third if need were. Osiand. 4. The typical application of these five stones to the five books of Moses, whereby Satan is vanquished, is somewhat far fetched, and therefore I will not stand upon it. Pelican.   

25. Quest. v. 42, 43. Of Goliaths approaching unto David, and of his speech.  
1. Goliath despiseth David for three things, because he saw he was a youth, and wanted strength: fair and comely, and so effeminate without courage: and beside he was unarmed, and not well weaponed. Mar. 2. He curseth David by his gods: as it is too common a thing with soldiers to begin their battle with cursing: Osiand. even as the Papists do curse us with bell, book, and candle, in the name of their gods and idols. Mar. 3. Goliath breatheth nothing, but inhuman and savage cruelty, to give the flesh of David to the birds of heaven, and beasts of the field: wherein the Goliath of Rome imitateth him, in suffering the bodies of the Saints and Martyrs to lie unburied, nay, which is more, he raketh in their graves, and pulleth out their bones. Mart. 4. But josephus is here deceived, and putteth to the text, who imagineth, that after Goliath had said, Am I a dog, David made answer, Yea, worse than a dog: and that Goliath was thereupon further incensed, and uttered those threatening words: for it appeareth by the text, that Goliath first had made an end of his speech, before David began to answer him.   

26. Quest. Of David's answer to Goliath.  
1. David is confident upon God, both acknowledging his power, he was the Lord of hosts, and had all creatures visible and invisible at his command, to be revenged upon his enemies: as also he was assured, as of the power of God, so of his ready help, who had entered into a league and covenant with his people, and had in former times wrought wonderfully with them, and promised to be with their armies. 2. And David confidently upon this ground, both of God's power, and gracious assistance, pronounceth three things to fall out: that God will deliver the Philistim into his hand: some do translate the word sagar, shall close thee in my hand: A.U.S. but it rather signifieth to deliver, as it is taken, c. 23.11. Will the Lords of Keilah deliver me up into his hands? and so read here Chal. Pag. jun. Lat. secondly, he saith he shall take off his head: thirdly, he prophesieth of the overthrow of the whole host of the Philistims, that he will give their carcases to the fowls of heaven. 3. Now David knew that these things should fall out, partly by ordinary, partly by extraordinary means: the ordinary were two, the badness of Goliaths cause, who had railed upon the God of the host of Israel, and therefore God would not suffer such blasphemy to go unpunished: and the end, that all the world might know that the true God was worshipped in Israel: the extraordinary means was the spirit of prophesy, which David was endued with, whereby he could foretell of the manner of Goliaths destruction, and that he should take away his head from him. sic fere Martyr.   

27. Quest. v. 49. Of the victory of David, and the overthrow of Goliath.  
1. Goliath at the first called David unto him, but being provoked by his speech, he maketh haste toward him: then David speedily put a stone into his sling, and hit him in the forehead, and overthrew him: wherein three things are admirable: first, that David at the first throw could hit so uncertain a mark: for Goliath stood not still, but was in motion: secondly, that with a small stone he did overturn such an huge body: thirdly, that the same entering into his forehead did slay him outright: Martyr. This was done by more than David's skill, though he were expert in flinging, as it is said of the Beniamites, that they could cast a stone at an hairs breadth, and not fail, jud. 20.16. for the Lord directed the stone, and gave such strength unto it: Pelican. it light upon his forehead the place of sense: Borr. yea, it pierced into his brain: joseph. the word tabah, signifieth to sink, as when a thing is drowned in the water: so easily the stone entered, as into the water: jun. and was all hid in his forehead. 3. Thus it pleaseth God to use weak means, to confound the strong: as Shamgar with an ox goad slew six hundred, and Samson with the jaw-bone of an ass, a thousand of the Philistims. 3. Some of the fathers, which ascribed too much to the external sign of the Cross, give this note, that Goliath was smitten in the forehead, 
Controv. Of the sign of the Crosse.  because it was not fenced with the sign of the cross: to this purpose Ambr. serm. 88 But then the badge of their profession was not in the forehead, but in their foreskin: the Israelites were no more signed there, than the uncircumcised Philistims: but herein Augustine's judgement is to be preferred, Serm. 33. who speaking of signing with the Cross, saith, Deus non delectatur pictoribus, sed factoribus: that God is not delighted with painting of the cross, but with doing: that is, believing in the cross, and living thereafter. It was not then the bareness of Goliaths forehead, but the force of David's faith, that obtained this conquest: as David is numbered among those that by faith subdued kingdoms. Hebr. 11.32. sic fere Martyr. 4. Further, in that David did cut off Goliaths head with his own sword, it showeth that God doth oftentimes turn the enemy's weapons upon themselves: as the arts and disciplines which were invented by the heathen, the Christians use as helps to convince them of blindness and ignorance: the Canons, decrees, testimonies of the fathers, which the Papists stand upon, the Protestants apply against their errors. ex Martyr. 5. And as David here cutteth off Goliaths head with his own sword, so Christ doth convince the wicked by the testimony of their own conscience: as the Apostle saith, Their conscience also bearing witness, and their thoughts accusing one an other, or excusing, Rom. 2.15. Borr.   

28. Quest. v. 54. Of the carrying of Goliaths head to jerusalem.  
1. This David did not with ostentation to get praise to himself, but to stir up the people by the sight of this monument, to give praise unto God: Mar. neither did he care for the spoil of the enemy, as soldiers use of a covetous mind to rifle those that are slain: but he contented himself with these monuments of the adversary, that the praise of God might be set forth thereby. Pellic. 2. Some take jerusalem to be the same, that Nob was, where we read that Goliaths sword was laid up, c. 21. but it is evident, Isa. 10.32. that Nob and jerusalem were two divers places. 3. josephus somewhat inverteth this narration: for he saith, that David laid up Goliaths head in his tent, and consecrated his sword unto God, lib. 6. c. 11. but the text saith, that he carried his head to jerusalem, and laid up his armour in his tent. 4. But it seemeth, that David presently did not carry Goliaths head to jerusalem, but afterward, when at the beginning of his reign, he removed the Ark to jerusalem, 2. Sam. 6. jun. 5. But this laying up of Goliaths head in jerusalem, is no warrant for the Papists to reserve their relics and bodies of Saints, and other their monuments: 
Contr. Against the laying up of relics.  for David did this by the warrant of God's word, and the direction of his spirit: again, this was peculiar only unto those times, when the people were trained up also under other rudiments and ceremonies: as the Lord commanded the Tables of stone, the pot of Manna, and Aaron's rod to be kept, to be a monument to the people of Israel: further, these things were then reserved to a far divers end, not to be adored and worshipped, but to be a memorial only to the people of the Lords deliverance: but the Romanists do grossly yield adoration to such things. Martyr.   

29. Quest. v. 54. What tabernacle David laid up Goliaths armour in.  
Whereas c. 21. mention is made of the sword of Goliath, which was laid up in the Tabernacle before the Lord, this doubt ariseth how David is said to lay it up with the other armour of Goliath in his own tabernacle. 1. Some think, that he laid them up first in his tent, which he had in the camp: or in his own house at Bethlehem: Vatab. and that afterward from his own tabernacle they were carried to the Lords tabernacle: Osiand. but it is not like that David coming as a stranger to the camp, had there any tent of his own: and to Bethlehem he returned not, c. 18.2. 2. Some take this for the Tabernacle of God, that Goliaths armour was at the first laid up there: Pelican. but it had been improper to call God's tent, David's tent. 3. Others therefore are of opinion, that Goliaths armour and weapons were divided, that his armour was kept in David's tent, but his sword was laid up in the Tabernacle of God: Kimch. but the word celee comprehendeth generally as well his weapons and armour, and therefore it is like, there being no special mention made of Goliaths sword, that it was placed and laid up among the rest of his armour. 4. Therefore the more likely opinion is, 
Reconcil.  that this is understood of that Tabernacle, which David prepared and pitched for the Ark at jerusalem, 2. Sam. 6.17. and 1. Chron. 15.1. which is called his tabernacle, because he provided and prepared it for the Ark: here then a prolepsis, that is, a preventing of the story, is to be admitted: David is said to do that here, because it belongeth to the argument of the same story, which he did afterward, when he brought the Ark to jerusalem: so the like, Exod. 16.34. whereas Aaron is said to have placed the pot of Manna before the Testimony, which was not yet made; neither did Aaron then place it there, but afterward. sic jun. In the mean time it is like, that the armour of Goliath was laid up in the Tabernacle of the Lord at Nob, from whence David received the sword of Goliath, c. 21. which afterward he put in the Tabernacle at jerusalem.   

30. Quest. v. 55. How Saul could be ignorant of David, whom he had made his harness-bearer before, ask, Whose son he was.  
1. junius thinketh, as is showed before, qu. 23. that David's encounter with Goliath went before his first entertainment with Saul, and so his opinion is, that this story is transposed: and that Saul had no knowledge of him before, when he asked this question. But this interpretation can not stand: for these reasons: 1. because it is said, c. 18.2. that Saul took David that day, and would not let him return to his father's house: immediately after this exploit Saul kept him with him: but if David had first encountered with Goliath before his entertainment with Saul, it had been untrue: for Saul sent to his father for him, c, 16. junius answereth, that this v. c. 18.2. is to be referred to the story, c. 16. of Saul's sending unto Ishai for his son, and that day is to be understood: and therefore he beginneth the 18. chap. at that verse. But this construction seemeth very strange, after so long interruption and breaking off, to refer that day, rather to the chapter precedent, then to the verse precedent: where mention is made of the knitting of Jonathan's heart to David: especially seeing there is no particular mention made of any day, c. 16.19. when Saul sent for David. 2. After David's first entertainment Saul loved him, c. 16.21. but immediately after this victory, when they returned in triumph, and the women commended David beyond Saul, Saul thereupon was exceeding wroth, and began to be jealous of David, c. 18.7, 8. junius answereth, that this meeting of the women playing and singing, was at some other time, when Saul returned from vanquishing the Philistims, and not from the slaughter of Goliath. But this can not be: for David is said to have returned them from the slaughter of the Philistim, c. 18.6. which junius translateth, Philistims in the plural, otherwise then in the original, to avoid that objection: and when is it like else, that they should give the pre-eminence to David, but immediately after the slaughter of Goliath, when yet the memory thereof was fresh? 3. Presently after this triumph Saul being afraid of David, put him from him, and made him captain over a thousand, c. 18.13. and he was no more his harness-bearer, but he set him over his men of war, v. 5. but after his first entertainment he was his armour bearer: therefore David's first service unto Saul, went before this combat with Goliath. 4. David the morrow after the triumph (Saul being in his fit) is said to have played with his hand like as at other times, c. 18, 10. but if David had not been before entertained, he should not have used to play before Saul at all. 5. We are not easily to admit such disorder and confusion in the sacred stories, without great cause, and some apparent inconvenience and absurdity, which can not be avoided, without such dislocation of the story: but no such thing is feared here: therefore upon these reasons, I can no ways give assent unto junius in this place.  
Therefore holding the order of the story to have been so done in time, as it is set down: there are divers solutions of this doubt: how Saul could possibly be so ignorant of David, by whom he had received such comfort in his agonies and fits. 1. Some think, that Saul knew David, but not who his father was: but that is not so: for he had sent to Ishai by name for his son, c. 16.19. 2. Others suppose, that he knew his father's name, but now inquireth of his tribe and family: 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 inquireth after the quality and condition of his father, whether he were a warlike man, having such a valiant son: but the text showeth, that he asked simply whose son he was, not what manner of man his father was. 4. Some ascribe this forgetfulness of Saul to the multitude of affairs, wherewith Kings are occupied, and so grow oblivious, Vatab. some to the absence and discontinuance of David, who was now again reduced to his pastoral life, Osiand. But it is most like that this is to be imputed to Saul's distempered brain, that was oftentimes molested with mad and frantic fits, and such persons, as we see by experience grow so oblivious, that for the time they forget their nearest acquaintance and friends: and for Abner, it is no marvel, that he being a martial man, and having occasion often to be abroad, took no such special notice of David. Mart. Pellic. Any of these, especially the last, may be rather held to be the causes of Saul's forgetfulness and oblivion, then to imagine the story to be transposed.    

CHAP. XVIII.  

1. Quest. v. 1. Of the friendship between jonathan and David.  
THree things are expressed in this verse, the occasion of this love and friendship, the firmness of it, Jonathan's soul was knit with the soul of David; the faithfulness of it, 
A description of true friendship.  he loved him as his own soul: which three are requisite in true friendship. 1. The occasion was general, the virtue and value of David, and the great grace which was in him, both in his doings, and sayings, and the particular similitude and likeness in them of religion, love of their country, valour: for both of them, jonathan c. 14. and David here, had adventured their lives in the defence of God's people. There are three things, which engender friendship; profit, pleasure, virtue: the first two do not beget true friendship, for as soon as the profit or pleasure ceaseth, friendship is gone: but virtue only maketh love and friendship to continue. ex Mart. 2. Therefore Jonathan's friendship being grounded upon David's virtue, remaineth firm, and continueth, their hearts were, as it were, tied and linked together: nothing but death could separate that mutual love: nay, after Jonathan's death, David remembered the league between them made, in showing mercy unto Jonathan's posterity: now whereas two things are required in friendship, as Aristotle showeth in his Ethics, that it should be mutual, of one toward the other, which is the difference between love and friendship: for one may love, where he is not loved again: but friendship always reboundeth the like good will again: the other thing is, that this mutual love be made apparent and professed between them: for there may be secret good will, and inclination of affection between two, but before it be professed and protested between them, it is not properly friendship: both these concurred in this friendship: for jonathan loved David, and was beloved again: and they professed this friendship by making a mutual league. 3. Then the third thing followeth observed in this love, that is, the force and efficacy of it: jonathan loved David as his own soul, that is, wished as well unto him, as to himself: he loved him, not that he expected good from him, but to have one, whom he might do good unto. Therefore Seneca epist. 9 ad Lucil. doth worthily reprove Epicurus description of a friend: that a man might have one, to help him when he had need, to sit by him when he was sick, etc. and he well saith, long suavior est amicitia, quae prodest alteri, quam quae invatur ab alio: that friendship is sweetest, which helpeth an other, rather than is helped of an other: so here jonathan loveth David for his own sake, that he might show love and kindness unto him. Aristotle in part defineth friendship well: bene velle alicui, non tua, sed ipsius causa, to wish well unto a man, for his cause, not thine own: as here jonathan wisheth well to David. But this is not all, yet there is a further thing to be considered: that a friend is not to be loved for his own good, but propter deum, for God's cause: ex Martyr. for God was the worker of this friendship between jonathan and David: that he neglecting his own estate, and the hope of the kingdom, and with the evil will also of his father, yet favoured David: Pellic. wherein Gods provident care appeared toward David, that he might have a friend in Saul's court, to reveal his counsels & intendments from time to time against David. Borr.   

2. Quest. v. 1. Whether there be not degrees of love notwithstanding that precept, that we should love our neighbour as ourself.  
1. Some think, that as jonathan is here said to love David as his own soul, that is, as himself, so we are bound by the commandment every one to love his neighbour: because it is said, Thou shalt love thy neighbour as thyself: Osiand. but this precept doth not take away the degrees of love: for then their should be no special friendship among Christians: the precept than is to be understood, not of the quantity of love, that we should love every one that is our neighbour, in that degree and measure of love, which we love ourselves: for that were unnatural, for a man not to prefer himself before an other: but of the quality and condition of love: that we must love our neighbour with the same simplicity and true affection, wishing him no more hurt, then to ourselves. 2. But that there is even in Christianity a difference of love, and that a special and peculiar friendship with one more than with an other, may stand with religion, it may be thus showed: our Saviour Christ himself whose affections were most pure, did love one of the Apostles beyond the rest: john is called the Apostle in the Gospel, whom jesus loved: further, S. Paul saith, that men should first learn to show godliness to their own house, and he saith, that it is an honest thing, and acceptable before God, 1. Tim. 5.4. there are degrees then in showing of our love: first, we are bound to those, to whom nature hath made us near, if their evil conditions do not disparaged the nearness of their blood: if natural love hath such pre-eminence, even so also moral civil love, which is grounded upon virtue, may admit degrees.   

3. Quest. v. 8. Of Saul's hatred toward David.  
1. Saul is given over to be tormented of his own affections: at once he is invaded with anger, fear, and envy, which bringeth forth hatred at the last: first, he is angry with the women without cause: for they had ascribed unto David no more than he deserved, for in killing Goliath, he had done as great service as ten thousand could have done: and they gave unto Saul more than he deserved, as Chrysostome showeth, homil. de Davide & Saul: for Saul had continued 40. days in the camp, suffering the Philistim to make his vaunts, and did nothing; yet lest they should seem altogether to disgrace Saul, they say Saul hath slain his thousand. Next unto his anger followeth his fear: he beginneth to be jealous of his kingdom, saying, What can he have more, saving the kingdom? then he falleth to envy David, and to be suspicious of him: he had an eye unto David, from that day forward, v. 9 and last of all he hateth him, and deviseth mischief against him. Martyr.  
2. This envy which Saul bore unto David, 
Of the nature of envy.  brought these enormities with it: first, he therein opposed himself against the will and counsel of God, who had determined and set it down, that David should be King: David did not so, who being driven out of jerusalem by his son, doth meekly submit himself to the Lords pleasure, saying, If he say thus unto me, I have no delight in thee, behold, here I am, let him do to me as seemeth good in his eyes. 2. Sam. 15.26. Secondly, Saul is violently carried with this stream of envy to hate David's virtues, even that, for the which David was worthy to be loved. Thirdly, this envy tended unto Saul's own hurt, it was as a fire in his bosom, and as a worm continually gnawing upon him, not suffering him to have any rest: so envy is a sin against God, against man, and most of all the envious person sinneth against his own soul. Borr.   

4. Quest. v. 10. How Saul is said to have prophesied.  
1. Some do interpret, that he was mad, Chal. but to play the Prophet simply is not to be mad. 2. Some think he is said to prophesy, because he spoke in his fits he knew not what, he uttered strange words and phrases, far from the capacity of other, as the Prophets uttered parables: as Avicenna noteth, that mad men in their fits many times utter strange languages and words, which they never learned, nor understood. Mart. 3. Some take it to be spoken according to the opinion of the vulgar sort, who when men prophesied, thought they were mad, as jehu his companions called the young man, which Elisha sent to anoint jehu king, mad fellow, 1. king. 9 and those which were mad, they thought did prophesy. Mart. 4. Some think that Saul here uttered sacred psalms and hymns, as the two Prophets used to do: Osiand. but Saul's manner of prophesying here, and that c. 10. and 19 when he prophesied among the Prophets, was not all one: for there he did as the other Prophets, the spirit of God coming upon him: but here the evil spirit vexed him. 5. Therefore, the meaning is no more but this, that Saul was ravished as a man beside himself: his speech for manner (though not for the matter) was strange, and his behaviour outwardly was such, as when the Prophets were stirred by the spirit of God. jun. Borr.   

5. Quest. v. 11. Of David's escaping, when Saul east the spear at him.  
1. Where it is expressed, that Saul said, (namely within himself, that is, thought) as the word is taken often in the new Testament: as the Scribes and pharisees said within themselves, that is, thought: Borr. it appeareth, that though Saul's head were troubled, yet he was not stark mad, but that he knew what he did: some think, that as men in their sleep do dream of those things, which they thought when they were awake, so mad men have relics of their former evil thoughts remaining: but here Saul said, that is, thought thus and reasoned within himself: he was not then altogether deprived of reason: but we see the fruits of this his mad prophesying, as the spirit wherewith he was moved, was a murderer from the beginning, so Saul intendeth nothing but murder and mischief. 2. God's providence appeareth in delivering David: that as God directed the stone out of David's sling to hit Goliath, so he guideth the spear out of Saul's hand, that it did not touch David: though he by God's direction used the means also in declining the stroke. Martyr. 3. Herein David was a type of Christ, who as David here by his sweet music would have allayed Saul's madness, so by the sweet voice of his preaching sought to cure the Scribes and pharisees of their spiritual madness, and oftentimes escaped their snares which they laid for him. Mart. 4. Beside it hath this moral use, that it is lawful for us, to decline and avoid violence and danger intended, as David did twice at this instant, but not to offer violence and revenge again. Osiand.   

6. Quest. v. 13. Why Saul set David over his men of war.  
1. Some think, that whereas Saul had set David before over all his men of war, v. 5. he now to disgrace him, maketh him but captain over a thousand: but neither was David set over all the men of war, for that place Abner had: Pelican. and that setting David over the men of war, is the same here mentioned: for when Saul put David from him, he made him captain of a thousand, and then he set him over his men of war: so josephus saith, ex satellite tribunum fecit: of his harness-bearer, or one of his guard, he made him a tribune or captain.  
2. This Saul did, partly to provide for his own security, when David was furthest from him, joseph. partly to object and expose David unto danger, that he might fall by his enemies, whom he did fight against. Mart.   

7. Quest. v. 17. Of Saul's breaking promise with David concerning his eldest daughter.  
1. Saul's daughter was already by Saul's promise to be given unto David for vanquishing of Goliath, Pelican. as Saul broke his promise before, so he doth again: for his eldest daughter was given to an other. 2. This marriage was pretended to be an occasion of further danger unto David, for Saul doth condition with him to fight the Lords battles, pretending religion, where he intended mischief, that David might be overthrown in battle: marriage was ordained for mutual help and comfort: but there is nothing of so good institution, which is not perverted and abused by the hypocrites and wicked. Mart. 3. Saul would have the matter so carried, as that he might be without all suspicion, his hand should not be upon him: not so much to avoid sedition among the people, or as Kimchi thinketh, lest he might afterward have been brought into question of murder: but he pretendeth love, purposing mischief, that David might be the sooner overtaken, suspecting nothing: as then hypocrites are most dangerous, when they make the fairest shows. Domitiane the Emperor, to whom he intended the most mischief, he would speak the fairest unto: and Herode would have word returned concerning the child borne king of the jews, that he might go and worship, thinking indeed to murder the infant. Martyr.   

8. Quest. v. 18. Whether David dissembled, when he excused himself, saying, Who am I, etc.  
Seeing David was both anointed by Samuel to be king of Israel, and beside by the vanquishing of Goliath, had made himself worthy to marry the king's daughter, as Saul had proclaimed and promised: how could David so much abase himself, as not meet for such a marriage? To this it is answered, that David did not look unto that favour and grace, which the Lord had vouchsafed him, in electing him to be king; but partly he considereth the great dignity, which was now offered him, partly his own tenuity and mean parentage, and so in respect of himself, without any dissimulation, he confesseth himself unmeet and unworthy: and this lowly and humble mind he still carried toward Saul: as Saul at the first, when he was of a better spirit, did also excuse himself, when he was first anointed by Samuel to be king. Mart.   

9 Quest. v. 21. Of the meaning of these words, By the other thou shalt contract affinity with me.  
1. Some read, for two things thou shalt be my son in law: Lat. which some expound, because David had either twice brought unto Saul the foreskins of the Philistims, or he had brought him two hundred, whereas Saul required but one: but as yet Saul had made no mention of any such condition. 2. Therefore it is to be referred unto Saul's two daughters: which some interpret thus; that whereas the Hebrew phrase is, in two, thou shalt have affinity with me, they understand one, as Kimchi, or, the other: that is, in one of the twain: but than it should have been indifferent for David to take either of them, which now could not be, the indifferency being taken away by the marriage of the eldest already. 3. Therefore by two, is here meant the second, the cardinal number, taken for the ordinal: as 2. king. 15.32. in the two year, for the second: so here Saul meaneth that by the twain, that is, the second of his daughters, David should become his son in law. jun. 4. Most do here read, gener eris, thou shalt be my son in law: but the word chatam signifieth generally to contract or join in affinity: Pag. jun. as the construction of the word showeth with the preposition beth, with: by, with me: the sense rather giveth, thou shalt contract affinity with me: then be a son in law-with me.   

10. Quest. v. 25. Of these words, The King requireth no dowry: of the use and custom of giving of dowries.  
1. Peter Martyr here observeth, that in David's time, and before the law the use was, not for men to take dowries and portions with their wives, but rather to give unto them: and under the law he thinketh it was the use for the women to give their dowries: and he citeth that place, Exod. 22.16, 17. where the law is this, If a man entice a maid that is not betrothed, and lie with her, he shall endow her, and take her to his wife: if her father refuse to give her unto him, he shall pay money according to the dowry of virgins: out of this place he seemeth to infer, that dowries were used to be given with virgins. But the contrary is evident by these words: the former verse is clear, that he which lieth with a maid not betrothed, shall endow her: and in case the father of the maid will not consent, than not the father, but the other shall notwithstanding give the dowry of virgins unto the maids father, as it appeareth Deut. 22.29. for if the law had been for virgins to give and not take dowries, they would not in practice have gone against the law. And whereas the example of Pharaoh is objected, that gave in marriage with his daughter the city of Gezer unto Solomon, 1. king. 9.16. it may be answered that Solomon had married Pharaohs daughter long before that, c. 3.1. but dowries were used to be given before marriage: neither is it called a dowry, which the Hebrews call mohar, but it was shilluchim, a thing sent, or present: and beside Pharaoh was a stranger to Israel, and therefore not tied unto their laws.  
2. The use than was both before the law, and after, for men to endow their wives before marriage: so Abraham's servant gave tokens and jewels unto Rebekah, but received none: jaakob served 14. years for his wives: Shechem saith unto jaakob, and his sons, Let me find favour in your eyes, and I will give whatsoever you appoint me. Gen. 34.11.  
3. Now the order concerning dowries was this: the man gave a dowry before marriage to his wife, which was at her disposing, if her husband died, for her maintenance, or for the education of the children: and such dowries were given before marriage, after they could not be given, whereof Plutark giveth this reason, in quaestionibus connubialibus, because then the man and wife were as one, and they occupied their good in common, they could not one give to an other. ex Mart.  
4. But whereas it was thus decreed in the Council of Arles, c. 16. Nullum sine dote fiat coniugium: that no marriage should be made without some dowry: which seemeth by the sequel to have been provided, to cut off clandestine, that is, secret and stolen marriages: I see no cause why this canon should be misliked, as Pet. Mart. taketh exception to it: for it enjoineth not that always the dowry should be of the woman's part: but in general, that there should be solemn dowry given, which I understand rather to be in the man's behalf: that by this means, in the solemn conveyance of such dowries, which could not be done without witnesses, notice might be taken of such marriage: and so privy and secret contracts prevented. Now because many poor couples meet together, that have little one to endow an other with; the canon provideth for that: juxta possibilitatem fiat d●s, that the dowry should be according to their ability: there is no man so poor, but is able to endow his wife with somewhat: answerable to this constitution, is the commendable order of our Church observed in marriage, with all my worldly goods I thee endow. This ancient custom of endowing the wives, reproveth the covetous practice of this age, which respecteth more in marriage, what the woman hath, than what she is: whereas, as Olympius well observed, non digitis, sed auribus & oculis ducenda est uxor: a wife must be married not by the fingers, but by the eyes and ears.   

11. Quest. v. 27. Of Saul's demand, and David's bringing of the foreskins.  
1. Saul for two reasons required this condition of David, both to bring him into danger, that he might perish by the hand of the Philistims, and to exasperate the minds of the Philistims against him, by whom they were so cruelly handled: for David either circumcised them alive, or cut off their foreskins when they were dead, and brought them unto Saul. Mar. 2. josephus mistaketh the story, for where as Saul required but an hundredth, he maketh mention of six hundredth: and he saith David cut off so many heads of the Philistims, not foreskins. 3. David showeth his readiness in this service, for both he bringeth the double number of that which was required, two hundred for one, and he doth it in a shorter time, then was set him. Pelican. 4. But herein Saul's hypocrisy showeth itself, who being himself of an uncircumcised heart, pretendeth enmity against those which were uncircumcised in the flesh, but indeed he hateth most of all David, that was circumcised both in the flesh, and in the heart.   

12. Quest. v. 27. Whether it were lawful for David to cut off the foreskins of the Philistims.  
1. First, the private reasons, which moved David to condescend to this condition were these two; his desire to have Michal for his wife, whom seeing her to love him, he loved again, and that by this occasion he might cut off the enemies of God, and of Israel. 2. The lawfulness of this enterprise appeareth, both in respect of the commander, which was Saul the king the chief Magistrate, by whose authority wars must be taken in hand: and the person of the enemies considered, who were professed enemies to the people of God, continually vexing and molesting them. Mart. David also might consider his own calling, who was anointed king, and appointed to be the captain and deliverer of his people. 3. Thus through God's goodness all things fall out contrary to Saul's expectation: he thought to make his daughter a snare unto him, who afterward was a mean to deliver him: and he exposeth David to the rage of the Philistims, thinking thereby to make an hand of him; whereas by the just judgement of God Saul fell into the hand of the Philistims, but David escaped: nay, he was preserved in their country from Saul. Mart.   

13. Quest. v. 30. Of David's prosperous success against the Philistims.  
1. Whereas it is said, when the powers of the Philistims went forth, etc. the Rabbins think, that they took occasion to invade Israel, understanding of David's marriage: for they were not ignorant of that law among the Hebrews, that they were not to go war, the first year of their marriage: but this is an uncertain conjecture, no such thing being expressed in the text, whether this thing happened in the first year of David's marriage: Mart. it seemeth, rather that the Philistims were provoked, and exasperated by David's hard usage of them, in cutting off their foreskins. 2. Now it is said, that David prospered in all his enterprises, as read the Chal. and jun. the most read, he was of more understanding, or behaved himself more wisely: the word sachal indeed signifieth both: but the first is fitter here, as before v. 5. and v. 19 David prospered in all his ways, because jehovah was with him: they indeed which have prosperous success, are prudent also in their business, but they which are wise and prudent, do not always prosper: as Achitophel's wise and politic counsel against David prospered not: therefore because it is said, that David's name grew into great price and estimation, it showeth, that his success was very prosperous, which made him famous.    

CHAP. XIX.  

1. Quest. v. 2. Whether jonathan did evil, in bewraying his father's counsel to David.  
1. IOnathan herein did not forget his duty toward Saul, either as his father, or as king: for he knew, that God was rather to be obeyed then man: God had commanded, Thou shalt not kill: Saul biddeth him kill: Jonathan's resolution was herein godly, not to obey the cruel commandment of his father. Mar. 2. Nay, herein he showeth his faithfulness unto his father, in keeping of him from this great wickedness in shedding of blood: Pelican. and further in persuading and counseling Saul, not to be so hard against David, as afterward it followeth. Mar. 3. Wherein appeareth great difference between an unfeigned and a dissembling friend: all the rest of Saul's servants seemed to honour and favour David: but now when they saw that Saul's mind was fully bend against him, they all held their peace, & seem to give consent: but only jonathan, leaveth not his friend, who had less reason, in respect of the succession of the kingdom, than any of them, to favour David. Pelican.   

2. Quest. v. 6. Of Jonathan's persuasion to Saul in David's behalf.  
1. jonathan dealeth with his father for David, urging specially these three reasons: the first ab honesto, it was no credit or honesty for Saul to persecute an innocent and harmless man, that had not offended him, nor sinned against him: secondly ab utili, because David was for his profit, and for the defence of the people: he had done many worthy exploits in saving and delivering Israel: thirdly, from Saul's own testimony, who had formerly approved David's service, and commended it. 2. Saul by these persuasions was moved, and swore that David should not die: but afterward contrary to his faith and oath, he sought David's life: much like herein are the Romanists, who have broken their promises and oaths, made unto Protestants: witness their proceeding against Hus and Hierome of Prage, contrary to the emperors safe conduct: and the horrible massacre in France: for their position is, fides non est servanda haereticis, that faith is not to be kept with heretics. Martyr. The word of a Prince should be as the law of the Medes and Persians, not to alter: how much more should their oath be firm? This careless keeping of Saul's oath, did turn in the end to his own ruin and overthrow.   

3. Quest. v. 13. Whence Michal had the image which she laid in the bed in stead of David.  
1. Some think, that the word teraphim here used, which signifieth Idols or images, is taken in Scripture sometime in the worse sense, for an idol abused to superstition; sometime for any picture resembling man: Vatabl. and that this image might be either some implement in the house thrown into a corner and neglected, or such a mammet, as they make of clouts and rags to keep gardens and orchards, commonly called skare-crowes. Mart. Pelican. But neither had Michal any time to make such a mammet, this device being of the sudden, as women's wit is present, and if it had been such, though it skareth crows, it could not have carried such a lively shape to deceive men: it seemeth then to have been some lively representation of a man, seeing that Michal thrusteth under the head thereof a pillow of goat's skin with the hair, as the Latin interpreter well interpreteth, pellem pilosarum caprarum, the hairy skin of a goat: that it being put to the head of the image, might resemble a man's hair: beside, to what end should such an image be kept in the house, and laid aside being of no use? And further, I think, it cannot be showed that teraphim is otherwise taken in the Scripture, then in the worse part, for an image or idol of superstition: as c. 15.23. to transgress is as superstition and idols, the word is (teraphim) The same name is given to the images, which Rachel stole from her father. 2. josephus taketh it not to have been an image, but the heart of a goat, which lay panting under the clothes: but beside that this is contrary to the text: so small a thing, could not be taken for the body of a man. 3. Therefore the more probable opinion is, that this teraphim was some superstitious relic, which Michal used secretly, without David's privity, as Rachel kept hers, jaakob not knowing, and others in his house, as appear, Gen. 35.2, 4. Mercer. ibid. for though Saul were an enemy to idolatry, and so Michal learned no such thing from him; yet she might else where see such superstition: as there were witches in Israel, though Saul publicly did inhibit them: thus both the Lat. and Chald. here read simulachrum, but more evidently the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain images: all which think it was a superstitious image: which seemeth the more likely, because Michal showed herself afterward a scorner and derider of zeal and religion in David. 2. Sam. 6. 
Contr. Against the adoration or toleration of Images.  But this example no more serveth either the Papists turn for the adoration, or the Lutherans, for toleration of images, than the like precedent in Rachel: whose images together with the rest jaakob buried under an oak, Gen. 35.4. See more of teraphim, Hexapl. Gen. c. 31. qu. 6.   

4. Quest. v. 17. Of michal's excuse unto Saul, that David threatened to kill her.  
1. In some things Michal is to be commended, in seeking to deliver David from danger, & in preserving his life: therein showing the near conjunction between man and wife, preferring her husband's safety, before the displeasure of her father, according to the first institution: for this cause shall a man leave father and mother, and cleave to his wife, Gen. 2. and so the wife is to cleave to her husband. Mart. 2. In some things Michal is to be excused: as in using such means whereby to keep Saul's messengers in suspense, and in protracting of time, that her husband might escape: as in pretending he was sick, in laying in an image into the bed: in these things she is to be excused: these pretences tending to no hurt to any, but rather proceeding from matrimonial love and duty. Pelican. 3. But in some things, she neither deserveth commendation, nor yet can be excused: as in laying such an imputation upon her husband, as though he threatened to kill her: for she here three ways offended: 1. in telling an untruth: 2. in raising a slander upon David, which might breed a great offence and scandal: 3. in her fear and timorousness, which was the cause of all this: wherein she should rather have imitated jonathan, to have spoken boldly to her father, even to his face in the defence of her husband's innocency. It is written of Dyonisius the tyrant, who gave his sister in marriage to one Polixenus, that when he being accused of treason, was fled into Italy, the tyrant expostulated with his sister, why she did not give notice unto him of his flying: then she made this confident answer, An ita me degenerem putas, ut si scissem virum fugiturum, non fuissem una fugitura: Do you think me so undutiful and out of kind, that if I had known my husband would have fled away, that I would not have fled away with him. Michal herein came short of the example of this heathen woman. Mart.   

5. Quest. v. 18. Whether Samuel did well in receiving David, whom the king pursued as his enemy.  
1. Such as are indeed traitors to the King and state, and do maliciously practise or conspire against either, are not to be rescued and succoured: for such are worthily by the laws of all nations held to be no better than traitors themselves, that shall give entertainment unto such: unless it be with such an intent as jael received Sifera, (not in that particular to lay hand of them) but in general to deliver such persons up unto the state. 2. But there is an other reason, and respect of those, which are without cause held to be traitors: which neither are enemies to God, nor the King: as David bore no malice unto Saul, nor intended any mischief against him, but suffered him to escape out of his hands, when he might have killed him: Samuel therefore understanding of David's innocency, and of Saul's unjust vexation of him, doubteth not to receive him. So Rahab gave entertainment to the spies, hid them, when they were searched for, and preserved their lives: so jonathan and Ahimaaz were hid, which were sent as messengers unto David. 2. Sam. 17.19. And now in many places Protestants and true professors are held as heretics unto the state, who notwithstanding such cruel edicts, and unjust sentence, are to be relieved and succoured. Martyr.   

6. Quest. v. 18. Of Naioth, whether Samuel brought David.  
1. This Naioth, which is said to be Ramah samuel's city, was not far from Ramah situate in the fields or territory thereof: Vatabl. the word properly signifieth, a solitary place in the pastures and fields, where the school of the Prophets was: which was fittest for study and meditation: thither Samuel taketh David, that they might be more safe from Saul's violence, and that David might find comfort in the exercise and meditation of the Scriptures. Pelican. 2. In this place there was a company of Prophets, and Samuel was chief over them, being their instructor and teacher, and therefore else where they are called the children of the Prophets: for though prophesy be the special gift, and work of the spirit, yet it was fit that they which afterward should be employed in the service of God, as it is like, that these were most of Levi, should be prepared by godly instruction and education, for the further work of the spirit in them. 3. Thus Samuel though he had given over the public government of the Commonwealth, yet exercised himself in his prophetical office still: not living to himself, as Sylla did, when he had resigned the Dictatourship, nor following his pleasure, as Diocletian, after he had given over the Imperial government. 4. Thus we see that the noble foundation of Universities, and schools of learning, is grounded upon the example of the Prophets: and so of ancient time it hath been practised, that in the chief cities, there should be common schools and profession of learning, as at Alexandria, and Antioch, many famous men taught publicly, as Pantenus, origen, Clemens. Mar. 5. But much unlike to this institution, 
Contr. Of the unlawfulness of Monastical life.  were the celles and cloisters of Monks: for these were brought up in true religion and worship of God, but the other professed idolatry, used invocation of the dead, builded upon man's works, merits, and satisfaction: the scholars of the Prophets were exercised in profitable studies, most of those Monasteries were shops of epicurism and idleness: they were trained up, to be afterward employed in the service of God: these made Monkery the end of their profession, to live in cloisters all the days of their life, not suffering themselves willingly to be drawn out of their celles.   

7. Quest. v. 20. Of Saul's violence offered to the college of the Prophets, and of the privilege of Sanctuaries.  
1. Saul showeth his cruel and bloody mind, in that he sendeth to take David even from samuel's presence, and the College of the Prophets, (which was safe even among their enemies the Philistims, c. 10.5.) yea, and if they refused, to put them to the sword also, as is most like, as he did the priests of Nob: thus neither reverencing the place, nor the persons. Martyr. 2. Now concerning Sanctuaries and privileged places: though they belonged specially to the policy of the Commonwealth of the Israelites, having also some figurative ceremony in it, as it may appear by that law, of the remaining of the manslayer in the city of refuge till the death of the high Priest, who herein was a type of Christ, Numb. 35.28. yet according to that precedent, it is lawful that, for reverence unto the exercises of religion, and of God's worship, such places, as are consecrate to that end, should enjoy some immunities, and privileges: as is still commendably practised in this our nation, that the Kings writ should not be served in Churches and places of prayer, at the least no violent hands to be laid upon any in Church or Churchyard. 3. But this giveth no patronage to the unreasonable privileges, which in time past were challenged unto Sanctuaries: by occasion of which superstitious immunities, many foul and shameful enormities were committed: And Popish Sanctuaries failed in all these respects: 1. in the number of them, they were exceeding many: every Monastery lightly was a Sanctuary, whereas in all the land of Israel, there were but six appointed for the whole nation. 2. whereas the Sanctuaries and cities of refuge were appointed for involuntary and the smaller offences, for those which trespassed not of malice, as they which killed any by chance without any malice: yet they opened their Sanctuaries to wicked persons, guilty of wilful murder, and other most grievous crimes: whereas by the law of God, it was lawful to take such even from the altar, 
Contr. Of the abuses of Sanctuaries and privileged places in times past.  as Solomon commanded joab to be slain laying hold on the horns of the altar. 3. the man which fled to the city of refuge, lost his privilege if he were found without the borders of the city, Numb. 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of judgement, to restore them to their Sanctuary. 4. the cities of refuge did not cut off the Magistrate's authority and power: nay, the Magistrate in the assembly or congregation, was to judge, whether he were to be sent to the city of refuge or no, that was pursued for blood, Numb. 35.25. so that the immunity of the cities of refuge, did not any way hinder the authority of the Magistrate: but they in their Sanctuaries kept men, and defended them against the Magistrate from the ordinary process of law. Therefore they abused such privileges and franchises, and for these causes were worthily deprived of them.   

8. Quest. v. 20. How Saul's messengers, whom he sent to take David, prophesied: and of their sudden change.  
1. Here the power of God mightily appeared, in changing of a sudden the hearts of these messengers, who came with a full intent to apprehend David, and to take him by strong hand: we read in Scripture of three kind of such innovation and changes: some were suddenly stricken with God's judgements, and so stayed in their enterprise, as two captains with their fifties, that were sent by the King to take Eliah, which were destroyed with fire from heaven: 2. king. 1. some, though they escaped such sudden judgement, 
Of sudden changes and innovations of men's hearts.  yet were astonished, and their affections changed: as the third captain which was sent to Eliah submitted himself, and besought the Prophet for his life, though he came with an intent to lay violent hands upon the Prophet, as the other did: so the messengers whom the pharisees sent to apprehend Christ, had no power to do any thing unto him, but returned without him. joh. 7.46. A third sort there is, which beside such sudden astonishment, have presently been ravished with extraordinary motions of the spirit, as Saul of a persecuter was suddenly turned to be an Apostle and preacher of the Gospel: as also in this place, the messengers of Saul prophesied. 2. Such sudden changes, though they are rare and not often seen, yet the Lord to show the power of his spirit, showeth sometime such examples in the world: the Ninivites were presently reclaimed at the preaching of jonas, so were many in the city of Athens, by the holy labours of the Apostle Paul: Augustine was converted from being a Manichee by hearing of Ambrose sermons, lib. 6. confess. c. 3. M. Latimer used to go and hear M. Stafford his godly lectures to scoff at him, but he was caught in a golden net, and began to savour the truth: yea, human persuasions have wrought present effects: as drunken Polemo went to deride grave Xenocrates, with his garlands and other youthful ornaments, but before he came away, he pulled off his garland, and became himself one of Xenocrates scholars: much more effectual is the spirit of God, to work upon the heart of man. God usually in these days turneth not men's hearts on the sudden, that there should be continual exercise of the preaching of his word, and of the labour and diligence of those which hear unto their edifying. 3. These messengers of Saul, when they saw the rest to prophesy, in singing of Psalms and hymns unto God, they joined with them in that exercise: for like as the load stone draweth iron unto it, so spiritual exercises are able to affect the hearts and affections of others. Mart.   

9 Quest. v. 23. Of Saul's sudden prophesying.  
1. When Saul had sent messengers thrice, and none of them returned: being there detained, not for fear, as the messengers which joram sent to meet jehu, whom he commanded to turn behind him, but with reverence unto the Prophets, and with a spiritual delight for the time in their godly exercises: Mar. then he followeth himself, not of any devotion, but of a malicious and hateful mind to lay violent hands: Pellic. even he himself also by the way is changed, wherein by experience is found true that saying of the wise man, The King's heart is in the hand of the Lord, Prov. 24.1. 2. There is great difference between Saul's prophesying at this time, and of his servants: and a greater change in him, then in them: for first he was vexed and invaded by an evil spirit before, so were not they: then he prophesieth in the way before he came to Samuel, so did not they until they came to Samuel, and the company of Prophets: further, Saul when he came cast off his princely robes, or military attire, all the day and the night: which is not expressed of the other: that they prophesied in that manner, or so long. 3. And as Saul's prophesying in this place, was much divers from theirs; so also he is said here to prophesy in an other manner and sense than he did before in his own house, c. 18. v. 10. for first the cause was divers, that proceeded of the evil spirit, this of the good spirit of God, which came upon him at this time: Mar. then the effects were divers, there he meditateth mischief, and casteth a spear at David, here David was present, and he hath no power to touch him: further, there he is said to prophesy only, because of some likeness in general, in his strange behaviour, as ravished beside himself, but here he prophesieth in a further degree, communicating with the rest of the Prophets in their prophetical exercises. junius maketh this prophesying and the other, c. 18.10. to be all alike, and referreth us here in the marginal annotation to that place, c. 18.10. but I rather subscribe herein to Pet. Mart. whose judgement is seen before, that this prophesying was of an other spirit, and so divers from the former.   

10. Quest. v. 24. How Saul is said to have stripped off his clothes, and to be naked.  
1. It is not to be imagined, that Saul was indeed altogether naked, but he is said to be so, because he had laid aside either his princely robes, as R. Chimchi thinketh, or military apparel, jun. and was now as an other common person: so Isai. 20.2. the Prophet is said to go naked, because he had put off his sackcloth, which he had worn before: so Michal telleth David that he had uncovered, or made himself naked, 2. Sam. 6.20. because he had put off his princely apparel, and danced in a linen Ephod. 2. Some think that Saul did not only put off his own garments, but put on some peculiar kind of vesture, such as the Prophets use to wear: and Osiander affirmeth that it was certainly so: Proculdubio aliam vestem, qua Prophetantes utebantur, assumpsit: Undoubtedly he took an other garment, which the Prophets used. P. Martyr saith, fortasse accepit alias vestes: It may be he took other apparel, to be like unto the Prophets. But whence should Saul have that special kind of apparel? for it seemeth that Samuel spoke not at all to him, nor gave any direction for any such thing: and without his direction, the children of the Prophets would do nothing: therefore his nakedness consisted only in laying aside his upper princely rob, behaving himself now as any other common person.   

11. Quest. v. 24. Whether Saul fell down naked all the day, and night.  
1. The most do take it, that Saul fell down naked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuag. Lat. Genevens. B. that is, lay upon the ground, as josephus, according to the manner of others that are ravished of the spirit, having no use of their senses, Vatab. but lie as in a trance: but this can not be the meaning: both because the rest that prophesied used not this gesture: for Samuel stood in the mids among them, vers. 20. and fell not upon the ground: as also it had been too much for Saul to lie upon the ground a whole day and night: and further, whereas their prophesying consisted in singing of Psalms, & praising God, as the Chalde interpreteth, this gesture had not been so meet for that exercise.  
2. Some other therefore think that Saul did not lie upon the earth all the day and night, but at certain diurne and nocturne hours, appointed for prayer and prophesying, he humbled himself upon his knees, as now is used to be done in the service of the Church: that in reading some Psalms, they use to fall upon their knees. Osiand. But who can think that this allotting out of certain hours for prayer by day & night, is so ancient as Samuel; or that such change of gesture in prayer was taken up then: beside that, Saul doing thus at times, could not be said to fall all the day and night.  
3. Therefore I here embrace the judgement of junius, who doth interpret this place according to the like, Numb. 24.4. where it is said, that Balaam fell, that is, into a trance, or fell beside himself: so here Saul fell, not upon the ground, but fell out of his wits, or beside himself for the time: in the which state he continued a day and a night.   

11. Quest. How Saul is said to have prophesied before Samuel, it being said before, that Samuel came no more to see Saul. c. 16.35.  
1. Some think the meaning to be, that Samuel saw not Saul in the habit of a King: for now he had changed his apparel, and appeared in an other form: some, that Samuel might be hid standing among the Prophets: but neither of these are likely: not the first, for Saul appeared in his usual habit before he stripped off his clothes: and in what habit soever Saul showed himself, he was Saul still, and so seen of Samuel: nor the other, because it is directly said, that Saul prophesied before Samuel, therefore he was not hid. 2. Therefore the meaning is, that Samuel came no more to Saul with any message from God, neither had any more familiar conference with him, as before: for in this place Samuel speaketh not to him, neither is there any intercourse at all between them: Mart. Pelican. see more of this, c. 15. qu. 22. 3. But josephus is here deceived, who writeth that Saul prophesied before David and Samuel, but the text maketh mention only of Samuel to be present: for in the mean time, while Saul continued prophesying, David took the opportunity, and escaped away.   

13. Quest. Of the difference of true and false prophets, how they differ between themselves, and from others, upon these words: Is Saul also among the Prophets?  
1. The first difference to be considered, is concerning the divers offices of Prophets, which were either ordinary, as in praying and interpreting the Scripture, teaching, exhorting, as S. Paul taketh the word prophesying, 1. Cor. 14.3. or extraordinary, consisting in the revealing of hid things, either past, as Moses setteth down the history of the creation: Christ told the woman what she had done, joh. 4. or present, as Elisha could tell what Gehezi had done being absent, Samuel told Saul what was become of his asses: or of things to come, in which sense properly they were called Prophets: in respect of these extraordinary parts and gifts, a Prophet is now to be considered.  
2. The second thing to be observed, is of the divers ways and means, whereby the Lord revealed himself to the Prophets, which were three: either by oracle, as when the Lord spoke by an audible voice, as when the Angel of God spoke to Abraham, not to sacrifice his son, Gen. 22. or by dreams, as unto joseph, Math. 1. or by vision: which was of three sorts, either by inward revelation to the mind and understanding, 
Of divers sorts of visions.  as to Isaiah, when he was bid to turn back unto Hezekiah being sick, 2. king. 20.4. or when some inward demonstration is showed, by some representation, as jeremy saw the almond rod, and the pot, jerem. 1. and Peter the four cornered sheet, Act. 10. or when some visible object is offered to the sight, as when the hand writ upon the wall, Dan. 5.  
3. Prophet's then differed from Priests and other Pastors: the Priests had an ordinary succession, being always of the tribe of Levi: the Prophets were raised extraordinarily, and indifferently out of any tribe: the Priests were tied to the service of the Tabernacle, so were not the Prophets: the Priests were subject to error in their doctrine, so were not the true Prophets: likewise they differed from ordinary Pastors, Doctors, Teachers: for the ordinary teachers obtained their gifts of teaching and exhorting, by study, labour, and industry: the Prophets were extraordinarily inspired of God: though they were prepared by fasting, study, prayer, yet the gift of prophesying came by secret inspiration from God. Martyr.  
4. There was great difference between the true Prophets and the false: 1. One note is given, that a true Prophet should be known, if his prophesy come to pass, Deut. 18.22. 2. But because sometime the Lord to try his people, may suffer the signs of false prophets to come to pass, an other surer note is given, to try them by their doctrine: for if they shall persuade to any false doctrine, as to Idolatry, or such like, they are not good Prophets, though the effect of their prophesy follow, Deuter. 13.2. 3. The true Prophets are inspired of God, the false for the most part are led by the false and lying spirit, as Baal's prophets were, 1. king. 22. 4. The true Prophets were men of sanctified hearts and affections, and of good life and manners: the false prophets were void of true faith, and men of corrupt life: as Balaam was corrupted with money, and he gave counsel against the people of God. There is also some difference between the false prophets themselves: for some of them may have the gift of prophesy for the time from God, as Balaam, and Caiphas, who are to be discerned by the former notes from true Prophets: some are inspired of Satan, as Simon Magus, which by his sorcery bewitched Samaria: such was the Pythoness at Philippi, Act. 16. and at the oracle of Apollo at Delphos.  
5. The true Prophets also differed among themselves: some excelled others in authority and greatness of works, as Moses was preferred before the rest, that there was not a prophet like unto him: Deut. 34. some in clearness of revelation, as David and Daniel concerning the manifestation of the Messiah: some had the pre-eminence in regard of their office, as john Baptist being the forerunner of Christ, and pointing him out with his finger, is preferred before the rest.  
6. Yea, the same Prophets were not always like themselves: for sometime they spoke as men, not as Prophets, when the spirit of prophesy was not upon them: as Nathan the Prophet, when David purposed to build the Lord an house, encouraged him to go on, 2. Sam. 7.3. yet afterward the Lord revealed otherwise unto him: so when the Prophet Hanani, had prophesied that after three years the Lord would break the captivity of Babel, at the first the Prophet jeremy said Amen unto it, and wished it might be so: but afterward also the Lord revealed an other thing unto jeremy. jer. 28.5.14.    

CHAP. XX.  

1. Quest. v. 3. Of David's oath: As jehovah liveth, and as thy soul liveth: whether it be lawful to swear by any, but by the Lord only.  
HEre the question is, which of these was the form of David's oath: for if the whole be David's oath, than it would follow, that it is lawful to swear by the soul and life of man, as by the life of God. But first it is evident, that it is not lawful to swear by any creature in heaven and earth, nor by a man's head. Matth. 36. 1. As it was well decreed in the 4. Council of Carthag. Clericum per creaturas iurantem acerbè obiurgandum: A Clergy man that sweareth by creatures, we do decree to be sharply reproved: and if he continue in his fault, to be excommunicate. 2. Yea, it was counted an horrible thing, to swear by any part of God: Si quis per capillum dei, vel caput iuraverit, vel alio modo blasphemia contra deum usus fuerit, si Clericus, deponatur, etc. If any do swear by the hair or head of God, or use any other blasphemy against God, if he be a Clergy man, let him be deposed; if a lay man, let him be anathematized. Caus. 22. q. 1. c. 10. If Christ be not to be dismembered by an oath, which were as a crucifying of him again: much less are we to swear by any part of a man, as by his soul, or head. 3. For this is a peculiar part of God's worship, to swear by his name, Deut. 6.13. therefore it is a robbery unto God, to give that which is due to him, to any other. 4. In him by whom we swear, two things are requisite: that he should both know and understand the heart, and therefore is called as a witness, that in our heart we speak the truth; as also be able to take revenge of him that sweareth falsely. But these two are only incident unto God, to know the heart, and he is the almighty and powerful judge, able as to convince, so to punish all false swearers. 5. Wherefore we condemn that superstitious use of the Romanists, in swearing by Saints, 
Cantr. It is not lawful to swear by Saints.  for so they rob God of his honour: Origen against Celsus, lib. 8. saith, Nec per regem iuramus, perinde ac non alium deum crederemus, neque per fortunam, etc. fit utique ut nobis potius sit moriendum, quam per daemonis aliquid numen jure iurando confirmemus: Neither do we swear by the King, as though we believed no other God, nor by fortune, which is nothing, etc. so that it cometh to pass, that we ought rather to die, then to swear by the power of any spirit. Plutarch propounding this question, why the Romans do not suffer their children to swear by Hercules within doors, but thrust them out, among other yieldeth this reason: Quia non est Deus indigena, sed peregrinus & hospes: because he was not a country or native god, but a strange and foreign god: and for the same cause they swear not by Bacchus in the house, because he also was a foreign god. quaest. Roman. 28. The heathen had that light, that they would not swear by those, whom they took not properly, naturally, and principally to be gods. It were a shame therefore for Christians to swear by them that are no gods.  
Secondly, touching this example, wherein David joineth both together, as jehovah liveth, and thy soul liveth: it followeth not, because they are both put together, that therefore David sweareth by both. 1. As, Exod. 14.31. It is said, they believed jehovah, and his servant Moses: it can not be hence inferred, that we are to believe upon Saints: to believe is ascribed to both, but not in the same manner nor kind: for they believed in God as the author and performer of his promises, they gave credit to Moses, as the faithful minister, and servant of God: so in these two clauses there is great difference: David sweareth by God as a witness of his heart, and as the Almighty and immortal judge; he only protesteth by the life of jonathan, that it was as certain, that he was in danger, as it was certain he lived. 2. For in an oath there are two things to be considered, the certainty of the thing affirmed, and the penalty, which he wisheth to himself, that sweareth falsely: the first may be declared without an oath, by solemn protestation, or lively demonstration of some thing present, beside God: as when we say, It is as true, as thou livest: or as the Sun shineth, or is in the sky, or shall set or rise: which kind of asseveration the Lord himself useth, jerem. 31.35. that as sure, as God gave the Sun to be a light for the day, and the courses of the moon and the stars, so surely should Israel be a people for ever. But the other, in calling him, by whom we swear to be our witness and judge, cannot be performed but by an oath, and that only by the name of God: so that this speech of David, As jehovah liveth, is as much in effect, as he saith else where, So and more also do God unto the enemies of David, 1. Sam. 25.22. which form of oath afterward David altereth thus, v. 34. As the Lord God of Israel liveth, etc. 3. And that not this whole sentence, but the first clause of it, is only David's oath it appeareth, because sometimes, these clauses are divided: the first being used apart by itself, is called an oath in Scripture: as c. 19.6. As jehovah liveth, he shall not die: but the other used alone, as thy soul liveth, is never counted an oath, nor are they said to swear, that so speak: as Anna, 1. Sam. 1.26. and Abner, c. 17.55.   

2. Quest. In what cases, and how it is lawful privately, to take an oath.  
1. Hieromes opinion is, that to swear, quasi infirmis lege fuit concessum, it was permitted in the law in respect of their weakness: that as they did sacrifice unto God, because they should not sacrifice to idols and devils, sic jurare permittuntur in Deum, non quod recte hoc facerent, sed quia melius est id exhibere deo, quam daemonibus: so they were permitted to swear by God, not that they therein did well, but because it was better to exhibit (an oath) unto God, then unto devils: so is Hierome cited upon the fifth of Matth. Caus. 22. qu. 1. c. 8. But if to swear were an argument of weakness, and only permitted in the old Testament; then should there be no use of it in the New: whereas the Prophet speaking of the times of the Gospel, saith, He that sweareth in the earth, shall swear by the God Amen, Isa. 65.16. was the Apostle Saint Paul weak, when he thus wrote: I call God for a record unto my soul, that to spare you, I came not yet to Corinthus, 1. Cor. 1.23. Indeed to swear showeth weakness, not in him that sweareth, but in him that will not believe without an oath: therefore the Lord hath confirmed his promise by an oath, for our more strong consolation: Hebr. 6.18. If not only the people of God under the law, but now also under the kingdom of grace, have strong consolation by the promise confirmed by God's oath: then there is as well an use of an oath now, as then.  
2. Now concerning the lawful use of an oath, as publicly it may be made before the Magistrate, for the deciding of controversies, Hebr. 6.16. and between Magistrate and Magistrate, for the confirmation of some league and covenant, as jaakob and Laban did swear each to the other, Gen. 31. and by the Magistrate it may be made to the subject, for the more security and safety of his life, as Saul swore that David should not die, c, 19.5. as Princes lawfully swear at their coronation, for the observation of the national laws: As also by oath we may bind ourselves unto God, as Abraham did, that he would take nothing of the goods of the king of Sodom.  
So also there is a lawful use of a private oath: and especially in these three cases.  
1. When in time of danger a mutual league and covenant is made, one not to forsake an other, as David and jonathan one swore unto an other, v. 17. so one soldier may swear to an other, to be faithful unto him in the battle, whether he live or die.  
2. An oath may be made between two private persons, for the performance of any service of weight and importance: so Eliah swore unto Obadiah, that he would present himself that day unto the king, 1. king. 18.15. In this case it is lawful for one leaving the world, to take an oath of his Executor for the performance of his will, and testament: as joseph swore unto jaakob, that he would bury him in his father's grave. Gen. 47.31.  
3. Thirdly, a man may swear privately for the manifestation or evidence of some truth, to clear himself or to satisfy his brother, where the weight and necessity of the cause requireth it: as here David by his oath doth assure jonathan of the greatness of the danger which he was in. And herein Augustine's rule is to be kept: quantum, ad me attinet, iuro, sed quantum mihi videtur magna necessitate compulsus, cum videam non mihi credi, nisi faciam, & ei, qui mihi non credit, non expedire, quod non credit: As for me, I swear, but as it seemeth to me, being forced thereunto by great necessity, when I see I can not be believed unless I do it, and that it is not safe for him, which is hard of belief, that he believeth not. de verbis Apost. serm. 28. cited by Gratian. Caus. 22. qu. 1. c. 14. Both which did here concur in David's oath: for he saw that jonathan was very confident, that there was no danger toward David, and therefore he bindeth it with an oath: and beside it was very material, not only for jonathan in respect of his love to David, but unto David in respect of his life, that jonathan should be persuaded of this great danger.  
4. First then seeing there is such a commendable, yea necessary use of an oath, both publicly, and privately: the Anabaptists fantastical opinion falleth to the ground, that allow not a Christian to take an oath before a Magistrate. Again, in an other extreme they are worthy of reprehension, that use oaths unnecessarily and profanely in their common talk: using more unreverently the name of God, than they would of a mortal man, the Prince, or their father, or of any other, whom they are bound unto: who remember not the saying of our Saviour, That whatsoever is more than yea, yea, nay, nay, (he meaneth in common talk) cometh of evil. Matth. 5.37.   

3. Quest. v. 3. Whether jonathan sinned▪ in being so hard of belief, that his father intended mischief toward him.  
1. Some think that Jonathan's affection might somewhat abate toward David while he thought of the succession of the kingdom, which he began to consider, was likely to come to David. Pelican. But no such thing can be imagined of that good man: who loved David, as his own soul, and presently after, v. 4. he promiseth to do for David, whatsoever he desired. 2. Therefore it is rather to be imputed to the goodness of Jonathan's loving nature, who thought the best of his father: as love thinketh not evil, as the Apostle saith, but believeth all things, 1. Cor. 13.5. that is, taketh and interpreteth all in the best part. And two reasons moved jonathan to be so confident: first, because his father had once spoken unto him, to kill David, but made no more mention of it afterward, which he thought he would have done, if he had purposed any such thing, because he used to conceal nothing from him: Osiand. secondly, he builded upon his father's oath, which he had made, that David should not die. Borr. 3. But David did well, having had so often experience of Saul's hypocrisy, that he would trust him no further, as the saying is, than he saw him. And though he for the time behaved himself as a Prophet, among the Prophets, yet David not without cause did mistrust him still. Pelican.   

4. Quest. v. 3. Of David's words, There is but a step between me and death: whether David sinned in being timorous.  
1. Some think, that David showed great weakness herein, being in a manner divina consolatione destitutus, destitute of divine comfort: as when he cried out at an other time, My God, my God, why hast thou forsaken me? Borr. But it can not be, that David should show so great infirmity, unless it should be admitted, that he disinherited God's promises: for he could not forget, what the Lord had said unto him by Samuel, concerning the kingdom: whereof he made no doubt. 2. Others therefore do excuse David altogether, saying, Non peccat David, etsi timeat, that David sinned not, though he were afraid. Mart. But David cannot here be altogether freed from human infirmity, and doubting: as the very words do show great passion, There is but a step between me and death: and David's doubtful thoughts at an other time show as much: when he said in his heart, I shall now perish one day by the hand of Saul. c. 27.1. 3. Therefore I prefer the mean between these two, that as David was not altogether void of divine consolation, so neither was he free from human weakness and infirmity, yet so, as that he still did comfort himself in God, and relied upon his promises: as it appeareth by the 59 Psal. which he made about this time immediately upon his escape, when Saul's men watched his house, and he was let down by the window, as the title of the Psalm showeth: in the which he thus professeth his faith and confidence, v. 9 I will wait upon thee, for God is my defence. 4. But yet there is great difference between the fear of David here, and the fear of other the servants of God, and the fear of the wicked: and in these three points: 
The difference between the fear of the faithful and unfaithful.  1. the one in their fear, yet do not leave their faith and confidence in God, though they are 〈◊〉 for the time, yet they recover themselves by their faith, as jaakob though he were afraid of Esau his brother, yet he trusted in God, and prayed unto him: but Saul, when the Philistims pursued him, utterly despaired and slew himself. 2. The godly though they be in danger, attempt no unlawful means; the wicked in their fear, care not how they may work themselves out: as Saul fearing the loss of the kingdom, seeketh to kill David. 3. The godly are not so perplexed, but that in the mids of their fear, they omit nothing appertaining to their duty, which may help them, as here David useth jonathan as a mean: but the wicked are at their wits end, and know not which way to turn themselves, casting all means aside, and resolve thus desperately, if we perish, we perish: as Hagar, when the water of the bottle was spent, sought no further, but in despair cast the child aside a good way from her, because she would not see his death. Gen. 21.15, 16.   

5. Quest. v. 4. Of Jonathan's liberal promise to David, to do whatsoever he required.  
1. There is some difference in the reading of the words: some read, whatsoever thou sayest or desirest, I will do. L.U. or, whatsoever thy soul desireth, I will do. B.G. but then the Hebrew conjunction should be superfluous, veehesheth, and I will do it: some read, speak what is thy mind, and I will do it. jun. but here the words are inverted, which stand thus in the original, what saith thy soul? mah the interrogative particle is placed first: then this remaineth to be the best reading, with an interrogation: what saith thy soul, and I will do it for thee? S. Ch. A.P. for mah is a particle of interrogation, or ask a question. 2. In the which general promise, jonathan must be taken to understand this secret condition: he would do any thing for him, so it were not against piety or honesty: Mar. and so all such general promises are to be understood. But jonathan expresseth no such condition, because he had that confidence in David, that he would ask no dishonest or unseemly thing.   

6. Quest. v. 5. Of David's sitting at Saul's table, on the first day of the month.  
1. The Israelites had a solemnity upon the calends or first day of every month, when they offered peace offerings, and thereof feasted together: yet they were not to abstain from their bodily labour upon that day, saving in the first of the seventh month, when they were commanded to abstain from all servile work. Leuit. 23.25. Martyr. And beside the solemn sacrifice prescribed to be kept every new moon, Numb. 28.11. they added peace offerings and a feast. Genevens. jun. And in the King's Court the solemnity was kept after the better sort, according to the dignity of the place and persons. 2. Pelican thinketh, that Saul after he had prophesied in Naioth, began to be more reasonable and friendly toward David, in admitting him to his table, as he was accustomed. But that is not like: for Saul was not yet come from Naioth, where he was a whole day and night: and David had this communication with jonathan the very same day while Saul was prophesying, whose place jonathan supplied in his father's absence, and therefore David craveth leave of jonathan to be absent. jun. 3. But David was allowed his place at the King's table, being the king's son in law, and of great account in Israel: Osiand. where his presence was expected, especially in their solemn feasts: and therefore David knowing he should be miss, craveth leave to be absent.   

7. Quest. v. 6. Of David's excuse, that he was gone to Bethlehem to the yearly sacrifice of his family.  
1. junius only here readeth, convivium anniversarium, a yearly feast: all the rest read, sacrificium annuale. P. sacrificium dierum: A. a sacrifice of days: or victimae solennes: L. solemn 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 days, which in the Hebrew phrase is taken for a yearly sacrifice, is used in the same sense, c. 1.21. where mention is made of Elkanah his yearly sacrifice. Borr. 2. It appeareth that upon the first day of the month, they first sacrificed, and feasted of their peace offerings, and therefore none that were unclean and not purified could eat thereof; as Saul himself excused David's absence. vers. 26. 3. It was lawful to offer peace offerings, where the Tabernacle was not: as is here evident: that Saul's feast consisted of such, because the unclean were forbidden to eat thereof. But Saul dwelled at Gibeah, where the Tabernacle was not: and now especially this was permitted, the Tabernacle and the Ark at this time being asunder: see more of this before, c. 9 qu. ●. and c. 16. qu. 2.  
2. Now concerning David's excuse: some think it was his infirmity and weakness so to dissemble: Pelican. some that David in thus dissembling showed his wisdom: Osiand. but in true godly wisdom there is no such dissimulation. It is therefore most like, and none other thing can be gathered, but that this was a true excuse: jun. and that there was some such solemn sacrifice in that family, for some notable benefit received. Martyr.   

8. Quest. Of the best reading of the 12. verse.  
1. junius readeth thus: O jehovah God of Israel, when I have searched out of my father, etc. would I not send unto thee, etc. and the next v. thus: so do jehovah unto jonathan, etc. if it seem good unto my father to bring evil upon thee, as I will reveal it, etc. 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 joineth the imprecation to the affirmative clause: as I do reveal: whereas the sense rather giveth it should be referred to the negative clause before going: if I do not send and reveal, God do so and so unto me: better than God do so and so to me, as I reveal, etc. 2. An other reading is, to put it likewise in the vocative case: O Lord jehovah, when I have groped, etc. if behold, it is well with David, and I send not, etc. the Lord do so and more also unto jonathan, etc. B. G. A. P. but in this reading the person is changed: Lord in the 12. v. is put in the vocative, and in the 13. in the nominative, belonging both to the same sentence, and so the sense should be imperfect. 3. Therefore, the better reading is, to begin also in the nominative case: jehovah God of Israel, and so to suspend the sense until the beginning of the 13. v. jehovah I say, do so unto jonathan, etc. sic V. S. Chald.   

9 Quest. Of the truest reading of the 14. verse.  
1. Some interpret the v. thus, reading affirmatively: and if I live, thou wilt show me mercy: and if I die, thou wilt not cut off, etc. L.S. but in this reading the negative particle velo, and not, thrice repeated in the verse should be left out. 2. Some read thus: I require not this while I live, for I doubt not, but thou wilt show me the mercy of the Lord, that I die not. B. G. but here all these words, I require not, and, for I doubt not, are added, being not in the original. 3. junius readeth thus, with an interrogation: wouldst thou not while I live, wouldst thou not show toward me this mercy of the Lord, that I die not? but if velo should be here read interrogatively, why not also in the next v. velo, and wouldst thou not cut off thy mercy from mine house: if the interrogation can not stand here, velo should seem so to be read before: and the word halo is used, when the negative is put interrogatively, not velo: beside, for the matter jonathan feared not, lest David should put him to death, that he should need to say, that I die not. 4. Therefore I here rather prefer Vatablus sense: If I do not show thee mercy, then show me no mercy, neither alive nor dead: where the phrase, if I show not mercy, is supplied out of the clause following, which is usual in the Hebrew tongue, which is very curt and compendious. But this last sense is better somewhat altered thus: if I do not show thee mercy, while I live then do not thou show 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 live, giveth great probability.   

10. Quest. v. 17. Whether jonathan swore unto David, or he caused David to swear.  
1. The most read, jonathan again swore unto David: A. P.B.G.U. cum caet. but, the word in hiphil, hashbiagh, signifieth to cause to swear, especially being joined with the prepositioneth, a sign of the accusative case: for than it signifieth to adjure one, or cause him to swear: as in the same construction it is used, 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 joined to the preposition, lamed: as Gen. 47. v. ult. joseph did swear, li, unto him. 2. Therefore junius better readeth, adiuravit Ionathan Davidem, jonathan adjured David: that is, required the like oath of him, which he had made: for jonathan had taken his oath before, and needed not take it again: and it is clear that David also confirmed this league between them with a mutual oath: as the 42. v. showeth, that which we have sworn both of us in the name of the Lord: and again, 2. Sam. 23.7. it is said, the Lords oath was between jonathan and David: but no other mention is made of David's oath, but in this place. 3. Only this will be objected, that the words following, because he loved him, that is, David, yield a reason, that jonathan should swear to David, rather than to cause David to swear to him. But it may be answered, that this was an argument of Jonathan's love, that as he had sworn to David, so he requireth the like restipulation from him, desirous to make a sure and steadfast league with him, whom he so dearly loved.   

11. Quest. v. 16. Of these words: jonathan made a covenant with the house of David.  
1. Some read, let jonathan be taken away by the house of David. S. but the word vaijchroth, he cut out, is of the active, not the passive voice: and the preposition ghim, or hhim, signifieth not by, or from, but with: others expound thus, let David cut off jonathan with his house: Vat. that is, if he perform not this: but here the words are much inverted: which stand thus in the original, and jonathan stroke or smote with the house of David. 2. Wherefore the meaning is, that he smote or struck a covenant, which word is wanting here, as likewise c. 22.8. but usually the word beareth, a covenant, is supplied: as Gen. 15.18. and in many other places. jun. Chal. Lat.   

12. Quest. v. 18. Why David should be miss on the feast day, seeing Saul had so lately sought to kill him.  
1. Some think that the history is transposed: and that this fell out before Saul had sent to kill David in his house, or that he had pursued him unto Naioth where he prophesied: but that is not like: for the story followeth in order, how while Saul was prophesying before Samuel, David in the mean time escapeth, and goeth to jonathan, at which time he had all this communication with him. 2. Others think, that Saul was oblivious, & very forgetful, by reason his head was distempered, & would ask for David, not remembering that he had so lately sought to kill him: as the Emperor Claudius was so forgetful, that he would ask for them at the table, whom he had commanded before to be put to death: but though Saul might be overtaken with such oblivion, David was not, who first moved this doubt, that his father would miss him. v. 5, 6. 3. Others are of opinion, that David 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 David had this conference with jonathan. 4. This therefore is more likely, that although Saul divers times before in his fits had attempted to kill David, and cast his spear at him, c. 18.10. and c. 19.1. yet David was brought into his presence again to play before him, c. 19.10. & he knew, that Saul in that regard, would specially miss him upon the festival day: and this was the cause, why he desireth to be excused. And Saul also might imagine that David would forget the injuries, which Saul did toward him, as he himself 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 jonathan arose, the King sitting in his seat by the wall.  
1. Some think that Abner came somewhat late, and jonathan for honour and reverence unto him, gave place, and so he sat next unto the king: Vatab. Osian. but it is not like, that the king's eldest son would give place to the captain of the host, or that he would take it, specially in Saul's presence. 2. The Hebrews think, that David was wont to sit next unto Saul, between Saul and jonathan, and David being absent, he resigned the place to Abner: so the Hebrews: but it is unlike that David was set before the king's eldest son, though he were Saul's son in law: neither did any sit in David's place, for it was still empty. 3. josephus saith, that jonathan sat on the right hand of the king, and Abner at the left: but this is unlike also: for to give the right hand was a sign of pre-eminence, and the chief place, as Solomon placed his mother at his right hand, 1. king. 2.19. and it should seem, that the king's seat was uppermost, next unto the wall, and the rest sat at his right hand. 4. junius thinketh, that jonathan in the King's absence occupied his seat, and now at the kings coming, he riseth, and giveth place: but neither doth this seem probable: 1. because it seemeth by the order of the words, that Saul was first set in his accustomed place, before jonathan arose: 2. it appeareth by the words of the text, that Saul used only to sit in the seat by the wall, and the king sat as at other times upon his seat: 3. the words following, jonathan arose, and Abner sat by the king's side, show that Abner sat next to the king, as jonathan was wont to do, who now being risen from that place, Abner was next to the king. 5. Therefore it is more likely, that jonathan knowing his father's qualities, and having experience of his sudden passions and fury, would not sit next his father, Pelican. pretending some other thing, to avoid the danger which he feared: for the next day, when Saul being moved cast a spear at him, jonathan could not easily have shunned it, if he had set next unto him.   

14. Quest. v. 26. Of Saul's excuse to himself that David was absent, because he was not clean.  
1. There is some difference of the reading of the words: some read thus, some thing hath happened unto him that he is not clean: Vat. but in the original the word tahar, clean, is repeated twice: some thus, he is not clean, because he is not purified: L.S. but the same word is repeated in the Hebrew: and to read, he is not clean, because he is not clean, were a superfluous repetition of the same thing: some thus, some thing hath befallen him, though he were clean. B. though he were clean, or else because he was not purified. G. but here bilti rather signifieth, not clean, then though clean: for so a contrary sense would be made: therefore here somewhat must be supplied: he is not clean, and because he is not clean, he cometh not, jun. which last words may be supplied out of the next v. Wherefore cometh not, etc. 2. There were divers legal pollutions, as by touching any dead thing, or by some flux: josephus addeth, by companying with his wife: which made them for the time unmeet to eat of the sacrifices: Saul might guess, that David was letted by some of them: which legal uncleanness continued but till the evening, Leuit. 11.39. and therefore Saul asketh for him the next day: who like an hypocrite had kept his body clean from such legal pollutions, but in the mean time, his heart was defiled with malice and hatred. Mar.   

15. Quest. v. 27. Why the second day of the month was observed as a festival.  
Three causes may be rendered thereof. 1. Because the law was, that if any thing remained of their free and frank offerings, which was not eaten the first day, it should be eaten the next, but if aught remained until the third day, it should be consumed with fire. Leuit. 7.16, 17. It is like therefore that Saul having frankly offered, the feast was continued unto the next day. 2. Or this they might do in respect of those which were unclean, and could not come the first day, that the second days feast should be for them: as the like liberty was granted for the passover, that they which could not take it the first month being in their journey, or otherwise letted, might keep it the second month. Numb. 11. Mart. 3. Or Saul might keep two days feast, whereas the common sort observed but one, in respect of his magnificence and princely state: and therefore he saith, Why cometh he not, neither yesterday, nor to day?   

16. Quest. v. 29. Of Jonathan's excuse: whether he therein spoke any untruth.  
1. jonathan charitably intending to do good to David, and no hurt to any, in excusing David in this manner, is freed from any great imputation of untruth. Mart. 2. And beside concerning the sum and substance of the excuse, that there was a yearly feast at Bethlehem for David's family, it is like it was true, and that David asked leave to go thither it was true also, as is before showed, qu. 7. 3. But it seemeth jonathan addeth other circumstances, as that David's brother sent for him: and that was the cause of his not coming: as though David was gone thither: but David neither made mention of his brother sending for him, nor that jonathan should say, that David was gone thither, but that he asked leave to go. josephus addeth further, that jonathan should say, that he was bidden likewise. Thus as josephus addeth to Jonathan's speech, so jonathan seemeth to add unto David's: and therein showed some infirmity: he was not accustomed to make such excuses, and therefore speaketh somewhat uncertainly and timorously. But of this kind of officious lies, more shall be said afterward, in the end of the next chapter.   

17. Quest. v. 30. Of Saul's upbraiding jonathan with his mother.  
1. Some read, son of perverse rebellion: not referring it to Jonathan's mother, but unto jonathan himself: who is called the son of rebellion, that is, rebellious: A. P. Osiand. but the distinction soph pasuch, coming between these two words, perverse, rebellion, do show that they can not agree together as substantive and adjective. 2. Others do apply both unto Jonathan's mother, that she was perverse in rebellion, that is, rebellious: thou son of the wicked rebellious woman. B.G. but for the former reason of the distinction, these words are not to be put together. 3. Therefore the better reading is, to refer the first to Jonathan's mother: thou son of a perverse woman: the other to jonathan himself, supplying again the word son: of rebellion, that is, thou rebellious: jun. a rebellious son of a wicked woman: which some interpret, as though he should object unto jonathan, that he was a bastard, and borne of an adulterous woman: Mar. but rather he objecteth only the stubbornness of his mother, that was always contrary unto him, and so was her son. Borr. Genevens. Thus this hypocrite accuseth others, being most worthy of blame himself: and thus he spareth neither wife not son, but revileth them both shamefully. jun.   

18. Quest. v. 41. Whether David exceeded jonathan in weeping: and how the words are to be read.  
1. The most read thus, they wept one with an other, until David exceeded: B.G.S. the word gadhal, signifieth to multiply or magnify: so B.G.A.P.U. and they render these reasons, why David wept more than jonathan, because he was not only to leave the sweet society of his friend, but his wife, and which was the greatest grief of all, to be a stranger among the people of God, like to be exiled from his own country: Mar. some think he wept more, because he loved more. Pelican. But beside that higdill in hiphil, in that sense, when it signifieth, to magnify, is not put absolutely, as it is here, but in construction with some other word, as c. 12.24. higdhil gnimmachem, he hath magnified, or done great things toward you: and joel 2.22. higdill lagnashoth, he hath magnified to do, that is, done great things: the reasons alleged are not sufficient to justify that reading: for though David were in greater danger than jonathan, that was no reason why David should weep more, seeing jonathan loving David, as his own soul, was as much touched with the fellow feeling of his grief, as David himself: but the contrary is rather evident, that Jonathan's affection was more ardent toward David, if there were any difference at all in their love: for Jonathan's heart was first knit to David, and it began of his part: again, jonathan adventured more for David, than he did ever for jonathan, he put his life in danger for David: and David himself confesseth, that Jonathan's love toward him, exceeded the love of women. 2. Sam. 2.26.  
2. Therefore junius reading in this place is the better: until he raised or lift up David: for so both the use of the word will bear this sense, Psal. 49.10. higdill, he hath lift up his heel against me: and the circumstance of the place giveth it: for before it is expressed, that David fell upon his face to the ground: then while David thus lay lamenting and complaining upon the ground, jonathan did lift him up: as josep. well noteth, that he raised him from the ground, embraced, and comforted him, as c. 23.17. he emboldened David, saying, Fear not.    

CHAP. XXI.  

1. Quest. v. 1. Of the city Nob, whether David fled to Ahimelech the high Priest.  
1. DAvid Kimhi saith, that he learned of his father, that this Nob was the city jerusalem: ex Pelican. but this appeareth to be otherwise, Isa. 10.32. where Nob and jerusalem are named as two divers places. 2. It was a city situate in the tribe of Benjamin, not far from Anathoth, where the inheritance lay that was allotted to this family. 1. king. 2.26. thither Solomon sendeth Abiathar, when he removed him from the Priesthood. So Nehem. 11.32. Nob and Anathoth are named together, as being cities not far asunder. jun. 3. Here at this time was the Tabernacle, the altar, the table of show bread, which was the cause that so many Priests gave there their attendance: but the Ark was still at Kiriathiearim in the tribe of judah.   

2. Quest. v. 2. How the Priest here called Ahimelech, is said to be Abiathar. Mark. 2.26.  
1. Some think that whereas Abiathar was the son of Ahimelech, v. 20. that first David might have some communication with Abiathar, and afterward with Ahimelech: Mart. but seeing Abiathar is in the Gospel called the high Priest, it can not be understood of the son, who could not be high Priest while his father lived. 2. Therefore the better solution is, that both the father and the son had each of them two names: they were both called Abiathar, 
Reconcil.  and Ahimelech: this may appear, 2. Sam. 8.17. Zadock and Ahimelech the son of Abiathar, are said to be the priests under David, and c. 20.25. the Priests were Zadock and Abiathar: the son is here called in one place Ahimelech, in the other Abiathar: and so is the father called Abiathar, who in this place is named Ahimelech: Genevens. Bez. in Mark. 3.26.   

3. Quest. v. 1. How David is said here to be alone, and Mark. 2.26. he is said to give unto those which were with him.  
1. Some think to dissolve this knot, and answer this doubt, in saying that David is said to be alone, not that none at all were with him: but that he came without any guard of soldiers: but this answer satisfieth not: for David saith, that he had appointed not his soldiers, but his servants, 
Reconcil.  and young men, to such and such places, whereby it appeareth, that he had not so much as any servant at all with him: and josephus saith, he was neither famulitio stipatus, nec servis comitatus, attended upon by his servants, nor accompanied with his friends. 2. Therefore the meaning of that place in the Gospel is, that David gave of the show bread, not to those which were then presently with him, but to whom he came afterward. Mar. 3. And herein appeareth the inconstancy of Courtly favour: David, who was before beloved, admired, and reverenced of all, is now left and forsaken of all. Mar.   

4. Quest. v. 2. Whether David were in fault, by this his excuse of the King's business, to bring the Priests and their city into danger.  
1. Some excuse David here that he told the truth, saying, that the King had commanded him a certain thing: for indeed God the great king of heaven, had appointed him to be king: but neither doth it appear that David had any such meaning, and if he had, he had deceived Ahimelech notwithstanding, who understood him to speak of the king. 2. Some do excuse David's fact herein, that he did no more than any man would, that was in necessity: and that neither he nor the Priest had done any thing unlawful: but that Doeg and Saul only were the causes of the mischief following: David was the occasion, but taken, not given, as Christ's fleeing into Egypt was the cause of the death of the infants. Mar. But if David showed some infirmity in devising an excuse, which was not true, which can not be avoided, than he must needs be in some fault also for the danger that followed, seeing the Priest was induced by that pretence to do as he did, whereby he came into that danger. And further, if David had not feared, nor thought of any such peril, that might have ensued, he had been clear: but seeing he himself suspected it, as he saith, he knew the same day Doeg would tell Saul, c. 22. 22. and yet did it: it can not but show some infirmity in him. Christ's example is not like: for there joseph was admonished by an Angel in his dream to flee into Egypt: neither was the like danger there foreseen, which was suspected and feared here. 3. Therefore, as David himself confesseth, that he was the cause of the death of those persons: so we need not fear to affirm it. And though our Saviour justifieth David's eating of the show bread upon this necessity, as Osiander reasoneth: yet every circumstance of this action is not there justified: though it were lawful, hunger compelling him, to eat the show bread, against the ceremonial law: yet no necessity was to compel him to tell an untruth, against the moral law. I rather therefore herein subscribe to the judgement of Pelican. Genevens. that this was an infirmity of David, to teach us, that none hath his justice of himself, but receiveth it of God's mercy. Genevens. 4. And further, that David committed here some oversight, it may appear by that place, 2. Sam. 23.15. where David thirsting for the water of Bethlehem, as here he is hungry, three men adventured their lives to break through the host of the Philistims, and brought unto David of that water, who would not drink it, because it was the price of their blood, but powered it out unto God: there David in the like necessity would not drink that water, the danger being over, much less would he have before commanded them to do it, where he saw apparent danger: and here if David had forborn, when he suspected the danger, the occasion of so great cruelty would have been cut off. 5. But yet God in his providence so disposed of this action, that both by this occasion the just sentence of God was executed upon Eli his house, Mart. as also in this example, the liberty of the Gospel was showed against the ceremonies of the law, which the Messiah should bring. Borr.   

5. Quest. v. 4. Of the difference of things common and profane, and hallowed.  
1. Things some are sacred and profane in their nature, which can not be changed: things sacred, which can never be profaned, that is, turned to a profane or unclean use, are the gifts of the spirit, virtue, love, faith, patience, and such like, but they remain sacred and holy in their nature, and are only given unto those which are become sacred being sanctified by the spirit of God: some things are polluted and unclean in their own nature, as the corruption of man, vice, sin. 2. Some things are not sacred in their nature, but according to the institution, as the ceremonies of the law, which now are profaned and abrogated by Christ: Borr. so the elements used in the Sacraments, are sanctified by the word for that spiritual use: but that holy action being finished, they return to their nature: such was the show bread here given unto David, it was holy by the ceremony, but as profane and common in regard of David's necessity.   

6. Quest. v. 5. Of the hallowed bread, called the show bread.  
1. The law hereof is set down, Leuit. 24. both concerning the matter whereof it should be made, of the finest flower, how much should be in every loaf, how many loaves 12. in all: where they should be placed, and how long they should there continue from Sabbath to Sabbath: and in what manner they should be presented, namely, with incense. 2. They used four kind of breads: the first was common bread, the second such as the people used in their sacred feasts: the third, such as the Priests eat in their families: the fourth was the most holy bread, which it was lawful only for the Priests to eat within the Tabernacle. 3. The holy bread called the face or show bread, because it was always in the presence of God, was a type of the true bread Christ jesus, that came down from heaven. It also shadowed forth the Eucharist of the new Testament, which is celebrated with bread. And there was the same signification of their Sacraments with ours, saving that ours are more clear and manifest, being a memorial of Christ already exhibited, whereas theirs did shadow him out being to come. Mar.   

7. Quest. v. 4. Whether it were lawful for the Priest to give unto David hallowed bread.  
1. Seeing our Saviour Christ doth justify and allow this fact of David, Matth. 12.4. there can be no further doubt or question made thereof, but that David might both safely eat thereof, the necessity of hunger urging him, and that the Priest might lawfully give thereof unto him. 2. The reason hereof is, that ceremonies and external rites must give place to charity: for as the second table must give place to the first, as Abraham being commanded of God to kill his son, (which he did in purpose and counsel) though it be forbidden in the second table to kill, yet Abraham was to yield his obedience to God, which is commanded in the first table: so the ceremonial law is wholly to give place to the moral, when as both can not be kept together: as the health, life, and safety of man, wherein our love and charity is seen, is to be preferred before a ceremony: our Saviour healed upon the Sabbath day, because the ceremony of rest, was to give way unto charity: the Macchabees therefore were in error, that refused, necessity so compelling, to fight upon the Sabbath day: so here the Priest and David both should have sinned, if he should have suffered David to perish, and David should have chosen rather to die, then to eat of the hallowed bread. 3. And this liberty, which first was brought in by Christ, and by him communicated to his members, is grounded upon the will of the author and instituter of the ceremonies, who would have all moral duties preferred before them: as he saith, I will have mercy, and not sacrifice. 4. Here then their superstition is reproved, 
The breach of ceremonies not to be more severely censured then the breach of the moral law.  which prefer the observation of ceremonies, before moral duties, as the pharisees which neglected God's commandments, to establish their traditions: as if a jew should die, rather than eats swine's flesh, in case of necessity: or among the Papists, a Carthusian should choose rather to starve, then to eat flesh: so in Popery, they will rather suffer their Priests and Votaries to burn in lust, and to commit uncleanness, then to permit them to marry: they would punish a man more for eating flesh in Lent, then for committing fornication: which censuring of the transgression of ceremonial observations, beyond the breach of moral duties, is displeasing in the sight of God, wheresoever it is practised. 5. But yet this is a different case, when the breach of a ceremony, carrieth with it the transgression of some moral duty: for in that case a man ought rather to die, then to be forced to that transgression, where there is no necessity: as the jews did well to offer themselves to death, being urged by cruel Antiochus, then to eat swine's flesh, because it would have showed a renouncing of the law, and flat disobedience to God's commandment: so for a Christian to eat things sacrificed to Idols for his necessity, when it may be done without offence, is lawful, as S. Paul showeth, 1. Cor. 10. but to eat it, in approbation of an idol, being thereunto compelled by the enemy, were a denial of his profession. sic fere Martyr.   

8. Quest. v. 4. Whether the Priest did well in requiring of David abstinence and cleanness from women.  
1. Some think, that this was a preposterous and ridiculous question, as Hierome calleth it: for what if David had not been free from lying with women, namely with his wife: (for other women the Priest meaneth not, for David being an holy man, the Priest could not suspect of incontinency) would he have suffered David rather to starve, then to eat of the show bread? Again, there can be no precept showed in all the Scripture, that the company with the wife did contaminate: to this effect Pet. Mart. who seemeth to deny that the matrimonial act, did bring so much as a legal impurity with it: But this can not be denied, that by Moses law, there was an imputation of some legal uncleanness unto carnal copulation: as both appeareth by the analogy of that precept, Exod. 19.15. where the people are commanded not to come at their wives for three days, being to appear before the Lord in Mount Sinai: jun. as also by that law, Leuit. 15.18. which place is truly translated thus: A woman, when a man lieth with her by carnal copulation, they shall both be washed with water: which place, though Pet. Mart. contend to be understood of such as had a flux or running of their seed: yet by comparing it with Leuit. 18.20. it will appear, to be taken in the other sense: where the same words, shichbath zaragh, is taken for carnal copulation, semen concubitus: But this was no uncleanness in nature, but only in the ceremony, as it appeareth by the cleansing and purgation, which was only ceremonial by water. And the reason of this precept was, that by this means, they should live temperately and soberly in marriage, and not give themselves over unto fleshly pleasure: seeing after every such act they were unclean to the even.  
2. But in the other assertion, that this question propounded by the Priest at this time, was rash and unseasonable, I rather consent with P. Mart. then unto junius, who seemeth to think, that the Priest consulted with God herein, and was directed by his oracle to require this preparation. Indeed the Priest consulted with God for David, c. 22.10. and it seemeth by the Lord's appointment gave him the victuals and the sword: but concerning that condition of legal purity, the Priest required it of himself: the Lord knew how it was with David at that time, and what if David had been unclean, he must not have starved: and for as much as lay persons were unclean by the law, in respect of eating of the hallowed bread, seeing necessity dispensed with one part of the ceremony, it might also with the rest.  
3. As they are in one extreme, which will not admit so much as a legal impurity, which is no disparagement to marriage, seeing the virgin Marie after that holy birth, was also purified according to the law, from a legal imputation: Luk. 2.22. So they are further wide in an other extreme, that would make it an evangelical impurity, forbidding any immediately after such carnal knowledge, to communicate in the Eucharist: As it standeth thus in the decrees fathered upon Hierome, Sciatis fratres charissimi, quod quicunque uxori debitum reddit, non potest vacare orationi, nec de carnibus agni comedere licet: Know ye brethren, that whosoever rendereth the due to his wife, can not give himself to prayer, nor eat of the flesh of the lamb. Caus. 33. qu. 4. c. 1. For if the duties of marriage hindered prayer, than they must altogether be omitted, and so consequently marriage itself abolished, seeing we ought to pray continually, as the Apostle exhorteth, 1. Thess. 5.17. No day nor night is to be intermitted without prayer: then by this reason, men that are married should refrain both day & night. Indeed the Apostle would have them that married to abstain for a time with consent, to give themselves to fasting and prayer, 1. Cor. 7.5. but he meaneth extraordinary prayer, such as is joined with fasting, not ordinary and daily prayer, which is not to be intermitted: then as abstinence is to be used from meat, to make our prayers more fervent, so also from wives: but the ordinary exercise of prayer is no more hindered by matrimonial duties, tempered with sobriety, then by natural offices in the sober use of meat and drink. Concerning the other point of such abstinence before the receiving of the Sacrament: as I deny not, but sometime it may be convenient, not in respect of any uncleanness in the thing, but in regard of that intemperancy and lust, which often concurreth with it, so neither is such abstinence to be held necessary for all: for if marriage be in itself an holy thing, as being of God's institution, the use of marriage in itself also is holy, being not by man's corruption defiled: as the Apostle saith, Marriage is honourable among all, and the bed undefiled, Heb. 13.5. how then can that which is in itself, holy, honourable, and undefiled, defile a man, and make him unfit for holy things? And in this case, that rule of the Apostle holdeth, omnia munda mundis, to the clean all things are clean. Tit. 1.15. 
Whether it be requisite to forbear the matrimonial duties, before the receiving of the communion.  But yet because many times that matrimonial duty may be an impediment to spiritual meditation, and it draweth with it carnal delight, it is not inconvenient, nay it is very fit therein to use that abstinence, which is in meats and drinks: that as he that can endure to be so long fasting, to receive the Sacrament as his first sustenance, doth not amiss, who also may eat first, if his strength serve him not: for as Augustine saith, Liquido apparet, quando primi acceperunt discipuli corpus & sanguinem Domini, eos non accepisse ieiunos: it is evident, that when the Disciples first received the body and blood of Christ, they did not receive it fasting. lib. resp. ad januar. c. 6. So they which can use their strength in the other kind of abstinence, do therein well: yet here none are to be forced, but to be left unto their godly discretion. In this point, that resolution of Gregory is excellent: Si quis sua coniuge, non cupidine voluptatis captus, etc. If any man use his wife, not taken with lust of pleasure, but for procreation sake: de sumendo corporis & sanguinis Dominici mysterio suo relinquendus est arbitrio, quia à nobis prohiberi non debet accipere, qui in igne positus nescit ardere: concerning the receiving of the mystery of the body and blood of Christ, he is to be left to his own discretion, seeing he is not to be forbidden to take it, who can be in the fire and not burn.  
4. But the Romanists do yet press this place further, that if it were required of David, that he had kept himself from women, before he did eat of the hallowed bread: than it is fit that the Priests of the new Testament should always abstain, and be perpetual virgins, seeing they continually consecreate the Sacrament: to this purpose Bellarmine allegeth out of Hierom. lib. 1. de Cler. c. 19  
Contra. 1. I confess that some of the Fathers do make such collection, being much addicted to the praise of virginity: but Hierome among the rest, is too far carried that way too much to the disgrace of marriage: as he saith, Quale bonum est, 
Contr. Single life not to be imposed upon the ministers of the Gospel.  quod prohibet accipere corpus Christi? what manner of good thing is that, which hindereth to receive the body of Christ? May not the like be said of meat, quale bonum quod impedit jeiunium? what kind of good thing is that, which hindereth fasting? Therefore we must not so much consider, what they write according to their own fancies and inclinations, but how it is grounded upon Scripture, that they write. 2. This collection is very weak, to reason from the legal observations, to evangelical constitutions: that because the law commanded a certain purity ceremonial, that men should be obliged thereunto under the Gospel. 3. Nay, this reason enforced not the Priests of the law themselves, which daily ministered in the beginning, before they were in David's time sorted out into their courses, and yet it was permitted unto them to be married. 4. Further, if virginity should be imposed upon them, which daily minister the Eucharist, then upon them also which daily receive it, as the use was of some Churches in Augustine's time, of the which custom he writeth thus, Quotidie Eucharistiae communionem percipere, nec laudo nec vitupero, omnibus tamen Dominicis diebus communicandum suadeo: Every day to communicate in the Eucharist, I neither commend nor discommend, but every Lord's day I persuade to communicate. de Ecclesiast. dogmat▪ c. 53. If all these should have refrained, that did communicate every day, then in those places there should have been no marriage at all.   

8. Quest. v. 5. What David meaneth, when he saith, The vessels of the young men were holy.  
1. The most do interpret these words of the bodies of the young men: for so are the bodies of Christians called vessels: as 1. Thess. 4.4. That every one of you should know, how to possess his vessel in holiness and honour: and in the same sense, women are called the weaker vessels: sic Mar. Bor. Pelican. Genevens. and so they make this to be the meaning, that the young men had kept themselves from women, and so their vessels, that is, their bodies were holy. But David had spoken before sufficiently of the purity of their bodies in that behalf, having said, that women had been secluded from them three days: for so long it was, since David came from home, it was now the third day: therefore David having signified so much in plain terms, there was no cause he should deliver the same again in obscure words, seeing he was in haste, & went in danger of his life, and had no time now to speak any thing superfluously. 2. Vatablus understandeth their garments by their vessels: but there was no occasion offered for David to speak of their clothes: therefore junius better understandeth here by vessels, the instruments which were necessary for their journey, as their bags and satchels, and such other necessary implements: so is the word chelei, vessels, taken c. 9.7. the bread faileth in our vessels. Therefore whereas the Priest first asked, whether they were kept from women: David maketh a full answer, that not only their bodies were clean, which should receive the hallowed bread, but the vessels also, wherein they should carry the bread, were kept from pollution. And that the vessels are taken in this sense, appeareth by the use of the same word in the end of the verse, where the bread is said to be sanctified in his vessel, that is, in the dishes and instruments, wherein it was put.   

9 Quest. v. 5. Of the meaning of the next words: And it is in a manner common, specially seeing other shall be 〈◊〉 this day in the vessel.  
1. Some understand the first words of the profane way, making this the sense, that although their business, whereabout they went, were profane and worldly, not belonging to religion, yet, it, that is, the bread, should be sanctified in their vessels: that is, their bodies being clean: Osiand. some apply it to the way and journey itself, that though they could not choose, but meet with divers pollutions and profanations in the way, yet their present necessity did sanctify the bread unto them, that is, make it lawful for them to eat it: Pelican. some, refer the latter part to themselves, that they after they had eaten the bread, should be more careful to be sanctified in their vessels: Genevens. some thus, the bread should be kept in his pureness in their vessels, wherein they carried it: it should not be profaned by any pollution. Vatab.  
2. But, the words are better translated, and it is in a manner common, that is, the bread: 1. for in that sense it is called before, chol lechem, common bread: it is not like, that the Priest would speak in one sense, and David in an other. 2. Beside, derech, the way, is of the feminine, chol of the masculine, therefore they must not be joined together as substantive and adjective. 3. It is usual in Scripture, to take derech in that sense, for ratio, or modus, a manner, or respect: as Isa. 10.26. After the manner of Egypt. 4. That which is said to be profane, is the same that is sanctified in the vessels, but the bread is said to be sanctified: for so v. 4. the opposition is between chol lechem, and lechem kodesh, common bread, and hallowed bread: this than is the meaning, that the bread was in a manner common, that is, unto the Priests, specially seeing that (for so the words veaph chi, rather signify, then how much more: jun. A.P.) other bread, was sanctified in the vessels: that is, upon the Sabbath new hot bread was consecrated, and the old was taken away for the Priests use. jun. This to be the best interpretation is evident, both by ahimelech's question before-going, and by the words following: for Ahimelech made two exceptions to David's motion: first, the bread was hallowed bread, and so not for any but the Priests to eat of: and then, it might be that they were not clean from women. David answereth to both these: for the second which he toucheth first, he answereth, that not only themselves were clean in that behalf, but the vessels also and instruments of their journey were pure: for the first he telleth the Priest, that the hallowed bread, when it was taken from the dishes, and other put in place thereof, was in a manner as common bread to the Priests, and so it might be lawful for David also in respect of his necessity to eat thereof. The words also following show this to be the meaning, where mention is made of taking away the show bread the same day from before the Lord, and putting hot bread in stead thereof. v. 6.   

10. Quest. v. 7. Of Doeg the Adomites staying in the Tabernacle.  
1. Whereas Doeg is called, as the most read, an Edomite, yet in the original he is said to be an Adomite, either of Adam a city of Nephthali, josh. 19.36. jun. or rather of Edom: for the transmutation and change of pricks and points is usual in the Hebrew: he was an Edomite by nation, but in profession an Israelite: as Ahimelech one of David's followers is in the same sense called a Gittite. c. 26.6. jun. Mart. 2. This Doeg was stayed before the Lord, either for the religion of the Sabbath, or by occasion of some vow: jun. he stayed not in the inward, but in the outward court, whether the people had access. Mar. 3. This his being there about a religious office, was the cause, by his wicked accusation, of the cruel murder following: yet was not the exercise of religion the cause, but his bloody mind abusing religion: Pellic. for hypocrites though they pretend sanctity, yet do retain malice in their hearts still. Osiand. 4. This Doeg is fitly by some made to be a type and forerunner of judas, who betrayed Christ, and brought his Apostles into danger, as here Doeg accuseth David, & worketh the overthrow of the innocent Priests. Mar. 5. Yet Gods secret providence is here to be considered, which by this means maketh good his sentence against the house of Elimine Borr.   

11. Quest. v. 9 Of the meaning of these words, Behind the Ephod.  
1. The most do so take these words, as though the Priest should describe the place, where Goliaths sword lay wrapped up in a cloth, behind the place, where the Ephod, the high Priests garment lay. Genevens. Vatab. Osiand. But to this interpretation it may be excepted: that if Goliaths sword were wrapped up, it is like the holy Ephod, whereto was annexed the breastplate with twelve precious stones, with the urim and Thummim, lay not open and uncovered, to be a mark to find out the sword by: and again, the Ephod was kept and laid up in the holy place, whether it was not lawful for David to come, yet here the Priest doth bid him take it: and further, the Priest gave it him, c. 18.10. David took it not: which it should seem he did, if these words did carry any such sense. 2. Therefore the meaning rather is, after the Ephod, that is, after he had applied the Ephod and consulted with God: whereof mention is made, c. 22.10. but in no place but this, is it touched, that he consulted with God: beside thus interpret the Chalde, and one jeshaia an Hebrew interpreter: the like phrase also see Deut. 24.20. thou shalt not gather the grapes after thee, that is, after thou hast made an end of gathering. jun.   

12. Quest. v. 9 Whether David sinned in taking Goliaths sword.  
1. Some think that David offended in taking that sword to convert it to profane uses, which was consecrated unto God, as a monument of that great victory against Goliath: and by this means in bringing the Priest into danger. Pellic. 2. But, although it be acknowledged, that it was David's oversight, in the presence of Doeg, whom he suspected, to ask and receive these things of the Priest, as is showed before, v. 4. And beside, it might have given occasion also to have endangered David's person among the Philistims, when they saw Goliaths sword: yet simply in using the sword, there being no other, David is excused by his necessity, as before in taking of the show bread. As the jews to redeem their peace, gave unto the Chaldeans the vessels of silver and gold, and were not reproved therefore by the Prophets. And who doubteth but that the Church may and aught, where there is no other remedy, to sell the Church vessels to redeem poor captives. Mart. Beside, David took this sword the rather, to put him in mind of God's former deliverance, that he might by the sight thereof be stirred up to wait upon him still. Osiand. And further it is not unlike, but that David afterward when he was King, restored this monument again. Mar. 3. By this example of David it is gathered, against the fantastical opinion of the Anabaptists, that it is lawful for the servants of God, where their cause is good, to wear armour and weapons. Mar. And much unlike unto this high Priest, who had no other armour or weapons but Goliaths sword, are the high Priests of the Church of Rome, that profess themselves to be warriors, and wage battle: being more addicted to war then prayer, to weapons then works. Osiand.   

13. Quest. v. 13. Of David's changing of his behaviour before Achish, whether he offended in so dissembling.  
1. The word here used tagham, signifieth properly the outward taste, and by a metaphor, the inward faculty of discerning: some read, he changed his speech. P. B. his countenance. L.S. his sense. A. his habit. V. his show. I. any of these interpretations may safely be received: but the best is, he changed his discretion: for so the word is used, c. 25.33. blessed be thy discretion or counsel, saith David to Abighail: he altered his countenance, words, and behaviour.  
2. Now to decide this question, whether David did well herein, many things must be considered. 1. There is great difference to be made between dissembling in words, which properly is to lie, and in signs: for signs are not so properly ordained to express the mind, as words are: it may be lawful for a man to dissemble in his behaviour, when he can not in speech. 2. There are three things in the act of semblance or dissimulation to be observed, the mind of him that dissembleth, the thing and subject wherein, and the end: for first, if he dissembleth to save himself, of a distrustful or diffident mind, he sinneth: not, if using this as a mean, he still depend upon God, and trust in him: as David did in this place, as is evident, Psal. 34.6. He cried still unto God, even when he changed his behaviour, as the title of the Psalm showeth: secondly, in some things it is utterly unlawful to dissemble, as in religious matters: as for a man to make a show of religion, to aspire to honour, as hypocrites do: as Simon Magus was baptised: or for one to dissemble his religion, as to bow to an Idol, which he hateth in his heart: thirdly, if his dissimulation tend to an uncharitable end: as Cain spoke fair to his brother, to entice him into the field, there to kill him. If the outward semblance or pretence, which one maketh faileth in any of these, it is unlawful: otherwise it is not condemned: as David observed all three: he put his trust in God, it was not in any religious matter, which tended to the denial of his faith, but in his civil behaviour: neither did any receive hurt thereby, but he intended his own deliverance without damage to any. So our Saviour used a kind of semblance, when to take trial of the disciples humanity, he made show, as though he would have gone further: but Peter offended, and was justly reproved of S. Paul, Gal. 2. that in a religious matter dissembled, withdrawing himself from the Gentiles, with whom he had eaten before, for fear of them of the circumcision, and so made a difference between the believing jews, and the believing Gentiles.  
3. Some to excuse this fact of David, say, that for the time David was stricken with a fit of madness or frenzy indeed, and so dissembled not: but the text, showing that David changed his behaviour, maketh it his own voluntary act: some say, that David did it by a divine instinct. Pelican. But we not seek any other defence, than this before alleged, taken from the manner and nature of this dissimulation. Some make herein David a type and figure of Christ, who was counted of the jews as a Demoniake, and one beside himself: and S. Paul showeth, that the Gospel was esteemed as foolishness among the Grecians. 1. Cor. 1.23.   

14. Quest. Whether any kind of lie be lawful.  
1. There are three things which must concur in the telling of a lie: first, that there be untruth in the matter, which is uttered: secondly, that he which telleth an untruth, have a purpose to deceive: thirdly, that he take a pleasure and delight in it: the first belongeth to the matter of a lie, the other concern the form. Mart. But these three are thus further to be distinguished: that in every kind of lie all these are not necessary: as the first, and the third: for if a man have a purpose to deceive, though unwittingly he speak the truth, he is guilty of a lie: as Augustine saith, 
August. Enchir. 22. cited Caus. 22. q. 2.4.  Nec ullo modo liber est à mendacio, qui ore nesciens verum loquitur, sciens autem voluntate mentitur: He is not free from lying, which with his mouth unwittingly speaketh the truth, but yet wittingly intended to lie. So the third is wanting in some kind of lie: as when one lieth of necessity, to save his own life, or his brothers: but without the second there can be no lie: as Augustine saith, Qui dicit falsum, quod putat verum, non fallit, sed fallitur, non itaque mendacij, sed temeritatis arguendus est: He that telleth that which is false, supposing it to be true, is deceived, rather than deceiveth, and is to be reproved rather for his rashness, then for lying. August. ibid. And in an other place he giveth this reason: Illud quod non habet duplex cor, ne mendacium quidem dicendum est: that which hath not a double heart, is not to be counted a lie. As if a man receive a sword of one, and promise to deliver it again, and afterward the owner of the sword being mad, requireth it, and he refuseth to restore it: in this case he is no liar nor deceiver: for he did not once dream, furentem posse repetere, 
Augustan Psal. 5. cited Caus. 22. qu. 2. c. 14.  that he could ask it in his madness: to this purpose August. Gelasius putteth an other case, non mentitur, qui animum fallendi non habuit, he lieth not, which had no mind to deceive: as Paul, when he purposed to go into Spain, and Peter when he said Christ should not wash his feet: for neither of them thought at that time otherwise to do, 
Caus. 22. qu. 2. c. 5.  than they said: where then there is not animus fallendi, no mind or purpose to deceive, there they can not be said to lie.  
2. The diverse kinds of lying are to be considered. Augustine maketh these diversities of lying: 1. in doctrina religionis, when one maketh a lie in matter of religion: which he calleth capitale mendacium, a capital lie, and it is worst of all, admitting no excuse. 2. Cum nulli prodest, & alicui obest, when one by his lie profiteth none, but hurteth some. 3. Quod ita prodest uni, ut obsit alteri: a third kind is, when a lie hindereth one, and profiteth an other. 4. Quod fit sola mentiendi libidine: a fourth kind of lie is, which is made only of a desire to lie and deceive. 5. Quod fit placendi cupiditate, which is done only with a desire to please. 6. The sixth kind is, quod nulli obest, & prodest alicui: which hurteth none, and yet profiteth some: which is of three sorts, either when a man by his lie preserveth his own life, or chastity, or saveth his brother's goods or life: so Augustine maketh eight kinds of all: the worst he maketh the first, and so the rest in their degree, as they come nearer to, 
August. lib. de mend. c. 14. cited Caus. 22. qu. 2 c. 8.  or further off from the first. But none of them are lawful: the first is a detestable kind of lying: the second is unlawful, because we must not do wrong to any: the third, quia nulli cum alterius iniuria consulendum est: we must not provide for one with an others hurt: in the fourth, the very desire and mind to lie is vicious: and for the fifth, seeing the truth must not be uttered to please men, much less must we lie to please men. Neither is the last kind allowable: for as much as the chastity of the mind, is to be preferred before the chastity of the body: neither is the truth to be corrupted for any man's temporal commodity.  
3. But all these kinds are more compendiously reduced to 3. heads. There is mendacium perniciosum, iocosum, officiosum: a pernicious lie, that tendeth only to hurt: a pleasant lie, to delight: and an officious lie, to help: unto the first of these belong the 4. first kinds rehearsed, which may be thus distinguished. A pernicious lie, is either in matters of religion, which is worst of all, as Ananias and Saphira lied unto Peter concerning such things as was given to the religious use of the Church, Act. 5. and Peter lied in denying his Lord and Master: or it is in other human and civil affairs: wherein a lie is pernicious to others, or to the liar himself: to others it is more pernicious, when hurt only cometh by the lie, and no good to to any, as Doeg accusing the high Priest, as though he had conspired with David against Saul, c. 22.1 3. not making mention how David induced the high Priest to do as he did, coming in the King's name: this lie was mischievous altogether: the less pernicious, when good cometh to some, but with hurt and damage to others: as David uttering an untruth to Ahimelech, that he came upon the king's business, did help himself, but brought Ahimelech into danger. The lie pernicious unto a man himself is, when he lieth, not for any advantage, but upon a custom and delight, which he hath in lying: as the old Prophet lied unto the man of God, to bring him back to eat bread: by which lie, no profit or advantage at all did accrue unto him. 1. king. 13. The fifth kind, is iocosum mendacium: an untruth uttered merely not in earnest, as Joseph's steward, when he had found his master's cup in Benjamins sack, made them believe, that his master could divine. Gen. 44.5. The sixth belongeth to the officious kind of lying: whereby either one doth good to themselves, as Rachel by her sudden and present excuse, (if it were not with her as she pretended, for otherwise it was not untruth at all) delivered herself from the blame of her father: or they do good to others, as the midwives in preserving the Hebrews children, and Rahab, in delivering the spies from danger. josh. 2.  
4. Now even these two sorts of glozing, which is either in sport, or to do good, though they be more tolerable than the rest, yet are not simply justifiable: as may appear by these reasons: 1. according to S. Paul's rule, none must do evil, that good come may come thereof: for then a man might steal, to give alms with, as well as to tell a lie to do good. 2. it hindereth the common society, when faith and truth is not preserved among men. 3. it bringeth such into evil name, that upon what good pretence so ever, they sometime tell a lie, they bring themselves into suspicion, and lose their credit, that afterward, when they speak the truth, they can not be believed. Mar. Augustine's resolution is here excellent: Duo sunt mendaciorum genera, 
August in Psal. 5. cited Caus. 22. qu. 2. c. 14.  in quibus non est magna culpa, sed tamen non sunt sine culpa, cum aut iocamur, aut ut proximis prosimus, illud primum non est perniciosum, quia non fallit, secundum ideo minus est, quia retinet nonnullam benevolentiam: There are two kind of lies, wherein there is no great fault, though they be not without fault: the pleasant lie, or that which profiteth others: the first is not very pernicious, because it deceiveth not: for he knoweth to whom the lie is made, that it is spoken in sport: the other is less pernicious, because it retaineth a certain love and good will.  
5. So then we may safely subscribe unto Augustine's judgement, concerning the nature of a lie: quisquis esse aliquod genus mendacij, quod peccatum non sit putarit, seipsum decipit: who so thinketh there is any kind of lie, which is not sin, deceiveth himself: which his judgement is agreeable to the Scripture, for the Apostle saith, no lie is of the truth, 1. joh. 2.21. This conclusion than is most true, that every lie is sin: but every thing, that may be taken for a lie, is not a lie: wherein these distinctions are to be observed: 1. that there is great difference between semblance in gesture and behaviour, and untruth in words: it may be lawful to dissemble, when it is not to lie, as is showed before in the 13. qu. 2. that which containeth some untruth in words, is not to be held to be a lie, where there is no mind nor purpose to deceive, as is before showed in the beginning of this question. 3. as Augustine saith, aliud est mentiri, aliud verum occultare: it is one thing to lie, an other to hide and conceal the truth, which at all times, and to all persons, is not to be uttered: whether by silence altogether to keep the truth secret, as our blessed Saviour did before Pilate, being asked what the truth was: or in part to forbear, not uttering the whole truth, as Samuel did, when going to anoint David king in Ishai his house, he said he went to sacrifice. 4. the last consideration is, that no man take a liberty to lie, by the example of some of the patriarchs and Fathers under the law: for he which pretendeth any such defence, may as well say, sibi raptum alienarum rerum, & retributionem iniuriae, quae infirmis illis concessa sunt, 
Caus. 22. qu. 2. c. 19  nocere non posse: that the taking of other men's goods, and the recompensing of wrong, which were granted to them for their weakness, can not hurt him now: as Gregory saith, lib. 18. moral. c. 3.    

CHAP. XXII.  

1. Quest. v. 1. Of David's saving himself in the cave of Adullam.  
1. THis cave was situate in the tribe of judah, josh. 15.35. whereof mention also is made, 2. Sam. 23.13. thither David came, thinking to find relief and comfort in his own tribe. Mar. 2. But yet David herein showed his weakness, in trusting to defend himself by rocks and caves, and such other places, as he is reproved afterward by the Prophet Gad, v. 5. jun. 3. Some think that at this time David made these two Psalms, 57 and 142. as the title showeth: Osiand. But these Psalms seem rather to have been indicted, when he was in the cave or hold of Engedi, 1. Sam. 24.1. jun. Mar. for the title of the 57 Psalm showeth, that David, when he was in that cave fled from Saul: but at this time he did not directly flee from Saul, but came from the Philistims country. 4. josephus saith, that David sent from this place to his father & brethren, showing where he was: which might very well be, because they came unto him: for otherwise they could not have found him out: Saul for hatred unto David began to deal hardly with his kindred: and therefore in disdain, he called him the son of Ishai: herein David showeth his dutiful affection unto his parents, that he was careful to provide for them in the mids of his affliction. Mar.   

2. Quest. v. 2. Whether David did well in receiving those unto him, which fled away for debt.  
1. It may well be, that all those, which came flocking to David, to the number of 4. hundredth, came not all with a sincere mind, as acknowledging David to be the Lords anointed: for David himself suspected them: as he saith unto them, 1. Chron. 12.17. that if they came peaceably unto him, his heart should be knit unto them; but if they came to betray him to his adversaries, God would behold and rebuke it: josephus also saith, that some came, rerum novarum cupidi, being desirous of change and novelties. But if any such came unto David upon any sinister pretence, it made not David's cause the worse: our Saviour had one judas among his Apostles, and some followed him only to see his miracles, and now many hypocrites seem to profess the Gospel: yet is not the cause and profession itself thereby disgraced. Martyr. 2. But howsoever some of them might come rather to seek their own, than David's wealth, yet their cause was good in general: they were not such a band of ruffians and rakehells, as wicked Ahimelech hired to kill his seventy brethren, jud. 9 but such as were oppressed and wronged, and perplexed in mind, and under the extortioners hand: the most read, cui erat creditor, he that had a creditor, and was indebted: which some excuse thus, that these indebted could not obtain their right, and so fell into other men's danger: or being in debt, if they had possessions and lands, those might satisfy their creditors: if they had nothing, their own tenuity and poor estate might excuse them. Mar. But the word nosheh of nasha, signifieth also an oppressor, extortionour: and such persons indebted are understood, which were under the extortioner and usurers hand: jun. that were cruelly handled and extorted upon for their debts. 3. Herein David was a type of Christ, who called unto him all those which were heavy laden with the burden of their sins, promising to ease them. Borr. Osiand.   

3. Quest. v. 3. Of Mizpeh in Moab, whether David went, and where he left his parents.  
1. Beside this Mizpeh in Moab, there were four places beside of that name, as is showed before, qu. 7. in chap. 7. it was also called mall, that is, a fort, 1. Macchab. 5.26. as junius readeth there, following josephus. 2. David commended his father and mother to the king of Moab: some think, because he was allied by the mother's side by Ruth to the Moabites: but that kindred was somewhat too ancient: others think, that Moab became Saul's enemy since the overthrow at jabesh Gilead by Saul: but that was the king of the Ammonites, not of the Moabites: some Hebrews think, that this king of Moab did put David's parents to death: ex Pellic. but that is not like: for it is said, they dwelled with the king of Moab, that is, was honourably entertained, as josephus saith: the reason why this king favoured David was, for that Saul was his enemy, as appeareth, c. 14.48. which was the cause also that David afterward found entertainment likewise among the Philistims, chap. 27. jun.   

4. Quest. v. 5. Of the Prophet Gad's coming to David.  
1. This Gad was the same Prophet, that came to David after he had numbered the people, and offered him three choices: 2. Sam. 23. of him mention is made also, 1. Chron. 21. and 2. Chron. 29. it seemeth that David used to consult with this Prophet, to be directed by him, and to be informed of the Lords will: Mar. wherein the Lords mercy appeareth to David, that leaveth him not in the mids of his affliction destitute of the word of God: Osiand. whereas Saul yet flourishing in authority and wealth, was forsaken of God. Mar. 2. Some think that this hold, which Gad adviseth David to leave, was not far from the cave in Adullam: Osiand. but the text showeth it to be otherwise: for the cave of Adullam was in the tribe of judah, and now David was not in judah, but in Moab, in the hold of Mizpeh. 3. After David's return into the land of judah, Saul began more eagerly to persecute David, and to be incensed against the Priests: and this fell out after the counsel of the Prophet: but God's word was not the cause of that cruel murder: but it was an occasion, whereby Saul's malice and hypocrisy was discovered. Mart.   

5. Quest. Of the use and necessity of Prophets in times past.  
God saw it needful under the law to sustain his Church with Prophecies, and continually to send them Prophets for their instruction and strengthening until the Messiah came: which calling of the Prophets the Lord seeth not to be necessary now as then: for these reasons. 1. The Church of God was to be nourished in the hope and expectation of the Messiah, by the reviving of prophecies: but now Messiah is exhibited to his Church. 2. The visible Church of God then was limited unto one nation, unto whom Prophets might be sent, whereas now the Church is dispersed over the world. 3. The people of Israel, being then the visible Church, and so hated and envied of the whole world, in that respect had need of Prophets to be encouraged by them. 4. Beside the jews were curious, and inquisitive of things to come, and therefore to stay them from running to Soothsayers, and wizards, the Lord sent them Prophets to resolve them. 5. They had then only the five books of Moses first, and afterward the Prophets: and till the Scriptures were full, a supply was to be made by Prophets: for after the books of the Prophets were written, and added to Moses, after Malachies' time, they had no more Prophets: much less now, the new Testament being joined to the old, to make the Scriptures complete, hath the Church of God the like need of Prophets. Mart.   

6. Quest. v. 6. Of the place where Saul called his servants together.  
1. Some read thus, Saul remained in Gibeah under a tree in Ramah: making both of them proper names, Gibeah and Ramah: so read the most: but Gibeah and Ramah were far a sunder: for Saul dwelled in Gibeah of Benjamin, called also Gibeah of Saul: and Samuel dwelled at Ramah, 1. Sam. 15.34. therefore junius readeth better, in the high place at Gibeah: and so Vatablus retaining the proper name in his translation, yet in his annotations taketh it for an high place in Gibeah. 2. Some do take Gibeah not for a proper name, but translate, in the hill, Sept. but it is evident that Gibeah was the place where Saul's house was. 3. Therefore the best reading is, to take the first for a proper name, Gibeah, the other appellatively for the high place in Gibeah. 4. And the word translated a tree, properly signifieth a wood or grove, eeshel: as Gen. 21.33. Abraham planted a grove rather than a tree: so readeth also the Latin translator, sub nemore, under a grove or wood. jun.   

7. Quest. v. 7. Of Saul's oration to his servants.  
1. Saul's speech unto his servants is full of dissimulation and hypocrisy: for therein he showeth first his cruelty, that chargeth his servants with negligence and unfaithfulness toward him, because they were no more eager in pursuing of David: who were indeed too much estranged from David, and addicted to Saul: but thus the wicked mislike all those, that run not together with them step by step: as S. Peter saith, They think it strange, that ye run not with them to the same excess of riot, therefore speak they evil of you, 1. Pet. 4.3. Secondly, his flattery appeareth: he telleth them of the fields and vineyards and offices which David had not to bestow upon them, but he had: as Samuel had foretold before, that their King should take from the people their vineyards and olive grounds, and give them to his servants. So Tyrants counterfeiting the liberality and bounty of good Princes, use by liberal rewards and gifts, to tie men unto them: as Cesar, when he had overcome Pompey, gave so much to the soldiers, as that he was fain to empty the common Treasury. Mar. Thirdly, he telleth many untruths, as that David did lay wait for him: whereas he did seek David's life: that jonathan his son conspired with David, whereas he was only his faithful friend in lawful things. Mar. 2. Here in Saul we have an image of the Antichrist of Rome: who calleth his counsels and Synods, 
Contr. The Antichrist of Rome wherein like unto Saul.  as Saul did to suppress David's, that is, the faithful servants of God, and saith in a manner, as Saul did: that he hath Cardinalships, abbeys, Provincialships, and other such dignities to bestow upon his, whereas among the Protestants they expect no such thing. Mart.   

8. Quest. v. 9 Of Doegs' malicious accusation.  
1. It is better read, Doeg, who stood among the servants of Saul, I.U.L. then appointed by the servants of Saul: B. or set over the servants of Saul. G.A.P.C. or set over the asses of Saul. S. for the word natzab is taken in this sense, & with the same construction, v. 7. Saul said to his servants that stood about him: yet it appeareth, c. 21.7. that Doeg was set over Saul's shepherds or herdmen. 2. This Doeg being an Edomite, is an enemy to David a true Israelite, as Esau before was to Israel: wherein he doth show himself to be a right Edomite or Esavite. 3. Doeg in this his tale, showeth his malice: in that he taketh all that David did in the worst part: concealing that which might make for David and Ahimelech, and urging that which was against him: he maketh mention how Ahimelech consulted with God for David: but showeth not wherein, as how by God's direction he gave him the showbread, and the sword: jun. beside, he is a manifest liar, and false accuser, as David chargeth him: thou dost love evil more than good, and lies more than to speak the truth, Psal. 52.3. And herein he was a liar, accusing Ahimelech and David as conspirers against the king, as Saul upon his information chargeth the Priest, v. 11. Mar. Further, he showeth himself a flatterer: calling David the son of Ishai in disdain, as Saul used to call him: therein conforming himself unto Saul's humour. 4. So this Doeg intended nothing, but to make himself great, and grow in honour and wealth and credit with Saul, though it were with the overthrow of others: as David chargeth him, that he trusted in the multitude of his riches: Psal. 52. but David prophesieth of his end, God shall destroy thee for ever, he shall take and pluck thee out of thy tabernacle, and root thee out of the land of the living. Psal. 52.6. Let all such Doegs', that incense Princes against the Ministers and servants of God, and falsely accuse them under the show and pretext of obedience, take heed by this example: lest the Lord cut them off, as he did Doeg. Mar.   

9 Quest. v. 13. Of Saul's speech to Ahimelech.  
1. Saul against all right is both the accuser of the Priest, and his judge: Mar. yet he sendeth for him under colour of justice, not intending to spare him, what just defence so ever he made. Osiand. 2. Saul objecteth two things unto Ahimelech, condemneth him for that, wherein he did well, both showing his love & charity in relieving David in time of necessity and distress, & his piety in consulting with God for him: for Saul, that cared more for the answers of Soothsayers and witches, then for the oracles of God, misliked that the Priest should have recourse unto God. Bor. 3. Though Saul herein was a mean to execute the sentence of God against the house of Eli, yet his sin and cruelty was no way thereby excused, seeing in him it proceeded only from malice. Borr. 4. Though the Priest in this thing was innocent, yet there might be other causes why the Lord suffered this judgement to fall upon him: as often it falleth out, that he which is innocent in that, for the which he is condemned, is judged in the secret justice of God, for other some precedent sin. Mar. 5. Who it is, that now is incensed against the Ministers of God, for consulting with the Lords oracles in his word, it is evident: even that Antichrist of Rome, which objecteth heresy and rebellion unto those, which depend upon the answers and oracles of jesus Christ the high Priest, and chief shepherd of our souls. Borr.   

10. Quest. v. 14. Of ahimelech's defence against the accusation of Saul.  
1. Ahimelech confesseth these things to be done, which were objected, but he denieth that they were done to any such end, to conspire against the king, as he was charged: and of his fact he allegeth three reasons: first, from the faithful service which David had performed to the king, & therefore he knowing nothing to the contrary, had no reason but to help him: secondly, because he was the king's son in law: thirdly, because according to his duty, he had oftentimes asked counsel for him, saying, have I this day first begun to ask counsel of God for him? for the words are to be read with an interrogation, as appeareth by the article ha, prefixed: not without an interrogation, as D. Kimhi thinketh, as though he never had asked counsel for him before, but that time was the first. 2. But it may seem strange that Ahimelech made no mention of the excuse that David made, that he came about the king's business, which had been a material point to clear the Priest: josephus thinketh that Ahimelech did express so much: some think, that all which Ahimelech spoke, is not set down: some, that Ahimelech suppressed it of purpose, lest afterward, if David should have been reconciled to Saul, he might have fared the worse at David's hand. Mar. But it is more likely that Ahimelech made some covert mention of it: in saying, he goeth at thy commandment: which words might be so taken, that even then he knew none other, but that David was employed by the king. 3. Ahimelech in this his Apology, partly showeth his weakness, excusing himself by his ignorance, that he knew not that Saul held David his enemy, and confessing in a manner, that if he had known him to be in the king's displeasure, he would not have relieved him: wherein Ahimelech should have offended, in refusing to help an innocent man, being unjustly persecuted by Saul: partly he bewrayeth his simplicity, that falleth into such great commendation of David, giving him the titles of faithful, and honourable: whereas Saul being so much incensed against David, a prudent man would have forborn so to have extolled him. Mart.   

11. Quest. Of Saul's cruel sentence pronounced against Ahimelech.  
1. Though Saul had lawful authority to convent the Priests before him, as also where he saw cause to censure them: as all Princes ever had that power even over Ecclesiastical persons and causes: 
Contr. The authority of Princes over persons Ecclesiastical.  as the Christian Bishops did accuse one an other before Constantine the Emperor: and justinian the Emperor deposed silverius and Vigilius Bishops of Rome: contrary to the doctrine and practice of the Romanists, who will have their Clergy exempt from the Civil authority: yet Saul abuseth this power in this unjust and cruel sentence. Mar. 2. And he further offendeth in the rash execution thereof: taking no pause or deliberation, but presently commanding them to be put to death: when Theodosius the Emperor in his rage had put divers thousands in Thessalonica to the sword, after being touched with grief and sorrow for that bloody fact, at the instance of Ambrose made a law, that there should be the space of thirty days, between sentence giving, and the execution thereof: which constitution is inserted into the Code, among other Imperial ordinances: but Saul as he was hasty in his sentence, so he doth precipitate the execution thereof. Mar. 3. His rage was such, that he commandeth the innocent Priests to be slain, being unarmed, and consecrate to the ministery and service of God, who use to be spared even in battle amids their enemies: yea, he spareth neither women nor children, and as josephus addeth further, he razed the city, and burned it, and left the Tabernacle of God, as much as lay in him, without Priests to minister. Thus this hypocrite, which before against the Amalekites offended in too much clemency, having the word of God to the contrary: now having no word of God, sinneth in cruelty and tyranny: Mar. wherein his fault was so much the greater, that then he seemed to be touched with some remorse, but here his heart is hardened. Mart. 4. josephus maketh this moral application, that in Saul we see the condition of such, who while they are in low and mean estate, seem to be good and upright men, because than they have no opportunity to show their nature: who, when they are advanced to honour, and attain unto wealth and power, then having changed their apparel, as players their habit on a stage, they make no conscience either of divine, or human laws. sic fere joseph. lib. 6. cap. 14.   

12. Quest. v. 17. Whether Saul's servants did well in disobeying the King's commandment.  
1. R. Selamo thinketh, that these ministers and sergeants of Saul, whom the Rabbins held to have been Abner and Amasa, refused to obey so bloody an edict, remembering that answer of the people to joshuah: that they would obey joshuah, as they had obeyed Moses. josh. 1.17. But whether it were this, or any other place out of the law of God, that moved them, they did well to choose rather to obey God then man, which was the Apostles resolution. Act. 5. Osiand. 2. Some think they refused, because Saul's proceeding was against the law, which will have none condemned without two or three witnesses. Borr. But it seemeth, that the horror of such a detestable and cruel fact, rather kept them from doing it, than the failing in the circumstance and manner. 3. Here further a question ariseth, whether the judge is bound against his conscience to condemn or put any to death, whom he knoweth innocent: for the deciding of which doubt, 
Whether a judge be always in giving of sentence, bound to follow the evidence.  it must be considered whether he be a superior or inferior judge, before whom such innocent person is condemned: if the superior, the law is in his hand, and so he can not be forced to do against his conscience: if the inferior, he is to refer the matter to the superior judge, & there to plead for the innocent, or else, if he be not heard, to give over his place of judgement, rather than to consent to the condemnation of the righteous. So by no means is he to commit any act against his conscience. Mar. If by oath he be bound to give sentence according to the evidence brought in, whether it be true or false, in this case, such an oath being not in truth, righteousness, nor judgement, doth not bind him.   

13. Quest. v. 18. In what sense the Priests, that were slain, are said to wear a linen Ephod.  
1. Osiander thinketh, that at that time they had their linen Ephods upon their backs, when they were slain: but that is not like: for the Ephod was a sacred vesture used only in the time of their service in the Tabernacle: they are said to wear a linen Ephod, because they were of that age, to be admitted to the service of the Tabernacle: Vatab. they were actual ministers and servitors in the priestly function. Mar. jun. 2. It is called a linen Ephod, to make a distinction between the Ephod with the breastplate and pectoral, which was peculiar to the high Priest, and the common linen Ephod, which all the Priests used: Mart. which is called a linen coat or tunicle, Exod. 28.40. 3. The principal Priests, which were slain, were 85. there were more beside slain in the city: josephus, according to his use in altering the numbers expressed in the Scripture, saith that there were 385. slain, beside those which were put to the sword in the city: some think that all the inhabitants of Nob were not put to the sword, but only the Priests. Mart. But it seemeth by the text, that the whole city of Nob, being a city of Priests were smitten, and that only Abiathar one of the sons of Ahimelech escaped.   

14. Quest. v. 19 How it stood with the justice of God, that the innocent Priests with the infants were slain.  
1. The sentence which God had pronounced against the house of Eli, the Lord had suspended unto this time: and now as that sentence was just, so is the execution thereof: the children are punished, not so much for their father's sins, as for their own: being found to continue in their father's steps: so that although in this thing, whereof they are accused, they did nothing worthy of death, yet otherwise they were not innocent. 2. And concerning infants, they are not void of original sin, which though it be not imputed unto them in Christ unto eternal death, yet it maketh them subject to temporal death: seeing then, that infants are once to die: then their death may be disposed of God in the providence of God, when it maketh for God's glory, and the just condemnation of the wicked. Mart. 3. Herein David was a type and figure of Christ, at whose fleeing into Egypt the infants were slain by Herod: as here these infants are put to the sword for David's cause. Osiand.    

CHAP. XXIII.  

1. Quest. v. 2. Of David's ask counsel of God, and by whom he did it.  
1. David will not here enterprise battle, unless first he had consulted with God, following therein the godly examples before his time: as the Israelites asked of God who should go up against the Canaanites, and the Lord assigned the tribe of judah, jud. 1. so when the Israelites waged battle against their brethren the Benjaminites, they went to ask counsel of God: So war is not to be taken in hand rashly, but with counsel first from God, and then to be taken with men. Mar. 2. Now some think, that David did ask counsel of God by the Priest, namely Abiathar, who should now be fled unto David: Mart. Borr. Osiand. But it is evident by the text, that Abiathar was not yet come unto David: for v. 5. it is said, that he fled to David to Keilah: but this consultation was had before David came to Keilah: for now he was advising, whether he should go to Keilah or no. 3. Therefore it is rather to be supposed, that David consulted here with some Prophet, as josephus well noteth: and it was likely to be the Prophet Gad, who was in David's company, c. 22.5. jun.   

2. Quest. v. 4. Whether David offended not in ask counsel of God the second time about the same thing.  
1. David did not again ask counsel of God, as doubting himself of the truth of his word: but because of the weakness and infirmity of those, who were with him: Borr. Pelican. for they were very timorous: and reasoned thus; seeing we are not without danger here in the mids of judah, how much more in Keilah, being in the utmost border of judah: Vatab. if we are afraid of Saul, how much more of our professed and strong adversaries: Osiand. therefore for their strengthening, David asketh counsel again, that all might hear it: as Christ prayed aloud at Lazarus grave, being without doubt, that the Lord otherwise would have heard him, for the edifying and comfort of those which were by▪ Mar. 2. God was indeed angry with Balaam, because not contented with the Lords answer, he asked again: for he did it of a covetous mind, being desirous to go, for the rewards sake which was promised him. But in these cases God hath been well pleased, twice in the same thing to be consulted with: 1. when a man desireth to be further strengthened and confirmed in his own faith, as Gedeon asked two signs one after an other, jud. 6. 2. when upon God's answer, the event falleth out not answerable, then for their further resolution, they may again go unto God, as the Israelites did, being once overcome of the Benjaminites, jud. 20. 3. it is lawful for the edifying of others, as David here doth: 4. or for a more full answer, if they receive not sufficient satisfaction at the first: as v. 11. David propounding two questions unto the Lord, whether Saul would come down to Keilah, if he stayed there, and whether the lords of Keilah would deliver him into his hands: receiving but answer concerning the one, that Sa●u●l would come down, he asketh of God the second time, to be resolved likewise of the other. 3. This showeth, that when men receive not full satisfaction by once hearing of the word of God, they should resort unto it often: Osiand. as S. Paul saith, it was a sure thing for them to write the same things again. Philip. 3.1.   

3. Quest. v. 7. Of Saul's purpose to besiege Keilah where David was.  
1. Saul doth promise himself God's assistance, saying, God hath delivered him into mine hand: so the wicked and hypocrites many times do use the name of the Lord, when God is furthest off from them: so railing Rabshakeh said in the name of the king of Asshur, Am I now come up without the Lord unto this place, to destroy it? the Lord said unto me, Go up against this land, and destroy it, 2. king. 18.25. In like manner the Romanists when they enterprise war against the servants of God, use this posy, Adiutorium nostrum in nomine Domini, Our help is in the name of the Lord. And they used to begin their bloody sentence of condemnation against the Martyrs, In nomine Dei, In the name of God. Mar. 2. Whereas Saul leaveth the Philistims, and bendeth his force against David who had overcome the Philistims, and deserved to be honoured of Saul: herein like minded are the Papists, which leaving the common enemy the Turk do turn their force against the professors of the Gospel: yea, they hold it more necessary for them to be suppressed, than the common enemies of Christianity: Mar. who in the same place yet goeth further, and complaineth: Nec ita pridem erant, qui omitterent communem causam contra Papistas, ut fratres suos, quos tamen habent hostium loco, condemnarent: And not long since there were, which did leave the common cause against the Papists, that they might suppress their brethren, whom they held as enemies. And it were to be wished, that both the power of the sword and the word, were turned against the common adversary the Papists, amongst us, who grow insolent and bold, by our domestical dissension.   

4. Quest. v. 12. Of David's twice consulting with God, and of the Lords answer concerning the men of Keilah.  
1. The Rabbins suppose, that they were wont to ask the Lord but one question at once, and therefore David propounding two questions, receiveth but one answer at the first time: but this is their vain supposal without any ground, or warrant in Scripture: Mart. for as it is lawful now for the faithful to ask, not one thing at once in their prayers, but whatsoever they stand in need of: so we doubt not, but that then they might crave the Lords direction in all their doubts. 2. But whereas the Lord answereth, that Saul would come down to Keilah, and that the men of Keilah would deliver him into Saul's hands, and yet neither of these came to pass, for upon David's departure Saul also ceased his pursuit: hence it can not be inferred, that the predictions of God are uncertain: 
Reconcil.  for the Lord's answer is here to be understood conditionally: that those things should certainly come to pass, if David stayed there: so the Lord speaketh of that purpose, which he saw already to be in Saul, not of the act itself. So jonas threatened the destruction of Niniveh, after 40. days, but with a secret condition, if they repented not. Mar. A difference also is here to be made between 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 only of those things, which shall most certainly be effected. 3. Here also may be observed a manifest difference between the answers, which God used to give, which were certain without any doubtfulness and ambiguity, and the oracles of Apollo, which were ambiguous and doubtful. Mart.   

5. Quest. v. 13. Of David's departing with six hundred men.  
1. The Lord could if it had pleased him, have so assisted David, that as he had victory against the Philistims, so he might have prevailed by force against Saul: but the Lord thought not good in his wisdom so to do: for this would have been the cause of intestine and deadly war, and the destruction of the Lords people: and David might have been thought to have aspired unto the kingdom, and to stand against the Lords anointed: God knew how by other means, without the destruction of his people, or slander unto David, in good time to perform and accomplish his purpose toward him. Mart. 2. David's number is increased: he departeth to Keilah with six hundred (not four hundred, as josephus reckoneth) whereas he had but four hundred before, c. 22.2. where we see that affliction and persecution doth not diminish the Lords people, but rather increaseth them: Mart. according to that ancient saying, sanguis Martyrum semen Ecclesiae, the blood of Martyrs is the seed of the Church.   

6. Quest. How jonathan was deceived, in thinking he should be next unto David, when he was king.  
1. In that jonathan said, David should be king, he spoke certainly, because he had the word of God for it by Samuel, who had already anointed him for king: but the other was not certain, that he should be next unto David, because jonathan had no such promise. 2. Some think therefore, to make this saying of jonathan good, that he only entreated this of David by their great friendship, that he might be next him in the kingdom. Pelican. But jonathan affirmeth that it shall be, he prayeth not, that it may be: and to have asked such a thing, would have showed some doubt in jonathan of David's friendship and amity toward him: some say further, which is most true, that though jonathan was not next to David in that terrene kingdom, being prevented by death, yet the Lord gave him a place in his celestial kingdom. Osiand. Here we see, 
The children of God have no certain assurance of temporal things.  that the children of God are sometime deceived in temporal things, whereof they have no certain promise and assurance, but so far forth, as the Lord seeth it to be good for them: as S. Paul persuaded himself that the Lord would still deliver him from the danger of death, 2. Cor. 1.10. and that he should still continue with the Philippians, Phil. 1.25. whereas being a prisoner at Rome, he was not from thence delivered, till he finished his life by glorious martyrdom. Mar.   

7. Quest. v. 18. Of the mutual covenant, which David and jonathan made before the Lord.  
1. It is lawful for Christians to join in league together, so it be for a good end, as for the maintenance of religion: for as God maketh a league and covenant with man, so may one man with an other: this is the third time, that this league was made between them: once before, when he had killed Goliath, c. 18.3. and again, when he fled out of the kingdom, c. 20.42. for the nature of man being variable and inconstant, had need often to be stirred up, and put in mind by the reviving of godly love and friendship. Mart. 2. This covenant is said to be made before the Lord, that is, in the presence, sight, and fear of God: Mart. it is like also it was done in the presence of the Priest with his urim and Thummim. jun. 3. As it is lawful for the servants of God to make mutual leagues, so it must be limited with certain conditions. 1. They must not enter into any league or covenant with the wicked: as jehoshaphat is reproved for joining with Ahab, 2. Chron. 19.2. and afterward with Ahaziah his son. 2. Chron. 20.37. 2. Their league must be grounded in the fear of God, not for any worldly respect or advantage: as Abimelech only desireth to make a covenant with Abraham, that he should not hurt him nor his posterity. Gen. 21.23. 
How leagues and covenants ought to be made.  3. They that make such league must not go from it, but surely keep it: not as Saul broke his oath made to David, that he should not die. c. 19.6. 4. Such leagues and covenants must be made to good end, not to combine themselves to persecute Christ, as Herod and Pilate were made friends for the same end: nor his members, as the Antichrist of Rome, hath incited divers Princes in Christendom to associate themselves against the people and Church of God the professors of the Gospel.   

8. Quest. v. 17. How Saul knew that David should be King.  
1. Some understand this of the amity and friendship, which was between jonathan and David, that it was known to Saul: Osiand. but beside that the coherence of the words here showeth, that it must be referred to that which immediately went before, that David should be king over Israel: Saul else where signified so much himself, that the kingdom could not be established in jonathan as long as David lived, and that he had chosen him to his confusion. chap. 20.31. 2. Saul knew that David should be king, both by samuel's words, that the Lord had cast off Saul, and chosen his neighbour better than he: c. 15. by the continual good success that David had, and by the report of others, as he himself confesseth, c. 22.8. jun. as also by the favour of his son, and of all the people toward David: Mart. he might also have heard of the anointing of David by Samuel, and his conscience did testify against him, that he was unworthy to hold the kingdom: Borr. so that Saul knowing this, did persecute David against his own conscience. Mar.   

9 Quest. v. 19 Of the Ziphims betraying Of David.  
1. These Ziphims were of the tribe of judah, and came of Caleb, 1. Chron. 2.42. of whose treachery David complaineth unto God, Psal. 54. which Psalm he made, when he was in this distress: he calleth them there strangers, saying, v. 3. Strangers are risen up against me, because they were strangers and aliens in affection. Mar. 2. Herein the Ziphims were a type of judas, who being one of the Apostles of Christ betrayed his Lord. Osiand. 3. The reason which moved them to this treachery, was their fear, remembering what Saul had done before to the city of Nob, lest he might also deal so with them. Mar. 4. They describe the place, where David did hide himself, in the hill Hachilah on the right hand, that is, the south side of the desert, called in Hebrew jeshimon: which most do take for a proper name: but it is better here interpreted the desert: Lat. jun. for the name of that desert, was the wilderness of Maon, v. 25. And Num. 21.20. mention is made of jeshimon, which was beyond Iorden, where Moses with Israel had pitched, and in divers other places: so that it appeareth to be no proper name.   

10. Quest. v. 21. Of Saul's accepting of the Ziphims treacherous service.  
1. Saul was led by an other spirit than David, for he slew the Amalekite that told him, he had killed Saul: and he likewise caused to be put to death those two captains, that had murdered Ishboseth, 2. Sam. 4. But Saul refuseth no treacherous course to make an hand of David: herein the very heathen and Gentiles showed more equity: the Romans, when Pyrrhus' physician offered his service to poison the King, delivered him to Pyrrhus: and when the schoolmaster of the Phaliscians would have betrayed the chief men's children of the city, they sent him home bound thither again. Mar. The present Romanists, who usurp the name of Catholic Christians, are herein unlike their heathen progenitors: for they have given grace and countenance to traitors and rebels, to practise against their country. 2. Saul blesseth them for this their treachery: which his blessing was a mere cursing: thus hypocrites do speak good of evil, and evil of good: they take upon them to bless where God curseth, and to curse, where he blesseth. Borr. Thus doth that Antichrist of Rome give them his Pope's blessing, that yield their service in betraying the servants of God, and calleth them his sons. Mar.   

11. Quest. v. 22. Of the meaning of Saul's words, He said to me, that he is subtle.  
1. Some read thus, he thinketh of me, that I craftily lie in wait for him. Lat. but in the original the word subtle, is of the third person, not of the second. 2. The Sept. read thus, for Saul said, lest he use craft: but here Saul, is inserted, which is not in the text. 3. The Chalde thus, they said to him: but the word amar, is in the singular number: and eelai, is to me, not to them. 4. Others read thus, it is told me, B. G. but the word is in the active, not in the passive voice. 5. Therefore the truest reading is: he said unto me: which some refer unto Saul, that his own mind and imagination so gave him. Vatab. But the better sense is, that David in former times, when he used to go forth to battle for Saul, being asked by what means he had such prosperous success, would answer, that he used subtlety and policy. jun.   

12. Quest. v. 26. Of the great strait that David was in, being compassed in by Saul, and whether he despaired.  
1. David being pursued hard by Saul, left the places where he lay hid, and went down to a rock: junius reads, from the rock, called before v. 19 Hachilah: but the other reading seemeth better, and more agreeable, as all the interpreters beside consent therein: for both the article ha' being prefixed, as in this word haselagh, signifieth usually, to a place: and the next v. showeth that Saul was on the one side of the mountain or rock, and David on the other. 2. The Latin translator here readeth: desperavit se posse evadere: he despaired that he could not escape: but that David despaired not in this his trouble, it appeareth by the 116. Psal. which he made upon this occasion. Some would free David here from all doubting of God's promises: and think he feared either because of the people, which were with him, or in regard of Saul, whom he was afraid, being the Lords anointed, to deal against: and whereas the Prophet saith, Psal. 116.11. I said in my haste, that all men are liars, they refer it to the treachery of the Ziphims: and will not have it so understood, as though David began to think of Samuel, that he was as other men, and might have deceived him. Mar. But the mean between both is best: that David neither despaired of God's promise: for thus he saith, I believed, therefore I spoke, Psal. 116.10. neither yet was he free from some perplexity, and doubtfulness of mind: for he was in fear to be swallowed up of death, The snares of death compassed me, v. 3. and the same word which is here used, chaphaz, he made haste to escape, David expresseth there: I said in my haste, all men are liars. As in his body he made haste to escape, so in the heat of his affection he was hasty, as doubting somewhat of Samuel: jun. but being thus plunged between hope and fear, he soon recovereth himself again. It pleaseth the Lord, that his dear servants should be thus sometime perplexed and troubled, that they may have in the end more comfortable experience of God's mercy.   

13. Quest. v. 27. What moved Saul to leave David, and to go against the Philistims.  
1. Some ascribe this unto Saul's valiant mind, and the love of his country, preferring the common safety before his private grudge and hatred. Pelican. josephus also affirmeth the same, that it proceeded from an inward resolution that Saul had, that it was better to go against the common adversary, then in pursuing his domestical enemy, to leave the country to the spoil of the Philistims. But it appeareth that Saul did it not of any good mind, or care which he had: for before this, when David had rescued Keilah from the Philistims, and had given them a great overthrow, Saul took occasion presently after that victory to pursue David: whereas if he had preferred the public business, he should have followed after the common adversary, and let David alone. 2. Therefore this was rather the Lords work, that pulled away Saul against his own inclination, as Senacherib was called by the like occasion from besieging jerusalem, when he heard that Tirhakah king of Ethiopia was come out against him. 2. King. 19.9. Thus we see that in the greatest and deepest dangers, the Lord wanteth not means to deliver his. Mart.    

CHAP. XXIIII.  

1. Quest. v. 4. Of Saul's coming into the cave, where David with his men lay hid.  
1. Soul had promised himself before, that the Lord had delivered David into his hands, c. 23.7. but now the Lord delivereth him into David's hands: thus they which lay a trap for others, do often fall into the same themselves. Mar. 2. It may seem strange that David and six hundred men could be contained in the cave, and Saul not know thereof: but hereof three reasons may be yielded: 1. caves have this property, that they which are within may see what is done in the mouth of the cave: but they which are in the entrance, perceive not what is within. Mart. 2. The largeness of the cave was such, as it might receive a great number; as in Germany there are caves of such capacity, that a band of soldiers may lie within them. Osian. 3. josephus addeth a third reason, that it was a long cave, and David went into the inward parts thereof, which were very large.   

2. Quest. v. 5. Of the speech of David's men: The day is come, whereof the Lord hath said unto thee, I will deliver thine enemy into thine hand.  
1. Some think that they understand the promise which God had made concerning the kingdom unto David: and so consequently, that he should have victory over his enemies, which should seek to hinder that promise. But that promise was evil applied by them: David had indeed received a promise for the kingdom, but that he should kill Saul, he had no commandment. Osiand. 2. Some think that David had beside a particular promise given him for the overthrow and destruction of his enemies, which was like to have been when David was with Samuel among the rest of the Prophets: as many things are cited in Scripture which are not else where to be found, as the book of the battles of the Lord, Numb. 21. the book of Iasher, or the righteous, josh. 10. the prophesy of Henoch, Epist. Jude: S. Paul maketh mention of jannes' and jambres, which resisted Moses: which things being once inserted in Scripture, are of sufficient and authentic authority, though not else where to be found. sic Mart. 3. But they rather mean that present occasion, & commoditatem oblatam interficiendi, and opportunity offered of kill Saul: and therefore it is better expressed by the present tense: This is the day wherein the Lord saith unto thee. jun. Thus we see how ready we are to hasten the Lords promise, if the occasion serve never so little. Genevens.   

3. Quest. v. 5. Of David's cutting of the lap of Saul's garment.  
1. The Rabbins think, that David being persuaded by this speech of his men, went with a purpose to have killed him, but that as he went he bethought himself otherwise: but it is not like that David had any such cogitation against Saul, both by his answer which he maketh presently unto them, and by his resolution afterward in the like case, c. 26.10. this business required haste, and therefore it is not like, that there was such a sudden alteration in David's mind. 2. Now David might easily cut off the lap of his garment, either for that he had laid it aside, or the tumult of the soldiers without, might drown the noise within: Mar. or rather, seeing the phrase is, that Saul covered his feet (for it was their use, when they did their easement, to cover both their head and feet, and all the body for comeliness sake, Pelican. that it was Saul's upper garment or rob, which he had cast about him, so that David might cut off the outward lap thereof, without being felt or perceived. 3. Now concerning this fact, because David's heart smote him: the jews think, that David offended therein, and therefore it was laid as a punishment upon him afterward, that in his old age David's clothes could not keep him warm, because he had cut off a piece of Saul's garment: but this is a cold conceit of theirs. Some think, that it is the property and condition of a good and tender heart, even 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 unto God: therefore David's heart smote him at the first in these two respects, both for that it was his own private cause, and in regard of Saul's person, because he was the Lords anointed. Genevens. But afterward David considering, that by this means he did both show his innocency, and that Saul was thereby reclaimed from pursuing of David, he then understood, that he had not done herein any thing displeasing unto God. Mart.   

4. Quest. v. 7. How David appeased and satisfied his servants.  
1. David useth two reasons to content them, because they looked he should have killed Saul, both that an end might be made of their travail and warfare, and that David might the sooner come unto his kingdom: 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 forcible, and therefore he twice repeateth it, he was the Lords anointed. God had advanced him to that place of government, and he would not remove him. Thus did the Apostles behave themselves under the cruel Emperor Nero, and the Christians in the primitive Church under the heathen persecutors: they would not attempt any thing against the life and state of the Magistrates, though they were persecutors, but leave them to the judgement of the Lord. Of an other spirit are the Romanists now, who have encouraged subjects to take arms against their Prince, yea to conspire their death. 2. But whereas David so much urgeth, that Saul was the Lords anointed: the sign is taken for the thing signified: the anointing was a sign of those inward graces, wherewith they which were anointed, were made fit for their government: and it was a sign of their high and sacred authority: But the inward anointing did not depend upon the outward: God did confer his spiritual graces, without that ceremony: as Christ is called the Messiah, the Anointed of God: therefore that external ceremony of Anointing is not always necessary. As then the inward anointing is sufficient without the outward, 
Contr. Against the anointing of Popish priests.  so the outward is nothing without the inward. Therefore the Papal shavelings, that so much stand upon their greasing, shaving, and anointing, and thereby plead immunity, do but deceive themselves and others, seeing they are not the anointed of the Lord: but enemies unto Christ the true Anointed, and his Gospel. Mart.   

5. Quest. v. 7. Whether it had been lawful for David to have killed Saul.  
1. Some do think, that it had been lawful for David, (though they confess it was not expedient) to have taken away Saul's life: because David was now the Anointed king, and Saul was unworthy to reign, having executed such cruelty upon the Priests: and because he sought David's life, therefore it was lawful to repel violence by violence. But these reasons show it not: for though David were Anointed, he was not yet possessed of the kingdom: he was to expect till God saw his time to accomplish his promise. Saul had committed many outrages, yet David was not to see him corrected, but to leave him to the Lords judgement: and violence is not always to be put of with violence, but when there is no other way to escape. God found out other ways whereby David escaped, therefore he was not driven unto any such strait. 2. It was not therefore lawful for David to lay violent hands upon Saul, because he should have taken revenge into his own hands, which belongeth unto God: he should have brought the Commonwealth into danger by civil dissension: by this means he would have raised a skandall against himself, that he attained unto the kingdom by blood: and it would have been dangerous to his own state and person: others would have thought they might have attempted the like against him, when he should be King. Mar.   

6. Quest. v. 9 Of David's defence in general.  
1. As there be many things, which make a man bold, as riches, honour, favour; so there is nothing which worketh such boldness and confidence, as the testimony of ones innocency, and the witness of a good conscience: as here David being thus inwardly armed, steppeth boldly out of the cave, and calleth after Saul. Borr. 2. By David's example we see, that it is lawful for a Christian to purge himself of such crimes, as are laid falsely to his charge: as our blessed Saviour did before Pilate, and Paul before Festus and Agrippa. Mar. 3. David useth these arguments to qualify the rage of Saul toward him: first, his humility, which appeared in bowing himself to the earth, v. 9 and in his speech, in calling him his lord and king: his innocency, which against the vain words of false accusers, he proveth by his present fact, in sparing Saul's life, when he might have killed him: which he doth demonstrate by the lap of his garment, v. 11, 12. then by his confidence, he appealeth to the Lords judgement, v. 13. by his continual fruits, which would have been wicked & evil, if he had been lewdly given; which he proveth by that usual proverb, v. 14. Lastly, he urgeth his tenuity and meanness, that it was not for the King's honour to persecute such a poor worm, who in respect of the King, might be compared to a dead dog, or a fly. v. 15. Mar.   

7. Quest. v. 11. In what sense David saith, The Lord had delivered Saul into his hand, seeing he killed him not.  
1. This David spoke not either in respect of the opinion of his servants, which so said, the day was come, wherein the Lord would deliver his enemy into his hand. v. 5. 2. Neither doth David thus say, as though he himself had thought at the first, that the Lord had offered Saul into his hands to kill him: Pelican. for David had no such thought at all, as is before showed. qu. 3. 3. But David's meaning is, that Saul was delivered into his hand, in respect of the opportunity and occasion which was offered, which David in all likelihood might have taken, if God had not stayed him. God then delivered Saul, not to that end, that he should lay hands upon him: but to make trial of David's patience and charity, and to make manifest his innocency. 4. God sometime is said to offer one into a man's hands, in regard of the present action, as when one is slain, his life being not before sought: Exod. 22.13. sometime in respect of the occasion and opportunity only: which opportunity sometime not to take, is sin, as in Ahab, who let Benhadad go, whom the Lord had delivered into his hand, and appointed to destruction: 1. king. 20. sometime to take it, is imputed for sin; because such occasion is only offered for trial and probation: as here David should have done evil, if he had apprehended this present occasion.   

8. Quest. v. 14. Of the meaning of that proverb, Wickedness proceedeth from the wicked.  
1. Some do understand it to be spoken of Saul, as if he should say; though I know, such is the wickedness of thy heart, that thou wilt not leave persecuting of me, yet wickedness shall not proceed from me, my hand shall not be upon thee: ex Borr. but seeing David did not directly charge Saul with any crime, but laid it upon those, whom he listened, and give ear unto, it is not like that David would in that sense use this proverb of Saul. 2. Therefore it is thus rather to be applied: wicked and evil works do proceed from them which are wicked, and void of the fear of God, but I am none of those, therefore mine hand shall not be upon thee, which were a wicked and ungodly work. Pellic. 3. But it may be objected, that this proverb doth not always hold, that wickedness should always proceed from the wicked, and pious and good works from the righteous: for hypocrites many times do dissemble their impiety, until occasion be offered to show it, and then their impiety breaketh forth: to this it may be answered, that such feigned and dissembled piety can not last long, but it will break out at the last. Mart. But Saul had continual experience from time to time of his faithfulness, and therefore it was like to be unfeigned. 4. Some do make this application of the proverb: that the wicked shall perish through their own wickedness: & therefore his hand need not be upon Saul: for his own wickedness should bring him to destruction. Vatab. But David by this proverb doth rather clear himself, then accuse Saul.   

9 Quest. v. 17. Of Saul's confession, and his tears.  
1. Some think that these tears of Saul, and this kind of confession of his fault, was but in hypocrisy, which Saul dissembled both in respect of others, who would have thought Saul to be too hard hearted, if he could not be mollified by David's submission: as also that by this means David might be induced to come to the Court, that so Saul might have his will of him. But it seemeth both by Saul's accusing of himself, his acknowledgement that David should be king, his instance in making David to swear unto him, that Saul was touched in deed. 2. For the wicked though they have no true feeling of their sins, yet may sometime be moved in conscience, though it continue not long: as Pharaoh confessed to Moses, that he had sinned, and judas also knew that he had sinned in betraying the innocent blood: for by the instinct of nature, the conscience doth in some degree both excuse and accuse, as the Apostle showeth, Rom. 2.14, 15. As David's music had before divers times allayed Saul's malady, so now his divine voice doth work some remorse in Saul. Pelican.   

10. Quest. v. 23. Of David's oath, whereby he bindeth himself not to cut off the posterity of Saul.  
1. David refuseth not to swear unto Saul for these causes: both because Saul did yield unto David the right of the kingdom, one good turn as it were required an other, that David again should give him security for his posterity: beside, David had already in effect sworn as much unto jonathan, the son of Saul, not to cut off his seed, c. 20.15. and further, if David had refused to take this oath, Saul should have had more just cause to persecute him, whereas now he had no pretext. 2. But here this question will be moved, how David kept his oath, when as he caused the two sons of Rizpah Saul's concubine, and the five sons of his daughter to be hanged, because of the Gibeonites, 2. Sam. 21. To this the answer is ready, that David for his part was so minded, as much as in him lay, to keep this oath: 
Reconc●l.  as may appear by the punishment which he took of them, that killed Ishbosheth Saul's son: but in this oath was to be excepted, unless God gave any special commandment to the contrary, as he did in the cause of the Gibeonites: for David asked counsel of God, and followed the Lords direction in that action: Mar. neither did David voluntarily put them to death, but seven of Saul's sons were required by the Gibeonites, for oppression of whom the land was punished by famine: neither was Saul's posterity utterly destroyed, for David had compassion on Mephibosheth Jonathan's son.    

CHAP. XXV.  

1. Quest. v. 1. Of the death of Samuel, the time, and place.  
1. THough Saul hated Samuel, because he had told him, that the Lord had cast him off, yet he had no power to hurt him: for Samuel was of great authority, both because he was the Lord's Prophet, and for that he had been the judge and governor of Israel, and had governed them justly: as also Samuel had given up the politic administration, & betaken him to a private life in the school of the Prophets: and therefore Saul the less regarded him: but most of all the Lord kept Saul from doing any violence to Samuel. Mar. 2. Seasonable mention is now made of samuel's death, because Saul at the length had confessed that David should be king: Pelican. the authority and testimony of the Prophet was not now so needful, David's enemy acknowledging his right. 3. Concerning the time of samuel's death, josephus thinketh, that it was in the eighteen year of Saul's reign: and that Samuel had judged Israel 12. years alone, lib. 6. c. 14. But this can not stand: for Samuel was at the least 20. years judge alone, as it may appear, c. 6.2. and Saul and Samuel had but 40. years between them: Act. 13.21. then if Samuel judged Israel 20. years, and died in the 18. year of Saul, there should remain yet two years of the 40. years under Saul and Samuel: therefore the opinion of some Hebrews is false, that Saul reigned but seven months after samuel's death: for after this David sojourned a year among the Philistims, c. 27.7. ex Pelican. see more hereof, qu. 2. c. 12. 4. The place where Samuel died and was buried, was in his house, that is, among his family and kindred in Ramah. Osiand.   

2. Quest. Of the mourning for Samuel, and his burial, and generally of funerals.  
1. The people had great cause to mourn for Samuel, the Lords Prophet, and an upright man: and at this time two calamities happened together: the death of Samuel so great a Prophet, and the exile of David: Mar. and not long after samuel's death, the Philistims prevailed against Saul, when he and his three sons died in battle, who were kept under while Samuel lived: it is not like that Saul was either present, or mourned for Samuel, as he had done for Saul: yet he did forbear, in this public lamentation to pursue David: and therefore he taketh this opportunity to escape to the utmost parts of the land, while they were busied about the burial of Samuel. jun. 2. There was a very great assembly of all Israel to honour samuel's funeral: for the bodies of the Saints are to be interred after a comely sort, and according to their deserts while they lived, to be brought unto the ground with honourable solemnity. But here therefore two extremes are to be shunned: that neither the bodies of Christians should be neglected, and cast away as unclean, as among some heathen, which had no opinion of the immortality of the soul, they made small account of the dead: and under the pagan Emperors of Rome, they suffered the bodies of Christians to lie unburied: and the like disgrace under the idolatrous Popes of Rome, therein following the steps of their predecessors, hath been offered unto God's Saints, both keeping them from burial, and raking their bones out of their graves: whereas the bodies of Christians, in hope of the resurrection, as the temples of the holy Ghost, should with reverence be commended and committed unto Christian sepulture. 3. The other extreme, is in the superfluous and unnecessary cost, which is bestowed upon the sepulchres of the dead: as the kings of Egypt had their costly Pyramids, and Queen Artemisia made for her husband, that famous tomb mausoleum, famous over the world. In time of Popery they shrined them in silver, and cloth of gold: 
Contr. Against the adoration of the dead.  and grew to further superstition to adore the relics of the dead: to invocate them, as their patrons: whereas no such service was done under the law unto Samuel, or any of the Prophets: neither did Christ, or his Apostles ever command any such thing to be done. This superstition even Cicero misliked, following only the instinct and light of natural reason: for thus he writeth, 1. Philippic. An me censetis P. C. decreturum fuisse, ut parentalia cum supplicationibus iungerentur, ut inexpiabiles religiones in rempublicam inducerentur, ut decernerentur supplicationes mortuorum: adduci non possum ut quenquam mortuorum adiungerem, cum deorum immortalium religione: Do ye think, honourable fathers, that I would have decreed that funerals should be joined with supplications, that inexpiable religions should be brought into the Commonwealth: that the prayer to the dead should be decreed: I can not be induced to join any of the dead with the religion of the immortal gods. Thus much Cicero one of the heathen Romanists: our Christened Romanists may be ashamed then of their gross superstition, and wilful blindness herein. 4. Beside, as they prayed not here to Samuel, so neither prayed they for Samuel: for the dead are neither to be prayed unto, nor yet prayed for. We read that the patriarchs, Abraham, Isaak, jaakob, were mourned for when they died: so were the Prophets Moses, Samuel, with others: yet prayers and supplications were made for none of them: whereby an other superstition of Popery is discovered concerning Purgatory: if they answer, that there was no Purgatory before Christ; 
Contr. Against Purgatory.  surely there is less reason to imagine it after the coming of Christ, seeing he by his death is as available to purge our sins now, as before. And as in the sepulture of the Saints of the old Testament, no mention is made of any prayer for the dead: so neither is there in the new Testament: as in the death of john Baptist, Stephen, james. Act. 12. Mart.   

3. Quest. v. 2, 3. Of Nabal and Abigail his wife.  
1. Nabal is described by his place of dwelling in Maon; who kept his cattle in Carmel, where his business lay: for Maon, Ziph, and Carmel, were not far asunder, josh. 15.53. Carmel signifieth generally any place tilled or planted: it was the proper name of two places, one in Isachar, where Baal's priests were slain, an other in judah, which was this. Mar. Further, he is set forth by his name, which signifieth, a fool; by his riches, by his qualities, he was churlish, and evil conditioned: riches, where God's grace is not bestowed withal, make men proud and insolent: by his kindred, he was of the posterity of Caleb: good men have not always good issue: parents may leave unto their children, riches, and possessions, but they can not bequeath them wisdom, understanding, piety: for these gifts have an other beginning, they proceed from God: and if there might be a certain descent of these spiritual graces, as of temporal, they would be thought to be natural. Mar. 2. Concerning Abigail, whose name is interpreted the joy of the father, she being a virtuous woman, was unequally matched with a wicked husband: Ambrose hereof maketh this allegory: that this Abigail doth signify the Church, which first served under a foolish and unwise husband, the Philosophers, and other vain men among the heathen, but after was joined in marriage unto Christ, as Abigail became David's wife. But this figure holdeth not in every point: for Abigail was a beautiful and wise woman, before she was married unto David: the Church of God was deformed, without any spiritual comeliness or beauty, till she was espoused unto Christ. Mar.   

4. Quest. v. 5. Of David's salutation, which he sendeth unto Nabal.  
First, the word is lechai, which is diversly interpreted. 1. Some read, to my brethren. L. but than it should be leachis, as Numb. 6.7. not lechai. 2. Others thus, thus say unto him, being living, that is, in good health: jun. that if they found him well, they should then wish continuance of health and prosperity to himself, and all he had: but it is like that David knew before he sent, that Nabal was in health, because he heard, that he kept a sheepshearing feast, which being a time of mirth would not have been solemnized, if Nabal the master of the house had not been well. 3. Therefore the better reading is, per vitam. C. or ad vitam. A.P. that is, during thy life, I wish thee this prosperity: so also joseph. and Vatab. so mayest thou live.  
Secondly, David in this his salutation omitteth nothing, whereby he might insinuate himself unto Nabal. 1. It should be a work of mercy, to have compassion on them in their want. 2. It was honest, because they had deserved it in in guarding and keeping his cattle. 3. It was an easy matter for him to do at this time, seeing he made a feast: and he prescribed not what he should send, but as he thought good himself. 4. It would be profitable for Nabal: for they might be a safeguard to him and his still. Mar.  
Thirdly, here we may see the fickle and uncertain state of the world: how fools are many times rich, and wise men poor: I have seen, saith the Preacher, servants on horses, and Princes walking on foot, c. 10.7. that is, men of small virtue and understanding advanced, and men of great desert in low and mean estate: as it was strange here, that David should become a suitor unto Nabal for his relief: thus we see that God's favour is not to be measured or esteemed by riches or poverty. Mar.   

5. Quest. Of Nabals churlish answer.  
1. Nabal is not content only not to give any thing to David, but he also raileth and revileth him, as worldly wretches many times do not only not relieve the necessities of the Saints, but revile their persons, and condemn their cause. Genevens. 2. So Nabal doth every way disgrace David: first, he setteth light by his person: saying, who is David: he despiseth him, that was the Lords anointed, that killed Goliath, and had defended the people of God many times against the Philistims, whom Saul himself immediately before had confessed should be king: he was also of Nabals own tribe: and yet he despiseth & contemneth him: and preferreth his shepherds and sheepeshearers before him. Then he also slandereth his cause, making both himself and all those which were with him, no better than runagates from their masters: and secretly taxeth David himself for leaving the king his master. Osiand. Further, he maketh as though his request were unjust and unreasonable, because he would have that which was provided for others. Mart.   

6. Quest. v. 13. Of David's hasty and sudden rage.  
1. It may seem strange, that David, who with patience did bear the wrongs which Saul offered him: and afterward the railing of Shemei: yet could not forbear at this time, but armeth himself to take revenge: the reason that moved him was both the ingratitude of Nabal, rendering unto him evil for good, as David himself saith, v. 21. and the indignity and contumely, which Nabal evil requited David with in words: hereof it is, that men can with greater patience endure violence offered to their bodies, than contumelies and reproaches to their good name: because as Chrysostome saith, the one concerneth but the outward man, the other toucheth the inward part, the very soul and mind. 2. Yet although such cause were given to David, he diversly offendeth: 1. in his haste, that without any further consultation he purposeth to take revenge: 2. in his rash oath, that unadvisedly in his rage bindeth himself to finish that, which he had inconsiderately purposed: 3. in that he purposeth to destroy all, even that pissed against the wall, that is, to the very dog: for the offence of one he would bring this calamity upon the whole house: for though Nabal had committed this villainy, yet what had the women, and the servants offended? 3. Some do excuse David, that he did this by the motion and stirring of the spirit: but we need not use any such defence, seeing that David himself confesseth therein his oversight, v. 33. And these infirmities of the Saints do serve for instruction, as well as their virtues: for by this we may see, what we are by nature: that if any good grace be wrought in us, we should give the praise thereof unto God. Mar.   

7. Quest. v. 18. Of Abigails wise behaviour, in preparing to meet David.  
1. Her wisdom appeareth, in that laying aside all delay, she maketh all possible haste: for it was time in this case to make speed, David being now upon the way coming toward Nabals' house. 2. She will not go empty handed, she carrieth a rich and plentiful present: for it was not a little that would suffice so great a company: so then as Nabal had two ways given offence, both in giving nothing, and in reviling beside; Abigail applieth the remedy according to the disease: against Nabals illiberal and churlish refusal to send any thing at all, she setteth her liberality, and in stead of his unkind reviling, she meditateth to appease David's wrath with gentle speech. 3. She goeth herself, and would not trust her servants: she would be more faithful in her own business: and she knew she could behave herself more prudently. 4. She did choose to go an hid and secret way, that she might not be interrupted in this business, nor hindered by any occurrents in the high way: Mar. wherein Gods providence was seen, that brought her right upon David, whereas if she had miss of him, David might have gone on still. Osiand.   

8. Quest. v. 18. Of these words: She told not her husband Nabal: whether it be lawful for the wife to give without the consent of her husband.  
1. Some think that the wife hath no power to give of her husband's goods without his consent, but only of such things which are her own, unless where the case is extraordinary, as this was: Mar. but then a woman shall give nothing at all, where the law giveth unto the husband the whole right of all such goods which are called movables, that belong unto the wife: therefore this were too much to abridge the wife many times in necessary and charitable duties. 2. Neither yet is power to be given unto the wife, to give when and what, and to whom she thinketh good: for this were likewise to give her superiority over her husband in commanding his goods at her pleasure: we read that the Shunamite being a devout woman, conferred with her husband, and moved him to make a chamber for the Prophet, that came to her house, and other necessary things: she would not do it without his consent. 2. king. 4. 3. Wherefore a mean way between both is best, that neither the woman should dispose of her husband's goods at her pleasure, nor yet have no power upon what occasion soever, to have the disposition of part: for a difference is to be made of the things which appertain unto those which are married: the wife must keep her soul for God, her body for her husband: the goods are in some sort common between them, by the right of marriage. Again, the wife hath more interest, than either servant or child in the goods of the house: she is not after a servile, but civil manner subjecteth to her husband's power. Borr. 4. In these cases then, and these circumstances considered, the wife is not barred, to dispose of the substance of the house: first, where the glory of God is sought, and it tendeth to the preservation of her husband, and of the whole house, as in this case: Borr. secondly, where the husband is foolish and weak, and not able to see what is good for himself and his family, as this was Abigails case also: or where he is an enemy, and will suffer nothing to be done, to relieve the necessity of the Saints: as joanna the wife of Chuza Herod's steward, who may be thought to be like minded to Herod, was one of those which ministered of their substance to our blessed Saviour. luk. 8.3. But where a woman hath a good husband, and one that feareth God, the case is otherwise, as is before showed in the Shunamite: and as the law was, Numb. 30. that the husband had power to dispose even with the vow of his wife: which is understood of the husband of the same religion and profession, that is, an Israelite.   

9 Quest. Of Abigails' speech to David in general.  
Abigail in this her wise oration, useth many pithy arguments to persuade David. 1. From the simplicity of her husband, who was foolish and a very sot, and therefore not to be regarded. 2. From her ignorance, that knew not of the messengers, that David had sent. 3. From God's providence, who had sent her to be a means to stay David from this enterprise, v. 26. 4. By showing her duty in bringing that present, which she modestly, as not thinking it worthy of David's acceptance, desireth might be given unto the young men that followed him, v. 27. 5. From David's office, which was to fight the Lords battles, and not to revenge his own quarrel, v. 28. 6. From the effects, which are two, outward prosperity, and deliverance from all his enemies: from whom God shall preserve him, doing that which is equal and right, v. 29. and the inward peace of his conscience, which shall not upbraid him in time to come, in that he had not shed innocent blood. ex Martyr. jun.   

10. Quest. v. 25. Whether it became Abigail, to call her husband fool.  
First, herein Abigail, all things considered, did no more than became her, and then was fit to be done. 1. Her husband's foolishness was known, in so much that thereof he had his name, so that she did not reveal his secret infirmity, but only speaketh of that, which was in every one's mouth. 2. She was forced so to do, to deliver Nabal from this destruction present: as Chirurgeons to save the whole body, think it best to cut off a part: so she therein showed her love unto Nabal, that maketh this excuse, in blemishing of his name to save his life. Osiand. Martyr. Secondly, where Nabal signifieth a fool, and indeed a fool he was: this must be understood with a distinction: for there is a foolishness, which proceedeth from a natural defect in the wit: such fools are to be pitied: but such a fool was not Nabal: there is an other kind, when men are given over unto all lewdness and wickedness, and are blinded with their own impiety: as the Apostle speaketh of the heathen, that their foolish heart became darkness: and when they professed themselves to be wise, they became fools. Rom. 1.22. Such a fool was this Nabal: who is therefore called, a man of Belial, that is, a wicked and lewd man. Mar.   

11. Quest. v. 24. Of Abigails words, Thine enemies shall be as Nabal.  
1. Some think that Abigail prophesieth and foretelleth of Nabals' end, which should follow not long after, and wisheth that all David's enemies might in that respect be like unto him: Osiand. but then Abigail had spoken, as one that wished and expected her husband's ruin. 2. Others expound it thus: she wisheth that all David's enemies had no more valour in them, than Nabal, or power to hurt him: Borr. that as Nabal intended evil to David, in railing upon him, but was not able to hurt him: that all David's enemies therein should be like unto him. Mar. But Nabal did mischief enough unto David, in depriving him of all necessary helps, who by that might have been famished with his men. 3. Therefore it is better understood of Nabals' condition, wherein he was like to have been, if David had gone forward with his purpose. jun.   

12. Quest. v. 29. What it is to be bound in the bundle of life.  
1. Some thus understand it, that all the righteous are bound together as in a bundle: being of the same faith, religion, affection: whereas the wicked do fall off one from an other, are never sound conjoined and coupled together. 2. Some refer it unto the next life, that David should be bound up with the Lord among the Saints, as in a bundle. Borr. 3. Some, that he should have a sure house to him and to his posterity, who should be as fast bound to continue, as a bundle surely tied together. Vatab. 4. But it is rather understood of David's preservation, even in this life: as the words show both going before, and following: for before she spoke of Saul's rising against David, and after she saith, that God shall cast out his enemies as out of a sling, that is, their life shall be violently taken from them, as it was from Saul: but David's life shall be surely bound unto him, that no man shall be able to take it from him: jun. yet these words have also a fit relation unto eternal life, where the Saints are bound up together in the book of life. Mar.   

13. Quest. v. 31. Of the grief of conscience: and of the difference between a troubled and quiet conscience.  
1. The word here used, phukah, signifieth a stumbling: a metaphor taken from those, which do dash their foot at any thing, and so are overturned, and fall: so the conscience is offended at the remembrance of the sins past, and committed. Borr. 2. Some read, it shall be no grief unto thee, that thou hast not shed blood causeless: B.G. but in the original, it is read affirmatively, that thou hast shed: for the grief of conscience ariseth upon the guiltiness of the things which are past and done: therefore it is better read with an affirmation. 3. Hence it appeareth, what the proper property of conscience is, that although it do not presently smite a man when the sin is committed, yet it will sting in the end: the Latin interpreter translateth it singultum, that as the heart throbbeth and sobbeth after some grief and heaviness, and as the stomach riseth after the eating of unwholesome meats: so the conscience in a man boileth within him, after that sin is committed. 4. Hereby appeareth the power of the conscience: that it even smiteth Kings, they are not free from the stroke thereof: for before God, in whose sight they are as other men, their conscience accuseth them, as it doth others. God is no accepter of persons. 5. Further, a difference may be made of consciences: there is a troubled conscience, and a quiet conscience: and both these are seen and found, as well in the wicked, as the righteous: but not after the same manner. There is in the wicked sometime a perplexed conscience full of horror, and terror, without any comfort, as in judas, when he had betrayed Christ: and sometime their conscience is quiet, and troubleth them not, no not after they have committed most horrible and heinous sins: as we do not read, that Saul did any thing at all repent him, after he had caused the Priests to be most cruelly slain: and these are the worst of all. So there is in the righteous sometime a troubled conscience, but not without hope, and it is a degree unto the peace and quietness of the conscience, as David after the sins of adultery and murder, was greatly plunged, as the fifty Psalm showeth. The peaceable conscience in the righteous is, when having wrestled with their sins, and judged themselves, they find peace with God by faith in Christ: whereof the Apostle speaketh▪ Being justified by faith, we have peace toward God through jesus Christ, Rom. 5.1. which peace of conscience Saint Paul enjoyed, saying, I know nothing by myself, 1. Cor. 4.3. 5. Wise Abigail reserving this argument, taken from the testimony of a good conscience, unto the last place, showeth that there is no greater reward in this world, than the inward assurance of the conscience: which if it do clear us, we need not fear what the world can object against us: as David in an other Psalm saith, This I had, because I kept thy precepts, Psal. 119.56. This was jobs comfort in his affliction: and nothing is more available to refresh us in the day of our temptation, yea in the hour of death, then to say with S. Paul, I have fought a good fight, I have finished my course, I have kept the faith, 2. Tim. 4.7. God grant us all to labour for this peace of conscience.   

14. Quest. v. 31. In what sense Abigail desireth to be remembered.  
1. Some think that she prophesied, that she should become David's wife: but it was not fit that Abigail should have any such cogitation: to desire to be an other man's wife, her husband, though vnl●uely, yet being living. 2. Others therefore conceive that she foreseeing Nabal was like to die, and that she being a widow, should have need of help, desired that against such time David should remember her. But it can not be gathered, that Abigail had any such cogitation or forecast of Nabals' death: for as yet he was not sick, she at her return found him very merry, and drunk with wine. 3. Therefore she in effect doth desire no more but this, that David would remember afterward that by her means, he was delivered from such a great sin, and that he would think of her accordingly: as joseph desired Pharaohs butler to remember him. Mart.   

15. Quest. v. 33. Of David's answer to Abigail.  
1. David's modesty appeareth, that at the admonition of a woman, is not abashed to acknowledge his oversight: so when Nathan reproved him, he immediately confessed his sin: so Peter being rebuked of Paul, refused not to join with him, the right hand of fellowship, Gal. 2. which teacheth us, not to think much to be advertised and advised by others when we do amiss. 2. He acknowledgeth God's providence herein, in sending this woman, as an instrument of this work, in keeping him from this sin: so are we taught, when we are preserved from any dangerous temptation, to return the praise unto God: yet so as David doth first of all bless God as the author, so he blesseth Abigail as the instrument: for we are in some measure bound even to the instruments, whereby the Lord conveyeth any blessing unto us: as the instrument also of any wicked work is accursed: as the serpent was, whose subtlety Satan used to insinuate himself into Eue. 3. This is a special favour of God, when he doth prevent the cause of sin in his children, which is done three ways: 1. when as God keepeth a man, that he doth not so much as intend or purpose any wicked thing: as David was free even in his purpose and desire from wishing the death of Saul: 2. when a man is tempted in his thoughts, but yet is preserved from doing the fact, as David here from kill Nabal: 3. when a man hath committed sin, if then he have grace to repent, that he continue not in sin: so David being reproved by Nathan, was yet recovered and restored by repentance. Mart.   

16. Quest. v. 35. Whether David offended in breaking his oath which he had made for the destruction of Nabal and his house.  
1. A rash vow and oath, (for the same reason is both) are better broken then observed: the reasons are these: the end of an oath is to bind us more straightly unto God's service, to perform some duty unto his glory: therefore it is a part of God's worship and honour, to be sworn by: then by an oath we can not bind ourselves to do any thing, whereby God is dishonoured. Again, the breach of an oath is therefore unlawful, because it is done with contempt of God, whose name is called upon: but when an unlawful oath is broken, it proceedeth from the fear and reverence of God. Beside, two sins are worse than one: and therefore we are bidden not to join two sins together, for one sin shall not go unpunished: but when an unlawful and unjust oath is kept, there is a double sin committed: first, in the rash making of such an oath, and then in the ungodly performing of it. 2. But yet this must be acknowledged, that though it be better to reverse an unjust oath, then to perform it, as both jipthah had done better, if he had changed his vow concerning his daughter, and Herod his oath touching john Baptist: yet it is an offence also, to make a rash oath, as David here committed that oversight; but it is better, the oath being once made by repentance to heal that soar in reversing it, then to make the wound greater in effecting it. sic fere Martyr.   

17. Quest. v. 36. Of Nabals' drunkenness, and senseless end.  
1. We see in this example what the fruit of drunkenness is, it overthroweth the better part of man: besotteth a man's understanding, and hardeneth his heart, and maketh it past feeling. So Balthasar being in the mids of his cups, had no consideration of the present danger wherein he was: but he was slain, and the city taken that night. 2. Abigail watching her time, as wise women will spy their opportunity, when they may speak unto their husbands, did so frame her speech, that by the very narration of that which was done, Nabal was suddenly smitten: for repentance and sudden news, either of joy are grief, are very violent, and oppress the heart. 3. Wonderful was the power of this woman's speech, that as it before allayed David's rage, so now it pierceth Nabal to the heart: this force was not in her human eloquence, but proceeded from the spirit of God. 4. As Nabal was senseless in his life, so was he in his death: his heart was lumpish and cold within him, like a stone, without any feeling or repentance: so for the most part is the state of carnal men, that as they live without sense of any good thing, so they die without comfort. Mar.   

18. Quest. v. 39 Whether David did well in rejoicing when he heard Nabal was dead.  
1. True it is, that we are not to rejoice in the death and overthrow of our enemy, in respect of our own cause: as the wise man saith, Be not thou glad when thine enemy falleth, etc. lest the Lord see it, and it displease him, and he turn his wrath from him, Prov. 24.18. from this kind of carnal rejoicing, David was very far: as may appear, in his mourning for the death of Saul. 2. But David rejoiceth, because God's justice now appeared in the judging of Nabal: and the righteous in that regard may rejoice and give thanks to God, when the enemies of God are taken out of the way, which were impediments to his glory. 3. David also had an other cause to give God thanks, because the Lord had stayed him from judging his own cause, but had taken the matter into his own hand. 4. Further, David learned by this example, and so do we all, not to seek our own revenge, but to commend our cause unto God, who judgeth uprightly. Martyr.   

19 Quest. v. 39 Of David's sending for Abigail to be his wife.  
1. It is not like that David sent to Abigail immediately after Nabals' death: but therein had respect both unto her credit and his own, and expected some time: for by the ancient Roman laws, a woman marrying within a year of her husband's death, was counted infamous. 2. David thinketh it best to send his servants, and not to go himself, that her love should not seem to be forced: and if he had a repulse, the matter would not be so grievous. 3. David maketh choice of a wife every way meet for him: for her wisdom, comeliness, riches, and which was the chiefest of all, her piety: so it was both an honest, pleasant, profitable, and comfortable marriage. 4. Further, in that David taketh him a wife, in the mids of his troubles, when men are many times sequestered, and violently pulled away from them: this showed his trust in God, and reproveth their infirmity, which do forbear marriage in respect of the great troubles and cares that do accompany it. 5. In Abigail there is a notable example of modesty, who doth think herself not worthy to be David's wife, but doth humble herself to be a servant, even to his servants to wash their feet: the more she doth humble herself, the more worthy she was to be exalted to be David's wife.   

20. Quest. v. 43. Whether David offended in taking many wives.  
Whereas this law is given, Deut. 17.17. that the King shall not multiply many wives, lest his heart turn away: there is great doubt, whether David did not offend against that law, who in this place is mentioned to have three wives, and beside these divers more. 1. Some answer, that as in the same place the King is forbidden to prepare many horses, and yet Solomon before his fall, while yet his wisdom remained with him, had forty thousand stalls of horses, 1. king. 4.26. the meaning is, that as it was lawful for the king to have a number of horses, according to his state, so that they exceeded not, growing to an importable and unnecessary sum to be kept rather for ostentation, and pleasure, then for necessity: so the King was permitted to have two, three, or more wives, so that they were not multiplied out of measure: which was Salomon's fault, and not David's. ex Martyr. But this answer doth not satisfy: for although Solomon having three hundred wives did multiply more than David: yet he also multiplieth, that increaseth his wives above one: as David did that had six: neither doth the comparison hold between the number of horse and wives: for one wife may suffice, where many thousand horse are not sufficient for the state and service of a King. 2. Some therefore think that not simply the king is forbidden to have many wives, but not to multiply such, as should turn away his heart from God, as Salomon's wives did, yet David's did not. But this answer is not sufficient neither: for the reason is general for all kings of Israel, as well for them, whose hearts are not turned by this means, as for others: for they are all in danger, though some by God's grace are kept from that danger: therefore the occasion of the danger is to be shunned of all: no man knoweth his own strength. The like law is prescribed, that they should not take the daughters of the strange nations to their sons, lest they should make them to go a whoring after their gods, Exod. 34.16. yet was it simply forbidden to marry any such, though such danger ensued not: as the people confess that they had trespassed against God, in taking strange wives of the people of the land, Ezra 10. 2. yet there is no mention made that by them they fell to idolatry. 3. Some think, that the King is forbidden by violence to take away other men's wives, as they did before the flood: which was David's great offence in taking Vriahs' wife. Pellic. in Deut. 17. If this were the meaning, than Solomon in the great multiplicity of his wives, had not transgressed against this law: for we find not that among so many of his Queens and concubines, any of them was an others wife. 4. Neither yet can it be thought of David so holy a man, that he would apparently transgress such a manifest law, which he could not be ignorant of, being continually exercised therein: and therefore howsoever it were a general infirmity in those days, not only in kings, but in their people to have diverse wives, which it pleased the Lord to use connivance toward them in: yet it showeth not to be the meaning of this law, simply to forbid more wives than one unto kings: seeing that the Lord gave power and liberty unto David to take his master's wives, I gave thee thy lords house, and thy lords wives into thy bosom, 2. Sam. 12.8. The Lord would not have gone against his own law. 5. Therefore in this place, not the thing, but the manner thereof is forbidden: that he should not take many wives, to give himself to lust and pleasure, and so to neglect the office and duty of the kingdom: Borr. for as the King is forbidden to multiply horse, and gold, and silver, so he is restrained from multiplying of wives: but it was lawful simply for the King to have many horse, and to have much silver and gold, as Solomon had, but not to trust in them: So was it permitted unto them, in respect of those times, to have divers wives: so they used them not for lust and concupiscence, but for procreation: neither were addicted unto them.   

21. Quest. v. 44. Of the great wrong, which Saul offered David, in taking away his wife Michal.  
1. Saul offended first in taking away David's wife, which was due unto David in a treble right: by Saul's promise for killing of Goliath, by David's compact with Saul, for he bought her with two hundredth foreskins of the Philistims, and by the law of matrimony: Saul sinned again in giving her to another man. 2. Michal also offended in giving consent to be married unto an other: for it can not be alleged, that David had given her a bill of divorce or separation, because he afterward did require and receive her again, which by Moses law he could not have done, if he had given unto her such bill: neither had Michal renounced David, for it was not the use for the women to give the bill of divorce unto the man. 3. Phalti also sinned in taking an other man's wife: the Rabbins here excuse Phalti, holding him to have been a good man, and affirm, that he came not near Michal: but the contrary appeareth, in that he was so loath to part with her following her a great way weeping behind her, when she returned to David. 2. Sam. 3.16. Saul's tyranny may be alleged for defence, that they were compelled thus to do: though that doth somewhat extenuate the offence, yet doth it not justify it. ex Martyr.   

22. Quest. v. 44. Of David's many wives: and first of Polygamy in general, whether it be simply unlawful.  
There are two sorts of bigamy, that is, the marrying of two, and likewise of polygamy, the marriage of many wives: for either these terms are used to signify the marriage of two or more successively, one after an other, or when two or more wives are had together: but the first acception and use of these terms is improper: for he properly by the law is said to have two wives, that hath them together: binas uxores habere dicitur, qui eas habet simul: he is said to have two wives, that hath them at once or together. Cod. lib. 5. tit. 5. leg. 1. Diocletian. In veritate digami non existunt: they which marry second wives in truth are not to be said to have two wives. decret. Gregor. lib. 1. tit. 1. c. 5. the question is here of the second kind of digamy, or polygamy, not of the first.  
Now first those reasons shall be brought forth and answered, which would seem to prove that polygamy, that is, the the having of many wives at once, is not simply unlawful.  
1. Holy men, as Abraham, jaakob, Elkanah, David, had many wives at once. Ans. Holy men might have their infirmities: God might tolerate it in them, in respect of those times: which maketh it not simply lawful.  
2. The Prophets never reproved them for having divers wives, as when Nathan came to tell David of his sin, he spoke nothing of that. Ans. The Prophets were silent therein, because it was either permitted or tolerated in those times for the procreation of the people of God: and therefore it was no marvel, if the Prophets spoke nothing thereof: the people being beside inclined to many gross sins.  
3. But if it were a fault or oversight in those holy men, they would have repent them thereof, which we read they did not. Ans. In particular they could not repent of a fault, which they were ignorant of: in general they did repent them of whatsoever they did amiss, as David oftentimes asketh forgiveness of sins in the Psalms.  
4. Nathan coming to David, saith that God had given his lords wives into his bosom: therefore it was not unlawful. Ans. This was but God's indulgence or permission to David, to use this liberty, if he would: this only showeth a toleration or relaxation of the general law for a time, it proveth not simply the lawfulness of it.  
5. There is no positive law made to restrain polygamy. Ans. Some think that God gave them no direct law concerning that matter, for the propagation and increase of that nation, among whom only the visible Church of God was. Mar. But the proposition is untrue: for beside the general law given in the creation, They two shall be one flesh, there is an other particular law, which restraineth marriage of more than one, Leuit. 18.18. Thou shalt not take a wife with her sister, during her life, to vex her: which is understood not of the natural sister, but of any other woman: for the natural sister could not be married, no not after her sister's death.  
6. But the law, which giveth the brother power to marry his brother's wife, which is deceased, maketh no exception, if he be married: but absolutely enjoineth him to marry his brother's wife. Ans. The Rabbins answer, that she was not properly counted the second brother, but the first brother's wife; because the seed was also counted his: some answer that this was a special prerogative, and therefore can not make a general rule: Mar. an other answer is, that these particular laws, where there is not some special and particular exception, must be understood according to the general law, Leu. 18.18. that the next brother, which hath no wife of his own should take his brother's wife: jun. but it should seem rather to be a special prerogative, which is the second answer: because in the Gospel mention is made of seven brethren that one after another took their brother's wife, Matth. 22. it is not like but some of them had beside wives of their own.  
7. If many wives were allowed, there would be fewer adulteries. Ans. That is no cause: for David having many wives, committed adultery: it would rather give further occasion, for vagrant lust, which hath many objects, will more hardly be governed, then matrimonial love tied to one: as a river swelling over the brooks is not so easily kept in, as a shallow river.  
8. Fecundity is the end of marriage, which is more plentiful in Polygamy, then in monogamy, the marriage of one. Ans. 1. Fecundity simply maketh not marriage lawful: for than it might justify unlawful copulations, by which there is procreation: many have children by whores, that have none by their wives: it must be fecundity then according to God's institution. 2. Many times there is more fecundity in the marriage of one wife: as Saul had four sons by his wife Ahinoam, when as Solomon had by so many hundred wives and concubines, but one son. 3. Fecundity made polygamy tolerable for those times, but it is not so necessary now: then the Church of God was tied to one nation, now it is dispersed into all the nations of the world.  
9 If polygamy were not lawful, what should become of those honouroble Fathers and patriarchs, which came of such marriages, as all the 12. patriarchs; excepting joseph and Benjamin, which were of Rachel the principal and proper wife of jaakob: were they begotten in adultery? Ans. 1. It had been no disparagement to that nation to come of parents of adulterous seed, no more than it was for our Saviour to descend of Pharez, the son of judah by his daughter in law Thamar. 2. Their honour and nobility depended not so much upon their external birth, as upon the blessing of God. 3. Neither yet do we say, that they were adulterous marriages, seeing the Lord either permitted, or tolerated them for the necessary procreation of that people.  
10. Valentinian the elder beside his wife Severa, took also her maid justina to be his wife, by whom he had Galla, married afterward to Theodosius the Emperor, and thereupon he made a law, giving the same liberty also unto others to marry two wives. Answ. So Claudius the Emperor made a law, that a man might marry his brother's daughter: but neither of these laws of Claudius or Valentinian, were thought worthy to be inserted into the Code. God did not bless that marriage of Valentinian: for justina became an Arrian: and Valentinian the younger the son of Galla, did afflict and persecute the orthodoxal Churches.  
11. S. Paul prescribeth, that he that was chosen to be a Bishop, should be the husband of one wife: whereby it seemeth, that even in the Apostles time, polygamy in others was tolerated: as if a Turk having two or more wives, being converted to the faith, is rather to be borne with, then by abridging his liberty, to be driven to turcism again. Ans. The law of monogamy being revived by Christ and his Apostles, and brought to the first institution, was to take place, not for the time past, but for the time to come, as all other positive laws of nations do: Polygamy was then tolerated as an infirmity for a time in those which were newly converted: as it might be in Turks and jews now till such time as they are confirmed in the faith: but this toleration maketh it not lawful.  
12. One may depart from their right if they will: if then the wife will consent, that her husband may marry an other, why is it not lawful? as Sarah gave Abraham leave to take Hagar. Answ. The wife in so doing departeth not from her right, but the divine right, which she can not relinquish: for marriage is grounded upon the will and law of the instituter. Sarah her example can not serve for these times: yet they which took a wife or concubine, as Abraham did, that is, for procreation only, and with consent, not forced, but offered on the wives behalf; do sin less, than they which observe neither of these circumstances. Other reasons are alleged to this purpose: but these may suffice. consul. Martyr.  

Reasons and arguments showing that polygamy was never simply lawful.  
1. God gave unto Adam but one helper: He had abundance of spirit, as the Prophet saith, Malach. 2.15. he might have made more than one: but yet he made but one, because he sought a godly seed: and that was not peculiar unto Adam, but established as a general law of marriage for ever, They two shall be one flesh: which word two, although it be not found in Moses, Gen. 2. yet it is sufficient, that our Saviour, the most perfect interpreter of the Scripture, hath so expounded it. Now that which is made one flesh with the body, can not be made a member of an other body rightly and truly: therefore a man, which is one flesh with his wife, can not be made one flesh with an other. It will be objected, that he which is joined with an harlot, is also made one flesh with her, as the Apostle showeth, 1. Cor. 6.17. Some answer, that they are one flesh but for a time: but the better answer is, that it is no lawful conjunction, because it is not after God's institution.  
2. Christ alloweth not a man to put away his wife, and to marry an other, unless it be for fornication: much less is it lawful for one to have two wives together at the same time.  
3. The first that brought in two wives was Lamech, who, as Hierome saith, was the first, qui unam costam distraxit in duas, who divided one rib into two. Chrysostome seemeth to commend Lamech, as a good man: but that he doth in respect of his repentance, which in his opinion he showed, not because of his wives.  
4. S. Paul willeth that every woman have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her proper husband: but how can he be said to be a proper husband, who is common to more than one.  
5. Again, the Apostle would not have them to defraud one an other, but for a time: but the man, that hath more than one wife, must needs defraud the one, while he attendeth the other. As jaakob being more addicted to Rachel, defrauded Lea, when she was fain to purchase of her sister to lodge with her husband for her mandrakes.  
6. There is a spiritual resemblance between Christ and his Church, and the marriage between the man and wife: but Christ hath but one Church: therefore the man should have but one wife.  
7. The greatest union and conjunction in the world should be between the man and wife: but there can be no union, where there is a division: and love is not so sincere and entire, where it is divided.  
8. Solomon saith, Rejoice with the wife of thy youth: let her be as the loving hind, and pleasant roe, Prov. 5.18, 19 this counsel, as Solomon himself followed not, so neither can they obey, that have more than one wife of their youth.  
9 Laban required of jaakob that he should not take other wives to his daughters to vex them, Gen. 30. foreseeing the inconvenience of having many wives: how there is continually emulation and strife between them: as there was between Adah and Zillah, Gen. 4. Hannah and Peninnah, 1. Sam. 1.  
10. Lastly, the Imperial laws do condemn polygamy. Lib. 9 titul. 9 leg. 18. Eum qui habet duas uxores comitatur infamia: he is counted infamous, that hath two wives. Dioclesian made a law likewise against the having of two wives: Cod. lib. 5. tit. 5. leg. 2. yea the Christian Emperors, Theodosius, Arcadius, Honorius, would not suffer the jews which lived in the Roman Empire, to have many wives, as may appear by their laws. Cod. de judaei. leg. Nemo.    

23. Quest. Whether polygamy were an infirmity in the fathers.  
1. Some think, that the fathers offended not in the marriage of many wives: but that God remitted unto them the severity & strictness of that law, given in the creation unto Adam: both for the procreation of the people of God, who then consisted but of one nation: as also that the spiritual mystery of the Church of Christ, and the old Synagogue might be represented thereby: as in Sara and Hagar, Rachel and Leah. Of this opinion is P. Mart. consenting herein to the judgement of some of the ancient Fathers.  
Contra. 1. If there were any dispensation or relaxation of the law of monogamy, being it a written law, it would have been expressed in Scripture: for a relaxation or dispensation of a law, must be of the same authority and perspicuity, which the law is of. Now no such relaxation is in any part of the law to be found. 2. Nay the contrary is extant, that in Moses law there is a prohibition, that a man should marry a woman and her sister, Leuit. 18.18. which is showed before to be understood not of the natural sister, but of any other woman. 3. If for procreation this had been allowed, than it had been most necessary to be granted unto Adam in the beginning of the world, and to Noah in reviving and restoring of the world: it is here answered, that in their time, there was no idolatry, and so no separation from the Church of God: and therefore for procreation of the people of God it was then so needful as afterward. Contra. But in cain's time there began to be a generation of evil seed, and then began men to call upon the name of God, that is, publicly in their assemblies and exercises, to separate themselves from the profane and wicked, Gen. 4. and yet no polygamy was brought into the Church of God, it was first found before the flood in the progeny of Cam: which might have moved the godly fathers then, the rather to have used polygamy, that they might have increased as fast, as the unrighteous seed. 4. Neither was polygamy made lawful for mystery: for if that mystery held in the marriage of two: yet there was none in the marriage of six, for so many wives David had, 2. Sam. 3. much less in Salomon's thousand wives and concubines: what mystery lay hid in that? 5. And if they will justify polygamy in the fathers, how can they condemn it in Solomon? in whom it is apparent it was a great slip, and against the law, to multiply many wives only for lust, against the law, Deut. 17. for he did not take so many for procreation: nay, he made himself thereby unfit for procreation, as is evident in his small posterity.  
Wherefore I prefer their answer, that think the fathers offended in their polygamy and multiplicity of wives: but that it was no great offence, proceeding from ignorance: there being no manifest law to the contrary, and the general custom of that age bearing them out: and beside the Lord used this infirmity unto their good, thereby increasing his people: yet this offence was pardoned and forgiven them, with all other their sins, by faith in Christ. Sic Melancthon. And so the Lord so disposed in his providence, that the reformation hereof should be reserved for the coming of his Son: that the second Adam should reduce marriage to the first institution thereof given unto the first Adam: and that the spouse and husband of the Church should give the rule of carnal marriage, by the pattern of the spiritual marriage between him and his Church.  
And lest it might seem strange, that the fathers should so long continue in an error of life unreformed: the like instance is given, Nehem. 8.17. where the people of Israel are said not to have kept the feast of Tabernacles from joshuahs' time till then, by the space almost of a thousand years.    

CHAP. XXVI.  

1. Quest. v. 7. Whether David sinned not in tempting God, by presuming to go with one alone into Saul's camp.  
1. SOme think, that David did this by an ordinary warrant: because every man ought to adventure his bodily life, for the saving and winning of his brother's soul from error: now David had experience, that Saul, as hard hearted as he was, would rather be won by clemency, as he had experience before, when he spared him in the cave: and therefore to deliver Saul's soul from this spiritual danger, he resolveth to go unto him in this manner. But there are two things that make against this answer: first, David did not know, before he came in the camp, what to do, nor how he should have occasion to make known his kindness and faithfulness unto Saul: secondly, he had tried already, th●● Saul though he showed some remorse before in words, yet David's sparing of him did work no good upon him: and therefore unless David had certainly known, that Saul by this service might be brought to repentance to save his soul, he could have no ordinary warrant to do, as he did. 2. Therefore the better answer is, that David did take this enterprise in hand by the motion of the spirit: as Gedeon went down to the host of the Midianites, and as jonathan and his armour bearer, climbed up the hill, where the garrison of the Philistims was, c. 14. and that it was an extraordinary motion, appeareth, because the Lord concurred, and sent a dead sleep upon them. ex Martyr.   

2. Quest. v. 10. Whether it be not lawful to kill a tyrant, seeing David spared Saul.  
1. It is out of doubt, that it is not lawful for any private man to lay hands, no not upon a Tyrant: for if it be not lawful for a private man to kill a thief or murderer, that is but a private person, much less is it to be permitted, that he should rise against the Magistrate, though never so wicked. As David would not here lay hands upon Saul: but leaveth him to God, till he should smite him with some extraordinary sickness, as he did Nabal: or his natural time come to die, or some violent death in battle: for these three kinds of death David here toucheth. 2. But such private men are here to be excepted, which are stirred by some extraordinary motion of the spirit, as Ehud was against Eglon king of Moab, jud. 3. In which kind of extraordinary vocation, two things are to be considered: both the end, that they did it not for their own revenge, but to deliver the people of God, as Ehud here did: and their persons, that though they lived as private men before, yet in these extraordinary acts, they were declared to be public governors and deliverers: as Ehud was one of their judges. 3. But yet Tyrants and wicked governors may be removed by the whole state, as Athens and Rome were delivered from their cruel governors: but this must be understood of such kingdoms where the kingdom goeth by election; as in Polonia, and Venice: for from whom kings receive their authority, by them they may be constrained to keep within their bounds: but where kingdoms go by succession, the reason is otherwise: unless the Prince by oath be tied unto certain conditions, and so his authority be not absolute but conditional, so long as he observe and keep the ancient rites and privileges of the country: which seemeth to be the question at this day, between the Archduke and the States of the united Provinces.   

3. Quest. v. 18. Of David's Apology unto Saul, consisting of six several reasons and persuasions.  
1. He showeth that Saul did persecute him unjustly: what have I done, or what evil is in my hands? v. 18. 2. He reasoneth from the nature of his offence, that it is not such, but there may be a reconciliation, and God may be appeased by sacrifice. 3. From the person of his enemies, they were wicked men and accursed before God, who have provoked and stirred up Saul against him. 4. From the inconvenience that was like to follow, that they would drive him from among God's people, and out of his Church, and as much as in them lay, cause him to consent to the Idolaters. 5. If his blood did fall to the ground in the sight of jehovah, he would revenge it, v. 20. 6. Lastly, from the indignity of the fact: Saul was like to get no honour by pursuing David, who was but as a flea or a partridge, in respect of Saul, who was king over a mighty people. Martyr.   

4. Quest. v. 19 Of the meaning of these words: If the Lord have stirred thee up, let him smell the savour of a sacrifice.  
1. Some do refer this, as spoken of Saul: that seeing the wrath of God was kindled against him, and had sent an evil spirit upon him, which vexed him: that Saul should offer sacrifice unto God, to be reconciled unto him, that he being directed by his spirit, might cease pursuing of David: Osiand. Pelican. but that the offering of the sacrifice is understood of David, this dilemma, or forked argument, which David urgeth two ways, showeth, if it be of God, let him smell a sacrifice, if of men, cursed be they: and the whole sentence still runneth upon David, because they did cast him out from the inheritance of the Lord. 2. Others do understand it of David: and here there are divers expositions. Some expound it thus: if God have done it, let him be appeased with sacrifice: if he will not be appeased, his will be done: but, if this were the sense, them the other part of the dilemma were superfluous, the argument being both ways enforced already: & in this sense David should speak doubtfully, as though God would not be appeased toward him by sacrifice. Others think that David meaneth, that God would by some extraordinary sign to be given by his sacrifice, testify his innocency, as he did in Abel's sacrifice justify him against Cain, and Elias against Baal's priests: but the phrase of smelling the savour of a sacrifice, signifieth nothing else, but the acceptance thereof, and of him that sacrificed: as it is said of Noah's sacrifice, that the Lord smelled a savour of rest. Gen. 8.21. junius referreth it to David's person, that if there were any sin found in him, he was willing to yield himself to the magistrate to be put to death, and so to be offered up, as it were in sacrifice: but the phrase, let him smell the savour of a sacrifice, showeth, that it can not be understood so: for no sacrifice of any man was of a sweet smelling savour, but only the sacrifice of Christ, Eph. 5.2. it is therefore understood of the external sacrifices, which had also a sweet savour before the Lord, not of themselves, but as they were figures and types of Christ. David's meaning is, that he would offer a sacrifice unto the Lord, that his wrath might be appeased toward him. Mart. Borr.   

5. Quest. How the sacrifices of the law had a sweet savour.  
1. The sacrifices of themselves could not give remission of sins: for, as the Apostle saith, Heb. 9.9. The sacrifices could not make holy concerning the conscience him that did the service: they therefore did no otherwise sanctify and reconcile unto God, then as they had their force and efficacy from faith in Christ. 2. But yet both the name and the thing is communicated unto the sign & sacrament, which is wrought only by the thing signified and exhibited therein: as the lamb is called the Passeover, Exod. 12.11. and circumcision the covenant, Gen. 17.3. But this conjunction between the sign and thing signified, dependeth not upon any natural coherence, as the Sea followeth the influence of the Moon, but it standeth by a divine constitution: so the sacrifices being sacraments of the passion of Christ, are said to purge and cleanse, and to be of a sweet smell. Mart.   

6. Quest. v. 19 How the Lord is said to have stirred up Saul against David.  
God stirreth none nor tempteth them to evil, as he himself is not tempted of any: yet the Lord may be said here to stir Saul up unto this action, in pursuing of David three kind of ways. 1. Instrumentally, because God used herein justly the ministery of the evil spirits, that were the instruments and ministers of God in stirring up Saul: they were sent of God in justice upon Saul, to work his will. Osiand. 2. God may be said to stir up the Magistrate to do justice properly and as the efficient cause: but here Saul did injustice. 3. The Lord stirreth up occosionally, when the wicked take occasion by God's mercies upon others, to fret and show their malice, as Pharaoh did hate the people of God, because he saw that they so mightily increased: and so Saul was enemy to David, because the Lord had caused him to be Anointed King. Mart.   

7. Quest. v. 19 In what sense they bid David go serve other gods.  
1. David as yet was no exile, but he grieved, if Saul persisted in his purpose still, that he should be driven out of the land, as indeed it came shortly after to pass. Pelican. 2. He grieveth not so much to leave his parents, friends, and country, as that he should be sequestered from the service of God, and be compelled to live among idolaters, and so be occasioned & provoked, as much as lay in them, to forsake his God: it was not then the land itself, that David so much affected, as because it was the land of promise, in which regard Abraham preferred it before his own country of Mesopotamia, and joseph before the riches of Egypt. 3. If then David complaineth hereof, as of the greatest calamity, that he should be absent from the service of God, and be conversant among Idolaters: then they are worthy of reproof, which neglect the assemblies of religion, which they may lawfully frequent: as the Recusants of both sorts among us, and carnal worldlings: as also they which do without any necessity run unto the countries of Idolaters, yea, make no conscience of assembling with them before their Idols. 4. And if this be so heavy a thing to be sent out from among the people of God: Peter Martyr further thus noteth, Gravissime peccant Principes, qui homines pios è ditionibus suis extrudunt, quod enim aliud faciunt, quam ut cogantur illi miseri sub Turca vivere: then such Princes do greatly offend, which thrust out godly men out of their dominions: for what do they else, then that the poor men be forced to live under the Turk. sic Martyr.   

8. Quest. v. 20. What David meaneth, when he saith, Let not my blood fall to the earth before the face of jehovah.  
1. junius reads thus, let not my blood fall, procul à conspectu, far off out of the sight of jehovah: that is, before I come to be tried in the presence of the judge, who is in God's place. But neither did David intend to yield himself to an ordinary trial before the judge, for he knew that there was no justice to be had at Saul's hand: and the word mineger, signifieth ex adverso, S. or à regione, over against, or directly: as Gen. 21.16. and is better translated, directly in the sight. 2. Some think, that David uttereth these words by way of supplication unto God, that the Lord would not suffer his blood to be spilled, but defend and protect him. But it seemeth by Saul's answer, that presently followed, v. 21. I will do thee no more harm, that he spoke these words to Saul. 3. Others take these words to be spoken by David positively and affirmatively: that his blood should not be spilled upon the ground, do what he could: he laboured in vain, and troubled himself to no end. sic Borr. Mar. 4. But the best interpretation is, that his blood should not fall to the ground, and be spilled as water in the sight of the Lord, the Lord seeing and beholding it, but that the Lord would revenge and judge it: Vatab. and therefore David adviseth Saul to take heed how he shed his innocent blood: for the Lord would see it, and not suffer it to go unpunished.   

9 Quest. v. 21. How Saul is said to have erred.  
There are three sorts of error. 1. There is a voluntary or wilful error, and an involuntary, which proceedeth of mere ignorance: the first is of two sores, either when there is an error in the judgement and understanding: as those of whom our Saviour speaketh: they shall think they do good service, when they put you to death, joh. 16.1. and the jews, as the Apostle saith, Rom. 10.2. had zeal, but not according to knowledge. 2. The other voluntary error is in the will and affection, when the judgement is not corrupted, but the will consenteth not, being carried along as a violent stream, to subscribe unto that, which the mind seeth to be evil. And this error is of two sorts, when the judgement is obscured and cast over for a time with the clouds of carnal desire and affection, as David yielded unto the temptation of lust, which in his judgement cleared, though for that time obscured, he condemned: as when one wittingly and willingly against his judgement and conscience, doth evil; as Saul persecuted David, knowing him to be innocent, only of malice and hatred, because he was appointed to the kingdom. This kind of error excuseth not at all. 3. The involuntary kind of error is, when there is a total ignorance and 〈◊〉 first in the judgement, and then in the will following the judgement: as jaakob took Lea for Rachel: this kind of error excuseth wholly. sic fere Martyr.   

10. Quest. v. 23. Of the rewarding or rendering unto a man his righteousness, where also of merits.  
1. Some read, The Lord reward every man according to his righteousness: L.B.G.U. but it is better read: The Lord render unto every one his righteousness: A.P.C. jun. for the preposition eeths, here is an article of the accusative case. 2. The meaning is, that as every one hath behaved himself justly or unjustly, so he shall receive at God's hand. There are two kind of righteousness, one is the righteousness of faith, which is imputed unto us, whereby the righteousness of Christ is made ours; there is a righteousness of works proceeding of faith, which is imperfect, of which kind David speaketh here: which is rewarded and crowned in the mercy of God. 3. This righteousness is called both the justice and righteousness of God, as it proceedeth from him, the fountain and author of good things: it is also called ours, because it is wrought in us as the subject, and by us as the instruments: otherwise we have no righteousness of ourselves, for our Saviour saith, Without me, ye can do nothing.  
4. Our works are not the cause of the reward, which proceedeth from the favour of God: for eternal life is the gift of God through jesus Christ, Rom. 6.23. but they are the means and the way appointed for us to walk in: as the Apostle saith, Eph. 2.10. nay, they are not generally causa sine qua non, the cause without the which a thing can not be: for infants are saved without them: but as Bernard saith, via sunt regni, non causa regnandi, they are the way to the kingdom, not the cause of the kingdom: like as a man can not go unto the city but by the way, nor climb up into an high place, but by steps and degrees: yet the way is not the cause of our going, nor the steps of our ascending: So by good works we must walk unto the kingdom of heaven: but good works do not procure unto us the kingdom.  
5. Then we refuse upon these grounds, the Popish doctrine of merits: which is overthrown by these three reasons. 1. Where merit is, a man must do some service of his own ability, which he hath not received of him, of whom he looketh for a reward: for between him that meriteth, and him which rewardeth, there must be a giving and receiving: but man can give nothing unto God, neither can he do any good thing of himself: our good works, are his works: then can they not properly merit. 2. Between the merit and the reward, 
Contr. Against the doctrine of merits.  there must be an equality, for a man to receive so much, as he deserveth: but between our imperfect obedience, and the infinite reward of eternal life, there is no equality: as the Apostle showeth, Rom. 8.15. That the afflictions of this present life, are not worthy of the glory, etc. 3. He that rewardeth, is indebted unto him that meriteth and worketh, and is bound in justice to recompense him: but God is no way indebted or bound to us: for we do but our duty, and when we have done all, we are found but unprofitable servants, Luk. 17.10.  
6. But it will be objected: 1. why then doth the Scripture use this term of reward, and recompense, if it be not merited. Ans. 1. Because there is some similitude, though no equality, between our service, and God's reward. 2. In Christ jesus the reward is indeed merited in respect of his obedience, but in favour it is given to us. Object. 2. S. Paul saith, that the righteous judge shall give him a crown of righteousness, 2. Tim. 4.8. the reward than is of justice. Ans. Of justice indeed, but not with relation to our works, but in respect of God's promise, who is just to perform & keep all his gracious promises. Object. 3. Evil works are meritorious of hell, and therefore good works are also meritorious of heaven. Ans. The argument always followeth not from contraries, where the reason is unlike: for good works herein have a divers reason from evil works, because the evil are from ourselves, so are not the good: the evil are perfectly evil, but the good are imperfectly good: S. Paul also showeth the weakness of this consequent: for having said, the stipend of sin is death: he addeth, changing his form of speech, life eternal is the gift of God through Christ.  
7. Lastly, that Popish distinction of the Schoolmen: of merit of congruity, and condignity, falleth to the ground: good works, they say, as they proceed from our free-will, do merit of congruity, it is fit they should be rewarded, as they proceed from the grace of God, they deserve of condignity, they are worthy to be rewarded. Contr. 1. From our free-will without grace proceedeth nothing that is good, for being without faith▪ it is sin: as the Apostle saith, whatsoever is not of faith, is sin, Rom. 14.23. and that which is sinful, hath no merit in it at all. 2. Merit of condignity the Apostle absolutely denieth: Rom. 8.15. non sunt condignae passiones: The sufferings of this life are not worthy of the glory, etc. Grace maketh not our works meritorious, but it maketh them good works, and acceptable unto God; which he crowneth of grace and mercy. sic fere Martyr.    

CHAP. XXVII.  

1. Quest. v. 1. Whether David did well in flying to the Philistims.  
1. LYranus defendeth David herein, that he fled not, as fearing he should be killed, being assured of the kingdom, but lest he should be forced to fight with Saul: but this is contrary to the text: for he feared least one day he should perish by the hand of Saul. 2. Others think that David might so conceive as though promise of the kingdom were conditional, if David did not fall into some grievous sin: and therefore he fled: but if this had been so, David offended more in going for succour unto the uncircumcised, then if he had stayed. 3. Some think, that David did it not, as doubting of the promise of God, but as a wise and provident man, using the means of his safety: Borr. but his own words do show his infirmity, that he doubted, lest he might perish: he was in deed to use the means, but such as were lawful and without offence. 4. Wherefore the truer opinion is, that David herein showed his infirmity: Mar. jun. Osiand. as shall be showed afterward.  
First, the reasons shall be examined, which are brought in defence of this fact of David. 1. David fled before to the Moabites, and was not reprehended: why might he not as well flee to the Philistims? Ans. 1. The Moabites were not such opposite enemies, as the Philistims. 2. He fled not then to the same end: then he went only to succour his father and mother: here to serve as a captain with his soldiers under Achish. 3. His going then was not very pleasing unto God, for he was admonished by the Prophet to depart. 4. And then he knew not the Lord's pleasure, till the Prophet had spoken to him, as he now did.  
2. But whence should David have provided for all his company, unless he should have lived upon the spoil of his own country: and by staying he should have brought himself, and all his friends into danger: and he should have tempted God, if he had refused the occasion offered.  
Ans. 1. David needed not have spoiled his country: he might have prayed upon the Philistims, and other enemies adjoining. 2. He was not to do any unlawful thing to provide for himself and his friends, but to depend upon God. 3. A good occasion and opportunity is not to be refused: but to let pass occasion and means not lawful, is not to tempt God, but rather to cleave unto God: which David should have done, rather than by unlawful ways and means to seem to doubt of God's deliverance.  
3. Christ fled unto the Sidonians, Tyrians, and Samaritans. Ans. He fled not unto them to take part with them against the jews, but to instruct and teach them: but David went to serve Achish. ex Martyr.  
Now the reasons which show the unlawfulness of David's flying, are these.  
1. He fled unto those which were enemies of religion: as if now a captain with his soldiers should flee unto the Turk: herein he did contrary to the law, which did forbid the Israelites to make any covenant with the heathen, which were about them.  
2. He in a manner runneth from his calling: who being appointed king of the Lords people to defend them, goeth to join with their enemies. Mar.  
3. This his flight seemed to proceed from the weakness of his faith, jun. as doubting of God's promises.  
4. And many inconveniences followed upon this his flight. 1. David is driven to dissemble, v. 11. when Achish asked him, where he had roved to day. 2. By this occasion the Amalekites burned Ziglag, c. 30. and carried away his wife and children. 3. He was like to have served the Philistims against his country. 4. By his absence the power of Israel was weakened and overcome in battle. 5. He made himself by this means, being entertained among the Philistims, beholding and bound unto them: with whom he knew, when he should be king, he was to have war.  
Therefore it must be confessed and yielded unto, that David in coming unto the Philistims for succour, therein committed a great oversight: for herein it is not expressed that he consulted with God, as at other times: but he herein took counsel of himself, and of the rest of his company, as josephus writeth. But this oversight of David is excused by his necessity, as a thief stealing to satisfy his hunger, is more to be pitied, than he that stealeth of wantonness: such was David's extremity at this time. Martyr.   

2. Quest. v. 2. Why David fleeth again to Achish, of whom he was afraid before, c. 21. when he feigned himself mad.  
1. Some think, because Achish is here called the son of Maoch, that he was an other king of the same name: and that this was a general name to all the kings of Gath. Osian. 2. The Rabbins think, that David sent messengers before unto Achish: and so he was received fide publica, faith being made before for his safety, jun. which is not unlike. 3. Add hereunto also, that whereas before he went privily and by stealth, now he goeth with a band of men, able to do the king service, and for that cause he is entertained: as Xerxes received Themistocles; the Lacedæmonians, Alcibiades; and the Volscians, Coriolanus. Mar.   

3. Quest. v. 5. Why David desired to be removed from Gath.  
1. Some think that David desired to go from the king's Court and city, lest he might have been envied of the Philistims: and because he could not away with the vices, superfluity, and excess of the Court: or most of all, because of the Idolatry of the city. Borr. 2. Some, lest he might have been chargeable to the king. Pelican. 3. But it is most likely, lest he might have been urged to fight against his own people, Mar. and to be employed against them. Mar. And David did see, that he could not maintain that great company, without living upon the spoil: and therefore he desireth to be further off, that he might pray upon the bordering nations, without any controlment: Osiand. which his counsel David wisely coloureth with a show of modesty: that it was not for him being a stranger, to dwell with the king. jun. Also this fell out well in this respect: that David should have a city assigned him, whether came unto him a great number of Israel, till they made a great army like the host of God. 1. Chron. 12.22. By this occasion Ziklag, which was allotted to judah, josh. 15.31. and unjustly detained by the Philistims, was restored to the right owners. jun.   

4. Quest. v. 7. Of the time of David's abode among the Philistims.  
1. Some read, the time that David dwelled, etc. was four months: L.S. but here somewhat is omitted: it is in the original, days, and four months. R. Selamo thinketh, that he was there but four months: then days beside months, should be superfluous in the text. 2. Some read, four months and certain days: B. G. V. but here the words are transposed: which stand in this order, days, and four months: so josephus thinketh, that he was there four months, and twenty days. 3. Chimhi thinketh he was there seven months, for so many months were between Samuel and Saul's death. 4. But the sounder opinion is, that David was there a year and four months: as it may appear by these reasons. 1. Because chap. 29.3. Achish saith, he hath been with me, these days, or these years: that is, one full year, and going upon the second: for in the space of a few months the king could have no great experience of his service. 2. In so short a time all those things could not well be done, which are set down from this chapter to the 31. 3. iammim, days, is taken in this sense: as c. 1.21. a sacrifice, iammim, of days, that is, a yearly sacrifice: and the order of the words show as much: the greater number is used to be placed first: we say not days and months, but months and days: but to say a year and months agreeth well.   

5. Quest. v. 8. Of the Geshurites, and Girzites, whom David put to the sword.  
1. These were a remnant of the Canaanites, the Geshurites were those that dwelled in Geshur, josh. 12.5. in Gilead: and the Gizrites in Gezer, which belonged unto Ephraim, josh. 16. v. 3. who at the coming of the Israelites, left those places, and went and dwelled among the Amalekites: but at the beginning they dwelled in that land, that is, the Geshurites and Girzites in Canaan. jun. 2. These Canaanites were ordained of God to destruction, and therefore David might safely invade them. Osiand. 3. But it is like that David, as he did this exploit of a zeal, to root out the enemies of God's people, so also he had at this time a respect unto his present state, and took the spoils of them for the maintenance of him and his: for God many times useth men's infirmities, to accomplish his will. Martyr.   

6. Quest. v. 10. Whteher David offended in making such an excuse to Achish, as though he had invaded the Israelites.  
1. Some think, that it was lawful for David to destroy those nations without sin, so he might without sin colour it with a show of invading his own people: Osiand. but that is not so: for not only the lawfulness of the thing which is done must be considered, but the manner also, that it may be done without offence: now howsoever for the present David contented Achish, yet was it an offence unto good men, which might take David to have done as he spoke. Mar. 2. Some think that David dissembled not, but spoke the truth: not that he put the jerahmeelites, which were a family of the judah, to the sword, 1. Chron. 2.9. or the Kenites, but only smote the south coasts, which of right belonged unto the Israelites, but were possessed by other nations. But it appeareth, in that Achish was contended with David's answer, that he understood him to speak of the Israelites, whom he had invaded. 3. Others say, that David here plainly mentitur, telleth an untruth: Mar. but I rather think with junius, that David speaketh here doubtfully and ambiguously, not using that plainness which became such a good man: that he might either be taken to speak of the Israelites inhabiting judah, or of the nations which bordered upon the South coasts. 4. Achish was very credulous and ready to believe David: josephus giveth this reason, because it was easy to persuade him to believe that, which he greatly affected and desired.    

CHAP. XXVIII.  

1. Quest. v. 2. Whether David promised his aid unto Achish, and whether therein he did well.  
1. SOme think that David had no purpose at all to fight against Israel, but only he would have defended the King's person: who saith, he would make him keeper of his head for ever: but this agreeth not to David's own words, that seemeth to be discontented, because he was sent back, and might not go to fight against the enemies of the king, c. 29.8. it seemeth therefore that he bore the king in hand, that he would go and fight against Israel. Mar. 2. Others think, that this war was just, which the Philistims at this time took in hand against Saul, because that therein the Lord purposed to punish Saul's wickedness, and beside the kingdom belonged unto David, and therefore he might seek his own. But neither of these maketh this war just: for howsoever God intented herein to judge Saul, yet the Philistims did it of a hateful mind against the people of God: and though David were the anointed king, as it were the apparent heir of the kingdom, yet he had no such commandment to invade the kingdom, but to wait his time. 3. Some are of opinion, that David would in the battle have turned his force against Achish: but herein David beside his deep dissimulation, should have showed great unthankfulness unto Achish with whom he had found such kind entertainment. 4. Therefore the best solution of this doubt is, that David gave this wise answer unto Achish, neither directly promising his help, as josephus saith, he did prompt polliceri operam, readily promise his help: neither yet denying the same: but he waited upon God for his direction, praying fervently in his heart unto God, that some impediment might fall out, that he should not be forced to fight against the Israelites, and specially against his loving and dear friend jonathan. sic Osiand. Mar. Pelican.   

2. Quest. v. 3. Of what mind Saul put away the sorcerers in Israel.  
1. Some do gather that whereas mention is made here together of samuel's death, and that Saul had put away the sorcerers, that hereby it is signified, that Saul while Samuel lived used to consult with him: and that by his advice he did according to the law of God expel the sorcerers. Pelican. But after that the Lord had rejected Saul, and David was anointed king, Samuel went no more to visit Saul, c. 15.35. neither doth it seem that Saul much regarded Samuel. And it is not like that Saul did this of any good mind, by samuel's direction: for it seemeth, that at the same time the Gibeonites were slain, 2. Sam. 21. which thing did displease God. 2. Saul therefore did it of a blind zeal, that he might seem to make show of religion: not with any true heart or affection: for than he would not have run unto sorcerers himself. Mar. Bor. 3. This then is here inserted both of samuel's death, and Saul's expelling of sorcerers: both to show, that it was not true Samuel, which afterward appeared unto him, Osiand. and to manifest Saul's inconstancy, in returning to his vomit again, to build again what he had destroyed: and his impiety in forsaking of God, and craving help of the devil. jun.   

3. Quest. Whether it belonged unto Saul, to expel witches and sorcerers.  
1. The Romanists opinion is, that Princes are not to meddle with religion, but that it belongeth unto the Pope to manage the affairs of the Church, and such things as concern the soul: leaving unto the Prince only the care and charge of the body, and such things as concern the civil and politic state. And here they do urge the example of Vzziah, who was stricken with leprosy, 
Contr. Of the Prince's authority in Ecclesiastical matters.  when he attempted to have sacrificed. But this example is unfitly alleged: for Princes are not indeed to meddle with the execution of Ecclesiastical offices, as themselves to preach, to baptise, to excommunicate: as Vzziah would have taken upon him the office of the Priest: but it belongeth unto them, to see that as well Ecclesiastical persons, and others do their duties: and by good laws to command the true religion to be received of all. The reasons are these.  
1. Because Princes are in God's place here in earth, and every soul is commanded to be subject unto them, Rom. 13.1. then is no soul excepted, whether of Bishop, or of whomsoever. 2. Their office is to bear the sword, and to see all ungodliness 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 adultery, and not meet with the spiritual fornication of the soul. 3. As Princes have the oversight of other professions, which yet they themselves practise not: as to see that Physicians, and Apothecaries, which attend upon the health of the body, should deal faithfully in their several vocations, so also, seeing there is great necessity of providing physic for the soul, much more ought magistrates to take care thereof. 4. This appeareth by the example and practice of all godly Magistrates, David, Solomon, Hezekiah, josias, and all the good kings of judah, did purge and reform the Church of God, put down Idolatry, and set up the true worship: so did the good Christian Emperors, Constantinus, Theodosius, Carolus. 5. For unless this power according to the word of God be yielded unto Christian Magistrates, what remedy should there be to redress the enormities of the Church, when the spiritual governors thereof, become dissolute, disordered, and corrupt. sic fere Mar.   

4. Quest. v. 6. How Saul asked counsel of the Lord, and why the Lord vouchsafed no answer.  
1. Saul is here said to have asked counsel of the Lord, and yet 1. Chron. 11.14. it is said, 
Reconcil.  he did not ask counsel of jehovah: because he did not seek unto God in truth, but in hypocrisy: and therefore the Lord seeing his heart, would not vouchsafe him an answer: and he which had before destroyed the innocent Priests, was not worthy to receive any comfort by them. 2. Here are three ways expressed, whereby the Lord used to make known his will to his servants: by dreams, by urim, that is, by the Priests, and by Prophets: there were other ways, as God spoke sometime by his Angels, they also sometime used lots, but the other three were more usual in those times. Mar. 3. There were two sorts of dreams: some good dreams, which were sent upon the servants of God, some were but the illusions of Satan: and these two kind of dreams differed in three things: in the author, God sent good dreams, the other proceeded from Satan: the servants of God, as joseph and Daniel, saw good dreams and visions, the false prophets were deluded by the other: the first sort were to good end, to set forth the glory of God, the other were to an evil end, to seduce and deceive the people, Deut. 13.2. Now God did not reveal his will unto any by dreams, to have Saul advertised of his will. Borr. 4. But whereas Saul is said to have asked counsel of God, and he answered him not by urim: some think that after Abiathar was gone with the Ephod, 
Reconcil.  he caused an other to be made; some, that he had sent to Abiathar, to consult for him; some, that he consulted by some of the inferior Priests which were left: Osiand. but the high Priest only consulted by the urim. But the meaning is this, that the urim was not now with Saul, but with David, and therefore Saul could receive no answer by urim, although he had desired it. sic Mar. jun.   

5. Quest. v. 6. What the urim and Thummim were whereby the Lord made answer.  
1. Some think, that urim and Thummim, which signify light and perfection, were no peculiar thing belonging to the priestly ornaments: but only signified the light of doctrine, and holiness of life, which the Priest should be endued with: so expoundeth the Latin and Septuag. which interpret these words, doctrinam & veritatem, doctrine and verity: but it seemeth by the description, of putting the urim and Thummim to the breastplate, Exod. 28.30. that it was some real thing, that was put thereunto. 2. Some did take them only for the illuminations and visions which the Priest had: but as is showed before, it is evident that it was some real thing. 3. Some take it that these names, urim and Thummim, were written in the breastplate: but then they should rather be said to be written, then put to. 4. Other think, they were two precious stones shining beyond the rest, that were put into the pectoral: but the breastplate or pectoral being made four square, and set with twelve precious stones in order, could not conveniently receive them. 5. The opinion of some is, that this urim and Thummim, was nothing else but the name jehovah, which was written, and put in the duplicature or folding of the breastplate, which was made double: but, the name of jehovah was written in the golden plate of the Priest's forehead, Exod. 28.36. therefore it seemeth it was of no great use to put it secretly within the breastplate. 6. Some further think, that the urim and Thummim, was not any of the priestly ornaments, which were made by the workman, but it was given unto Moses by the Lord, to be put within the breastplate, which may seem to be the reason, why it was described to be made double, Exod. 28.16. jun. But the preposition el, signifieth properly, to, not in, that we need not understand, the urim and Thummim, to be put into the breastplate, but only unto it: and it may be thought to be made double as with a lining, for the strengthening of it, because it was beset with the precious stones. 7. Wherefore leaving other conjectures, I think it most probable that this urim and Thummim, were nothing else but the precious stones themselves, which were set into the pectoral: so called of their exceeding brightness and perfection: Osiand. Mar. which may be thought to have been more than ordinary precious stones, prepared of the Lord for this use. And this may further appear thus: because the same title is given to the breastplate and to the urim and Thummim: the pectoral is called the breastplate of judgement, Exod. 28.29. and so is the other called the urim of judgement, or judgement of urim, Numb. 27.21. which was so called, because the high Priest consulting with God by urim, gave direction what was to be done, or not done. Again, to apply the Ephod, is all one as to ask counsel of God by urim, as 1. Sam. c. 23.9. and c. 30.7. David biddeth Abiathar apply or bring the Ephod.   

6. Quest. How the Lord used to answer by urim.  
There are 3. opinions. 1. Some think, that by inward illumination of the mind, the Lord revealed his will to the Priest: ex Vat. but I take it, that this was the difference between the Priests and the Prophets, that these by some secret instinct and inspiration had the will of God revealed, the other by some outward and sensible means. 2. josephus thinketh, that when the answer was affirmative, the precious stones did shine extraordinarily: but he addeth further, that these stones had ceased to shine in that manner 200. years before his time, because of the sins of the people: but it may be doubted, whether, as they were with●● the Ark after the return from Babylon, though that seemeth to be a fabulous report of Ieremies hiding it, 2. Macch. 2. so they also wanted the priestly Ephod. And again, this shining of the stones served only for affirmative and good answers: it still remaineth uncertain how they received negative and heavy answers. 3. Therefore I rather think, that the Lord answered the Priest by some voice and oracle: as the Lord used to answer Moses by voice, from the Mercy seat, Numb. 7.89. as it also appeareth, c. 23.7. how the Lord answered David's demands by voice: The Lord said, etc.   

7. Quest. What manner of woman Saul would have sought out for him, and why?  
1. The word here used is bahalath obh, the dame of a familiar: as such spirits use to call the witches, dames: the word signifieth a bottle, because such used to speak out of their bellies, as out of a bottle▪ with an hallow voice: in Latin they are called Pythones, Pythonists: so called of Apollo Pythius, because the oracles of Apollo, who was called Pythius, were delivered by them. Apollo's Pythoness was by her obscene parts filled with wind, and gave answer unto their demands. Apollo was so called of the serpent Pitho which he killed. ex Martyr. This obh was a spirit as it seemeth, whom they imagined to have power to raise up the dead: as a woman of Thessaly raised up a soldier lately dead, which declared unto Pompey the evil success of the Pharsalian battle. Lucan. l. 6. julian the Apostata, being fallen from the Christian faith, did betake himself unto sorcerers and Conjurers, as Saul doth here.   

8. Quest. v. 8. Whether Saul in deed thought, that Samuel might be raised up.  
1. Some think, that Saul was not so blind or ignorant, as to imagine, that Samuel could himself be raised up: but that by God's permission, there might be apparitions of spirits in their likeness: Pelican. but this was a greater blindness in Saul, to go directly and ask counsel of the devil: and further by Saul's reverent behaviour, he imagined, that it was more than a bare apparition, which was represented unto him. 2. I rather therefore think, that it was Saul's foolish imagination, that Samuel might be called up unto him: for the spirit of God being departed from him, as his body was distempered, so also was his mind and judgement. Mart. Osiand. And Augustine saith well, neque reprobus factus potuit bonum intellectum habere, being rejected he could have no good understanding. 3. Now how this woman remained yet in Endor, the rest of the Soothsayers being destroyed, the cause was not, as some of the Rabbins imagined, that she was Abners' mother, and so spared: for then Saul need not have inquired after her, she had been known well enough: but Saul might think, as there is oftentimes negligence, and remissness in the officers and ministers of the kingdom, that some among the rest, might escape and find favour. Mart.   

9 Quest. v. 12. Of the apparition of Samuel, and the manner thereof.  
1. It seemeth by that Saul asked the woman what she saw, that Saul saw him not at the first: the Rabbins think, that Saul heard only the voice, and that the woman both saw, and heard, but Saul's servants neither heard nor saw: some think, that the woman only saw, and Saul only heard, Vatab. but, though Saul saw not the apparition at the first, the woman being apart in an other place, as witches use not to be seen, when they work their feats: yet it is like, that afterward Saul was admitted to his sight, both by the reverence which he yieldeth, in bowing himself, & by the communication between the fantastical Samuel and Saul: it may be gathered also by the text, that the woman heard not the communication: for v. 21. it is said she entered or came in to Saul: it seemeth that she was gone forth, having raised the spirit, and left Saul alone within in the bed chamber, as is expressed v. 23. but the servants were left without, and neither heard nor saw: as the like is showed, Act. 10. how Saul only heard the voice, they that were with him heard nothing. Mar. 2. Now where the woman saith, that she saw gods ascending: some understand it, that she meaneth an excellent person, that was ascending: but it is like that these elohim, gods, were certain goodly apparitions (as Satan can transform himself into an Angel of light) which Satan sent, as his apparitors and messengers before. jun. 3. Thus Samuel appeareth, wrapped about with a mantle, which was the habit of Magistrates and Prophets, to distinguish them from the common sort: josephus thinketh it was a priestly garment: but Samuel was no Priest, though he were of the tribe of Levi. Mar. 4. The witch knew him to be Saul, rather having so learned of the devil, who told her, Mar. then, as the Rabbins suppose, she conjectured it by some reverence that this counterfeit Samuel yieldeth unto Saul.   

10. Quest. v. 17. Whom he meaneth when he saith, The Lord hath done to him.  
1. Some read, the Lord will do to thee: Lat. but that is not agreeable to the original, which hath li, to him. 2. Some read, the Lord hath done to himself, that is, hath disposed of his counsel, as he purposed and determined. jun. 3. Some refer it unto Saul, that the Lord hath done to him: Borr. but throughout he speaketh unto Saul in the second person. 4. Therefore it is better referred unto David, that the Lord hath done to him, as he promised: so the Chald. B. Genevens. joseph. and so the next words do help to expound these: he hath rend the kingdom from thee, and given it unto David: the kingdom is said to be rend, because the whole was not taken at once from Saul's posterity, a part was a while held by Ishbosheth: Mar. but this seemeth to be somewhat curious: for the Lord had given the whole kingdom to David, and so rend, that is, taken the whole from Saul.   

11. Quest. Of the meaning of these words: To morrow thou, and thy sons shall be with me.  
1. Some take it, as though the devil, counterfeiting samuel's person, should say, that Saul should be with him, that is, in the state of grace, and the favour of God, but that Satan herein lied unto him. Osiand. But as the rest of this heavy declaration fell out to be true, that Saul should be delivered into the hands of the Philistims, so it is like, that the rest also should be true, and the event indeed was answerable: both Saul and his sons were slain the next day. 2. D. Kimhi with other Rabbins think, that this is to be understood of the happy estate, wherein Saul should be: and that herein nothing was uttered but truth: for they hold, that Saul dying for his country, and not giving over the defence of Israel, though he looked for present death, died in the favour of God: josephus also commendeth Saul as a worthy man, that died for his country. But, this resolution in Saul to die for his country, was only a civil virtue: it was far from piety: like unto the fortitude of the heathen, as of the Deccis, Curtij, among the Romans, that died for their country: and it was God's justice rather that forced him to this battle, than his own will and resolution to defend his country. Borr. Beside, seeing Saul killing himself, died without repentance, ending his days in despair, how could he die in the favour and grace of God, Mar. But we will not precipitate our sentence concerning his everlasting reprobation, though he were rejected from the kingdom, leaving him to the judgement of the Lord. Borr.   

12. Quest. Whether it were Samuel in deed that appeared unto Saul.  
1. This could not be Samuel in his own person, both body and soul: for to raise again the dead, is the work only of God: divers have been raised from the dead: we read of three raised in the old Testament: the widows son by Elias, and two by Elizeus, one when he was alive, the other by touching his body, when he was dead: five were raised in the Gospel, three by our Saviour, the ruler's daughter, the widows son, and Lazarus: and two by the Apostles, Dorcas by Peter, and Eutyches by Paul. But these miracles were wrought for the confirmation of the truth: this miracle if Samuel had been raised, had been for the countenancing of sorcery and lies: the devil could not raise Samuel himself: and God for the reason aforesaid, would not permit Satan to do it.  
2. Some therefore think, that it was the body of Samuel, as Burgens. saith. But the body being dead, hath no activity, and is unapt to be used as an instrument of action: neither doth it suffice to say, that Satan might give action and motion to the body: for Satan can make illusions, and counterfeit any shape of himself, so that he needed not to have assumed a body.  
3. Some do think it was the very soul of Samuel, as justinus Martyr, but unto him I oppose Tertullian, who thinketh, lib. de anima. that the Devil deluded both the woman, and Saul, abusing his eyes, and her ears. Augustine, though sometime he seemeth to doubt, whether it were Samuel, or only phantasma, a fantastical image or apparition of Samuel: ad Simplic. lib. 2. yet, lib. 2. de doctr. Christian. he defendeth and proveth, that it was imago sacrilegio excitata, an image raised by sacrilege. That it was the soul of Samuel, these two reasons are produced to prove: 1. because throughout this story, he is called Samuel: 2. because that which is here foretold, fell out accordingly. Ans. 1. The Scripture calleth things as they appear, and as they are taken: as Pharaoh is said in his dream to have seen seven kine, and seven ears of corn, Gen. 41. because they so appeared: so in this place this apparition is called Samuel, because it seemed so to be, and Saul took it to be Samuel. 2. God suffereth the Devil sometime to speak the truth, and may reveal some things unto him, as he did to Balaam, for such end, as the Lord seeth best, for the setting forth of his glory. Borr.  
4. Wherefore the sounder opinion is, that this was not samuel's soul, but a counterfeit representation of him: as may appear by these reasons. 1. Satan hath no power over the spirits of the righteous, neither can their spirits be fetched by enchantments: for than he would abuse the souls of the dead at his pleasure, to deceive the living. Whereas it will be answered, that Samuel prevented the witch's enchantment, and came before at God's appointment: this is contrary to the whole narration: for this Samuel appeared not, till Saul came to the witch's house, and Saul had set the witch a work. 2. It is said before, that God answered not Saul by Prophets: therefore he by whom Saul now receiveth answer was no Prophet. 3. If God had sent up Samuel, the dead, to instruct the living, why is this reason given of the denial of the rich man's request, to have one sent from the dead: because if they would not hear Moses and the Prophets, neither would they believe, if one were raised from the dead, Luk. 16. in so doing the Lord should seem to go against his own order. 4. True Samuel would not have suffered himself to be adored: sic Mart. Borr. Osiand. Pelican. Vatab. and this is the sentence of Augustine in this place: Indignum esse facinus, si secundum verba historiae commodetur assensus, it is an unworthy act, if one press the meaning of the story according to the words: and this is cited in the decrees, Caus. 26. qu. 5. c. 14. Wherefore this place is frivolously alleged by the Romanists, 
Contr. Against Limbus patrum.  to prove Limbus patrum, or Purgatory: that the souls of the Fathers before Christ were in a dungeon of darkness in the earth, expecting the coming of Christ: or that the souls of the faithful now go to a certain place of Purgatory under the earth: for this counterfeit Samuel, that seemed to ascend out of the earth, which was not the soul of Samuel, but the devil in his likeness, proveth no such thing. This question is handled more at large in Hexapla upon the 7. chap. of Exodus, whether I refer the Reader.   

13. Quest. Of the nature of spirits.  
Now upon this occasion, that mention is here made of the witch's obh, or familiar spirit, certain necessary questions do here offer themselves briefly to be touched: first, of the nature of spirits, secondly of their knowledge, thirdly of their power, fourthly whether it be lawful at any time for Christians to use the ministery and help of such spirits.  
First, concerning the nature of spirits, called devils, there are divers opinions. 1. This opinion is ascribed to the peripatetics, that there are no devils, or spirits, and that these strange things, which seem to be miraculous in the world, are done by the secret and strange operation of nature, as the loadstone draweth the iron, as also by the fantasy of man, which is very strong: and by the temperature, and constitution of the body: as it is written of Vespasian, that he healed a blind man with his spittle, and cured a lame man by touching his foot.  
Contra. 1. It will be confessed, that many things unwonted are caused by such means: but there are miraculous and extraordinary works, which are above the course or strength of nature: as for images to speak, to go invisible, for unlearned men to speak Hebrew, Greek, Latin, and languages which they never learned, to stir things which are a great way off, & such like: of these no natural reason can be given. 2. Sorcerers and Magicians do use words, and spells, and charms, wherein there is no force or power to work naturally. 3. This opinion the Sadduces held, that there were no Angels or spirits: and it is contrary to the Scriptures, which witnesseth both of the good spirits and elect Angels, and of the reprobate and evil spirits, which we call devils. As a lying spirit was in the mouths of Baal's false prophets, 1. king. 22. Satan stirred up David to number the people, 1. Chron. 21.1. Satan afflicted job, and tempted our Saviour Christ.  
2. The opinion of some was, that men's souls are turned into spirits, the souls of good men into good spirits, and of evil men into evil spirits.  
Contr. But seeing the souls of men and spirits are of a divers kind and nature, it is no more possible for them to be changed one into an other, then for any other kind of living creature to be changed and altered into an other kind: and if this should be so, than the souls of men should never be reunited to their bodies: which were an impious thing once to think or conceive.  
3. The Platonists do imagine, that there are some fiery, some airy, some watery spirits, some of a terrene nature: and do ascribe certain material bodies unto the spirits. Contra. 1. If spirits had bodies, they must be either of a celestial, or of an elementary constitution: if any of these, than they should have either a circular motion as the heavens have, or an elementary motion, to ascend, or descend, as the elements do: but none of these are naturally incident to the spirits. 2. But we need no further reason to convince this error, seeing the Scriptures give testimony hereunto that the Devils are spirits, without flesh and bone, as our Saviour saith, Luk. 24.39. and in the Gospel, the Devil is called an unclean spirit, Math. 12.43. & how could a legion, that is, divers thousands of devils be thrust together into one bad man, Mark. 5.9. if they had material bodies, and corporal substances. Thus it appeareth, that there are evil spirits, which wander up and down in the world: and that they are immaterial, and altogether of a spiritual nature. 3. Lastly, of spirits there are four kinds: 1. God is an infinite spirit: 2. the Angels good and bad are spirits: 3. there are the souls and spirits of men: 4. there are also the spirits of bruit beasts. These kinds may be thus distinguished: spirits are either of an infinite and incomprehensible nature, as God only: or of a finite: which are either immortal spirits, and the same either made to cohabit with bodies, as the souls and spirits of men: or are spirits separate from bodies, either good, which are the elect Angels, or evil, which are the devils: or they are mortal, as the spirits of bruit beasts.   

14. Quest. Of the knowledge of Devils.  
1. That spirits have a very acute and subtle knowledge, and great insight in things to come, it is evident, seeing that wise and prudent men skilful in natural observations, can foretell of many things, as of Eclipses, of rain, and such like: yea, the unreasonable creatures both birds and beasts, by a natural instinct, have a sense of the external accidents in the air, before they come: much more have the spirits more certain conjectures of many things to come: which knowledge of theirs, is diversly helped: 1. by their subtle and spiritual nature: 2. their long experience, and continuance: 3. their agility of nature, which can in a moment pass from place to place: as August. lib. de Genes. ad litter. reporteth of a man that was strangely taken, who refusing to take any sustenance, but at a certain priests hand, who dwelled five miles of, could tell being absent, when he came forth of his doors, where he was, how near the house: this was done by the agility of spirits: like as if a watchman should a far off discover a band of soldiers coming, and give notice thereof. 4. The devil may foretell such things, which the Lord by his ministery intendeth to do: as he punished the Egyptians by his evil angels: and Satan was here the minister of this judgement decreed against Saul. 5. The spirits being placed in the air (as the devil is called the prince that ruleth in the air, Eph. 2.2.) from thence, as from a watch tower, can more easily see and discern, the causes of such events, which happen in the earth. 6. By the writings of the Prophets he understandeth many things: as Augustine thinketh, that Trismegistus foretelling unto Asclepius the ruin and overthrow of Idols, might take that light from the predictions of the Prophets. 7. Satan doth foresee many things by the effects: as when he seeth a man full of good works, and given to devotion and prayer, he can think none other, but that such an one is in God's favour: Martyr. likewise by the contrary, when he seeth one given over to all wickedness, he knoweth that God's judgements hang over his head, as here they did over Saul. And therefore it need not seem strange, that the devil did foretell of his end. Augustine here saith, quasi magnum sit diabolo ante occasum mortem corporis praevidere, cum signa quaedam soleant apparere morituris, 
cited by Grat. c. 26. qu. 5. c. 14.  quibus Dei protectio amota videatur: As though it were a great matter, for the devil to foresee one's death before it fall, seeing that they which so die, do themselves perceive some signs, that the protection of God is removed: As Saul gathered by evident arguments, that the Lord had forsaken him: how then could it be hid from Satan?   

15. Quest. What things the Devil is ignorant of.  
There are four kind of things, which Satan hath no knowledge of. 1. He knoweth not things to come, but by conjectures, and the same uncertain: God only seeth things to come, as present: for seeing God doth whatsoever pleaseth him in heaven & in earth, he can not be ignorant of any of his works: spirits know things to come only by signs & conjectures. And Satan is deceived often in his predictions: 1. either because the signs, which he conjectureth by, are uncertain by themselves, as are the signs and prognostications of weather, and such like: 2. or for that God interposeth himself, 
How the devil knoweth things to come.  and worketh beyond the natural and ordinary course, as when the fire in the furnace had no power to burn the three children: 3. sometime the condition is secret of such things, as are prophesied to come to pass: as when jonas preached, that within forty days Niniveh should be destroyed, unless they repented: 4. the Lord many times either blindeth Satan, that he can not use the subtlety of his own nature, or bindeth his power, that he can not do what he would. Then it appeareth, that there is great difference between the certainty of Angelical, and diabolical predictions: 1. good Angels are more acquainted with Gods will, than Satan is: 2. they are holy spirits, not lead with ambition, envy, malice, as Satan is, and therefore their knowledge is not obscured or overcast, with such turbulent affections, as Satan's is: 3. they refer all to Gods will, and therefore are not letted, or hindered by the Lord, as Satan is, who aimeth always at a wicked end.  
2. Secondly, Satan is ignorant of the mysteries and secrets of God's counsel: as he was doubtful concerning Christ, whether he were very God in the flesh: and therefore he speaketh unto Christ in an ambiguous term, when he tempted him: If thou be the son of God: he saw many evident arguments of the divine power of Christ, and confessed him to be the son of God: but he was not certain thereof, for than he would not have stirred up judas to betray Christ, 
Satan did not know certainly, that Christ was God in the flesh.  and the Scribes and pharisees to have put him to death, if he had known that by his death, Christ should have overcome him, that had power of death, that is the devil, Hebr. 2.14. for as the Apostle saith, had they known, they never would have crucified the Lord of glory, 1. Cor. 2.8. which may as well be understood of Satan himself, as of those which were his ministers and instruments. The good Angels themselves did not fully comprehend the mystery of the incarnation of the Son of God, and of our redemption by him, until they saw the same accomplished: as S. Paul saith, To the intent, that unto principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God, Eph. 3. 10. much more therefore was this mystery kept hid and secret from Satan.  
3. Satan knoweth not what is in the heart of man, but only by conjectures and signs: directly he neither knoweth the will, nor the understanding or judgement of man: two ways he soundeth man's heart: either by the precedent causes, the objects offered outwardly, as when David espied Bersabe, or by the inward imagination or fantasy: yet he is not certain whether the will shall apprehend such objects or not: or else he guesseth by the outward signs and impressions of the affections in the body: as love, anger, rage, care, and such like, do discover themselves in the countenance, and other parts of the body: but where such impressions are not, as wise men can bridle and conceal their affections, there Satan faileth in his conjecture. Further, the Scripture speaketh evidently, that God only is the knower of the heart: Thou only knowest the hearts of all the children of men, 1. king. 8.39. And the Apostle saith, Who knoweth the things of a man, saving the spirit of man which is in him, 1. Cor. 2.11. Man's heart is known to none, but unto God, and himself: but more unto God, then unto man himself: for both God seeth aforehand, what thoughts are like to rise in man's heart, which man knoweth not himself, as Psalm. 139.2. Thou understandest my thoughts a far off▪ and God is greater than a man's heart, that a man can not think what he would in good things, but as the Lord inspireth him. Further, if Satan did know man's heart, then would he be more busy in his temptations, and mote dangerous. This also is the pre-eminence which the spirit of God hath beyond the evil spirit: He that searcheth the heart knoweth what is the meaning of the spirit. Rom. 8.27.  
4. The fourth thing, which Satan is ignorant of, is of the graces of regeneration, the consolation of the spirit, the operation of a true and lively faith: the Devil hath a kind of superficial belief, as Saint james saith, That the Devils believe and tremble, jam. 2. he hath an historical faith to believe the Scriptures to be true, and that the incarnation, passion, resurrection of Christ, were so done and fulfilled, as they are in Scripture declared: but none of these he believeth to his comfort: neither can he comprehend them, as the faithful do: so that herein every faithful man hath more knowledge by the sense and experience of faith, than Satan hath.   

16. Quest. Of the power of spirits, what they are able to do by their spiritual nature, and what not.  
1. Here the power of spirits is to be distinguished: for there is in them a threefold power to be considered; a natural power, which they have by their creation, as they are spirits; a limited power, restrained by God; and their power augmented and enlarged from God, for some special service, wherein it pleaseth the Lord to use their ministery. The Devil, by whom the sorcerers of Egypt wrought, could by his natural power, produce the similitude and likeness of serpents: but that power was restrained, when they assayed likewise to counterfeit louse: his power was augmented, when he was suffered to execute his malice upon job: for Augustine's distinction is here to be held, that the Devil otherwise afflicteth the godly, and otherwise punisheth the wicked: In filijs diffidentiae, tanquam in proprijs mancipijs operatur: he worketh in the children of disobedience, as in his own vessels: but he hath no power upon the righteous, unless it be given him: sicut homo de pecore suo facit, quod vult, de alieno pecore ut faciat, expectat sibi dari potestatem, ab eo cuius est: ibi potestas, quae fuerat, prohibetur, hic, quae non fuerat, tribuitur: as a man may do with his own beast what he will, but with an other man's he can do nothing without leave of the owner: there the power which was is restrained, here the power, which was not is attributed. Aug. in Psal. 77. Here now the question is only of the natural power of Satan, as he is a spirit.  
2. Now concerning this power, some do extenuate it too much, thinking that neither the spirits, nor those which work by spirits can do any thing: but that men are only by them deluded and deceived: for Nero, and julian, which were Emperors, and sought to suppress the Christian faith, did confederate themselves with sorcerers and Magicians, and yet they could effect nothing by them: yet it had been much for the advantage of Satan's kingdom, to have aided such special instruments, what he could.  
Contra. 1. That the spirits are able to work strange things it appeareth diversly, both by the divine laws, made against them, that they should not suffer a witch to live, Exod. 22. Leuit. 20. Deut. 18. and by the human laws of the Imperial and other states: which laws should not have been made, if such were thought to be able to do nothing: further, in the story of job it is evident, that the devil brought down fire from heaven, and raised the winds: in the Gospel, the spirits that possessed the bodies of men, did torment them, and cast them sometime into the water, sometime into the fire. Beside, in the Ethnic stories it is recorded, that Tuccia a vestal virgin did carry water in a siue, and Claudia drew a ship that stuck in the sand, that could not be removed by any human force: Pliny writeth how the olive grove of Vectius Marcellus was removed: to deny that these things were done, it would be thought too great boldness. Mart.  
2. But touching the examples of Nero and julian, who effected little by art Magic, the cause was not in their want of power, but for that God restrained their power, that Satan did not what he would. Martyr.  
3. Some do ascribe too much unto the power of spirits: as that they can excitare tempestates, raise tempests: as we read, how the devil brought down lightning, and raised the winds, job 1. and in Norway, there are certain called Lapones, that have three knots in their beards, who if they lose one of them, than there followeth a great tempest in the Sea, if the second, than the tempest is increased, if the third, than the storm rageth, and riseth as though heaven & earth would go together: this is the opinion of Peter Martyr, therein consenting with Augustine: the reason of his opinion is, because, as he thinketh, the devil can bring and put together the causes, & beginnings, and seed as it were of things: and so his opinion is, that those serpents which the Egyptian sorcerers made to appear, were true serpents, which the devil brought forth, being not ignorant of what seed and beginnings serpents were made. Contra. 1. The Scripture ascribeth the power of rain, lightning, and winds, only unto God, jerem. 10.13. He causeth the clouds to ascend from the ends of the earth: he turneth lightning to rain, and bringeth forth the wind out of his treasures: by these works of power, the Prophet concludeth, that the Lord was God, and that the gods of the heathen (which were the Devils, whom they worshipped in their idols) could do no such thing. 2. Augustine is of that opinion, that Satan brought down fire from heaven, job 1. but both the text itself is against him, which calleth it the fire of God: it was done then by the power of God: and against Augustine's private opinion, I can oppose the determination of an whole Synod: 
Br●●arens. 1. c. 8.  Si quis credit diabolum sua potestate posse excitare tempestates, fulgurae, etc. anathema sit: Let him be accursed, that thinketh the Devil can raise tempests, lightning, etc. of his own power. 3. If the Devil can make serpents, or bring forth any true living creature, because he can put together the seeds, and beginnings of things, then why may he not as well help the generation of man, and procreate children by human seed, which were absurd to imagine: as for those serpents, that they were no true serpents, but in appearance only, I have showed elsewhere, in the questions upon the 7. chap. of Exodus. 4. But thus much further I conceive of the power of spirits in the disposing of the weather: that although they cannot raise vapours or exhalations, whereof the winds, and rain, and other meteors are engendered, at their pleasure; yet when this preparation is made by nature, and such things are already in being, that Satan can transport the rains, winds, lighetning, from one corner to an other: and this is all he can do for that matter, as I have showed in the place before cited.  
4. Now then, keeping the mean way between both, though Satan be neither so impotent and void of power, as some think, nor yet so potent, as some others imagine, yet many strange things he is able to do. 1. The Devil can move or transport from place to place, and that very speedily, and with great agility: for if the spirit of man, hath that power to move and stir the body, the like power can not be denied unto spirits of a more powerful nature: the Scripture also giveth evidence for this, that Satan transported the body of Christ: it pleased our Saviour to give the tempter that advantage, and to yield him so far to be carried of him, that he might confound him in his own devise, and slay him with his own weapon, as David killed Goliath: so we heard before how Claudia by a diabolical power removed a ship: so Satan useth to transport Magicians and sorcerers, and to cause them to ride in the air: as Simon Magus, as Ecclesiastical stories make mention, could glide in the air.  
2. Satan can use creatures as his instruments, whether they be living, or void of life, as he spoke out of the serpent unto Eve: 
The devil can not assume dead men's bodies.  and he caused the image of fortune among the Romans to speak, or he rather spoke out of that image. But it is a question, whether he can use the bodies of dead men, as his instruments, and take and assume them out of their graves: which is rather to be thought that he can not do: both because the carcases of dead men falling to corruption, are more unfit for any such motion, then dead instruments that never had life: and for that this is set forth as a peculiar work of God's power, in raising the bodies of certain dead out of their graves, to be a testimony of the resurrection of Christ. Matth. 27.53.  
3. The Devil notwithstanding may assume unto himself the likeness of any body, either of the living or the dead: which yet is no true body, but only in outward shape and appearance: for like as in the clouds, there are often natural impressions showing the similitude of divers shapes, as of men fight in the air, and such like, so we conceive that Satan by disposing and gathering the air together, can make a representation of colours and of shapes: as is evident he did, in the apparition of Samuel. But whereas Peter Martyr equally attributeth this power to spirits both good and bad, to assume true bodies, which may be handled and felt, therein I can not subscribe unto him: that the good Angels have appeared in true sensible bodies, it is evident both by their eating, as the three Angels that came to Abraham, and by the washing of their feet, Gen. 19.2. But these bodies they assumed not by their own Angelical power, but the Lord the creator so disposing, that they might take such bodies, during such service and ministery, and afterward lay them down again. 
Evil spirits never appear with true bodies.  But we never found in Scripture, that evil spirits appeared with true real bodies, but only in outward show: and therefore the Apostles, when they saw our Saviour Christ walking upon the waters, suspected that it was phantasma, a phantasm, Mark. 6.50. that is, a spirit appearing with a fantastical body: our Saviour also confirmeth as much himself, saying to his disciples, who supposed him to be a spirit: Handle me and see me, for a spirit hath not flesh and bones, as ye see me have, Luk. 24.37. he meaneth an evil spirit, such as they were afraid of: this had been no good argument to satisfy the Apostles, if evil and wicked spirits could assume true bodies, that might be felt and handled.  
4. The Devil can diversly delude and deceive the senses, either the outward with imagined shows, or the inward, with fantastical imaginations: those by day by visions, the other by night in dreams, casting them asleep, whom he seeketh to seduce and deceive. 
How the devil can delude the sense.  He can deceive the sense with false and vain illusions divers ways: sometime by agility and quickness of motion, as by this trick jugglers seem to do strange feats: sometime he useth natural helps, as there be certain metals and perfumes, which being burned, will make all the chamber seem as though it were full of serpents: as he can cast a mist in the air, and make a thing invisible, by thickening and darkening of the medium, as it is called, as Plato writeth of Gyges, and Virgil of Aeneas, that they went invisible: and sometime he can vitiate and corrupt the organ of sight the eye, by tempering the humours in such sort, as things shall appear like as the humour is: as when all appeareth outwardly like blood, when some bloody humour is mixed with the sight: like as they which are sick of choler, the tongue being infected with that bitter humour, imagine whatsoever it tasteth, likewise to be bitter. By these and other such sleights Satan can play the counterfeit, and so deceive and beguile the sense. Such kind of cozenage was that, whereof Philostratus writeth in the life of Apollonius Tyaneus, that a certain young man was enamoured with a fair rich woman, the marriage feast was prepared, which seemed to be set forth with vessels of gold and silver: but Apollonius desired her to be one of the spirits, called Lamiaes, and presently all that show of silver and gold was turned to coals. The like hereunto was that, which is mentioned in the Arausicane council, of certain women that imagined they road upon beasts in the night, with Diana the pagan goddess, or Herodias, being accompanied with great troops: of which vain apparitions, the Council giveth this sentence, Satanas, qui se transfigurat in angelum lucis, transformat see in diversarum personarum species, & mentem quam captivam tenet, in somnis deludit. Satan, which can transform himself into an Angel of light, doth transform himself into the likeness of divers persons, and deceiveth the mind, which he holdeth captive with dreams. The same opinion is to be held of the spirits called Incubi, and succubi, some showing themselves like women, some like men: for the devil deceiveth his clients in their dreams, with such sights, as though they were set at banquets, and had real fruition of carnal pleasure. Thus it is not impossible for the devil to transport men into woods, and solitary places, and to show them strange sights, as of some frying in the flames of Purgatory, and such like, to nursle people in ignorance and superstition.   

17. Quest. That all confederacy with spirits, is unlawful, and abominable.  
1. Here a distinction is necessary: the ministery of spirits is used, either by authority and commandment from God, as our Saviour, and his Apostles by the spirit of God did cast out devils: or else by compact and agreement made with them, which is altogether unlawful, for that were to fall from God unto the devil. 2. And whereas the spirits seem to be delighted with herbs, and to be called by certain rites and ceremonies, that is done but to collude with, and to deceive men: there is no power in such herbs, ceremonies, and charms, but all dependeth upon the covenant and confederacy, which they have made with their clients. Like as the Lord hath appointed certain holy rites and Sacraments, as signs of the covenant between him and his people: which outward signs have no activity or working power of themselves, but from the covenant, whereof they are signs: So Satan, who would herein imitate God, seemeth to be affected with those superstitious signs, but it is the devilish covenant, that bindeth him unto his ministers, and yet no longer than he will himself.  
3. Now concerning Exorcists, 
Of Exorcists.  which took upon them to adjure and cast out devils, this gift and function was of three sorts: 1. one was lawful and instituted of Christ, having both the name and the thing, which was in use in the Apostles time, and continued some time after in the primitive Church, so long as the gift of miracles was in use, and thought by the Lord to be needful for the planting of his Church. 2. another kind of Exorcists hath the name, but not the thing, such as yet are called in Popery: which is a vain title, that miraculous gift of adjuring and expelling spirits being ceased. 3. There was a third sort of Exorcists, which was among the jews before the coming of Christ, and in his time, whereof our Saviour speaketh, Matth. 12.27. If I through Beelzebub cast out devils, by whom do your children cast them out? it seemeth that they used in the name of God to cast out devils, as the sons of Sceva a jew assayed to do, Act. 19 which miraculous work it pleased God, should take place among his people, to help their weakness and infirmity until the coming of the Messiah: as we read of a greater miracle which continued till Christ's time, of the descending of an Angel at certain times into the pool of Bethesda, joh. 5. And this sort of Exorcists, remained still among the jews, as josephus maketh mention of one Eleazar, who in the presence of Vespasian and his sons, cast a devil out of a man, and this he testifieth, that he himself see: lib. 8. antiquit. yet this their exorcizing was not lawful, they abused thereunto the name of God: though the Lord thought good for the manifesting of his power among the Gentiles, that in his name such things should be done.  
4. But now to use any enchantment to prevent witchery, as many things are commonly received and prescribed, 
It is not lawful to use charms.  whereof there is no reason to be given, to help both men and cattle so bewitched, it is altogether held to be unlawful: many do use spells, and charms, & other observations, to cure diseases, and to find out witchcraft: which josephus thinketh in the place before cited, to have been found out by Solomon for the benefit of men: to the which it may be answered, that if such things were found out by Solomon, which uncertain, either it was after his fall, when his wisdom was corrupted and profaned, or the Lord suffered such things to be for the hardness of the people's hearts, and to succour their weakness. But now we have a rule, This kind goeth not out, but by fasting and prayer, Matth. 19.21. Spiritual enemies can not be expelled, but by spiritual enemies. sic fere Martyr.    

CHAP. XXIX.  

1. Quest. v. 6. How Achish came to knowledge of jehovah, by whom he sweareth.  
1. IT is like that in the country of the Philistims where Abraham and Isaak sometime had sojourned, and Melchisedek had dwelled not far off, that they had learned somewhat from them concerning the knowledge of the true God, and of his ways: Mart. Borr. as likewise most of all David having a good while conversed among them, and using much the name of jehovah in their hearing, might bring them to have some taste and savour of that name. Pelican. 2. But it will be objected, that the name jehovah was not known in Abraham's time, because the Lord saith, I appeared unto Abraham, to Izhak, and to jaakob, by my name Almighty, but by my name jehovah was I not known unto them, Exod. 6.3. But these words are so to be taken, not that the name itself was not then used, for Abraham directly calleth him the Lord jehovah, Gen. 15.8. but it is so said, in respect of the effects: that whereas jehovah, and likewise Ehtah, coming of the same root, and signify existence or being: God yet had not showed himself, by causing his promises to be accomplished, and so to have a being. Mar. 3. The Gentiles than had an obscure and dim knowledge of the true God: but it proceeded from the light of nature, it was not of faith: again, they were without any knowledge at all of the Messiah, whom the faithful jews looked unto: & beside, though they knew God, they did not worship him as God, but worshipped Idols beside, gods of their own making. Mart. Borr.   

2. Quest. v. 8. Whether David dissembled in seeming to be unwilling to be sent back from the King's service.  
1. Some think, that as David's flying unto Achish was lawful, and done not without the Lords direction: so that David herein, purposing to join with Achish dissembled not at all, yet relying here upon the direction of God's spirit, not to proceed to join in battle against Israel, unless it should so seem good unto the lord Borr. Contra. 1. What is to be thought of David's rescuing himself with Achish from Saul, is showed before, c. 27. qu. 1. and to think that David had any such cogitation to fight with Achish against his people, is to make him an apparent transgressor of the laws of God, which did forbid all kind of confederacy with the uncircumcised nations: for if jehoshaphat were reproved for joining with idolatrous Ahaziah, only to make ships to go to Tarshish, 2. Chron. 20.37. much more unlawful was it to join with such against the people of God. Neither would it have helped David, to depend for this service upon God's will: for seeing he was anointed king, to this end, that by his hand the Lord would deliver Israel out of the hands of their enemies, 2. Sam. 3.18. he could not make any question, but that this service against his country and people, was displeasing unto God.  
2. Some confess that David herein dissembled, & spoke otherwise then he thought, but excuse this his dissimulation by his present necessity. Osiand. Contra. Although necessity do help to extenuate a fault, yet it doth not justify it: it was a less oversight, that David being forced by necessity, to retain the king's favour, thus spoke; yet it altogether excuseth him not.  
3. Therefore we need not be so scrupulous, to yield some infirmity to have been in the Saints, where the Scripture hath set it down so plainly: for David in pretending that he desired to go and fight against the king's enemies, therein apparently speaketh against his own mind and affection, who was glad of that opportunity given him to be rid of the king's service, and he evidently flattereth, and gloseth with the king. Martyr.  
4. And that David's flattery may further appear: Chrysostome observeth two things in flattery: when a man doth or saith any thing not comely, 
Of flattery and the diverse kind; thereof.  for some temporal benefit: so the thing is unseemly which is committed, and the end also not good: both these David here offendeth in, for he speaketh against his conscience, and he intendeth therein a temporal benefit, that he might still retain the grace and favour of the king, whatsoever should happen. Now in respect of the end and intention of flatterers, we may discern between Christian comity and gentleness, and carnal adulation and flattery: S. Paul became all unto all men, he seeked to please in things, not uncomely but indifferent, and he did it not for any temporal commodity or advantage to himself, but only to win them unto Christ. Further, let it be considered, that there are two sorts of flatterers: some are palpable and gross flatterers, that say and unsay, to please them, whom they flatter: if they say, nay, they likewise answer, Nay; if yea, then yea also: there is an other sort of flatterers, that pretend a kind of liberty, as though they seemed not to flatter: as here David seeketh to please the king, by showing his desire to the king's service, contrary to the king's determination. Mart.  
5. Some also think, that David in deed desired to stay still in the camp, that he might certify the Israelites of the counsels and intendments of the Philistims, and so they might avoid them: L. Ben Gerson. But this is not like: for neither could David have done this safely without danger: and beside, he should have by this means cast himself into apparent danger: if the Philistims should overcome, as they did, he was like to lose their favour: if Saul and the Israelites, he and his also should have gone to wrack.   

3. Quest. v. 9 Of Achish answer to David.  
1. In that Achish likeneth David to an Angel of God, that is, as an excellent man sent of God: for Angel signifieth a messenger: we see that the heathen had some knowledge both of God, and of his spirits and messengers the Angels. As in this place Achish confesseth these three things: 1. that there is a jehovah, that is, one almighty God, governor of the world: 2. that the same jehovah is just and upright, and therefore loveth such, as are so: v. 6. 3. he acknowledgeth also that the blessed Angels were ministering spirits unto this jehovah. Borr. 2. He reporteth the words of the Princes of the Philistims, in better manner than they first spoke them; neither doth he rehearse all their words, because he would not altogether discourage David: teaching us, that when we do report a tale from an others mouth, we should make not the worst but the best of it. Osiand.   

4. Quest. v. 10. Of David's return.  
1. josephus thinketh that Achish sent back David to defend the borders of the Philistims, lest the enemies should invade the land, while they went against Israel, adding further, that this should be as acceptable a service unto him, as if he went with him to battle. 2. But the true cause Achish openeth himself, saying, that he should take his master's servants with him: suspecting that they would not be faithful unto him, that had left their master Saul. Pelican. 3. Thus we see what was the issue of David's fleeing to the Philistims, they have no confidence in him, but send him away, as a man not to be trusted. Mart. 4. But howsoever this return of David, was somewhat contumelious unto him, yet God's providence therein appeareth, that by this means delivereth David from so great a strait, that he should not be forced to fight against his own people. Osiand.    

CHAP. XXX.  

1. Quest. v. 1. Of the Amalekites sacking and taking of Ziklag.  
1. BY this it appeareth what inconveniences followed upon Saul's sparing of Amalek, contrary to the commandment of God: who were reserved for a plague unto Israel. Bor. 2. Beside, by this accident God chastiseth and corrects David, if he had entertained any such thought, as to fight against Israel. Osiand. 3. Yet so as the Lord remembreth his mercy in judgement, and so overruleth the Amalekites, as that they put none to the sword, but only carried David's wives away captive, that they might be recovered again alive. Mar. 4. God's providence also further showeth itself toward David: in that Achish did hasten him forward to go away in the morning very early: and by this means making haste, he came the sooner to Ziklag to pursue after the Amalekites: Pelican. and so the Lord calleth David from an unjust quarrel against the people of God, to a just battle against the Amalekites. Mar.   

2. Quest. v. 3, 4. Of the strait that David was in.  
1. His own people would have stoned him: laying the cause upon him, that they left their city without defence, to follow after him. So David hath four kind of enemies: Saul and his company, the Philistims, the Amalekites, whom David now pursueth, and which was most grievous of all unto him, his own people and followers intended to stone him: wherein he was a figure of our Saviour Christ, who was hated of his own people: as was Moses that faithful servant of God. Thus it pleased the Lord to try David's patience, and now being as it were plunged in the depth of sorrow, it was a sign unto him that his deliverance was near at hand. 2. David weary together with the rest, and that excessively, but they for their present loss, that their wives and children were carried away: but David further considered, that the Lord did chastise him for his sin. 3. By this example of David thus grievously weeping and lamenting, that opinion of the stoics is confuted, that would have a wise man without all passion and affection, and not so much as to change his countenance. Mart.   

3. Quest. v. 6. Of these words, David did comfort himself in his God: how the Lord is called his God.  
1. The Lord was God not only of David, but of all Israel, and not only of Israel, but of the Gentiles also. But David calleth him his God, because he had particular experience of the goodness of God toward him: as all the servants of God have. Mar. So S. Paul saith, I thank my God, Rom. 1.8. and speaking of Christ, he saith, who hath loved me, and given himself for me, Gal. 2.20. 2. In the Canticles the Church saith unto and of Christ, My well beloved, as Christ calleth the Church, My spouse, my love: whereupon Bernard noteth well, universitatis Dominum, quadam sibi proprietate vendicat in dilectum: she challengeth the universal Lord, by a certain propriety to be her beloved. And again, Mirum hoc videtur, sed verum, animam Deum videntem haud s●●us videre, quam si sola videatur à Deo: this seemeth strange, and yet is true, that the soul seeth the allseeing God, as though it alone were seen of God. Serm. 69. in Cantic. 3. This then maketh strongly against the opinion of the Romanists, 
Controv. Of particular assurance.  who think it to be presumption for one to have a particular confidence, and assurance in God.   

4. Quest. v. 15. Whether David did well to use the ministery of the Egyptian servant to betray his master.  
Herein David did no more than he might lawfully: David might use the service of this Egyptian herein by a treble right: 1. he being an Egyptian, and no Amalekite, was, as it seemeth being a poor stranger, constrained to serve an hard service under an Amalekite: 2. being left of his master, he falleth into the hands of David, and so by the law of battle, he is exempted from the service of his former master: Borr. 3. But David had a more just title to do it: for seeing that the Amalekite his master had left this poor Egyptian being sick, who might either have perished with hunger, or be devoured of the wild beasts, and David succoured him, and received him being ready to die, by this means the Egyptian was more bound unto David who saved his life. And to this purpose certain Imperial laws were made, Servus in gravi morbo dimissus à Domino, liber esto, 
in ff. titul. qui sine manumission. etc. leg. 11.  tum enim deseritur, cum maxmie invandus esset: a servant being forsaken of his master in his grievous sickness, shall be free, for he is then given over, when he hath most need of help. And again, si herus negaverit servo suo alimenta, 
pro derelict. leg. 11.  & alius suppeditet, sit occupantis: if the master deny food to his servant, and an other supply it, he shall belong to him that occupieth him. 4. God's justice also herein is made manifest upon cruel and unmerciful masters: for as the Amalekite regarded not the life of his servant, which he might easily have preserved, by putting him upon some beast, especially seeing they were not pursued of their enemies: so by the intelligence given to David by this servant, his cruel master looseth his life. Mart.   

5. Quest. v. 17. Whether David did well in putting all the Amalekites to the sword.  
1. Seeing this war was just, both because by the oracle of God, David was warranted to take it in hand: and his cause also was good, to rescue his wives and children carried away, as Abraham in the like case recovered Lot, that was taken captive, Gen. 14. David therefore with whom he might lawfully war, he might also lawfully kill. 2. But it will be objected, that the Amalekites dealt not so hardly with them: for they put not any to the sword in Ziklag. I answer, 1. that there was no resistance against the Amalekites, and therefore they had no cause to put any to the sword: 2. and in that they spared their wives, they did it rather of a covetous mind, to have them ransomed, then of any merciful inclination. 3. David knew, that the Amalekites were of God appointed to destruction, as professed enemies to his people: and therefore he doubted not, but that he might execute the sentence of God upon them. Mart.   

6. Quest. v. 17. How long the slaughter of the Amalekites continued.  
1. Some read, David smote them from the twilight unto the evening, (that is, of the next day) and unto their morrow: that is, the morrow after the two evenings. Vatablus he thinketh, that the slaughter continued until the third day, and began upon the evening, and so held out till the next evening, and so on until the morrow after two evenings: but the pronoun affix, am, being of the mascuuline gender plural, cannot be referred to ghereb, evening, being of the singular. 2. Some therefore do read, that he smote them from the evening, until the evening of the next day: L. or from the twilight unto the evening of the next day: B. G. so also Pelican. But it seemeth that David came not upon them in the night, because they were eating and drinking, and dancing, but rather in the morning watch, as Saul came upon the Ammonites, c. 11.11. 3. A third interpretation there is, that David smote them from the morning, until the evening, and so until the next day: so the Septuag. these do begin the time right, but they extend it too far, until the next day: it is like that the night did break off the pursuit, neither could David and his men have endured a whole day and night, without any intermission. 4. Wherefore the meaning rather is, that David smote them from the twilight in the morning, until the evening of the same day: for nesheph, signifieth the twilight either in the morning, or evening: but here rather of the morning, because an other word ghereb, is used to express the twilight of the evening. And josephus also so expoundeth, that the fight endured, à prandio usque ad vesperam, from dinner or eating time, until the evening. Now it is called, the evening of their morrow, not because the evening beginneth the next day, as Osiand. but in saying their morrow, he hath relation unto the men, that it was the morrow after they set forth to follow the Amalekits. jun.   

7. Quest. v. 20. Why it was lawful for David to carry away the cattles of the Amalekites, which was unlawful for Saul.  
Saul was reproved for saving the best of the Amalekites cattle, and bringing of them away, c. 15. but it was lawful for David to do so. 1. The reason is, because Saul had a special commandment to put even the cattle to th● sword, and therefore he sinned, because he disobeyed the Lord's commandment: but David having no such charge, therein offended not. Mar. 2. another reason may be yielded, because this pray which David took from the Amalekites was not of their own cattle, but such as they had taken before from other cities of judah beside Ziklag, and therefore David might lawfully recover them. Vatab. 3. Some think, that this difference between Saul and David herein, dependeth upon the secret counsel of God, which can not be searched out: Borr. but I rather insist upon the former reasons. 4. Now they divided the whole pray into two parts, which consisted either of the cattle, which were taken from Ziklag, which are called his, that is, David's cattle, or of such cattle as the Amalekites had robbed and spoiled from other places: and this was driven before the other, and they called it David's prey, not only for that the praise of the victory redoundeth to the captain, Mart. but because David was the only cause of this exploit, in consulting with God, by whose direction this enterprise was taken in hand, and by this means they make amends for their former oversight, when in their heat they would have risen against David. Pelican. And further it is called David's prey, because the other part of the spoil was to be restored to the inhabitants of Ziklag again.   

8. Quest. v. 23. How David could call them brethren, which in the former verse are said to be wicked men.  
1. David calleth them brethren, either in respect of their nation, and country, being all of Israel, or because they were all of one profession and religion: and though they were now evil disposed, yet he persuaded himself, that they might come to be of a better mind: whereby we are taught not to be out of hope of any, but that they may be otherwise minded. Mar. 2. And by this friendly, and loving compellation, he insinuateth himself, that he might more easily win them, unto that which was honest and reasonable: Osiand. Borr. 3. Thus Stephen in the Acts, c. 7.2. calleth the obstinate Iewes brethren. Augustine also according to the same example, nameth the Madaurensians, which yet were Idolaters, brethren. So Cyprian, cited by August. lib. 3. contr. Parmenian. c. 2. calleth certain, (which by usury and extortion, had purchased them manners and farms,) colleagues, and brethren: they did not so much consider; what they were in the present state, but what by God's grace they might be. Mart. 4. Now as in David's company, there were some bad minded men, so in the Church of God there are hypocrites and false brethren. Osiand.   

9 Quest. v. 24. Of the equity of David's law, that in battle the prey should be equally divided between those that go down to battle, and those that keep the stuff.  
1. David to this equal division persuadeth by two special reasons: both because the victory was not achieved by their power or strength, but given them by God: and for that there was reason, seeing they did their service in keeping the stuff, that they should take part of the spoil with the rest: for they also did warfare in an other sort. jun. 2. Further, the equity of this law appeareth, by these reasons: 1. they were weary, and could go no further, their will was not wanting, but their ability: and therefore their willing mind was to be accepted according to that they had, not according to that they had not, as the Apostle saith, 2. Cor. 8.12. that is, according to their power. 2. they all stayed with the stuff by a common consent of the rest, v. 22. They made them to abide at the river. 3. they also did good service, in keeping the stuff, which otherwise might have been spoiled by some enemies, if they had not stayed by it. 4. if the rest had been overcome, that went down to battle, their danger should have been as great. Mar. 3. Beside herein David had the example of Abraham, Gen. 14. who reserved unto Aner, Escol and Mamre their parts, though as may be gathered, they went not with Abraham to battle, but were only confederates and assistants, Gen. 14. Mar. So likewise Moses divided the spoil of the Madianites between the soldiers and the rest of the Congregation. Numb. 31. This law was only revived by David, and after this it continued in force; as it was practised, 2. Macchab. 8.28. they divided the spoil between the sick, the fatherless, and widows, and the rest among themselves, their wives and children. jun.   

10. Quest. Whether David made an equal division between the one and the other.  
1. Some think, that an equal distribution was made after an Arithmetical proportion, that is, to every one alike, not by a Geometrical, to every one according to his service: because this victory was obtained, not by human strength and policy, but by the divine assistance. Contra. But this was made as a law, not only for that time, but to continue afterward, and therefore that was not the reason: and beside, it being enacted for a law, it was just and reasonable: but to give unto all alike, were unjust: for in distributing of rewards, it is agreeable unto justice, that respect should be had unto men's deserts. 2. Wherefore it is rather like, that David made a just distribution to every one according to the qualilitie of his service: which may be made plain by these reasons. 1. There went down to battle four hundred, there stayed with the stuff only two hundred: an equal division therefore between them both had not been just. 2. In the precedent, which it seemeth David followed, namely, that of Moses in dividing the spoils of the Midianites, the like proportion was observed: for although they which went not to battle, had part of the pray, yet the soldiers had the greatest part: for they being but 12. thousand, had the half part of the pray: and the rest of the Congregation, which amounted unto 600. thousand, had the other. And again, of the soldiers part there was taken but one of five hundred both of the men and cattle to be given unto the Priests, but out of the people's part there was taken one out of fifty: so it is evident, that the soldiers had a pre-eminence. Genevens. Wherefore although David thought it meet, that they which stayed by the stuff should have part of the pray: yet it is like that David made such a distribution, as that every man was rewarded according to his service. Mar.   

11. Quest. Why David sent part of the pray unto the cities of judah.  
1. David had found entertainment among them of his tribe, there hiding himself, while Saul pursued him: and therefore David, to show his thankfulness, sendeth them presents: this reason is touched afterward, v. 31. Mar. 2. Beside, they were his kindred and brethren, and therefore there was reason, why David first should show his kindness toward them. Osiand. 3. These cities of judah also had been robbed and spoiled by the Amalekites, as the Egyptian told David, v. 14. that they had roved upon the coast of judah, and therefore David thought it reasonable, that some restitution should be made unto them of their losses. Pelican. 4. Beside, by this means David prepared their hearts, and did insinuate himself into their affections: who afterward did faithfully take part with David against the house of Saul, 2. Sam. 2. Borr. 5. josephus saith, that David sent presents throughout all judah: but seeing the cities are by name expressed, whether David sent gifts, there is small probability of that assertion: especially seeing the two principal reasons before alleged, of David's thankfulness to those places, where he had haunted, and of restitution to those cities, which had been spoiled by the Amalekites, did not bind him to all the places of judah, but only to some.   

12. Quest. 27. Whether David sent to Bethel, or to the house of God, as the word signifieth.  
1. The most Interpreters, and all but junius, do take Bethel here for a proper name, the Septuag. Chald. Lat. Vat. with the rest. 2. But junius reads, the house of God, which seemeth to be the better reading for these reasons: 1. because Bethel is so taken twice before, c. 7.16. and 10.3. not for the city so called, but for the house of God, the place where the Ark of God was at this time, which was Kiriathiearim, c. 7.1. 2. it is said in the former v. that he sent of the pray to the Elders of judah: and josephus, only maketh mention of the cities of judah, to whom David sent: now Bethel was not in the tribe of judah, but in Ephraim, josh. 16.2. whereas Kiriathiearim, called also Kiriathbaal, belonged unto judah, josh. 15.60. 3. most of the cities here rehearsed, were in the territory of judah: as jathir, josh. 15.47. Eshtemoah, josh. 15.49. the cities of the jerahmeelites, c. 27.10. the Kenites also dwelled with the children of judah, jud. 1.26. Hormah belonged to judah, jud. 1.17. and Hebron and Char-ashan was in the tribe of Simeon, called Hashan, josh. 14.4. but the Simeonites had that inheritance among the tribe of judah. 4. It is not like that David would forget to send a present to the place where the Ark of God was, to show his thankfulness unto God.    

CHAP. XXXI.  

1. Quest. v. 1, 2. Of the overthrow of the Israelites in general.  
1. Josephus writeth, that the same day Saul was slain in mount Gilboa, when David triumphed against the Amalekites: where we see the divers success of those that trust in God, as David did, and such as use unlawful means, as Saul did, that consulted with a witch. Mar. 2. Whereas all the people fled, it was a sign that the wrath of God was upon them: as this is reckoned among the judgements, which God would lay upon his people for their sins, they should flee before their enemies, Leuit. 26. Mart. and it is often seen, that the people are punished under an evil magistrate, as being accessary to his sins: Osiand. for they conspired with Saul against David, neither did any of them find fault with the cruel slaughter of the innocent Priests. Mar. 3. Saul is reserved in the battle, until the last and greatest extremity, when he saw all the people discomfited, and his sons slain before him: that his sorrow thereby falling upon him by the just judgement of God, might be increased. Mart.   

2. Quest. v. 2. Of the death of Saul's sons, and specially of jonathan.  
1. Here are only three sons of Saul mentioned to have died in this battle, Ishbosheth was not present, either because he was no warrior, or for that he was left at home, to be overseer of the family. Mar. 2. All these three do die together with their father, not bearing his punishment, or suffering for their father's sin: they had sins of their own, which Gods judgements might work upon, which it pleased God should concur with the punishment of their father, that evil parents might be warned, who by their wickedness do bring God's judgements upon themselves, and their posterity. 3. But concerning jonathan, his lamentable end, being a good man deserveth more compassion: which is thus far to be considered: 1. that jonathan being a good man, howsoever he ended his days, could not die evil: 2. God no doubt turned this temporal death of jonathan to his everlasting glory: 3. God might foresee, that if jonathan had remained, his heart might have changed toward David, and therefore the Lord taketh him away: wherein God's judgements, though secret and hid to us, are most just. Martyr.   

3. Quest. v. 4. Whether Saul can be excused or justified for killing himself.  
1. Some think, that Saul did this of a valiant mind, and therein did choose rather thus to die, then that God should receive any dishonour by his death: and Pelican doubteth not to say, that Saul taking a sword, and killing himself, animam in manus Domini commendavit, did commend his soul into the hands of God, & sacrificium se Domino obtulit, and offered up himself a sacrifice unto God: here also the example of Samson is alleged, that brought destruction upon himself. Contra. 1. They which kill themselves, do it of a cowardly, rather than valiant mind: for if they could with patience bear and endure their troubles, they would not hasten their own death. 2. Saul herein respected more his own dishonour, than Gods: for he giveth this reason, lest the uncircumcised should come and thrust him through, and mock him. Bor. 3. Neither could this be a sacrifice unto God, being not offered in faith, for Saul immediately before had showed his infidelity in seeking unto a witch. 4. The example of Samson is far unlike: for the spirit of God came upon him, but the evil spirit was upon Saul: Samson in zeal intended the destruction of God's enemies, & not directly his own, but as willing to give up his life for the glory of God, in the confusion of his enemies: but all things were unlike in Saul, he principally intended his own death, was not therein revenged upon God's enemies, neither died in God's quarrel, but to redeem his own shame. 2. Therefore the sounder opinion is, that Saul died in despair, and so killed himself: and this his desperate death may seem to be a forerunner of everlasting destruction. Osiand. And that this act of Saul's was unlawful, it is evident, 1. Cor. 11.14. where it is said, Because he asked counsel of a familiar spirit, and asked not of the Lord, the Lord slew him: that is, the Lord so disposed, that by the ministery of Satan working upon the malice of Saul's heart, he was slain by his own hands. 3. Herein God's justice appeareth, that as Saul's sword was turned against the innocent Priests, in putting them to death, and against David whom he unjustly persecuted, so now he himself should fall upon the edge thereof: he first spoke to his harness bearer to thrust him through: whom the Hebrews take to be Doeg, that fell upon the Priests: but it is like if it had been that murderous wretch, he would no more have stopped at it, than he had done in killing the Priests: the like example is found in the Roman stories of M. Antonius, that would have had his armour bearer called Eras to kill him, but he first fell upon his own sword. ex Martyr.   

4. Quest. Whether it be lawful for one upon any occasion to kill himself.  
1. Many reasons may be alleged to show the unlawfulness of this fact, for any to lay violent hands upon themselves. 1. The Scriptures do directly condemn it: it is forbidden in that commandment, Thou shalt not kill, for he that killeth himself, sheddeth his own blood, and therefore is a murderer: for if it be unlawful for one man to kill an other, much more is it, to take away his own life, seeing every man is nearest himself: and it is more unnatural for one to shed his own blood than an others. 2. Our life is the gift of God, therefore it cannot be cast away without great impiety. 3. None of the Saints in their greatest misery, thought of any such way, to rid themselves out of trouble, as joseph, David, job. 4. Our Saviour biddeth his Apostles to escape trouble, to flee from one city to an other, he never opened any gap unto such enterprises. 5. Plato used this reason, that as soldiers do commit a capital offence leaving their station, without commandment from the general: so neither should a man put himself out of God's service in this life, to the which he is called. Aristotle addeth further, that it is not lawful to take out of the way a citizen without the warrant of the law, and the consent of the magistrate: so neither should a man displace himself, being a citizen and inhabitant in this great commonwealth of the world, without the will of the highest and supreme judge. Therefore Hierome well saith, speaking in the person of God: Non recipio tales animas, 
Hieron. ad Marcell. de obit. Bleh●●.  quae me nolente exierunt è corpore: I will not receive those souls, which against my will go out of their bodies. 6. The Athenians had a law, that they which killed themselves, should confiscate all their goods, and not be buried in the fields of Athens. But the Roman laws somewhat mitigated the penalties of those which killed themselves: decreeing, that if he that killed himself, were not guilty of any other crime, his fact should not hurt his successors, and posterity: Diocles. l. 9 tit. 2. leg. 12. and such other laws there are divers to the same effect. And the reason why the Romans gave greater liberty unto this sin, than the Athenians, may seem to be this: because they had so many famous persons that had killed themselves, whom they were loath to count infamous, or condemn, whose examples shall presently be brought forth. ex Martyr.  
2. Now divers examples out of foreign stories are alleged, to justify this unlawful act. As among the Philosophers, Cleanthes, Empedocles, Zeno, and some write, Aristotle also, cut off their own lives: the like did Brutus, Cassius, Cato, Demosthenes, Lucretia: so did Samson and Razis, 2. Macchab. 14. jonas also bid the mariners cast him into the Sea, jon. 1.12. divers holy women to save their chastity, as Pelagia the virgin, whom Ambrose commendeth, and a chaste matron whom Maxentius would have ravished, killed herself, making as though she attired, and prepared herself to come forth. Euseb. lib. 8. c. 15.  
Contra. 1. Concerning the examples of the heathen, they do not much move us, for their actions proceeding not of faith, howsoever glorious they seemed to be, were not accepted. Some of them killed themselves through impatience, as not being able to endure the reproach and shame, with they feared: as Lucretia because she was deflowered, and Cato Vticensis, for that Cesar prevailed, and yet he bid his son promise himself all good of Caesar's clemency. Some of them, (but not many of that mind) did shorten their days for the desire of immortality, as Cleombrotus Ambraciata: but this was a preposterous and presumptuous desire in them, to hasten to immortality, without the calling of the eternal and immortal God, whose gift it was.  
2. Concerning the examples objected out of Scripture: as of Samson we have seen before, quest. 3. Razis' is alleged out of an Apocryphal book, which is not of canonical authority: in the same book, 2. Macchab. 12.42. judas Macchabeus is commended for sacrificing for certain idolaters, after they were dead: who having idols found about them, died apparently in the state of impenitency: for such the Papists themselves forbid prayer to be made. As for jonas he had the spirit of prophesy, and that act of his was prophetical, and therefore not to be imitated.  
3. And of those which killed themselves to preserve their chastity, this charitable judgement is to be given, that though the act, which they committed, was unlawful, how good so ever the occasion and intention seemed to be: (for we must not do evil, that good may come thereof) yet God might give them the sight of their sin before their soul departed, and so they repenting of it, it was not imputed unto them. And here Augustine's resolution is sound: Non veneramur eos nomine martyrum, qui sibi collum ligaverunt: 
Contr. lit. Petil. l. 2. c. 49. cited Caus. 23. qu. 5. c. 10.  We do not reverence those as Martyrs, which have knetched or throttled their own neck: sic fere Martyr. The conclusion than is, that it is not lawful for any, upon what occasion so ever, to take away their own life, as wicked Abimelech caused his page to thrust him through, and treacherous judas hanged himself. But every man must wait patiently upon the Creator, till he shall call again into his hands, the souls and spirits of men, which he sent unto their bodies.   

5. Quest. Whether Saul is to be held a reprobate, and so everlastingly condemned.  
1. Some doubt not to affirm, that Saul commended his soul into God's hands, and obediently submitting himself unto God's justice, which inflicted this punishment upon him: Hanc domini justitiam, ubi amplexatus est, post primam temporalemque mortem, in secundam atque aeternam incidere non potuit: while he embraced this justice of God, after the first and temporal death, he could not fall into the second and everlasting death. Pelican.  
Contra. 1. But Saul yielded not himself of an obedient mind unto the punishment foretold, (for diabolical predictions work not obedience, but rather diffidence) but of a desperate mind, forced by God's justice, did cast himself headlong into present danger. 2. Neither is the first death though it be never so fearful and terrible, an exemption from everlasting death: for the disobedient in Noah's time died in the flood, and yet afterwards were in the prison of hell. 1. Pet. 3.19.  
2. Some therefore doubt not to affirm, that Saul, post foedam mortem, abiectus est in perpetuos inferorum cruciatus: after a filthy death, was cast into the perpetual pains of hell. Osiand. But seeing the Scripture doth not directly speak of his everlasting reprobation, but of his temporal rejection from the kingdom, we are not hastily herein to precipitate our sentence.  
3. Wherefore the safer way is, to leave Saul unto the judgement of God, and not without the warrant of the Scripture to give any sentence of his condemnation. And yet by the whole course of the history, by Saul's wilful transgressions, his disobedience to the Prophet in not staying his coming, falsifying of the Lords word in sparing of Agag the king of Amalek: in putting to death the innocent Priests: in persecuting David, and breaking his oath and faith there given unto him, in consulting with a witch, and lastly in his desperate end, it is evident, that more arguments may be gathered of Saul's condemnation, then of his salvation: yet because nothing is expressly set down touching his state with God, it is better so to leave it. sic fere Martyr.   

6. Quest. v. 9 Of the Philistims rage toward Saul being dead.  
1. Like as David cut off Goliaths head, and carried it about in triumph, so now the Philistims cut off Saul's head, and rejoice in this victory and conquest: such is the mutability and change of these earthly accidents, which are sometime up, sometime down. 2. Further, the Philistims are more cruel in this battle, than they were when the Ark was taken in Eli his time, when Ophni and Phinehes were slain: for than they did not so rage upon the bodies of the dead: the reason is, because they had since that time received many discomfitures by the hand of Samuel, Saul, and David: by which means their hatred was more exasperated. 3. They laid up Saul's armour in the house of Ashtaroth, and his head in the house of Dagon, 1. Chron. 11.10. giving the glory of this victory unto their filthy Idols, and so robbing the true God of his praise: this their vain joy continued not long: for afterward David was raised up, to be revenged upon these despiteful uncircumcised Philistims. Mar.   

7. Quest. v. 10. How the Philistims hanged up the body of Saul in Bethshan.  
1. Here mention is made only of the body of Saul so hanged up: but 1. Chron. 11.12. it is gathered, that all the bodies of Saul's sons were so served. 2. They are said here to be hanged up on the wall of Bethshan, 
Reconcil.  that is, in the street adjoining to the wall, 2. Sam. 21.12. 3. This Bethshan, or Bethshean, jud. 1.27. belonged unto the lot of Menasseh: but was not yet recovered from the Philistims, as is noted before of Keilah, c. 27.6. 4. The Israelites by the law of Moses, were not to suffer the bodies of those which were put to death, to hang all night upon the tree, Deut. 21.23. but the Philistims being more inhuman, and rejecting the laws of the people of God, do expose the bodies of these worthy men unto derision. And in this kind of death Saul is accursed: for the curse of God is on him that hangeth on a tree: Saul was rejected of God in this life, and accursed in his death. 5. And herein appeareth Gods just wrath and indignation against him, that doth suffer his own glory to be obscured among the Philistims, that he might bring upon Saul this just and deserved punishment. When the Lord was angry with Israel for the golden calf set up in Horeb, and would presently have destroyed them, Moses turned the Lord's purpose by this persuasion, that the Egyptians would have taken occasion thereby to have blasphemed God, Exod. 32.12. but here the Lord neglecteth, and is careless of his own glory, that his justice might take place in Saul's punishment. God receiveth dishonour two ways, either by the evil life of those which profess his name, as David by his sin caused the enemies of God to blaspheme, 2. Sam. 12.14. or else by the punishment of his people, which is procured notwithstanding justly by their sins: so the people are taught to pray for the turning away of God's judgements, saying, Give not thine heritage a reproach unto the heathen, joel 2.17. And thus the Lord sustained some dishonour, in the punishment of Saul among the Philistims: but no dishonour at all among his own people, which did see that Saul's sins did call for vengeance at God's hands. Mart. We learn by this, that sin is so grievous a thing in the sight of God, that he will not suffer it to go unpunished, though it be with the hindrance for the time of his own glory.   

8. Quest. v. 12. Of the fact of the men of jabesh Gilead in rescuing the body of Saul and of his sons.  
1. These men of jabesh dwelled on the further side of jordan, whether the Philistims had not approached: therefore by this it is evident, that they are deceived, which read v. 7. that the men of Israel on the other side of Iorden, when they saw them put to flight, left their cities and fled: so read, S.C. L.B.G. for the jabeshites dwelled on the further side of Iorden, who were so far from flying and leaving their city, that they valiantly set upon a city of the Philistims, and recovered the bodies of Saul, and of his sons: the meaning than is, that they which were on this side Iorden, toward the Philistims, fled away: for begheber, in transitu, indifferently signifieth, on either side, this, or the other. jun. 2. These men of jabesh did this exploit to show their thankfulness unto Saul, by whose means they had been formerly delivered from Nahash king of Ammon, c. 11. Pellic. 3. Though Saul died in his sin, yet they would not be wanting toward him in an office and part of humanity: for there is a kind of courtesy and duty to be performed even toward the wicked. A child is to show his reverence toward a wicked father, not enjoining him any evil thing, as jonathan followed Saul to battle, and would not be wanting in any duty. So neither are subjects to renounce their obedience unto an evil Prince, standing under God's curse: when Ambrose excommunicated Theodosius the Emperor, he did not free the people of their obedience and service unto him: 
Contr. Subjects not exempted from obedience even to Princes standing excommunicate.  the practice of the Church of Rome is contrary, who when they excommunicate Princes, do absolve their subjects from their fealty and allegiance. 4. But this is to be understood of humanity to be performed to such wicked men, where God hath not commanded the contrary: for Saul sinned in sparing Agag, contrary to God's commandment, and Achab in letting Benhadad go. Mart.   

9 Quest. v. 12. Why the men of jabesh burned the bodies of Saul and his sons.  
1. Some think they did it to give unto them honourable burial, burning only the flesh from the bones, not the bones and all to ashes, as they used to burn malefactors. Pelican. 2. Some understand, that they burned odour for them, as they did for Asa, 2. Chron. 16.15. and used to do for the Kings, jerem. 34.5. But the words of the text are, they burned them there, that is, their bodies. 3. The meaning than is, that they burned the flesh only from the bones, for these two reasons: both because the flesh was now corrupt and putrefied, and lest their bodies afterward falling into the Philistims hand, might be exposed to derision: Mar. and this was the cause, why the ancient Romans used to burn the bodies of the dead. jun.   

10. Quest. v. 13. Why the men of jabesh fasted seven days.  
1. They did not fast (to the which they also added lamentations and prayer) to procure any ease unto Saul being dead, as the Romanists think by their superstitious prayers and obits, to relieve them which are in Purgatory: 
Contr. Against Purgatory.  for every man liveth by his own faith, not by an others: and the Apostle saith, that every one shall receive according to that, which is done in his body, whether it were good or evil, 2. Cor. 5.10. therefore that which is done without the body by others helpeth not: prayers may mutually help the living, before the sentence be over: but after sentence, which every one receiveth in his passage out of this life, it is too late, as is evident in the parable of the rich glutton and Lazarus, Luk. 16.2. They fasted then and mourned only to show their grief, and to lament for the loss, which the commonwealth of Israel received by this overthrow: joseph. and they mourn seven days in memory of the seven days of truce, which sometime Nahash the king of Ammon gave them, within which time Saul came and delivered them. Borr. This small comfort Israel had by their first King, whom they asked against the will and pleasure of God. Mart.  To God only wise be praise through jesus Christ for ever. Amen. Rom. 16.27.   
FINIS.  

ERRATA.  
P. 2. read, Caietanus, for Chartalus. p. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 5. r. iagnal, f. ragnal. p. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 36. r. your gods, f. your goods. p. 39 r. ijthabelu, f. ijthabela. p. 49. r. shame, f. shun. p. 54. r. samech, f. semech. and, shurec, f. shuree. p. 57 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 58. r. lemor, f. lenior. p. 65. r. R. Selemoh, f. R. Selenah. p. 66. r. proposed, f. purposed. p. 68 r. Hanun, f. Haman. p. 72. r. unto his son, f. unto him. p. 77. r. Samuel and Saul 40. years, for Samuel and Saul 20. years. p. 79. r. innocent party. r. daleth and resh. p. 80. r. Machir, f. Macher. p. 83. r. condition, f. conditional. p. 88 r. by whom, f. by wome. p. 100 r. but they made them no new. p. 101. r. unusual, f. unlawful. p. 158. r. to plant the Gospel. p. 164. r. A third pretext of absence. p. 167. r. highest places of the church. ibid. r. meanness, f. means. p. 214. r. plunged, f. plagued. ibid. r. veeghesheh. p. 218. r. athnah. p. 132. l. 10. add in the margin, respon 10. ad inter. August. p. 234. r. sanctified, f. sacrificed. p. 276. r. to dispense, for to dispose. p. 280. r. unlovely, f. unlively. p. 292. r. it being, f. being it. ibid. l. 15. r. it was not then. p. 299. l. 2. r. sorts, f. sores. ibid. l. 20. r. mistaking, f. misliking. p. 312. l. 8. r. without the Ark.