Commentary on the Old Testament Volume 2-4

PREFACE.

THE two Books of Samuel and of the Kings are called four books of the Kings by the Latins; but by the Hebrews they are divided only into two, Samuel and Malachim, or Kings, saith Hugo, as they must needs be to make but 22 Books of Canonical Scripture in the Old Testament, as hath been shown in the entrance of Joshua. Yet Jerome in his Prologue upon this Book, saith, that some distinguish the Old Testament into 24 Books, holding Ruth to be a Book by it self, and the Lamentation of Jeremiah, reckoning them amongst the Hagiographa; which number of 24 was set forth by the 24 Elders, Rev. 4. 10. For the Author of these two Books of Samuel, it is generally held that he wrote them unto that place where his death is described; and from thence that which followeth, was supplied as some think, by Gad or Nathan, some by Hezekiah and Ezra. Hugo following the Ord. Gloss, saith, that the history after Samuel's death, was written by David till the end of his time, then by Solomon and other Kings, or by their appointment, successively for their times; and that Ieremiab brought Samuel and Kings into one continued history, which appeareth, because his prophesy endeth as these Books. The history here, and in the two Books of the Kings, set forth from Eli to the last Babylonish captivity, is of 570 years. How Eli came to be Judge, is not said, but it is most probable, that after Samson there was none other Judge extraordinarily stirred up, and so the form of government was by an Aristocracy, that is, the Council of Lxx, above all which the High-priest being for his time, executed the office of a Judge or supreme Magistrate, 1 Sam. 4. 18. and thus Eli at this time Judged Israel. For the drift of this History, it is, as of the Book of Judges, to show how the promises and threatenings of the Law took effect, the Judges, and Kings, and people that transgressed being grievously punished, and those that kept the law, graciously preserved and made famous by wonderful victories over their enemies, that we by these examples might be warned against evil and excited to well doing. More over, as Origen noteth, the temperall deliverances of God's people from many dangers and miseries in these Books recorded, do give us occasion to consider of a greater deliverance wrought for us by Christ, and to meditate upon our happiness herein, seeing this is the scope both of the law and prophets to bring us to Christ. And the captivities and mise • ies of the Kings and people sinning serve to put us in mind of a far more grievous misery to come in hell fire forever, and so to make us flee from sin. The Books of Samuel, saith Comestor, have their name from the writer, and those of the Kings from the matter in them handled. And because the history of Samuel's birth, life and gestes take up a great part of this Book, it is begun with his parents, and with their commendations.

CHAP. I.

THere was a certain man of Ramathaim Zophim of Mount Ephraim, whose name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph an Ephrathite. And he had two wives, the name of the one was Hannah, the name of the other Peninnah, &c. This Book, saith Lyra, beginneth with the history of Judges Eli and Samuel, that we might see the first occasion of altering the government from Judges to Kings. The sons of Eli were wicked, 1 Sam. 2. 12. and so were the sons of Samuel, 1 Sam. 8. 1, 2, 3. which made the people weary of their government, and so to desire a King to be set over them, of the difference betwixt whom and a Judge enough hath been already spoken in the entrance of the book of Judges. Of the Kings both here and in the two Books of Kings some were set up by God, viz. the godly, and some by his permission, viz. the wicked, for none ever attain to this high dignity, but by God, Prov. 8. 15. and in the history of these two last Judges, and of Kings good and evil, both Samuel, Kings and Chronicles are spent. These Books of Kings, saith Hugo, do well follow the Judges, because after judging ourselves followeth the eternal Kingdom. First is Genesis setting forth the fall of man into sin, and his going down into Egypt, and his afflictions there, to show, that misery followeth sin. 2. Exodus, showing his bringing out of Egypt. 3. Leviticus showing his instruction in divine Ordinances. 4. Numbers, showing his temptations by enemies for the better arming of him. 5. Deuteronomy, his confirming by the recapitulation of the law. 6. Joshua showing his bringing into the promised land. 7. Judges, showing, that when men abuse the benefits bestowed upon them, they shall be punished therefore. 8. Kings, to show, that after judgment, and reformation hereby, the everlasting Kingdom of heaven shall follow, to which the number of 8. doth aptly agree. To return now to Elkanah. He is said to be of Ramathaim Zophim, the first of which words is of the dual number to show that there were two Cities called Ramath, or that Ramath was divided into two, so Junius; Comestor saith, that Ramathaim was Arimathea by Josephus called Ramath, and v. 19. it is Ramah, and Zophim is added either to show, that they stood upon two high places, as it were looking one upon another, for 〈 in non-Latin alphabet 〉 of which Zophim cometh, signifieth to behold, or that from hence a watchman might see afar off, or that here Prophets dwelt, who are called seers or watchmen, and this last is followed by the Hebrews. The Chaldee Paraphrast hence gathereth that Samuel came of the Prophets, and so doth Ben. Gerson, and it is not improbable, because Elkanah, the father of Samuel came of Chore, 1 Chron. 6. 22. 27. and his race did minister before the Lord by music, v. 33. and some of them by the Spirit of Prophesy indicted some of the Psalms, as their titles do declare: so Peter Martyr, who also conjectureth, that from Zuph, one of Elkanah his progenitors here named, and the eldest, these Prophets had this name of Zophim, whereby the Cities of Ramathaim are set forth, Comestor saith that Elkanah was the 19 from Caath coming of Issuah, and Chore, Ch. 9. 5. we read of the land of Zuph from whence Junius thinketh that Zophim cometh, as if it had been said Ramah in the land of Zuph; which took the name from Zuph, the first in Elkanah his pedigree. Zuph is called an Ephrathite, because he and his posterity lived amongst the Ephraimites, as being a Levite he might well do, because the Levites were dispersed throughout all the Tribes, to teach the people in all places, and the Kobathites had Cities in Ephraim, Josh. 21. 20. There are two other reasons of the name Ephrathite, 1. He was so called, that was an inhabitant of Ephratah or Bethlehem, or that was borne there. 2. He might be so called, saith Jerome, because his mother was of Ephratah. But neither of these ways, saith P. Martyr, could Zuph or Elkanah, be called an Ephrathite; not the first, because Ephratah, or Bethlehem was in Judah, and he came not of Judah, but of Levi: nor the second, because a man never had his name from his mother, unless it were in case that she had the inheritance of her father. That he was called an Ephrathite because he dwelt in Mount Ephraim, holdeth also Lyra, and Junius, and Hugo saith, that an Ephrathite might be put for Ephraite, as the men of Ephraim were called Judges 12. 5. or he might be called an Ephrathite, as Rabanus hath it, from Ephratah, the wife of Caleb, who bare Elkanah, yet saith Hugo some hold, that she was the sister of Moses. But to let this pass, as already confuted. Judge. 12. 5. maketh it plain, how he might be called an Ephrathite from the place of his dwelling: for when Jephthah his men would know the men of Ephraim from themselves, they asked each one, as he fell into their hands, Art thou an Ephrathite, so that it was usual to call him, that dwelt in Ephraim, an Ephrathite: Whereas Comestor, an Ephrathite of Ephraim was distinguished from one of Ephratah, because the one was written with s, the other with ph. in Hebr. they are both alike written with 〈 in non-Latin alphabet 〉 see the places. Whereas the genealogy of Elkanah here drawn may seem to be taxed by St. Paul, forbidding the study of genealogies, Paul Martyr answereth the study of genealogies taxed by was that, which was vain, and without any profitable use only for vain-glory: but of this genealogy drawing there is good use, for knowing now, that Samuel came of Chorah a Levite, and yet a most wicked man, who perished by a strange judgment in his wickedness, we learn 1. that the blessing of Levi by Moses, Deut. 33. He shall teach Jacob thy laws, &c. was not vain, for Samuel [Note.] a Levite was eminent for this. 2. That children do not always suffer for the iniquity of their fathers Ezek. 18. for Samuel, that came of so bad a father, was never the less famous, and gracious with God.

He bad two wives, because one was barren, saith Lyra, he took another: but Hugo, that this was by dispensation of the Spirit of God, wherefore he sinned not herein, as did Lamech, Gen. 4. who took two for lust. And this was not the case of Elkanah alone, but of Abraham, Jacob, David, &c. Who were never reproved for having more wives, and therefore most probably dispensed with for the increase of posterity, as that time required, whilst the people of God were contained within one family. For even Iebojadah, the High Priest took unto Joash the King two wives, 2 Chron. 24. 3. but now the case and times being altered under the Gospel it is altogether unlawful as Peter Martyr showeth at large in 1 Sam. 45. 34. and as I have touched before, upon Gen. 4.

And this man went up yearly to worship and to sacrifice to the Lord God of hosts in Shiloh, &c. Hereby his piety appeared, for the Lord had appointed, that every male should appear before the Lord yearly 3. times, at the Feast of the Passover, Pentecost, and the Feast of Tabernacles, Exod. 23. 17. the reasons whereof see there. Now Elkanah his coming up yearly is to be understood according to this law, of his coming up 3. times in the year, and because none must now appear empty, he brought his offerings for sacrifice, and the place to which he came, was Shiloh, because there was the Tabernacle ever since that it was set up there. Josh. 18. 1. For this word yearly, the Vulgar Latin hath, statutis temporihus, whereby Hugo understandeth the three Feasts times before spoken of; so likewise Comestor. But Lyra saith it is uncertain by the Text, whether he went up so often, or once only in the year to the passover, because they that dwelt far off, were spared from coming the other two times, or upon some other reasonable cause, and this he laboreth to prove touching Elkanah from v. 7. where he is said to have done so year by year, Hebr. it is 〈 in non-Latin alphabet 〉 miiamim jamimah, by Kimbi expounded, from year to year, as the words are plainly v. 7. so that his going up cannot be proved indeed by the Text to have been anymore then once in the year: but because Elkanah was a godly man, and therefore doubtless observed the ordinances of the Lord in everything, I doubt not but he went up three times yearly, and one is only mentioned, when his wives also went with him, as they were not enjoined to do, because women had many necessary impediments, but yet did out of piety most commonly, as other women also did in all parts of the land. Whereas Lyra saith, that they which dwelt far off, needed not to come up anymore then once in the year, it is neither true except they dwelt out of the land as hath been already shown upon Ruth 1. 6. and if it were, yet this concerned not Elkanab who dwelt near enough to Shiloh. If it be demanded, how Elkanah [Qu.] being a Levite could be said to come up at times, when as the Levites were continually to serve about the Tabernacle? P. Martyr answereth, 1. That his time of serving might now be expired, he being past 50. according to the Law, Numb. 8. 25. 2. That all the Levites did not serve about the Tabernacle, but were dispersed amongst the Tribes to teach the people in all places, and to judge of causes: which last only I subscribe to, but not to the first, because it is expressly said, Numb. 8. 26. even after 50. they should minister with their Brethren in the Tabernacle to keep the charge &c. Yet, as Tostatus noteth, it is likely, that he came oftener to the Tabernacle to serve there, as was the duty of a Levite. For his going up to Shiloh he also questioneth how this could be spoken, seeing Ramathaim was an high place; and answereth that he went down first by lower grounds, and then ascended again, to pray and to sacrifice, or to worship and to sacrifice, by the first the low prostration of the body being intimated in prayer, from whence the Rabbins observe prayer to be the chief, and more excellent then sacrifice, because it is first named; and before we come to receive the Lord's Body, saith August. we should worship and fall down before him in prayer. Thus P. Martyr, whose words are, Fideles antequam Christi corpus fide & spiritu percipiant, illud pro se affixum cruci & mortuum supplices adorant, at{que} ita ejus adoratio ritum communionis antecedit, where by adoring of his body is not to be understood that Papistical adoring of the Hoast, as they call it, in the form of bread, but of him in his humanity, although abased to the death of the cross. But this of worshipping of the sacrifice before the offering of it is but ill inferred hence, seeing Elkanah is not to be understood to have adored his sacrifice, but God first, and then to have sacrificed: for it is 〈 in non-Latin alphabet 〉 to how himself and to sacrifice to the Lord.

And when the time was, that Elkanah offered, he gave to Peninnah his wife and to all her sons and daughters portions: that is, not to each one new apparel, as some, saith Comestor, expound it, but parts of sacrifice, which he offered, for it being a peace-offering part was to be burnt upon the Altar, part went to the Priest, and the rest to the offerer to feast withal, that is, all, but the fat and kidneys, which were for sacrifice, and the wave breast and right shoulder, which were the Priests, the rest then Elkanah had now unto himself and gave portions hereof to his wife and children to feed upon. The times of bringing these sacrifices then were times of feasting and rejoicing before the Lord, and the meat which now they did eat, was holy and figured out the flesh of Christ unto them, so that they looked not only at the meat, which they ate but as Christ to come, of whom they did partake by faith. Therefore saith Peter Martyr, Augustine showeth the same thing to have been propounded in their sacrifices, and in ours, only a diversity was in the signs; and this is according to the Apostle, 1 Cor. 10. They did all eat of the same spiritual meat, &c. that is, not as the Papists object, they ate of the same spiritual meat amongst themselves, for then his argument had been of no force, but the same, that we eat of by faith, although he had not then taken flesh, for to faith he was slain from the beginning of the world, and therefore had flesh always to feed the faithful withal: Wherefore Augustine saith, our sacrifice and theirs were the same in respect of the matter, and they differed only in circumstances, ours being yet in virtue greater, in profit better, in act more easy, and in number fewer. If it be demanded how he saith, in virtue greater, if they received Christ's body as well as we? P. Martyr answereth, because to us things are made more manifest, as being plainly taught; whereas to them, they were taught but obscurely and darkly set forth by figures; so that we may have a more firm faith in Christ then they could, if we speak of the general state of the Church in those days; although it is not to be doubted but that Abraham, David, and others, that had revelations from God, excelled even the best in these times in faith.

But to Hannah he gave a worthy portion, for he loved her, but the Lord had shut up her womb: the Vulg. Latin, he being sad, gave to Hannah a part; Hebr. 〈 in non-Latin alphabet 〉 one part of faces, that is, according to Ben Gerson, an excellent part, consisting of fat on the one side, and lean on the other. Pagninus saith, either it may be understood, he gave it her falling upon his face, and praying for her in respect of her barrenness: Or, because 〈 in non-Latin alphabet 〉 signifieth also anger, it may be understood thus, he gave it her being angry or sad, because she was upbraided continually at these times by her adversary Peninnah; or he being angry because she was no more cheerily at these festival times gave it her. I subscribe to the first, he gave her a goodly portion, that looked better then any of the rest; and so the reason added holdeth best, for he loved her, that is, he loved her most, as Jacob did Rachel; thus also the Chaldee Paraphrast, and Tostatus, Jerome, and Cajetan. But the Lord had shut up her womb; hereby is shown, that barrenness and fruitfulness come not only by secondary causes, but according to the good pleasure of God. This Jacob acknowledged before in Racbel, and it is said expressly, that God had shut up all the wombs in Abimelech's Court, and that they were healed by the prayers of Abraham.

And her adversary provoked her sore, &c. that is, upbraided her by her barrenness, which in those days amongst the people of God was reproachful: 1 Because it was against that precept at the beginning, Increase and multiply. 2 Because as a blessing it was promised to Abraham, that his posterity should be multiplied as the stars of heaven; and therefore to be barren was thought to be a curse. 3 Because everyone desired that the Messiah might come of her posterity. 4 Because the Israelites were then the only peculiar people of God, and to increase the number of them was by all greatly desired. It was also reproachful amongst the Heathen; for a certain Lacedaemonian an old man a batchelor, as he passed by one, he rose not up unto him, and being asked the reason, seeing age was there thus reverenced, he said, thou hast no child which may rise up to me when I am old. And amongst the Romans, there were divers immunities granted to them that had many children, so P. Martyr. But this was so only during the time that God led his people by outward blessings, but now it is an honor not to marry, and to be without children, so that it be for the kingdom of heaven; neither are the married pronounced blessed for having children, but for that their names are written in heaven, yet for the increase of God's Church, to have children, is a thing desirable in them, and matter of joy.

Howsoever Peninnah ought not to have been proud of her own fruitfulness, as it seemeth she was, nor to have upbraided Hannah by her barrenness, as she did, especially at a festival time, which was a time of rejoicing together before the Lord; for it is said, she dealt thus by her from year to year, when she came up to the house of the Lord. Some, saith Pet. Martyr, by Peninnahs provoking of her, understand her urging of her to pray to God, who only hath power to make a woman fruitful. But this is most improbable, because to have good counsel given her, would not have made her vex and weep, and to sit and eat nothing for sorrow, as it is said she did. Elkanah against her reproaches, comforteth Hannah, saying, Am not I better to thee then ten sons? that is, saith Lyra, following the Hebrews, then the ten sons of Peninnah are to her, that is, mayest thou not have more comfort of me, and of my great love, then she can have of all her children, seeing she is not so greatly beloved of me. But others he saith, understand it thus, Am not I better to thee, then if thou hadst ten sons? but this standeth not with so good reason, because if she had had many children by Elkanah, his love would still have been greater, rather then less towards her, with whom I likewise hold.

And Hannah rose up after they had eaten and drunk, &c. Junius, after he had eaten: the Sept. after they had eaten, which is thus rendered, lest there should seem to be a contradiction in this verse, to that v. 7. she ate nothing; Hebr. it is 〈 in non-Latin alphabet 〉 after eating, and after drinking, as Hugo hath well noted here, who yet followeth the Vulg. Latin, wherein it is so, after she had eaten and drunk; and to reconcile it with the words before-going, she ate nothing, he saith, she ate so little, as that it was counted as nothing; but he finally fleeth to the Hebrew, after eating, that is, the time of others eating in that holy Feast ended: So that from these words it cannot be inferred that now she had eaten ought. And it is to be held, saith Peter Martyr, that she had at this Feast according to the words before-going, eaten nothing, because being sad and grieved, if she had eaten, she had offended against that precept, Deut. 12. 7. There ye shall eat before the Lord, and rejoice; and this is Aaron's meaning, Levite. 10. 19. when Moses reproving him, because he had not eaten of the goat after the death of his two sons, he said, If I had eaten today, should I have been accepted? that is, being sad and grieved. 2 Because, v. 15. she saith, that she had drunk neither wine nor strong drink, and v. 18. after that she had prayed and been comforted by Eli, she is said to have put away her sadness, and to have eaten; thus also Ben Gerson holdeth, although David Kimhi be of a contrary mind, holding that she ate a little. Fasting then as she was, she rose up and went to pray unto God, that he would take away this her reproach. She was in bitterness of soul, and prayed to the Lord, and wept sore; and it is noted, v. 9. that Eli the High-priest sat by upon a seat by a post of the Temple. As Hannah did in her distress, when she was reproached by [Note.] Peninnah, not render reproaches for reproaches, but betook her self to prayer, so ought all both women and men to do, as David saith, They requited me with hatred for my good will, but I gave myself unto prayer: so Sarah, Gen. 16. 5. when she was despised by Hagar, said, The Lord judge between me and thee. For the seat where Eli sat, Lyra saith, that it was an honorable seat for the High-priest, where he used to sit and judge the people; but the Hebrews, he saith, hold, that now he first sat upon it, and was made Judge, which cannot be, because he judged Israel 40 years, and Samuel was borne soon after this, but Eli was very aged, Chap. 2. 22, and Samuel is said to be a child, Chap. 3. 1. That opinion of the Hebrews, howsoever I think it unworthy to be received, as being without all ground, yet the arguing of Lyra against it, is of little force, because although Eli was very aged, when Samuel was yet called pure, a child, it doth not hence follow, that he could not sit 40 years Judge from about the time of hls birth: for the word 〈 in non-Latin alphabet 〉 rendered child, doth also signify a servant, or one that ministereth, although of a middle age, and Samuel could not be much less then 40 when Eli died, because he and Samuel judged Israel 40 years, and Samuel is said to be an old man, before that Saul was made King. The seat where Eli sat, was the proper place, saith Peter Martyr, of the High-priest, for on the east, at the entrance of the Temple, was the place for Aaron and his sons, as the Gershonites place was westward, the Cohathites southward, and the Merarites northward, who were all the Levites: Before the entrance of the Tabernacle then sat Eli, that came of Aaron, and there about him stood the other Priests, for, as Kimhi saith, none might sit down in the court of the Lord's house, but the High Priest only, for this was not permitted, no not to Kings. He sat here to instruct the people touching the rites and ceremonies of God's worship, and other ordinances of the Law, if any came to inquire of him, and to see that none should come to the Tabernacle in their uncleanness: And here in his sight the people came to pray before the Tabernacle, which was a sign of God's presence, and therefore Hannah came hither also. But to go to any particular place to make our private prayers we are not now bound; but in every place we must lift up pure hands unto God: They went to the Tabernacle, because it was a figure of Christ; but now Christ being come, we go to the Tabernacle when in his Name we pray, wheresoever we be.

And she vowed a vow, and said, If thou wilt indeed look upon the affliction of thy handmaid, and give me a Man-child, &c. Peter Martyr moveth two questions here; 1 Whether Hannah did well in asking a Man-child, thus prescribing to the Lord what kind of child she would have. 2 Whether she could vow for her child.

For the first, it may seem that she did not well in thus asking, because she [Qu. 1] knew not whether the having of a son would be good for her, or no, as we know not whether any outward thing being enjoyed by us, would be good or evil for us, because it is uncertain whether we shall use it well or ill. And Chrysostom saith, How may I know, whether I shall obtain that which I ask of God? If I ask nothing against his will, nothing unworthy of his majesty, nothing earthly, but all heavenly and spiritual; and in the Lord's prayer we are directed to ask for outward things, only by a general petition, Give us this day our daily bread. Plato also thinketh it a most hard thing to determine particularly, what we desire in prayer, and therefore that it is safest to ask good things only in general, according to the prayer of an Heathen man, Give me all things that be good, and keep away all evil from me. Peter Martyr answereth, that Hannah without doubt did well in thus praying, because there being two things requisite in asking any outward thing: 1. That the having of it should not be our utmost end aimed at herein, but the glorifying of God hereby; 2. That we desire to use it well: they both concurred in her; for she craved not this son for her own content and pleasure, but that she might dedicate him to God, to serve him continually to his glory. She was also endued with the Spirit of prophesy, whereby she knew what manner of son she should have. And for our desiring of any outward thing in particular in prayer, to approve it, he citeth Augustine, saying, What we may wish for, we may pray for, and also what God hath promised to such as obey him: For thus Moses prayed for victory over the Amalekites; Abraham, that Ishmael might live; and Paul to be delivered from danger. Indeed, as our Lord saith, We must first and chiefly seek the kingdom of God, and outward things but in a second place.

For the second question, she may seem to have vowed this vow rashly, because [Qu. 2] she knew not whether her husband would ratify it, and then it could not stand: And again, she knew not whether her son would be free from blemishes, or no, and so fit, or unfit to serve the Lord in his Sanctuary; or whether he would follow that strict course of life, never to drink wine, &c. or, whether his body would be able to go without it. But that her husband consented, appeareth at the least afterwards, v. 22. where he is said to go to perform his vow, her vow being called his, because he consented to it, and v. 23, 24. for without her husbands consent, the wives vow cannot stand; but seeing he so dearly loved her, and the thing vowed was so good, she made no doubt at the time of her vowing, but that she should easily prevail with him to ratify it. Again, for fitness in every respect for this holy service and order, that was necessarily to be understood, so as that if the child should have proved blemished, or too infirm, the vow had been dispensed withal. Lastly, for her power over her child, she could admonish him what a vow she had made touching him, and persuade him to keep it, and so it was not to be doubted, but that he in obedience to his parents, would take upon him the vow made for him, as his own vow. If it be said, then parents may devote their children to a Monastical life in their infancy also, and they shall be bound hereby. [Object.] Osiander answereth, that there is not the like reason of Nazaritisme and Monkery: 1 Because this is grounded upon God's ordinance, Numb. 6. that not. 2 There was no great difficulty in keeping this vow, but to keep that, is not in the power of any, saving of some few to whom it is given. 3 To lead a Monastical life is held meritorious, but this not; thus he: And hereunto we may add, that a Monastical life is not only not of God's ordaining, but against that precept, Let everyone continue in that calling wherein G • d hath called him; and let him work with his hands the thing that is good. If it be said, the son of Elkanah being a Levite, was the Lord's without vowing to serve him, [Object.] and much more being Hannah her first born. Sol. But a Levite, was not to enter into his service till 25. neither was he to serve in Nazaritisme, and his time determined at 50. whereas Hannah voweth her son from his childhood even all the days of his life. In saying, There shall no rasour come upon his head; by mentioning one point of Nazaritisme, she meant the other also of drinking of wine, &c. Tostatus addeth, that other Levites served by course, but he always without intermission, Deut. 18. 6. and to this of not drinking wine understood, consenteth Joseph. Philo, Theodoret, and the Sept. add these words, He shall drink no wine.

Eli perceiving Hannah's lips to move, but hearing no voice come from her, thought she had been drunken, and chargeth her accordingly: But she telleth him, that she had neither drunk wine nor strong drink, but prayed in her affliction; then Eli saith, Go in peace, and the God of Israel grant thee thy petition. Eli, saith Lyra, bade her put away her wine, that is, go away until the force of it was over, and sleep, and then come again and pray. And he might the rather be moved to think that these gestures in her came from wine, because it was a festival time, saith Peter Martyr, and the time of eating and drinking was now past; and it is not improbable, but that some even at these holy feasts made themselves drunken with wine, because the like fault is taxed at Love-feasts, 1 Cor. 11. 21. Whereas she is said to pray in her heart, without uttering a voice, her lips only moving, he moveth also a question, whether [Qu.] the voice may not be used in our secret prayers? and answereth, there is no need of a voice, because God heareth the desire of the heart, but sometimes it is not unprofitable to utter a voice to stir up our spirits, that will be ready otherwise to languish; and if in our earnestness a voice sometime breaketh forth, it cannot but be acceptable to God; thus he: but we must have a care, lest in using a loud voice in our private devotions, we affect not the hearing of men, that they may praise us; for this is all one with going into the streets to pray to be seen of men, which is taxed for hypocrisy. For her praying thus secretly, it was not because she asked anything dishonest, which she might be ashamed to utter, as may be gathered from the speech of Athenodorus, cited by Seneca, that some heathen men did, He hath profited well that asketh nothing of God, which he is not ashamed publicly to profess. And she is said to continue praying, to intimate a duty to us, if we would speed of that which we desire, we must continue to ask, as the widow of the unjust Judge. Often repetitions and much babbling indeed is condemned, where the spirit and fervency is wanting, a confidence being had in such repetitions, and many words; [Note.] but to be long in our private prayers sometimes, is commended by the example of Christ, who sometime continued all night in prayer.

Hannah being reproved by Eli, although unjustly, answereth him again reverently, No my Lord, I am a woman of a sorrowful spirit, &c. and again, Count not thy handmaid for a daughter of Belial, &c. she doth not bid him reprove his own sons, who were drunkards and whoremasters, as a woman of an intemperate spirit would have done, but mildly answereth for her self, and telleth him what she did there, and what caused those motions in her. Here then was a meek spirit indeed, which before the Lord is much set by, and therefore [Note.] her example would be followed by all others, especially having to do with superiors. A daughter of belial; what is meant hereby, see Deut. 13. 13. one without a yoke, one unprofitable and that shall not prosper, and such she confesseth she should have been, if she had been drunken, for such are all drunkards, for they are unruly. 2. Unprofitable to themselves and others, daily consuming the blessings of God in riot and wasting their substance. 3. They prosper not in this world, or in the world to come, 1 Cor. 6. 10. as Willet noteth here. Hebr. it is 〈 in non-Latin alphabet 〉 Give not thy handmaid before a daughter of belial; whereupon some think, as Peter Martyr hath it, that Peninnah was present, and that she desired him not to charge her thus before her, calling her a daughter of belial; but he followeth the former sense, because it is not probable that so modest and good a woman would be so virulent against her greatest adversary; thus also the Vulg. Latin and Junius render it, before being taken here for for, Give her not for, that repute her not for. Of sons of belial, that cast off the yoke of God's Law, is, see how all sorts of wicked men are set forth hereby, 2 Sam. 22. 5. 2 Chron. 13. 7. Judge. 19. 22. 1 Sam. 2. 12, 17. & 10. 17. & 25. 17. 2 Sam. 16. 7. 1 King. 21. 10. 2 Cor. 6. 15.

For Eli 's praying that her request might be granted, when he was by her apology satisfied, his speech may seem to be prophetical, and so doubtless she conceived of it, in that having heard him say so, she answered, Let thy handmaid find grace in thy sight; and then went away to that holy Feast, being cheerful and sad no more, Hebr. it is, Thy handmaid shall find grace in thy sight, that is, to be prayed for by thee, and so I doubt not but to have my desire granted.

The next morning after this they all return home, and Hannah conceiveth and beareth a son, and calleth his name Samuel, but they return not without worshipping first. And touching Hannah's conceiving, it is said, God remembered her, not that he at any time for getteth his, but he is said to remember her, when he did for her that which she desired, in the very phrase which she had used in her prayer. And Elkanah is said to have known her after their return home, to intimate that he refrained from companying with her whilst they were at the Feast, not that there is any impurity in the husbands going in to his wife, but that nothing might then take their minds off from their devotions, as appeareth, 1 Cor. 7. 5. and that they might not contract any outward legal pollution, which then made unfit for those Festivalls, or to come near the Lord, Exod. 19. 16. although there was never any sinfulness therein, anymore then in touching a dead body, or any issue in the flesh, which also made unclean. When the time was come about, Hannah conceiveth and bare a son, &c. she conceived immediately, but brought forth when the time was come about, that women use to go with child; therefore these words, When the time was come about, are placed before the mention of her conception by 〈…〉 Hebraism, as God is said to have dried up the waters, and divided them, wh 〈…〉 as they were first divided, so Isa. 64. Thou hast been angry with us, and we h 〈…〉 sinned against thee; when as they first sinned, and then God was angry; it is a figure called Hysteron proteron, first the revolution of time is spoken of, and then her conceiving; whereas she first conceived, and then the time being come about, brought forth; to make which more plain, our Translation hath it, When the time was come about, after she had conceived, she bare a son, but Hebr. it is as before. For the name Samuel, Hebr. 〈 in non-Latin alphabet 〉 Shemuel, of 〈 in non-Latin alphabet 〉 put for 〈 in non-Latin alphabet 〉 to ask, and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 of, and 〈 in non-Latin alphabet 〉 him, and 〈 in non-Latin alphabet 〉 God, as the reason is commonly rendered, and Hannah her self giveth a reason: By this name she would both put her self in mind, and him, that he was not hers, but the Lord's, that accordingly he might serve him, and she might the more willingly part with him for God's service.

And Elkanah and all his house went up to offer his yearly sacrifice and his vow, that is, not only as he used to do in other years, but as Peter Martyr hath it, he brought Eucharisticall sacrifices for the benefit received, in that God had given him a son by Hannah, which he so greatly desired, and happily he vowed something now to God, although it be not expressed, besides the child, to show his thankfulness.

V. 22. But Hannah said, I will not go up until the child be weaned. This refraining of Hannah to come now up to the Tabernacle, may seem to be against the Law, Levite. 12. 6. whereby a woman after puerpery is enjoined, when the days of her purification be ended, to come with a lamb, or two turtle doves or young Pigeons to be offered for her cleansing, for she went not till the child was weaned; and there was a double weaning, saith Lyra, 1 ^st. from the dugge at the end of three years, the other from the milk of childhood, when he beginneth to use other ordinary meats at the end of 10 years. And it is not likely saith he, that she went up with her child, till he was of this age, because he was not fit; till then to minister or do any little service in the Tabernacle, so likewise Hugo he stands for 12. years, and Junius hath it, until he be educated, that he may be able to minister. Peter Comestor saith, either at 7. when the 2. weaning was, or at 12. when the 3. and if at 7. he was brought to be instructed, if at 12. immediately to minister. The Hebrews think, that she weaned him at 2. years old and brought him to the Tabernacle, and this seemeth most probable; because Ch. 2. 19. it is said, she made him a little coat and brought it to him, when she came up from year to year, and becau • e it is incredible that so holy a woman would stay from the house of God, 7. or 10 years together; and lastly, because the weaning of Samuel, is expressly said to be from sucking, v. 23. so that when she had weaned him from the breasts, she went up with him. Willet, that followeth the other opinion reasoneth from his ministering immediately after that he was brought before the Lord, which he could not do being so young, and from the trouble that would have been in the Tabernacle to have any so young there. But although it be said, that he ministered, when his parents were gone home, it is not necessarily to be understood that he did so immediately, but so soon as he was able to do any service; and for his bringing up, it might well be together with the little ones of other Levites or Priests near the Tabernacle, without any trouble to it. And Theodoret qu. 5. in 1 Reg. is plainly of this opinion, that he was brought to the tabernacle immediately after weaning from the breast. For he saith, so soon as she had weaned him, she offered him to God, and with him a bullock equal to him in age: and thus much by the way touching the time, when Hannah came up with her son. Now although she stayed but 2. years before she came, how did she fulfil [Qu.] the law of coming at the end of 40 days? Peter Martyr answereth, happily the child was weak, and so unfit to be brought any sooner, although the Virgin Mary brought her son to the Temple at the due time: and howsoever so many days are set, yet it is not to be understood, that the woman 〈…〉 s tied to come just at that time, because she might be weak, and so un 〈…〉 for travail, or her child sick. But this was not Hannah's case, but 〈…〉 other extraordinary reason detained her, viz. Because when she should come, she meant to leave him at the Lord's house forever, and not to redeem him with 5 shekels, according to the law, Numb. 18. 15, 16. It is true, ordinarily, a woman was to come with her offering immediately after the days of her purification ended, and if any necessary impediment came in the way, so soon after, as it was removed. But Hannah intending when she came, to offer her son to the Lord, and to leave him to his perpetual service, and to recompense her delay with a far greater offering, then a lamb, as she did v. 24. She took him with three bullocks, an Ephah of flower and a bottle of Wine, was certainly no delinquent in staying thus long, before she came, especially seeing the time was not so precisely stood upon for these things touching women and children, as we may see in that when as by law it was provided, that the first-borne should be redeemed at a month old, and then presented before the Lord, yet commonly it was not so done, but when the mother went up with her purifying offering divers days after, she brought her child with her, as did the Virgin Mary; Tostatus saith, that she being a Levites wife was not bound to bring an offering for her first-borne, as other women, because the Levites were taken for all the first-borne of Israel; others that she might come to the Tabernacle with her offering, and yet not go at the Feast time anymore, till Samuel was weaned, although it be not recorded. And it is to be understood, that although Hannah stayed thus long, before she came to the Tabernacle, yet it is not to be thought, but that she freequented the synagogue for her exercise in public religious duties, that no woman may take example from hence to absent herself from Church all the time of her giving suck. From Ramathaim otherwise called Ramah or Ramath, where Hannah dwelt, to Shiloh was 12. miles, and therefore the child being so soon as he was put from the dugge to be brought hither Hannah might well be dispensed with, although she came not so long a journey, till that time.

Elkanah agreeth to this proposition of his wife praying God to establish it, that is, that she and the child might live, and that when he should be weaned he might be brought to the Tabernacle and serve the Lord there all the days of his life. From hence Peter Martyr commendeth the like good agreement betwixt man and wife to all married persons, alleging the saying of Aristotle, a master of a family is a kind of tyrant to his servant, a King to his children, but for his wife, he should rule over her by an aristocracy, not according to his own lust, but according to his dignity, prescribing her nothing touching her distaff, needle and maids &c. but leaving her herein to her own will and judgment. In which nothing is to be misliked, but that even to servants a Master must not be a tyrant, but do unto them that which is equal, for whosoever doth wrong to any, God will be avenged upon him.

And when she had weaned him, she took him and 3. bullocks and an Ephah of flower, and a bottle of wine, and brought him to the house of the Lord in Shiloh, &c. the Vulgar Latin hath it, 3. measures of flower, but as Hugo confesseth, it is corrupt, it being in Hebrew an Ephah. A question here is moved, seeing v. 25. [Qu.] only one of the Bullockes was offered, wherefore the other two served? Lyra saith, they were given to Eli, to whose care the child was now committed. Peter Martyr alledgeth two other divers opinions. 1. Of David Kimhi, that the other two were for feasting, because they were wont to make a feast, when they weaned their children. 2. Of R. Levi Ben Gerson, who saith, that they were offered upon two other days of the Feast: but Peter Martyr thinketh, that the first being offered for a burnt-offering, the other two were used for peace-offerings, the greatest parts whereof were to Feast withal: & thus the quantity of flower agreeth, because an Ephah contains 10. tenth deals, and by the law it was provided, that 3. tenth deals should be offered for one bullock, and to three Bullockes then went 91. whereunto the tenth was added ex abundanti, out of liberality. I think rather with Lyra, that the other two Bullockes were given to Eli with her son, and so much flower and wine as was spared from the sacrifice of one Bullock, that is, all but 3. tenth deals of flower and half an hin of wine, according the law, Numb. 28. 13, 14. because it is said expressly of one Bullock, it was offered, which would doubtless have been spoken of the other two also, if they had been offered. Moreover it standeth with reason, that she bringing her son so young to Eli should give some gratuity, that he might with the greater care take this charge upon him. I hold then, that the Bullock offered was no burnt-offering, but a peace-offering, for a benefit obtained, with part of which they feasted, having flower and wine also with them for that purpose, and the remainder of both was given to the Priest together with the other two Bullockes. Now an Ephah of flower was a bushel, ot thereabouts, and the bottle of Wine by the Vulgar Latin rendered amphora, if it were the least amphora but one, 9. gallons, for amphora is by Hugo said to be 3 modii, and one modius was 3 gallons; and if so, then after one bullock offered and the flower and wine belonging thereto, there remained to their disposing of flower 5. gallons & somewhat more, & likewise of wine One Bullock being sacrificed Hannah goeth to Eli and showeth him the child, which she had prayed for, and saith, therefore I have lent him to the Lord, as long as be liveth, he shall be lent unto the Lord, and he worshipped the Lord there. At her first coming to Eli she saith, Oh my Lord, as thy soul liveth, I am the woman, &c. the Vulgar Latin, I beseech thee my Lord, let thy soul live, Hebr. 〈 in non-Latin alphabet 〉 , Oh or I beseech thee, Junius, attend Domine, this whole speech is to insinuate into Eli so, as he might the more lovingly receive her child, and be as it were a father unto him, wishing him long life, to the end that he might bring him up, so David Kimhi, but Ben. Gerson takes it for an oath to assure Eli and to move him the more, because she had before him prayed and he had dismissed her with his blessing; and this is the more probable. She saith she had lent him to the Lord all the days of his life. The words here used answer to those before going in the Hebrew thus, for v. 27. are these words 〈 in non-Latin alphabet 〉 , here 〈 in non-Latin alphabet 〉 The Lord hath given my request, which I asked, and I have rendered or lent him to the Lord all the days, that he shall be asked for the Lord. for the same word, 〈 in non-Latin alphabet 〉 in divers voices signifieth both to ask, to give, or render or to lend. Thus also the Vulgar Latin, Junius eum precario datum sisto Jehovae omnibus diebus, quibus fuerit precarió rogatus. Our translation must needs be acknowledged here not to be so good, both because there is no word signifying all the days of his life and the word 〈 in non-Latin alphabet 〉 Shaul is never put for lent, but asked; her meaning is, according to Peter Martyr, he shall serve the Lord in his house as long as he shall require it; which she spake thus, because she knew not, how the Lord might afterwards employ him, as indeed he did Ch. 7. taking him from serving at the Tabernacle to be Judge over his people, when he went and dwelt at Ramah again. And he worshipped the Lord there, the Vulgar Latin, they worshipped, the Hebr. 〈 in non-Latin alphabet 〉 which Gen. 47. 31. is used for a verb of the singular number, when it is said, that Jacob worshipped, and as Willet noteth, in the plural it is 〈 in non-Latin alphabet 〉 : hereupon a question ariseth, who is said to have worshipped? Junius saith, the child, Peter Martyr, Elkanah, Willet following the Gen. Uersion, Eli; I think with Junius, that Samuel is meant; whereas it may seem, that it could not be so, because he was too young, I answer, to worship and to serve the Lord is all one, and this it is meant he did at the Tabernacle, although not at this instant, but there his mother left him and as soon as he was fit, he served the Lord and worshipped him there. To draw it to Eli is most improper, and forced, because it was no new thing in him to be noted, that he worshipped there, and of Elkanah nothing was spoken before to intimate him to be the man, that was meant, therefore seeing it was an he, it must needs be Samuel, and so this history is aptly closed up, Samuel was brought to the Tabernacle very young and presented to Eli, who received him, and so he abode there and served and worshipped the Lord, as he grew fit in a Levitical office. Elkanah signifying the possession of God, saith Rabanus, mystically setteth forth the ministry, Peninnah and Hannah his two wives two Churches of the Jews and Gentiles, for that of the Jews was first fruitful, this of the Gentiles barren, but at length she conceiveth, and is made glad through a son, a Samuel, that is, his name God, as Shem, and O and El signify, this is when the Faith of Jesus is entertained into the heart, &c.

CHAP. II.

HERE first Hannah's Canticle of praise is set down for the benefit received, v. 1, 2, 3. &c. to v. 11. and then the history of Eli's sons, and of their wickedness, and how their Father reproved them, v 11, 12. &c. to v. 18. and v. 22, 23. &c. to v. 26. there being interlaced something more touching Samuel, Hannah and Elkanah, v. 18, 19. and to v. 22. and v. 26. Lastly, a Prophet is sent to Eli to reprove and threaten judgments against him and his house, v. 27, 28. &c. to the end of the chapter. Touching this thanksgiving of Hannah; it is said, she prayed, and said, for thanksgiving is a species of prayer, 1 Tim. 2. 1. Wherefore the Pharisee when he gave thanks, is said to pray, and praising of God is of the nature of prayer to procure the flowing down of more blessings upon us, according to that saying of August; d • cursus gratiarum a nobis est recursus gratiae ad nos; Uatablus saith that hereby she commended her son Samuel to God's blessing, and therefore it is said she prayed; Borrheus saith, that she prayed herein against the enemies of God's Church, and Ben Gerson will have the last words in partic. v. 10. a prayer, the adversaries of the Lord shall be broken in pieces, out of heaven shall be thunder upon them, &c. as it came to pass, Ch. 7. but that was rather prophetical, then petitory, neither is there any petition in all this holy hymn. For the thanksgiving it hath these parts. 1. Hannah rejoicing. 2. A description of the Lord, v. 2. 3. A reproof of the wicked for their pride and vain boastings, from which she dehorteth them, v. 3. 4. A reason, why no man should boast himself, because God knoweth and pondereth it; and can easily crush the proudest and lift up the meanest; v. 3, 4, 5, 6, 7, 8. 5. A prophesy of comfort to his Saints and of destruction to the wicked, and of the King Christ his Kingdom, v. 9, 10. According to this the Chaldee Paraphrast, and David Kimhi say, that this hymn was a prophesy, wherein Hannah being carried with the Spirit, 1. In the person of the Church expressed her joy, for that God had given her Samuel, such a son as she foresaw should beat down idolatry, and uphold the truth. 2. Prophesied of the beating down of the enemies of the Church, Assyrians and Grecians, Gog and Magog. 3. Of the Kingdom of the Messiah. 4. Of the last judgment, when the Saints shall be taken up to everlasting felicity, and the wicked sent away into endless misery. In inditing this song of thanksgiving she did but as Moses had done before, and Deborah, and after, David and others for great benefits, and the Virgin Mary, whose hymn Peter Martyr noteth to be much like unto this, as the case of either of them was much alike, because Hannah was barren, and she was a Virgin, and so not likely to bear a son, and as Hannah hath it, My heart rejoiced in the Lord, so Mary, My soul doth magnify the Lord, and my spirit hath rejoiced, &c. as she, there is none holy as the Lord, so Mary, he that is mighty hath magnified me, and holy is his name: as she, talk no more so proudly, and the bows are broken, they that are full have hired out themselves for bread, &c. so Mary, hath scatered the proud in the imaginations of their hearts, he hath filled the hungry with good things, and the rich he hath sent empty away. Now whereas women are forbidden to speak in the Congregation, Willet answereth well, ordinarily they were forbidden, but not when any woman was moved extraordinarily by the Spirit, as Hannah was, and so Hannah under the New Testament, and other women, upon whom was poured out the Spirit of prophesy, according to that, I will pour out my Spirit upon all flesh, and your sons and daughters shall Prophesy, and Philip had 4 daughters Prophetesses, wherefore as of a man, so it is spoken of a woman prophesying, thus also Peter Martyr.

My heart rejoiceth in the Lord, my horn is exalted, my mouth is enlarged over my enemies. As sorrow maketh one to mourn in silence, so joy causeth one to speak freely in his praise that putteth an end unto his sorrow, and maketh him to rejoice. In the horn lieth strength of horned beasts, and therefore it was an usual phrase amongst the Hebrews, by the exalting of the horn Metaphorically to set forth the conferring of strength, and to Hannah had God now given strength to conceive and bring forth a son, thus Peter Martyr; Lyra saith, that by horn is set forth in the Scriptures, the motion of the heart carrying it to any hard thing, and if the rule of right reason be wanting, and of God's law, it is called the horn of pride, but if it be thus regulated, an exalted horn, because by the benefits received the heart is lifted up through hope of receiving greater benefits of God's liberality, and thus the horn of Hannah was exalted, she hoped for the increase of grace here and of glory hereafter. And she saith, my mouth is enlarged over my enemies, because Peninnah and her children were vexed to see her to have this cause of opening her mouth so magnifically to praise the Lord.

There is none holy as the Lord, for there is none besides thee, nor any rock like our God; the Vulg. Latin, there is none strong as our God; the Sept. there is none holy as our God: the word is 〈 in non-Latin alphabet 〉 signifying a rock, and metaphorically fortis, and fortitudo, strong, or strength, and so the Rabbins. Hannah here celebrateth the power and might of God, in that he shown himself able to change her nature, from barren to fruitful, whereas no secondary cause can do anything, but as he hath appointed, but he can do whatsoever it pleaseth him, neither can any power withstand him. I think, that the word strong is aptest here. She praiseth God also from his holiness, as the chief of his attributes, whereby the Angels continually praise him; and hence we learn to be in love [Note.] with holiness, whereby we do most resemble God. There is none holy as God, saith Lyra, because he is essentially holy: and the same may be said of strong. And he is not only holy and strong beyond all comparison, but besides him there is no God, the God's of the heathen are not only not so holy or potent, but indeed are nothing, for there is no more God's.

Talke no more so exceeding proudly, neither let arrogancy come out of your mouth: the Vulg. Latin, Do not multiply to speak lofty words, glorying, let old words go out of your mouth: Hebr. Do not multiply to speak lofty words of pride, let swelling or hardness go out of your mouth, or that which is old: For all these significations, saith Peter Martyr, hath the word 〈 in non-Latin alphabet 〉 , yea 〈 in non-Latin alphabet 〉 saith Pagninus, first and chiefly signifieth to wax old, so that here the Vulg. Latin is to be preferred. And aptly she saith, do not multiply, because Peninnah had often upbraided her by her barrenness, being proud of her own fruitfulness; and that which is old, because of old she had thus vexed her, For the Lord is a God of knowledge, and by him actions are weighed; for knowledge, Hebr. is knowledges, so likewise the Vulg. Latin, deus scientiarum; David Kimhi saith, he is thus called, because he is the most intelligent of all others, and knoweth all particular things, for all knowledges without any change in him are inherent in him. For these words, by him actions are weighed, in the Hebrew text is, actions are not weighed, but in the margin it is, by him, or, to him, for 〈 in non-Latin alphabet 〉 is in the margin, and 〈 in non-Latin alphabet 〉 in the text, wherefore some expound it as negative, rendering the words thus, actions are not directed or disposed, that is, without him, or, against his will; for whatsoever men think and intend, they can bring nothing to pass but as he willeth, so Arias Montanus, Junius, Osiander. Some as affirmative, Vulg. Latin, Septuagint, expounding it either of God, his purposes shall come to pass, or of men, by him the actions of men are ordered, disposed and directed. Peter Martyr taketh it either way, thus: 1 Affirmatively, to him works are prepared, that is, his enterprises stand firm and are all perfected. 2 Negatively, the attempts of men shall not stand, neither can they hinder his will. Any of these ways the sense is good, but I prefer the affirmative, both because it followeth most aptly thus, he is a God of knowledge, by him actions are moderated, and not at your wills, wherefore your proud brags are vain, and because the word in the margin commonly is apposed, that the Reader might look at that and so understand the Text the better, and yet because both are held to come from the Spirit of God, they err not, that take it either way. These words, for the Lord is a God of knowledge, &c. are a reason, why Peninnah and hers should no more so insult, because they knew not what should come to pass, but God knoweth all things, and how to abate the pride of the insolent, and to exalt the afflicted.

The bows of the mighty men are broken, and they that stumbled are girt with strength, that is, saith Lyra, the bows of Peninnah and her children, who did shoot reproachful words at Hannah, as out of a bow; for stumbled, the Vulg. Latin hath, the weak, whereby she meant her self, and such as she was, weak for prolification, but now by God's blessing she was strengthened to bear fruit; thus also Hugo, saying, that by the metaphor of one with a bow, she being strong in times past to bear was set forth, because a bow belongeth to the strong; and it is to be noted, that Hebr. there is nothing signifying men, but the strong in the plural number. Peter Martyr understandeth the words properly, expounding them of those that go to war well-armed, and of those that are unarmed, as the Egyptians and the Israelites, for the Egyptians bows were broken, when they were overthrown, and the Hebrews fleeing before them naked were strengthened. But it is best, first to bring the words to Hannah's case as near as may be, and then to extend them to other acts of God's power also. For these words, those that stumbled, or the weak, Hebr. is 〈 in non-Latin alphabet 〉 such as fall through weakness of their knees and loins. And as Hannah of weak was made strong to bear, so by the former words, the bows of the mighty are broken, she seemeth to intimate, that Peninnah now ceased bearing children, which is further confirmed, v. 5.

They that were full have hired themselves out for bread, and the hungry ceased; so that the barren hath born seven, and she that hath many children is waxed feeble. Here also, saith Lyra, is another metaphor, she compareth Peninnah to the full, because she was full of children, for it is thought that she had ten, according to Chap. 1. 8. but now she was in the case of those that let themselves for bread, that is, empty and poor enough of children: For the Hebrews say, that so son as Hannah had one child, two of Peninnahs sons died; and by that time that she had four, six more of Peninnahs died; and when she saw her to be with child again, she fearing the death of those two that remained, besought Hannah to pray for her, and so they were spared; and because they were spared at her prayer, they were thenceforth counted Hannah's children, and so together with her own five spoken of, v. 21, she had seven, as it here followeth. But this soundeth like a fable of the Rabbins, and therefore Lyra rejecteth it, and that worthily, because at this time Hannah had only one, Samuel. Again, Hannah compareth her self to the hungry that are filled, for so he readeth it after the Vulg. Latin, because she desired children as an hungry person doth food, but now was satisfied in this matter. For these words, hath born seven, the Vulg. Latin hath, very many, which Lyra approveth, because it is most according to the sense, seeing it cannot be justified that she bare precisely the number of seven, neither by the reckoning of the Rabbins already spoken of, nor yet as others count, five children of her own, and two of her son Samuel's, for this was long after this Canticle, unless it shall be thought, that herein she spake prophetically. Moreover he saith, that the moderne Hebrews take this word 〈 in non-Latin alphabet 〉 for satiety, she bare children till she was fully satisfied. Hugo seemeth to be affected with the former comment of the Hebrews, but differeth in this, that he saith, when Samuel was borne, one of Peninnahs sons died, and so another, and a third unto all her seven children, when she had borne five, and Samuel two, applying hereunto that, Jerem. 15. She was weakened that bare seven sons, &c. But before this, he saith better upon the first words, the full have hired out themselves for bread, that is, Peninnah full of children was empty as a beggar, that beggeth his bread, because all hers were counted nothing in comparison of Samuel: the hungry were filled, that is, Hannah, who are nothing before for sorrow, being in hope of a son eateth and drinketh with joy, Chap. 1. 18. Peter Martyr by the barren bearing seven, understandeth nothing else but many, as the word seven is commonly used for a full number. And to that question, how she could speak this, before she had borne many; he answereth, she spake by the Spirit. If it be said, she bare but six, he answereth, six was very many for her being before barren, and therefore the word seven is used to set forth very many. In all which I subscribe unto him, but whereas he draweth the former words altogether another way, viz. to the Gibeonites that hired themselves out for hewers of wood, &c. I cannot but, leaving him, approve rather of Lyra and Hugo, because all things are to be applied to the present case as much as may be in the first place, and then for the more glorifying of God's power extended to others. For these words, the hungry have ceased, according to the Hebr. the meaning is, they have ceased to hire out themselves for bread, having now no further need, as being fully satisfied, to do like the needy and beggarly, and so it is the same in effect with these words, the hungry are filled, in the Vulg. Latin.

The Lord killeth and maketh alive, he bringeth to the grave, and bringeth up, that is, saith Lyra, he bringeth down to the grave the children of Peninnah; and maketh alive, and bringeth the children of Hannah; for the word 〈 in non-Latin alphabet 〉 by the Vulg. Latin rendered hell, it signifieth, saith he, the grave, from which the Lord did, as it were, bring up Hezekiah before adjudged to death. Hugo applieth it altogether to Hannah and Peninnah, the one the Lord vivified by giving her children when she was dead unto conception before, and he brought her up from grievous affliction, metaphorically set forth by hell here; the other he killed, as it were, and brought down to hell, by afflicting her through extreme sorrow for the loss of her children, and to see Hannah made fruitful, for there is not a greater misery then envy. And thus he saith, these words cohere with the former, they being an explication or reason of them, The barren hath borne seven, and she that was full of children waxed feeble, because the Lord did, as it were, strike her dead with sorrow, and put her to great torment, but Hannah had life, and joy, and gladness put into her. Peter Martyr expoundeth this also only in general of God's bringing men sometimes to extreme misery, and then lifting them up with comfort; and through extreme sickness to such a pass, as that all men despair of their life, and then restoring them to health again, see the same phrase, Deut. 32. 39. and thus he dealt with Hezekiah and Jonah, and our Lord first died, and then rose again, and so must we: and thus it is in our justification, we must first be cast down in the sight of our sins, and then be erected with comfort through faith in Christ. All which is good, but the prime thing intended is the magnifying of God for his dealings in particular with Hannah and Peninnah, and so although we have no certain ground for it, yet it is most probable that Peninnah did not only cease bearing of children, when Hannah began to be fruitful, but also suffered the loss of some or most of them. Which may be a warning to all women, that they be not proud of their bearing many children, nor insult over any barren [Note.] Hannah, for God can soon alter the case. Willet here setteth down four acceptions of the word 〈 in non-Latin alphabet 〉 . 1 It signifieth the grave. 2 By a metaphor, grievous adversity▪ 3 The state of those that feel themselves forsaken of God, as Cain and Saul. 4 The state of the damned, but here it is used according to the second, for Hannah lay in sorrow before, as in the grave.

The Lord maketh poor, and maketh rich, he bringeth low and lifteth up. In this verse and the 8. saith Hugo, the same things are again set forth in other words. He maketh Peninnah poor in children, and Hannah rich in children. Out of the dust he lifteth up the poor, and the beggar out of the dungbill to set him with princes, &c. This is specially meant according to the letter of Hannah's exaltation in Samuel her son, who was set upon the Throne of glory, when he was made Judge over Israel, and anointed Kings; generally of the proud and high, and of the humble and low, and mystically of Christ; so likewise Lyra; and Peter Martyr having expounded it generally, applieth it in particular to Samuel. And Ben Gerson hence admonisheth the rich not to be proud, and the poor not to despair, because God can easily pull down the one, and raise up the other. For the pillars of the earth are the Lord's, and he hath set the world upon them. Here is the reason rendered, why the Lord can do this, he is of infinite power, as appeareth by his laying of the foundations of the world. Lyra distinguisheth both this and the rest of this Canticle, thus, here is the magnification of the Lord: 1 In respect of his power in the act of Creation, the pillars of the earth are the Lord's. 2 In respect of his wisdom in the act of governing, v. 9. he shall keep the feet of his Saints. 3 In respect of his Justice in the act of due punishment, the wicked shall be silent in darkness, &c. that is, 1 In the darkness of sin. 2 In the darkness of hell. He shall give the kingdom to his King, &c. that is, to Christ, who at the last shall come gloriously in the form of a man, and judge all men, Joh. 5.

The pillars of the earth, saith Peter Martyr, the earth is called, because it is as a foundation whereupon all other things are set, as upon pillars, the air, and all the heavens, for they all compass the earth, being set thereupon as upon a foundation.

He will keep the feet of his Saints, and the wicked shall be silent in darkness, &c. V. 10. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them; the Lord shall judge the ends of the earth, and give strength unto his King, and exalt the horn of his anointed. By footsteps, Peter Martyr well understandeth all kind of actions, studies, and enterprises, which God keepeth, when he guideth them, and prospereth them herein, that fear him; for, his Saints, Hebr. is 〈 in non-Latin alphabet 〉 a word coming from 〈 in non-Latin alphabet 〉 signifying mercy, because God doth embrace them with mercy. Now in saying that he keepeth their feet, she meaneth not so, as they shall never fall, but so, as that they shall not fall into perdition. And the means whereby he keepeth them, are intimated by the antithesis next following, the wicked shall be silent in darkness, his saints therefore are kept by the light of the Word and Spirit, for the one availeth not without the other; but the wicked are destitute of all internal light, and so are in darkness; not only in respect of their many miseries, but also because their understanding and reason is darkness, and hereby their ruin is caused, and they being judged, shall have their mouths stopped by their own conscience accusing them, and so go into everlasting destruction, which is called utter darkness; where, although they shall howl and cry for torment, yet they shall be in silence, as Kimhi hath it, in respect of braggings and boastings, whereof they have been full before, some boasting of their nobility, and some of their riches, &c. but now they shall all lie in silence, and not speak a word more of these things. And so this aptly answereth to that v. 3. being a prophesy of God's bringing down all the proud and wicked, as he did Peninnah, and of his continual providence over the godly, For by strength shall no man prevail, that is, when the godly are preserved and comforted, and the wicked confounded, it is not by the power of the one sort, that they attain to this comfortable condition, nor is there strength in the other sort to resist their judgment, but God in mercy saveth his, and in justice destroyeth the wicked irresistibly. And this the reason, saith R. Levi, why a mighty King is sometime overcome by the weak, because there is no strength in man, but God giveth victories as it pleaseth him.

The adversaries of the Lord shall be broken in pieces; Who are God's adversaries, saith D. Kimhi, but the enemies of the godly? so likewise Augustine; by virtue of the Covenant betwixt God and his Saints, their enemies are counted his enemies, and we in like manner must count his enemies our enemies. These shall be destroyed all as a thing broken in pieces, as a potters vessel. And thus shall it be, saith Peter Martyr, with both the Antichrists, the Turk and the Pope. Out of heaven shall he thunder upon them; this is added to show their sudden and miraculous destruction. This was according to the letter, fulfilled against the Philistines, 1 Sam. 7. 9, 10. and that it shall not be the case of the Philistines alone, but of all the wicked in the world, the next words do deelare, The Lord shall judge the ends of the earth, and this shall be at the last day of Judgment, that no man in any corner of the world may think to escape. R. Levi, saith Peter Martyr, expoundeth this of Samuel being Judge of all Israel, but he rather thinketh according to the letter, that in the next words the time is declared when these things shall be done, viz. When he shall give strength to his King, and exalt the horn of his anointed; viz. when he shall change the government by Judges, into the government of Kings, then both Philistines and all other enemies of God's people, Amalekites, Edomites, Ammonites, and Moabites, &c. shall be so brought down, as that they shall scarce have any power left them anymore. For although by Judges, whom God at divers times raised up, they were delivered from their enemies, yet they were eftsoons oppressed again by them; but when David and Solomon reigned, the power of Philistines, and all other enemies about was crushed in pieces. But mystically by his King and anointed, both he and all others understand Christ, who shall come one day to judge and to destroy all the wicked in all parts and corners of the world; and because that his coming shall be in great power and glory, he saith, He shall give strength to his King, and exalt the horn of his anointed; and according to this, Zachariah the father of John the Baptist, speaking of Christ, saith, He hath raised up for us the horn of salvation, in the house of his servant David: and to the Messiah the Chaldee Paraphrast also applieth this prophesy, and so do many Rabbins more, that lived before Christ's Incarnation. Our Lord indeed hath now wonderful strength, and is highly exalted, but then all his enemies shall be put under his feet, never being able to rise up again. Whereas it may seem not to agree to Christ, that is here said, He shall give strength to his King, &c. for Christ being God, hath all power and glory, and as he is Man, he is by virtue of the union with the Godhead, partaker of the same power and glory from the first: Lyra answereth well, it is true, the man Christ had all power from the first, authoritative, but not executive, for all things were not actually subjected unto him in the time of his humiliation, but after his resurrection he saith, All power is given to me in heaven and in earth, then he began to make Kingdoms subject to him far and wide, and at the last will subdue all men actually, and all things, and then shall he in his human nature shine in glory above the most glorious Angels, how much soever he was without form or beauty here. Jonathan in his Chaldee Paraphrast, expoundeth all this Canticle as prophetical, thus: First, knowing by the Spirit, that her son Samuel should be a Prophet, and do wonders; and a Judge, and save the people from the Philistines, she said, My soul hath exulted in the Lord. Secondly, foreseeing, that Heman, Samuel 's sons son, and his 14 sons should be singers in the house of God, she added, My horn is exalted. Thirdly, foreseeing the captivity of the Ark by the Philistines, and their being compelled to send it back again with gifts, she said, My mouth is enlarged over my enemies, &c. Fourthly, foreseeing Sennacherib's great brags against the God of Israel, and his Armies and his confusion, she said, There is none holy as the Lord, there is no God besides him. Fifthly, foreseeing Nebuchadnezzar's destroying of Jerusalem, and his glorying herein, she added, Speak no more so proudly, &c. because the Lord is a God of knowledge, he knoweth what time to take revenge upon you; as he did indeed, driving Nebuchadnezzar from his kingdom, and Belshazzar his grandchild he gave, together with Babylon, into the hands of Darius and Cyrus. And by him thoughts are prepared, that is, these things which be hidden from the eyes of men, are foreseen and determined in his mind. Sixthly, foreseeing that Antiochus Epiphanes would pollute the Temple by Idolatry, and overthrow God's ordinances, but that Judas Maccab. and his brethren, who were weak in comparison of him, should beat him, and purge the Temple, she said, The bows of the mighty are broken, and the weak are girt with strength. Seventhly, foreseeing the conspiracy of Haman against her people in the days of Ahasuerus, and Haman's overthrow with his children and adherents, she said, The full have hired themselves out for bread, and the hungry are satisfied; for Haman that was so rich and full, fell down to Hester, and entreated for his life, and, so that it might have been granted, without doubt he would have been content to have stripped himself of all his wealth and honor, and to have become an humble servant unto her. Untill the barren hath borne seven, and she that had many children waxed feeble; that is, Jerusalem, which is now as a barren woman, because her children since her destruction by the Romans, have been cast out and dispersed in other Nations, she remaining desolate; but in the time of the Messiah she shall be rebuilt and replenished again, and then all Nations shall be subjected to the Jews, and the Roman Empire utterly wasted and brought to nothing; and in like manner he expoundeth the next words, The Lord killeth and maketh alive, &c. he brought the Jews down to death and to the grave, but quickened them again by the Messiah, thus advancing him out of the dust to the throne of glory: He shall keep the feet of his Saints, and the wicked shall be silent in darkness; that is, he shall keep the Jews, that they fall not into the darkness of sin, and after into hell, but the Gentiles shall be destroyed, yea, he shall judge all the ends of the earth at the last, and the horn of the King Messiah shall be most highly exalted; thus he. But hereby, saith Lyra, it appeareth, that their expected Messiah is the Antichrist, because when he cometh, the Roman Empire shall go down according to 2 Thess. 2. 8. For my part, I do not mislike the conceit of the Rabbin, but only whereas he fed himself with an hope of a Messiah yet to come in the flesh, and drew the prophesy to that, we may understand it of his coming in power to convert the Jews, and to bring them back to their own Kingdom with great joy, at what time the barren Church of the Jews shall bring forth children abundantly; and the Roman Empire that was full of children before, both for the Emperor sometime reigning there, and for the Pope deceiving and drawing to him the Nations round about, shall be made desolate: and of his coming to judgment, when all the wicked shall be destroyed, and the godly saved everlastingly; for when all this is done, the horn of his Christ is indeed most highly exalted. But if it be according to Jonathan taken as prophetical, it must first have some verity in it, being understood according to the present case of Hannah, and of Samuel and David following soon after, and then understood also as pointing moreover prophetically at those particulars.

Now the sons of Eli were sons of Belial, they knew not the Lord, &c. Before this it is said, That Elkanah went to his house to Ramah, which was before called Ramathaim, but Samuel ministered to the Lord before Eli, which is to be understood, not immediately after Elkanah 's departure, for he was then too young, but so soon as he was grown fit and able to do some little ser • ice about the Tabernacle in setting up Lights, and attending upon Eli: And more particularly, as some think, he being now full seven years old, and therefore he is now called 〈 in non-Latin alphabet 〉 and this was the eighth year of Eli 's High priesthood. Now that of Samuel is inserted here before the mention made of the wickedness of Eli 's sons, how he ministered to the Lord, that the fault of Eli 's sons might appear the more foul; for contraries, saith Lyra, being set together, are made the more manifest. And hereby it appeareth that Elkanah was of the tribe of Levi, because otherwise his son could not have served in the Tabernacle. For the name whereby the sons of Eli are called, viz. sons of Belial, enough hath been said already upon Chap. 1. 16. and they are said not to have known the Lord, because they denied him in their doings; or in thus saying, it is shown, how they were sons of belial, that is, without a yoke, because they had cast off the yoke of God's ordinances and laws, as if they had not known them, taking a contrary course of their own devising about his sacrifices, and in the manner of their living, as the next words do declare. Peter Martyr thinketh that they are truly said not to have known the Lord, because they studied not his Word, whereby alone God may be truly known: so Kimhi saith, they know not the Divine right, and the true laws of the holy Ministry, wherefore they devised for themselves another right, and excogitated a new way of doing. The Chaldee Paraphrast rendereth it, They were destitute of the fear of the Lord; and Peter Martyr himself at the first concurreth with my exposition beforegoing, they knew not the Lord, that is, they did and lived, as if they knew him not; and if they were ignorant of the rights prescribed by the Lord concerning their office, nothing could be spoken more shameful of Priests. But because it was known even to the common sort of people, how they ought to have proceeded, as appeareth, v. 16. I cannot think that they erred thus, because they knew not, but because they regarded not God's ordinance, so profane or Atheistical were they.

The Priests custom towards the people was, when any man brought a sacrifice, their servant came with a flesh-hook with 3 teeth in his hand, whilst the flesh was in seething, &c. 15. also before they burnt the fat, their servant came to him that sacrificed and said, Give flesh to the Priest to roast, for he will not have sodden flesh but raw, &c. The sins of Eli's sons about the sacrifices are set forth here to be three. 1. In that whereas the right shoulder and breast only of the peace-offerings, were allotted to the Priest, Levite. 7. 31. they took more, even whatsoever the flesh-hook brought up out of the pot, kettle or caldron, which was sacrilege. 2. In that they would serve themselves before the Lord, to whom the fat was first to be burned, and then the Priest was to have his part, which was great presumption, neither would they have it sodden, but raw, that it might be dressed to their liking, which was gulosity. 3. In that they stayed not to take it at the offerers hands, but extorted it by violence, which was rapine, as Vatablus, Junius, and Borrrheus have noted. And this their sin will appear to be the greater if we consider, what a large portion was allotted unto them out of the sacrifices. If a sacrifice were brought for sin by any private person, all but the fat, was the Priests; indeed if it were for the sins of the Priest, or of the whole Congregation, it was wholly to be burnt without the campe: Of a sacrifice of peace-offerings there was a threefold division, part was to be burned upon the Altar, part went to the offerer to feast withal before the tabernacle, and part to the Priests, viz. as the Hebrews note, so me of every principal part, of the trunk or body the breast, of the members the right shoulder, and of the head the two cheeks. Wherefore they being so largely provided for, it was a foul sin in the sons of Eli to take more, in any sacrifice. Again they sinned no less in taking it, before the fat was burned to the Lord: for the Altar, was as it were, the Lord's Table, now they would not stay til his part was offered, but serve themselves first, as if servants should presumptuously take their own dinner before they had served in their masters; and seeing the offering of part first was a sanctifying of the whole, they inverting this order fed not, as they ought to have done upon holy meat, but upon profane and common: this P. Martyr and B. Gerson. Hugo Cord. saith, that the custom was so soon as the Beast was flayed, to take the fat and burn it on the Altar, and then presenting the flesh there to take all the parts away again and boil them, lastly the shoulder, breast, &c. being boiled were given to the Priests; but now they contrariwise took their parts away first raw, then offered the fat and came with a fleshhook to get what they could more, when the offerers parts were in boiling, so that they sinned all the five sins that are in gluttony. Praepropere, laute, nimis, ardenter, studiose. 1. Because they would have it, before the fat was burnt. 2. Raw. 3. They sent with a fleshhooke. 4. This their soul desired. 5. They took it by force. Moreover, as Martyr hath it, this may seem to be a light sin, because it was but about meat for the belly, but sin is not to be measured thus, but by the command of God, which to transgress in anything is intolerable, as we may see in our first parents. And unto these sins they added the sin of adultery, so that there being 4 cardinal virtues, as the Philosopher speaketh, Wisdom, Justice, Fortitude and Temperance, they sinned against them all, because they were ignorant of God's Ordinances, and had need, that the people should put them in mind thereof, v. 16. they were most unjust, and fortitude degenerated into daintines about their diet; and against temperance they sinned, in that they refrained not from their neighbors wives, no not in the time, when they came up to the Tabernacle for devotion. And the like sins, saith he, reigned amongst the Cardinals of Rome. And this made men to abhor the offering of the Lord. Their sins about the holy things redounded, 1. To the ignominy of God's sacrifices, and consequently of God. 2. To the great hurt of the people, who because of these abuses would not many of them bring anymore offerings, as the abuse of the Sacrament amongst the papists depriving the people of the wine maketh many that fear God, to refrain from communicating with them. In concluding this of their sins it is said the sin of the young men was very great, Hebr. 〈 in non-Latin alphabet 〉 of the children, so likewise the Vulgar Latin, peccatum puerorum, which Lyra expoundeth thus, they were called children, as Samuel is called a child, v. 18. not in age, but in conditions, although he were yet but a child in years, and his ministering before the Lord then is again remembered to condemn them the more, and to commend him, in that such a child attended better upon the service of God in his place, and lived better then they, who were men and fathers happily of children, 1 Sam. 4. 19.

For Samuel's ministering before the Lord in his childhood somewhat hath been already said, v. 11. but here it is further added, girded with a linen Ephod: of an Ephod we read for the High Priest, Exod. 28. 6. but that was made of gold, blew purple and scarlet, this of Samuel was such, saith Lyra, as the Levites used in their ministry, made only of linen; and of linen Ephods worn by the Priests, we read 1 Sam. 22. 18. and David is said to have danced before the Ark in a linen Ephod, so that when any came to minister before the Lord in any kind, it seemeth, that they used linen Ephods; and white garments are spoken of as garments used to express joy, Eccles. 9. 8. So that, as Willet noteth, there were three kinds of Ephods, 1. of the High Priest, 2. of the Priests and Levites, which were holy, 3. a civil garment of the same fashion worn sometimes by others being about sacred duties. Theod. qu. 8. saith, that for the excellent grace appearing in him & the hopes conceived of him, Eli imparted unto him this honor. Tostatus, because no mention is made of an Ephod for Levites, thinketh it to have been a lay man's-garment.

Moreover his mother made him a little coat and brought it up to him from year to year, &c. That is, to be worn under his Ephod at Feastivall times, saith Peter Martyr; whereas Kimhi holdeth, that she carried it away again and brought the same from year to year, he rejecteth that, because when he grew to a greater stature, it would have been too little for his use. This is written to show the motherly care of Hannah over her son Samuel, although she had given him away, yet she ceased not to provide somewhat for him from time to time. And this her piety was well approved by Eli, and her diligent resorting to the Tabernacle, in so much that he blessed her and her husband, and God gave her five children more, whereby we may see, that there is nothing lost, but much gotten by giving to the Lord.

Now Eli was very old and heard of all that his sons did to all Israel, and how they lay with the women, that assembled at the door of the Tabernacle, &c. These women, saith Lyra, were such as came to the Tabernacle after the time of their purification ended, according to the law, Levite. 12. so likewise Hugo, but he saith, that some hold, that they did not lie with them, but for money gave leave to their husbands to lie with them, before their purification, because it is said, they made the Lord's people to transgress, so Jerome. Ben Gerson saith, that Eli's sons lay not with them, but deferred to offer their offerings, when they brought them, so that they were sometimes constrained to lie abroad before the Tabernacle all night. Because if they had sinned by adulery, Eli their father would have spoken of it, when he reproved them, or the man of God, when he came to tax Eli for their wickedness, which neither of them doth, but only of their abuses about the sacrifices of the Lord. But the Text is plain, as Peter Martyr hath it, they lay with them, and the verb is masculine, therefore these are but vain imaginations. Eli being old and dim-sighted, so as that he could not see; they waxed bold to commit these horrible wickednesses. In setting forth these women's assembling to the door of the Tabernacle, Hebr. the word 〈 in non-Latin alphabet 〉 is used being taken from the marching of soldiers, because, as David Kimhi hath it, the custom was, that they who came to be purified, should come together in companies, like troops. Of soldiers of women assembling to the door of the Tabernacle, read Exod. 38. 8. many of which came for devotion, as Hannah Luke 2. and did, as it were, militare deo as the Levites, touching whom this word is also used, Numb. 4. 3. and this aggravateth the sins of Eli's sons, in that they committed this wickedness with such holy women and near so holy place, being nothing moved with the reverence thereof, or of him that dwelt there.

And he said unto them, Why do ye such things, &c. He being High Priest and Judge should have punished them according to their sins, but he only reproved them, whence it came to pass, that they still went on in their sins and were nothing amended, and thus Eli also became guilty of their wickedness. And because it is supposed, that when the children are wicked and out of order, there is fault in the father, the Apostle forbiddeth him to be made a Bishop, that hath not his children in subjection with all chastity, and Jerome saith, that he whose children live unchastly, cannot be a Bishop, saith Peter Martyr. Eli corrected his sons with the lenity of a father, not with the authority of an High Priest, and because he was bound to correct them thus, he was punished not only for their iniquity, but also for his own, as Jerome hath it.

Ye make the Lord's people to transgress, that is, discouraging them by your abuses from bringing sacrifices, as they to do, so Lyra, but Hugo erroneously, because ye make them go in to their wives, before their purification: for it was in the matter of sacrifice, as also Peter Martyr saith. If one man sin against another, the Judge shall judge him, but if be sin against the Lord, who shall plead for him? Here Eli aggravateth the sins of his sons, in that he showeth them not to be against the second table and man, but against the first and so immediately against God, for any abuse in the service of God is against God. For the meaning of these words, Lyra saith, placari ei deus potest, God may be pacifyed towards him by prayer and sacrifice, in this reading following the Vulgar Latin, but if he sinneth against God, what means of pacification are now left? not that it is impossible, that he should be forgiven, but most difficult, as it is said of him that sinneth against the Holy Ghost, he shall never be forgiven. But this was absolutely spoken, and therefore it is ill brought for a parallel to this by Lyra. Peter Martyr first setting down the exposition of the Hebrews, the Judge determineth commonly of trespasses, done by one man against another, and so they come again, after great fallings out, to be reconciled to one another: but if the trespass be against the Judge himself, he being both the party offended and Judge, the offender can expect nothing but severe punishment from him, and likewise from God the Judge of all, if he committeth sin against him immediately: for when one man sinneth against another, God is also offended and sin is committed against him, because his law is transgressed, but that which is immediately done against God, only is here said to be against God, and the other kind against man. After this of the Hebrews he bringeth his own, which is this: if a sin be committed against man there are sacrifices, whereby it may be expiated, but when the sacrifices themselves are corrupted, there are no means now left to expiate such a sin. And this I take to be most genuine. For whereas in our translation it is read, the Judge shall judge him, Hebr. it is 〈 in non-Latin alphabet 〉 God shall be entreated for him, and the next word rendered, plead or crave for him, is the same verb, and because craving of pardon and obtaining it was by sacrifice, it is well expounded, his sin may be expiated by sacrifice, but since the corrupting of sacrifices was a most heinous kind of sinning against God, it is said on the contrary side, touching this sin, if a man sin against God, who shall plead, or make atonement for him? the means of atonement being thus perverted and taken away, it cannot be. And although 〈 in non-Latin alphabet 〉 be sometime rendered Judges in other places, yet there is no reason here to go from the proper signification, especially it being a plural and joined with a verb of the singular number, as it never is, when men Judges are set forth hereby. Yet I do not think, that every sin about sacrificing, although it were very great, was such, as that no means now could be used for the expiating thereof, for the blood of Jesus Christ cleanseth from all sin, and even for errors about holy things there were sacrifices. Indeed he that had no grace to repent, after gross sinning, but went obstinately on still in sin, for his sin there was no expiation, not because it was unpardonable, but because his heart was uncapable of repentance, so Pelican, and this was the case of these young men, which made their father to speak thus unto them, as the next words show. Notwithstanding they hearkened not to the voice of their father because the Lord would slay them. And of any that sin presumptuously it may also truly be said, who shall entreat for them? for their case is even almost desperate, because such do hardly ever repent, neither will their obdurated hearts admit of grace at any time to repent. Thus we see, how Eli was severe enough in words towards his wicked sons, but forsomuch, as he did nothing against them, in expelling them from the Priests office, and cutting them off, as they that sinned presumptuously ought to be dealt withal, neither did he rip up their sins in particular, or charge them herewith, as certainly perpetrated by them, and as utterly distasted by himself, (for he said only, I hear ill of you by all the people, as if he went only upon hearsay and were put on by the people thus to check them) he made himself guilty of their wickedness, as Peter Martyr noteth, who also addeth, that Chrysost. saith, he should have abdicated them, and put such impudent knaves quite from the Priest-hood: so Marcion having stuprated a certain maid was expelled from the Church by his father, a godly Bishop. But happily Eli refrained from thus doing, lest the High-priesthood should by this means go from his family; but that, which he thus sought to avoid, he brought upon his family, as hereafter followeth. Now because it is said the Lord would slay them, a question is moved, How this could be, seeing he willeth not the death of a sinner? Answer. He willeth it not indeed, as the cause hereof, but as a just Judge, they being obstinate and incorrigible sinners he would for a punishment of so great wickedness destroy them, he willed not their destruction directly, but by consequence, because he would do justice upon such sinners; to which effect Lyra. Or the word because noteth the sign, not the cause, saith Hugo, as in saying of that woman, a sinner, Luke 7. Because she hath loved much many sins are forgiven her, it is not meant, that her love was the cause of this forgiveness, but the sign. Peter Martyr saith, 1. That Ezek. 18. it is spoken of penitent sinners, here of obstinate. 2. According to August, as Lyra had it before, he willeth not the death of a sinner simply, but per voluntatem retribuentem, as he cannot but in justice thus punish the impenitent sinner. Some refer it to his eternal decree of reprobation, which is the first cause of the perdition of the wicked, and the second is their own obstinacy in sinning, but so his will must come in as a cause of this obstinacy and destruction, whereas he decreeth to reprobate only upon the fore-sight of their final impenitency arising out of their own corruption, and want of grace. The best is to hold, that for their impudent and abominable sinning the Lord would lay this spiritual judgment upon them, viz. the withdrawing of his grace, so as that they regarding no admonition should at length receive their just reward, destruction by a violent death here, and after that perdition forever in hell fire: so Junius. Of giving men over in judgment to hardness of heart, see more in my notes upon Rom 9.

And the child Samuel grew on, and was in favor both with the Lord and men. Of his growing before the Lord, see v. 21. now this is added for further explication, that by his growing when he ministered before the Lord is meant not only his increasing in stature, but in virtue and grace, which made him amiable to God and to all good men, as contrariwise Eli's sons were abominable to all. And this praise of Samuel is so often inserted that their abominanation might appear to be the greater.

And there came a man of God unto Eli and said unto him, Thus saith the Lord, Did I plainly appear unto the house of thy father in Egypt &c. And did I choose him out of all the Tribes of Israel to be my Priest, &c. wherefore kick ye at my sacrifice? &c. Who this man of God was is not expressed, and therefore, as Lyra saith, divers conjecture diversely, some that it was Phinehas, and some that it was Elias, but neither truly, for Phinehas lived 350 years before, and Elias 208 years after; some, that it was an Angel, and some Elkanah, the father of Samuel. But leaving all these, as mere conjectures, as Peter Martyr doth, because the Scripture saith nothing in particular, who this man was, I determine, that he was some man extraordinarily stirred up, and endued with the spirit of prophesy to rebuke and denounce judgments against Eli and his family, as those most corrupt times required, but his name is unknown: yet Junius saith, it was Samuel, whose calling to speak thus to Eli is set down, Ch. 3. per 〈 in non-Latin alphabet 〉 ; and Willet maintaineth this, 1. Because there was no Prophet in those days else, as the Chaldee upon Ch. 3. 1. 2. v. 12. there is a reference to this. 3. Because Samuel feared to tell Eli thus much, which argueth that it was not told him before: so likewise Josephus, Antiq. lib. cap. 11. That he was a Prophet, the phrase, a man of God declareth, because Prophets peculiarly were thus called, and therefore he speaketh as a Prophet, thus saith the Lord. The Hebrews say, that the prophesying of Eli now failing because of his great age, another Prophet was sent unto him, as though age could make a man unfit for to prophesy, or a Prophet might in no case be reproved by a Prophet, when as David a Prophet was reproved by Nathan, and the Prophet that spake against Jeroboam having disobeyed, was threatened by the old Prophet, that seduced him. We may note, that even the High Priest is subject to reproof for his sins, as Aaron also was before sharply reproved by Moses, and Peter afterwards by Paul: [Note.] whereby we may see, how great the pride of the Pope of Rome is, that he will be subject to the reproof of no man, but of God only; so Symmachus once decreed, and the Popes flatterers say the same at this day. For the speech made by this Prophet to Eli; 1. He commemorateth the benefits and favors of God towards Eli's Progenitors, in that he chose Aeron in Egypt, when he was bondslave, to be his High Priest, to come near unto him with sacrifice, incense and the Ephod, and provided liberally for his maintenance by giving him all the offerings of the children of Israel. 2. He upbraideth him by his ingratitude, in that having so much for his maintenance given unto him, and being so greatly honored of God he again dishonored him so much about his sacrifice. 3. He threateneth him and his whole family with great misery to come.

For the first, this appearing to the house of his father, was according to Lyra, Exod. 4. 27. when God spake unto Aaron and bade him go and join [ 1] with Moses his brother, for then say the Hebrews, he told him, that he should be High Priest, although it be not there expressed; and they hold before this, that he was a Prophet and prophesied in Egypt, and reproved the Hebrews for their idolatry there, and that one of his Sermons was recorded by Ezekiel, so Peter Martyr. Very anciently therefore did God grace the house of which Eli came, by conferring the Priesthood upon it, the duties whereof here remembered were, 1. To offer sacrifice. 2. To burn incense to God upon the Altar of incense. 3. To wear the glorious Ephod with the Urim and Thammin, of which see Levite. 8. and therein to minister in the Sanctuary. The maintenance allowed to the Priests was all the oblations brought by the people, see Numb. 18. which was a very liberal maintenance, whereupon both the High Priest and the rest of the Priests might have lived plentifully and honourably.

For his ingratitude. v. 26 Why kick ye against my sacrifices, &c. and honorest [ 2] thy sons above me, &c. He spake thus unto him, because they did, as it were, tread God's Ordinances touching the order about sacrifices under their feet, vilipending them, and preferring a new order of their own devising to satisfy the better both their covetous and epicurish minds; and because Eli ate of the meat also, as is most probable, thus disorderly taken and roasted, he is joined with his sons in the offense, why kick ye, &c. And because neither for this, nor for their foul adulteries he punished them, as he ought to have done, he is challenged to have honored his sons above God, who had so much honored him, and his fathers house, which was the highest degree of ingratitude that could be.

For his threatening. v. 30. I said surely that thy house and the house of thy fathers [ 2] should walk before me forever, the Vulgar Latin, should minister before me forever, more expressing the meaning that they should execute the Priests office and abide in that high dignity always, but now saith the Lord, far be it from me, &c. A question is here, when this promise was made to Eli and to his fathers house, because we read of none in particular? Answer. Some say, [Qu.] that Aaron having two sons, Eleazar and Ithamar, when there was so great corruption in Israel, by idolatry and all manner of licentiousness, of which we read Judge. 19. 20. &c. Eleazars house was put from the High-Priesthood, and it was translated to the house of Ithamar, because that family had been negligent and remiss in withstanding such abominable wickednesses, and the family of Ithamar acquitting itself better, God made this promise, although it be nowhere expressed, till now. Others because no such promise is expressed in any place, but only to Aaron and to his house, Exod. 28. 43. and Ch. 29. 9. that they should be Priests unto God by a perpetual decree, and the other is but a tradition of the Hebrews, some hold, that nothing else is meant here, but that Eli and his posterity being of the Priests that came of Aaron, should have continued so always, as those that came of Eleazar Aaron's eldest son, but now one part of his posterity should be cut off in them, for their great wickedness, so as that they should not be in so holy and honorable an office anymore. For to Phinehas the son of Eleazar, the High Priesthood was promised forever, Numb. 25. 12, 13. and therefore it could not after this be promised to Ithamars family: thus Junius, and after him Willet. But I subscribe rather to the other, because the Lord saith, I will raise me up a Priest, not Priests, that is, an High Priest, and he shall walk before mine anointed always, that is, in the days of the King, whom I will set up, this shall be done, as it was 1 Kings 2. 35. when Zadok was made High Priest, and Abiathar was put down; for in the time of Saul, Ahijah, the son of Ahitub, brother to Ichabod was High Priest still, and he was of the posterity of Eli. And it is not said that Eli's Posterity should be quite cut off, but that none should live to be an old man, and that they should be poor, and humbly crave of the High Priest to be admitted to execute the Priests office for bread. v. 35, 36. Yet I confess, that when I look into the genealogies of the sons of Aaron, and find none to have come of Ithamar, but only of Eleazar, I can see no reason, why it should be so, but that Ithamars sons failed not long after this judgment denounced, or if any survived, they were in Solomon's time rejected, as unworthy of the Priests office forever, unless they were after so poor and despicable inferior Priests, that they were past over in silence, as if they had not been; see more v. 33. And hitherto of the first question, another is made, How the Lord saith, now it shall not be so, whether there be any variableness with God, and if there be not, as indeed, [Qu.] there is not, how it is said here, I was thus determined, but now it shall be otherwise. Answ. When God promiseth any good to any particular persons, a condition is always to be understood, if they be obedient unto him, and contrariwise for his threatening, see Jerome. 18. 7, 8. &c. So the promise of God to Eli and the house of his father was to be understood with a condition, so Peter Martyr. There is the like condition of the promise of life and salvation to all the faithful, they must persevere in faith and obedience to the end: but they that are of the election, shall be so kept by the Spirit given unto them, that they shall either not fall, or if they fall, rise again by repentance and be undoubtedly saved, as the election of of the seed of Abraham can never be frustrated, notwithstanding their long falling off. For those that honor me I will honor, &c. that is, say the Hebrews, because Phinehas the son of Eleazar honored me with all his might, I will honor his family and advance it again, but Eli & his family, because they have despised me, shall come into contempt. But the thesis is generally true in all men, as Peter Martyr saith, and to honor God is, 1 by being zealous for his glory, and not enduring anything against it, 2 to live godlily, 3 to hearken to the voice of wisdom, 4 to give credit unto God, as Abraham did &c.

Behold the days come, that I will cut off thine arm, &c. By arm, saith Lyra, understand the power and authority of the High-Priesthood, which was cut off 80 years after by Solomon, when Abiathar, that came of Eli, was removed, and Zadok set up, who came of Eleazar. For from this time to that were 40 years of Samuel and Saul, and 40 of David. Comestor addeth that his arm is spoken of also, because the right arm of the sacrifice belonged to the Priest. Moreover by his arm, that should be cut off, is meant the cutting off of his children in the midst of their age, as Hophni and Phinehas, his two sons, and therefore it is added, there shall not be an old man in thy house, so likewise v. 32. This, saith Peter Martyr, is by some expounded as not meant of their age, but wisdom, they should be children in wisdom, and so uncapable of any high dignity: but he preferreth the literal meaning, either they should be cut off by a violent death, as many of them were, 1 Sam. 22. by Saul, or pine away and so die for sorrow, to see Eleazars family so preferred, and themselves despised, see for proof of this verse. 33. Osiander thinketh, that it was meant, they should all die, before that they attained to the age of 30. and so before they could be admitted into a Priest Office. Now this punishment was first denounced, and long after inflicted, that Eli yet living might be more affected with his sin unto repentance, and that his posterity might have space of repentance, but not being amended the more justly be thus judged. To show, that they should pine away for sorrow, it is added, v. 32. Thou shalt see thine adversary in the habitation, in all the wealth, that God shall give Israel, &c. the Vulgar Latin, in the Temple in all the prosperity of Israel, that is, saith Lyra, thou shalt see the posterity of Eleazar in high honor in the Temple, which Solomon shall build in the most flourishing time of the people of Israel, and so when the greatest multitude of sacrifices shall be brought unto the Temple, and the Priests shall be most liberally provided for, this being a corrasive to thy heart to think of thy being cut off from so great an happiness. Some, saith Comestor, hold, that it was meant, that the Priesthood should be translated from Aaron's posterity to Samuel, but falsely, seeing Samuel was never a Priest, and the Aaronites continued Priests till the captivity of Babylon. If it be demanded, how it could be said, that Eli should see it, forsomuch as he lived not to that time; he answereth, it is not meant precisely of his person, but of those that came of him, thou in thy posterity shalt see, &c. To the same effect Peter Martyr, the two families, that came of Aaron, were as two wives, whereof one is counted the others adversary, and the felicity of the one is a pining and vexation to the other. Even as the families springing from the same King, as the house of York and Lancaster. Junius rendering the words in a diverse manner thus, For after that thou shalt behold the straights of my habitation, for all that wherein God would have done good to Israel, expoundeth them of the straight by the taking of the Ark by the Philistines, Ch. 4. which should not have been, but contrariwise good should have been done to Israel, if he and his children had administered their Priests Office rightly: but now after that he had seen this to his great grief he should die, and after him there should be no old man of his family forever, but everyone should from time to time die in the midst of his strength. And this exposition is justified by Willet, because of Eleazars family coming to the High-priesthood instead of Eli's, it is spoken, v. 35. but the word 〈 in non-Latin alphabet 〉 doth most properly signify an adversary, as it was used before, Ch. 1. 6. in speaking of Peninnah Hannah's adversary, and the next words are verbatim, in all the good, that be shall do for Israel, so that the exposition first brought doth best agree, for it is not an adversary in God's house to the prejudice of the good of Israel, that is here spoken of, such as the Philistim was, but Eli's adversary sitting as chief ruler here in the best and most prosperous times. In the Hebrew there is neither thy enemy, nor my habitation, but 〈 in non-Latin alphabet 〉 , an enemy, an habitation or house, so that it may be read, thy enemy having an house, &c. that is, a sure house, according to v. 35. Whereas that verse is objected, as making against this exposition, because there one is spoken of to be set up in the room of Eli, I answer, this doth not hinder, but that he may be spoken of here also, but here more obscurely, there more plainly, it being further expressed what good should be done to Israel, and when, viz. in the time of God's anointed Solomon, who should build a glorious Temple, and enrich the kingdom.

And this shall be a sign unto thee, that shall come upon thy two sons, Hophni and Phinehas, in one day they shall both die. Before this having said, that there should not be an old man of his house; And v. 33. The man of thine that I shall not cut off from mine Altar, shall be to consume thine eyes, and to grieve thy heart, &c. that is, although my meaning is not to cut off everyone of thy posterity from the Priestly office, yet he that surviveth, shall live in such poverty and misery, and be so macerated through envy to see his adversary so highly preferred, and himself so debased, as that his life shall be but for his greater punishment, for his own terror, and example to others, as Cain's life was: so that here again by thine eyes, and thy heart, we are to understand the eyes and the heart not of Eli in person, but of his race, thus Lyra. And more particularly we may understand by the man surviving Abiathar, who escaped when Saul slew all the rest, but his escape was but to endure more vexation and misery, when he saw Zadok preferred to the High-priesthood, himself being put down; so Willet.

For the sign here given, it was, that when part of the judgment threatened should come to pass, the rest, which was to come after, might be the more confirmed, as by the untimely death of his two sons to come very shortly, he might be well assured when this was done, that all the rest to come many years after, should be accomplished also. Now false Prophets have given signs, as well as true, Deut. 13. but there have always been these differences; 1 They have sometimes followed, sometimes not, these always without fail. 2 They were ambiguously propounded, these plainly. 3 They tended to idolatry and superstition, these to the glory of God; so P. Martyr.

And I will raise me up a faithful Priest, &c. and he shall walk before mine anointed forever. This, as was before shown, was Zadok: but how is it said that he should walk before his anointed forever? Answ. In these words was implied a change of government from an Aristocracy into a Kingdom; and because Kings were anointed to this high office, the King, that then should 〈…〉 is set forth by the name of God's anointed, and this particularly was S 〈…〉 , before whom Zadok should minister, which is meant by standing before him forever, or, all days, as it is Hebr. that is, the Priesthood being never more taken away from him and his posterity, as from Eli, but abiding with him all Solomon's days, and all the days of the Kings succeeding him, as long as the Common-wealth of Israel should continue; and so Kimhi noteth upon 1 Chron. 7. that Zadoks Posterity continued in the High-priesthood till Ezra 's time; and this is also meant by the words before-going, I will build him a sure house, he shall walk before mine anointed; that is, saith the Chaldee Paraphrast, He shall minister to him by doctrine and erudition; not be of greater dignity or excellency: and D. Kimhi saith, before him, is about the King, for the High-priest as the inferior, came always before the King, but only when the King went to ask counsel of him from God, for then he was before the Priest in an inferior place, as Joshua was appointed at such times to come before Eleazar the Priest; so that here is no ground for the Popes superiority above the Emperor, and making him to come before him, as he hath often done.

And it shall come to pass, that everyone that is left in thy house, shall come and crouch to him for a piece of silver, and a morsel of bread, &c. It may seem, saith Peter Martyr, that seeing they were of Aaron's posterity, they could never come to this great want, for so much as the offerings, and tenth of the tithes were to be distributed amongst them; and if any through any blemish were unfit for service, yet he must hence be also maintained. But it is to be understood that Abiathar the last High-priest, who came of Eli, for treason was not only put from the Priests office, but commanded to go and live apart at Anathoth, where his house was, having no more either to do at the Altar, or any maintenance there-form, whereby it must needs be, that he lived in great poverty, and his children were poor, which made them come, as Lyra, following the hebrews, hath it, and crouch to the High-priest, and crave the meanest Priestly office for necessary maintenance: For a piece of silver, he hath an half-penny, as the word 〈 in non-Latin alphabet 〉 signifieth, it is the same with gerah, the twentieth part of a shekel, according to Peter Martyr. And now if we put all the judgments upon Eli 's family together, we shall find that they suited with his, and his sons sins: 1 In that as he honored his sons above God, so he both lost his honor, and them also. 2 As they abused the sacrifices, so now his posterity had no more to do with the sacrifices, but at the allowance of another. 3 As they abounded with dainties, and in fleshly pleasures, so now they were in want and misery.

Morally, by Eli 's sons were set forth wicked Ministers of the Gospel; their boy coming with a three-hooked instrument to pluck flesh out of the pot, their sensuality carrying them to these three: First, the lust of the heart, that is, bodily pleasures. Secondly, the lust of the eyes, that is, worldly profits. Thirdly, the pride of life, that is, honors and dignities here. And as they made men to abhor God's sacrifices, so these by their lewdness, that they have no care to do good works, but live most wickedly: for when the Pastor goeth by abrupt places, it must needs be that the flock should follow to a precipice, and perish.

CHAP. III.

THe Word of the Lord was precious in those days, and there was no open vision. For the wickedness of the Priests, saith Lyra, there had been no revelations or visions a long time; wherefore it is said, The Word of God was precious, that is, rare, for rare things are precious, seldom did the Word of God come to any extraordinarily, to show what should be done afterwards; thus also Comestor. Hugo saith, it was both for the sins of the Priests and the people, that God sent no Prophets, nor Angels, and alledgeth Esa. 13. A man shall be more precious then gold, to prove, that rare things are precious. But whereas some 〈…〉 hereupon, that preaching seldom is precious, and often preaching sho 〈…〉 be, because this vilifieth it, he alledgeth, Hebr. 6. 7. of the often falling, of rain to make the ground fruitful, and the gloss of Jerome thereupon against it, If preaching be rare, it is not sufficient, but if it be daily, it is vilified: so that both by the gloss and text, although through the corruption of people, the Word being often preached be slighted, yet rare preaching, as insufficient, is to be condemned.

Peter Martyr here noteth how Samurl was rewarded for his faith fullness and diligence in his place according to that, Thou hast been faithful in little, I will make thee Ruler over much; and therefore to make way unto the relation of the word of God coming to Samuel, it is first said, The child Samuel ministered to the Lord; and then see how the Lord dignified him, although he were yet very young, for he is generally held to have been but 12. Revelations, that were then very rare, were yet made unto him, so great grace and favor did he come into with the Lord, none had that name and fame for a Prophet since