Commentary on the Old Testament Volume 2-4

CHAP. XXVI.

HEre the History returneth again to Saul's pursuing after David, and it is shown, first, how he was instigated by the Ziphims, of whom see before, chap: 23. verse. 19. and they describe the place, as then they did, where David was, in the hill Hachilah over against Jeshimon. Now the Ziphimt were forward in stirring up Saul, because they had betrayed David once before, and now seeing him to live still and to be quiet (for he would not have set his mind upon marrying, but that he now was free from persecution) they feared, lest if he should come to the crown, he would be avenged upon them, wherefore they seek to have him out off: so Lyra and Martyr, who addeth, that David might seem not to have done wisely to go again into the confines of Ziph, where he had been in danger once before: but he saith, that necessity enforced him to abide thereabouts, because Abigail's cattle, whom he had married, were in those parts. And I doubt not, but there was a singular providence in it, that Saul might once more give proof of his inveterate malice against David continuing, even after so great a benefit received from David, and his oath to him, and yielding in a manner to him the Kingdom after his decease, that David might never by trusting to his fair speeches come within his danger; and also that Saul might again come into David's power to manifest his goodness the more and Saul's naughtiness, and that David might hereby be more comforted in respect of God's providence over him, and confirmed in his faith in him, to be preserved to the Kingdom, which he had promised him.

Saul being stirred up by the Ziphims cometh out again to seek David, having with him 3000. men, and when he was in Hachilah, and David in the wilderness, David knowing by his spies the place where his campe lay, went by night with Abishai, when he and all his men were sleeping, so that he might have killed him, and was persuaded by Abishai to let him do it, but he then also spared him, and taking his spear that stuck at his head, and a cruse of water for a sign, he went away, no man perceiving it, for a dead sleep was sent from the Lord upon them all. This may seem to be a desperate adventure of David, but it seemeth, that God by the instinct of his spirit stirred him up unto it, because he sent a dead sleep upon Saul and all his men, as when Gideon went to the host of the Midianites, and Jonathan and his armor-bearer to the Philistines Campe, were moved by God so to do.

But before David's going with Abishai in the night, he had been there disguised in his habit, saith Lyra, upon Vers. 5. to see where Saul lay. For it is said, David arose, and came to the place where Saul had pitched: In the vulgar Latin, David surrexit clam, he went privily, that is, saith he, disguising himself, that he might not be known, as Alexander sometime being disguised in his habit went into the midst of the campe of Porus, the King of the Persians.

Then having marked the place where Saul lay in the trench and his men round about him, he said to Abimelech and Abishai the son of Zeruiah, brother to Joah, Who will go with me, &c. This Zeruiah, saith Lyra, was one of David's sisters, whose sons were Joah and Abishai, and besides her he had another sister called Abigail of whom came Amasa. 2 Sam. 17. Martyr saith, that some think, that David went not into Saul's campe till that Abishai went with him, but othrs that he went first alone, and this agreeth best with the Text, and with reason for how should David know, where Saul lay, except he had first scene the place by day light? We may see here, of what little [Note.] force a strong guard is about a King, if God will have him lie open to danger, that none may trust to men, and munition, but to God alone. For the cruse of water at Saul's head, either, saith Lyra, it was rose-water to refresh him against the heat, or other common water for him to wash his hands, when he arose. Howsoever, that and the spear taken away were an evident token that he who took them, could as easily have killed Saul, if he had born him any malice.

Then David went to the other side and stood on the top of an hill a far off, a great space being between them, and cried unto the people and to Abner, the son of Net, &c. David went a far off from Saul's campe, before he uttered his voice, that he might be out of danger, and then he crieth not to the King, but to Abner, his Captain, who should have provided better by a watch in the night for the Kings safety. But Abner answered, who art thou, that criest to the King, the Vulgar Latin, that disquietest the King, respecting rather the sense, then the proper signification of the words. David replieth, that Abner had committed a great fault, in that he kept the King no better, saying, that he was therefore worthy to die. When Saul heard David's voice, he spake and said, Is this thy voice, (my son David?) Saul was again now touched in conscience for his bloody intention against David, seeing him to have had more care of his preservation, then they, to whom the custody of his body was committed, wherefore he now beginneth to speak kindly again unto him. Then David in all submi • nesse expostulated with him, asking him, why he did thus pursue his servant, and what evil he had done; and if it came from the Lord, meaning by the evil spirit in judgment sent upon Saul, he desired him to offer a sacrifice, but if men had stirred him up, then he wished, that they might be cursed, because they had by this means caused, that he could no longer abide in the inheritance of the Lord, that is, in the land of Israel, which he should be compelled again to forsake, as he had formerly done, to flee Saul's fury and to go for safeguard into the land of the uncircumcised, who served other God's, whereby he might be endangered living amongst them to be likewise corrupted by idolatry. Touching these words, If the Lord hath stirred thee up against me, let him accept an offering, the Vulgar Latin, odoretur sacrificium, and the Hebr. rendered word for word, let him smell a sacrifice, whereby his accepting of it is meant, because when Noah sacrificed, God's acceptance of his sacrifice was by this phrase set forth, the Lord smelled a savor of rest. But amongst expositors all do not refer this sacrificing to Saul, as I have done in the Paraphrase before going, but Pelliean and Osiander, who expound the whole passage, as I have done. Martyr and Borrbaeus understand of David's offering sacrifice, as if he had said, I will offer him a sacrifice. Lyra, let my patience be accepted of, as a sacrifice offered upon his Altar. Junius, let me be slain, and so made, as it were a sacrifice. Others, as Hugo hath it, let us prove by sacrificing whether it cometh of him, for he will give some sign, I doubt not, for my justification. I rest in the first referring it to Saul, because sacrificing was a means of atonement with the Lord, and for a man to have his sins mercifully pardoned, and so the judgment therefore sent removed, if then Saul by his sins had provoked God to send an evil spirit upon him, which made him to rage against men, and to seek their destruction without cause, and in particular against David, as he knew well by former experience that he did, 1 Sam. 18. 10, 11. he advised him to flee to this means of pacifying God, that the evil spirit spirit being taken away, and he restored to a good temper again, might cease from this outrageous proceeding. For to refer the sacrificing to David seemeth to me to be unreasonable, both because he could not come to the place, where he might offer, and if he thought, that the Lord in wrath against him had stirred up Saul to this persecution, he would doubtless have sought long before by offering to pacify him, when he was at the Tabernacle with Ahimelech or with Samuel. Moreover David had done nothing to provoke God against him, but had many experiments of his favor towards him, and lately in the matter of Nabal, and now in bringing Saul into his power, he did but go on in the course, wherein God had set him as a poor patient, but Saul was manifestly extravagant, and therefore he properly had need to repent and seek to God by prayer and sacrifice, as the interlinear Gloss hath it, and not David. Now the Lord may be said to stir up a man to evil, either by sending into him an evil spirit for his sins, as he did to Saul, or by doing good to another, for which he envieth him and seeketh to do him mischief, which was Saul's case also, for God is said to have hardened Pharaohs heart, when he did that whereby he was hardened: and for sacrificing to make a sweet savor, it was by reason of the relation which sacrificing had to Christ's passion, which had a sweet smell before him, although the smell coming from the sacrifice itself, was offensive. Whereas in speaking of the sons of men, if they had stirred him up, he saith, that they were cursed, because by their means he was driven from the inheritance of the Lord, and they said unto him, that is, facto, saith Lyra, Go and serve other God's, not only in respect of the danger, that is of being drawn to idolatry by living amongst idolaters, but also because they might use violence to compel him, such were indeed accursed because they were an occasion of drawing others into the wickedness of idolatry. Here Martyr noteth, what a grievous thing it was to David to live amongst idolaters, and how greatly he preferred to live amongst the people of God, where he was rightly worshipped; and the same mind ought to be in every faithful person, it should not trouble him so much to go from house and land, as from the place where the true religion is maintained to live elsewhere, and therefore they that for worldly gain are content to live amongst idolaters, and to settle there, seem not to be led with the spirit of David, but with the spirit of the world.

And now let not my blood fall to the ground before the Lord &c. that is, slay me not unjustly, for this cannot be done, but God will see it and take vengeance upon thee therefore, so Vatablus. But Martyr and Borrhaeus, my blood shall not fall to the ground before the Lord, that is, the Lord will not suffer it, do what thou canst, and therefore thou doest pursue after me in vain. Yet Martyr hath the former exposition also, thou must not think, if thou slayest me, that my blood shall be as water spilled upon the ground, that none regardeth, for God hath set me in his sight, and I am always under his protection: He also mentioneth a third, as if this were a prayer to God, that he would not suffer his blood to be spilled, and a fourth, that he spake thus, because he meant to flee out of the land, so that Saul should not be able to come near him to hurt him. Junius differing from all others hath it, let not my blood fall afar off from the sight of the Lord, that is, before my cause cometh to be heard before the Judge by a Legal proceeding. I subscribe to the first, that it is a request to Saul, not to seek thus anymore unjustly to take away his life, the Lord being mentioned, who heard and saw all things, that Saul might be the more moved by his speech to cease from persecuting him. And he concludeth with comparing himself to a flea and to a Partridge in the wilderness, whom being so mean, it was not for the honor of a King thus to pursue, see Ch. 24. 14.

Saul being overcome with David's carriage towards him condemneth himself again, as Ch. 24. 17. he confesseth, that he had erred exceedingly and promised no more to seek to hurt David: where by error understand, not error arising out of ignorance, but out of malice and envy, because he knew David should have the Kingdom, and therefore although that he knew he did evil in persecuting David, he refrained not from this great wickedness, and thus his fault was no whit the more extenuated as in other cases of erring.

The Lord render to every man his righteousness &c. These are the words of David to Saul, and he approves his own righteousness, because Saul, he saith, being delivered into his hands, he yet spared his life, desiring Saul that he would likewise spare his life. In desiring God to render everyone his righteousness he implieth not any merit in the righteousness of man, but prayeth, that God would accept of it and rewardit out of his mercy. For the righteousness of man, is no waymeritorious, but the way to attain unto the good which God hath promised.

Saul replieth, that David should do great things, and also prevail, meaning, that he should live to come to the kingdom, and reign prosperously, to which effect almost he had spoken before, ch. 24. 20.

CHAP. XXVII.

DAVID having had such experience of Saul's irreconcilable hatred against him, so that he thought he could nowhere be safe in the land of Israel, fleeth again into the Philistines country, and to the same Achish King of Gath, to whom he fled once before ch. 21. 10. This flight of David is justified by Lyra, because he might use any means by fleeing into any place to preserve himself, and his company: for if he had stayed still in the land of Israel, they must have been beholding to some of Saul's subjects for relief, and hereby those subjects might have been endangered, as Ahimelech was. And he did not flee out of fear to be destroyed by Saul, but that he might not be forced to fight against him, whereby many of his men might perish, and others that were with Saul compelled to this warfare, whom David was unwilling to slay. But Martyr, Junius, and Osiander hold, that David shown great weakness in thus fleeing, for his own words do show, that he feared to perish by the hands of Saul; and the unlawfulness of the fact appeareth, 1. Because he fled to the enemies of the true religion, as if a Captain with a band of men being Christians, should flee to the Turk, to fight for him. 3. He went from his calling, which was to be King over Israel and to defend them, but he went to join with their enemies. 3. Many inconveniences followed hereupon, as 1. he was driven to dissemble a going to war against Judah, and other parts of Israel, v. 10. 2. Ziklag was burned, 3. he was in danger indeed of going to fight against his own people &c. I do with Lyra rather think that David may be justified in his fleeing into the Philistines country to be out of Saul's danger, for it doth not argue, that he fled thither out of distrust in God, because he said, I shall one day perish by the hands of Saul, for he meant, if he did not seek to preserve himself by fleeing, he should be in danger, that is, if he did not use the best means that he could devise, for his own preservation, but means he meant to use, as is the part of everyone, that trusteth in God and hath the greatest promises, and thus he trusted to be preserved by God to the Kingdom, whereunto he had been anointed.

For his fleeing to the enemies of the true religion, it may be excused, because they being great enemies to Saul he was likely to be most safe amongst them, but with what grief he fled thither in regard that they were Idolaters, his former speech did declare ch. 26. 19. Where he curseth those that were the cause of it. Indeed if there had been any other country near in hostility with Saul, that had not been Idolatrous, he had been worthy to be blamed for making this his refuge. Moreover he had fled before into Moab, although he stayed not, for he was bidden to return again into the parts of Judah, wherein he obeyed and did some good service to his country, and being so ill requited, both by the men of Keilah whom he had rescued, and the Ziphims, and having thrice narrowly escaped Saul's hands, he thought it not fit to tarry amongst men so false hearted anymore, and therefore fleeth for his safeguard into Palestine, as Christ fled afterwards into the parts of Tyrus and Sidon, when the Jews persecuted him, and Joseph with him into Egypt in his infancy upon good warrant, even the warning of God himself. For his being necessitated thus to fight against his own country, or to fain so to do, this and other inconveniences were accidental, he knew not when he went down to Gath, that ever any such trust should by that King be reposed in him, to be required to go against his brethren, but that he might be employed only against other eenemies of that State. Some think that this Achish was not the same, to whom he fled before, but another, that reigned in his stead, described therefore by his mother Ma • ch for distinction. And the Rabbins say, that he had sent to Achish to treat with him about his coming before he went, which is not improbable, because he with his men might be sit to do him good service, for which cause he thought that he might be willing to entertain him, for so did Xerxes receive Themistocles, the Lacedemonians Alcibiades, and the Volsci Coriolanus, as Martyr hath it. Lastly, whereas it is objected, that he forsook his calling, he did not, but reserved himself till God would call him back again, and make way for him by cutting off Saul, that he might come and be a Captain to his people, which he could not yet do by reason of Saul's malice and envy against him.

Saul hearing, that David was in Gath, ceaseth to seek after him anymore, because he could not there come unto him, and happily he thought that he should never come safely from thence again, because he was known to be the man, that killed Goliath, and slew after that 200 Philistines, and cut off their foreskinnes, to their greater ignominy.

Then David having dwelt a while in Gath with Achish, desired of him some other place to dwell in, because Gath was the chief City, where Achish himself dwelt, and therefore unfit for him and his men, being so mean in comparison of the King, to dwell in together with him. Wherefore Achish gave him Ziklag, where he dwelt one year four months, and by reason of this gift of Achish, it was ever after a Town pertaining to David and to his posterity, the Kings of Judah. Touching David's desire to remove from Gath, he did it in modesty, because it was not fit for him being a stranger, to dwell in so eminent a place, for one far meaner would agree better to his condition; but as Lyra hath it, he had another end herein, viz. that he might the more freely go forth with his men to prey upon the bordering Nations, and thus, get a living for them, whom he could not otherwise maintain being so many, without putting the King to great charge. Moreover he did thus, saith Borrhaeus, to avoid the envy of the Philistines, and because he could not away with their vices and Idolatry. And Ziklag was assigned unto him, not without a singular providence, for Josh. 15. 31. it was assigned to the Tribe of Jadah, but hitherto unjustly detained by the Philistines, but now it was restored to the right owners, and so continued. And forsomuch as David had now a place of his own, many were hereby moved to come unto him, 1 Chron. 12. 12, 22, till his Army was grown very great. For the time of David's abode here Hebr: it is said 〈 in non-Latin alphabet 〉 days and four months, the Vulg. Lat. making nothing of the days, leaveth that out, and hath it only four months, and R. Solomon by days understandeth two days, as Lyra showeth, but he saith, that by the word 〈 in non-Latin alphabet 〉 are understood either natural days, or a year or years, and thus rather he thinketh it is to be understood a year or two years and four months, because ch. 29. Achish said to the other Princes of the Philistines, that David had been with him many days, that is, a long time, wherein he had experience of his fidelity, and to express certainly a longer time, then four months, he saith, these days or these years, so that the time of his abode there, must needs be more then one year, that is, a year at the least and four months of another year, and this may be further confirmed from ch. 1. 21. where the yearly sacrifice is called the sacrifice of days, and because it is put before the months here, as the greater number, whereas a lesser number is never wont to be put before a greater, as days before months, but contrariwise years and months before days, therefore Josephus erred, saying, he was there four months and twenty days, and Vatablus four months and certain days, and Kimhi seven months in the whole, which was the time betwixt the death of Samuel and of Saul, and the Sept. only four months.

Then David went and invaded the Geshurittes, Gezrites, and Amalekites, &c. Of the Geshuritets we read Josh. 12. 5. that they dwelt at the first in Geshur in the land of Gilead, and of the Gezrites, Josh. 16. 3. that they dwelt in Gezer, belonging to Ephraim, but for fear of the people of Israel they removed and dwelt amongst the Amalekites, and when they now thought themselves safe from all enemies, David came upon them and destroyed them, and took their spile, as he might well do, because they were Canaanites adjudged long ago to destruction. And in destroying these people's, David went so far, that he spared neither man nor woman, the reason whereof is rendered v. 11. lest they should tell, what he did, whereas he dissembled to Achish v. 10. that his going was against the south of Judah, the Jerahmeelites and the Kenites, but if any of them had been left alive, they would have discovered the contrary, and then happily Achish would have been offended with him, because although they were none of the Philistines, yet it may be that they were in league with them, or under their tribute, as Lyra saith. For his dissimulation to the King, he cannot plainly be charged with lying, as Peter Martyr chargeth him, for those people dwelt on the south of Judah, and in places of right belonging to them, so that his answer was ambignous, he might be understood either to have fought against Judah, or those people's inhabiting upon the south of that Tribe, and Achish being willing, that he should fight against Judah, was easily brought to understand his speech accordingly, as Josephus saith, yet as Junius hath it, he declined some what from that simplicity, that ought to be in a good man through weakness, but he thought thus to give the better content to Achish, as indeed he did. Of the Jerahmeelites read 1 Chron. 2. 9, 25. they came of Jerahmeel, the first borne of Hezron, of the Tribe of Judah: of the Kenites, Judge. 1. 16.

Mystically by David leaving Judea and fleeing into the Philistines country, Christ was figured out, who fled or went by his ministers from the Jews to the Gentiles, and the rooting out of errors in those places, where they came, by David's destroying of all, not suffering one to live, for by killing the subduing of the Gentiles to the faith by Peter was set forth.

CHAP. XXVIII.

THE Philistines preparing to go to battle against Israel, Achish telleth David that he should go with him, and David doth not deny it, whereupon Achish said, that he would make him the keeper of his head forever. Here David seemeth to have run into an inexcusable error, because if he meant to fight against Israel, as he pretended, he should have holpen Infidels against believers, if not, he should have dealt falsely and fraudulently with his friend, that had received him into his protection. Lyra answereth, that David meant, as he said, to fight in the defense of Achish, and that herein he may be justified, either because Saul had broken some league entered into with the Philistines, for which it was just for them to fight against him, or because he had right unto the kingdom of Israel, and now that the Philistines were going to war against Saul, if they prevailed, he might be in hope that Achish would be ready to help him to the foresaid kingdom, or lastly, because David meant only to defend the person of the King. But the contrary to this last appeareth to be true, ch. 9. 8. that he meant to go and fight against the enemies of Achish, that is, the Israelites; and for the second although the kingdom was promised him, yet he was not to seek it by helping to destroy Saul and his men, but patiently to wait the Lord's leisure, till that he should bring him to it. And for the first, although the Philistines might have a just quarrel against Saul, yet David ought not to have helped them, he being one of his Subjects. Wherefore the best solution is, that David meant not to fight against his brethren, nor yet to be false to Achish, but to depend upon God's direction, who he hoped, would provide by some means, that he should not come to this battle, as indeed he did provide ch. 29. and therefore he made no promise to Achish, but answered him ambiguously, thou shalt see, what thy servant can do, thus Martyr, Pelican.

Now Samuel was dead &c. as ch. 25. 1. and Saul had put all that had familiar spirits, and the wizards out of the land. This commemoration of Samuel's death is made again here, because Saul sought to have Samuel brought again unto him, Vers. 11. that we might know that he, who there appeared was not the true Samuel, so Osiander, and his putting off the Wizards out of the land in zeal of the Law, that his inconstancy and hypocrisy might appear, in that he being in distress sought to such again, as Junius: Lyra saith, that Saul pretended zeal of the Law, but was moved to put these to death because they foretold that David should be King: And he saith that Witches were such as used man's blood and the touching of the dead, Wizards only certain words and charms.

And the Philistines gathered themselves together, and pitched in Shunem, &c. and when Saul saw them, he feared greatly and sought to the Lord, but the Lord answered him not, neither by dreams, Urim, nor Prophet, the vulgar Latin neither by Priests, dreams nor Prophets; not by Priests, saith Lyra, for Saul had slain them all, except Abiathar, that was with David; and by Prophets he understandeth the Disciples of Samuel, amongst whom Saul had sometime prophesied. Whereas, 1 Chron. 10. 14. may seem to be contradictory to this, where it is said, Saul died for his transgression, and because he sought unto Wizards and inquired not of the Lord: Martyr answereth well, that he sought unto God for formalities sake and in hypocrisy, not in truth being compunct for his sins, for he was not moved with any repentance for them, and this was accounted by God as no seeking to him, and therefore he refused to answer him. For how little Religion was in Saul appeared in that he took no care of the Ark to remove it from a private house in Kireath-jearim to some better place, he slew the Priests, and persecuted righteous David, and by and by sought unto a Witch. Wherefore, when he inquired, he was neglected, as unworthy of any answer from the Lord. Note, that they, who [Note.] bear no reverence to the Priests of God, but exercise their malice against them, shall not in the day of their distress have any comfort by them, nor by any other means, that they can use, that all may fear to touch God's anointed or to do his Prophets any harm, seeing if they do, the greatest hurt will redound to themselves in the end. To answer by Urim was by the high Priest, who did wear the costly Ephod with the Vrim and Thummim in it, but now the Priests being all slain, except one, that was fled to David, and the Ephod with him, how could Saul inquire hereby? Some say, that he made another Ephod, which was applied by some other inferior Priest, some that he sent to Abiathar, that was with David, to inquire for him. But it is not necessary to understand, that he inquired by the Vrim, but wanting this he could have no answer thereby, he inquired then of such Priests as he had, but God made him no answer: So Martyr and Junius, see Vers. 15. Touching the answers made by the Vrim, I have already spoken upon Exod. 28. 30. and have there also shown what was meant by the Vrim put upon the Breastplate, viz. awriting prepared by the Lord of these two words, and given to Moses and by him fastened to the Breastplate. But some think, that nothing else was meant hereby, but the precious stones upon the Breastplate there mentioned, which were of extraordinary brightness, as being prepared by God, because it is called sometime the pectoral of judgment, Exod. 28. 29. and sometime the Vrim of judgment, Numb. 27. 21. and to consult by Vrim, and to apply the Ephod was all one, 1 Sam. 23. 9. ch. 30. 7. But I have shown some reason against this, Exod. 28. 30. and whereas some think, that the Priest having the Breastplate on was inspired to give answers, that is not probable, because so the answering by Vrim should not have differed from the answers made by Prophets, but this was plainly a way of answering distinct from that, as here appeareth.

Then Saul inquired for a woman, who had a familiar spirit, that he might go to her, and hearing by his servants of one at Endor, he disguised himself and went with two men unto her by night. Here two questions in general offer themselves. 1. What it was to have a familiar spirit, and what power such had. 2. Whether Samuel indeed were made to appear, or an evil spirit in his likeness? For the first, this woman is called Babalath-Obh, the mistress or dame of a familiar, because the witch is by the devil called [Qu. 1] dame, and Obh seemeth to set forth such a spirit, as they thought had power to raise the dead. Oboth, by which name familiar spirits are called Levite. 19. 31. signifieth bottles, because they spake by them, as out of a bottle from their nether parts being filled with wind, see Levite. 19. 31. The Greeks call this woman Pythonissa, by a name derived from Apollo Pythius, who was so called from the Serpent Python, which he killed. Some think, that there are no devils, as the Sadducees and Peripatetics, and that the strange things, which seem to be done by them are done by the secret and strange operation of nature, or by the fantasy of man, or by the constitution and temperature of the body. But some things have been done, which exceed all such power, as to go invisibly, for a dead image to speak in divers languages without learning them: and the Scriptures do plainly testify that there are spirits both good and bad. Now for the power and knowledge of evil spirits, whom Witches use, they can do many strange things, when God permitteth them; for the Devils who were in the man possessed, that kept amongst the graves, gave him such strength, that he could not be bound with chains of Iron, and of such force they were, that they carried an heard of Swine of 2000. suddenly into the Sea. And the Devil being permitted, raised a tempest, whereby the house was blown down, wherein Jobs children were, and he made lightning come down upon his cattle to consume them. Peter Martyr saith, that there are certain men in Norway called Lapones, who have three knots in their beards, of which one being loosed a great tempest followeth in the Sea, the second being loosed, it increaseth, and upon loosning the third it rageth so, as if heaven and earth would go together: and because of his working thus strangely in the air, the devil is called the Prince of the air. For he worketh in the wicked, saith Augustine, tanquam in propriis mancipiis, but to the godly he can do nothing, except he be by God permitted, as a man may use his own beast as he will, but not another man's, unless he giveth him leave. Tueria a vestall Virgin by the help of the devil carried water in a Sive, and Claudia drew a ship to shore that stuck in the sand, which no human force can do; he carried the body of Christ and set him upon a Pinnacle of the Temple; he can use creatures as his instruments to speak as the Serpent to Eve, and the Image of fortune spake amongst the Romans. Moreover he hath power to assume a body and therein to appear, and to delude the senses, and so to do many strange feats. For their knowledge, they are so subtle and acute, and of such long experience and agility in moving to places far remote, and then instantly to return again, as that they can foretell many things to come, as being by them seen before, or gathered by observation, and long experience, or seeing into the causes of things. 2. God doth many things by the ministry of evil Angels for the punishment of the wicked, which they knew before by reason of this Commission given unto them, as the plagues of Egypt. 3. He knoweth some things by the prophesies of Scripture, as Trismegistus is thought by St. Augustine to have foretold hereby unto Asclepius the ruin of Idols, learning it from the prophesy of Jeremiah; yet Satan is ignorant of things to come, so as that he can speak hereof only by conjecture. 1. Because there may sometimes be the same signs, and yet not the same effects follow. 2. Because God sometimes altereth the course of nature, or worketh supernaturally. Moreover he is ignorant of the thoughts of men's hearts, 1 King. 8. 39. these are known only to God.

Touching the second question; Some hold that it was not Samuel, that appeared, [Qu. 2] but the devil in his likeness, and some that it was Samuel. But the first is generally followed by Christian Doctors, the other by the Rabbins of the Jews. Saint Augustine is sometime for the one opinion, and sometime for the other. For the first, that it was an evil spirit appearing in the likeness of Samuel, he saith, that God would not answer Saul by any Prophet living, and therefore not by one dead, wherefore it was not the Prophet Samuel that here appeared and gave him answer, but a spectrum caused to appear by the Devil. 2. This Samuel told Saul, that tomorrow he should be with him, whereas he most probably dying desperately went to hell, and not to the place where true Samuel was. 3. He suffered himself to be worshipped, which true Samuel would not have done. 4. If it were true Samuel, then he must come forth either voluntarily, which it were inconvenient to affirm, because this would imply his consenting with the Witch, or against his will by magical power, but this cannot be, because the devil hath no power over the Saints of God being dead. For the second, that it was the soul of Samuel indeed, he saith, it might be so, either being brought by the devil, God permitting it for some hidden reason, as being permitted he transported Christ to the pinnacle of the Temple; or being brought by God, the devil not being suffered at this time to work, that he might foretell unto Saul his destruction at hand to his greater terror now that he was dead, as he had foretold his rejection from the Kingdom when he was alive. And this is the more probable, because when Balaam went for an answer, God would not suffer the evil spirit to answer him, as Lyra saith: All Catholic Doctors hold, but a good Angel contrary to his and the will of Balaack, and yet nothing was herein done to credit the art magic, but to hinder the course thereof; so likewise, as the gloss hath it upon; Isaiah 29. Samuel was called forth by a divine power to give answer to Saul contrary to his will; and for proof of this, that it was Samuel, it is first said, that the sacred history calleth him Samuel divers times, which it would not have done, if it had been an evil spirit in his likeness, for great irreverence should thus have been done to Samuel, so worthy a Prophet. 2. Ecclesiast. 46. 20. after his death Samuel prophesied and shown the King his end, and lifted up his voice in Prophesy. 3. He prophesied truly of the overthrow of Saul's Army the day following, and of his death and his sons, which the devil could not do, for he is a liar and the father of lies. And to this doth Lyra most incline, answering the reasons brought against it, the first by saying, that although God would not answer Saul by any Prophet living, yet there was great reason of answering by Samuel who was dead, because Samuel was the only Prophet, whom God had sent unto Saul both to make him King to direct him and to threaten him, so that having answer from him at this time, he could not but be out of all hope of escaping God's judgments any longer, that if there were any grace in him, he might prepare to die, and so not die eternally, 2. Samuel did not mean, that Saul and his sons should be in the same place where he was, the next day, by saying, tomorrow thou and thy sons shall be with me, but only that they should be in the state of the dead: for although some went into the place of torment, yet Jonathan being a good man was undoubtedly saved, and therefore the place to which they all went, could not be meant. 3. Samuel did not suffer himself to be otherwise worshipped, then the Prophet Nathan afterwards worshipped David when he went in unto him. 4. It may be gathered from that which hath been already said, that not the Witch, but God caused Samuel to come forth, when as the Witch called forth an evil spirit, whom God at this time prohibited to appear. He answereth also to the argument brought to prove him to be true Samuel: to the first and second, that an evil spirit in appearance like Samuel might be called Samuel, without doing him any wrong, as an Image is called by the name of him, whom it representeth. To the third, that the Devil can sometimes foretell things truly, viz. being revealed from God unto him, as this of Saul's death might be. But that in Ecclesiastes true Samuel is meant is plain, and how Satan should come to have the death not only of Saul, but of his sons also revealed unto him, I cannot see, and therefore I leave it still to be considered by the judicious, whether it was not true Samuel, not called forth by the Witch, but sent of God.

For this woman, to whom Saul sought, the Rabbins hold that she was Abner's mother, and therefore spared by Saul, when all other Witches were cut off, but the contrary appeareth because she feared to be made known for the danger of being put to death, v. 9, 10. so that it was not through any partiality in Saul to wards her, that she escaped, but through the negligence of officers used to the rooting out of all such. Endor, where this Witch lived, was a City of the Manassites, on the other side of Jordan, four miles from mount Gelboa. Hither Saul came disguised with two men only, that is, say the Hebrews, Abner, and Amasa, and he disguised himself, because otherwise the woman would have feared to exercise her diabolical art, and because he would not have it known, that he went to such a woman. When he was come, she recounted to him, how Saul had cut off all Witches and Wizards, and therefore would do nothing, till that he had sworn unto her to conceal her. But then having conjured, she saw Samuel and cried out, that he had deceived her, for now she knew him to be Saul. Whereas Saul desired her to bring Samuel to him, some think, that he did not believe it to be in her power to raise up Samuel, but some likeness of him, but I rather hold with those, that think Saul to have been so blinded with error, that he believed that she could raise him up, for otherwise he would never have mentioned him; but some spirit, with whom he might have consulted, according to that, flectere cum superos nequeo, Acheronta movebo. But how did the woman know him to be Saul now, which she knew not before? The Rabbins generally say, that when any came up before others, they came with their feet forward, but when before a King, with their head first appearing for reverence, but Lyra and others think rather, that the party appearing told her that it was Saul. Then Saul asked her what she saw, and she said God's ascending out of the earth, then he asking the form, she said, he was an old man covered with a mantle, whereby Saul knew that it was Samuel, and bowed before him to the ground. Hereby it seemeth that the woman only did see the apparition, but Saul saw nothing; but this saith Martyr, was only at the first, the Witch being above in a private chamber, for such will be alone, when they do their feats, but by and by, Saul was admitted in, to confer with Samuel and she went out, as may be gathered v. 21. I think rather with Vatablus, that Saul only heard Samuel's words, but saw not, the Witch did see, but heard not, and Saul's servants neither saw nor heard, for if they had heard that which was said, they would have persuaded him to absent himself from that war, and so to keep out of the danger; he did reverence upon her relation, conceiving that Samuel was there, and if he had seen him afterwards being brought in, she should not have needed to describe him unto Saul, but to bid him come in and see, neither can it be gathered from the words, v. 21. that he was in a chamber alone, when Samuel spake unto him, but somewhat remote in the same room from the woman, that she might not hear, she was in secretario saith the Gloss, in a close place in the room busy about her conjuration. Whereas she said, she saw God's, the Rabbins fain that Samuel and Moses also appeared, but this is contrary to the Text, of what form is he? as speaking of one; the word Elohim in the plural, then is used signifying God's, to denote one excellent person. He was covered with a mantle, for this was proper to judges and prophets, although Josephus saith, it was a priestly garment, but without reason, seeing Samuel was no Priest. Hereby Saul conceived him to be Samuel, saith Lyra, because Religious men use to be buried in their habit, which they used living, and so it is likely was Samuel.

He coming forth first reproveth Saul for disquieting him, who excuseth it by the great straights, wherein he was, and because he could have no answer either by Prophets or dreams, for the Lord had forsaken him; where it is to be noted, that he speaketh not of the Urim, whereby is implied, that he inquired not by it, although it was before mentioned as one of the three ways of God's answering.

Then Samuel replied, why dost thou ask of me, seeing God hath forsaken thee, and v. 17. and the Lord hath done to him, as he speak by me, &c. Here because the person is changed, hath done to him, not to thee, a question may be made, whom Samuel meaneth? Junius saith, he hath done to himself, that is, disposed of his counsel, as he spake by me. Borrhaeus, he hath done to him, that is to Saul, but the Chaldee best, he hath done to David, of the translating of the kingdom to whom he speaketh for further explanation in the next words, so likewise Josephus, the Vulg. Lat. going from the Hebr. hath it, hath done to thee.

Then he telleth him, that the Lord would deliver Israel into the hands of the Philistines, and that tomorrow, he and his sons should be with him. Whereupon Kimhi gathereth, that Saul was saved because he could not otherwise be with Samuel, and Josephus praiseth him, as fighting for his country, when certain death was before his face. But this was only a civil virtue such as hath been found in some heathens, as the Decii and Curtii amongst the Romans. And touching the saving of his soul, as was said before, there can be little hope, considering the fearful end that he came unto. For his being with Samuel, who was dead, and sleeping in the grave, nothing else was meant hereby, but that they should be dead, as he was. For it is nothing likely, that Samuel sent to fill Saul altogether with terror for his wickedness, should comfort him with so great a consolation, of being in heaven with him. For God's delivering of Israel into the hands of the Philistines for Saul's wickedness, it was just with God so to do; because they did help him on in his wicked courses, as we may see in Doeg and the Ziphims, Nabal, &c.

Saul hearing this, fell down all along through fear and astonishment, and it is shown, that he was the more faint, and so less able to bear this evil tidings, because he was fasting, he had eaten nothing all that day, and all that night; happily, saith Martyr, because such as came to inquire of witches were to come fasting, as God will be sought to by fasting and prayer. But fear chiefly took away his strength, the spirits and blood returning to the heart, and so the Members of the body left destitute of all strength. And this is all the comfort, that they are like to have, that seek to witches and wizards in the time of their distress.

The woman seeing him thus feeble offereth him food, but he refused to eat, yet upon the importunity of his servants joining with her, after that a calf was killed and made ready and bread, both he and they did eat. Josephus for this her humanity towards Saul, the utter enemy of all that were of her profession, doth greatly commend her: but she might be thus careful about him, lest if he should have died there, she should have been called in question for his death: So Martyr.

Morally we may note here, how Saul was punished in his kind, he had often [Note.] put David in fear by going out unjustly against him, therefore now the Philistines are brought against him, and put him in great fear, in what kind a man sinneth, in the same let him expect to be punished. Again Saul had men and munition to resist the Philistines, as at other times, when he did manfully against them, but now his courage faileth him, whence came this, but from his sins, and because he could by no means have any comfort from God? Men and munition then are nothing in the day of battle, if our sins rise up against us, and so the light of God's countenance be turned away from us.

CHAP. XXIX.

NOW the Philistines gathered all their Armies together to Aphek, and the Israelites pitched by a fountain in Jezreel. Before in ch. 28. 5. it is said, that the Philistines, pitched in Shunem and Israel in mount Gilboa. Now Shunem was in the borders of Issachar, Josh. 19. 18. and Aphek of Asher, Josh. 19. 30. But these two Tribes lay the one next unto the other, and so these places were near together, and near to Shunem was Jezreel, being therefore named together Josh. 19. 18. and near to the valley of Jezreel, where this fountain was, were the mountains of Gelboah, Junius. Although then new places be named, yet there was no remove of the Armies, but because these places were contiguous, the Armies of the Philistines overspreading Shunem, and Aphek, and the Israelites Gelboah to the valley of Jezreel, sometime one is named and sometime another.

David coming with his men with Achish in the rearward, the Lord's of the Philistines were offended, and would not suffer the Hebrews to go with them to battle, although Achish pleaded for David and justified him against their jealousies, saying, that he had been with him many days, &c. whereupon they that hold David to have been only four months in the Philistines country, say that Achish spake of a longer time, then he had been there, to pacify the other Princes the more. It was not without a singular providence, that the Princes had David and his men in such suspicion, for by this means, he was kept both from fighting against his country, and returned opportunely to rescue Ziklag in his absence invaded by the Amalekites, and got much prey, wherewith he made him many friends for the better obtaining of the kingdom of Israel after Saul's death. And thus also he destroyed the rest of the Amalekites, who had before escaped Saul's hands.

Achish being overcome by the importunity of the other Princes, saith unto David, as the Lord liveth thou hast been upright, &c. He being sorry, that they had David in suspicion, which he thought would be grievous to him to hear of, lenifyed the matter as well as he could, by professing that he thought exceedingly well of him, but the Princes favored him not, and therefore he willed him to return to his place. Thus saith Martyr, even Kings are forced oft times to do otherwise then they would by their Subjects, as David afterwards to tolerate Joab, Darius to deliver Daniel to be cast into the Lions den, Zedekiah touching Jeremiah said to his Princes, that he could deny nothing unto them; and Sylla, Caesar, and Marius, yielded to many things against their wills at the importunity of their Soldiers: whereby he seemeth to have taken Achish to be King over all the other Princes, but they were indeed all reguli, or petty Kings, being sometime therefore called Lord's, 1 Sam. 6. 4. 17. and Gath, of which Achish is said here to be King, is not named first, as the principal, but in the fourth place. But whereas Achish saith, as the Lord liveth, it may be demanded, how he being an Idolater, knew the Lord to swear by [Qu.] him, and specially to speak of him by the name Jehovah? Answ. This was no singular thing in him, for ch. 6. 2. the Philistines do generally thus speak of God, and Peter Martyr thinketh, that they had the knowledge of this name ever since the time of Abraham, Isaac, and Jacob, who lived in that country, of whom they could not but hear him often spoken of. But although they had not the knowledge of this name so long ago, they might learn it of the Israelites, and take up this phrase, when they would speak seriously of God after their manner, seeing they lived so near unto them. Whereas Achish is said here to have remitted David to Ziklag, Josephus saith, that he sent him to defend his borders from the incursions of enemies in the time of his absence. But herein he was mistaken, for he went but to his place, v. 4. that is, Ziklag, the place by King Achish assigned unto him.

David hearing this seemed to take it heavily that he might not be trusted to go with the King to fight against his enemies, wherein some justify him, as if he spake as he thought, having it still in his mind, that he would do, when he came to the battle, as God should direct him, either by not fighting or fighting: some, that he spake thus out of flattery to hold Achish his favor still, but justifying him, because he was now in such a case, that he was necessarily enforced to dissemble: Lastly some hold, that he sinned in thus dissembling for a worldly advantage. For my part, I dare not hold with them, that tax David as sinning in this, but rather with those that justify him, for he submitted himself wholly to God's guidance and direction, as before when they first set out, ch. 28. It was not necessary for him to discover the inward thoughts of his heart to Achish, that he had some hope all this while, that if it were displeasing to God, that he should go to fight against his brethren, he would provide by some means to hinder his progress, this he might without sinning keep to himself, and now that he was hindered, how glad he was of this accident, and yet expostulate with Achish for not suffering him to go forward, as if he suspected his fidelity, for if he had gone on, he meant not to be unfaithful to him. Therefore when he saith, that I may not go to fight against the enemies of the Lord my King, it was, as if he had further added, which I would have been ready to do, if it had been God's will that I should, which now I find it is not, by reason of this obstacle, which could not have happened but by his special providence.

Achish replied, that David was in his fight as an angel of God, &c. so that we see, the heathen were not without all knowledge of God and of his messengers the holy Angels, whom they held to be excellent creatures, as we may gather from this that he likened David to an Angel, when he would most highly commend him, which showeth them to be the more inexcusable in their Idolatry, as Saint Paul reasoneth Rom. 1. 19. He spake thus to comfort David, whatsoever the other Princes thought of him, and had him in suspicion, yet he did highly esteem of him, as a man sent unto him by God, lest being discouraged he should think of leaving his country again and going to some other place. But because the Princes favored him not he bade him to depart with his Masters servants early in the morning, lest happily they seeing him not gone should in wrath oppress him with their forces, or lay any ambush for him in the way, so Peter Martyr. And he calleth them his Masters men because they were Saul's his Masters subjects.

Then David with his men departed into the Philistines country, and the Philistines went up to Jezreel, that is, to the place where the Campe of the Israelites lay, to fight with them, and by this means David was not amongst them when Saul was slain, but retired to a more fit place for the Israelites to repair unto him to make him King, as is shown 1 Chron: 12. 19, 20, 21.

CHAP. XXX.

DAVID coming back to Ziklag upon the third day found it spoiled and burnt with fire, and their Wives and Children carried all away, but not one killed. Here David might plainly see the hand of God chastising him, saith Martyr, for offering to go with Achish against Israel, but rather he might see the singular providence of God, in that he was caused so speedily to return from an unjust war that he was towards, to a just war for the rooting out of the rest of the Amalekites, whom Saul had formerly not slain, when he was sent against them. These Amalekites did bear a deadly hatred against the Israelites even from their first coming out of Egypt, for which cause Saul was sent against them to destroy them all, and slew all that he could come by, except Agag the King, and David, ch. 27. 8. made another destruction of them more lately, wherefore their malice being now much increased, they took this opportunity, when all the men were gone out of Ziklag, to come and do these Israelites all the despite that they could. But whereas David had slain of their people in those parts that he invaded every living soul, both of man, woman, and child, they contrariwise slew none, a divine power certainly overruling them herein, in favor to David, that he might recover them all again alive. But with them doubtless covetousness wrought herein, they preserved all with an intent to sell them.

When David and the men with him saw, what had been done, they first wept exceedingly, and then the people were ready to stone him, because he had been no more provident to leave some behind to defend the City, but he comforted himself in his God. David was now in a great straight, by reason of his many enemies, Saul, the Philistines, Amalekites, and his own men, but even now he shown great strength of faith, he comforted himself in God, who he knew, would assuredly preserve him to reign over Israel, as he had promised. And he called God his God, for the great experience that he in particular had of his goodness, so Paul Rom. 1. 8. I thank my God, Gal. 2. 20. and whereas the faithful soul calleth Christ, my well beloved, in the Canticles, Bernard noteth, that she challenged the Lord of the universe by a certain kind of propriety for her beloved, which is wonderful, but it is true, the soul seeth the seeing God no otherwise, then as if she alone were seen of God. So particular is the faith of a true believer against the doctrine of the Romanists, who tax it for presumption to have a particular assurance of God's grace and favor. In that David wept, note against the Stoics, that passion is incident to wise men, and that such do not upon any accident refrain from changing so much as their countenance, as they hold, for this 'twere to be a stock without life, and sense, and not a man.

David being in this straight, consulteth with God by the Ephod and highpriest Abiathar; how this was done see Exod 28. 30. then the Lord answered, that he should pursue after the enemies and recover all, whereby it seemeth, that he answered by voice.

Then David hastened after them with his 600 men and came to the brook Besor, where 200 that were faint, were left behind, and he with 400 went on, and finding a young man an Egyptian almost dead with hunger, when by giving him to eat, he was revived, they were by him brought to the Amalekites, who were making merry with their great prey, and so suddenly destroyed by David and his men, coming unexpectedly upon them, all but 400, that escaped by fleeing away upon Camels, and all the prey was recovered, which they had taken both out of Judah, and from Ziklag, and they missed nothing of all that they had lost. v. 17. it is said, that David smote them from the twilight till the evening of the next day, he spent so long a time, saith Lyra, in slaying them, because many ran away and some were hidden, so that they could no sooner find them out. Whereas David is now said to have consulted with the Lord, but not before, when he came first to Achish, when he went out to War upon the Amalekites and Gezrites, nor when he went with Achish to battle, Martyr noteth that till he was in great affliction he neglected his duty, and proceeded only upon his own head, but now in his distress he was humbled and sought to God, and he answered him, when as he had refused to answer Saul, of which see the cause, ch. 28. 6. And in that being encouraged by the Divine Oracle he pursued after the Amalekites, and although in the way 200 of his men were spent so, as that they could go no further, yet he proceeded thence only with 400. that his faith was strong. For he doubted not even with these, seeing he had God's promise to get the victory.

Touching the servant, an Egyptian found in the way, it is said that his master left him, because he was sick, there to perish with famine; this was a cruel part in his master, and contrary to that which in common humanity he ought to have done. The Centurion having a servant sick sought with all diligence to have him healed, and so ought this man's master to have provided better for him, and to have put him into some Waggon, wherein other things were carried, or upon some Beast, especially having time and leisure so to do, seeing no enemy yet pursued after them. But for this his inhumanity he went not unpunished, the servant thus cruelly dealt withal, and [Note.] left not like a man, but a beast, became the overthrow of the whole Army: and let all masters, that deal cruel with their poor Servants, not look to escape God's revenging hand, who is the Patron of the distressed, and hath shown his care, that Servants should not be cruelly used by divers Laws made in their behalf, Exod: 22. Levite. 25. 39. see also Ier. 34. Also the Roman Laws did much favor servants, as in Digest. leg. 2. let the servant, that is left of his master in his sickness go out free, because he is then forsaken, when he ought specially to be helped, again lege ultima pro derelicto, if any master denieth food unto his servant and another supplieth him with food, he shall thence forth be his servant. But it may be doubted here, whether David did well in seeking to make a servant to become an instrument to betray his Master. Sol. He was now no longer the Amalekites servant, but David's, who had taken him and saved his life, and by his old master he was quite put off, wherefore he might well use his help to effect that the more speedily, which God had promised him, as taking him to be an instrument prepared of God in the way to direct him, who otherwise might have wandered with his men about uncertainly. For David's killing of all the Amalekites, and sparing none, he may seem herein to have dealt too cruelly, especially seeing they had been more favorable to their wives and children, and killed none of them. But forsomuch as the Amalekites were a people adjudged to destruction, he may well be justified in thus doing, and for their sparing of the Israelites wives and children, it was not done, as was shown before, out of mercy, but covetousness to make money of them.

For the time, that David was killing and slaying, the Vulgar Latin hath it, from the evening to the evening of the next next day, the Sept. from the morning to the evening and so until the next day. Hebr. from the twilight and unto the evening of their morrow, that is, as Pagninus explaineth it, until the evening of the day after these two twilights. Josephus saith, it was but from dinner time, till the night of the same day, but that cannot be, seeing it is said, from the twilight, &c. and I am sure they could not be said to be at dinner so soon in the morning. Junius most probably, from the twilight of their morrow, that is, the twilight of the day after that, wherein David and his men set forth to pursue them, till the evening, so that it was not two days together that they were making this slaughter (for neither could their strength have held out so to do, neither would the dark of the night have permitted them) but one whole day. Whereas they are said to have been found eating and drinking, it is to be thought that this being so early in the morning was done riotously, they having continued banqueting and playing all the night, had not yet broken off, even when the day began to dawn the next day.

David did not only recover all that was lost, as God had promised him, but took also the Amalekites flocks and herds and drove them, as it were, in triumph before their own cattle, saying, this is David's prey, thus ascribing the victory to him to his greater honor, as before they had laid all the fault upon him, and were ready to stone him. If it be doubted, whether David's fact in carrying the cattle of the Amalekites were justifiable or not, because Saul was reproved for sparing anything alive of theirs; It is answered, that David had no charge to the contrary, but Saul had, which made it a sin in him, but none in David. Moreover, these cattle had been formerly taken by the Amalekites out of Judah, and therefore were stolen goods, wherefore David might well take them from the robbers, so Pellian: but if so, he ought rather to have restored them, as Abraham did the goods recovered to the Sodomites. See here the difference betwixt the godly and the wicked, these [Note.] begin in sorrow, as David and his men, but end in joy, and the greater his extremity was, for that even his own men were against him, the more is the honor now done unto him by them to make him amends by intituling him to all the prey, that was gotten, but the wicked have joyful beginnings, and end miserably, as the Amalekites, when they looked for nothing less.

David after this approaching towards the place, where he left the foresaid 200. men, they came out to meet him and to congratulate this great victory, and he courteously saluted them, but some conspired not to let them have any part of the prey, yet the goodness of David was such, as that he would have it divided amongst them also, because they stayed and kept the stuff, and he made it a law in Israel, that it should always after be done so, such as stayed by the stuff, and carriages to keep them, should have part of the spoils taken, as well as they that went to war. Which law although it was now first made, yet the foundation of it was laid long before in Abraham's time, who would have his confederates, Eshol, and Mamre, and Aner to take their parts, although as it is thought, they were not in the battle, but stayed to keep his goods at home, and the like was done touching the spoil taken from the Midianites, Numb. 31. by Moses, and afterwards, 2 Maccab. 8. 28. And equity required, that it should be so, because they kept what they had before from enemies, that might otherwise have come and taken it away, whilst their brethren went to recover more, and they stayed not behind, because unwilling to go, but because they were faint and weary, yet it is not to be thought, but that they who went to the war, had most as their pains were greatest, as was done, Numb. 31.

Then David sent a present of the spoils, which he had taken, to all his friends in Judah, even to 13. several places, where he and his men were used to haunt, Josephus saith, to all parts of Judah, but that agreeth not with this. To some parts he was much beholding for relieving him and harbouring him when he lurked amongst them for fear of Saul, and therefore having now wherewithal to show his thankfulness he doth it by sending presents unto them; and by this means also their affections might be so stirred up towards him, as that, when Saul should die, they would be the more ready to bring him in to be King, as indeed they did. And unto these Pelican addeth another reason, viz. because a great part of this booty was taken from the men of Judah, wherefore equity required, that some restitution should be made unto them again. The places, to which, were 1. Bethel, Junius, the house of God, that is, to the Tabernacle in Kireath-jearim, which is called Bethel or the house of God, all others take Bethel for the proper name of a City here. Willet reasoneth for that of Junius, 1. Because it is not unlikely, that David would be unthankful to God. But first and chiefly send a present unto him, by whom he had obtained this victory. 2. Because the word Bethel is thus used. 1 Sam. 7. 16. ch. 10. 3. Lastly, the City Bethel was not in Judah, but in Ephraim, Josh. 16. 2. and David sent only to Judah, and Kireath-jearim, otherwise called Kireath-baal, belonged to Judah, Josh. 15. 60. For the City Corhashan, v. 30. which, Junius thinketh, was Hashan mentioned, Josh. 19. 7. although it belonged to Simeon, yet it was a City of the Tribe of Judah. All the rest belonged to Judah, Ramoth, Josh. 19. 8. Jatter, Josh. 15. 47. Haroer, Josh. 13. 16. Siphmoth, Numb. 34. Eshtema, Josh. 15. 49. of the Jerameelites, see before Ch. 27. 10. of the Kenites, Judge. 1. 16. Hormah, Judge. 1. 17.

CHAP. XXXI.

THE Philistines fight against the Israelites, and they flee before them and are slain, the three sons of Saul, and all his servants, v. 6. and Saul being wounded and in danger killed himself, and after him his Armor-bearer. Josephus noteth that this was done the same day, that David triumphed for his victory over the Amalekites, so that the godly persecuted was comforted & the wicked [Note.] persacuter at length destroyed for his wickedness: which may serve to arm all the godly with patience, in their greatest sufferings, and to terrify their wicked enemies. Touching the slaughter of Jonathan, who was a good man, happily saith Martyr, if he had lived, God saw that his heart might afterwards have been turned from David, and therefore he suffered him to be cut off to prevent it, yet he being good, could not die evil, and it is not to be doubted, but that although he lost this life, yet he was received to everlasting life. The sons of Saul are first slain to aggravate his sorrow, and by this example wicked parents may see how they bring God's judgments not only upon themselves, but upon their posterity also, upon the best of whom God may justly bring his judgments, because all are sinners and so subject to death, but the godly being thus judged in this world are saved in the world to come. Touching Saul and his armor-bearer killing themselves, Lyra saith, it is commonly held, that his armor-bearer was Doeg, whom all the Hebrews judge to have died in sign, and so to have perished everlastingly, because he slew himself, lest surviving he should come into David's hands, and so be put to a more ignominious death: but that Saul was saved, although he died corporally for his sins and lost his kingdom here, because although self-murder be damnable, when it is done out of a respect to a man's self to avoid a more ignominious or painful death, or to be rid out of the miseries of this world, or inward troubles oppressing, yet if respect be herein had to God's honor to prevent greater dishonor doing to him by the abuse of his servant living, it is no sin, and so doth not endanger the soul everlastingly, for thus Sampson slew himself, and Rasius 2 Maccab. 14. and certain godly women, of whom Saint Augustine speaketh, lest coming into the power of the barbarous they should be defiled to God's greater dishonor, yet he justifieth them not from all fault herein, unless they did it by any instinct from God: and because Saul repented him of his sins, and patiently submitted himself to bear his punishment, they conclude that he was moved by an instinct in this killing of himself, and because he repented and patiently submitted to bear his punishment, he was saved. And as an argument of his patience they alleged his feeding to strengthen himself to go to this battle and hastening thither, although he knew certainly that he should die there, neither did he admonish any of his sons to withdraw themselves out of the danger, which argueth that he submitted not only to bear God's judgments in himself, but also in his children, and he had in killing himself respect to God's honor, for he said, lest these uncircumcised come and thrust me through, and abuse me, which abuse he thought being done to him, who was by God made Captain over his people, would have redounded more to God's dishonor. Moreover they argue from the saying of Samuel, tomorrow shalt thou and thysons be with me, therefore in a blessed condition: and lastly because at the first Saul was commended to be good and elect, & that there was none better then he amongst all the people: thus the Hebrews, but the common opinion of Christian Doctors, saith Lyra, is, that Saul was damned, because 1 Chr. 10. 13. it is said that he slew him for his transgression, and because he inquired of a Witch, and not of the Lord, whence it may be gathered, that all which hath been said to prove Saul repentant at the last is vain. For if he sought not to the Lord, but to the Devil, he feared not, nor trusted in the Lord, and so could not by true repentance turn unto him to be saved. And whereas his patient submitting of himself to bear the judgment, which was denounced, is alleged, this was so far from justifying him, as it concludeth him the moresinfull, because it is forbidden not only to seek to such as have familiar spirits but to believe them, and if Saul believed that which he heard by means of such a one, he did hereby increase his sin, and whatsoever he did hereupon could not be good, as coming from an evil cause; for that which is alleged of Samue's speech unto him, it hath been already answered, and whereas before he was commended for good, see what hath been said upon that passage, 1 Sam. 9. 2. For the examples brought of Sampson and Rsiaus, &c. who killed themselves, it is answered, that they did it by an instinct from God's spirit, as may be gathered, because Sampson was often stirred up by the Spirit, and if at that time when he pulled down the house he had not, it had been impossible for him to do it; and for Rastus and the godly women, that killed themselves, they were always of a virtuous life, but Saul of a wicked, as ch. 14. whithersoever he went, he did wickedly, and in the law it is a maxim, qui semel bonus, semper praesumitur esse bonus, and contrariwise, qui semel malus, semper praesumitur esse malus, and therefore whatsoever may be said in the defense of them, the like cannot be said of Saul, he had long traded in abominable wickednesses, and therefore most probably the evil spirit, whereby he was carried at other times, wrought with him now also to make him commit this his last sin of self-murder, thus Borrhaeus, Osiander, and Martyr. The Devil to whom he sought, through God's just judgment, stirred him up to die thus desperately, so Mar. Antonius, amongst the Romans▪ when he had first required his armor-bearer Eros to kill him, fell upon his own sword. Saul had put the priests of God to the sword most unjustly and the Gibeonites, and he sought by all means to kill David, therefore God him and would not vouchsafe to direct him anymore, and left him to Satan, by whose instigation he sought to a Witch, and so was driven by the same sword miserably to end his own life. Wherefore it is strange that Pelican should speak of him, as offering himself up in sacrifice to God, Martyr much better, seeing his reprobation is not plainly determined in holy Scripture, leaveth it to his judgment, who alone shall judge us all. If it be demanded, [Qu.] whether there be any hope of their salvation, that in any case kill themselves: It is answered, that it is a fact altogether unlawful in any case, except, as hath been already said, a man be moved hereunto by the instinct of the Spirit, as Sampson. 1. Because it is expressly forbidden, Com. 6. for if the killing of another man be here forbidden, much more of a man's self, because this is more unnatural. 2. A man by killing himself goeth out of his station without command from God, that set him here, and so committeth a capital offense, as a Soldier that goeth out of his station, without order from his General, so Plato. Therefore Jerome well speaketh hereupon in the person of God, I receive not such souls, as against my will went out of their bodies. 3. Neither did our Lord bid his disciples to use any such means to rid themselves out of their troubles, but when they were persecuted in one City to flee into another, neither did any holy man, that we read of in Scripture, ever use this means, as Joseph, Moses, David, Job, or Josiah. 4. The heathen Athenians did so abhor from this sin, that they made a Law, that such should lose all their goods and not be buried in the fields of Athens. And indeed it showeth a great deal of pusillanimity and baseness of mind, and not any valor, in that such have not the courage to endure the misery, or shame happening unto them; and the judgment of our Church touching them, may easily appear in that they are not admitted to Christian burial, nor in any private place, but in high-ways, the common receptacle of dead dogs, and other carrion. If it be demanded, whether those virtuous women, who killed themselves to prevent sin, are not to be thought to be in any better case, as the Virgin Pellagia, so much commended by Saint Ambrose, and that godly Matron, who being in the hands of Maxentius, desired leave to go aside and tire herself, but went and killed her self. It is answered, that through the grace of God working in them, they might repent after the deadly blow given, and so be saved. As for others who being wearied with the tediousness of temptation kill themselves, their case seemeth to be more desperate and dangerous, because through the instigation of the evil spirit they do this last tragical unnatural act towards themselves.

Saul being dead and his body found by the Philistines, they cut off his head and sent to publish it in the house of their Idols, amongst the people, and they put his Armor in the house of Ashteroth, and fastened his body to the wall of Bethshan. His head was not only carried about, but put in the Temple of Dagon, 1 Chron. 10. 10. as his armor in the house of Ashteroth; there it is, in the house of their God's, but the word Ashteroth is plural, and therefore may so be rendered, see Judge. 2. 13. This was done partly to be revenged for the cutting off of Goliath's head by David, and partly in way of ascribing this victory to their Idols, as David set up Goliath's head in Jerusalem, thus ascribing his victory to God, and his armor it seemeth was put in the Tabernacle of the Lord, ch. 21. 9. Thus an Idolatrous people triumpheth now over God, as it were, and his chosen one, as if their Idols had been more potent; and God suffered this dishonor for a time, that he might punish Saul's horrible sins: whereby [Note.] we may see, how he is set upon the punishment of sin, that we all may be deterred from sin hereby.

For these words, and fastened his body to the wall of Bethshan, the Vulg. Lat. hath it, hanged his body on the wall of Bethshan, 2 Sam. 21. 12. He and his sons are said to have been in the street of Bethshan, and howsoever his body only is here spoken of, yet it is to be understood, that his sons bodies were so served also, because in this ch. v. 12. the men of Jabesh are said to have taken away not only his body but also the bodies of his sons from the wall of Bethshan. Some think that they were hanged in the street near the wall, but it is more probable upon the wall, because in the street it could not so conveniently have been done for troubling the passage, and yet it might well afterwards be said that they were stolen from the street of Bethshan, because the wall was an appurtenance of the street. Thus the greatest ignominy was done to Saul and his sons that might be, deservedly indeed on Saul's part, but spitefully, and blasphemously, even towards God, on the Philistines part, which was not suffered long to go unrevenged, as we shall afterwards see in David's reign. This Bethshan was a City in the lot of Manasseh, Judge. 1. 17. but not yet gotten out of the Philistines hands. Touching that which was said v. 7. that the Philistines went and dwelt in the Cities, out of which the Israelites fled for fear, it is to be understood, saith Lyra, that they dwelt no otherwise in them, but by garrisons in their strong holds to keep the Israelites still under.

When the Inhabitants of Jabesh Gilead heard what the Philistines had done to Saul, all the valiant men of them came by night to Bethshan and took his body and the bodies of his sons and burnt them, and put their bones under a tree at Jabesh, and fasted seven days. The men of Jabesh had been delivered by Saul from Nahash the King of the Ammonites, and therefore they above all others sorrowed for his death, and bestowed this honorable burial upon him. They burnt their bodies with sweet aromatical stuff, as the manner then was to do to the dead bodies of Kings, whom they honored, for thus it was done unto Asa 2 Chr: 16. By their fasting seven days they shown the greatness of their sorrow for him, so Lyra. But whether did the men of Jabesh well in honoring him thus, whom God would have dishonored for his wickedness? Peter Martyr answereth, they did thus not to cross God in his judgments, but to show a grateful mind for their past deliverance, and to perform a duty of piety towards their King, by vindicating him from that great ignominy, to which he was put amongst the uncircumcised, and therefore David hearing of it, approved and applauded it, and seconded it, 2 Sam. 21. 12. and he was a man guided by the spirit of God. The wickedness of a King then freeth not their Subjects from [Note.] duty, as the Pope excommunicating a King absolveth his Subjects from their obedience, for Ambrose excommunicating Theodosius did not thus, and the son of a wicked father is still bound to a filial duty towards him, as Jonathan obeyed his father and followed him to the war, notwithstanding his great wickedness. Touching their burning of these dead bodies, it may be thought to have been done partly because the flesh was corrupted, and therefore they burnt that from the bones with a fire made of sweet things, and partly lest the Philistines should come to fetch away their bodies again and abuse them anew. For it was no general custom to burn the dead amongst the Jews. For their bones, which are said here to be put under a tree, 1 Chron. 10. 12. they are said to have been buried under an Oak, or a tree called Terebintbus, for they had not then any public burying places. For their fasting seven days, so did Jobs friends, when they came and saw him in so great misery, as plerced their hearts with sorrow; these men of Jabesh were so full of grief not only for the death of Saul, but for the general calamity of the commonwealth; and it is not to be doubted, but that unto their fasting they joined prayers, yet not for the relief of the dead, as is used in the Church of Rome, for they go immediately to their place, neither can they be removed anymore to a better, as appeareth in the parable of Dives and Lazarus, but to pacify God's wrath, which then was great against Israel. Some think that in their seven days fast they had respect unto the seven days given them by the King of Ammon, ch: 11. within the compass of which time Saul came and rescued them.