Commentary on the Old Testament Volume 2-4

CHAP. XVI.

ANd the Lord said to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him? fill thine horn with oil, &c. Because Samuel is reproved for mourning for Saul, a question is here moved, whether he sinned not in thus doing? Peter Martyr answereth well, that he mourned out of love to him, and to the Common-wealth, foreseeing the miseries to come, and therefore he sinned not, unless after the will of God made known unto him, that he should mourn no more, he had still continued to mourn. For Paul mourned for the Jews, and the godly in Jerusalem are commended by this, that they mournned for the abominations done in Jerusalem. Cyprian writing of those that fell away in the time of persecution, saith, The darts smite me, wherewith they are smitten; the swords of those that rage, pass through my bowels; I am overthrown also, with them that are overthrown; which he spake by reason of his great sorrow for them. Fill thine borne with oil. It may seem strange, that Saul not being deposed in his person, but in his posterity, another King should now be anointed before his death. But it is answered, God would have David, whose Kingdom should continue, to come unto it through many afflictions and dangers, both to teach us, that we must through many adversities come to the kingdom of heaven, which endureth forever; and that David might be a type of Christ, who lived here also in obscurity, and endured infinite afflictions, and then came to his kingdom, and to be most highly exalted, as Phil. 2. 6. Moreover, David 's afflictions in this time prepared him the better to obey constantly the will of God in all things, as Saul did not, because 〈 in non-Latin alphabet 〉 , sufferings are instructions; It is good therefore, saith he, that I have been afflicted, for here by I am taught to keep thy commandments. And lastly, the malice of Saul in persecuting innocent David in this time appeared the more, to his just condemnation. So that when David was anointed, Saul continued lawful King of Israel still, because although the sentence of rejection was denounced against him, yet it was not executed till his death; so that the people were still bound to obey him, and David himself also to live as a subject unto him, and not to seek his destruction. And God would have him anointed now, saith Peter Martyr, and again afterwards, that he might be equal to Saul in his double anointing. And for the horn of oil, which Samuel is bidden to take to anoint him with, whereas Saul was anointed with a vial of oil, which was a brittle vessel, the stability of David 's kingdom was set forth hereby, as by that the fragility of Saul 's kingdom, as Lyra hath it; for with this oil, David one of the sons of Jesse must be anointed King, as here followeth.

And Samuel said, How can I go, for if Saul hear it, he will kill me, &c. This, saith Lyra, Samuel spake not out of distrust, but as inquiring the manner how he should go; so likewise Borrhaeus, he inquired how he might go and be out of this danger; but Peter Martyr holdeth it to have been an infirmity in him, although he had been at other times so courageous, for even the best of God's servants have their infirmities, as Abraham also feared killing, and Moses. But seeing Samuel may be excused in saying thus, as the Virgin Mary afterwards in saying, how can this be, that she might be better insturcted in the manner; I assent rather to Lyra, for Samuel was now old, and had such experience of God's singular favor towards him, that he could not be so afraid. Solon opposing himself against Pisistratus the Tyrant, was asked how he durst do so, and answered, because he was old, and so could not live long, and therefore he feared not to die, much less did Samuel.

The Lord then bade him take a bullock, and say, I am come to offer sacrifice: for these words, to offer a sacrifice, Junius hath it, to celebrate a feast, yielding hereof these reasons: 1 Because sacrifices might not be offered but before the Ark, or in some high place. 2 In public place, and not in a private house, whereas this was done in the house of Jesse. 3 Because at sacrifices none but Priests and Ministers were present, but he is bidden to call Jesse to this. Willet answereth to all these: 1 That Samuel was a Prophet, and therefore at God's appointment might sacrifice in any place. 2 It is not necessary to understand it to have been done at Jesse his house. 3 Of a sacrifice of peace, a great part was to be spent in feasting, and therefore the Lord's bidding of him to call Jesse to the sacrifice, is to be understood of the feast after made of the parts of the bullock remaining, as both the Chaldee expoundeth, and Josephus explaineth it. And Osiander noteth, that the words imply a religious act, and not a feast, because he saith, to the Lord, and in that he biddeth them to sanctify themselves, and carrieth a bullock with him; and because the Prophet used not to go about any weighty affaire of the kingdom, but first beginning with sacrifice, as also when he first met Saul to anoint him for King, so Pelican. Touching the dissimulation here prescribed, a question is made, how [Qu.] it may be justified, in that the intent of his going being to anoint a King, he contrariwise saith, that he came to sacrifice? It is commonly answered, that to sacrifice was one end of his going, before he went about the other, wherefore he might truly say so, and conceal the other end: for there being two ends of his coming, one to be revealed, the other to be concealed, as Lyra hath it, he declared that which was to be revealed, but concealeth the other, as prudence required, so likewise Pelican: and thus Jeremiah being asked what communication the King had with him, declareth some part, and concealeth the other, Jer. 38. 27. Moreover God's directing him thus to do, freeth him from all fault or blame.

Samuel having received instructions from the Lord, cometh to Bethlehem, and the Elders of the City hearing of it, were afraid, and went to meet him, and asked, whether his coming were peaceable. He being an old man, saith Peter Martyr, and now not using to travail about, they feared, that either some great sin had been committed in the City, which he came to expiate, or that he fled from Saul now enraged against him because he had boldly reproved him, and threatened him with the loss of his Kingdom and the translating of it to another man. Lyra addeth, that they feared because he used not in times past to come thither, and because he came so solitarily. Pelican, that he came at an extraordinary and unwonted season. Then Samuel said, that he came to do sacrifice to the Lord, and bade them sanctify themselves and come to the sacrifice, and he sanctified Jesse and his sons. This sanctifying, saith Lyra, was by the water of expiation, or by abstaining from their wives. Hugo Cardin and Martyr, by washing their clothes and bodies, and abstaining from their wives, as Exod. 19. all were commanded to do. For to cleanse them from any uncleanness they were to wash with water in token of repentance and faith in the blood of Christ, which cleanseth from all sin, and so they were cleansed and accepted for holy in the sight of God, as we now being once baptized, without iterating this washing anymore. For Samuel 's sanctifying of Jesse and his sons, Hug. saith, he did it by sprinkling them with the water of expiation, the Ord. Gloss, by causing them to wash themselves: but so he caused the Elders to do, therefore somewhat more is here implied, viz. that he was an Agent in sanctifying them, and that most probably by sprinkling them with holy water. The sacrifice to which he called them, was the feast made out of that part of it, which remained. Josephus maketh mention of none, but Jesse and his sons called to the feast; R. David Kimhi saith, that some of the Elders of the City were present also, and this seemeth most probable by the Text, but he saith, that when the sons of Jesse came before Samuel, he whispered secretly in the ears of Jesse that which he spake, so that none of David's brethren knew what was said.

The seven sons of Jesse being caused to come before Samuel, he first looked upon Eliab, the eldest, supposing him to be the man whom the Lord had chosen to be King, but he was bidden not to look at his beauty or the height of his stature, &c. Samuel remembering that Saul, whom God had chosen before, was endued with these outward gifts, seeing they also avail much in a Captain; when he saw Eliab endued with these, he thought verily that God would have him anointed. For the phrase which he used, verily the Lord's anointed is before him, this by Kimhi is expounded of his pleasing the Lord, by some, saith Martyr, it is expounded interrogatively, as by the Vulgar Latin, is he before the Lord? that is, although he be not known yet unto men: Some refer it to the sacrifice, but Junius best, this man is verily chosen by the Lord to be anointed, or because when men appeared about sacrificing they were commonly said to be before the Lord, Samuel spake this of Eliab, who was called to the sacrifice, by the name of the Lord's anointed. But God checked this his thought, saying, I have rejected him, for God seeth not as man seeth, for man looketh to the outward appearance, but God seeth into the heart. R. Solomon saith, that Eliab was a proud and angry man, as appeared also afterwards, when he gave such a check to David. Into the hidden conditions of this man Samuel could not see, because he could not see into his heart, but God saw them, wherefore he refused him, but Samuel led by his external form judged him to be the man, whom he should anoint. And this is the weakness even of the best men, they know not by the outward appearance at the first sight, who is fit to be a Ruler and who not, and therefore no man ought rashly [Note.] to pass his sentence upon any, but in every time of want desire of God a Ruler, whose heart he seeth to be upright. Samuel had found before by experience in Saul that there was deceit in the outward appearance, and yet it is strange to see, how ready he is to err again in the same kind. Wherefore we had need to be warned of it, not to respect outward lineaments and parts so much, but inward virtue in the choice of any to any rule or office, as Jethro his counsel was to Moses, Exod. 18. But are not all hearts corrupt and sinful? how then could the Lord be moved by David 's heart more then by Eliab 's? Answ. Naturally all are corrupt and abominable, as the Psalmist [Qu] saith, but God had sanctified the heart of David, and not of Eliab, wherefore he refuseth the one and chooseth the other, and in so doing he had not respect unto man's merit, but to his own gift of grace, for whom he hath justified he hath glorified, and he crowneth his own gifts in us, as Augustine speaketh. Neither was the good heart in David the cause of his election, but only hereby he was made fit for this dignity, the cause of his election was only God's good pleasure preordaining him to the Kingdom, so Peter Martyr, who also questioneth why he refused not Saul then, who had nothing but outward things to commend him no more then Eliab; and answereth, that he would have men to know the difference between an evil King and a good. [Qu.] But the true reason is, because God was angry with the people for desiring to have a King, wherefore he gave him unto them in wrath. He was then their King, as Samuel called him, saying, behold your King, but the King now to be made was God's King, a man after his own heart, therefore that they might see, what the fruit of men's heady desires is to repent thereof, God chose them not one at the first, whose heart was right, but one, who as far as they could see, might be most fit and able to defend them from their enemies, that enduring many miseries under his government they might learn afterwards to depend upon God, and to be ordered in all matters of such moment by him only. Yet for the general good of the people, because they were his people, he gave unto him many famous victories, until that by his disobedience and wickedness, being greatly provoked he left both him and them to the will of their enemies, as he had threatened saying, both ye and your King shall perish.

After Eliab Jesse brought forth Abinadab, and Shammab and all his seven sons, that were men grown, but they were all refused. But here a doubt ariseth, how Jesse could be said to have seven sons, besides David, when as six only are reckoned up, these three, and Nathaniel, Radad and Ozem, 1 Chron. 2. 13. yet he is said expressly, 1 Sam. 17. 12. to have eight sons. To reconcile this difference Junius saith, Shammah his son Jonadab, mentioned 2 Sam. 13. 3. was probably one of the seven, because in holy Scripture, grandchildren are also called sons, so likewise Lyra, Comestor, &c. But I approve rather of the conjecture of R. Solomon, that one of the sons of Jesse died without issue and so is not numbered, 1 Chron. 2. 13. Samuel then asked Jesse, whether he had no more sons, he answered, there remaineth yet the younger, and he keepeth sheep; Samuel said, Send and fetch him, for we will not sit down till he cometh. David the youngest was thought least fit of them all to be made King, yet God chose him before all the rest, and herein he was a type of Christ, who was despised of men, but honored above all by God; and in his elder brethren, who were rejected, the Jews were figured out, in him the Church of the Gentiles, who were a despised people and thought most unworthy of the Kingdom of heaven. Samuel, saith Lyra, would not sit down to meat, till David came, because he was to anoint him with oil and fasting spittle, but it is more likely, that this was done for honors sake unto David. Here Peter Martyr, inquireth how David could come in amongst the rest to this holy assembly, seeing he was not sanctified as the rest were; and answereth, either that he was there before and was sanctified, but the sacrifice being ended went out to look to his sheep, or that he was so careful in his life, that he had contracted no legal uncleanness, or that God, who made the law of sanctifying by washing before such meetings, could in a case extraordinary dispense with it; and this last I think the best, and yet happily he might be instantly sanctified by sprinkling with holy water.

David being come in is said to be ruddy and of a beautiful countenance, then the Lord bade Samuel anoint him. Junius and Paellican refer this redness to his hair, but Arias, and Osiander, and our translation better to his face, because red hair doth not conduce unto beauty, but a mixture of red and white in the face, see Caut. 5. 11. black hair is more commendable, and because the same word is used to set forth the redness of the body, Lament. 4. 7. the color of David shown him to be a man of spirit and courage.

V. 13. Then Samuel rose up and ancinted him in the midst of his brethren. Saul was anointed secretly, saith Peter Martyr, not so much as one man his servant being permitted to behold it, but David before many, because Samuel was to live to confirm him King publicly, but before David's inauguration he died, therefore that witnesses might not be wanting of his anointing, this was done openly. Yet it is to be held, that none of his brethren, but Jesse and David only knew, whereunto he was anointed, for that had been dangerous, whilst there was another King living, and if they had known it, Eliab would not have handled him so harshly afterwards. They might conjecture then that he was anointed for some notable end, that he might be endued with the Spirit of prophesy to make Hymns and Psalms to the praise of God, and to make music thereunto, and to prophesy in Samuel's stead, but of the Kingdom they could conjecture nothing, only when they saw it come to pass, they could testify this his anointing to it by Samuel made long before. Some think, that David was anointed in the sight of his brethren, expounding these word in the midst of his brethren amongst them, he being chosen from amongst them all, as Kimhi: some, the thing being made known to them also, but they contemned it, as Osiander, because it is said, 2 Sam. 5. 2. God hath said, &c. but this might be published afterwards by Samuel or David. And the spirit of the Lord came upon David from that day forward, Touching the age of David, when he was anointed, nothing is said in holy Scripture, but Pelican guesteth that he was 23, and so the time betwixt this anointing and that to be King over Judah, 1 Sam. 2. seven years, as the time betwixt that and his being anointed King over all Israel, 1 Sam. 5. 7. was 7 years: for when he was first made King over Iudab, he is said to have been 30, 2 Sam. 5. 6. It seemeth to me that he was not near the age of 23. but rather about 16. or 17. because he was thought unfit for his age to come before Samuel amongst his brethren, whereas if he had been 23. or 21. he should surely have been called amongst them at the first, because at this age one is no youth, but a man. Moreover Saul told him after this, that he was a youth, but Goliath a man of war, intimating his young years. But although he were so young and by men refused, God chose him and sent his spirit into him: that is, saith R. Levi, the spirit of felicity, but Peter Martyr, the spirit of fortitude, as appeared by his killing of a Bear and a Lion, and fighting against Goliath; the spirit also of Wisdom, to execute the office of a King and Captain, as was necessary, because he had not been brought up so, as to be fit by experience; so likewise when Saul was anointed, the spirit of God came upon him; lastly the spirit of Prophecy, for he set forth many Psalms, that were Prophetical; and the spirit of sanctification, which Saul had not, but with this he was endued before his anointing, for God saw his heart and approved it.

But the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. Saul, although he had sinned greatly, yet the spirit of wisdom and fortitude, to make him fit to rule, was not hitherto taken from him, but it is taken away, and an evil spirit is sent to trouble him. Lyra saith that this evil spirit is said to come from the Lord, because by his permission, but Peter Martyr better, he was not only permitted, but sent for the punishment of Saul in judgment for his sins. For the manner, how this evil spirit troubled him, Josephus saith, that it tortured his body at sometimes, so as that he seemed to be suffocated. Osiander saith, it was a melancholicke fury, wherewith the spirit troubled him at times. Borrheus referreth it to trouble in regard of his sins. Pelican to vexation, and envy stirred up in him by the evil spirit for the loss of his Kingdom, making him oft times phrentick and mad. And it is not unlikely, but that he was troubled all these ways, and so his case was most miserable, and the more because he was now also destitute of that good spirit of God whereby he might have been supported in his misery.

Saul being thus vexed, is advised by his servants to send for one that could play upon the harp, that so the evil spirit might be made to depart from him, and David is commended for this purpose unto him, as being both cunning to play, a valiant and prudent man, and that the Lord was with him. It is noted here, that Saul's servants in speaking to him about this, said, and evil spirit of God troubleth thee, whereupon a question is made, if it were an evil spirit, how it could be said to be of God, for whereas in our translation it is from God the Vulg. Lat. hath it of God, and likewise the Hebs. Lyra answereth, even the evil spirits were made by God, but good at the first, but by their pride they made themselves evil, wherefore they are thus called in respect of their Original, they are God's creatures and so spirits of God; and Peter Martyr addeth, that they are also called thus, because they are executioners of God's will against the wicked. So likewise Isidor saith, and that the threatening made against transgressors Deut. 28. 28. was here fulfilled upon Saul. Gregor. saith, the same spirit is called the spirit of the Lord, and evil; Dei, per licentiam justae potestatis; matus, per desiderium injustae voluntatis: therefore he is not to be feared, because he can do nothing, but being permitted, for although his malignity be not from the Lord, ye he hath no power, but from the Lord. And whereas his servants say, an evil spirit of God vexeth thee, this was not spoken by way of accusing their Master, but piously according to the manner of God's people, who in the time [Note.] of any malady looked not, as the phycisian doth, to secondary causes only, but to God, and so should we do.

For their advice given unto him to send for David, that could play upon the Harp; the Hebrews, saith Lyra, have a tradition, that it was Doeg who counseled to send for the son of Jesse in particular, and that not out of good will unto him, but out of a grudge, which he bare against him even then, that being before Saul, when his phrenticke fit came upon him, he might be endangered; Junius thinketh that it was Jonathan. But to leave both these to the Authors thersof, music is a great means to cheare the mind being oppressed with sorrow, and • oetius saith, that a certain Philosopher by playing upon the Harp expelled the Devil out of one, so saith the Ord: Gloss: But Peter Martyr derideth this, because the Devil hath nobody, and so cannot be affected with bodily things, yet he granteth the mind being pressed with melancholy by reason of the bodies distemper, that worketh upon it, (for the mind followeth the temper of the body) may be cheered with music, and so for the time much eased, and the mind being cheered, the pain of the body may be allayed hereby, because as the body worketh upon the mind, so doth the mind upon the body. And Borhaeus saith, music is of wonderful force to work upon the affections to stir them up, if it be loud and running, as is used in war, or to allay them, if it be soft and moderate, as appeareth by the example of a phrenticke young man, whom Pythagoras by such music restored to his wits, and some barbarous and savage men have been reduced to a civil life, by the music of Terpander, Arion, and Ismenias, Thebanes, wherefore Saul 's distempered affections being the instruments of Satan's working, and these being cheered, his troubles were mitigated. Josephus saith, that David did not only play, but sing sacred hymns before Saul, and the sound of the music allayed the passion, the voice of the sacred hymn did cause an intermission of Satan's work. But it is said v. 23. that when David plaid with his hand, the evil spirit departed from Saul, so that music is of force to drive out evil spirits from the possessed, not by working immediately upon them, but active corporeal things mediating, which dispose the matter to receive an afflictive action in the bodies possessed by them, but being by corporeal means removed, such a disposition of the body may follow, as that it is not fit to receive any afflictive action of the Devil, as Lyra reasoneth, and he bringeth in Saint Augustine affirming the same. Yet properly he denieth, that any evil spirit can be driven out by corporeal means, unless it be held with the Platonists, that they have aerean bodies, which they have not. To the fume of the fishes liver in Tobit objected, he saith both that it is apocryphal, and not the fume, but Tobits prayers effected that, the fume being but a sign. But whereas Burgensis goeth farther, and saith, that by musical harmony the evil spirit may be altogether expelled, because such a disposition ceasing, as whereby a man is made fit to be wrought upon by the afflictive actions of the Devil, he cannot thenceforth work upon him anymore, this he saith is false, seeing God can send an evil spirit upon any man in judgment, whatsoever his disposition is, as he did upon Saul, whom we may gather not to be any way so disposed of himself, because he is commended, 1 Sam. 9. 2. as being at the first excellently disposed. And whereas Burgensis to prove the force of music, alledgeth the example of Elisha, to whom the spirit of prophecy was brought hereby, and therefore an evil spirit may be much more expelled hereby; he answereth, that this was not done by music, but by the merit of the praise of God sung by the musitian, and because a virtue created cannot extend it self to acts supernatural. But before this he answereth better, by music Elisha his mind was more lifted up towards God, and taken off all other things, and so by David's music Saul's mind might be taken off from his passions and he for the time eased. It is then to be held, that although Saul's passions were lenifyed for the time, when David played upon his harp, which is called a departing of the evil spirit from him, yet the chief means of being delivered from this judgment, viz. prayer, and fasting, and true repentance being neglected, there was no perfect cure of this malady made, and therefore, howsoever David was now dismissed, as having wrought the cure perfectly, as may be gathered from the Chapter following, yet the evil spirit vexed Saul again ch. 18. 10. The counsel of Saul 's servants then he being under such a judgment, to send for a musitian, but speaking nothing of repentance and prayer, was carnal and insufficient, and like unto it [Note] is the counsel of such friends about the sick to send to the Physician, the chief means, prayer and repentance, being neglected, and sending for the Presbyter to pray for them, and if any being oppressed with melancholy or phrensy, the natural means only of merry company, or physic be used, and not these spiritual. But much more are they to be condemned, that send in such cases to Wisards. Saul himself abhorred from doing thus, yea as bad as he was, he persecuted such evil members to the death, and therefore he shall rise up in judgment against these degenerating Christians and condemn them: but of this enough upon Levite. 20. 6. Whereas David is commended for his valor, some think that he had slain Goliath before this, and that this is set down here by anticipation, because when he went out against Goliab, Saul knew him not; but there is no need for this to hold the History to be disordered, seeing he might grow famous for his valor, for killing the Lion and the Bear, which happily was done soon after his anointing, the spirit of God coming upon him, before that he was nominated to Saul; and if his combat with Goliath had gone before this, he should not doubtless have been spoken so slenderly of in this place, by one only, but all would have been ready to speak of him by name. For Saul 's not knowing him after this, he might happily be somewhat altered in person and habit by that time, and so he might not so well remember him, especially in that place, being so full of trouble: for some hair might now be grown upon his face, which was not before, he having been from the court, as is supposed 18. months, and coming in such apparel as he used to keep sheep in, whereas standing before the King he had used another habit, might easily make him unknown to Saul.

When Saul sent for David, he is described by this, that he was with the sheep; to intimate, that although he were anointed King, yet he followed his old calling still, leaving it unto God, who had chosen him, to bring it about in his good time, for he knew no means, how to attain unto it. Wherefore now God beginneth to work by moving one of Saul's servants to speak of him to Saul, and thus he is brought to the court, and liveth there for a time, that he might get some experience of the Kingdom, that he might afterwards be the more fit for it, and that before he came to reign, he might be exercised in his faith and patience by many dangers.

Then Jesse sent David to Saul with bread, an asse, a bottle of wine, and a kid &c. thus it is Hebr: in our translation according to the sense, an Ass laden with bread, a bottle of wine, &c. They that came before Kings or other great persons, were not wont to come empty, if they desired to be accepted by them, wherefore Jacob sent a present by his sons to Joseph in Egypt, and Jesse here to Saul, which was no great matter, yet it shown his respect unto him, and so could not but be well taken. For two things, saith Aristotle in Rbetor. make gifts acceptable, ambition and covetousness, but to the last small gifts are not acceptable, but to the first they are, because hereby a respect is shown unto him, wherein the ambitious are delighted.

David coming to Saul pleased him so well that he loved him greatly, and became his armor-bearer. Here was a good beginning, but this love was turned afterwards into hatred, so that felicity we see, standeth not in the favor of Princes, wherefore let no man trust hereunto, as we are exhorted Psalm. 146. [Note.] but in God only. This love of Saul to David was but as lightning before a terrible tempest of thunder, when he might seem to begin to be happy, then a foundation was laid of many miseries.

Mystically by the harp, wherewith David played, we may understand Christ crucified, set forth by the preaching of the Gospel, and by preaching him evil spirits are chased away; morally the striking of the harp with his hand, setteth forth the mortifying of the flesh by fasting, whereunto prayer being added the evil spirit is expelled, according to that, this kind goeth not out, but by fasting and prayer. Or by David Christ was figured out, who by his word expelled evil spirits, as David by his harp.

CHAP. XVII.

THen the Philistines gathered themselves together to battle in Shochoh, which belonged to Judah, and pitched between Shochoh and Azekah in Ephes-Dammim. Of Shochoh and Azekah, see Josh. 15. 32. and Shochoh is said to have belonged to Judah, to distinguish it from that on the other side of Jordan, spoken of, Gen. 34. For these words, in Ephes-Dammim, the Vulg. Latin hath, in finibus Dommim. And Saul, with the children of Israel, pitched by the valley of Elah; the Vulg. Latin, in valle terebinthi, taking the word for an appellative; and Junius, ad convallem querceti. For the places in particular to inquire into them, is not material, but here the battle being set in array on both sides, upon two opposite mountains, a valley being between, a Champion of the Philistines, Goliath by name, came down into the valley, and challenged any one of all the men of Israel to fight with him, and he is described by his stature, armor, and weapons, and he said, I defy the host of Israel this day. For the cause of this war made by the Philistines, we read nothing, but it may easily be conjectured, that they hearing Saul the King to be so distracted and unfit for war, took this opportunity. For these words, [A champion of the Philistines,] Hebr. are these 〈 in non-Latin alphabet 〉 Ish habenaim, a man between two, whereupon a question is made, why this is said of him? To this Willet answereth, that most understand it between the two Armies, but this cannot be, because the word armies is of the feminine gender, but this of the masculine, and because he is said immediately to have come out of the Philistines campe. Pelican, that he was as big as two, but this he also rejecteth, because the description of his bigness followeth in the next words. Junius, duellator, the Sept. 〈 in non-Latin alphabet 〉 a champion, or a mighty man, according to our translation, and this he approveth. But I rather approve of the common reading, a man between them both, vir intermedius, as Peter Martyr hath it, that is, between the Israelites and the Philistines, into the valley; and in the next words it is shown, to what side he belonged. The Vulg. Latin rendereth it spurius, but upon what ground I know not, and therefore even Lyra leaving this reading, saith, it is Hebr. vir intermedius, and such an one must needs be fortis & audax, who being confident in his own strength, goeth out before his Army ready to fight against any man that should come against him from the contrary army. Whose height was six cubits and a span. A cubit is commonly held to be a foot and half, but according to some, saith Lyra, two foot. But taking a cubit for a foot and half, he was higher then any other man by the third part and more, because four cubits is the stature of a man, but he was six and a span. Wherefore he was a Giant, many of which were found in the land of Canaan, at the Israelites first coming thither, but they were slain by Joshua and his men, only some remained still in Gaza, Gath, and Ashdod, and accordingly it is said, that Goliab was of Gath. Giants have always been noted to be most wicked, and contemners of God, wherefore by the Ethnics they are called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , they are described by the Poets by snake-like feet, and distorted thighs, and Josephus thinketh, that they were begotten of incubi devils. They are set forth in holy Scripture by divers names, sometime by this name, Rephaim, taken from death, because men are ready to die for fear when they see them; sometime by the name Nephalim, from falling down before them; sometime by the name Anakim, signifying chains, because they went sumptuously adorned; and sometime Emim, from fear and terror which they struck into the beholders.

He had an helmet of brass upon his head. Junius, for brass, hath it, steel, of which helmets used to be made; and Lyra saith, the word rendered brass, signifieth any kind of mettle, and he thinketh iron to be meant hereby; but that of steel is rather to be preferred. His coat was of Male, of 5000 shekels weight: This is cast up by one, counting a shekel for half an ounce, to be 156 pound weight, and 4 ounces; his spears head weighed 600 shekels of iron, that is, 18 pound and 3 quarters, unto which the other parts of his armor being added, could not amount together to less then 200 pound weight, a great burden for another strong man to bear, yet he could with all this go and fight, which shown his wonderful great strength, that seeing how [Note.] easily he was brought to destruction notwithstanding, all men might learn not to trust to human strength, how great soever it be.

And he had greaves of brass upon his legs, and a target of brass between his shoulders: the Vulg. Latin hath, boots of brass upon his thighs, and a target of brass covered his shoulders. Junius, bosen of steel upon his feet. The word 〈 in non-Latin alphabet 〉 of which 〈 in non-Latin alphabet 〉 here used cometh, doth signify a forehead, it signifieth then anything fastened on before upon his legs for defense. Peter Martyr rendereth it plates of brass. Pagnin, either plates or boots; the other word rendered legs, properly signifieth feet: the meaning is, that he was substantially armed from top to toe. For these words, a target of brass between his shoulders, which reading most do follow, it seemeth not so apt, because v. 7. one bearing a target or shield of brass is said to go before him. The Chaldee. therefore best rendereth it a spear, and likewise Josephus, bearing a spear between his shoulders, for so the word 〈 in non-Latin alphabet 〉 here used, is taken, Josh. 8. 17. Job 41. 19. Ier. 6. 23. Whereas another word 〈 in non-Latin alphabet 〉 is here used for a spear, and both together, v. 45. which showeth, that not one and the same thing, but divers things are set forth by these two words, It is answered, that by this first was meant a truncheon spear, which he carried upon his shoulder, and by the other a javelin, which he had in his hand, which is the more probable, because v. 45. David speaketh of both these, and a sword, wherewith he saith Goliath came against him, intimating that they were none of them for defense, but all instruments to fight withal, such as a shield is not. Lyra also saith, that this was no shield, but rather according to the Hebrew, a plate of brass on each side of his helmet, hanging over with a sharp end to defend the junctures of his arms upon his shoulders: the shield carried by the armor-bearer, was delivered to him when he came to sight.

Goliath thus armed, challengeth the men of Israel, offering this condition, if any one of them were able to overcome him, then the Philistines should become their servants, but contrariwise they should serve the Philistines; and this challenge he came and made forty days together, v. 16. In challenging them, he saith, Am not I a Philistim? Vatablus, Am not I that Philistim? that is, who am famous for many exploits done amongst you. Ionathas Syrus thinketh, that it was he that had killed Eli 's sons, and taken the Ark, but the time doth not agree, for if he had been a man of war then, when Samuel was a child, he would now in Samuel 's old age have been too old to enter into this duel. Upon this duel into which David entered, at the challenge of Goliath, a question is made, whether duells be lawful? and it is generally [Qu.] answered, that they are not lawful: 1 Because the challenge is made out of pride and vain-glory. 2. Because to enter into a duel is to tempt God, and it is said, Thou shalt not tempt the Lord thy God, as in the Decrees of Nicolas 1. they who follow Monomachies do tempt God. And in the book of Decrees, it is said, such are lifted up with pride, and boast themselves of their strength. In the Lateran Council, besides this, three reasons more are yielded. 1 Champions are sometimes hired to fight, and so men set their lives to sale for money. 2 They fight and die in a rage and malice of one against another. 3 He that killeth having no warrant from God so to do, is a murderer. From this yet it seemeth, that of old a duel hath been held lawful, and therefore to decide the question arising between two in a matter of moment, the one accusing, the other standing upon his justification, a duel hath often been by Christian Kings and Judges allowed, but by the Doctors of the Church condemned, because the only lawful way, as Stephanus hath it, to judge by, is either by a voluntary confession of the offender, or the testimony of witnesses; for things hidden and unknown, are to be left unto him, who only knoweth the hearts of men. To try men then by a duel, is to go from the ordinary lawful way, and to take a way unlawful, and so to do evil, and we must not do evil that good may come of it. Moreover, it may be very unequal, he that is worthy to be condemned, being strongest or most expert in the use of his weapon, and the innocent weakest and most inexpert. This then is no way of trial to be tolerated amongst Christians, and therefore it is now well left. And much more intolerable is the practice of those, who upon any offense will challenge others to a duel in fury and malice to be revenged upon them, for vengeance is mine, saith God, and I will repay it, therefore avenge not yourselves. The Devil who delighteth in blood, is the instigator to this duel, and thus at his pleasure taketh two at once in his net, the murderer by his sin of murder, and the murdered by his sin of hatred, wherein he died. But for this duel between David and Goliath, it was doubtless by a singular instinct from God, to glorify his power the more, and to make David the more famous, and therefore no example is to be taken hereby.

Now David was the son of that Ephratbite of Bethlehem Judah; whose name was Jesse, who had eight sons, and went for an old man in the days of Saul. Jesse is called an Eprathite, because Bethlehem had also the name of Ephratah: Of his eight sons, see before, Chap. 16. 10. Hebr. he was old going amongst men, which is spoken to show, that he went not now to the wars for his age. But his three eldest sons went; as for David the youngest, he had returned again before this from Saul, to seed his fathers sheep; which is spoken because the history left David with Saul, as being entertained by him to serve him. Lest any man should marvel then, how he could now be at home with his father to be sent to his brothren by him, as followeth, his dismiss from Saul is here mentioned. And it is most probable, that Saul having now warlike employment to busy his mind about, was not troubled with his former melancholic fits, and therefore he sent David home to be a comfort to his aged father, contenting himself with his three other sons that followed him. This shown the great humility of David, in that having lived delicately at the [Note.] Court, he was content to return again to a shepherds life, but thus also did Moses, after 40 years spent in Pharaohs Court, he lived a shepherd in the land of Madian 40 years. And David coming thus to sight with, and to [Note.] overcome Goliath, when he had not been used to feats of arms; the victory was the more admirable.

The challenge of Goliab, and his defying of God's host, having continued 40 days, David is sent to the host to carry some provision to his brethren and their Captain. Peter Martyr condemneth Saul being of so strong a body, and the men of valor about him, as wanting all love and zeal to God, for that they could endure to hear God blasphemed and railed upon twice a day so long a time, and yet none of them would descend to fight in this quarrel. But thus it is commonly with men, they are hot in their own causes, but cold [Note.] in God's, wherefore God provided himself a Champion extraordinary, even David, the most unlikely of them all, and by him chastised the insolency of that proud Philistines.

The provision carried by David, was an Ephah of parched corn, ten loaves, and ten cheeses sent to the Captain, and Jesse biddeth him see how they did, and take their pledge. For parched corn, Lyra hath, sodden wheat, but the word 〈 in non-Latin alphabet 〉 signifieth tostum, parched; an Ephah was ten homers, and an homer as much as would suffice a man for a day. For these words, see how thy brethren fare and take their pledge, the Vulg. Latin hath it, cum quibus ordinari sunt, but the word is 〈 in non-Latin alphabet 〉 their pledge, and so the word is used, Gen. 38. 17. some think, that the meaning may be, if they had laid anything to pawn having lain there so long, and their victuals being spent, whereby they might be enforced to pawn some of their apparel for food, he should redeem it: some, take a token, whereby thou mayest safely pass and repass in the army: some, bring a token from them in sign of their welfare; the Chaldee, bring their welfare. I prefer that of Pelican, that for his more secure passing amongst such a multitude of soldiers with that provision which he carried, he should go first and bring some token from them, before that he went into the Army with it, that it being brought to him that kept the carriages, when they should at night come to require of him this corn and bread, they might be delivered to them by that token, and therefore v. 22. it is said, that he left it with the keeper of the Carriages at the trench, and ran and saluted his brethren. For Jesse might well conceive that his sons might be busy in the war, and so could not for the present take and bestow the provision sent them in their tent, wherefore he directed David in this course, that he might return with the more expedition, and not be forced to wait their leisure. Comestor saith, that their pledge was a bill of divorce to their wives, for the manner was, when men went to war, to give their wives bills of divorce, that if they tarried out three years they might marry again to whom they would, because they might happily be taken by their enemies and carried away.

The place, where David came unto his brethren, is said to be the valley of Elah, where the Army of Israel was fighting with the Philistines: of this valley, see before v. 2. by which they are said to have pitched upon a mountain, but here they were fighting in this valley, which is not to be understood, as if the fight were now begun, but that they were descended upon some part of the valley ready to fight, as is shown more fully, v. 20. 21. Yet Comestor saith that they had some skirmishing together every day.

David, as his father commanded him, riseth betimes and cometh to the Army, and leaving his provision with a keeper, goeth to his brethren, and whilst he was talking with them, Goliab came forth again and spake as at other times, which David hearing, and seeing the fear that all men were in, he desired to know what should be done to him, that could kill him, speaking, as if there were no cause, why they should be so afraid of an uncircumcised railer. They tell him, that Saul would give him great riches, and his daughter to wife, and make his fathers house free in Israel. For the place, to which David came, where he left his carriage, before that he went into the Army, it is called 〈 in non-Latin alphabet 〉 , by the Vulgar Latin, Magalah, but the same word Ch. 26. 5. is by the same interpreter rendered, a tent. Uatablus and the Chaldee render it the place of tents, Arias Montanus, as our Transl. the trench, Junius, plaustorum ambitum, because hagalah signifieth a cart, the Sept. to the roundness or compass, and Ch. 26. 5. a cart: most aptly hereby may be understood the place of carts, set on the outside of the Army for a defense unto it. For the rewards promised, they served to whet on some to this enterprize, the making of his fathers house free was meant from taxes and impositions, so Osiander, and the advancing of it to the state of the Nobility, as Junius and the Chaldee, the Vulgar Latin, he will make his fathers house without tribute. Now David was not moved, as Chrysost. thinketh, and Peter Martyr, with these rewards but for the glory of God and the love of his people, whom Goliath had so proudly defyed, because when he came before Saul, he made no mention or pact about this reward. Whereas then he demanded what should be done to the killer of Goliath, it is to be held, that he asked this, that he might take occasion to extenuate the exploit in him, that should do it, for there should not need to have any such rewards propounded, seeing that Philistines power was not so great, but that a mean man might overcome him, seeing he had railed upon the host of the living God, and so had laid himself open to God's judgments through his blasphemies.

Eliab David 's eldest brother hearing him speak so, did sharply reprove him, as being proud and arrogant, but David answered, What have I now done, is there not a cause? Comestor here excuseth Eliab, saying that he spake thus, feareing, lest David adventuring to go against Goliath should be slain. But his words do plainly show, that he spake thus out of envy: for David had once been at the court already and gotten himself great praise of all about the King, which he being his elder brother doubtless greatly envied, for that the youngest was so preferred and he neglected, and now after that he had been sent home to keep sheep, seeing him to come to the Army, and so busy in inquiring about the Giant, what should be given to him, that killed him, he feared, that he would adventure to go against him and so he might happily come to greater preferment, and far overtop him and all the rest of his brethren, and this made him to speak so bitterly against him. And herein David was a figure of our Lord, who did nothing worthy of reproof, as David did not, but came at his fathers command and in love to his brethren, and yet by his brethren the Jews was most bitterly spoken against, and envied of them. For these words, is there not a cause? Hebr. is strictly rendered, as by the Vulgar Latin, and Peter Martyr, is it not a word? that is, saith Comestor, there is nothing done, for which thou shouldest be so angry, I have but only spoken and inquired of the matter, that I might carry my father word; so likewise Lyra. But because 〈 in non-Latin alphabet 〉 signifieth a matter or business, as well as a word, Junius better expoundeth it, is there not business, about which I am come to the campe, and not as thou chargest me, upon pride?

David notwithstanding Eliabs sharp reproof inquireth of others touching the same thing, so that it was told Saul what David had said, and he sent for him, and then David offered to go and fight with the Philistim, and when Saul said, that he was notable to go against him, David replied that in keeping his fathers sheep a Lyon came to the flock and a Bear, & he killed both the one and the other, wherefore he doubted not, but this uncircumcised Philistim should be as one of them. He had 3. grounds of his confidence. 1. By the Spirit of God coming upon him he had already done as great exploits. 2. The Philistim was uncircumcised, he circumcised, and so was within the Covenant of Grace and under God's protection, but Goliab not. 3. He had railed upon the Armies of the living God, and so had laid himself open to God's judgments, thus Peter Martyr. For it is no good ground for a man to put himself upon danger, because he hath been formerly delivered from as great dangers, except there be somewhat else to trust unto, viz. a special assurance from God of escaping in that particular case, and this David's words imply, that he had by the Spirit, whereby he was stirred up: We may indeed and ought to be confident in general upon former experiments, of future deliverances, as the Apostle was, who saith, he hath delivered us; and doth deliver, and we trust, that he will yet hereafter deliver us, but for any particular we may not upon any such trust adventure upon it, unless besides former experience, we have 1. a good cause, 2. a calling from God, 3. some word of God to trust unto in that particular, which he only hath in whom the Spirit extraordinarly worketh such a faith; and all these David had. His cause was good, he had a calling, because he was anointed to be Captain over God's people, and lastly he had the inward motion of the Spirit, and a warrant from experience of the Spirits assistance in the like dangerous interprizes before. The Spirit, which came upon him carried him to this duel, which might seem most dangerous, and how could his enterprize then but be lawful, and his victory certain? Now because he speaketh of the uncircumcision of Goliath, as a main ground of his confidence, implying the great advantage of his own circumcision, [Note.] Note, that the circumcised which are now the baptized, may safely trust in God in all times of peril as being within the Covenant, but not the circumcised in the flesh only, because then any Israelite might have had the like confidence, but the circumcised in spirit, and the baptized with a conscience purified by faith, for faith is our victory over the world.

Saul hearing David speak thus bade him go, and said, The Lord be with thee, wherein he did not rashly or ill, as some charge him, but well and wisely, perceiving by that which David had said, that he was not without the Spirit of all power, and so not unlikely to prevail, according to others, and to express his great desire, that he might prevail for his own and the people's deliverance out of this great danger, he prayeth earnestly for his good success, although his prayer was of no force, because he was wicked and wanted Faith.

Then Saul caused David to put on his Armor and an Helmet of Steele, upon his head, &c. The word rendered Armor, Hebr. is 〈 in non-Latin alphabet 〉 signifying a garment, wherefore the Vulgar Latin hath it, his own garments, and likewise Peter Martyr, Arias, &c. and thus the same word is taken, Ch. 18. 4. Jonathan gave David his garments even to his sword and his bow. And therefore this reading is rather to be followed, he gave him his Soldiers garments, and thereupon put a coat of male, &c. for Saul's armor would not have fitted David, because the stature of Saul was so great above all other men. They which are for armor meant here, will either have David's own armor and not Saul's meant, or some armor out of Saul's armory. But that armor is not meant, appeareth, because he put upon him a coat of male to cover his body, as Goliath had, and that was armor enough for him to bear, neither do any use to wear other steel armor under that, but some coat of buffe, which is more light.

Now when David had put these on and tried to go, he turned again and put them off, saying that he could not go with them, because he had not been accustomed unto them. If it shall seem strange, that David should speak thus, seeing he was before this made Saul's Armor-bearer; It is answered, that although he had this place assigned to him, yet for so much as Saul had not after that gone out to war till this time, and David was dismissed again to a Shepherds life, he never yet executed that office, and so the going forth in armor was a thing unusual to him, and therefore he put it off, as being rather a hindrance then a furtherance unto him in this his combat. And this was not done without a singular providence of God, that the victory might be ascribed unto God only, and not unto any warlike preparation made on David's part.

And David took his staff in his hand, and five smooth stones, and put them in a shepherds bag, &c. These things might seem to be of little force to enter a Duel withal, against so mighty a Giant, but by things contemptible and vile amongst men, God would hereby show, that he would confound the mighty. David going but thus meanly appointed, but armed with confidence in God was better armed then Goliath. Thus Moses went armed to subdue Pharaoh and the Egyptians, and prevailed, for he carried nothing but his rod or staff in his hand. And yet this kind of fight was not unusual amongst the Hebrews, who being kept from iron weapons by the Philistines, exercised themselves in throwing of stones out of slings, and many amongst them grew so expert herein, that they could throw at an hairs breadth and not miss, as it is said of 700 men of the tribe of Benjamin.

David drawing near to the Philistim, he also drew near to him, but seeing him, he disdained him and cursed and spake vauntingly unto him, that he would give his flesh to be meat to the fowls and beasts: but David nothing terrified telleth him, that he came in the name of the Lord who would deliver Goliath into his hands &c. whereas Goliath seeing David come with a staff saith unto him, am I a dog, Josephus saith, that he answered, yea and worse then a dog, and hereupon Goliath being enraged cursed him &c. But by the sacred history David replied nothing till he had done speaking. For David's foretelling, that Goliath should be delivered into his hands, that he would cut off his head, and give his carcass to the fowls and beasts, and likewise the carcasses of the Philistines, all this he spake not rashly to requite Goliath with such threatenings, as he had used, but by the spirit of Prophecy, whereby he knew it should be so. 1. Because Goliath had railed upon God's Armies, with whose glory it stood not to suffer such blasphemy to go unpunished, or not to maintain the people of Israel to be his peculiar people, amongst whom his Tabernacle and service was. 2. Because Goliath trusted to his own strength, his sword and his spear, therefore by his confusion God could not but teach, that such are vain things to save a man, but trusting in God alone of the greatest force and power.

Then the Philistim coming towards David he ran to meet him, and slung a stone out of his sling, which pierced his forehead, so as that he fell down dead &c. David made haste, saith Lyra, that he might sling at Goliath before he came too near him, because a distance is necessary in slinging of a stone to make it the more forcible. If it shall seem incredible that the head of Goliath should be pierced with a stone when as he had on an helmet of steel covering both head and forehead, I will not answer as Lyra saith some do, that the steel gave way miraculously, and therefore as Hugo saith, some fabulously teach, that the sharp stone for circumcision was after this left, and a sharp knife used; but that his forehead was bare: but for David with the first stone throwing to hit it, when Goliath was in motion, and with such force, that the stone sunk into his head, this was not done without a supernatural strength, whereby David's arm was strengthened, and extraordinary direction of him that never erreth.

Mystically by Goliath understand the Devil; by David, Christ who as David was sent to his brethren the Jews, but envied by them. And as David going against Goliath was contemptible both for the smallness of his body in comparison of Goliath 's, and because he went with a staff, so unlikely a weapon to prevail with, so Christ was despised for a Savior, as being poor and abject, and having no secular strength, yet he only with his Cross represented by David's staff prevailed, and so the faithful, as the Armies of the living God, are delivered, who before by the Devil Goliath were continually put in great fear. For stretching this allegory further, as it is stretched by some, who by his putting off of Saul's Armor understand Christ's putting off of the heavy yoke of the law of Ceremonies, and by his taking 5 stones, Christ's taking the 5 books of Moses, and then one to set forth unity, and his wounding him in the forehead, because it was not fenced with crossing and the like, I leave them to their Authors as mere streinings and unprofitable curiosities. If in the five stones there be any mystery, we may with Lyra hold the five wounds of Christ to be rather set forth hereby morally, when we are to encounter with Satan we must be armed with faith only in Christ's death, and with the sword of the word, wherewith he seeketh to slay us by wresting it, we must cut off his head, that is, his temptations, as Christ did. Otherwise Hugo saith, by Goliath's sword we may understand the enemies of Christ, but now converted, for by such God defendeth his, and confoundeth Satan, as by Paul converted: by the sling and stone the two things, whereby Christ prevailed, preaching and working. Whereas only one stone was slung, but by one gloss three stones figuring out Christ's three times repelling of the Devils temptations by scripture, he saith it may be thought that David did sling three, but one only hit him in the forehead. We may note in that Goliath was slain with his own sword, that the thing whereby the wicked think to destroy others is oft times by God's just judgment turned to their own destruction, as Haman's wicked plot against the Jews, and the Canaanitish Kings against Gibeon &c.

The Philistines champion being thus slain, they flee, and the Israelites pursue them, so that many fall before them, after which they return and spoil their Tents; then David takes the spoil that properly belonged to him, the armor of Goliath, and layeth it up in his Tent, and his head he put in Jerusalem. This last saith Lyra, is not to be understood, as now done, but afterwards when David reigned in Jerusalem, to terrify the Jebusites, who held the fort of Zion, that they might be moved through fear of being overcome by him, as Goliath was, to leave it, and not trust to the strength thereof, so likewise Hugo and the Ordin. Gloss. and Comestor saith, he put the head and armor first in his own Tent, and afterwards in Jerusalem, and in the Tabernacle there, and Peter Martyr saith, it is spoken by a Prolepsis, for it was done afterwards, that the people seeing these monuments of David's miraculous victory might praise God, and trust in his help against their most potent enemies. But because ch. 21. we read of Goliath his sword lying at Nob in the custody of the High-priest, a question ariseth, how he can be said to have put his armor in his Tent? David Kimhi answereth, that his armor was kept by David, but [Qu.] his sword was laid up in the Tabernacle at Nob, but the word 〈 in non-Latin alphabet 〉 signifieth both armor and weapons, wherefore others say, that by his Tabernacle is meant the Tabernacle, which he afterwards made for the Lord, wherein he placed the Ark, which was called his, because he made it, this then is spoken of a thing done afterwards and not presently, all for the present being put in the Tabernacle at Nob: or rather by his tent understand the tent of his brethren, which was his in common with them, whilst he was at the Campe, his armor falling to David, as victorer he took and bestowed for his own use; his sword was put in the Tabernacle, as a monument of this victory. Whereas some will have Jerusi and Nob to be all one, this cannot be, because Esa. 10. 32. they are spoken of, as two distinct places, and Nebem. 11. For that of carrying his head afterwards to Jerusalem, and setting it up there, that the Jebusites seeing it might be terrified, although it be commonly received, I see no ground for it, and therefore do rather think, that it was done immediately, being set up upon some high turret, where all men might see it: but for his armor, he laid it up afterwards in the Tabernacle, which he made, and for the present in the Tabernacle at Nob, which then was, for he came as a stranger into the Army and had no tent there, and if it shall be thought that his tent or habitation at Bethlehem, might be meant, that cannot be, because after this he went no more home to his fathers house, but abode with Saul. If here shall seem to be any color for the laying up of holy relics in Churches, to see and to do reverence, to which the people should in devotion resort, truly there is none, for, 1. no man will say, that Goliath's armor was an holy relique, but only a monument of the victory ascribed unto God by laying them up in his house, as being gotten by his power. 2. None came to worship these monuments. 3. They were truly such, as men took them to be, but in many relics there is great delusion, as in pieces of the Cross, which if they were all brought together, would be as much, as all the Wood and Timber of Noah's Ark, as Peter Martyr conjectureth.

Here is commemorated, how Saul inquired of Abner, when David went out to fight with Goliath, whose son he was, Abner answered, As thy soul liveth, I cannot tell, but now he bringeth him to Saul with the head of Goliath in his hand, and so he learneth of David himself, whose son he was. He made this diligent enquiry, saith Lyra, because he had promised to give him his daughter, that he might understand, whether he came of a stock to marry her. But how could Saul or Abner be ignorant who David was, seeing he had ministered unto Saul, and served him before at his house? Answ. Of this see somewhat before ch. 16. 16. and as for Abner, he being Captain of the Hoast, happily was never at the Court when David was there, and Saul's distractions by the evil Spirit, might easily make him forget a man otherwise well known unto him. As for those opinions of some, that he knew him, but not who was his father; or of others, that if he knew who was his father, yet he knew not of what Tribe he was, or whether he had been a man of war, that had so valiant a son, and therefore the end of his enquiry was to know these things, these I say, are not to the purpose, because if he had remembered David, he might also have remembered his parentage and City, because he was at the first told of all these, ch. 16. For that opinion of Junius that this history is transposed and should come in before that ch. 16. it cannot stand, 1. Because David went no more home from Saul after this, but after his first coming to play unto Saul he returned, ch. 17. 15. 2. After David's first playing before Saul he loved him, ch. 16. 21. but now he envied him, ch. 18. 9. 3. ch. 18. 10. David is said to have played upon the harp as at other times before him, when the evil spirit was upon him, therefore he had been with Saul before this Duel.

CHAP. XVIII.

THen Jonathan began dearly to love David. Here is first set forth the great grace that David was in after this victory: 1 With Saul 's son, then with the rest of the people. 2 The envy of Saul against him. Jonathan Saul 's son loved him as himself, & in token of his great love made a league with him, and gave him his robe and his garments, even to his sword, his bow, and his girdle. This according to some, saith Lyra, is thus expounded, he gave him his robe and garments, but not his sword, &c. because these were of necessary use for himself, but according to others, inclusively, he gave unto him all these in token of perfect amity; which he rather approveth and answereth the reason brought for the first, by saying, that Jonathan being a Kings son, could easily get him another sword and bow. These things, saith Peter Martyr, Jonathan took from his own body, and gave to David, because in making leagues some outward symbols were wont to be used, and hereby he shown, that the friendship, unto which he received David, was such, that all which he had should be common to him, as to himself, according to that saying, amicorum omnia sunt communia. And Christ hath given to us yet greater pledges of his love, his own flesh and blood in the sacrament of the Lord's Supper, and herein the great provident care of God over David appeared, in that he stirred him up such a friend in Saul 's Court, for his greater safety. For the grace that David was in with the people, Saul took him, and would not let him go home anymore to his father, but employed him about divers things belonging to the State, and David behaved himself wisely in all things, and Saul set him over the men of war, and he was accepted both of the people, and of the servants of Saul. It may seem strange, that David being but ere while a shepherd, should know so soon Military policy, wisely to order the men of war, but the Spirit wherewith he was extraordinarily endued, taught him wisdom in all things. What men of war he was set over, is not here said; but v. 13. when Saul began to be afraid of him, he is said to have removed him from him, and to have made him Captain over a thousand. Some think, that the thing generally spoken of here, that he was set over the men of war, is there more particularly expressed to be over 1000. But others, that he was graced at the first with being set over all, but afterwards, when Saul envied him, he was put out of that place, and made only Captain of 1000. And this seemeth to me the more probable, because it is said, that he removed him from him, when he set him over 1000, and before that he had sought to slay him, so that this remove was done in displeasure, and therefore cannot be understood of his first preferring him, but of his putting him down from a greater dignity to a lesser. Whereas Pelican objecteth, that Abner was General over all the forces, it may be answered, that he was General of them that went out to fight against the enemy, but over those that Saul kept about his person he might set David, but when he grew into a fear of him, putting him from this office, he made him Captain over 1000 of them that went to war, when Saul stayed at home, that thus by going oftener against the enemy, he might be in the more danger of being slain.

When they returned from the slaughter of the Philistine, the women came out with music and singing, Answering one another, Saul hath slain his 1000, and David his 10000, &c. The women ascribed to Saul more then he deserved, as Chrysostom noteth, for he suffered the Philistim to vaunt himself forty days together, and yet cowardly sat still: but to David they ascribed no more but according to his deserts, for his killing of that Philistim, was as much as the killing of 10000 of them, yet Saul was vexed at it, and envied, and from thence-forward hated David to the death, for he began now to suspect that he was the man that should have the Kingdom transferred to him. And therefore when David stood before him playing with the Harp, the next time that the evil spirit was upon him, when he prophesied, he sought to slay him by casting a spear at him, and in thus doing he wickedly opposed himself against the will of God, who had threatened to take the Kingdom from him and to give it to another, whereas David contrariwise being in danger to lose his Kingdom afterwards submitted himself to God's will, but this his opposition and all his other devilish projects were vain, as the sequel doth declare, for there is no withstanding of God in his will. But how is Saul said to prophesy in his mad fit? Lyra answereth not properly, but denominatively, because as an arreptitious person he spake that which the evil spirit moved him unto, and not of himself, so likewise Junius and Borrhaeus, his speech and behavior was strange, as of the prophets, when they were moved by the spirit of God, so that it was called pophesying for the manner only, and not for the matter also, as when he was said before to prophesy ch. 10. 19. Clarius Chaldaeus expoundeth prophetare insanire, because the gesture of a prophet, when he was moved by the Spirit, was such that he seemed to be mad. Whereas it is said, that Saul said, I will smite David, Peter Martyr thinketh, that he said thus in his heart only, for although the evil spirit coming upon him he was like a mad man for the time, yet he had the use of his reason to know what he did. For David's escaping twice, when his destruction was thus sought, it was not without the hand of God making Saul to miss of his mark, and David to beware of him, wherein he was a type of Christ, whose destruction the Jews sought, Luk 4. and Joh. 7. but he declined their violence, and went away.

Then Saul feared David and put him from him, and made him Captain over 1000, in which place he behaved himself wisely, and so was beloved of all Israel and Judah. The more Saul sought to prevent David from coming to the Kingdom, the more possibility did he grow unto of attaining it, so all things are turned to good, to those that are chosen of God, but all means used [Note.] by the wicked to free themselves from danger, are frustrated, and their fears by God's judgments justly against them are increased.

He set David over 1000 men, that by making excursions against the Philistines, with them he might come into the greater danger of destruction, but it succeeded otherwise, the Lord was with David and he prospered in all things.

But how did Saul know, that the Lord was with David? R. Levi Ben Gerson saith, that he knew it by his prevailing against Goliath, and his escaping the stroke of his spear two times.

David being made such a Captain, to put him on the more to hazard his person against the enemy, Saul offered him his daughter Merab to wise, so that he would be a valiant son in law unto him, and fight manfully against the enemy. But David speaking modestly of himself, as unworthy of such a marriage, she was given to another man. Then Michal his other daughter was offered him, and for his dowry nothing required but 100 foreskinnes of the Philistines, but all this was done in fraud to bring David into danger of his life by the Philistines. By Hypocrites and wicked men one thing is pretended and [Note.] another intended, when they make the greatest show of love, they have hatred in their hearts, yea there is no ordinance of God so sacred, but they will abuse it for their own devilish ends, so Domitian the tyrant would speak him the fairest, to whom he meant the greatest mischief, and a preparative was made by a marriage to the most bloody massacre in France, that ever was in time of peace, ann. 1573.

For the words of Saul v. 21. in one of the two thou shalt be son in law to me to day, Hebr. it is, in two thou shalt be son in law, so likewise the Vulg. Lat. expounded by Lyra, in my two daughters, in the first by espousalls, and in the second not only so, but by marriage, which was a double honor to him, and therefore he meant, that he should be bound the more to behave himself valiantly. Junius rendereth it, by the other thou shalt contract affinity with me, taking the cardinal number for the ordinall, as 2 King. 15. 32. in the two year, for in the second year, and this reading is rather to be preferred, in the second or in the other of my daughters. In some Latin Copies it is for two things thou shalt be my son in law, that is, according to the Ord. Gloss. for killing Goliath, and for 100 foreskinnes of the Philistines, but this last is not mentioned, till afterwards.

For the 100 foreskinnes, which Saul required for a dowry, and not any gold or silver, it is to be understood, that the manner of old was for a man to give a dowry to his wife before marriage, but as for portions we read not, that the woman brought any, except they were inheritrixes, as the daughters of Zelophehad were. That a dowry was wont to be given, see Exod. 22. 16, 17. and of what quantity, Deut. 22. 29. And accordingly Shechem offereth a dowry, that should be required, to Dinah; and Abraham's steward gave great gifts to Rebecca and her mother and brother, and Jacob gave seven years service for Laban's daughter nomine dotis. And the dowry was to be at the woman's disposing, and for her maintenance, if her husband died. This custom, as it seemeth, was continued a long time under the Gospel, for in the Council of Arles, which was in the time of Constantine it was decreed, that no marriage should be made without giving a dowry, as Peter Martyr saith, which decree was made to prevent clandestine marriages, because that unto dowries witnesses must be used, and so there must needs be witnesses of the marriage. And this he well approveth, but not that of dowries, because it is nowhere expressly required in the word of God: but by dowry he understandeth somewhat given with the wife, wherein he is certainly mistaken, for that which she bringeth, is no dowry, but a portion, and that only is a dowry, which is given to her.

And whereas for the matter of dowry given to the wife or for her, he distinguisheth between the times before the law and the time under the law, holding that dowries were given before, but not under the law, because if still that custom had held, it should not have been imposed nomine paenae upon him, that had deflowered a Virgin to endow her and to marry her; I think this collection is ill made from that ordinance, because there is a clause therein, according to the dowry of Virgins: whereby is intimated that it was a custom to endow Virgins, when they were married. But both are in use at this day, the woman bringeth a portion to the man, and the man endoweth her with all his worldly goods, or whether she bringeth portion or not, and for earnest giveth her a ring, so that when he dieth, she hath right to so much of his whole estate, as may suffice for her maintenance. But to return to David, he when Saul's daughter was propounded to him, said, that he was poor and of a mean house, and therefore unworthy of such a match, whereby he meant, that he had nothing to endow her withal, as would be expected of him that married a Kings daughter. For he had indeed right unto her from Saul's first pact, for his killing of Goliath, and he was worthy, because he had been anointed to be King: but he in his humility looked not at these things, but at his own present condition. Wherefore Saul to put this doubt out of his mind touching a dowry telleth him by his servants, that he looked for no dowry of gold or silver, but of 100 foreskins of the Philistines. And herein he pretended zeal against the uncircumcised, who hated nothing more then to be circumcised, and he knew, that David could not cut off their foreskins, unless he first killed them, but his intent was to bring David into the greater hatred of the Philistines, by thus exasperating them against him. Josephus is far wide here, when he saith, that Saul required 600 foreskins, and that David brought him so many heads, for it is said, that instead of 100 he brought him 200 foreskins, and this might better satisfy Saul, because he was hereby assured, that they were Philistines that he had slain and not any of them Israelites, because they were all circumcised, so Lyra, who also saith, that it pleased David well upon this condition to be the Kings son in law, partly for the great love that Michal bare unto him, and partly because the Philistines were God's enemies, and so hateful unto him. [Qu.] If a question be made of the lawfulness of this enterprize, it is answered, that the Kings command was a sufficient warrant unto him to go against them, and to do any despite unto them, especially being professed enemies of God's people, and God had also called him to be a deliverer to his people.

Then the Princes of the Philistines went forth, &c. They understanding, say the Rabbins, that David was married, and that none in Israel went to war the first year after his marriage, took their opportunity now to war against Israel, hoping that in his absence they should prevail. But Peter Martyr thinketh rather, that being by the despite done unto them immediately before by David exasperated, they now came forth to be revenged, and this hath the better ground. Whereas in our translation it is rendered, David did more wisely, then all the servants of Saul, Junius rendereth it, he was prospered more, and the Hebr. word may be indifferently expounded either way, but I rather think with Junius, that his prospering in his wars against them is meant, because it followeth, his name grew famous, which must be for his noble exploits against the enemy, none doing the like. By David so greatly beloved of Jonathan, that he stripped himself of all for his sake, mystically understand Christ, to follow whom the faithful at the first forsook all. By Saul envying him, when all others praised him, the Devil stirring up the Pharisees to envy Christ, when as his miracles and teaching all admired him. By his cutting off the Philistines foreskin, and then marrying Saul's daughter, Christ's removing of the foreskin, as it were, of the Gentiles by circumcising their hearts through saith bestowed upon them, after which he will espouse unto himself the Synagogue of the Jews, for when the fullness of the Gentiles is come in, all Israel shall be saved. Lastly by David's prospering the more, the more Saul envied him, Christ's prospering and growing famous all over the world against the endeavors of the malicious Jews.

CHAP. XIX.

THe better David deserved, the more Saul envied and hated him, so that now he could not contain himself, but brake out, and willed Jonathan and his servants to kill David. This Jonathan disliked for the great love that he bare to David, but all the rest of the Courtiers seemed to be indifferent, for none of them did anything for him, either in word or deed. There be many feigned friends in the world, but true friends indeed, are very rare, for all Saul's [Note.] servants seemed before highly to esteem of, and to love David, but now not one stands for him, but Jonathan only, who, a man would think, had least reason, seeing the Kingdom belonged unto him by succession after Saul, and if David lived, there was little hope of his attaining unto it. But to keep a good conscience, and to prevent the shedding of innocent blood, was by him more esteemed of, then the kingdom; and so it is by every godly man. Now for Jonathan's silence at the first, it was discretion in him at that time before the servants of Saul, that he might not seem publicly to oppose his father; and if he had spoken then, it was not likely, that he should do so much good, as afterwards, having his father alone and in a better humor. But he neglecteth not to tell David of his fathers motion, that he might look to himself, and promiseth him to speak for him to Saul alone, when he was walking in the field, and to certify him of his answer. For these words, I will stand besides my father in the field where thou art, the Vulg. Lat. hath, in the field wheresoever he shall be, so likewise Peter Martyr, but Hebr. it is where thou art, and it is likely, that they knowing in what field Saul used to walk for his recreation, David was hid there, that upon Saul's answer to Jonathan speaking in his behalf he might have him at hand to relate the news unto. If any doubt be made here, whether Jonathan did not an act of treachery towards his father, in discovering to David, what he had spoken against him? Peter Martyr answereth well, that he did a good office towards his father in saving him from shedding innocent blood, and a good office to his friend, that he might look to himself, and as his duty to God bound him, who is to be obeyed in saving life before King or Father unjustly seeking to kill. v. 4. Jonathan then persuadeth his father Saul not to seek the life of David. 1. Because he had done no evil against him. 2. Because he had deserved very well of him, in adventuring his life for him, against the Philistines. 3. Because the Lord was with David, and by him wrought a great salvation for Israel, the whole common-wealth was bounden unto David. 4. Because the time was when Saul liked David exceedingly well for his valor, and was glad to see it, wherefore he ought not now without cause to be so changed towards him, as to seek his death. Saul overcome with these persuasions sweareth, that David should not be slain, and so Jonathan bringeth him to Saul, and he standeth before him for a time securely, as in times past. But ere long, although after this David did valiantly again in putting the Philistines to flight, v. 8. when the evil spirit came upon Saul, he contrary to his oath raged more against David, then ever he had done before, for he both struck at him with his javelin, and when he escaped, he sent after him to watch his house, that he might be taken and slain, but Michal let him down at a window and he escaped, telling Saul's messengers the mean season, who were sent to slay him, that he was sick in bed, but she deluded them by laying an image in the bed, which she happily shown them afar off, that they might go and tell their master Saul, David having the more time, whilst they went and returned, to flee away. Then Saul bade the messengers to go and bring him in the bed, that he might slay him, but when they came into the chamber, they found that Michal had mocked them with an image, which Saul hearing he reproved his daughter Michal, but she excused her self, saying, that David said, Let me go, or else I will kill thee. By this inconstancy [Note.] of Saul we may see, what little credit is to be given to the most serious promises and oaths of wicked men; and such are they professedly, that be of the Church of Rome, their tenet being, that faith is not to be kept with heretics, and therefore Ladislaus the Emperor contrary to his faith given to the Turk made War upon the Turk, which made Amurath the great Turk cry out upon the perfidiousness of Christians, and seeing the Emperors standard, which was a crucifix, to say, O Christ, if thou beest a God, take revenge upon these thy perfidious servants: and he was heard, and the Imperialists were overthrown, and many thousands of them slain to the great loss of Christendom. The word rendered Image, which Michal took and laid in the bed, Hebr. is Teraphim, whereby images abused to idolatry are commonly set forth, as Judge. 17. 5. 1 Sam. 15. 23. Gen. 35. 4. Hence some gather, that Michal kept images in secret, which David knew not of, as Rachel sometime had done, Jacob being ignorant of it, and that she took one of these being the image of a man and laid it in the bed, and a goats skin under the head, that there might be a resemblance of hair, and the liver of a goat panting within the bed, as Comestor hath it following Iosehpus.

For Michals excusing herself to her father, that David would have killed her if she had not let him go, herein she sinned saith Martyr, three ways, 1. in telling an untruth, 2. in raising a slander against David, 3. in being so timorous, as not to dare, to speak in the defense of David being innocent, as her brother Jonathan had done. The sister of Dionysius the tyrant, and wife to Polyxenus doth greatly condemn her, in that she being reproved by Dionysius for not telling him before her husband fled away, who should have been questioned for treason, answered him, Dost thou think me so degenerous, that if I had known of his fleeing, I would not have fled with him? yet Michal did the part of a loving wife in that she had rather endanger herself of the Kings displeasure, then that her husband should come in any danger.

David then came to Samuel in Ramah, and told him all that was done, and they two went together to Naioth & dwelt there. He would not flee to his own City, because he thought Saul would soon find him out there, but to Samuel, of whose anointing him Saul had not yet heard, supposing that he might keep there concealed, and by Samuel be directed, what to do. Ramah was in Benjamin, and Naioth saith Lyra, a place in Ramah, see v. 22. Here saith Hugo, was a company of Nazarites always attending upon singing Psalms and praising God. To this place when Saul heard, that David was there, he sent messengers to fetch him, but when they came there, the Spirit of God was upon them and they prophesied, so likewise did the second messengers, and the third, and afterwards Saul himself coming thither. For as Rabanus hath it, wicked men and reprobates may prophesy for a time, as Balaam, and those Matth. 7. which say, in thy name we have prophesied; or by prophesying understand praising of God by singing. Hereby was set forth the power of prophesying, in that such as came to the company of Prophets here with an intent to take David and to slay him, were upon the [Note.] sudden so changed, that they joined with them in prophesying: so Latimer going to hear Mr. Stafford, to scoff at him, was turned, and preached the truth also as he did: and Augustine by hearing Ambrose, being before a Manichee. Yea such is the force of human reason being pithily set forth, that it hath had some time the like admirable effects, as in drunken Polemo, who went in his Garlands to deride Xenocrates the Philosopher, but having heard him, he casts of his Garlands and turned one of his Scholars. But such effects are not common, but very rare to show the great power of God's holy Spirit, so they that came to apprehend Christ, were taken with admiration and returned without doing that for which they were sent.

For Samuel entertaining of David, if it be questioned, how he could do so, [Qu.] seeing Saul the King held David to be his enemy? It is easily answered, that althoug such as be traitors, and so enemies indeed to the King, no good Subject may receive, except as Jael did Sisera, to give them up to the higher power, yet Samuel sinned not in receiving David, whom he knew to be innocent, and a mere patlent, as Obadiah sinned not against his allegiance to Ahab, when he hid the Prophets of God from his fury in caves, and fed them there. And he took him to Naioth, where was a School of the Prophets, that he might have the comfort of the godly exercises there performed, and it being a most retired place, the more safely lie hid there and out of danger, especially because such houses of learning and piety have always been as sanctuaries, and none almost have ever been so barbarous to offer any violence in such places, see before Ch. 10. 5. But as Samuel received none but the innocent to this place, to protect him hereby, so ought none to be received to sanctuary, but such, whereas contrariwise amongst the Papals the foulest malefactors and murderers have been received to sanctuary to the encouraging of many in all manner of lewdness. The pretext of these Sanctuaries was the appointing of Cities of refuge for such to flee unto, as had shed blood unawares. But besides that herein was something typical, and so that law is at an end; Popish sanctuaries differed altogether from them. 1. Because they were but a few, these as many, as there be Monasteries. 2. Into them were received no willful murderers, into these all sorts promiscuously. 3. By men's fleeing thither the course of justice was stayed, but the Magistrate might examine and judge the case, but here the authority of the Magistrate is quite cut off. One saith that Naioth in Ramah was a most pleasant place, and therefore Samuel brought David hither to comfort him, it was from Gibeah of Saul 12. miles. Touching Saul himself more is said, then of his messengers. For, 1. he began to Prophesy upon the way to Naioth, but so did not they. 2. He cast off his garments and prophesied naked, when he came before Samuel and David. 3. He continued so all that day and all that night. By his garments, which he cast off Lyra understandeth his Kingly garments, which he did wear uppermost, and by his being naked his stripping of himself only of these, and putting upon him such a garment, as other Prophets used in praising God, as David is afterwards said to have made himself naked, when he put on a linen Ephod, having put off his Kingly Robes and danced before the Ark. Junius saith, he put off his military garments only, neither do any understand, that he was altogether naked, but for putting any other thing on Willet denieth it; Peter Martyr saith, happily he did so, Osiander, that undoubtedly he did so. Of Saul's prophesying before this, see Ch. 10. 10. and Ch. 18. 10. where he is said to have prophesied, when the evil Spirit came upon him. But this prophesying differed from that, as Peter Martyr noteth, for then he only uttered some strange words after a prophetical manner, and used strange gestures, but now he joined with other holy Prophets in praising God; and whereas then he practiced mischief against David, now coming to the place where David was, full of mischief in his mind against him, he is suddenly cicurated, and remaineth near unto him a whole day and night without attempting anything against him: but some think that during the time of this ecstasy of Saul, David fled thence, taking it as a singular providence of God, to give him this opportunity, by holding Saul in this case so long, to escape his hands. For his falling down all that day and night, the Vulgar Latin, and Martyr have it, cecinit for cecidit, he sung naked all that day, but the word 〈 in non-Latin alphabet 〉 signifieth he fell. But how this is to be understood all are not agreed. Junius saith, excidit, extra se raptus est, he was wrapped by the Spirit and so fell besides himself, as Balaam, Numb. 24. 4. and thus continued a day and a night; Vatablus, he lay naked as one bereft of his senses for that time; Osiander, he fell down certain hours that day and night, as the rest of the Prophets did in praying and praising of God, for none ever were able to do it so long a time without intermission. That of Vatablus cannot stand, because he did, as the rest of the Prophets, who lay not in a trance all that time saying nothing, but chanted out the praises of God. It is rather to be held according to Junius, that he being ravished by the Spirit fell down, as the Spirit moved him, forgetting the cause of his coming thither, and contrariwise lying prostrate, as the company of Prophets, he continued in their manner uttering the praises of God, yet sometimes resting, as Osiander hath it, and then at the times, that they prophesied, prophesying again, with them. For the Proverb arising hereupon, see before Ch. 10. 11. For the quest. how Saul's being now before Samuel agreeth with that, 1 Sam. 15. 34. Samuel came no more to see Saul, till the day of his death, see the resolution there: the interlinear Gloss saith, that Samuel and David were hid from the sight of Saul, but upon what ground I know not. And Samuel, say Lyra and Hugo, saw not Saul in his Kingly apparel, but having put this off and now as a private person, in which sense it was said before, Ch. 10. that Samuel saw him no more.

Mystically by David watched in his house the Ord. Gloss understandeth Christ watched in his sepulcher, their watching to kill David, the endeavoring of these men to destroy the memory of Christ's resurrection by reporting, that his disciples came by night and did steal his body away; for this was, as it were, an attempting to kill him in the hearts of men in hindering them from believing in his name. But as they could not kill David, so these could not obliterate the memory of Christ. David's coming to Naioth, whither Saul's messengers follow and prophecy there, the Jews preaching of Christ after this, who before were persecutors, as Saul, Act. 8. and divers, that were added to the Church and joined with the Apostles, Act. 2. and Act. 4. Saul following also and prophesying naked, the Jews denuded of the faith, Prophephesie and Priesthood, and yet having the Scriptures in their mouths.

CHAP. XX.

DAVID having escaped the danger at Naioth, by God's miraculous changing of Saul's mind for the time, now lest he should send or come to slay him there another time, because he would not tempt God by looking for such a miraculous deliverance again, he fleeth from thence to Jonathan his dear friend to expostulate with him about his fathers violence so without all cause against him, saying, what have I done, what is mine iniquity, or sin against thy father that he seeketh to slay me? Jonathan answereth, that he should not die, and if his father had any such intent, he knew, that he would reveal it to him. It may seem strange, that Jonathan should say thus, seeing Ch. 19. 1. he had dealt with Jonathan and all his servants about the killing of him. But Lyra answereth well, that Jonathan knew not of his attempts against David, since that he had reconciled him, and brought him to Saul again, Ch. 19. 6, 7. David replieth, that it was most certain, and bindeth it with an oath, which in matters of great moment, as this was, is not unlawful, because it tended to the preservation of life and the glory of God; Jonathan being hereby assured, that David's life was sought, that he might the more seriously apply himself to use the means of his preservation. Hereby Jonathan perceiving, that David would have him do something for him, promiseth to do whatsoever he should desire, that is, as Martyr hath it, whatsoever he might lawfully do, for he presumed, that David being a godly man would not desire of him anything unlawful. Then David desired him that the next day being the new Moon, when he should be expected to sir at meat with the King, he would excuse his absence, saying, that he asked leave of him to go to a feast, which at that time was kept at Bethlehem by his Fathers family, and if he were wroth, then it might certainly be gathered, that he intended mischief against him, but if he took it well, the contrary. It may seem strange, that David knowing certainly that Saul sought his life, would trouble Jonathan anymore, with observing his father, and certifying him. But as Martyr saith, either he thought, that he did seek to kill him in his mad and phranticke fits only, being of another mind at other times, and so if any means might be used, as in times past, to drive away the evil spirit from him, he might be safe, or keeping out of his reach at such times. Or else, that if he would live altogether retiredly and privately, and not come at the Court anymore, or undertake any public service against the enemy, whereby he had gotten himself so great fame, he would be pacified. For he knew not certainly as yet, that nothing would appease Saul but his avoiding of the Kingdom. If it shall seem not so well, to agree with David 's faith to be so full of fear of the bodily death, the same author answereth, that Elijah also was afraid of Ahab and Jezebel sometimes, and Jacob of Esau, but as they, so neither David feared out of distrust in God, nor were for fear driven to do anything against God's law, or to neglect the doing of anything that pertained to their duty, as the wicked and unbelievers are.

Whereas it is said, tomorrow is the new moon, and I will go and hide myself, till the third day: It is to be understood, that the Israelites kept every new moon as a festival, with blowing of Trumpets and offering Peace-offerings, with part of which they feasted together all that were clean, but they were not enjoined to rest from labor then, but only in the new moon of the seventh month, wherefore a feast now was to be kept at the Court by Saul and his company, at which it seemeth that all men of note about him used to be present, and so David being his son in law. But David fearing the fury of Saul desired to be excused from that meeting, and that not only the first but the second day also, for he would hide himself unto the third, which may seem strange seeing the law appointeth but one day only, but in Peace-offerings that which was not spent upon the first day might be eaten upon the second, but until the third nothing might be reserved, but the remainder then must be burnt with fire. We may then gather from hence, that such plentiful provision was made for the sacrifice, that enough remained to feast withal upon the second day also, and so at the Kings Court the company was expected to come together to meat upon both these days. Comest. saith, happily it was some more solemn feast at a new moon then ordinary, lasting three days. But what sacrifice was it at Bethlehem, by going to which David desired to be excused? Ans. It was a yearly sacrifice offered for some great benefit at that time received by that family, so Peter Martyr. But whether it were so or no, it was no unwonted thing to avoid danger for the servants of God to pretend some honest and allowable action, to hide some other thing intended, whereby they might be endangered, as Samuel being instructed by God himself, ch. 16. 1, 2. Of sacrificing in any place besides that where the Ark was, see ch. 16. Whereas David willeth Jonathan to say, David asked leave of me to go, &c. it is to be understood, that Saul was still at Naioth, and Jonathan supplied his place in his absence, as being his eldest son. Wherefore it is to be held, that David fied from Naioth to Jonathan even whilst Saul was there prophesying. David having ended his request Jonathan biddeth him to go with him into the field, because he had asked him, who should tell him what answer his father made: For it seemed hard unto him, that Jonathan should fine out any means to let him understand it, if his father determined ill against him, because he being the Kings son used not to go alone, but with attendants, and if he should send unto him by any messenger, he knew not whom to trust in this matter, as Lyra hath it. Wherefore Jonathan leadeth David out into the field to show him the place, where he should hide himself, and by what means he would certify him. And being now in the field, he said. O Lord God of Israel, when I have sounded my father about tomorrow any time or the third day, &c. For these words (O Lord God) in the vocative case the Sept. Chaldee. and Vatablus have (the Lord God of Israel) in the nominative, all the rest of the words in this 12 verse coming in by a parenthesis, and then those v. 13. the Lord do so and much more to Jonathan, do make the speech perfect, he imprecateth himself, if he declared not unto David the mind of his father towards him, when he had once found it out. And this Willet preferreth, as the best reading, and I see no cause, why the first words should be rendered in the vocative, and being read so, the sense falleth not so well, but in the nominative very well, the Lord God of Israel, when I have sounded my fathers mind, &c. and I send not to thee, &c. the Lord, I say, do so, &c.

Jonathan having thus secured David by oath, as touching his faithful dealing with him, before he propoundeth the means whereby he would let David understand Saul's mind, he interposeth a Covenant, to which he required David to agree, saying, and thou shalt not only whilst I live, yet show me the kindness of the Lord that I die not, but also thou shalt not cut off thy kindness from my house forever. The Vulg. Lat. and Sept. render these words thus. And if I live, thou shalt show me the mercy of the Lord, but if I die, thou shalt not take thy mercy away from my house forever; or if I shall not do it, when the Lord hath rooted out the enemies of David everyone from the earth, let him take Jonathan away out of his house, and the Lord require it at the hand of David's enemies. Hebr. it is, And thou shalt not whilst I yet live, thou shalt not show the mercy of the Lord unto me, that I die not: and thou shalt not cut off thy mercy from my house forever, no not when the Lord hath cut off the enemies of David everyone from off the face of the earth, whereby it appeareth, that much is added in the Vulg. Lat. for explication. But the sense will better be made up thus, going word for word according to the Hebrew and some more words supplied. I do not only pray God to do so and so unto me if I be not faithful, but I desire not that thou shouldst show me any mercy, or spare me from death, but slay me as the son of thine enemy. But I being faithful to thee, thou shalt not cut off thy mercy from my house, when all thine enemies being destroyed thou shalt be advanced to the regal dignity: for to this Jonathan did verily believe, that David should come.

So Jonathan made a Covenant with the house of David, saying, Let the Lord require it at the hand of David 's enemies, that is, saith Junius, of them that should break this Covenant made with David. The Sept. render it, as a part of Jonathan's oath, and let Jonathan be cut off by the house of David. Vatablus, and let David cut off Jonathan with his house. The Vulg. Lat. hath it both ways. Let him take away or cut off Jonathan from his house, and the Lord require it at the hands of David's enemies: Jonathan therefore made a Covenant with David's house, and the Lord requied it at the hands of David's enemies. But the first of these, saith Lyra, is not in the Hebr. Text, whereby it appeareth that he judged it superfluous, and the second to be the true reading, saying, that the revenge, which God is said here to have taken of David's enemies, was that of cutting off Saul and others that conspired against David, according to all Christian expositors. But the Hebrews, he saith, turn it another way, God required it at the hands of David's enemies, that is, of David, because he brake this Covenant when he divided the land of Saul between Mephibosheth and Ziba, for then saith R. Solomon, a voice came from God, saying, Rehoboam and Jeroboam shall divide thy kingdom. But to pass this over as an imagination; The reason of the difference amongst expositors about the first words is, because the word 〈 in non-Latin alphabet 〉 here used signifieth either shall cut off, or make a Covenant, in which last sense it is used ch. 22. 8. because it signifieth to strike, and the word Berith being added it is spoken in this sense Gen: 15. 18. ferire faedus.

But I assent rather to Vatablus, taking this to be the sense, and if Jonathan be not faithful, David shall cut him off as an enemy also, with his house, and yet God shall not lay blood to his charge, but shall herein be accounted to judge David's enemies, as they are worthy, for their unfaithfulness towards him. And if it be thus understood, both the proper signification of every word shall be retained, and the clause against David's enemies will follow most aptly. But if it be expounded by making of a Covenant, both the future tense is taken as a preterperfect, and of the latter clause there will be no coherence.

And Jonathan caused David to swear again because he loved him, &c. The Vulg. Lat. Arias Mont: Peter Martyr &c. Jonathan sware again to David, Hebr. it is, Jonathan added to make David to swear, for the Verbe is in Hiphil, wherefore Junius rendereth it, Jonathan adjured David, and thus the word is used ch. 14. 27. when Saul is said to have adjured the people. And when swearing to one is meant, the proposition 〈 in non-Latin alphabet 〉 is used, as Gen: 47. 31. but here 〈 in non-Latin alphabet 〉 , wherefore I assent to Junius and our translators, to make a firm League between his house and David's, he having bound himself by oath, now causeth David to do likewise, see this farther approved, v: 42. and 2 Sam: 23. 7. If the reason added shall seem to make against this exposition, for he loved David, it may well be taken as a reason of his making David to swear also unto him, that the league between them might be made most firm forever.

Then Jonathan said, To morrow is the new Meone, when thou shalt be missed, because thy seat will be empty, &c. It may seem strange, that Saul should expect David so soon after that he sought his life, to come so near unto him again. Some think that the History is transposed, and that this was before David's fleeing to Naioth, but for this there is no color of reason, some that David was before this again reconciled to Saul, as Peter Martyr, but for this there wanted time. Others that Saul might forget what he had attempted against David, especially considering the case that he was in, as Claudius the Emperor is said to have been so forgetful, that he asked for those at table, whom he had before put to death. But I rather think, that he supposed the matter to have been so covertly carried, as that David knew not of his evil intent against him, and for his striking at him with a spear, he might impute that to his phranticke fit then upon him, he doing therein he knew not what. Then Jonathan bade him hide himself by the stone Ezel, that is, saith Lyra, according to the Hebrews, by the stone of walking, because that stone served to direct travelers, that walked that way.

And I will shoot three arrows, as though I shot at a mark, and I will say to my Lad, Go and find out the arrows, &c. By shooting and speaking to his boy he would signify his mind unto David in case that there should be any company in that way, so as that he could not secretly come and speak unto him, for of this he was uncertain. But it fell out otherwise, for he had the opportunity, after the shooting of his arrows, to go and speak privately with him also. Or his device was to go out with bow and arrows only with one lad, to avoid the company of other attendants at that time, so that he being sent away with his bow and arrows, he might be alone with David.

The matter being thus ordered, Jonathan cometh the next day to meet with Saul, and when the King sat upon a seat by the wall, Jonathan arose and Abner fate by Saul's side, &c. Touching Jonathan's rising divers conjecture diversely. Junius, that Saul was not there, when they began to sit down, so that Jonathan took his place, but his father coming, he rose up to give him the place, but Saul was set first, and therefore this cannot stand. Vatabl: and Osiander, that Jonathan being set before Abner came, arose to give him the place next the King. Lyra, that David used to sit next the King, but now his place being empty, so that Jonathan, who used to sit next unto, him sat next the King, he arose, that Abner might come next unto the King, because it was not the custom for the Kings son to sit next unto his father. And Hugo saith likewise, or that Saul being set, Jonathan rose up to come to the Table. Pelican, that Jonathan using to sit next his father, now pretending some other reason, arose from that place, and gave it to Abner, because he feared some hurt from his father, if a phrenticke fit should come upon him. It seemeth to me, that nothing is meant here by Jonathan's rising up, but that when Saul came to take his place, he being at his before, rose up for reverence to his father, and then sat down again to his meat, as others did. For Abner 's fitting by the Kings side, Josephus saith, that he sat on his left hand and Jonathan on his right. To this exception is taken by Willet, because this had been too great honor for the son, but without just reason, seeing amongst Princes the middle place is the most honorable, and it was not unusual amongst the Jews for an inferior to be set on the right hand, and another on the left, the King sitting upon a chair of state in the middle, as may be gathered from the request of Zebedees sons unto Christ; Grant that we may sit one on thy right hand and the other on thy left in thy kingdom; which if there had been no such custom, had been a request too arrogant. v: 26. Saul spake nothing the first day, touching David's absence, because he thought happily, that he might be unclean, for he thought, something hath befallen him, he is not clean, surely he is not clean, the Vulg: Lat: he thought he was not clean, nor purified; Junius, he is not clean, and because he is not clean he cometh not, supplying the last words, he cometh not, to make the sense perfect, and this is the best, being word for word according to the Hebrew. Hereby clean is meant legally clean, which he thought David might not be, because either he had touched some dead body, something had come from him in the night, or he had lain with his wife. For none but the clean might eat of the sacrifices. And herein the hypocrisy of Saul appeared in that he could think upon legal cleanness thus to be prepared, but for being clean from [Note.] foul sin, set forth hereby, and therefore chiefly to be looked unto, he had no care of that in himself, because he was at this time full of deadly malice and hatred against David.

The next day David's place being empty again, Saul asketh Jonathan for him. Whereas by the law one day only was appointed to be kept for the new moon, something hath been already said, why Saul kept two days, upon v: 5 Willet addeth two reasons more: First, that such as were not clean the first day, might keep the second, as they that were unclean at the time of the Passcover the first month, were appointed to keep it the second month, Numb: 9. Secondly, because it did not agree with the magnificence of the King, to keep the feast no longer then the common People, whereas then they kept it one day, he would keep it two. And upon the second day he thought David might be clean, although not upon the first, because the unclean by washing at even were made clean.

Jonathan answereth for David, that he asked leave of him to go to Bethlehem to a feast, as he had directed him v: 6. but he addeth of his own, that his brother sent for him, and he was gone, wherein he shown his infirmity by lying for his sake; Josephus also addeth, that Jonathan said, he was also invited.

Then Saul said, Thou son of a perverse and rebellious woman, do not I know, that thou hast chosen the son of Jesse to thy confusion, and to the confusion of thy mothers nakedness? The Vulg: Lat: respecting rather the sense then the words, hath it, fil • mulieris virum ultro rapientis, that is, of an impudent whore, who sought another man to lie with her, and Saul saith Lyra, spake thus, to intimate that Jonathan proved himself a bastard, and none of his son, because he was so contrary to him, in loving David and taking his part, whom he so greatly hated. Some think, that he taxed his mother only, for her crossness unto him, and him for being like unto her. But because he speaketh of the confusion of her nakedness, I rather assent unto the first. Junius rendereth the words thus, thou most contumacious son of a most perverse woman, disjoining the two ignominious words, and referring the one to Jonathan, and the other to his mother, as the Soph pasuch coming between showeth, that they are to be distinguished.

Then Jonathan replieth, but what evil hath he done? Saul then waxed more mad and cast a javelin at him to strike him, that is, at his own son Jonathan for pleading David, cause. Wherefore he avoided the room, and next morning betimes dealt with David as he had promised him.

Then David rose out of his place and bowed himself three times to the ground, and they kissed each other and wept, till David exceeded; Junius, till he had lifted up David, both against the current of all other expositors, and the proper meaning and placing of the words, which are 〈 in non-Latin alphabet 〉 till David made more tears to come out. And there was most reason, as Peter Martyr hath it, that he should exceed, because he was now not only to part from his dear friend, but also from his wife, and the people and Tabernacle of the Lord.

Mystically by the arrows shot by Ionath. when David was hid thereby, we may understand the holy Scriptures, showing something concerning Christ, when he was in the world, as it were hidden, for he came into the world and the world knew him not, for as the lad gathered up the arrows, and bare them away, but knew nothing, so the Jews, who had the holy scriptures knew not Jesus, of whom they spake, and therefore, as Saul at his feast gave the sentence of death against David, so Pilate when the preparation was to the feast of the passover against Christ.

CHAP. XXI.

DAvid having taken his leave of Jonathan fled to Nob to Ahimelech, the High Priest, this was the same, saith Lyra, which is before called Ahiah, se 1 Sam. 14. 3. whereas Mark. 2. 26. David is said to have come hither in the days of Abithar the High Priest, but Abiathar was not yet High Priest, but the son of Ahimelech, the High Priest, Ch. 22. 20. It is answered, that the father was called both Ahimelech and Abiathar and so was the son by both these names: for Ahimelech the son of Abiathar is said to be High Priest, when David was King, 2 Sam. 8. 17. and Ch. 25. 35. Abiathar is said to be Priest, and hither David came and not to Samuel again, to avoid danger both to himself and Samuel, for he might more easily have been pursued, and it would have been taken more heinously at Samuel's hands by Saul, seeing he had been once with him before. Touching Nob, where the High Priest now was, it was a City of Priests about 12, miles from Gibeah, from whence David fled, and 16. from Jerusalem, and it stood in the Tribe of Benjamin not far from Anathoth, wherefore they are named together, Nehem. 11. 32. Kimhi therefore was wide, who saith, that he learned of his father, that Nob was the same with Jerusalem. Here it seemeth, was the Tabernacle at this time, and the Altar and Table of show bread, for these were not disjoined at any time, but the Ark remained at Kireath-jearim, ever since the bringing of it back from the Philistines country, til the time of David's reign. Whereas David is said to be alone, when he came to Ahimelech, but v. 4 other young men with him are spoken of, and Mar. 2. 26. Lyra saith, it is to be understood, that he was not so alone, but that he had two or three servants with him, but because he used to go forth attended with many men, he is said, when he had no more with him, to be alone. Peter Martyr saith, that he was alone without one servant, for he had appointed to them such and such places, but he asked bread for himself and them, when he should come unto them who were not far off: so likewise Josephus, nec famulitio stipatus, nec servis comitatus. But by that Mark. 2. 26. it is plain that some were with him. Answ. They were with him in the journey, as he pretended, awaiting his coming again to the place where he had set them not far off, or now ready to come thither unto him hungry, and in want. To this effect also Abulens. saith, that he came alone to Ahimelech, his servants being lest elsewhere and appointed a place wherein to meet him again. David to excuse himself for being thus alone, feigned, that the King had sent him about a very secret business. Herein David cannot be excused, saith Lyra, from telling an officious lie, so likewise Hugo, but yet he excuseth him, because in thus saying he intended no hurt to any man, but only to get bread for his own necessity. P. Martyr saith, that neither he nor Ahimelech did anything unlawful, and that the fault was only Saul's, and some, saith Willet, that he lied not, because the King of Kings had appointed him to a secret business, viz. to be King. But we need not thus to seek to justify the best in all their actions, for there are none but have failed in such cases, and it cannot but be acknowledged a great fault in David thus to bring God's Priests into danger, as he confesseth he feared, Ch. 22. 22.

Ahimelech said, that he had no common bread, but hallowed, if the young men had kept themselves from women. David asked 5. loaves, happily, saith Hugo, according to the number of men, that he had with him. And seeing he asked only bread, he showeth, that Prelates, when they came to Priests houses, should not look for dainty fare, but be content with anything for their necessity. The hallowed bread, which as our Lord saith, the Priests only might eat, was the show-bread, of which see Levite. 24. 7, 8, 9. there was also other holy bread, which was offered in peace-offerings, which was the Priests, Levite. 7. 9, 10. 14. Of which both they and their families might eat, or any person being clean. And touching the show bread, any of the people might eat of it in case of necessity, that is, being hungry and having no common bread to seed upon, and therefore this fact of Ahimelech is justified by our Lord. For to feed the hungry is a moral duty, it being a point of love, to which ceremonies must give place, as is shown by that saying, I will have mercy and not sacrifice. And of this kind was healing the sick upon the Sabbath day, the ceremony of resting gave place to this work of charity. But whereas some make eating swine's flesh under the Law to be a like lawful for a Jew in case of necessity, if he hath nothing else to eat, I cannot subscribe to this, because to do thus were to commit an abomination with the heathen Canaanites, & the 7. brethren in the Book of Maccabees, are commended for that they would rather die, then eat swine's flesh. Yet Peter Martyr saith, that they were required to eat in testimony of their forsaking of God's Laws, and not as being put to it through necessity, in which case it is not unlawful. For the condition put by the Priest, if the young men have kept themselves from women, that is, from their wives. For of the bread or meat consecrated unto God none might eat, but the clean, and who so lay with his own wife by the Law of Moses was unclean all the day after, until Even, wherefore when the people were prepared to receive the Law, they were forbidden to come at their wives. Peter Martyr contendeth, that that Law should be understood of such, as had a flux, or issue, but it is plainly meant of any companying of man and woman together for generation, compare Levite. 18. 20. Yet this proveth not, that now there is any uncleanness in the Matrimoniall Act, for the bed of the married is said to be undefiled, but there was only a Legal uncleanness, as by an issue or flux, or touching any dead th • ng, &c. which, as all other ceremonies, ceased long ago. Wherefore the Popish are in an error, who teach that the Matrimonial Act doth so defile, that it is unlawful the day following to partake of the holy Communion, or to pray, and that by reason of this defilement it is unlawful for Priests under the New Testament to marry, because they daily celebrate the Communion. For touching the first, although the Apostle saith, Defraud not one another, except it be by consent for a season, that you may give yourselves to fasting and prayer, yet it followeth not hereupon, that in the companying together of man and wife there is uncleanness, hindering, and making unfit for those duties, but because of the pleasure that is herein, which agreeth not with the sorrow, that should be at such extraordinary times, the Apostle spake so. For if prayer could not stand with matrimonial duties, then matrimony were altogether unlawful, seeing we must pray continually. And for eating the holy bread of the Communion, the Aaronicall Priests themselves were not made unfit by companying with their wives, for they were married men, and attended daily upon the Altar, before that their number being much increased they were in David's time distinguished into courses, and ate of the holy bread and offerings. And if not immediately after such matrimonicall acts, but they refrained because of the law in force then, yet now there is no such uncleanness herein to hinder the people from receiving, or the Priest from administering. Yet for better preparation, and that the mind may not be drawn away from divine meditations, allare to be advised, rather to refrain against the times of communicating, then to take their liberty herein. Yet Gergory saith, no necessity is to be imposed upon any man herein, but he is to be left to his own discretion, and not for this to be kept from the Communion by us, that knoweth not to burn, when he is put in the fire. St. Augustine speaketh of some, that received the Communion every day, which he doth neither praise nor dispraise, but to receive every Lord's Day he persuadeth. De Dogmat. eccles. c. 53. but from hence we may gather, that in the matrimonial duty it was then held, that there was no uncleanness, for if so, what Christian could have married? and if there were no uncleanness to hinder receiving, there is none to hinder the administering of the holy Communion. To come now to the condition required by the Priest, If the young men have kept themselves from women: Herein Jerome saith, Ahimelech spake foolishly, for although they had not kept themselves from women, he must not rather have suffered them to starve, then to have given them holy bread. But happily he thought them not to be in so great necessity, and therefore he spake accordingly, that he might not give them of this bread, except they were clean, unless in the case of extreme want to save their lives, in which case a ceremony must give place to charity. Moreover Junius saith, he consulted with God about giving him victuals, and by him was directed to question this, see Ch. 22. 10. Wherefore the Popish in forbidding a Carthusian to eat flesh in what necessity soever, and a son to come out of his monastery to labor for the relief of his aged Parents, although ready to perish through want, do grossly err, as the Pharisees overthrowing God's Commandment by their traditions.

And the vessels of the young men are holy, and the bread is in a manner common; yea though it were sanctifi • d this day in the vessel; the Vulgar Latin, moreover this way is polluted, but it shall be sanctified today in the vessels, Junius, it is in a manner common with the Priests, especially seeing other bread is sanctified this day in the vessel. The Vulgar Latin agreeth best with the Hebrew, 〈 in non-Latin alphabet 〉 which is word for word, and the way it self is common or unclean, &c. but because 〈 in non-Latin alphabet 〉 signifieth also modum, manner, it is so rendered by some: the next words, penes sacerdotes, with or in the power of the Priests, is added by Junius, for further expression; and in the next, other bread, is added, and of the whole sentence he giveth this exposition, the vessels of the young men, that is, their bags or sacks, as the word is taken, Ch. 9. 7. and in the end of this verse, the word vessel is put for that, wherein the bread was put: David meaneth then, that the vessels wherein they would carry the bread, were fit to put holy bread into, because they were not unclean: so likewise Hugo having expounded it another way, of their bodies, mentioneth this of vessels or baskets to carry victuals in, saying, either it may so be understood. And Willet reasoneth against that of bodies understood by vessels, because enough had been spoken of the cleanness of their bodies before, in that they had not come at women in three days before, wherefore it is not likely, that David being in haste would stand to iterate the same again in other words more obscure. And of the next words Junius giveth this sense; the time being now come to put other shewbread before the Lord, this is not now so holy, because the Priests did eat commonly of it, but he saith, these words are added by the author from Levite. 24. 9. And for expounding 〈 in non-Latin alphabet 〉 in a manner, Willet argueth both from other places, where it is used in this sense, as Esa. 10. 26. and to prove, that it cannot be taken here for a way, he saith, that it is of the feminine gender and the word 〈 in non-Latin alphabet 〉 of the masculine. But Comestor, Lyra, Peter Martyr, Borrhaeus, Pelican, by vessels understand bodies, as the word is taken, 1 Thes. 4. 4. 2 Cor. 4. 7. and women are called the weaker vessels, 1. Pet. 3. 7. and so the meaning is, we are not only free from uncleanness in respect of women, but in respect of anything else, that might make us unclean: and being thus expounded here is no repetition of the same thing, as was before objected, but a securing of the Priest touching any manner of uncleanness, about which he might make scruple. As for vessels to put the bread in, I cannot see, how they should be meant here, because it is not likely, that David's coming away being in hast, he would go or send home for bags or baskets to put victuals in, but rather, that he was furnished with such things where he had this bread. I assent, therefore to the most for this first clause. For the next, Lyra expoundeth it thus, in coming by the way, indeed happily we may be some occurrence have contracted uncleanness, but forsomuch as the vessels of our bodies are clean from women, we shall have a sanctified use of this bread: or thus, this way or proceeding, to give to lay-persons holy bread is unclean, or unlawful indeed, but our necessity, we being now ready to starve, if we have it not, maketh it lawful. Comestor, thy question is profane, for although we were clean, we might not being no Priests eat of this bread, but necessity hath no law, and therefore we eating it in our necessity, it shall not be polluted, or anything unlawful be done, but this eating, and feeding the vessels of our bodies with it, shall before God be counted an holy and lawful using of it. Hugo followeth Comestor, but only that he hath these words more. David by saying it is sanctified in the vessels, meant that he was sanctified in his mind, for that with an holy mind and not willing to offend the law of God, he would use this bread being urged by necessity, otherwise he would not presume to eat of it. Peter Martyr, I am in the manner of a profane man, for whom it is not lawful to eat it, but taking it for my necessity, and using it holily, it shall not be polluted. Osiander, by profane way understandeth their business, which was not religious, but worldly and common. Genevens: it shall be sanctified in the vessels, that is, having taken this bread, we will be more careful to keep our bodies holy. Vatablus, we will keep it holily in the vessels, wherein we carry it. To me the meaning seemeth to be plainly this, the vessels or bodies of the young men are clean, and so holy, and thus fit to receive this bread, because the Priest had spoken of his holy bread, although the way, which they have come, be common or unclean, because many in travel do sin, being carried by fleshly lusts, nevertheless it shall be sanctified, that is, holily used, being received into their vessels or bodies, because they are none of that sort of young men, but chaste and fearing God, so 〈 in non-Latin alphabet 〉 answereth to 〈 in non-Latin alphabet 〉 holy bread mentioned by the Priest before, and 〈 in non-Latin alphabet 〉 common or profane to 〈 in non-Latin alphabet 〉 common bread likewise before mentioned by him.

So the Priest him ballowed bread, for there was no bread there, but the shewbread, which was taken from before the Lord, to put hot bread in the day that it was taken away. Of this show-bread there were 12 cakes, two tenth deals to a cake, and they were changed every Sabbath day, the old being taken off, and new being set on the Table of show-bread, as is shown, Lev: 24. 8. Hence it is gathered, that it was the Sabbath day, when David came to Ahimelech, but this doth not necessarily follow, forsomuch as it is not said, it was that day taken from before the Lord, but in the day that it was taken, hot bread was set there, so that it might be taken before the time of David's coming, but not yet spent. And although the bread set on upon the Sabbath was hot, yet as Martyr saith, it was not baked that day, but the day before, and left in the Oven all night. Of the mystery of this bread, see Lev: 24. and Exod: 25. 30. Martyr will have not only the spiritual food of the word and sacraments set forth hereby, and the number of 12. to set forth the 12 Apostles, but also how that we have all our corporal food from God, by the means of the heavenly planets, whose influences make the earth fruitful.

Now there was a certain man of the servants of Soul, there detained that day before the Lord, and his name was Doeg an Edomite, This of Doeg is here inserted, because of the history following ch: 22. of his accusing Ahimelech unto Saul. This Doeg, saith Lyra, was not in the Tabernacle, but in the Court, for into the Tabernacle none but the Priests might enter, and he was detained by reason of some offerings and prayers that he came to make upon a vow, which could not be finished, but in more days then one, and he saith, he is held by the Hebrews to have been a judge, and the chief of Saul's judges, for judges are shepherds of the people, and he saith, it is not likely, that he was a keeper of Cattle, because he is said ch: 22. 9. to be the chief of Saul's servants. Hugo saith according to Josephus, that he kept the Mules of Saul, and likewise the interlinear gloss, and that he was detained here by some vow, which he had made to continue at the Tabernacle in prayer certain days; and that he was not a judge but a shepherd, or heard-man, (for 〈 in non-Latin alphabet 〉 signifieth either) do I think, for he was a servant of Saul's, as judges be not called. Doeg is said to be an Edomite, as some think, because descended of an Edomite, but by religion an Israelite; but Hebr: it is Adomite, and Junius thinketh, that he might be so called from the City Adamah in the Tribe of Naphtali, Josh: 19. 36. or the pricks being changed, Adomite might be put for Edomite. In him was figured Judas, that betrayed our Savior, and all such, as pretend piety, but are full of malice and wickedness in their hearts, such are damnable hypocrites.

Then David desired of Ahimelech a spear or sword, and he told him that he had none there but the sword of Goliath, which lay wrapped in a cloth behind the Ephod: How the head and armor of Goliath was disposed of, see ch: 17. 54. where it was shown, that his sword was placed in the Tabernacle for a monument of that victory, and not dedicated to God, as Lyra saith some do hold, for if so, then it had been unlawful for David to take it, and to put it to any common use again. Yet Peter Martyr saith, that it was dedicated, and therefore not to be taken, but in the case of necessity, wherein David now was. Whereas it is said to have lain behind the Ephod; Junius rendereth the words thus, after that he had applied the Ephod, he said, behold the sword of Goliath &c. lieth wrapped up in a linen cloth, approving this reading both from Jonathan the Chaldee: paraphrast and Jeshaiah an Hebr: interpreter, and from that which followeth, ch: 22. 10, 11. where Doeg saith, that the Priest asked counsel of God for him, of which no mention is made here, unless it be meant by these words after the Ephod, as it is in Hebrew, that is, after the Ephod applied for consultation. And it is not likely, saith Willet, that the rich Ephod, which was for the High-priest, did lie open for any man to come to it, so as that if Goliath's sword lay behind that, David could not have come to take it, as the Priest bade him, because none but the Priests come into the Tabernacle, but only to the door thereof, and he referreth for the like use of the word 〈 in non-Latin alphabet 〉 to Deut: 24. 21. But although he bade David take it, it followeth not, that he meant he should go to the place, where it lay, to take it, for David by and by saith, Give it me, and ch: 21. 10. he gave it unto him. In bidding him take it then, he only made him the offer of it, so that this is no argument against the laying of it behind the Ephod. Wherefore I subscribe rather to the first and most received translation, and for omitting his consulting with God for David in this place, it is not a thing unusual in other places, for everything done is not always related at the first, but afterwards. When David heard of the sword of Goliath, he said, there was none to it, because as Martyr hath it, he counted it, as it were a sacrament, whereby God's benefits past were brought to his mind, and his hope was further confirmed. Pelican thinketh, that David sinned in taking this sword, because dedicated to God, and that he did unwisely, being to go amongst the Philistines, who could not but know it.

Then David fled to Achish, the King of Gath, but when he heard it spoken amongst his servants, that he was David King of the Land, he was afraid, and feigned himself mad, &c. They called him King, saith Lyra, because they had heard that he was anointed by Samuel, but that being so secretly done, saith Martyr, could not be known amongst the Philistines, and therefore they called him so from the superlative praise given unto him, when he returned in triumph from the slaughter of Goliath. Now David hearing this beginneth to see that he had done unwisely in fleeing into the Philistines country, and to escape this danger, because the report of his wisdom and valor brought him into danger, he feigned himself mad, and let the spittle fall upon his beard, and scrabled upon the doors of the Gate: thus some have acted the greatest part of wisdom, as Brutus, who likewise feigned himself mad, when he set himself most seriously to meditate upon the good of the common wealth, and Ulyssos, when he would not go forth to War with the Grecians, like a mad man sowing his ground, that was tilled, with salt. For these words, he scrabled, Martyr hath he described upon the doors, that is, saith he, some ridiculous and foolish things, and so the word 〈 in non-Latin alphabet 〉 signifieth, he scribled or made marks, for thus lunatickes and mad men used to do. And this is said to have come from a great fear, that was in David, and yet it is by many justified in him. For in dissimulation it is to be considered; 1. with what mind it is done; 2. about what subject or matter; 3. for what end. For if it be not from a distrustful mind, but used as a mean to save a man's self, a confidence being still in God to make this means effectual, it is no sin; 2. if the matter which, be not religious, but civil; 3. if the end be not uncharitable, but to do good to himself or others without hurt to any. And these three were in David at this time, for 1. although he feared, yet he cast not away his confidence in God, see Ps. 34. 6. 2. it was in a civil matter; 3. his end was to save himself without hurt to any. But contrariwise he that dissembleth, not having any confidence in God, in the time of danger, or in matter of religion for gain or honor, as Simon Magus and other hypocrites, or lastly with a malicious mind, the more closely to do hurt unto his brother, as Cain to Abel, he sinneth greatly against God, and therefore such dissimulation is by all men to be abhorred. Thus Willet, who also maketh a difference between dissimulation in the carriage and gesture and lying, which is always with a mind to deceive: for a man may tell an untruth and yet not lie, if he himself thought it to be true, and in spaking the truth be a lie • , if he thought it false, as Augustine saith. He that telleth a thing false thinking it true, doth not deceive, but is deceived, and therefore is not to be reproved for lying, but for rashness. And again, he that unwittingly speaketh the truth with his mouth, but wittingly lieth in his will, is not free from lying. Now although some dissimulation be lawful, yet no lying is lawful, no not so much as the jesting or officious lie. For although there be no great fault herein, as August: noteth, yet they are not without fault. The first of these is not pernicious, because it deceiveth not, and the second less, because it retaineth some good will, but if any man thinketh, that there is any kind of lie that is nor a sin, he deceiveth himself. Reasons against the most tolerable kind of lying, is 1. because the truth is hereby corrupted, 2. to lie is simply evil, as being contrary to God, and evil may not be done, that good may come of it, &c. so Peter Martyr: yet it is not lying to conceal part of the truth, as Samuel did, 1 Sam. 16. when he came to Bethlehem, nor always when a man doth not, what he saith he will do, as if a man taking a sword of a man promising to give it him again, if he proveth mad, although he now giveth him it not, doth not lie, as August: saith, and other like cases may be put of parents, saying they will beat their children to terrify them for their amendment, as God said he would do by Nineveh, but yet they do it not.

Some to excuse David's fact here, say that he was taken with a fit of madness, and some that he did it by a divine instinct; but what need such devices? He did thus to save himself, and as some think, not without a mystery, the account that Christ was had in being figured out hereby, for he was counted mad, and to Paul it was said, Much learning hath made thee mad. Lyra saith, that Christ, according to this type, changed his countenance and gesture, when he taught the contempt of worldly things, which in the Law were promised as blessings, for which they counted him mad. Now this policy of David took so, as that Achish put him away, as a mad man, and he escaped.

CHAP. XXII.

THEN David fled from Gath to the Cave of Odullam, which as Lyra and others say, was in the Tribe of Judah, of which Tribe David was, and therefore for his greater safety he fled thither amongst his friends. It was a place full of Caves and Rocks, and therefore fit for fugitives to flee unto. It had the name from a little Town called Odulla, of which, see Gen: 38. • . where Judah is said to have married the daughter of an Odullamite; it was from Jerusalem 8 miles southwest, and from Gath 24. being derived from Ed, a testimony, and Dalim the poor. Here it is held by some, that David compiled Ps. 5. 7. and Ps. 142. but it seemeth rather by the contents of those Psalms, that he made them in the Cave in the Wilderness of Engedi, the one, viz. Ps. 142. when he lay hid there, as the title also showeth, for he prayed for deliverance from his enemies, as being in great danger, and the other, viz. ps. 57. after that Saul had come into his danger there, because he speaketh of a pit made by his enemies, into which they themselves fell, and the title of the psalm is, when he fled from Saul into the cave, so Junius, or he compiled Psal. 14. 12. in this cave and Ps. 57. in the other. Now whereas Odullam may seem not to be in Judah, because v. 5. the Prophet Gad biddeth David. to go from the hold into the land of Judah. Junius also resolveth this, by expounding the hold,wherein David was, when Gad came to him, of an hold in Mizpah in Moab, but Lyra saith, that his father and mother tarried with the King of Moab all the time that he was in praedicto fortalitie, and yet upon the next words v. 5. he saith, that Gad bade him go from them lest his company should be corrupted with Idolatry, if they made any long stay in Moab. Comestor by these words, all the time that David was in the bold, understandeth all the time that he was in his expediton, seeking strong holds to lurk in. Hugo saith that David, when he was in a polluted land, was bidden to go into the land of Judah, that he might suffer persecution, so that he also is for some hold in Moab. I subscribe to Comestor, that by hold not any particular hold is meant, but in general, that he should no longer hide himself in strong places and caves, but go, where he might be in action and do some good to his country, as the following history doth declare, that he did. And why David should keep in a cave in Moab, I can see no reason, forsomuch as in that Country he was out of Saul's reach, and so had no need to hide himself. Wherefore it is not said, that Gad came to him to a cave, but only, that he came and bade him not abide in a cave or hold, that is, when he was in Moab, but had a purpose to go again and lurk in some part of the land of Israel in a cave, whilst his friends, that were not able to follow, stayed in Moab, by cave not meaning the cave of Odullam, or one in Moab, but caves in general, by enallage numeri, abide not in a cave, that is, not in caves, & yet it is not to be understood, that he was by the Prophet forbidden to keep at any time in a cave, for then he had afterwards sinned against this charge, but that he should not so hide himself for fear of Saul, as to refrain from going out to exercise his military prowess upon the enemies of God's people, as his calling to be their King and Captain required. Some tax David of weakness in that he sought to be hid in caves and rocks, saying, that Gad was therefore sent to reprove him: but I hold rather with them, that say, that Gad was sent to comfort him, for of reproof we read nothing here, neither did he anything worthy of reproof to hide himself, when he was in danger.

To the cave of Odullam repaired to him his brethren and all his fathers house, because, as Lyra and others have it, most probably they were persecuted, and hardly used by Saul for David's sake. Josephus saith, that David sent to his brethren to let them understand, where he was, or else they could not have known, whither to resort unto him. And together with his kindred, or after them came unto him all that were indebted, distressed, or discontented, to the number of 400. men, and he was their Captain. By such as were indebted, we must understand such, as had nothing to pay, or else it is likely, that David would not have received them; and for others in distress, and discontent, it is likely, that many of them were in the same case with David's fathers house, discontented at the tyranny practiced by Saul upon such, as would not show themselves enemies to David, and further his unjust designs against him. Now David received all these, not to attempt anything with them against the King or his country, but for his own comfort and theirs, and that their forces being united together they might the better defend themselves against their enemies, and do something against the enemies of their country, as the following history showeth, that they did. Wherefore, as Lyra saith, he did nothing unlawful herein, especially being already anointed to be King over Israel. And Peter Martyr noteth it to have been a singular providence of God towards him thus to aggregate forces unto him in Saul's lifetime, that he might make some beginning of executing his Kingly office for the defense of the distressed, and the repressing of insolent enemies, that Saul who unjustly persecuted him, mighe be the more vexed at it, and pine away through envy of his prosperous proceedings. And herein David was a type of Christ, as expositors generally note, in that such as be indebted by sin and distressed and troubled through Satan's temptations, do by faith and repentance come to him, and are protected against their spiritual enemies. If it be said, David did like unto wicked Abimelech in receiving such. It is answered, there was great difference, for Abimelech gathered unto him for hire, vain and wicked men, unjustly to obtain the Kingdom, and to make way thereunto by the bloody and unnatural murthering of his brethren: but David hired none, but they came voluntarily unto him, and if any of them were wicked and came to him in an ill mind, the fault cannot be laid upon him, for he expostulated with them about this, 1 Chron. 12. 17. and Christ himself had one follower of the 12. that was a Devil, and at this day hath many more, that gather to him, who be unsound, yea preachers that preach not in sincerity. Neither did David ambitiously seek the Kingdom with these forces, or oppress any of the people of God, but destroyed their enemies. Yet from this mean beginning he grew up into a great Kingdom, as Moses, and Cyrus, and Julius Caesar.

And David went from thence to Mezpeh in Moab, and he said, Let my father and mother I pray thee remain with you, till I know, what God will do with me. And he brought them before the King of Moab, and they abode with him all the time, that David was in that fort. Mizpah of Moab this is called, because there was a City of the same name in Judab, 1