Commentary on the Old Testament Volume 2-4

CHAP. XXIII.

HERE it is shown, how David was certified, that the Philistines invaded Keilah, and spoiled the threshing floors thereof, that is, by carrying away their corn, and it is likely, as Lyra hath it, that the men of Keilah sought to David for succor in this their distress, wherein he was also ready both for his love to the children of Israel, and because he being anointed King, it was his part to defend them, as his Subjects. But because he would go upon good ground, he first asketh counsel of the Lord, and is bidden by him to go against the Philistines and promised he should prevail, and when his men forecasting the danger of Saul, that they might thus come into, he consulted again, not that he doubted, but to satisfy them, and for their confirmation, and then he was assured again of the victory.

Then David went with his men, and having smitten the Philistines took their Cattle, that is, the beasts, which they brought with them to carry away the corn and provision of the men of Keilab. Touching David's asking council of God, before he would go to battle, herein he did as the children of Israel had done before, Judge. 1. 1. & 20. 18. and it is the only sure way, when at any time a people go forth to war, to seek first unto God to have him propitious; to do otherwise, is temerity and rashness, as Peter Martyr noteth. For the manner of David's consulting with God, Lyra, Hugo, Martyr and others, for the most part hold, that it was done by the Priest Abiathar having the Ephod, which he brought with him, when he fled unto David, v: 6. But Junius and Willet follwing him will have it by a Prophet, and most propherly by Gad, because it is said, that Abiathar came to David to Keilah, but this consultation was before his coming to Keilah, and Josephus saith, that he consulted with God by a Prophet. And this is the rather to be followed, because when he consulted by the Ephod, v: 9. it is mentioned, for he said to Abiathar, Bring hither the Ephod, whereas nothing is spoken of it in this place, but v. 6. it is recorded, that Abiathar brought it with him, as a preparative to the consulting hereby spoken of, v. 9. that we may understand, how it happened, that they had then the Ephod to ask counsel by. Of consulting by the Ephod see before, ch. 14. 18. and Numb. 27. 21.

Then it was told Saul, that David was come to Keilah, and he said, God hath slout him up in my hand, &c. Hereby the blindness of Saul appeared; he for his wickedness was hateful to God, and yet he speaketh as if he thought God to be on his side and against David, and so do others, who be enemies to God's servants and to his truth, as the Papists in their wars against the Protestants, [Note.] who give for their posy, Adjutorium nostrum in nomine Domini, and in their persecuting proceedings begin with these words, In nomine Domini, as Peter Martyr noteth, and so did Senna • eherib, coming against Jerusalem, Am I now come up without the Lord, said he, by his General Rabshakeh? so do the wicked flatter themselves with an opinion of God's being with them, when he doth utterly abhor both them, and their ways.

Then David understanding of Saul's purposing to come against him, consulteth with the Lord by the Ephod, and first receiveth answer, that Saul would come to Keilah, as he had heard, and 2 ^lie . that the men of Keilah would deliver him and his men into Saul's hands. He inquireth of both together, but hath an answer given only to one at the first, and then asking again touching the other, ansswer is made to that also. The Rabbins hereupon, saith Martyr, fain, that the divine oracle never gave answer to anymore, then one demand at one time, but there is no ground for this, it is rather to be held with Lyra, that although two questions be here propounded together, yet but one was asked first, and that being answered, the other: or God would have him seek again unto him, before he would answer all, to teach us that he loveth to be importuned by us in prayer, and to be often sought unto, as also is taught Luk. 18. For touching a double enquiry made of the Lord, and all answered at once, we read 1 Chr. 14. 10.

Whereas the Lord answered, Saul will come down, and the men of Keilah will deliver thee up to him, and yet neither of both was done, it is to be understood for the justifying hereof, that Saul would have come, it David had staid there, and if he had come, they would have delivered him up, but not otherwise. Wherefore David with his men departing thence, Saul hearing of it went not forth, for both Saul had his spies to watch David, and David his to watch Saul, whereby it came to pass, that either sooe heard of the proceedings of the other, and did accordingly. The men that went with David now, were 600, but before 400, so that his company was not wasted by warring with the Philistines, but increased, none fell from him for fear of Saul's coming, but more were added, even as in the time of persecution, the Church was increased, when many were killed, as Martyr noteth, who also saith, that God could as well have given David victory against Saul, as against the Philistines, if he had staid his coming to Keilah, but forsomuch as Saul was his anointed, the Lord would not have David to fight against him, and he being destroyed, to come to the Kingdom, because that would have been a blemish to him, and it might afterwards have been objected to him that he sought and came to it by ambition. Yet Jehu by going against King Joram and slaying him, attained his Kingdom, and was approved therein: but Joram was not anointed, as Saul was, that we read of, but came to the Kingdom by succession, and both he and all Ahab's posterity were adjudged before to destruction by the Lord, for Ahab's wickedness, and Jehu was stirred up by the Lord to do the exeuction, a Prophet being sent unto him, 2 King. 9. 7.

Then David abode in a mountain, in the wilderness of Ziph, and sometimes he was in a wood there, for Saul sought after him continually. Ziph was a City in the Tribe of Judah, Josh. 15. from whence this wilderness had the name, Zepheth signifieth pitch, wherefore it is likely, that pitch abounded here, and so this City took the name therefrom, it was 22 miles from Jerusalem North-east, so H. Bunting. Here Jonathan came to David into the wood, and renewed his League with him, and comforted him, by saying, that his father should not find him out, and that he should be King, and he next unto him in the kingdom. The renewing of their Covenant before the Lord, saith Comestor, was before Gad the Prophet and Abiathar the Priest. Jonathan, saith Lyra, knew, where David was, to go unto him, although Saul knew not, because there were messengers secretly passing between them, as between most entire friends. And this was the third time of their swearing either to other, 1. in the house, 1 Sam. 18. 3. 2. in the field, ch. 20. and 3. in this wood; which he morrally applieth thus, so the faithful soul entereth into Covenant with God, 1. in the house of the heart, 2. in the field of the work, 3. in the desert of contemplation. From Keilah to this Ziph, are reckoned 4 miles. Touching Jonathan's saying that he knew David should be King and he next unto him, in the first he spake upon sure ground, because he was by Samuel anointed, and because Samuel had told Saul that God had rejected him and chosen his neighbor, and for the grace wherein David was with all the people. But for the second, presuming only upon that great league of friendship, which was betwixt him and David, but as the history afterwards showeth, he was herein deceived, for he died before that David attained to the Kingdom, so that as Martyr [Note.] noteth, the servants of God may be deceived in their confidence touching temporal things, whereof they have no certain promise, but so far forth, as they make for God's glory and for their good. Others to justify his saying, expound it as a request made by him unto David, and some of the heavenly kingdom.

Then came the Ziphims to Saul, saying, Doth not David hide himself with us in strong holds and woods? These Ziphims were of the Tribe of Judah and came of Caleb, 1 Chron. 2. 42. In complaining of them David calleth them strangers, Ps. 54. 3. because in their affection they were estranged from him, although of his own Tribe. That which moved them to this treachery against David was doubtless the great fear, wherein they stood of Saul, if they should have for borne to certify him of David's lurking being warned by the example of the City of Nob. The place, wherein he was, they say, was Hachilah, on the south of Ieshimon, the Vulg. Lat. on the right hand of the desert, so likewise Junius. Hebr. it is on the right hand of Jeshimon, and Jeshimon signifieth a wilderness, but most take it for a proper name, and this is to be preferred, because the word 〈 in non-Latin alphabet 〉 is commonly used for a wilderness, and David is said now to have been in a wilderness, and if by Jeshimon a place known particularly by that name had not been meant, how should Saul by this description have known the better, where David was, when they certified him, that he was in the wilderness near to them, on the south of the wilderness, for there being many wildernesses, it would have been uncertain, which they meant. If it be said, he could not but understand it of the wilderness of Ziph, the south or right side of it I say, why then did they vary the word, and not say Midbar, but Jeshimon? Peter Martyr saith, that David upon this occasion compiled not only Psal. 54. but also 99. Psal. 116. and 31. And it was a most inhumane part in them to deal thus with one of their own Tribe, who fled to them, thinking, that for their nearness to him in blood they would have been a succor to him against Saul. In these men therefore the Jews were figured out, of whom it is said, when they rejected Christ and delivered him to death, He came amongst his own but his own received him not. Saul is glad of this treachery of the Ziphims and blesseth them therefore, who were indeed accursed for this wickedness by David led by a better Spirit. Pyrrhus an heathen King met with better measure at the Romans, his enemies hands, for they let him understand of the treachery of his Physician who offered them to poison him; and the Falisci, to whom they sent their Schoolmaster home bound, that went about to betray their City to them by bringing the children of noble men into their power, which had been to him committed for their education.

Saul finding, that the Ziphims were for him, biddeth them diligently to note all his lurking places, for said he, it is told me, that he dealeth very subtly. the Vulg. Latin for he thinketh of me, that I lay wait subtly for him. Peter Martyr, he said unto me, that he was most crafty. Junius, he himself told me, that he was wont to use subtlety. The Sept. for Saul said, lest he use craft, the Hebr. is, for he told me, or one told me, that he is very subtle, and this is the same in effect with our translation, neither is anything supplied, but the Nominative to the verb 〈 in non-Latin alphabet 〉 , which is left to be understood, and that is, someone, whom Saul had employed to observe David. That of Junius, that David in times past when he did so prosperously, being asked by Saul, how he handled the matter so to prevail at all times answered, that he used policy, is not so probable; because he then went armed with a strong band, neither needed he, as now, to shift from place to place for his own safety, which is the Subtilty here meant. All other expositions go from the orginall, and so may easily be rejected.

And they arose and went to Ziph before Saul, but David and his men were in the Wilderness of Maon, on the south of Jeshimon. Junius the Ziphims went before Saul, when he and his men were in the Wilderness of Maon, on the south of the Wilderness. Hebr. and David and • is men were, &c. The Ziphims going before Saul to search out David found him in the Wilderness of Maon, which Maon was also a City in the Tribe of Judah, not far from Ziph, Josh. 15. about 4 miles, as one saith, and this was also on the south of the same Wilderness called Ieshimon. Then Saul followed with his Army, and David hearing of it, went down to a rock there. Junius saith, he went down from the rock, that was in the Mountain. Hachilah before spoken of v. 19. the Hebr. is, he descended the rock, most probably, as Junius hath it, it being meant, that he went down from the hold or rock in the Mountain, that Saul coming might not find him there, and therefore it is immediately said, that Saul and his men went on the one side of the Mountain and David and his men on the other side. Yet I do not think with Junius, that the aforesaid Hachilah is here meant, for that was in the Wilderness of Ziph, this of Maon, for David stayed not long in any place, but was before the returns of the Ziphims to seek him, gone to another rock. Yet general-it is rendered, he descended to a rock, and Willet who in all other things almost followeth Junius, herein leaveth him, and defendeth the most received reading, but upon weak reason. The ordinary Gloss saith, that he went to the rock, to leave this carriage there is some cave, that he might with the more expedition pass on, but this is very improbable.

Saul being come to the Wilderness of Maon pursueth David so hard, that he was in danger of being even now taken by him, wherefore he made haste to get away for fear of Saul. But God by his singular providence saved David, by calling Saul off from this pursuit, for a messenger came to him to tell him that the Philistines invaded the land, and so he left pursuing David for that time to go and fight against them. The Vulgar Latin hath it, he despaired of escaping from Saul: Peter Martyr, David hastened to go away from the face of Saul. And thus it is Hebr. there being no word to set forth his fear or despair, except the word 〈 in non-Latin alphabet 〉 be taken for to be terrified, as it also signifieth, but then it must be rendered, David was terrified at the presence of Saul. But that he despaired not, appeareth by Psal. 116. which Martyr thinketh, that he made upon this occasion. He was tossed between fear and hope, for he saith, that the snares of death did beset him round, but he also saith, that then he called upon God for deliverance, which showeth his faith. Whereas v. 11. he confesseth, I said in my haste, that all men are liars, which some understand, as spoken of Samuel, and that David began now to doubt of the truth of that, which Samuel had told him touching the Kingdom: this is rather to be understood of the Ziphims and the men of Keilah, who dealt so falsely with David. But R. Kimhi maketh a diverse construction thus, although I doubt, yet God is true, for all men are liars, and therefore I. Thus P. Martyr. But I rather hold with Junius, that he spake so having respect unto Samuel, for he said so in his passion through the greatness of trouble, for he professed still, that he believed. Thus God sometimes suffereth his to fall into the greatest straights where by they are much terrified, but let us take heed, that our faith be not overwhelmed with fear, for when all things may seem to be most desperate, then God is [Note.] nearest hand to deliver us, as he did David. Some say, that David feared not so much for himself, but for his company, or because he would by no means fight against Saul being the Lord's anointed. Gloss Ord. that although he doubted not, but he should be preserved to enjoy the Kingdom promised; yet he feared both for his men, lest many of them should perish; and for many, that involuntarily followed Saul, left they should perish. For Saul's ceasing to pursue David, that he might go against the Philistines, Josephus and after him Pelican think, that he did it out of the love of his Country, which did bear more sway with him to preserve it, then his private spleen against David to make him still to pursue him, the weal public being neglected. But Peter Martyr saith, that it is not to be imputed to any goodness in Saul, for he had done the office of a good Prince, if he had so loved his Country, but to God's providence over-ruling him at this time, as afterwards Sennacherib to make him leave the besieging of Jeruslame, when he heard, that Tirhakah, the King of Ethiopia had invaded his land. But forsomuch as even in natural men there may be an earnest love to their Country, and an hatred of some enemies more then of others, and a greater desire to resist them, specially for their own greater good, I see not, why this should be deneyed to have been in Saul or Sennacherib, nay God hereupon, that he might give Saul an occasion to cease from pursuing David, when he was even ready to take him, stirred up both the Philistines to invade his Country, and some man speedily to certify him thereof. For he saw, that by David there was not likely to be any present danger, because yet he attempted nothing against him, but by the Philistines there was danger of subduing his Kingdom to them. and then it would have been too late to go against them, but for David, he thought that he might return and take him as well another time. Saul being thus called away and David by this means escaping, in remembrance of this deliverance he called the place, where Sela-Hammaleketh, that is, the rock of diremptions, because the forces of Saul were here broken off from David's.

And David went from thence and dwelt in strong bolds in Engedi. This is also in the Hebrew added to this Chapter, the Vulgar Latin, and Junius refer it to the next, herein following the Sept. so likewise Peter Martyr. But I, as our translation, follow the original. En-gedi was a strong Castle situated in a Mountain near to the dead Sea, the Mountains here were of a wonderful height, in some places high ragged rocks appearing, which were fearful to behold, and in others places plain and fruitful valleys, it was from Moon, 36. miles, yet in the Tribe of Judah also, Josh. 15. Here grew in the fruitful places, Vines, and other fruits and a Balsam, wherefore Solomon in his Song speaketh of the Vineyards of En-gedi. It signifieth the Fountain of a Kid or Lamb. To this place being in the extremity of the land, and strong by nature, David came, thinking that Saul would not follow him hither, where an Army could so hardly pass, but he so greatly thirsted after his blood that as nothing could stay him from pursuing after him, as the next Chapter showeth.

For the Mystery in this Chapter, The men of Keilah who received so great a benefit of David, but yet ungratefully would have delivered him to Saul, do figuer out the Jews, amongst whom Christ delivered and cured many, but they delivered him into the hands of the secular powers to be crucified, wherefore he left them. And the like is to be said of the Ziphims.

CHAP. XXIV.

THen Saul hearing, that David was at En-gedi went out with 3000. men to seek him upon the rocks of the wild Goats, Junius, rupicaprarum, the Vulgar Latin, quoe solibicibus perviae sunt, which are passable only to the Ibices, that is, saith Lyra, a wild Goat, which casting himself down from the top of a rock, pitcheth upon his horns without hurt; so that the place was difficult and dangerous to travail in. Ibices, saith Comestor, are either those wild. Goats, or fowls so called, being somewhat like astorke.

And they came to the sheepfoulds by the way, wherein was a cave, and Saul went in to cover his feet. This cave, it seemeth, was very large, for it receiveed David and all his men, so that it seemeth to have been a place, into which the shepherds brought their sheep in the night season for their safeguard. Osiander saith, in Germany there be caves so large, that in one, an whole band of men may be hidden. Now the nature of a cave siath Mortyr, is such, that they within may see him that entereth, but he cannot see them, wherefore David with his men being there saw Saul, but he could not see them. Then David's men said unto him, The day is come, whereof the Lord hath said, I will deliver thine enemy into thy hand, and thou shalt do unto him what seemeth good unto thee, we do nowhere read of any such promise made, to David, yet happily it was made when David was with Samuel amongst the Prophets, but it is not recorded before this, as neither be many other things that were spoken or done, so Mar. and Lyra saith. Doctors do commonly hold, that this was spoken to David, when he fled to Samuel; Junius hath it, this in the day, in which the Lord saith, behold I deliver thine enemy into thy hand. Howsoever, it seemed not good to David now to slay Saul, but to cut off the lap of his garment only; for he said, that his hand should not be upon the Lord's anointed. This garment, saith Lyra, was a military garment called Chlamys, or Pyrautica, because it was shrp on both sides, and it reached down to his ankles; One of these laps David came softly and cut off. If it be doubted, how he could do its and not be perceived, Peter Martyr saith, that happily he lay his upper garment aside, whilst he did his easment, but Pell. better, that the Jews were wont for decency, when they sat down to do their easment with their upper garment to cover themselves all over, and therefore it is called covering their feet, & so it hanging upon the ground in part, David might easily cut one lap off without being perceived, especially by reason of the noise made by the Army without in the mean season. But when David had done this, it is said, that his heart smote him, whereupon the Rabbins say, that he went with a purpose to kill Saul, but repented in going, and so did no more, but cut off a skirt of his garment, but for this God punished him in his kind, in that when he was old, he was cold and could not get any hear: but this soundeth like a frigid and cold invention of theirs, for David always abhorred from having a thought in his mind to kill the King, how injurious soever to him, because he was, as he saith in the next verse, the Lord's anointed. But wherein was his fault, that his heart smote him, seeing he did no more, but cut off the skirt of [Qu.] his garment, for this seemeth to have been a very small injury? Answ. Peter Martyr saith, that his heart smote him because at the first his fact seemed to be injurious; but afterwards considering, that he did not this to offer any injury to Saul, but hereby to manifest his humanity towards him, his deadly enemy, in sparing his life, when he could as easily have taken it away, as cut off the lap of his garment, he doubted not, but that it was warrantable both before God and men. And God would have him thus to obtain testimony of his innocence from Saul, his utter enemy, which as Aristotle saith, is the greatest testimony of all others, Lyra saith, this cutting off some part of Saul's garment could not be without some injury to Saul and therefore well might David's heart smite him, seeing Saul was still his King, and therefore no injury ought by any of his Subjects to be done unto him, no not with the best intention; and amongst the Jews we may note it to have been counted an ignominy to have part of the long upper garment cut off, from the example of David's men, who were so served by the King of Ammon, when they were sent to congratulate his coming to the Crown after his fathers death, 2 Sam. 10. From this tenderness in David we may learn, how every Subject should [Note.] abhor from killing his King, or doing him the least injury in word or deed for reverence to God, whose Vicegerent he is, although he be a tyrant, and therefore as David, he must with patience bear his tyranny, waiting the time that God hath appointed to take him away, from being anymore a burden to the Common-wealth, as David said, Ch. 26. 10.

David being blamed, as it is likely, by his men for sparing Saul, said unto them, the Lord forbid that I should do this thing to my master, the Lord's anointed, &c. and with these words stayed his men from rising against Saul. The Vulg. Latin, here hath these words further inserted, as the Lord liveth, the Lord shall smite him, or his day shall come, &c. as Ch. 26. 10. But this Lyra judgeth well to have crept out of the margin into the Text through the ignorance of the scribe.

Saul thus escaping and going safe out of the cave, David followed him and cried unto him, (My Lord the King) wherefore hearest thou men's words, saying, behold David seeketh thy hurt &c. David imboldened by his good conscience, dareth now to show himself to Saul, but he neglecteth no means, whereby he might pacify his anger. For 1. he boweth low unto him. 2. He acknowledgeth him to be his Lord and King, and father, and himself his humble Subject and Servant. 3. He proveth his innocence towards Saul against all traducers, because God having delivered him into his hand, he spared his life. 4. He vilifyeth himself in comparison of Saul, as a dead dog or a flea, after whom therefore it was a most unfit thing, that the King of Israel should come out, and take this travail upon him to pursue him. Now whereas he saith, that God had delivered Saul into his hands, he meaneth not, that he might lawfully have slain him, although some think so, and the same phrase is afterwards used to Ahab, and he is threatened, because the Lord having delivered Benhadab into his hand, he let him go: and he that is slain casually by another man, is said to have been by God delivered iuto his hands, Exod. 22. 13. But here Saul. is said to have been delivered into David's hands, because he had an opportunity given him to slay him for the trial of his patience and charity towards his enemy. For it was not lawful for him to kill him, as Martyr reasoneth. 1. Because so he should have taken vengeance into his own hands. 2. It might have been an occasion of great dissention in the Commonwelath. 3. it would have been scandalous to David thus to attain the kingdom. 4. It would have been an evil president to others to rise against their Kings, and to murder them, yea to his own Subjects to have taught them afterwards to offer violence to him, upon their grievances. It may seem indeed to have been lawful, as the case stood, because David was anointed King, Saul grew intolerably outrageous and had killed the Priests of God, and came thither with a mind to kill David and his men, and it is not unlawful to kill another in defending a man self; which last is true, if there be none other way to escape, but God shown David a way to escape without killing Saul, as we see in this place; and although David were anointed, and so appointed King after Saul, yet he must wait, till God, who had set him up, would pull him down again; and until his actual possessing of the kingdom, it belonged not unto him to punish outrages done upon any, except common enemies of the people of Israel. Lyra also saith that David was to honor Saul, as long as God tolerated him in his kingdom, and that he ought not to take revenge upon Saul in his own case, especially he having no office to execute judgment, and that this oppourtnity was offered him that his humanity might be manifested to his enemy.

As saith the proverb of the ancients, Wickedness proceedeth from the wicked, &c. Hereby saith Lyra, he meant, that he went not about to kill Saul, neither would he, but that he being wicked, he would leave him to be slain by the more wicked, as it fell out, for he was slain in a manner by the Philistines, when, to avoid that ignominy, he slew himself. The Hebrews, saith he, think, that by the ancients, the ancient of days is meant, as God is called, Dan. 7. 9. and that this proverb was grounded upon that law, Exod. 21. 13. If a man smite his neighbor, not having laid wait for him, God hath delivered him into his hand, and I will appoint a City of refuge for him to flee unto: for this, they say, is either for some secret wickedness in the slain, thus judged by God, or in the slayer bringing that evil upon him, that he must live in exile from his own house. But this is far fetched and little to the purpose, and for the former, that he would leave the wicked to be slain by the wicked, it is not probable that he spake in such a sense, for hereby Saul might have been more exasperated against him, and as improabable is it, that he is meant that he would leave him to fall by his own wickedness, as Vatablus hath it, as also that of Barrhoeus, that although Saul's wickedness were such that he sought to kill David, yet David would not attempt the like against him, for thus he should have accused Saul, whereas he endeavored not to accuse him, but only to excuse himself. The best then is that of Pelican, that he meant Saul's parasites by the wicked, such as Doeg and the Ziphims, as if he had said, this wickedness of killing any man unjustly cometh from the wicked, who stir thee up against me to take away my life, but I am none of that sort, for I fearre God, and therefore my hand shall not be upon thee, I abhor from such a sin.

The Lord therefore judge between me and thee, and plead my cause and deliver me out of thy hand. Having briefly said what he could to Saul. he lastly fleeth to prayer, having little hope to prevail with him being so inveterated in malice But his humanity and oration so full of weighty reason, and pathetical, did so work with Saul, that he wept, and was overcome, and acknowledged David to be more righteous then he, in that he being his enemy he yet spared his life, and so prayeth God to reward good unto him therefore. Some saith Martyr, think that Saul spake thus to David in hypocrisy, because of those that were about him, and saw how well David had deserved of him, who could not but have condemned him, as a raging beast, and no man, if he had not shown to relent, upon so extraordinary kindness shown upto him, and he thought happily by this means to draw him to the Court again, and there with less scandal cut him off. But he thinketh rather, that he was seriously touched with remorse for the present, because he dealt with him, as one that he verily believed should be King, and have his children in his power, in that he urged him to swear, that he would deal mercifully by them: thus also Pelican, and this is most probable, because even in the wicked there is a conscience accusing them for their horrible wickednesses, as in Judas, who also confessed his sin in betraying the Lord, and in Caiu &c. but here was no true repentance, because no reformation followed, but after a while he persecuted David again. But here was a wonderful change for the present in Saul from that which he was before, when he challenged Jonathan for taking part with David, and David for conspiring against him, for now he justifieth him and condemneth himself. A great encouragement to David in his affliction, and to all the [Note.] godly, for that their wicked enemies cannot 〈…〉 in their consciences acknowledge their innocence, although out of an 〈…〉 d malice against goodness they persecute them, and speak evil of them: which should make such as fear God to continue constant in their upright dealing, notwithstanding their suffering, because one day their righteousness shall break out as as the sun, and their wicked enemies shall be ashamed.

Here Saul further saith, that he knew certainly that David should be King, and that the kingdom should be established unto him, because he was so good and virtuous, God was so manifestly with him to preserve him and bring him into his hands, who before had said, when he was at Keilah, that God had delivered David into his hands, and because God did prosper him so in all his undertakings, and he was so gracious in the eyes of all the people. For his wickedness had made, that God had left him and threatened, that his kingdom should not stand, and the hearts of the people were averse from him, wherefore from the contrary in David, he gathered, that David was the man whom Samuel meant, when he told him, that God would take his kingdom from him and give it to his neighbor, that was better then he: for I do not think with Martyr, that the anointing of David by Samuel was yet come to Saul's ear, for then he would also have sought Samuel's life, so that he knew not thereby, that David should be King, but by the signs before alleged.

Then Saul required David to swear unto him, that he would not cut off his seed, but leave him a name in Israel, whereunto David yielded and sware unto him, wherein saith Lyra, it may seem that David sinned, 1. Because Saul was reprobated of God, and so no oath ought to have been made unto him for the preserving of his name in Israel. 2. Because David did afterwards contrary to this oath deliver 7 of the children of Saul to the Gibeonites to be cut off. But he answereth to the first, that he knew not Saul to be any further reprobated of God, but only in respect of his temporal kingdom: and to the second, the will of God is always to be understood to be excepted, so that when a man hath sworn to spare any, if God biddeth him kill, he may do it without perjury, and this was the case of those 7 children of Saul, God bade him satisfy the Gibeonites, whose demand was to have so many delivered unto them to be hanged up in revenge of Saul's cruelty formerly against them. Yet neither was the seed of Saul quite cut off, for Mephihosheth the son of Jonathan, the son of Saul was preserved, yea David was so far from sinning, when he made this oath to Saul, that he fulfilled a precept of greatest perfection. Love your enemies, and die good to those that hate you, &c. Moreover God in his law provideth, that the son shall not die for the offense of the father, so that David sware to nothing, but what was just, and if he should have refused to swear thus, there might have been some color for Saul to persecute him again. And as he swear, he did his endeavor to keep his oath, for he did both slay him that said he killed Saul, and both those conspirators that slew Ishbosheth, the son of Saul. Only in the matter of the Gibeonites, wherein he had no power, he suffered that to be done, which he could not hinder, it being understood when he took this oath, unless God should command to the contrary.

Mystically by David hidden in a Cave, understand Christ, by Saul coming into his power to kill him, the Jews coming to take him, whom he shown, that he could have destroyed, when he made them fall backward by the breath of his mouth; the Cave, wherein Christ was hidden in respect of his divinity, was his flesh, so that the Jews could not see it; the lap of Saul's garment, which David cut off, was the kingdom in a figure, whereof the Lord deprived the Jews; and as at the last, when David shown himself to Saul, there was compunction in him and he acknowledge his own wickedness and David's righteousness and sought his favor, so the Jews shall one day, when their eyes shall be opened to see whom they have pierced, be compunct and sorrow therefore and seek his favor.

CHAP. XXV.

HERE first is the death of Samuel recorded, and how he was buried and lamented by all Israel. God let him live saith Pelican, till that Saul himself was brought to acknowledge, that David should be King, as he had foretold, and after this he took him out of this life, and Saul lived not long after, some Hebrews say but 7 months, but this cannot be, because David sojourned after this a year and 4 months in the Philistines country, before the death of Saul. That of Josephus therefore is more probable, that Samuel died in 18 year of Saul's reign, and Saul 2 years after, when he had finished 20. For the age of Samuel see before ch. 12. 22. Lyra noteth that Samuel's death and burial is first set down in this chapter and then Nabal's death, the one a good man buried with honor, the other wicked and buried without all honor that we read of that we may see, how the godly do excel the wicked even after death, according to that, The memorial of the just shall be blessed, but the memory of the wicked shall rot. For the place of Samuel's burial, it was in his house at Ramah, that is, saith Osiander, amongst his kindred and others of his family. Of mourning for the dead and burials, see Gen. 50. And David went to the wilderness of Paran, that is, leaving the strong hold in Engedi, he took this opportunity, saith Junius, to remove to the uttermost parts of the land, whilst all were busy in burying Samuel, that he might be further out of Saul's danger. Of the wilderness of Paran, see Numb. 10. 12. it was so large, that it extended from mount Sinai to the south border of the land of Canaan.

And there was a man of Maon, whose possessions were in Carmel, he had 3000 sheep and 1000 goats, and he was sphearing bis sheep in Carmel, &c. Maon was a City in Judah, of which see before ch. 23. 24. Carmel signfieth a place tilled or planted, there were two thus called, as by their proper name, one in Issachar, where Baals Priests were slain, the other in Judah, Josh. 15. 53. not far from Maon, and of this it is here spoken. David taketh this opportunity to send for some refreshing for himself and his men to Nabal, to Carmel, where he now made a feast, saying to the young men that went, then shall ye say to him that liveth in prosperity, peace be to thee, &c. the Vulg. Lat. peace be to my brethren and to thee, &c. Junius, ye shall say, if he be safe, enjoy thou peace, &c. Peter Martyr, say to him living so, peace to thee, &c. the Hebrew is 〈 in non-Latin alphabet 〉 viventi, and so the meaning is good, say to him, whilst he liveth, peace enjoy both thou and thy house &c. that is, as Junius expoundeth it, as long as thou livest; for the conditional particle [if] it is not in the Hebrew, neither doth it agree with the present case, because David doubted not, but that Nabal was then in health, because he feasted. It was the manner of the Jews, saith Lyra, at times of sheep-shearing, to make great feasts in remembrance of their forefathers, that were shepherds. For the reading of the Vulg. Lat. it was by a mistaking 〈 in non-Latin alphabet 〉 being taken for 〈 in non-Latin alphabet 〉 which signifieth to my brethren. Thus David sought to insinuate into Nabal's favor by good words, and commemorating his benefits towards him, in that his shepherds were safe by his Army, in the Wilderness, as it followeth v. 7. 8. they had no hurt neither lost anything all the time that they were in Carmel near unto him. Here we may see that sometimes fools, and men of no desert are rich, when as the best deserving [Note.] are in want, as David, and constrained to sue to such for relief, thus I have seen, saith the Preacher, servants on horseback and Princes walking on soot, that no man of desert be less esteemed for his want, or wicked worldlings esteemed the more for his wealth.

David's servants having done their message, as they were commanded, Nabal made them a churclish answer, saying, Who is David, or who is the son of Jesse? there be many servants now a days, that break away everyone from his master, &c. He spake thus disdainfully of David, saith Lyra, as of a stranger, because he was descended of Ruth the Moabitisse, and he did not only calumniate and vilify him, but also his men, as perfidious. When as, as Peter Martyr hath it, he could not be ignorant that David had wrought a great deliverance for Israel, when he slew Goliath; and it was generally expected, as we may see by Saul's own acknowledgement, that David should reign after Saul, and he was of his own Tribe, but David was now poor and he rich, and this made him so to insult over him, and to wrong him, for fools use to be puffed up by their riches, and to despise all that be poorer.

David hearing of Nabal's churlish answer, breaketh into a rage, and biddeth his men presently to gird on their swords, which they did, and followed him to the number of 400, and he vowed for this indignity to destroy Nabal and all his, v. 21. 22. He bare patiently, saith Martyr, Saul's rage against him, and the contumelies of Shimei, but towards Nabal he could have no patience, because, as is afterwards said, he had done much good unto him, v. 16. 21. but he required him with so great evil. For contumelious and vilifying speeches to a generous mind, are more provoking, then outward violence, as Chrysost. noteth, because the one hurteth the body only, but the hurt is divide, as it were, between the body and the mind, the other woundeth the mind only, the wounding whereof is most intolerable: and there was not only the rendering of evil for good, that vexed David's mind, but for that the man that did it, was so base in comparison of him, and did not only dismiss his men, without reliese, but for their praying for all good unto him, ladeth them with all contumelies. We may see here, that the Saints of God are sometimes subject to violent passions, whereby they are carried to sin against God. For in this David sinned divers ways, 1. By resolving upon revenge so soon as he heard of the wrong done, whereas it is forbid to avenge ourselves. 2. By taking an oath to do it. 3. For that he vowed to slay all that belonged to Nabal, that pissed against a wall, which had been great injustice, when as he only had abused him. Thus the best have been suffered to fall, that we may see what we are, if we be left a little to ourselves, to praise God for his grace, [Note.] when we are kept from falling so foully, and ascribe nothing to ourselves or our own strength.

The one of the young men (that is, one of Nabal's servants) told Abigail Nabal's wife, saying, David sent messengers to salute our master, and he railed on them, &c. This man knowing well the strength and animosity of David and his men, thought it time to speak without delay unto his mistress, who was not present, when David's men were so reproachfully used. For he weighing the good usage, that he and his fellows hat at David's hands, of which he speaketh, v. 15. 16. did certainly fear, that David would come and destroy them all, except some course were speedily taken to prevent it, for he thought that no man of courage would do less, if so great injury were offered unto him, especially being in his case, who upon such disparagement might fear, that his men would forsake him, being spoken of, as no better, then a fugitive servant from his master Saul, if he did not speedily revenge it.

Now he yieldeth a reason in the end, why he spake not to his master, but to her, because he is such a son of Belial, that a man cannot speak to him, meaning, that he had no hope to do any good by speaking to him, but that he would be more enraged. And herein this servant shown himself to be wise and careful both of his masters good, and of all the family; in which other servants should [Note.] learn of him; but because one only is spoken of that shown this care and not more, it seemeth that discreet and careful servants are rare. Peter Martyr hereupon gathereth, in that this servant spake to his Mistress, the inferior ruler of the family, when he despaired of doing any good with the superior: that when the chief Magistrate cannot be prevailed with for the averting of danger from the Church or Commonwealth, which is, as it were, his family, the inferior Magistrates are to be sought unto, who have power under thim, and are set to provide for the common good.

Then Abigail made haste and took 200. Loves and two bottles of Wine, and fire sheep ready d • essed, five measures of parched corn, 100. clusters of Raysons, and 200. Cakes of Figs, &c. Of the wisdom and beauty of Abigail it was spoken before, Vers. 3. and of the churlishness and evil condition of her husband Nabal; now her wisdom beginneth to appear, in that she so wisely sought to prevent the danger that was coming upon her family, and herein she had not the counsel of her husband, neither did she tell him of it, as is said, Vers. 69. because if he had known, she feared he would have hindered her in this her journey. She made hastle, because delaying might have been dangerous▪ and whereas two great wrongs had been done by her husband Nabal unto David; 1. In denying him relief in his necessity, which he had so well deserved. 2. In using contumelious speeches against him, she prepared for both these to satisfy him as well as she could, and so to apease his anger: for, 1. She carried him victuals for which he had sent. 2. She used good words unto him to insinuate into his favor, and humble gestures, Vers. 24, 25, &c. And the provision which she prepared was a bountiful gift, both for necessary food, for which the Loaves, the Muttons and the parched corn served, and for daintier Cates of Figs and Raysons. Hereby it appeareth, what abundance of provision was made for this sheepshearing feast, in that there was so much bread and flesh ready, that might be spared, a measure called satum here, was modius & semis, parched Corn, most accurate meal, Cakes of Figs, bunches tied together: So Lyra. And in going to meet David, she is said to have gone [by the covert of the hill] that is, saith Martyr, a secret way, and not the common road, left she should meet any of her friends by the way, and be interrupted by them But whereas is it said, Vers. 19. She told not her husband, a question ariseth, Whether a wife may give so much, or how much she may give without the consent of her husband? P. Martyr thinketh that the wife hath no power to give, [Qu.] but of those goods which are properly her own, and to give of the goods that are common between them in way of Alms, were to violate the Law of Matrimony. But when the case so standeth, that the husband is foolish and churlish, and so neither doth nor will provide for the good of the family, and to prevent danger, then it is her part to provide. But this as Willet noteth, were too much to abridge the wives liberty of giving, and amongst us, where the wife hath nothing properly her own, she should have no power to give anything, whereas by virtue of marriage the goods which the married have, are common between them. It is to be held then, that although the wife may not always give away what she lifteth, for she must be subject to her husband, yet she may in an extraodinary case, as this was, for the good of her husband give liberally, and ordinarily give to the poor with discretion, as we read of the wife of Chuza, Herod's steward, and other godly women, that they ministered to Christ of their substance. But this is not to be done without the husbands consent, if he be one that feareth God, as the Shunamite woman, who desireth to prepare for the enteratinment of the Prophet, that passed by her house divers times, yet did it not, but first acquainting her husband with the motion and having his consent. But if he be an enemy to goodness and charity, she may give, as she seeth occasion, so that it be done moderately, and not to the wasting of her husbands estate, according to the example of the women before named, whose husbands happily did bear no good will to Christ, whom they followed.

Abigail with her Servants and Asses laden going on in a secret way, the divine providence so ordered it, that she met David and his men, whereas if he had gone the common way, he might have destroyed all, as he intended, before that she had known of it, as Osiander noteth.

Now David had said, In vain, have I kept all that this fellow had in the wilderness, &c. This saith Lyra, being spoken before, but not recorded, cometh in here by way of capitulation, for when he girt on his Sword, and bade his men follow him, he going before them, and impatient of the contumely offered unto him uttered these words, and sware to slay all that belonged to Nabal, that pissed against the wall, and not now, as it may seem in the hearing of Abigail: Yet if it be taken as spoken in his chase upon the way, when Abigail was come near him, but not yet obsered, the Hebrew will bear it, and her alighting and humbling her self to David, and her speech unto him do most aptly agree, if it be thus understood; for as if she heard his threatenings, she fell at his feet and said, Upon me, upon me be this iniquity, Vers. 22. So do God to David's enemies and more also, &c. Because men are not willing to pray for any evil against themselves, faith Kimbi; David prayeth for it against his enemies. Martyr will have the meaning to be, so let God destroy the enemies of David, as he would certainly destroy Nabal and all his; but the note of similitude doth not here follow, but a conditional, if I shall leave of all, that he hath one to pisse against a wall. Wherefore Hugo better, sometime in swearing a man calleth for evil upon himself, as Ruth 1. 17. and sometimes for good to his deadly enemies for his greater punishment, as in this place, God do so, that is, God give such succcesse to David's enemies in their plotting against him as they desire, if I leave ought to Nabal, &. c. All that pisses against a wall, saith Martyr, are not only men and dogs, but women also, as may be gathered from Vers. 34. who kept me, that I might not do evil to thee. But how women can be brought within the compass of this speech, I see not, as for the place alleged, it cannot thence be gathered, that David meant to have killed Abigail, but it would have been a great hurt unto her to have had her husband and family destroyed.

When Abigail saw David, she hasted to meet him, and bowed herself unto him, and fell at his feet, and said, Upon me my Lord, upon me be the iniquity, &c. These words may be diversely taken, saith Hugo, either pardon me this iniquity, or take that revenge upon me, which thou wouldst take upon my husband, or thou thinkest, that it will be sin in thee, if thou dost not, as thou hast sworn, let this sin be imputed to me. Lyra and P. Martyr take it the second way, as if she laid all the fault upon herself, being therefore cast down at his feet to suffer the punishment, and this is the most probable: for her husband was, she confesseth, as his name Nabal signifieth, a fool, and therefore he was not to be regarded. Her meaning then when she said, upon me be the iniquity, was, if she had spoken or done anything to offend him, he should now punish her for it, for whatsoever her husband said or did, a wise man would not be much offended at it, seeing he did according to his wit, and men commonly will bear with fools. And as for her part, she did not so much as see or know, when the young men came from David to her husband. She did the so expose herself to David's rage to be by him punished if he would punish anybody, as that she did most effectually plead to have the offense passed over, as unworthy of any revenge. But what is to be thought of her calling her husband a fool and son of Belial? [Qu.] Answ. Herein she did no more then she might, because both it was a thing commonly known, for from folly he had his name, and she did it to save his life and all that he had, and therefore did herein the part of a loving wife, as a Chirurgeon launcheth the body to save it. But he was a wicked soole, as Rom. 1. 22. not a natural, as may be gathered from his speeches to David's messengers.

Having sought to pacify him by pleading Naballs folly, and her own absence, she here proceedeth to another argument, in that God had by his singular providence kept him hitherto from coming to shed blood, that he might not avenge his own cause, which is unlawful to do, she hoped, that he should by the same providence be kept so still. And whilst he staid his hand and sought not to avenge himself, she prayed, that all his enemies might be a Nabal, that is, saith Lyra, foolish and improvident in their doings, but R. Solomon saith, she spake herein Prophetically of Nabal's sudden death, that followed immediately. Borrhaeus, and Martyr, as unable to hurt him, as Nabal. Junius, in David's power to be forthwith destroyed, as Nabal was, if David would have proceeded against him. Of all these that of R. Solomon is most improbable, seeing she had no spirit of prophesy, although the event made her words Prophetical, any way else of the three other it may be understood indifferently.

To these arguments she here addeth another real argument, she offereth the present that she had brought unto him, humbling herself as his handmaid, and calling him her Lord. Fourthly, she falleth to entreating for pardon, speaking of the trespass, as if it had been her own, and promiseth all good unto David from the Lord, who fought the Lord's battles, neither was there ever any evil yet found in him: and for Saul, that without cause pursued him and sought to take away his life, she saith, that he should not be able to do it, because David's life was bound up in the bundle of life with the Lord, and the souls of his enemies he should sling out, as out of the middle of a Sling; where by binding up his life in the bundle of life understand the preservation thereof against the attempts of all his wicked enemies, who should be no more able to take it away, then to pluck anything, which the Lord by his Almighty power hath bound up in a bundle, out of it, for this the strength of no creature can do; to this effect Junius, saying that she spake this by a Metaphor; and for the casting out of the souls of his enemies, as out of a Sling, hereby she meant, that they should be destroyed by a violent death, and that suddenly to their greater confusion. Lyra more fully, even as Cions cut of trees to be transplanted are fast bound together, and kept in water from withering, and then are planted in another place, to grow and bear fruit: so the life of David should be safely preserved together with the lives of others, that feared God, being kept moist always with the water of grace here, and finally be transplanted into the land of the living, where together with such he should live forever: but the lives of his wicked enemies should be wheeled about as it were, in the wheel and circle of a Sling, which is the reading of the vulgar Latin, meaning that they should turn round from one vice to another, till they were cast out into Hell fire forever. Borrhaeus and Martyr understand it only of the life to come: Vatablus of David and his children, who she meant should have a sure house forever, as a bundle bound by the Lord, that cannot be broken, but his enemies should be cast out of their limits. Lastly, Abigail argueth from this, that it should be no trouble to David's mind, that he had not avenged himself, or shed innocent blood, at such time as it should be made good unto him, which the Lord had viz. to make him Ruler over Israel; whereby we may see, that it was now come abroad, that David should be King, although Samuel had anointed him so secretly, and Nabal blinded with covetousness and envy would take no notice of it, but spake of David, as a fugitive servant of Saul's. She speaketh of trouble to his conscience because it was a great sin, that he was going about, and if he had committed it, his conscience could not but be troubled afterwards for it. Saul indeed committed a most horrible sin in murthering the Lord's Priests, and was never troubled in his mind therefore, so many wicked men more have no trouble, but are quiet within, because their conscience is seared, as it were, with an hot Iron, and without sense, yet some are troubled, as Judas; but every godly man is troubled in his mind after sin committed, as David, Psal. 51. and Peter. And this should be an argument unto us, to take heed of sinning, because inward trouble in the mind, which is most intolerable, will [Note.] follow hereupon, the conscience will accuse, Rom. 2. 15. When the Lord shall have dealt well with thee, then remember thine handmaid. She did not here desire to be remembered according to some, that David would take her to wife, or if she should be a Widow, to show mercy to her, as Widows have need: for Nabal was likely enough yet to live. But that he would afterwards think upon her counsel, whereby he had been stayed from sinning, and think well of her, and that she was no enemy but a friend of his, and show kindness to her accordingly, which when he should come to be King, might stand her and her family in great stead, which to express the Vulgar Latin addeth, and thou shalt do good unto her.

David having heard Abigail's speech, blesseth God, first, for sending her to stay him from shedding blood, &c. then he blesseth her and her counsel as very good, repeating, what he had otherwise sworn to do, and so he took her present and dismissed her in peace.

According to David's example we ought to be moved by good counsel [Note.] to repent and to turn from our evil courses. 2. To look up to God first and chiefly, by whose providence such counsel is given us, to give him the praise. 3. To bless even the instrument also, which he useth to do us this good. Whereas David may seem yet to have sinned in breaking his vow and sparing Nabal, it is to be understood, that he did not, but should rather have sinned in keeping it, and so have added sin to sin, to the sin of vowing unlawfully the sin of doing unlawfully. For the end of an oath or vow is to glorify God in doing something, wherewith he is well pleased, the which that we may the more carefully do, we bind ourselves by vow. 2. Then is the breach of an oath sinful, when it is done with contempt of God, whose name hath been called upon. But to vow any unlawful thing, is to the dishonor of God, and the breaking hereof is for the fear and reverence of God; wherefore it is not unlawful, but just, necessary and commendable, and it had been better for Jephthah and Herod to have broken their vows, then kept them: Thus Peter Martyr and Willet. Yet he that maketh a rash vow and doth not keep it, is not without sin, but only his sin is the lesser, and less pricking the conscience. Abigail departing from David and coming home again found Nabal feasting and drunken, wherefore she said nothing unto him that day, but the next morning she told him all, upon the hearing whereof his heart died within him, and he became as a stone, and within ten days after the Lord smote him, that he died. For Abigail's refraining to speak to Nabal in his drunkenness, it was a point of wisdom, for she should have done no good by speaking at that time, wherefore it is said, Eccles. Chap. 31. Vers. 31. Rebuke not thy neighbor at the wine, give him no reproachful words, &c. Nabal's heart died within him for fear, and when he had languished ten days, saith R. Solomon, according to the number of the young men, which David had sent unto him, God smote him that he died, so that he died not, saith Lyra, a natural death, but God, to whom vengeance belongeth, when David refrained from avenging himself, revenged his wrongs by slaying Nabal. And Nabal's heart is said to have been like a stone, his drunkenness, and other wickedness, wherein he had lived, were now punished with a stony and hard heart, that [Note.] could not repent, and so he died miserably: which may be a warning to drunkards, and cool the rage of men, when they are wronged, and stay them from avenging themselves, leaving their malicious adversaries to God.

David hearing of Nabal's death blesseth God for this revenge taking, and sendeth to commune with Abigail to take her to wife. In this his rejoicing for revenge taken upon Nabal his enemy it may seem, that David did not well; for Prov. 24. 18. it is said, Be not thou glad, when thine enemy falleth, lest the Lord see it, &c. And Job professeth, that he rejoiced not at the fall of him that hated him. But Ps. 58. 10. it is said, the righteous shall rejoice, when he seeth the vengeance. David then rejoiced not, because his enemy was fallen, as being glad to hear of Nabal's impunishment, but to see, how the righteous Judge did revenge his wrongs, and that he proceeded not, when he was coming to revenge his own cause: thus Hugo and Peter Martyr. And thus the elect shall rejoice at the punishment of the reprobate, not because they delight in their punishment, but in the execution of justice. For David's sending to have Abigail to wife, it is not to be thought that he did it immediately after Nabal's death, saith Willet, but after a convenient time, because amongst the Romans a woman was infamous, that married within less then a year after her husbands death. He thought her to be a fit wife for him, because she was beautiful, and wise, and being Widow to one so rich, she could not want wealth; but true wisdom and virtue ought to be the Loadstone of our affection in choosing a Wife. Abigail, because David, as she believed, should be King, humbled her self, as unworthy, but made haste and went with his servants unto him. And it seemed good unto David to send and not to go in person unto her, that he might not seem to compel her, but that her consent might be the more free.

After that David had taken Abigail to Wife, he marrieth Abinoam of Jezreel also, but his former Wife Michal, the daughter of Saul was first given to another man to Phalti of Gallim. It may seem here, saith Lyra, and Peter Martyr and others, that David sinned against that charge, that the King should not multiply Wives. Lyra answereth, it is meant of Wives, who were Idolatresses, by whom his heart might be drawn away after false God's: Peter Martyr, that he should have no excessive number, but two or three he might take; but because David took more afterwards, and ten Concubines, it is to be held, that not only two or three were permitted, but more for the procreation of more children, and so the meaning of that Law must be, that to satisfy his fleshly lust, the King must not multiply Wives, as he must needs be judged to do, if he took very many, as did Solomon: So Borrhaeus. For it was then tolerated in other men to have more Wives. Touching Michal, his first Wife, the Rabbins say, that Phalti was a good man, and learned in the Law, and therefore lay not with her, although being by Saul compelled he took her, for if he had, it is not likely, that David would have taken her again, as he did afterwards; but the contrary appeareth to be true, because when David took her from him again, he followed her weeping for the great love which he bare unto her: but Lyra saith, he wept for joy that he had not touched her. Here we may see, that Saul was now grown to be void of all conscience of right and wrong, in that he would take another man's Wife from him, without any bill of divorce given her by him, and thus cause her and that other man to live in adultery: So wicked men do commonly grow worse and worse, from one sin to another, till they meet with the just punishment of all their sins. [Note.]

By Nabal mystically we may understand the Jews, who because they understand not the end of their Laws, may well be termed fools, to them Christ typified by David sendeth by his Apostles to be refreshed with their faith and repentance, but they scorn him as base, and rail upon him, but Abigail, that is, the common people amongst them are wiser, and humble themselves unto him, yielding him that which their great ones denied, so the Jew is smitten and dieth through want of faith, but those few that believed, were espoused to Christ, and saved.

CHAP. XXVI.

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

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

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

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

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

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

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

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

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

CHAP. XXVII.

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

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

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

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

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

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

CHAP. XXVIII.

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXIX.

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

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

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

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

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

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

CHAP. XXX.

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

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

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

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

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

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

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

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

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

CHAP. XXXI.

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

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

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

When the Inhabitants of Jabesh Gilead heard what the Philistines had done to Saul, all the valiant men of them came by night to Bethshan and took his body and the bodies of his sons and burnt them, and put their bones under a tree at Jabesh, and fasted seven days. The men of Jabesh had been delivered by Saul from Nahash the King of the Ammonites, and therefore they above all others sorrowed for his death, and bestowed this honorable burial upon him. They burnt their bodies with sweet aromatical stuff, as the manner then was to do to the dead bodies of Kings, whom they honored, for thus it was done unto Asa 2 Chr: 16. By their fasting seven days they shown the greatness of their sorrow for him, so Lyra. But whether did the men of Jabesh well in honoring him thus, whom God would have dishonored for his wickedness? Peter Martyr answereth, they did thus not to cross God in his judgments, but to show a grateful mind for their past deliverance, and to perform a duty of piety towards their King, by vindicating him from that great ignominy, to which he was put amongst the uncircumcised, and therefore David hearing of it, approved and applauded it, and seconded it, 2 Sam. 21. 12. and he was a man guided by the spirit of God. The wickedness of a King then freeth not their Subjects from [Note.] duty, as the Pope excommunicating a King absolveth his Subjects from their obedience, for Ambrose excommunicating Theodosius did not thus, and the son of a wicked father is still bound to a filial duty towards him, as Jonathan obeyed his father and followed him to the war, notwithstanding his great wickedness. Touching their burning of these dead bodies, it may be thought to have been done partly because the flesh was corrupted, and therefore they burnt that from the bones with a fire made of sweet things, and partly lest the Philistines should come to fetch away their bodies again and abuse them anew. For it was no general custom to burn the dead amongst the Jews. For their bones, which are said here to be put under a tree, 1 Chron. 10. 12. they are said to have been buried under an Oak, or a tree called Terebintbus, for they had not then any public burying places. For their fasting seven days, so did Jobs friends, when they came and saw him in so great misery, as plerced their hearts with sorrow; these men of