Chap.
I.
Quest.
1.
v.
1.
Of
Ramathaim
Zophim
.
1.
SOme
read
of
one
of
the
two
Ramathaims
.
B.
Genev.
but
one
is
referred
rather
to
the
word
going
before
:
erat
vir
vnus
,
or
,
quidam
,
there
was
a
certaine
man
;
because
the
Hebrew
preposition
min
,
of
,
is
put
before
Ramathaim
,
not
before
achad
,
one
.
2.
Some
because
Ramathaim
is
put
in
the
dual
number
,
thinke
that
there
were
two
cities
of
that
name
,
and
that
here
that
Ramath
is
meant
,
which
was
situate
in
mount
Ephraim
.
G.V.
but
it
seemeth
rather
,
that
this
Ramah
is
put
in
the
dual
number
,
beeing
one
and
the
same
citie
,
yet
consisting
of
two
townes
as
two
parts
.
I.
the
one
opposite
to
the
other
.
Pell
.
for
afterward
,
v.
19.
it
is
simply
called
Ramah
.
Osiand
.
yet
were
there
two
other
Ramaths
,
one
in
Beniamin
,
and
an
other
in
Nephthali
.
Iun.
3.
Now
Zophim
is
added
,
not
so
called
,
because
there
the
Prophets
dwelt
,
which
were
called
Zophim
,
speculatores
,
watchmen
,
Seers
,
or
beholders
,
Chald.
or
because
it
was
situate
in
an
high
place
,
tanquam
in
specula
,
as
in
a
watch-tower
or
looking
place
,
Pellican
.
but
because
it
was
situate
in
the
cuntrey
or
region
of
Zuph
,
c.
9.5
.
Iun.
which
might
haue
the
name
also
of
Zuph
of
whome
Elkanah
was
descended
,
as
this
verse
sheweth
,
called
also
Zophai
.
1.
Chron.
6.26
.
Bor.
2.
Quest.
Why
Elkanah
is
called
an
Ephrathite
.
1.
Some
thinke
that
he
was
of
the
tribe
of
Ephraim
,
Vat.
but
that
cannot
be
:
for
he
was
a
Levite
,
and
descended
of
Kohath
.
1.
Chron.
6.22
.
2.
He
was
then
so
called
,
because
he
dwelt
in
mount
Ephraim
,
among
the
Ephramites
,
as
the
beginning
of
this
verse
sheweth
.
Iun.
So
Iosephus
saith
,
that
he
dwelt
in
sorte
Ephraimitarum
,
in
the
lot
of
the
Ephramites
:
and
the
Chald.
he
was
,
ex
monte
domus
Ephraim
,
of
the
mountaine
of
the
house
of
Ephraim
:
for
vnto
the
Kohathites
,
which
descended
of
Kohath
(
but
not
by
Amram
)
were
allotted
certaine
cities
in
mount
Ephraim
.
Iosh.
21.20
.
Pellican
.
Borr.
3.
This
tearme
also
of
Ephrathite
in
an
other
sense
belonged
to
Iudah
:
Iun.
in
Micah
5.
But
in
that
sense
is
it
not
taken
here
.
3.
Quest.
v.
2.
Of
Elkanah
his
two
wiues
.
1.
This
Polygamie
of
the
Fathers
vnder
the
Law
in
marrying
one
or
two
wiues
,
was
not
simply
lawfull
or
dispensed
with
,
which
is
the
opinion
of
〈◊〉
and
Durandus
,
with
others
of
that
side
:
but
that
cannot
be
,
for
our
Sauiour
saith
in
the
like
case
,
from
the
beginning
it
was
not
so
,
Matth.
19.8
.
So
also
the
Prophet
Malachie
,
Did
not
he
make
one
?
yet
had
he
abundance
of
spirit
:
and
wherefore
one
?
because
he
sought
a
godly
seede
,
Malac.
2.15
.
2.
Wherefore
the
truer
opinion
is
,
that
this
was
an
humane
infirmitie
in
the
Fathers
,
to
take
vnto
them
two
or
more
wiues
:
and
such
marriages
were
not
without
great
inconueniences
:
for
there
was
continuall
emulation
betweene
them
,
as
betweene
Sarah
and
Hagar
,
Leah
and
Rachel
,
and
here
betweene
these
two
wiues
of
Elkanah
.
Pellican
.
And
the
first
that
brought
in
bigamie
was
Lamech
of
the
cursed
seede
of
Cam
:
yet
because
then
the
temporall
promises
of
that
nation
depended
vpon
their
carnall
generation
,
it
pleased
God
to
winke
at
this
infirmitie
,
and
tolerate
it
in
them
,
till
the
Messiah
came
,
when
no
longer
the
Church
of
God
should
be
tied
vnto
the
people
of
the
Iewes
:
but
spirituall
children
should
be
begotten
vnto
God
from
all
nations
euen
among
the
Gentiles
.
Osiand
.
4.
Quest.
v.
3.
Of
Elkanah
his
yeerely
sacrifice
.
1.
Whereas
it
is
said
,
this
man
went
vp
from
yeare
to
yeare
;
it
is
to
be
conceiued
,
that
he
with
all
the
males
of
his
house
went
vp
thrice
euery
yeare
,
at
three
solemne
feastes
,
of
the
Pasch
,
Pentecost
,
and
the
feast
of
Tabernacles
,
according
to
the
law
,
Deut.
16.16
.
Borr.
2.
But
he
for
his
part
,
beeing
a
Levite
,
went
vp
oftner
to
doe
his
seruice
at
the
Tabernacle
,
vnlesse
in
those
corrupt
times
the
worship
of
God
were
neglected
.
Pellican
.
3.
But
he
with
all
his
familie
,
not
the
males
onely
,
but
with
his
wiues
also
,
went
vp
but
once
in
the
yeare
,
Vatab.
as
v.
21.
he
is
saide
,
to
goe
vp
with
all
his
house
to
offer
the
yearely
sacrifice
:
which
it
seemeth
by
that
place
to
haue
beene
offered
but
once
in
the
yeare
.
4.
He
dwelt
not
in
Shiloh
,
either
because
he
was
dismissed
from
seruice
by
reason
of
his
age
:
for
,
which
is
more
like
,
because
the
Leuites
were
dispersed
among
the
people
to
instruct
them
.
Mar.
5.
Quest.
v.
5.
Of
the
portion
which
Elkanah
gaue
to
Annah
.
1.
Some
read
,
he
gaue
her
one
double
part
.
Iun.
but
these
wordes
then
should
implie
a
contradiction
,
to
giue
her
one
part
,
and
yet
double
.
2.
Some
read
,
he
gaue
her
a
portion
with
a
sad
countenance
.
L.
V.
and
they
make
this
the
sense
,
because
shee
had
no
children
,
to
whome
he
should
giue
portions
likewise
,
and
so
shee
had
but
her
single
part
:
he
gaue
it
her
with
an
heauie
cheare
,
because
shee
had
no
greater
portion
.
Osiand
.
Borr.
But
though
shee
had
no
children
,
it
was
in
his
power
to
giue
her
(
that
notwithstanding
)
as
large
a
portion
,
as
it
pleased
him
:
and
againe
in
this
sense
,
there
should
be
small
coherence
in
the
next
wordes
,
because
he
loued
her
.
3.
Therefore
the
phrase
in
the
Hebrew
,
signifying
a
gift
of
the
face
,
it
is
better
interpreted
,
a
worthie
gift
,
such
as
men
vse
to
looke
vpon
with
a
chearefull
face
,
Pellican
.
or
such
as
may
be
set
before
an
honourable
person
.
Vatab.
so
also
B.
G.
And
in
this
sense
the
next
words
follow
well
:
he
gaue
her
a
worthie
portion
,
because
he
loued
her
:
as
Ioseph
gaue
vnto
Beniamin
a
greater
portion
,
then
to
his
other
brethren
,
because
he
loued
him
more
.
6.
Quest.
v.
9.
Of
whome
it
is
meant
,
after
they
had
eaten
in
Shiloh
.
1.
The
wordes
are
,
after
the
eating
,
which
some
vnderstand
of
Annah
,
that
shee
rose
vp
,
after
shee
had
eaten
and
drunke
.
Lat.
Chald.
Vatab.
but
it
is
said
before
,
v.
7.
shee
did
not
eate
:
and
though
the
word
achlah
haue
a
feminine
termination
,
yet
that
is
supposed
to
be
paragogically
added
.
2.
Some
doe
reconcile
the
places
thus
:
that
shee
did
eate
with
them
,
though
shee
had
drunke
no
wine
,
nor
strong
drinke
with
them
,
as
shee
saith
to
Eli
,
v.
15.
Osiand
.
but
yet
the
contradiction
remaineth
still
,
because
v.
7.
it
is
saide
,
shee
did
not
eate
.
3.
Some
therefore
applie
it
vnto
Elkanah
,
Anna
arose
,
after
he
had
eaten
.
Iun.
4.
But
seeing
the
rest
of
the
familie
went
vp
also
with
Elkanah
,
and
they
did
all
eate
before
the
Lord
,
it
is
better
vnderstood
,
after
they
had
eaten
.
sic
Pellic.
and
B.G.
so
also
the
Septuag.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
they
had
eaten
:
so
readeth
also
Pagnin
.
And
yet
it
is
like
that
Annah
by
the
perswasion
of
her
husband
v.
8.
might
haue
eaten
somewhat
to
comfort
her
.
Borr.
7.
Quest.
v.
11.
Of
Hannahs
vowe
.
1.
A
vowe
is
properly
of
that
,
which
is
not
otherwise
in
that
particular
strict
manner
due
without
a
vowe
,
and
therefore
,
whereas
the
Leuites
were
without
vowe
or
special
profession
made
,
to
serue
in
the
Tabernacle
,
Hannah
doth
not
vow
that
her
sonne
,
for
whome
shee
praieth
,
should
be
in
that
generall
manner
holy
vnto
God
:
but
whereas
the
Leuites
beganne
not
to
serue
before
thirtie
,
and
their
seruice
ended
at
fiftie
,
shee
voweth
to
giue
her
sonne
vnto
God
all
the
daies
of
his
life
:
and
not
to
redeeme
him
with
money
,
which
libertie
was
graunted
by
the
law
:
Mart.
and
beside
he
should
be
a
Nazarite
,
neither
to
drinke
strong
drinke
,
nor
to
suffer
a
rasor
to
come
vpon
his
head
:
which
strict
profession
generally
the
Leuites
entred
not
into
.
Osiand
.
And
extraordinarie
grace
appeared
in
this
child
,
as
in
Iohn
Baptist
,
and
therefore
they
did
specially
consecrate
him
vnto
God
,
and
that
not
without
Gods
speciall
direction
.
Pellican
.
2.
Beside
,
whereas
the
wife
could
not
make
a
vowe
to
stand
in
force
without
her
husband
,
shaal
,
he
lent
,
is
of
the
masculine
gender
there
.
3.
This
vowe
,
which
Hannah
laieth
vpon
her
sonne
,
is
not
like
the
superstitious
Popish
vowes
,
8.
Quest.
v.
16.
What
a
daughter
of
Belial
is
.
1.
This
word
Belial
,
is
generally
taken
for
one
exceedingly
wicked
:
the
Septuag.
translate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
pestilent
woman
:
which
some
thinke
to
signifie
one
,
absque
iugo
,
without
a
yoke
,
Lat.
Pellican
.
voide
of
all
feare
of
God
.
Bor.
But
it
seemeth
rather
to
be
deriued
of
these
two
words
,
beli
,
which
signifieth
without
,
and
jagnal
,
which
is
to
be
profitable
,
or
to
prosper
.
Mont.
Pag.
And
so
Belial
noteth
such
an
one
,
as
is
altogether
vnprofitable
,
and
which
shall
not
prosper
:
the
very
child
of
the
deuill
.
Osiand
.
2.
Where
we
see
what
account
this
holy
woman
maketh
of
drunken
persons
,
and
of
drunkennes
:
shee
counteth
them
the
sonnes
and
daughters
of
Belial
.
9.
Quest.
v.
20.
Of
the
name
Samuel
,
or
Shemuel
.
1.
This
name
is
commonly
read
Samuel
,
but
in
the
originall
it
is
Shemuel
;
but
because
vse
and
custome
hath
so
obtained
,
and
the
Septuag.
so
read
,
whose
pronouncing
of
the
name
the
Apostle
followeth
,
Hebr.
11.32
.
it
is
fittest
(
because
of
the
noueltie
of
sound
)
to
be
so
retained
.
2.
And
the
etymologie
of
this
name
is
this
:
it
is
deriued
,
some
say
,
of
two
words
put
together
,
Iun.
some
of
three
:
rather
of
fowre
,
of
the
word
shaal
,
which
signifieth
to
aske
,
whereof
it
keepeth
onely
the
first
letter
,
and
of
the
preposition
min
,
of
,
retaining
the
first
letter
also
,
of
a
pronoune
affix
,
which
signifieth
him
,
and
of
eel
,
God
:
that
is
,
I
haue
asked
him
of
God
.
Pellican
.
Mart.
3.
This
teacheth
vs
,
that
good
names
should
be
imposed
vpon
children
,
whereby
both
the
parents
&
the
children
should
be
put
in
minde
of
their
thankfulnes
toward
God
.
Pellic.
10.
Quest.
Of
Elkanah
and
Hannah
their
offering
.
1.
Whereas
they
brought
three
bullocks
,
and
yet
slue
but
one
,
v.
25.
R.
Ben
Gerson
thinketh
,
that
one
was
sacrificed
the
first
day
,
the
other
the
two
next
:
some
,
that
one
was
for
a
burnt
offring
,
the
other
for
peace
offrings
.
Mar.
But
the
other
two
(
it
is
more
like
)
were
giuen
vnto
the
high
priest
Eli
,
for
he
with
the
rest
of
the
priests
liued
of
the
oblations
and
sacrifices
.
11.
Quest.
v.
24.
At
what
age
Samuel
was
brought
to
the
Tabernacle
.
1.
The
Hebrew
interpreters
thinke
,
that
Samuel
was
weaned
at
24.
moneths
,
that
is
,
after
two
yeares
,
&
then
brought
vp
to
the
Lord
:
and
they
commend
Hannahs
pietie
therein
,
that
would
not
deferre
to
pay
her
vow
vnto
God
.
2.
Lyranus
thinketh
that
Samuel
was
sixe
or
seuen
yeere
olde
,
when
he
was
presented
vnto
God
:
which
opinion
P.
Mart.
reiecteth
,
because
shee
should
haue
then
deferred
too
long
to
haue
paied
her
vowes
vnto
God
.
But
it
seemeth
to
me
,
to
be
the
more
probable
,
for
these
reasons
:
1.
because
Samuel
immedia●ly
after
his
comming
ministred
vnto
the
Lord
,
c.
2.11
.
which
a
child
of
two
yeare
old
could
not
doe
:
2.
shee
neuer
hauing
had
child
before
,
would
not
so
soone
weane
him
from
the
breasts
:
as
it
is
thought
Sarah
weaned
not
Isaak
till
he
was
fiue
yeere
old
;
for
at
the
time
of
the
feast
,
when
he
was
weaned
,
Ismael
mocked
him
.
3.
It
had
beene
a
great
trouble
to
bring
children
so
young
to
the
Tabernacle
,
vnlesse
a
nurserie
had
beene
appointed
for
them
there
.
4.
Neither
did
shee
deferre
the
paying
of
her
vow
,
seeing
shee
kept
him
but
vntill
such
time
,
that
he
should
be
fit
for
the
Lords
seruice
.
12.
Quest.
v.
27.
What
things
are
to
be
praied
for
,
and
how
they
are
obtained
.
1.
Some
question
is
here
mooued
,
whether
it
be
lawfull
to
pray
for
things
temporall
and
indifferent
,
as
here
Hannah
praied
for
a
child
and
obtained
him
.
Chrysostome
hom.
8.
in
Timoth.
is
of
opinion
,
that
onely
things
spirituall
are
to
be
praied
for
:
things
temporall
not
in
particular
,
but
in
generall
,
as
we
pray
for
them
vnder
the
name
of
bread
in
the
Lords
praier
.
Contra.
But
it
appeareth
by
the
examples
of
holy
men
,
in
the
Scripture
,
that
it
is
lawfull
to
pray
for
things
temporal
,
as
Abraham
praied
for
Ismael
,
Moses
for
victorie
against
Amelek
:
but
here
two
conditions
are
required
,
that
we
should
pray
for
transitorie
things
,
transitoriè
,
transitorily
,
not
with
such
feruencie
and
desire
,
as
for
things
spirituall
:
secondly
,
we
must
propound
vnto
vs
a
good
ende
to
vse
them
to
Gods
glorie
.
2.
But
yet
we
must
not
thinke
,
that
we
are
heard
for
the
merit
of
our
praier
:
God
heareth
vs
in
mercie
:
yet
praier
is
appointed
as
the
way
and
the
meane
,
wherein
wee
must
walke
;
it
is
not
the
cause
of
graunting
our
requests
.
Mar.
13.
Quest.
v.
28.
Who
is
said
to
haue
worshipped
God
.
1.
Some
read
,
they
worshipped
the
Lord
there
.
L.
Osiand
.
but
the
word
ijshtachu
is
put
for
ijshtachaveh
,
and
is
of
the
singular
number
,
as
Gen.
4.47.31
.
in
the
same
word
Iakob
is
said
to
haue
bowed
himselfe
:
but
when
it
is
put
in
the
plurall
number
,
it
is
ijshtachavu
:
as
Exod.
12.27
.
2.
They
which
read
in
the
singular
number
,
some
vnderstand
it
of
Samuel
,
Iun.
but
he
was
at
this
time
a
very
childe
:
some
referre
it
to
Elkanah
.
Borr.
Mar.
But
the
communication
is
here
between
Heli
and
Hannah
:
Elkanah
is
not
here
mentioned
:
therefore
it
is
best
vnderstood
of
Heli
,
V.
Genevens
.
that
as
he
blessed
Hannah
before
,
and
praied
for
her
,
so
nowe
also
he
giueth
thankes
vnto
God
,
seeing
the
fruit
and
effect
of
his
blessing
.
CHAP.
II.
1.
Quest.
v.
1.
How
Hannah
is
said
to
haue
praied
,
giuing
thanks
.
1.
BEcause
giuing
of
thanks
is
a
kinde
of
praier
,
and
in
giuing
of
thankes
,
praier
also
is
included
;
as
the
Pharisie
is
saide
to
haue
praied
,
when
he
gaue
thankes
,
Luk.
18.
shee
is
saide
in
giuing
thankes
also
to
haue
praied
.
Genev.
2.
And
further
as
shee
giueth
thankes
for
Samuel
her
sonne
,
whome
shee
had
receiued
,
so
also
shee
further
commendeth
him
by
her
praier
to
the
blessing
of
God
.
Vat.
3.
As
also
this
song
beeing
propheticall
concerning
the
Messiah
,
and
the
encrease
of
Gods
people
,
and
the
destruction
of
their
enemies
,
shee
praieth
also
,
that
in
good
time
the
Lord
would
effect
all
his
gratious
promises
toward
his
Church
.
Bor.
4.
By
Hannah
,
let
women
learne
to
lay
aside
all
wanton
and
vnwomanly
songs
,
and
sing
onely
to
the
praise
of
God
.
Pellican
.
5.
R.
Ben
Gerson
otherwise
dissolueth
this
doubt
,
that
this
song
of
Hannah
consisteth
partly
of
thanksgiuing
,
and
partly
of
a
praier
:
as
v.
10.
shee
praieth
that
God
would
thunder
vpon
the
wicked
,
which
came
so
to
passe
,
chap.
7.
but
this
seemeth
somewhat
curious
.
6.
Now
whereas
the
Apostle
forbiddeth
a
woman
to
speake
in
the
congregation
,
1.
Cor.
14.
this
example
of
Hannah
was
extraordinarie
,
as
likewise
of
Deborah
,
Iud.
5.
as
of
the
prophet
Huldah
in
Iosias
time
:
the
Apostle
meaneth
,
that
ordinarily
women
should
not
speake
in
the
Church
:
2.
Quest.
v.
3.
Of
the
meaning
of
those
wordes
,
actions
are
not
directed
,
&c.
1.
Some
read
these
words
affirmatiuely
,
by
him
enterprises
are
established
:
Genevens
.
which
some
apply
vnto
God
,
his
purposes
shall
come
to
passe
.
B.
Vat.
some
to
the
actions
of
men
,
which
are
ordered
,
disposed
,
and
directed
by
God
.
Bor.
Pellic.
and
thus
affirmatiuely
read
Lat.
Septuag.
Pag.
2.
But
seeing
the
word
in
the
text
is
lo
,
with
aleph
,
not
lo
,
with
vau
,
it
properly
signifieth
not
:
and
so
the
words
must
be
read
negatiuely
,
actions
are
not
directed
:
that
is
,
without
him
:
Iun.
Osiand
.
Mont.
He
ouerthroweth
and
disappointeth
the
enterprises
of
the
wicked
,
as
the
next
verse
sheweth
,
the
bow
is
broken
,
&c.
3.
Quest.
v.
6.
Of
these
words
,
the
Lord
bringeth
to
the
graue
,
or
hell
.
1.
The
word
sheol
signifieth
first
the
graue
,
the
place
of
bodies
,
when
they
are
dead
and
lie
in
darknes
,
and
fall
to
corruption
:
secondly
by
a
metaphor
,
it
signifieth
the
state
of
aduersitie
and
miserie
in
this
world
,
when
men
are
depriued
of
outward
comfort
,
and
sit
downe
as
it
were
in
darknes
mourning
,
as
Anna
was
continually
afflicted
and
perplexed
of
her
aduersarie
in
the
house
:
thirdly
,
it
signifieth
the
forlorne
estate
of
those
which
are
depriued
of
Gods
fauour
,
and
of
inward
comfort
,
and
feele
the
wrath
of
God
,
whether
for
a
time
,
as
our
blessed
Sauiour
vpon
the
crosse
,
when
he
complained
he
was
forsaken
:
and
for
one
to
feele
himselfe
for
the
time
as
forsaken
,
what
is
it
else
,
quam
inferni
cruciatum
sentire
,
then
to
feele
the
torment
of
hell
?
or
when
they
are
vtterly
cast
off
,
as
Cain
despairing
of
forgiuenes
,
and
Saul
forsaken
of
Gods
spirit
,
did
feele
as
an
hell
in
their
conscience
:
fourthly
,
it
signifieth
the
very
state
of
the
damned
tormented
in
hel
.
Bor.
2.
But
in
this
place
,
though
most
read
,
ad
infernum
,
to
hell
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sept.
L.
Chald.
Ar.
Pag.
yet
it
more
properly
is
interpreted
the
graue
,
Iun.
B.
Gen.
as
the
words
next
before
going
doe
shew
:
the
Lord
killeth
,
and
maketh
aliue
;
then
it
followeth
,
the
Lord
bringeth
to
the
graue
,
and
raiseth
vp
.
4.
Quest.
v.
15.
Of
the
sinne
of
Eli
his
sonnes
in
robbing
the
offerings
.
Their
sinne
committed
toward
the
offerings
of
the
Lord
,
was
not
of
one
sort
,
but
diuers
.
1.
They
were
guiltie
of
theft
and
robberie
,
that
whereas
the
breast
onely
and
right
shoulder
belonged
to
the
priest
of
the
peace
offerings
,
Leuit.
7.31
.
they
tooke
more
,
(
beeing
not
contented
with
their
ordinarie
portion
)
euen
whatsoeuer
the
fleshhooke
brought
vp
.
Vat.
Iun.
2.
They
also
committed
sacriledge
:
for
whereas
the
Lord
was
first
to
be
serued
,
and
the
fat
first
burned
,
Levit.
7.31
.
they
would
exact
their
fee
,
and
more
,
when
as
yet
the
Lord
had
not
his
due
.
Bor.
Iun.
3.
They
did
it
with
rapine
and
violence
,
not
staying
to
receiue
it
at
the
offerers
hand
,
but
beeing
their
owne
caruers
.
Osiand
.
4.
They
offended
also
in
the
sinne
of
wantonnes
,
catching
the
flesh
beeing
yet
raw
,
that
they
might
dresse
it
to
the
Priests
liking
.
Pellican
.
5.
So
the
sinne
of
the
young
men
was
very
great
:
1.
in
respect
of
themselues
that
committed
it
,
who
beeing
priests
should
haue
giuen
a
good
example
vnto
others
:
2.
in
regard
of
God
,
against
whome
they
were
presumptuous
:
3.
in
respect
of
the
great
hurt
and
inconuenience
,
which
did
arise
hereof
;
they
caused
the
people
to
abhorre
the
sacrifices
of
the
Lord
.
5.
Quest.
v.
18.
Of
Samuels
linen
Ephod
.
1.
Samuel
beeing
a
child
,
not
aboue
12.
yeare
old
,
as
Iosephus
thinketh
,
by
speciall
dispensation
,
ministred
before
the
Lord
,
and
ware
a
linen
Ephod
,
whereas
the
Leuites
ordinarily
did
not
minister
before
they
were
thirtie
yeare
old
,
Numb.
4.3
.
Pellic.
2.
There
were
two
kind
of
Ephods
belonging
to
the
seruice
of
the
Tabernacle
,
one
peculiar
vnto
the
high
Priest
,
wrought
with
gold
and
blew
silke
;
an
other
of
linen
onely
,
which
was
common
to
all
the
Leuites
and
Priests
:
as
Saul
is
said
to
haue
slaine
85.
priests
that
did
weare
a
linen
Ephod
:
and
of
this
sort
was
Samuels
Ephod
.
Bor.
Mar.
3.
Yet
was
there
a
third
kind
of
Ephod
,
which
was
a
ciuill
garment
,
of
white
linen
,
vsed
in
the
time
of
mirth
and
ioy
:
such
an
Ephod
Dauid
put
on
,
when
he
daunced
before
the
Arke
,
2.
Sam.
6.14
.
whereupon
the
preacher
saith
,
At
all
times
let
thy
garments
be
white
.
Eccles.
9.8
.
6.
Quest.
v.
20.
Of
the
meaning
of
these
words
,
for
the
asking
which
he
lent
or
bestowed
vpon
Iehovah
.
1.
Some
read
,
which
shee
asked
of
Iehovah
.
B.
G.
but
the
word
shaal
is
of
the
masculine
gender
,
and
therefore
can
not
agree
vnto
Hannah
.
2.
Some
read
,
which
he
asked
,
V.
A.C.
but
Elkanah
asked
not
the
sonne
of
God
,
but
Hannah
his
wife
.
3.
Therefore
the
best
reading
is
,
which
he
lent
or
bestowed
vpon
Iehovah
,
P.
as
the
word
is
taken
,
c.
1.28
.
4.
Some
read
in
the
second
person
,
quod
commodasti
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
hast
lent
or
bestowed
:
but
the
verbe
shaal
is
of
the
third
person
,
so
also
Iun.
exoratum
restitueras
,
which
being
asked
thou
hast
restored
:
but
here
the
word
restitueras
,
restored
,
is
supplied
:
now
whereas
the
person
is
changed
,
Iehovah
appoint
thee
seede
,
and
then
it
followeth
,
for
the
asking
,
which
he
bestowed
:
these
latter
are
the
wordes
not
of
Eli
to
Elkanah
,
but
of
the
author
concerning
Elkanah
.
Iun.
7.
Quest.
v.
22.
Of
the
women
that
assembled
at
the
doore
of
the
Tabernacle
.
1.
Some
read
,
which
watched
,
V.
L.
B.
or
warfared
.
A.
some
,
which
came
.
S.
C.
rather
,
which
came
in
troupes
or
armies
,
I.
were
assembled
.
G.
P.
so
is
the
word
taken
Exod.
38.8
.
2.
Some
thinke
they
were
such
women
,
as
came
in
troupes
to
be
purified
according
to
the
law
,
V.
Gen.
yet
not
they
onely
,
but
other
deuout
women
came
flocking
in
troups
to
the
Tabernacle
,
to
serue
the
Lord
in
fasting
and
praier
,
Osiand
.
such
was
Hannah
,
Luk.
2.
Mar.
so
we
read
Exod.
38.8
.
of
women
that
came
thither
of
deuotion
,
Iun.
so
they
were
as
in
the
Lords
warfare
,
as
the
same
word
is
vsed
of
the
Leuites
,
Numb.
4.3
.
Borr.
3.
Wherein
appeareth
the
abominable
sinne
of
the
sonnes
of
Eli
,
who
beeing
of
a
sacred
calling
,
committed
vncleannes
in
a
sacred
place
,
with
religious
women
:
if
they
hauing
the
remedie
of
mariage
fell
into
this
sinne
,
Pellican
.
L.
Ben
Gerson
to
extenuate
the
sinne
of
the
Priests
,
saith
that
they
did
not
commit
adulterie
with
them
,
but
onely
neglected
their
sacrifices
,
and
so
caused
the
women
to
waite
still
at
the
doore
of
the
Tabernacle
;
and
he
giueth
this
reason
,
because
Eli
reprooueth
them
not
for
this
sinne
,
nor
yet
the
man
of
God
,
that
came
vnto
Eli.
Hierome
in
his
traditions
sheweth
an
other
conceit
of
the
Hebrewes
,
that
they
perswaded
the
women
to
lie
with
their
husbands
before
they
were
purified
.
Contra.
The
text
is
euident
,
that
they
,
that
is
,
Eli
his
sonnes
lay
with
the
women
:
for
the
word
is
put
in
the
masculine
gender
:
Eli
onely
toucheth
their
sinnes
in
generall
:
and
it
was
sufficient
for
the
man
of
God
to
shew
that
by
their
prophannesse
,
they
were
worthie
to
be
put
from
their
priesthood
;
though
no
mention
be
made
of
their
sinnes
.
Mar.
8.
Quest.
v.
25.
Of
the
greatnes
of
the
sinne
of
Eli
his
sonnes
,
vpon
these
words
,
Who
shall
plead
for
him
?
1.
Some
expound
thus
;
that
whereas
in
trespasses
committed
betweene
men
,
the
Magistrate
may
intercede
,
and
take
vp
the
matter
:
in
sinnes
committed
against
God
,
there
is
no
mediatour
,
but
onely
Christ
:
Osiand
.
but
this
is
not
the
meaning
,
as
may
appeare
c.
3.14
.
where
the
Lord
saith
,
that
the
sinne
of
Eli
his
house
shall
not
be
purged
with
sacrifice
for
euer
:
therefore
the
difficultie
of
forgiuenes
of
such
sinnes
is
here
shewed
:
for
euen
other
sinnes
also
,
are
remitted
by
the
mediation
of
Christ
.
2.
Wherefore
here
is
a
distinction
of
sinnes
set
downe
,
which
are
committed
either
against
man
,
or
against
God
:
and
of
this
sort
is
that
sinne
,
which
is
called
in
the
newe
Testament
,
sinne
or
blasphemie
against
the
holy
Ghost
.
Bor.
3.
For
if
any
wilfully
and
malitiously
doe
sinne
against
God
,
contemning
his
word
,
there
is
no
mediation
or
intercession
left
for
him
,
how
much
more
,
if
the
Priest
himselfe
,
who
vseth
to
pray
for
others
,
shall
with
an
high
hand
sinne
against
God
.
Of
this
sinne
of
obstinacie
and
malitious
contempt
speaketh
Moses
,
that
,
he
that
doth
any
thing
with
an
high
hand
,
and
blasphemeth
the
Lord
,
should
be
cut
off
from
among
his
people
:
Numb.
15.30
.
that
is
,
without
redemption
.
Such
are
saide
to
prouoke
the
Lord
to
anger
,
Ier.
7.18
.
for
such
the
Prophet
is
forbidden
to
pray
,
Ier.
11.14
.
and
14.11
.
treading
vnder
foote
the
sonne
of
God
,
and
a
despiting
of
the
spirit
of
grace
,
Hebr.
10.26
.
Iun.
for
which
the
Apostle
would
not
haue
one
to
pray
:
1.
Ioh.
5.16
.
which
sinne
shall
neuer
be
forgiuen
,
Mark
.
3.29
.
not
that
it
is
therefore
irremissible
because
God
is
not
able
to
forgiue
it
,
but
because
the
grace
of
God
hath
no
place
in
them
that
are
indurate
in
their
sinnes
,
and
their
hard
and
impenitent
heart
is
vncapable
of
grace
.
Pellican
.
4.
In
this
sinne
three
things
are
specially
to
be
obserued
,
1.
the
obiect
,
it
must
be
in
such
things
as
concerne
God
,
it
is
a
sinne
in
matters
directly
tending
to
the
dishonour
of
God
:
2.
it
must
be
committed
by
such
as
haue
knowledge
,
and
so
sinne
against
their
iudgement
and
conscience
:
3.
the
manner
must
be
respected
:
they
sinne
with
an
high
hand
,
of
malice
,
obstinacie
,
and
contempt
:
in
all
these
three
were
the
sonnes
of
Eli
found
guiltie
.
9.
Quest.
v.
25.
Of
the
meaning
of
these
words
,
they
hearkned
not
to
the
voice
of
their
father
,
because
the
Lord
would
kill
them
.
1.
Some
referre
this
to
the
absolute
decree
of
God
,
whereby
he
had
ordained
the
sonnes
of
Eli
to
destruction
,
which
went
before
their
rebellion
and
obstinacie
;
and
they
adde
further
,
that
as
of
saluation
,
so
of
condemnation
,
there
are
two
causes
:
the
first
,
which
is
the
decree
and
will
of
God
:
the
second
,
of
the
one
faith
,
and
the
grace
of
God
,
of
the
other
,
contempt
and
disobedience
:
and
that
herein
no
reason
can
be
yeelded
of
Gods
will
,
which
is
most
iust
:
but
he
hath
mercie
on
whome
he
will
,
and
whome
he
will
he
hardneth
.
Bor.
Pellican
.
But
this
seemeth
not
so
to
be
taken
of
Gods
absolute
and
eternall
decree
:
1.
because
here
mention
is
made
not
of
their
euerlasting
damnation
,
but
of
their
violent
death
:
2.
it
would
be
inferred
,
that
Gods
will
should
be
the
cause
of
their
hardning
,
which
in
no
wise
is
to
be
admitted
:
sic
Iun.
Osiand
.
3.
And
further
,
whereas
it
is
said
,
Esech.
18.
that
God
will
not
the
death
of
a
sinner
:
and
yet
here
,
that
God
would
kill
them
:
first
,
it
may
be
answered
,
10.
Quest.
v.
25.
Whether
any
may
be
said
to
sinne
with
the
will
of
God
.
This
question
is
mooued
by
occasion
of
these
words
;
they
obeyed
not
the
voice
of
their
father
,
because
the
Lord
would
slay
them
:
as
though
God
should
be
the
cause
,
why
they
obeied
not
the
voice
of
their
father
.
1.
First
,
here
the
Manichees
did
most
impiously
affirme
,
that
there
were
two
beginnings
,
and
two
chiefe
princes
,
one
of
light
,
and
an
other
of
darknes
:
from
the
one
proceeded
good
,
from
the
other
euill
:
but
this
is
directly
contrarie
to
the
Scriptures
,
Psal.
135.6
.
That
God
doth
whatsoeuer
pleaseth
him
in
heauen
,
&
in
earth
:
therefore
there
is
no
contrarie
power
against
God
.
2.
Some
thinke
,
that
God
suffereth
sinne
to
be
done
onely
in
the
world
,
and
otherwise
concurreth
not
,
then
in
leauing
and
suffering
sinners
,
which
was
the
opinion
of
Iulian
the
Pelagian
against
whome
Augustine
writ
:
but
if
God
be
saide
to
permit
and
suffer
,
as
he
doth
(
for
by
his
absolute
power
he
could
hinder
,
that
no
sinne
should
be
committed
)
he
either
suffereth
sinne
against
his
will
,
which
cannot
be
saide
,
for
nothing
can
resist
his
will
;
or
with
his
will
:
if
he
willingly
permit
,
then
there
is
more
then
a
bare
suffering
:
likewise
,
the
phrase
of
Scripture
,
when
he
is
said
,
to
harden
Pharaohs
heart
,
to
bidde
Shemei
curse
Dauid
,
to
giue
ouer
to
a
reprobate
sense
,
doe
shew
more
then
a
permission
.
3.
Therefore
,
although
sinne
may
be
saide
in
some
respect
to
stand
with
the
will
of
God
,
as
shall
be
shewed
,
yet
God
is
no
way
the
author
or
cause
of
sinne
:
but
euery
man
is
tempted
and
lead
aside
of
his
owne
concupiscence
,
Iam.
1.14
.
but
how
sinne
standeth
with
the
will
of
God
,
it
now
followeth
to
be
declared
.
1.
God
concurreth
in
euery
action
as
a
generall
cause
:
for
whatsoeuer
is
wrought
by
the
second
causes
,
proceedeth
originally
from
the
first
cause
:
for
in
him
we
mooue
,
we
liue
,
and
haue
our
beeing
,
Act.
17.
but
the
euilnes
of
the
action
issueth
from
the
second
causes
:
as
the
rider
is
the
efficient
cause
of
the
going
of
the
lame
horse
,
but
his
lame
going
is
of
himselfe
.
2.
God
also
concurreth
in
subtracting
and
denying
his
grace
:
where
he
giueth
grace
,
it
is
of
mercie
;
where
he
withholdeth
,
it
is
iust
:
for
none
are
depriued
of
his
grace
,
but
the
vnworthie
,
and
such
as
refuse
:
but
why
God
giueth
not
like
grace
to
all
,
there
is
no
other
reason
but
his
good
pleasure
.
3.
Sinne
as
it
is
sinne
,
standeth
not
with
Gods
will
,
but
as
it
is
the
punishment
of
sinne
.
4.
God
is
willing
sinne
should
be
done
,
because
he
knoweth
how
to
vse
it
to
his
glorie
;
as
the
fall
of
Adam
was
the
occasion
of
the
redemption
of
the
world
.
5.
God
concurreth
in
the
actions
of
sinners
,
as
a
supreame
iudge
,
and
ouer-ruler
:
sometime
staying
sinne
before
it
be
done
,
by
punishing
it
,
when
it
is
done
,
and
in
the
wicked
by
drawing
forth
their
malice
,
and
causing
it
to
appeare
,
as
in
this
sense
he
is
said
to
haue
hardned
Pharaohs
heart
.
6.
Yet
Gods
will
is
to
be
considered
two
waies
:
there
is
his
secret
,
and
reuealed
will
:
as
when
he
bid
Abraham
sacrifice
his
sonne
,
his
reuealed
will
was
that
he
should
slay
him
,
his
secret
will
,
that
he
should
not
:
so
Gods
will
reuealed
is
against
sinne
;
but
it
standeth
with
his
secret
will
,
as
is
before
shewed
.
Martyr
.
11.
Quest.
v.
30.
Of
these
words
,
I
said
,
that
thine
house
,
and
the
house
of
thy
father
,
should
walke
before
me
for
euer
:
when
this
promise
was
made
concerning
Eli
his
house
.
1.
Some
thinke
,
that
whereas
Eli
came
of
Ithamar
the
sonne
of
Aaron
,
in
the
time
of
the
Iudges
,
the
sonnes
of
Eleazar
,
in
whose
posteritie
the
high
Priesthood
was
setled
,
abusing
themselues
and
their
place
,
their
office
was
taken
from
them
,
and
giuen
conditionally
vnto
the
sonnes
of
Ithamar
,
sic
Borr.
Osiand
.
Mar.
But
seeing
no
such
conditionall
promise
made
to
the
sonnes
of
Ithamar
,
is
mentioned
in
Scripture
,
it
is
hard
to
coniecture
it
;
and
beside
,
seeing
the
Lord
had
promised
vnto
Phinehes
and
his
seede
the
high
Priests
place
for
euer
,
Num.
25.
how
could
this
promise
stand
,
if
that
office
were
afterward
assured
vnto
an
other
:
it
is
like
then
,
that
in
those
disordered
times
vnder
the
Iudges
,
especially
the
posteritie
of
Phinihes
beeing
vnfaithfull
in
their
office
,
they
of
Ithamar
tooke
occasion
to
vsurpe
the
Priests
place
,
without
any
such
assignment
from
God
.
2.
Therefore
the
more
probable
opinion
is
,
that
here
reference
is
had
to
the
first
election
of
Aaron
and
his
seede
to
the
Priesthood
,
Exod.
29.9
.
that
his
whole
seede
should
haue
enioyed
that
priuiledge
:
but
now
part
of
Aarons
house
,
such
as
came
of
Ithamar
,
for
the
sinne
of
Eli
his
house
,
are
cut
off
.
〈…〉
.
12.
Quest.
v.
30.
Vpon
these
words
,
but
now
it
shall
not
be
so
.
Here
ariseth
a
great
doubt
,
seeing
Gods
promises
are
most
certaine
,
and
his
decree
immutable
;
how
the
Lord
here
is
brought
in
,
saying
and
vnsaying
againe
.
1.
The
answer
is
,
that
Gods
promises
some
are
absolute
without
any
condition
,
as
was
the
promise
of
the
Messiah
;
some
are
propounded
vnto
vs
conditionally
:
especially
the
temporal
promises
made
vnto
the
Israelites
,
depended
vpon
the
condition
of
their
obedience
,
so
was
the
Priesthood
promised
to
this
familie
of
Eli
:
Mar.
so
now
life
euerlasting
is
promised
to
the
faithfull
and
beleeuers
.
2.
But
will
some
say
,
doth
then
Gods
election
depend
vpon
our
workes
,
or
beleefe
?
No
:
in
no
wise
:
for
God
as
he
hath
promised
the
reward
,
so
also
,
to
those
whome
he
purposeth
to
make
heires
of
his
promise
,
he
hath
likewise
ordained
the
meanes
,
to
giue
them
faith
,
and
all
other
graces
,
to
apprehend
and
lay
hold
of
the
promises
:
which
are
denied
vnto
those
,
that
are
depriued
of
the
promises
.
3.
Gods
promises
then
are
onely
effectuall
to
those
,
which
by
a
liuely
faith
,
doe
apprehend
them
:
the
rest
,
which
by
their
disobedience
doe
fall
off
from
Gods
promises
,
doe
not
worke
any
alteration
in
the
purpose
of
God
,
who
foresaw
both
their
disobedience
,
and
that
his
promises
belonged
not
vnto
them
.
13.
Quest.
v.
27.
What
man
of
God
it
was
that
was
sent
vnto
Eli.
1.
Diuers
opinions
there
are
of
this
matter
:
some
thinke
it
was
Elias
,
some
an
Angel
appearing
in
humane
shape
▪
some
that
it
was
Elkanah
,
or
some
other
of
Phinehes
race
.
ex
Vat.
2.
But
it
is
more
probable
,
that
it
was
Samuel
himselfe
,
who
thus
speaketh
modestly
of
himselfe
:
so
that
this
is
set
downe
by
an
anticipation
or
preuention
of
the
storie
;
which
is
more
fully
declared
in
the
next
chapter
.
sic
Iun.
Iosephus
.
The
reasons
are
these
,
because
it
is
saide
there
was
no
manifest
vision
in
those
daies
,
c.
3.
v.
1.
that
is
,
no
prophesie
,
as
the
Chald.
and
consequently
no
Prophet
.
2.
In
the
next
chapter
v.
3.
relation
is
made
to
this
commination
,
as
beeing
in
effect
all
one
,
and
the
same
.
3.
Samuels
vnwillingnes
to
tell
,
what
he
had
heard
,
and
Heli
his
patient
hearing
of
it
,
in
the
next
chapter
,
shewes
that
it
had
not
beene
told
him
before
.
14.
Quest.
v.
34.
Of
the
signe
,
which
the
Prophet
gaue
,
and
generally
of
signes
.
1.
Because
that
there
were
fewe
Prophets
in
those
daies
,
there
was
no
manifest
vision
,
c.
3.1
.
it
was
therefore
necessarie
,
that
this
Prophet
should
confirme
this
prophesie
by
a
signe
:
which
kind
of
demonstration
by
signes
,
of
it selfe
doth
not
giue
credit
and
authoritie
to
the
prophesie
,
but
as
the
spirit
of
God
,
working
by
the
signe
as
the
instrument
,
perswadeth
the
heart
.
2.
The
signe
is
,
by
the
accomplishment
of
a
part
of
the
prophesie
,
to
shew
the
certentie
of
the
rest
:
so
because
whatsoeuer
God
hath
heretofore
promised
to
his
Church
is
performed
,
as
concerning
the
incarnation
,
passion
,
resurrection
,
ascension
of
Christ
:
we
thereby
are
assured
,
that
God
will
performe
the
rest
,
as
of
the
destruction
of
Antichrist
,
the
generall
resurrection
,
the
day
of
iudgement
.
3.
Now
because
signes
also
may
be
wrought
by
the
operation
of
Sathan
,
as
the
Egyptian
sorcerers
did
,
and
Sathan
may
sometimes
foretell
things
:
these
differences
are
to
be
obserued
,
betweene
true
and
false
predictions
.
1.
The
signes
,
which
the
true
Prophets
gaue
,
did
alwaies
take
effect
,
and
neuer
failed
:
Sathan
sometime
speaketh
true
,
but
more
often
lyeth
:
2.
the
propheticall
predictions
were
propounded
manifestly
and
plainly
,
the
oracles
of
Sathan
were
doubtfull
and
ambiguous
:
3.
the
propheticall
tended
to
a
good
ende
,
for
the
maintenance
of
true
religion
:
the
diabolicall
to
the
aduancing
of
superstition
and
false
religion
:
which
is
the
true
marke
to
discerne
true
propheticall
signes
from
false
.
Deut.
13.2
.
Mar.
15.
Quest.
v.
32.
Of
the
punishment
threatned
to
fall
vpon
Eli
and
his
posteritie
.
1.
The
first
iudgement
is
,
that
the
house
of
God
shall
be
distressed
,
thou
shall
see
the
distresse
of
the
habitation
of
the
Lord
,
the
Arke
beeing
taken
:
Iun.
the
most
read
,
thou
shall
see
thine
enemie
in
the
habitation
of
the
Lord
:
but
,
that
is
spoken
of
afterward
,
v.
35.
and
it
is
not
like
,
that
this
great
iudgement
of
taking
the
Arke
should
be
omitted
,
seeing
the
Lord
saith
,
c.
3.12
.
he
wil
bring
vpon
Eli
his
house
,
all
things
which
he
had
spoken
,
and
when
I
beginne
,
I
wil
make
an
ende
:
it
is
like
therefore
that
all
,
which
afterward
befell
Eli
his
house
,
was
before
spoken
of
.
2.
The
second
calamitie
is
,
that
for
a
long
time
there
should
not
be
an
old
man
left
in
Eli
his
house
:
for
he
and
his
sonnes
dying
in
one
day
,
they
left
behind
them
but
two
yong
sonnes
,
Ahitub
and
Ichabod
,
whereof
mention
is
made
,
c.
14.3
.
3.
The
third
calamitie
is
,
that
all
the
rest
of
his
house
should
die
,
when
they
are
men
,
which
some
vnderstand
,
that
before
they
come
to
be
thirtie
yeare
old
,
fit
for
the
seruice
of
the
Tabernacle
,
they
should
be
taken
away
by
death
:
Osiand
.
But
rather
here
is
particular
reference
to
that
lamentable
accident
,
when
Saul
put
to
the
sword
85.
of
the
priests
,
which
did
weare
a
linen
Ephod
;
beeing
then
men
growne
of
thirtie
yeare
old
at
the
least
:
all
of
them
were
put
to
the
sword
,
sauing
Abiathar
,
who
liued
to
see
greater
sorrow
:
for
beside
the
afflictions
of
Dauid
,
whereof
he
was
partaker
,
he
survived
to
see
himselfe
displaced
,
and
Zadok
put
in
his
place
:
&
therefore
it
is
said
,
to
cause
thine
eyes
to
faile
:
Heli
in
his
posteritie
grieued
to
see
an
other
not
of
their
family
preferred
to
the
priesthoode
:
the
like
phrase
when
one
is
said
to
see
or
faile
in
his
posteritie
,
see
2.
Sam.
7.
v.
16.
where
the
Lord
saith
to
Dauid
,
thy
kingdome
shall
be
established
before
thee
for
euer
:
that
is
,
in
thy
posteritie
.
4.
The
fourth
miserie
,
is
the
death
of
his
two
sonnes
,
Ophni
and
Phinehas
,
both
in
one
day
,
v.
34.
where
the
rest
of
the
calamities
shall
take
beginning
.
Iun.
5.
The
fifth
,
the
substituting
of
an
other
high
priest
in
his
place
,
which
was
performed
by
Salomon
,
who
set
Zadock
in
Abiathars
roome
.
1.
king
.
2.
6.
The
sixth
is
,
the
pouertie
and
bare
estate
of
his
posteritie
,
which
should
humble
themselues
to
the
priest
for
a
peece
of
siluer
,
and
a
morsell
of
bread
:
which
came
to
passe
afterward
,
when
Abiathar
was
sent
to
Anathoth
to
liue
of
his
owne
patrimonie
,
which
was
not
sufficient
to
maintaine
him
and
his
,
without
some
releefe
from
the
altar
:
Iun.
As
the
sonnes
of
Eli
sinned
before
in
wantonnes
and
excesse
,
so
their
posteritie
shall
be
punished
with
want
and
penurie
.
Mar.
16.
Quest.
v.
36.
Of
these
words
,
he
shall
walke
before
mine
annointed
for
euer
.
1.
Some
vnderstand
it
of
Salomon
the
annointed
king
,
that
Zadock
should
execute
his
office
vnder
him
.
Vat.
But
because
it
is
added
,
all
the
daies
,
or
all
times
,
that
is
,
for
euer
,
it
must
not
be
restrained
to
Zadocks
time
onely
:
for
the
Lord
said
before
,
he
would
make
him
a
sure
house
,
that
is
,
the
priesthood
should
be
continued
in
his
posteritie
.
2.
Some
therefore
vnderstand
it
not
of
Salomon
onely
,
but
of
his
successors
also
the
annointed
Kings
:
Borr.
but
the
word
is
put
in
the
singular
,
before
mine
annointed
,
and
therefore
must
be
vnderstood
of
one
.
3.
Therfore
,
this
anointed
is
Iesus
Christ
the
high
priest
of
Gods
people
,
before
and
vnder
whome
Zadock
executed
his
office
,
beeing
a
type
and
figure
of
him
▪
whose
priesthood
was
to
continue
euen
vntill
the
comming
of
Christ
,
who
should
succeede
in
the
true
priesthood
for
euer
.
Iun.
4.
D.
Kimchi
here
well
obserueth
,
that
the
priest
is
said
to
walke
before
the
King
the
Lords
annointed
:
the
King
came
not
before
the
priest
,
but
when
he
consulted
with
God
by
Vrim
and
Thummim
,
as
Ioshuah
stood
before
Eleazar
,
Numb.
27.21
.
otherwise
the
priest
was
to
goe
vnto
the
king
:
CHAP.
VI.
1.
Quest.
v.
1.
Of
the
continuance
of
the
Arke
among
the
Philistims
for
the
space
of
seuen
moneths
.
1.
Herein
we
may
see
the
miserable
state
of
Israel
at
this
time
,
that
were
depriued
of
that
visible
signe
of
Gods
presence
among
them
,
namely
the
Arke
,
wherein
was
the
two
Tables
of
the
commandements
:
that
for
the
time
,
they
seemed
to
be
as
forlorne
,
and
forsaken
of
God
:
Osiand
.
so
such
times
may
sometime
fall
out
in
the
Church
of
God
,
that
for
their
sinne
the
Lord
may
suffer
them
for
a
while
to
be
depriued
of
the
true
vse
of
Gods
word
and
the
Sacraments
.
2.
The
Philistims
held
the
Arke
thus
long
,
thinking
that
in
time
plagues
might
asswage
,
and
then
they
purposed
to
keepe
the
Arke
in
thraldome
and
captiuitie
still
.
Genevens
.
3.
At
this
time
the
Arke
soiourned
among
the
Philistims
,
without
any
profit
at
all
vnto
them
:
so
a
long
time
was
the
truth
detained
among
the
Gentiles
in
vnrighteousnes
,
as
the
Apostle
speaketh
,
Rom.
1.18
.
for
the
time
was
not
yet
come
,
that
the
Iewes
should
vtterly
be
dispossessed
of
the
Arke
:
But
now
we
see
,
that
the
Arke
of
the
Gospel
is
remooued
vnto
the
beleeuing
Gentiles
,
and
hath
many
hundred
yeares
continued
among
them
,
working
in
them
faith
and
obedience
to
the
truth
.
Pellican
.
2.
Quest.
v.
2
,
3.
Of
the
counsell
and
aduise
of
the
priests
of
the
Philistims
.
1.
Iosephus
thinketh
,
that
there
were
three
opinions
among
them
:
1.
some
gaue
aduise
,
that
seeing
they
were
so
plagued
for
the
Arke
,
that
it
should
be
sent
home
againe
:
2.
others
held
the
contrarie
,
that
the
Arke
was
not
the
cause
of
those
plagues
,
but
that
they
came
of
other
ordinarie
and
naturall
meanes
:
for
it
was
not
like
,
if
the
God
of
Israel
had
such
care
of
the
Arke
,
that
he
would
haue
suffered
it
to
be
brought
into
captiuitie
:
and
these
held
it
dishonourable
for
them
to
send
it
backe
:
3.
A
third
opinion
was
betweene
both
:
that
they
should
neither
keepe
it
,
nor
of
purpose
carrie
it
home
,
but
deuise
a
way
by
putting
it
into
a
cart
,
with
certaine
offerings
to
send
it
away
:
and
this
sentence
preuailed
.
2.
Now
it
pleased
God
,
as
the
false
prophets
Balaam
and
Caiphas
,
ignorantly
spake
the
truth
,
and
so
were
instruments
seruing
to
the
will
,
and
pleasure
of
God
:
so
it
pleaseth
God
also
at
this
time
to
the
like
purpose
,
to
vse
these
superstitious
priests
of
the
Philistims
.
Pellican
.
3.
Quest.
v.
3.
Vpon
those
words
,
then
ye
shall
be
healed
,
and
it
shall
be
knowne
,
&c.
1.
Iunius
readeth
thus
,
or
it
shall
be
knowne
,
why
his
hand
departeth
not
,
&c.
that
is
,
that
he
is
not
the
cause
,
but
that
it
is
some
chance
,
as
v.
9.
but
this
is
not
like
to
be
the
meaning
:
for
in
that
place
,
they
doe
set
these
as
opposite
one
to
the
other
,
we
shall
know
then
,
that
it
was
not
his
hand
that
smote
vs
,
but
it
was
a
chance
:
therefore
in
this
place
,
by
the
hand
of
God
,
they
can
not
vnderstand
a
chance
.
2.
Some
doe
expound
these
wordes
,
as
though
the
Philistim
priests
should
certenly
promise
vpon
the
restitution
of
the
Arke
,
that
the
people
should
be
healed
,
and
that
thereby
they
should
certenly
know
,
that
God
did
punish
them
for
detaining
and
vnreuerently
vsing
the
Arke
:
Osiand
.
but
it
is
euident
both
by
their
ambiguous
and
doubtfull
speach
,
v.
5.
it
may
be
he
will
ease
his
hand
:
and
by
that
distinction
,
which
they
make
v.
9.
that
if
the
cattell
went
one
way
,
it
was
Gods
hand
;
if
an
other
,
it
was
but
a
chance
,
that
they
doe
not
here
pronounce
certenly
and
absolutely
,
that
they
should
be
healed
vpon
the
returne
of
the
Arke
.
3.
Wherefore
those
wordes
are
vttered
conditionally
,
that
,
if
so
it
fall
out
by
that
coniecture
which
they
propound
,
v.
9.
that
it
is
the
God
of
Israels
hand
,
then
this
is
the
way
to
appease
him
,
to
send
back
the
Arke
with
certaine
presents
:
whereupon
it
may
be
his
wrath
shall
be
appeased
,
and
they
healed
,
and
thereby
it
shall
be
knowne
,
that
it
was
for
the
wrong
done
to
the
Arke
,
wherfore
they
were
punished
.
So
two
things
they
vndertake
by
their
skill
to
search
out
:
1.
whether
it
were
Gods
hand
or
a
chance
,
that
they
were
smitten
:
2.
if
Gods
hand
,
then
wherefore
God
did
smite
them
:
the
first
is
propounded
v.
9.
the
other
here
.
4.
Quest.
v.
5.
How
the
Philistims
did
giue
glorie
vnto
God
.
1.
As
in
taking
the
Arke
they
dishonoured
God
,
so
in
restoring
the
Arke
,
they
doe
as
it
were
make
restitution
of
his
honour
:
Vatab.
or
they
giue
glorie
to
God
in
confessing
the
truth
,
and
yeelding
themselues
to
be
iustly
punished
of
him
.
Osiand
.
2.
Yet
was
this
farre
off
from
a
true
confession
:
for
they
continue
in
their
Idolatrie
still
,
as
the
wordes
following
shew
,
that
he
may
take
his
hand
from
you
,
and
your
g●ods
:
Bor.
for
this
is
Gods
iudgement
vpon
Idolaters
,
that
knowing
the
true
God
,
they
worship
him
not
aright
.
Genevens
.
3.
This
phrase
of
giuing
glorie
to
God
,
is
sometime
spoken
to
them
,
that
are
hinderers
of
Gods
glorie
,
and
are
farre
off
from
glofying
God
in
truth
:
as
Ioshuah
biddeth
Achan
,
Iosh.
7.19
.
sometime
it
is
spoken
by
those
which
themselues
are
enemies
to
Gods
glorie
,
as
by
the
Pharisies
to
the
blinde
man
,
Ioh.
9.26
.
sometime
the
wicked
and
superstitious
thus
speake
among
themselues
,
as
here
the
priests
of
Dagon
to
the
Philistims
:
therefore
in
this
place
the
phrase
is
to
be
vnderstood
not
simply
,
but
in
part
,
of
giuing
glorie
to
God
in
this
particular
,
in
acknowledging
the
truth
,
that
they
were
smitten
of
God
.
5.
Quest.
v.
9.
Of
the
prognostication
and
coniecture
of
the
priests
of
the
Philistims
,
by
the
way
which
the
kine
take
that
drew
the
Arke
.
1.
Though
these
priests
of
the
vncircumcised
people
,
can
not
in
these
their
coniectures
,
be
excused
from
superstition
:
for
the
heathen
superstitiously
obserued
the
gliding
of
starrs
,
flying
of
birds
,
the
entralls
of
beasts
,
and
such
like
:
yet
as
God
vsed
Balaam
,
and
Caiphas
false
prophets
,
and
superstitious
coniecturers
to
vtter
the
truth
;
so
here
these
idolatrous
priests
were
vnwittingly
directed
and
ouerruled
by
the
spirit
of
God
,
to
hit
the
truth
,
for
the
further
setting
forth
of
Gods
glorie
.
Osiand
.
Yet
these
their
predictions
are
not
without
great
reason
,
and
probabilitie
:
for
they
taking
two
kine
neuer
vsed
to
the
yoke
,
and
hauing
calues
shut
vp
,
which
they
lowed
after
:
if
they
notwithstanding
should
goe
on
still
drawing
in
the
yoke
,
wherewith
they
were
vnacquainted
,
and
should
not
make
meanes
to
returne
to
the
stalles
,
where
their
calues
were
,
but
goe
on
still
;
it
must
needes
be
a
signe
of
an
extraordinarie
worke
.
Borr.
3.
Herein
notwithstanding
their
blindnes
is
manifest
,
that
dreame
of
chance
,
which
the
Gentiles
called
fortune
,
Iun.
imputing
straunge
and
vnwoonted
euents
and
accidents
thereunto
;
whereas
nothing
in
the
world
commeth
to
passe
without
Gods
prouidence
&
decree
.
Genevens
.
Indeede
sometime
the
Scripture
vseth
this
phrase
,
that
some
thing
falleth
out
by
chance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
A
certaine
Priest
came
downe
that
way
by
chance
:
but
this
is
so
saide
in
respect
of
vs
,
it
so
seemeth
a
chance
to
vs
,
but
before
God
there
is
no
chance
.
6.
Quest.
v.
11.
Why
the
Philistims
are
not
punished
,
as
well
as
the
Bethshemites
,
for
looking
into
the
Arke
.
1.
The
Philistims
also
were
punished
for
their
part
,
for
their
grosse
rudenesse
in
profaning
the
Arke
,
and
consecrating
it
as
one
of
their
cheife
spoiles
to
their
Idol
,
so
making
the
great
God
inferiour
to
their
abhominable
inuention
:
this
beeing
a
breach
of
the
naturall
and
morall
law
,
did
not
escape
vnpunished
.
2.
But
the
other
beeing
a
ceremoniall
law
,
giuen
onely
to
the
Israelites
,
not
to
come
neere
the
Arke
,
or
to
gaze
vpon
it
,
was
giuen
onely
vnto
them
,
the
heathen
were
ignorant
of
it
:
and
therefore
therein
the
Lord
requireth
a
stricter
obedience
at
the
hands
of
his
owne
people
,
then
of
the
ignorant
Gentiles
.
Pellican
.
3.
And
further
the
Lord
accepteth
this
kinde
of
reuerence
,
which
the
Philistims
out
of
their
simple
knowledge
,
yeelde
vnto
the
Arke
:
not
suffering
it
to
goe
emptie
,
but
bestowing
vpon
it
iewells
of
gold
:
Pellican
.
as
also
in
making
choice
of
kine
neuer
vsed
to
the
yoke
,
and
of
a
new
cart
,
as
best
beseeming
the
holines
of
the
Arke
;
they
therein
expressed
their
reuerend
regard
of
it
,
herein
following
the
prescript
of
Moses
law
.
Borr.
7.
Quest.
v.
18.
Of
the
great
stone
of
Abel
.
1.
Some
thinke
that
Abel
is
here
taken
for
Eben
,
a
stone
,
by
the
change
onely
of
the
last
letter
,
as
it
is
called
,
v.
14.
eben
gedalah
,
the
great
stone
,
whereon
the
Bethshemites
sacrificed
:
Chal.
Sept.
Iun.
but
seeing
that
Abel
is
of
a
farre
diuerse
signification
,
betokening
mourning
,
it
can
not
properly
be
translated
a
stone
:
though
vnder
this
name
the
stone
is
insinuated
.
2.
Some
doe
not
here
retaine
Abel
as
a
proper
name
,
but
read
the
great
stone
of
mourning
:
Vatab.
but
it
beeing
the
name
of
a
place
,
it
is
more
fit
to
make
it
a
proper
name
:
as
we
read
of
other
places
so
called
,
because
of
mourning
there
:
as
Gen.
50.
Abel
Mizraim
,
the
mourning
or
lamentation
of
the
Egyptians
.
3.
Others
thinke
that
both
Eben
,
and
Abel
,
were
the
proper
names
of
this
stone
,
that
first
it
was
called
Eben
,
which
signifieth
a
stone
;
then
Abel
,
by
reason
of
the
lamentation
there
.
Osiand
.
But
that
Eben
was
no
proper
name
,
it
may
be
shewed
by
the
like
place
,
c.
14.33
.
where
Saul
biddeth
them
to
roule
,
eben
gedalah
,
a
great
stone
vnto
him
.
4.
Wherefore
,
this
seemeth
to
be
the
right
interpretation
,
that
the
great
Eben
,
1.
stone
mentioned
v.
14.
is
called
here
Abel
,
because
there
the
Betshemites
mourned
for
the
great
slaughter
among
them
:
for
so
it
is
said
in
the
next
verse
,
ijthabela
,
they
mourned
,
whence
also
is
the
word
Abel
,
mourning
,
deriued
.
sic
Ar.
Pagnin
.
Lat.
5.
Some
also
read
,
vnto
the
great
plaine
:
for
so
Abel
also
signifieth
:
in
which
plaine
Bethshemesh
was
situate
:
Ioseph
.
But
the
wordes
following
controule
this
reading
:
vnto
the
great
stone
of
Abel
,
whereon
they
set
the
Arke
:
but
they
set
the
Arke
,
and
laid
the
sacrifice
vpon
the
great
stone
.
v.
14.
8.
Quest.
v.
19.
Why
the
Lord
smote
the
men
of
Bethshemesh
.
The
Bethshemites
diuers
waies
offended
.
1.
In
that
they
receiued
not
the
Arke
with
greater
reuerence
and
deuotion
,
when
they
saw
it
comming
,
but
entertained
it
,
as
it
should
seeme
,
with
shouting
,
and
such
like
signes
of
ioy
,
which
they
vsed
in
time
of
haruest
,
wherein
they
then
were
.
Pellican
.
2.
They
offred
in
sacrifice
the
female
kind
,
namely
the
two
kine
that
drew
the
cart
,
whereas
by
the
law
the
males
onely
were
to
be
offered
.
Borr.
3.
Some
thinke
that
they
offered
sacrifice
of
themselues
,
neither
the
priests
,
nor
Samuel
beeing
consulted
with
.
Pellican
.
But
that
is
not
like
:
for
seeing
it
is
directly
mentioned
,
that
the
Leuites
,
that
is
,
the
priests
of
Levi
(
for
Bethshemesh
was
a
citie
of
the
priests
of
Aaron
,
not
of
Leuites
onely
,
Iosh.
22.16
.
)
tooke
downe
the
Arke
,
and
before
the
Arke
was
taken
downe
,
they
could
not
cleaue
the
cart
for
wood
,
nor
consequently
offer
their
sacrifice
:
therefore
it
is
not
like
,
that
the
Bethshemites
did
presume
to
offer
sacrifice
without
their
priests
.
4.
The
true
cause
therefore
,
why
the
Lord
did
smite
them
,
was
,
as
is
here
expressed
,
v.
19.
because
they
looked
into
the
Arke
:
where
we
neede
not
imagine
with
the
Hebrewes
,
that
they
opened
the
Arke
to
looke
into
it
:
but
it
was
contrarie
to
the
law
,
to
looke
vpon
the
Arke
bare
or
vncouered
,
Numb.
5.20
.
as
the
men
and
citizens
of
Bethshemesh
,
such
as
were
not
priests
,
did
gaze
vpon
the
Arke
,
either
beeing
brought
naked
by
the
Philistims
,
or
vncouered
by
them
:
for
so
it
is
before
shewed
,
v.
13.
that
they
reioyced
,
or
tooke
delight
in
beholding
the
Arke
,
that
is
,
in
gazing
and
looking
vpon
it
.
Iosephus
thinketh
,
they
did
also
handle
it
vnreuerently
with
their
hands
:
but
it
was
sufficient
to
procure
this
iudgement
,
that
such
,
as
were
not
priests
did
gaze
vpon
it
.
The
priests
also
might
offend
themselues
in
not
approaching
and
drawing
neare
,
with
such
reuerence
as
was
meete
.
Iun.
But
it
seemeth
by
the
number
of
them
,
which
were
smitten
,
that
most
of
them
were
of
the
common
sort
.
9.
Quest.
v.
19.
Of
the
number
of
the
men
of
Bethshemesh
that
were
slaine
.
1.
Whereas
in
the
Hebrew
the
number
is
placed
thus
,
seuentie
men
,
and
fiftie
thousand
men
,
some
expound
it
thus
:
that
seuentie
of
the
chiefe
were
slaine
,
which
were
equiualent
or
worth
fiftie
thousand
:
as
the
people
said
to
Dauid
,
that
he
was
worth
ten
thousand
of
them
,
2.
Sam.
18.
ex
Pellican
.
and
of
this
opinion
seemeth
Iosephus
to
be
,
who
onely
maketh
mention
of
seuentie
that
were
slaine
.
But
this
is
not
like
:
for
they
are
said
to
be
smitten
of
the
people
,
that
is
,
of
the
common
sort
.
2.
Some
therefore
thinke
that
the
seuentie
were
of
the
Elders
and
better
sort
:
and
the
fiftie
thousand
of
the
people
:
so
the
Chalde
.
But
by
the
same
reason
also
this
interpretation
is
refused
:
for
it
is
saide
,
he
smote
among
the
people
seuentie
men
,
&c.
3.
Iunius
in
his
former
edition
had
this
conceit
,
that
these
were
of
the
Philistims
that
were
smitten
:
and
so
in
stead
of
,
among
or
of
the
people
,
he
readeth
,
of
them
:
but
the
word
is
baham
,
of
the
people
,
not
bahem
,
of
them
:
and
whereas
he
obiecteth
,
that
there
were
not
so
many
in
all
the
tract
and
region
of
Bethshemesh
,
and
beside
that
it
was
a
citie
of
Priests
,
for
whome
it
was
lawfull
to
come
neere
the
Arke
:
it
may
be
answered
,
that
the
people
of
other
townes
came
flocking
together
to
see
the
Arke
,
and
that
the
greatest
number
that
was
smitten
was
of
them
.
4.
But
Iunius
himselfe
in
his
latter
editions
reuerseth
this
opinion
,
and
thinketh
,
that
this
number
of
fiftie
thousand
and
seuentie
men
,
was
partly
of
such
of
the
Israelites
,
as
came
flocking
from
all
parts
to
see
the
Arke
,
partly
of
those
which
kept
their
garrisons
and
stations
to
defend
their
coasts
from
the
inuasion
of
the
Philistims
:
so
also
Osiander
.
Therefore
it
is
directly
mentioned
and
expressed
in
the
text
;
that
the
Lord
smote
of
the
men
of
Bethshemesh
,
and
among
the
people
70.
men
,
and
50.
thousand
men
:
so
that
we
must
not
suppose
them
all
to
be
of
Bethshemesh
.
CHAP.
VII
.
1.
Quest.
v.
1.
Of
the
hill
where
Abinadabs
house
was
.
1.
SOme
read
making
it
a
proper
name
,
and
brought
it
to
the
house
of
Abinadab
in
Gibeah
:
sic
A.
P.
C.
with
others
:
but
the
word
signifieth
,
an
hill
:
as
the
Septuag.
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
so
also
Iun.
and
both
our
English
translations
.
2.
Therefore
the
better
reading
is
,
in
the
hill
:
for
Gibeah
was
the
name
of
a
citie
in
Beniamin
,
c.
13.2
.
but
Kiriathiearim
was
a
citie
in
Iudah
,
called
also
Kiriathbaal
,
2.
Sam.
6.2
.
therefore
Pellicane
is
deceiued
,
that
placeth
Kiriathiearim
in
Beniamin
.
3.
This
hill
was
the
higher
place
of
the
citie
,
as
sequestred
and
set
apart
by
it selfe
,
and
so
fitter
for
this
holy
vse
,
Vatab.
where
Abinadab
dwelt
,
a
Leuite
and
a
good
man
,
to
whome
the
charge
of
the
Arke
was
committed
.
Ioseph
.
4.
Thus
for
the
sinne
of
Eli
his
house
the
Arke
was
translated
from
Shilo
,
where
it
had
continued
euer
since
Ioshuashs
time
,
and
by
Gods
prouidence
was
remooued
into
the
tribe
of
Iudah
,
where
the
Lord
had
appointed
to
erect
the
kingdome
of
Dauid
.
Pellican
.
2.
Quest.
v.
1.
Of
the
sanctifying
of
Eleazar
Abinadabs
sonne
to
keepe
the
Arke
.
1.
This
Eleazar
was
not
the
high
Priest
,
for
he
is
not
recited
in
the
Catalogue
of
the
high
Priests
,
1.
Chron.
6.
and
he
was
the
sonne
of
a
Leuite
,
as
Iosephus
thinketh
:
therefore
it
is
not
like
,
that
he
drew
neere
to
the
Arke
,
but
it
was
kept
drawne
ouer
with
curtaines
,
and
couered
according
to
the
Law
.
Osiand
.
2.
He
onely
gaue
attendance
vpon
it
,
to
keepe
others
from
comming
neere
to
pollute
or
defile
it
.
Pellic.
3.
Here
is
no
mention
made
,
nor
yet
afterward
of
the
Tabernacle
,
which
Moses
set
vp
,
because
the
Lord
intended
in
stead
thereof
,
to
haue
a
Temple
built
in
Sion
.
Borr.
3.
Quest.
v.
2.
Of
the
true
account
of
the
twentie
yeares
while
the
Arke
aboad
in
Kiriathiearim
.
1.
Some
thinke
that
this
was
the
whole
tearme
of
the
remaining
of
the
Arke
in
Kiriathiearim
,
till
it
was
brought
from
thence
by
Dauid
,
●
Sam.
6.
of
this
opinion
are
some
of
the
Hebrewes
:
but
this
cannot
be
:
for
the
Arke
was
remooued
thither
immediatly
after
Eli
his
death
:
now
after
Eli
,
Samuel
and
Saul
gouerned
Israel
fourty
yeares
,
Act.
13.21
.
there
must
be
then
more
then
twentie
yeares
betweene
the
ende
of
Eli
his
gouernment
,
and
the
beginning
of
Dauids
raigne
.
2.
Some
are
of
opinion
,
that
these
twentie
yeares
were
runne
betweene
the
reiection
and
casting
off
of
Eli
his
house
,
and
the
gouernment
of
Samuel
:
so
Hierome
in
his
questions
vpon
this
booke
.
But
neither
is
this
like
,
that
there
should
be
so
long
a
vacancie
of
gouernment
,
or
an
interregnum
,
betweene
Eli
,
and
Samuel
:
for
while
Eli
yet
liued
,
all
Israel
knew
,
that
faithfull
Samuel
was
the
Lords
prophet
.
c.
3.20
.
3.
Wherefore
the
most
probable
opinion
is
,
that
so
many
yeares
were
alreadie
expired
,
since
the
first
remooue
of
the
Arke
to
Kiriathiearim
,
vnto
the
solemne
time
here
mentioned
of
the
conuersion
,
and
returning
of
the
people
to
God
,
and
forsaking
of
their
filthie
idols
.
Pellican
.
Osiand
.
Martyr
.
4.
Quest.
v.
2.
Of
these
words
,
the
people
lamented
after
the
Lord
.
1.
Some
read
,
requievir
,
rested
,
or
were
quiet
after
the
worship
of
God
:
Lat.
Chald.
that
is
,
sought
to
be
in
rest
from
the
vexation
of
their
enemies
,
by
seeking
vnto
God
.
But
here
the
word
is
mistaken
,
as
though
it
should
come
of
nuach
,
to
rest
;
whereas
it
is
ijnahu
,
of
nahah
to
lament
.
2.
The
people
then
beeing
vexed
and
oppressed
many
waies
by
the
Philistims
,
turned
themselues
by
mourning
and
praier
vnto
the
Lord
.
Iun.
3.
And
though
Samuel
had
before
time
called
vpon
them
for
repentance
,
yet
nowe
specially
he
worketh
vpon
their
sorrowe
and
griefe
for
their
afflictions
:
as
commonly
men
when
they
are
in
affliction
and
heauines
,
are
more
readie
to
heare
good
admonitions
.
Osiand
.
5.
Quest.
v.
4.
Of
their
Idols
Baalim
,
and
Ashtaroth
.
1.
Some
thinke
that
Baalim
was
the
name
of
their
gods
,
and
Ashtaroth
beeing
put
in
the
feminine
,
the
name
of
their
goddesses
:
Vatab.
and
Augustine
not
much
vnlike
,
saith
,
that
Baalim
were
their
Iuppiters
,
and
Ashtaroth
their
Iunoes
.
quest.
in
Iudic.
2.
Cicero
.
lib.
3.
de
natur
.
deor
.
saith
,
that
Astarte
,
or
Astarate
,
was
one
of
the
names
of
Venus
.
3.
But
Ashtaroth
was
the
peculiar
Idol
of
the
Zidonians
,
1.
king
.
11.5
.
and
of
the
Philistims
,
1.
Sam.
31.10
.
so
called
of
the
forme
,
because
it
was
like
vnto
a
sheepe
:
for
so
signifieth
the
word
Ashterah
:
and
hereof
this
may
be
an
argument
,
because
of
this
Idol
there
was
a
citie
called
Ashteroth
Carnaim
,
Gen.
14.5
.
which
addition
of
Karnaim
signifieth
Bicornis
,
two
horned
:
it
belonged
to
Manasseh
,
Iosh.
13.31
.
and
out
of
that
tribe
it
was
giuen
to
the
Leuites
the
Gershonites
,
1.
Chron.
6.71
.
Iun.
and
Masius
in
12.
c.
Iosh.
6.
Quest.
v.
3.
God
onely
to
be
serued
.
1.
Samuel
exhorteth
the
people
to
turne
vnto
God
with
their
whole
heart
,
and
to
serue
him
onely
:
that
they
should
not
giue
part
of
their
heart
vnto
the
true
God
,
and
part
vnto
their
false
gods
;
but
that
they
should
serue
him
with
all
their
heart
.
Bor.
2.
And
beside
,
as
he
would
not
haue
any
but
the
true
God
serued
,
so
he
would
haue
the
true
God
worshipped
,
after
a
true
and
right
manner
,
not
with
any
superstitious
or
false
religion
.
Osiand
.
3.
This
sheweth
that
God
will
admit
no
partner
in
his
worship
:
and
as
it
condemneth
the
associating
of
heathen
Idols
gods
and
goddesses
in
the
diuine
worship
,
so
it
maketh
against
the
multiplicitie
of
popish
Saints
:
for
God
onely
must
be
serued
:
the
word
is
ghabad
,
which
the
Septuag.
interpret
here
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
taketh
away
that
fond
distinction
of
the
Romanists
,
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
though
religious
worship
should
onely
be
giuen
vnto
God
,
but
religious
seruice
might
be
yeelded
vnto
Saints
:
for
out
of
this
place
it
is
euident
,
that
all
religious
seruice
is
due
onely
vnto
God
:
and
as
here
Samuel
saith
,
serue
him
onely
:
so
our
Sauiour
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
onely
shalt
thou
worship
,
Math.
4.10
.
Religious
worship
then
,
and
religious
seruice
,
is
all
one
,
and
onely
due
vnto
God
.
7.
Quest.
v.
5.
Of
Mizpeh
,
whether
Samuel
assembled
Israel
.
1.
There
were
diuers
places
called
by
this
name
;
there
was
a
Mizpeh
in
the
land
of
Moab
,
1.
Sam.
22.3
.
an
other
lying
vnder
the
hill
Hermon
,
Iosh.
11.3
.
neere
vnto
the
land
of
Gilead
,
which
is
that
place
where
Iakob
and
Laban
made
a
couenant
,
Gen.
31.49
▪
there
was
a
third
in
the
tribe
of
Iudah
,
Iosh.
15.38
.
and
a
fourth
in
Beniamin
.
Iosh.
18.28
.
2.
Some
of
the
Rabbines
thinke
that
this
Mizpeh
was
Shiloh
:
but
that
is
not
like
,
for
Shiloh
was
now
destroied
,
because
of
the
wickednesse
of
the
people
,
and
made
desolate
,
as
the
Prophet
sheweth
,
Ierem.
7.12
.
3.
This
Mizpeh
was
either
that
of
Iudah
,
which
was
not
farre
from
Kiriathiearim
,
where
the
Arke
now
was
:
or
,
which
is
most
like
,
it
was
the
other
Mizpeh
of
Benjamin
,
where
they
vsed
to
keepe
their
assemblies
,
as
beeing
the
fittest
place
,
in
respect
of
the
equall
distance
,
beeing
as
it
were
in
the
middes
of
the
land
.
Iun.
and
Masius
.
4.
Vatablus
then
is
deceiued
,
who
following
Kimeh●
thinketh
that
this
Mizpeh
,
where
the
Israelites
were
assembled
,
was
that
Mizpeh
,
where
Ioshuah
had
the
victorie
ouer
the
kings
of
Canaan
,
Iosh.
11.3
.
but
that
can
not
be
:
for
that
Mizpeh
was
neere
vnto
Lebanon
;
but
this
Mizpeh
was
not
farre
from
Ramah
where
Samuel
dwelt
,
which
as
Iosephus
thinketh
,
was
distant
not
aboue
fourtie
furlongs
from
Ierusalem
.
Mas.
in
c.
11.
Iosh.
v.
3.
8.
Quest.
v.
6.
How
the
Israelites
drew
water
,
and
powred
it
out
before
God
.
1.
Some
vnderstand
it
of
the
water
of
purification
,
wherby
they
testified
their
hope
and
faith
in
the
remission
and
washing
away
of
their
sinnes
,
Pellican
.
Mar.
2.
Some
thinke
that
by
the
powring
out
of
water
,
they
shewed
their
humilitie
,
that
they
were
as
water
powred
out
.
Vatab.
3.
Some
thinke
that
as
there
was
a
certaine
water
appointed
by
the
law
,
for
the
triall
of
adulterie
,
so
also
it
was
vsed
for
the
conuincing
of
idolatrie
,
which
was
a
spirituall
kind
of
adulterie
:
that
the
lippes
of
such
as
were
idolaters
,
as
soone
as
they
touched
the
water
did
cleaue
and
clamme
vp
together
with
thirst
:
and
therefore
they
say
,
that
Moses
caused
the
Idolatrous
Israelites
to
drinke
the
ashes
of
the
golden
calfe
.
sic
Hieron
.
tradit
.
4.
Some
vnderstand
it
of
the
drawing
of
water
,
and
offering
of
it
in
drinke
offerings
vnto
God
.
Ioseph
.
5.
But
the
Chalde
interpretation
is
best
,
that
they
powred
out
their
heart
vnto
God
,
and
shed
teares
before
the
Lord
in
such
abundance
,
as
if
they
had
drawne
water
.
Iun.
Osiand
.
9.
Quest.
v.
6.
Why
Samuel
is
said
to
haue
iudged
Israel
in
Mizpeh
.
1.
Some
thinke
,
that
there
he
put
the
Idolaters
to
death
,
and
in
that
sense
is
saide
to
haue
iudged
Israel
.
Hieron
.
2.
Some
,
that
there
he
compounded
the
controuersies
,
and
determined
the
causes
and
strifes
among
the
people
.
Vatab.
3.
Some
,
that
he
is
said
now
to
iudge
them
,
because
they
submit
themselues
to
his
gouernment
,
and
with
one
common
consent
receiue
him
for
their
Iudge
and
Magistrate
.
Osiand
.
Mar.
4.
But
beside
these
interpretations
,
he
is
most
of
all
saide
to
iudge
them
,
because
he
beganne
now
to
reforme
both
the
Church
and
Commonwealth
,
which
were
out
of
course
,
as
it
appeareth
,
1.
Chron.
9.22
.
Iun.
Borr.
10.
Quest.
v.
9.
Of
the
sucking
lambe
which
Samuel
offered
.
1.
Some
thinke
,
that
Samuel
offered
not
this
sacrifice
himselfe
,
but
by
the
hands
of
some
of
the
Priests
:
for
he
was
not
a
Priest
,
but
a
Leuite
,
and
had
the
charge
to
open
and
shut
the
doores
.
c.
3.
R.
Ben
Gerson
.
Vatab.
But
as
yet
Samuel
was
not
publikely
called
to
the
office
of
a
Prophet
,
when
beeing
brought
vp
vnder
Eli
,
he
was
employed
about
the
doores
of
the
Temple
:
and
though
he
were
but
a
Leuite
,
and
so
ordinarily
was
not
to
offer
sacrifice
;
yet
by
the
extraordinarie
calling
of
a
Prophet
,
he
had
warrant
to
doe
it
:
and
therefore
it
is
said
afterward
,
v.
17.
that
he
built
an
altar
vnto
God
.
So
the
Prophet
Elias
also
offered
sacrifice
,
1.
king
.
18.
this
is
also
the
opinion
of
D.
Kimchi
.
2.
It
seemeth
that
Samuel
beeing
in
hast
,
did
not
performe
at
this
time
all
the
ceremonies
of
the
Law
,
God
accepting
rather
of
his
faith
and
obedience
,
then
looking
to
the
externall
rite
:
Pellican
.
for
in
euery
burnt
offering
,
the
skinne
was
first
taken
off
,
and
was
due
vnto
the
Priest
.
Levit.
7.4
.
3.
This
sucking
lambe
was
a
signe
of
the
true
lambe
Christ
Iesus
,
by
whome
we
haue
deliuerance
,
and
victorie
ouer
our
spirituall
aduersaries
,
as
here
the
Israelites
against
the
Philistims
.
Pellican
.
11.
Quest.
v.
10.
Of
the
discomfiting
of
the
Philistims
.
1.
Three
things
doe
set
forth
and
commend
the
greatnes
of
this
victorie
:
first
,
the
people
were
now
vnprepared
,
and
vnarmed
,
gathered
together
in
common
praier
and
supplication
,
and
their
enemies
came
vpon
them
vnlooked
for
,
and
on
the
sudden
:
Ioseph
.
then
they
vsed
no
carnall
weapons
,
or
outward
defense
,
but
Samuel
onely
offered
a
sacrifice
,
and
praied
for
them
:
thirdly
,
God
did
discomfite
them
from
heauen
:
the
earth
vnder
them
trembled
,
and
they
fell
,
the
thunder
astonished
them
,
the
lightning
blasted
them
.
Ioseph
.
2.
Like
vnto
this
victorie
,
was
that
which
God
gaue
vnto
Barak
and
Deborah
against
Sisera
,
Iud.
5.
when
the
starres
fought
in
their
courses
,
and
that
of
Ioshuah
,
when
the
Lord
cast
downe
stones
vpon
his
enemies
.
Iosh.
10.10
.
Borr.
12.
Quest.
v.
12.
Of
the
word
Shen
.
1.
The
most
make
it
the
proper
name
of
a
place
,
and
call
it
Shen
;
the
Chalde
Sinai
,
and
thus
read
;
he
pitched
a
stone
betweene
Mizpeh
and
Shen
:
sic
Ar.
Vatab.
Lat.
with
others
.
2.
But
I
rather
assent
vnto
Iunius
,
which
translateth
it
scopulum
,
a
rocke
,
or
rather
the
crag
of
a
rocke
;
which
hangeth
ouer
like
a
tooth
,
for
so
shen
signifieth
:
and
so
Pagnine
here
readeth
:
and
it
appeareth
to
be
so
vpon
these
reasons
:
1.
because
this
word
shen
is
so
taken
,
c.
14.5
.
2.
in
the
former
v.
the
name
of
this
rocke
is
set
downe
,
it
is
there
called
Bethcar
:
and
hereunto
Iosephus
consenteth
,
who
saith
,
that
this
stone
was
set
vp
among
the
Coreans
(
whence
Bethcar
hath
the
name
)
in
the
coasts
of
the
Philistims
.
13.
Quest.
v.
13.
How
it
is
said
,
the
Philistims
came
no
more
into
the
coasts
of
Israel
all
the
daies
of
Samuel
.
While
Samuel
liued
,
Saul
beeing
king
,
the
Israelites
were
much
anoyed
by
the
Philistims
,
as
is
shewed
in
the
13.
and
14.
chapters
:
therefore
this
must
so
be
vnderstood
,
that
the
Philistims
inuaded
not
Israel
to
inlarge
their
bounds
,
14.
Quest.
v.
15.
How
Samuel
is
said
to
haue
iudged
Israel
all
the
daies
of
his
life
,
seeing
while
he
liued
Saul
was
made
king
.
1.
Although
Saul
were
anointed
king
by
Samuel
,
who
liued
diuers
yeares
after
Sauls
election
to
the
kingdome
;
Whosoeuer
commeth
not
after
Saul
and
Samuel
,
so
shall
his
oxen
be
serued
:
hereof
also
it
is
,
that
Act.
13.21
.
fourtie
yeares
of
gouernment
are
giuen
vnto
Saul
and
Samuel
ioyntly
,
as
hauing
one
common
and
ioynt
administration
of
the
kingdome
.
15.
Quest.
v.
15.
Of
Samuels
visiting
of
Bethel
.
Iunius
readeth
appellatiuely
the
house
of
God
,
which
was
now
at
Kiriathiearim
,
where
the
Arke
was
,
whether
the
people
resorted
thrise
in
the
yeare
at
the
solemne
feasts
,
where
it
is
like
that
Samuel
was
present
to
iudge
and
determine
their
causes
.
So
is
Bethel
taken
for
the
house
of
God
,
Iud.
20.18
.
as
it
is
called
beth
Iehovah
,
the
house
of
Iehouah
,
c.
3.15
.
so
also
c.
10.3
.
three
men
are
saide
to
goe
vp
to
God
to
Bethel
,
that
is
,
to
the
house
of
God
:
for
seeing
the
people
had
recourse
and
flocked
to
that
place
,
where
the
Arke
was
,
it
is
not
like
,
that
Samuel
would
omit
to
visit
it
in
his
circuit
.
This
reading
for
these
reasons
is
to
be
preferred
,
before
the
vsuall
interpretation
,
which
taketh
Bethel
for
a
proper
name
here
.
16.
Quest.
v.
17.
Of
Samuels
retiring
to
Ramah
.
1.
Some
read
for
Ramah
,
Ramatha
,
Chald.
Lat.
some
Armathaim
,
Sep.
but
the
name
of
the
citie
is
Ramah
,
Iosh.
18.25
.
Ramatha
is
the
Hebrue
inflexion
of
the
word
in
construction
,
with
the
paragogical
addition
of
the
letter
he
,
in
the
ende
.
2.
But
here
this
doubt
ariseth
,
how
Samuel
could
absent
himselfe
from
the
Lords
house
,
&
keepe
at
Ramah
,
seeing
he
was
consecrated
vnto
God
by
his
mother
,
during
his
life
,
c.
1.28
.
Some
thinke
,
that
it
was
lawfull
for
Samuel
,
when
the
time
of
his
ministerie
and
seruice
was
ouer
,
to
goe
vnto
his
owne
house
:
Pellican
.
but
Annahs
vow
was
more
strict
,
for
she
did
giue
him
so
vnto
the
Lord
,
that
he
should
abide
there
for
euer
,
c.
1.22
.
and
if
he
had
departed
from
the
Lords
house
,
when
his
course
of
seruing
had
beene
past
,
he
had
beene
no
more
tied
,
then
other
common
Leuites
.
3.
Therefore
the
better
solution
is
,
that
so
long
as
the
house
of
God
was
knowne
to
be
at
Shiloh
,
Samuel
was
bound
vnto
that
place
by
his
vow
:
but
now
Shiloh
beeing
desolate
,
and
no
certaine
place
appointed
of
God
,
where
the
Arke
should
be
setled
,
Samuel
in
that
behalfe
was
freed
of
his
vow
,
with
the
which
,
necessitie
in
this
case
dispensed
.
Borr.
The
like
we
read
of
the
sonnes
of
Rechab
,
who
were
bound
by
their
fathers
vowe
to
dwell
in
tents
:
yet
in
case
of
necessitie
,
when
the
host
of
the
Chaldeans
had
inuaded
the
land
,
they
went
to
dwell
in
Ierusalem
for
feare
of
the
enemie
.
Ierem.
35.11
.
4.
Further
it
may
be
answered
,
that
vowes
so
long
hold
,
till
Gods
pleasure
be
otherwise
knowne
:
Samuel
beeing
now
called
to
be
a
Iudge
,
could
not
be
confined
to
a
certaine
place
:
God
therefore
dispensed
with
that
vow
.
Mar.
17.
Quest.
v.
17.
Where
Samuel
built
the
altar
.
1.
Because
it
was
not
lawfull
by
the
law
to
offer
any
sacrifice
,
but
before
the
Lord
,
in
the
place
which
the
Lord
should
choose
,
Deut.
12.14
.
and
consequently
to
build
no
altar
but
there
:
therefore
Iunius
referreth
these
words
,
also
he
built
an
altar
there
vnto
the
Lord
,
vnto
the
antecedent
furthest
of
,
namely
,
the
house
of
God
:
as
the
like
is
found
in
diuerse
places
of
the
Scripture
:
as
Gen.
10.12
.
Resen
also
betweene
Niniveh
and
Caleh
:
this
is
a
great
citie
:
that
is
,
Niniveh
:
and
,
1.
Sam.
27.8
.
Then
Dauid
and
his
men
inuaded
the
Geshurites
,
and
the
Girzites
,
and
the
Amalekites
:
for
they
(
that
is
,
the
two
first
named
)
inhabited
the
land
from
the
beginning
.
But
against
this
exposition
,
these
reasons
may
be
alleadged
:
1.
because
in
none
of
these
places
giuen
in
instance
,
nor
in
any
other
,
which
can
be
produced
,
the
further
antecedent
,
is
so
farre
remooued
,
by
so
many
clauses
comming
betweene
,
as
in
this
place
,
two
whole
verses
almost
beeing
inserted
betweene
Bethel
,
or
the
house
of
God
,
and
these
words
.
2.
for
that
in
those
places
,
the
necessitie
of
the
sense
enforceth
such
relation
to
be
had
to
the
precedent
part
furthest
off
:
but
there
is
no
such
necessitie
here
.
3.
the
restrictiue
or
limiting
particle
shun
there
,
beeing
twice
repeated
before
in
this
verse
,
and
applyed
to
Ramah
,
sheweth
that
it
should
be
so
taken
here
:
there
was
his
house
,
and
there
he
iudged
Israel
,
and
he
built
an
altar
there
vnto
the
Lord
,
&c.
2.
Therefore
the
best
answer
is
,
that
because
there
was
yet
no
certaine
place
appointed
,
where
the
Arke
should
continue
,
it
remaining
at
this
time
in
a
priuate
mans
house
:
Pellican
.
and
for
that
the
Tabernacle
,
to
the
doore
whereof
the
sacrifices
by
the
law
were
appointed
to
be
brought
,
Levit.
17.3
.
and
the
Arke
were
now
asunder
,
and
in
diuers
places
;
Samuel
might
haue
this
libertie
to
build
an
altar
at
Ramah
:
especially
considering
that
he
was
a
Prophet
,
and
did
it
by
a
propheticall
instinct
:
Osiander
.
Mar.
as
Elias
the
Prophet
built
an
altar
,
1.
king
.
18.
And
seeing
the
Arke
was
remooued
from
place
to
place
,
as
appeareth
c.
14.18
.
if
an
altar
could
not
be
built
,
but
where
the
Arke
was
for
the
time
present
,
it
is
not
vnlike
,
but
that
the
Arke
of
God
might
be
sometime
remooued
to
Ramah
:
as
Saul
hauing
the
Arke
in
the
campe
,
there
erected
an
altar
.
c.
14.35
.
But
I
rather
insist
vpon
the
two
former
answers
,
the
divulsion
and
seperation
of
the
Arke
from
the
Tabernacle
,
no
certen
place
beeing
yet
appointed
for
the
resiance
of
the
Arke
,
and
the
propheticall
and
extraordinarie
direction
,
that
Samuel
had
.
CHAP.
IX
.
1.
Quest.
v.
5.
Of
the
land
of
Zuph
.
1.
THe
Septuag.
read
,
the
land
of
Siph
,
failing
both
in
the
pronouncing
of
the
letter
,
which
is
tsaddi
,
which
is
expressed
by
tz
:
not
semech
,
which
giueth
the
sound
of
our
single
s
:
as
also
of
the
vowel
,
which
is
shuree
,
not
chiric
:
and
answereth
to
our
u.
2.
The
Chalde
interpreteth
,
the
land
where
was
a
Prophet
:
of
which
reading
see
before
,
qu.
1.
c.
1.
3.
The
land
therefore
of
Zuph
,
was
that
cuntrey
,
where
Ramah
Samuels
citie
was
situate
,
which
thereupon
was
called
Ramah
of
the
Zophims
,
c.
1.
v.
1.
for
they
were
now
neere
vnto
Ramah
.
Ioseph
.
2.
Quest.
v.
7.
Whether
Saul
gaue
any
thing
to
Samuel
,
and
whether
it
were
lawfull
for
the
Prophets
to
receiue
any
thing
.
1.
Some
thinke
,
that
Saul
had
this
opinion
,
that
Samuel
might
be
allured
with
gifts
:
and
that
it
was
not
lawfull
for
the
Prophets
to
receiue
any
gift
,
as
Gehezi
was
punished
with
leprosie
,
because
he
tooke
a
reward
:
and
this
is
the
difference
betweene
the
true
and
false
prophets
:
these
altogether
sought
their
owne
commoditie
,
the
other
the
glorie
of
God
.
sic
Hieronym
.
2.
But
it
is
rather
to
be
thought
,
that
Saul
in
reuerence
,
and
as
a
signe
of
a
thankefull
heart
,
would
giue
a
present
vnto
Samuel
,
because
now
he
was
to
appeare
as
before
the
Lord
,
into
whose
presence
they
were
not
to
come
emptie
.
Elisha
would
receiue
no
gift
of
Naaman
,
because
he
was
a
stranger
;
which
was
forbidden
,
Leuit.
22.25
.
neither
were
they
to
receiue
such
large
gifts
as
Gehezi
did
,
to
make
them
rich
:
but
for
the
Prophets
and
seruants
of
God
to
receiue
small
gifts
(
as
this
of
Sauls
was
,
the
fourth
part
of
a
shekel
,
about
fiue
pence
)
as
an
acknowledgement
of
the
offerers
dutie
,
and
for
their
sustentation
,
it
was
not
vnlawfull
:
as
Ieroboams
wife
going
to
Ahiah
the
Prophet
,
caried
vnto
him
a
bottle
of
honie
,
and
ten
loaues
,
1.
King
.
14.
Mar.
3.
Quest.
v.
9.
Of
the
name
Seer
,
which
was
giuen
vnto
the
Prophets
.
1.
The
text
saith
,
that
Prophets
of
old
time
were
called
Seers
,
not
that
they
then
ceased
to
be
so
called
:
but
it
was
a
name
both
vsed
of
auncient
time
,
and
then
in
Samuels
time
continued
.
Borr.
2.
Such
was
the
pietie
of
the
people
in
the
purer
times
,
that
when
they
would
aske
counsell
of
God
,
they
resorted
to
the
Prophets
,
vnto
whome
the
Lord
reuealed
himselfe
:
so
did
Rebekah
,
Gen.
25.22
.
Iun.
3.
They
were
called
Seers
,
both
because
they
foresaw
things
to
come
,
Genevens
.
as
also
for
that
the
Lord
reuealed
himselfe
,
and
was
seene
of
them
in
visions
and
dreames
:
Numb.
12.6
.
Iun.
4.
Yea
it
pleased
God
,
not
onely
in
graue
and
waightie
matters
,
when
he
was
consulted
with
,
to
giue
answer
to
the
people
,
but
vpon
other
priuate
necessarie
occasions
,
as
here
they
goe
to
the
Seer
to
learne
what
was
become
of
the
asses
,
that
the
Lord
should
not
be
thought
to
haue
lesse
care
of
the
people
in
their
necessities
,
then
the
gods
of
the
Gentiles
,
from
whome
they
receiued
answer
by
the
ministerie
of
Sathan
,
in
such
maner
of
consultations
.
Pellican
.
4.
Quest.
v.
12.
Whether
it
were
a
feast
or
a
sacrifice
,
which
was
kept
for
the
people
in
the
high
place
.
1.
Iunius
translateth
zebach
a
feast
,
which
word
properly
signifieth
a
killing
or
slaying
for
sacrifice
,
and
sometime
for
other
vses
:
his
reason
is
this
,
because
it
was
against
the
law
to
sacrifice
in
any
other
place
,
then
before
the
Lord
.
Leuit.
17.3
.
and
Deut.
12.5
.
But
hereunto
it
may
be
answered
,
1.
that
as
Samuel
before
,
by
extraordinarie
direction
,
built
an
altar
at
Ramah
,
so
it
was
lawfull
for
him
beeing
a
Prophet
,
to
sacrifice
other-where
,
then
at
the
Tabernacle
:
Osiand
.
especially
seeing
the
Arke
and
the
Tabernacle
were
now
asunder
,
and
so
no
certaine
place
appointed
for
the
Arke
,
as
is
shewed
before
,
c.
7.
qu.
17.
2.
It
is
not
vnlike
,
but
that
the
Arke
of
God
might
be
remooued
hither
at
this
time
,
at
the
election
of
their
king
,
as
Iunius
thinketh
it
was
translated
to
Gilgal
,
at
his
inauguration
,
c.
11.15
.
where
they
also
offered
peace
offerings
.
2.
I
thinke
rather
,
as
both
the
Chald.
Septuag
.
with
other
interpreters
,
Vatab.
Mon.
Pag.
doe
read
here
sacrifice
:
so
first
they
offered
their
peace
offerings
vnto
God
,
and
then
of
the
remainder
thereof
made
a
solemne
feast
.
Pellican
.
Osiand
.
And
these
reasons
,
may
perswade
it
:
1.
because
the
word
zebach
more
properly
and
vsually
is
taken
for
sacrifice
,
as
c.
10.8
.
and
11.15
.
2.
the
place
argueth
as
much
,
for
if
it
had
beene
but
an
ordinarie
feast
,
Samuel
might
haue
kept
it
in
his
owne
house
,
he
needed
not
to
haue
gone
vp
to
the
high
place
,
where
they
vsed
to
sacrifice
before
the
Temple
was
built
.
3.
The
publike
fame
of
this
meeting
,
whereof
the
very
maidens
were
not
ignorant
,
sheweth
rather
that
it
was
a
solemne
sacrifice
,
then
a
priuate
feast
for
thirtie
persons
.
4.
The
common
vse
was
,
in
their
solemne
meetings
,
first
to
offer
peace
offerings
,
and
to
make
a
feast
of
the
remainder
:
for
of
that
kind
of
offerings
,
the
fat
was
offered
to
the
Lord
,
the
right
shoulder
and
the
breast
was
the
Priests
,
Leuit.
7.31
,
32.
of
the
rest
the
people
might
eate
:
so
Salomon
,
of
the
peace
offerings
,
which
he
offered
in
great
abundance
,
euen
22.
thousand
beeues
,
and
an
120.
thousand
sheepe
,
made
a
royall
feast
to
all
Israel
.
1.
King
.
8.
3.
But
it
will
be
obiected
,
that
the
shoulder
and
that
vpon
it
,
which
were
reserued
for
Saul
,
were
the
Priests
fee
,
Levit.
7.31
.
whereof
it
was
not
lawfull
for
any
stranger
,
not
of
Leui
,
to
eate
,
no
not
for
him
that
soiourned
with
the
priest
,
Leuit.
22.10
.
To
this
it
may
be
answered
:
that
the
right
shoulder
onely
was
the
Priests
,
Leuit.
7.32
.
but
here
v.
24.
it
is
not
named
what
shoulder
it
was
:
and
beside
,
though
they
did
eate
of
the
remainder
of
the
peace
offerings
,
yet
they
might
also
in
such
feasts
,
eate
of
other
meate
,
not
offered
in
sacrifice
:
but
howsoeuer
it
was
,
it
is
not
necessarie
to
thinke
that
this
portion
,
was
any
of
the
Priests
allowance
,
nay
it
is
like
it
was
not
:
but
some
other
portion
reserued
for
Saul
.
Iosephus
calleth
it
,
portionem
regiam
,
a
kingly
part
:
who
indeede
,
calleth
it
epulum
,
a
feast
,
he
nameth
it
not
a
sacrifice
.
But
it
was
both
,
first
the
sacrifice
was
offered
,
then
the
feast
followed
,
as
is
shewed
before
.
5.
Quest.
v.
13.
Of
Samuels
blessing
of
the
sacrifice
.
1.
It
was
a
commendable
custome
among
the
Hebrewes
to
blesse
God
,
that
is
,
to
giue
him
thanks
,
both
before
their
meate
and
after
:
and
he
which
blessed
the
table
,
did
also
diuide
and
distribute
the
meate
,
as
the
Chald.
paraphrast
interpreteth
:
the
which
custome
our
Sauiour
followed
in
the
Gospel
,
when
he
tooke
bread
,
gaue
thanks
,
and
brake
it
.
Vatab.
2.
This
phrase
of
blessing
is
also
vsed
in
the
new
Testament
:
The
cup
of
blessing
,
which
we
blesse
,
&c.
1.
Cor.
10.16
.
and
at
Emmaus
,
our
Sauiour
Christ
tooke
the
bread
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
blessed
,
&
brake
it
.
Luk.
24.30
.
3.
Bor.
Which
teacheth
vs
,
not
like
vultures
&
kites
,
to
seaze
vpon
our
meate
,
as
a
pray
,
without
giuing
thanks
,
and
lifting
vp
our
hearts
vnto
God
.
Osian
.
4.
And
Christians
doe
still
retaine
that
commendable
vse
,
which
was
practised
,
as
R.
Chimchi
saith
,
among
the
Iewes
,
to
blesse
the
table
and
meates
set
thereon
,
not
that
any
thing
is
vncleane
in
it
owne
nature
,
as
the
Manichees
held
;
or
that
the
euill
spirits
are
mingled
among
the
creatures
,
as
they
imagine
,
which
defend
the
sprinkling
of
holy
water
:
for
the
creature
of
God
is
good
in
it selfe
,
because
all
,
which
God
made
,
is
good
:
but
it
is
our
owne
corruption
and
sinne
,
which
defileth
the
creature
:
praier
therefore
before
meate
is
necessarie
,
that
it
may
be
sanctified
and
made
wholesome
for
our
vse
,
and
that
we
vse
and
receiue
them
soberly
&
moderatly
.
Mar.
6.
Quest.
v.
18.
Of
the
place
where
Saul
met
Samuel
.
1.
The
most
doe
read
,
that
Saul
went
to
Samuel
in
the
middes
of
the
gate
,
sic
Ar.
Pag.
Vatab.
and
both
our
English
translations
:
but
that
can
not
be
:
for
before
Saul
met
Samuel
,
it
is
saide
,
v.
14.
that
Saul
was
come
within
the
citie
,
or
as
some
read
,
into
the
middes
of
the
citie
:
therefore
he
met
not
Samuel
in
the
middes
of
the
gate
.
2.
The
Septuagint
therefore
to
helpe
this
matter
,
read
,
that
Saul
came
to
Samuel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
the
middes
of
the
citie
,
as
before
v.
14.
but
the
word
is
here
,
bethoch
hasshagnar
,
within
the
gate
,
as
Iunius
following
the
Chalde
paraphrast
:
as
soone
as
they
were
entred
the
citie
,
and
were
come
within
the
gate
,
Samuel
met
them
.
7.
Quest.
v.
19.
What
was
in
Sauls
heart
,
which
Samuel
promiseth
to
tell
him
.
1.
The
Hebrewes
,
as
Hierome
noteth
in
his
Traditions
vpon
this
booke
,
doe
thinke
,
that
it
was
reuealed
to
Saul
,
that
he
should
be
King
,
because
he
saw
in
a
vision
,
that
he
was
set
in
the
top
of
a
palme
tree
:
and
this
was
that
(
say
they
)
which
Saul
had
in
his
heart
:
but
this
is
not
like
,
as
it
may
appeare
by
Sauls
answer
,
v.
21.
making
it
very
straunge
,
that
Samuel
should
haue
any
communication
with
him
of
any
such
thing
.
2.
Therefore
the
thing
,
that
was
in
Sauls
heart
,
was
to
know
,
what
was
become
of
his
asses
,
which
thing
Samuel
presently
declareth
vnto
him
,
as
it
followeth
in
the
next
verse
.
Iun.
8.
Quest.
v.
21.
Of
Sauls
refusall
of
the
kingdome
,
whether
it
were
done
in
simplicitie
or
hypocrisie
.
1.
Saul
excuseth
himselfe
by
three
arguments
:
that
both
his
tribe
was
the
smallest
in
Israel
,
hauing
not
yet
recouered
that
losse
and
slaughter
of
their
men
,
which
they
receiued
in
the
battell
with
Israel
:
Iud.
20.
Osiand
.
as
also
his
fathers
house
was
of
small
account
in
the
tribe
,
and
he
himselfe
the
least
in
his
fathers
house
,
Iun.
2.
Some
thinke
,
that
Saul
did
herein
dissemble
,
and
shewe
his
hypocrisie
,
which
afterward
brake
forth
in
the
rest
of
his
acts
.
Borr.
But
I
rather
condescend
to
those
,
which
thinke
that
Saul
did
modeste
regnum
recusare
,
modestly
at
this
time
refuse
the
kingdome
:
Iun.
and
,
veraciter
se
excusat
de
honore
regni
,
and
he
doth
truly
excuse
himselfe
concerning
the
honour
of
the
kingdome
:
Pellican
.
as
may
appeare
both
by
Sauls
exquisite
and
pithie
answer
,
heaping
vp
so
many
reasons
of
his
refusall
together
:
and
by
his
earnest
speech
to
Samuel
,
Wherefore
then
speakest
thou
so
to
me
?
Howsoeuer
afterward
Saul
plaied
the
hypocrite
,
yet
he
might
haue
an
other
heart
now
,
and
speake
of
simplicitie
.
9.
Quest.
v.
24.
To
whome
Samuel
said
,
I
haue
called
the
people
.
1.
Some
read
,
it
was
kept
for
thee
,
when
I
called
the
people
:
Lat.
but
beside
that
,
in
this
reading
,
the
word
lenior
,
in
saying
,
is
omitted
:
it
is
like
it
was
kept
,
not
when
he
bid
his
ghests
,
but
when
he
made
prouision
for
his
ghests
.
2.
The
Septuag.
read
,
as
though
it
should
haue
beene
kept
and
reserued
by
the
people
:
but
Samuel
spake
to
the
cooke
to
keepe
it
,
v.
23.
and
not
the
people
.
3.
Some
thinke
,
that
Samuel
thus
spake
vnto
Saul
,
saying
,
also
I
haue
called
the
people
,
B.
G.
giuing
this
note
,
that
both
by
the
assembling
of
the
people
,
and
the
meat
prepared
for
thee
,
thou
mightest
know
,
that
I
knew
of
thy
comming
:
but
it
had
beene
superfluous
for
Samuel
so
to
say
to
Saul
,
when
he
was
now
set
among
the
people
,
and
saw
the
people
there
assembled
.
4.
Therefore
Samuel
meaneth
,
that
he
caused
that
portion
to
be
reserued
,
when
he
thus
spake
to
the
cooke
,
that
he
had
bidden
the
people
,
that
prouision
might
be
made
for
them
.
Iun.
10.
Quest.
v.
25.
Why
Samuel
communeth
with
Saul
toward
the
toppe
of
the
house
.
1.
Beside
that
,
their
houses
beeing
made
with
plaine
and
flat
roofes
,
not
like
vnto
ours
,
they
vsed
to
walke
there
vpon
the
toppe
of
their
houses
after
supper
:
Vatab.
for
then
they
vsed
to
feast
,
and
this
banket
,
to
the
which
Saul
was
inuited
,
was
toward
the
euening
:
as
it
appeareth
by
the
mentioning
immediately
of
their
earely
rising
the
next
morning
.
v.
26.
Pellican
.
2.
Beside
I
say
,
that
it
was
their
vsuall
custome
thus
to
doe
,
an
other
reason
,
that
mooued
Samuel
to
choose
that
place
was
,
that
he
might
vtter
his
minde
more
freely
in
secret
vnto
Saul
concerning
the
kingdome
,
which
was
not
conuenient
yet
to
be
publikely
knowne
:
and
therefore
afterward
,
v.
27.
Samuel
would
not
haue
Sauls
seruant
within
the
hearing
:
the
roofe
then
of
the
house
was
a
fit
place
for
secrecie
,
as
Peter
went
vp
thither
to
pray
,
Act.
10.9
.
Iun.
CHAP.
X.
1.
Quest.
v.
1.
Of
Samuels
anointing
of
Saul
to
be
King
.
1.
THis
anointing
in
the
old
Testament
,
signified
the
gifts
of
the
holy
Ghost
,
which
were
necessarie
for
them
,
which
should
rule
.
Genevens
.
2.
This
was
a
type
and
figure
of
the
spirituall
anointing
of
the
Messiah
,
to
be
our
Priest
,
Prophet
,
and
King
:
which
ceremonie
is
not
necessarie
now
to
be
retained
in
the
new
Testament
.
Osiand
.
3.
The
Hebrues
thinke
,
that
Saul
was
not
anointed
with
the
same
oyle
,
wherewith
Dauid
and
Salomon
were
anointed
:
for
that
was
taken
out
of
the
Tabernacle
,
so
was
not
this
:
that
was
powred
out
of
an
horne
,
Keren
:
this
out
of
a
viole
,
called
Phach
:
out
of
such
a
vessell
was
Iehu
anointed
:
Borr.
out
of
a
brittle
vessell
,
whether
of
glasse
or
earth
,
which
signified
the
vnstablenesse
and
short
continuance
of
their
two
kingdomes
:
but
the
horne
shewed
the
firme
and
durable
state
of
the
kingdome
of
Dauid
and
Salomon
.
Pellican
.
2.
Quest.
v.
1.
Of
Samuels
kissing
of
Saul
.
1.
This
kisse
was
a
signe
of
fauour
,
as
wishing
all
things
to
be
prosperous
vnto
him
:
Pellican
.
it
was
also
a
signe
of
reuerence
,
as
it
is
taken
,
Psal.
2.
Kisse
the
sonne
,
least
he
be
angrie
.
Borr.
2.
Samuel
searcheth
not
here
into
Gods
secret
iudgement
,
who
purposed
to
reiect
and
cast
off
Saul
afterward
,
as
an
hypocrite
:
neither
was
this
yet
reuealed
vnto
Samuel
:
he
esteemeth
Saul
,
according
to
his
present
election
,
whereby
the
Lord
had
appointed
him
to
be
gouernour
of
his
people
:
afterward
,
when
the
Lords
counsell
was
reuealed
to
Samuel
,
concerning
the
reiection
of
Saul
,
he
then
did
forbeare
to
kisse
him
,
but
denounced
the
sentence
of
God
against
him
,
that
because
he
had
cast
away
the
word
of
the
Lord
,
the
Lord
had
cast
away
him
.
Borr.
3.
Quest.
v.
1.
Of
Samuels
words
to
Saul
,
Should
I
not
,
&c.
1.
The
most
read
thus
,
hath
not
the
Lord
anointed
thee
to
be
gouernour
,
&c.
sic
Sept.
Chald.
Vatab.
B.G.
but
in
this
reading
,
the
Hebrew
particle
chi
,
for
,
or
,
because
,
is
omitted
:
and
beside
,
halo
,
what
not
,
is
separated
by
a
distinction
from
the
clause
following
.
2.
Therefore
the
best
reading
is
,
should
I
not
,
that
is
,
doe
thus
:
for
Iehovah
hath
anointed
,
&c.
Iun.
for
it
seemeth
that
Saul
had
vsed
some
resistance
,
refusing
to
be
anointed
,
and
that
Samuel
did
perswade
and
pacifie
him
with
these
wordes
,
shewing
that
it
was
the
will
of
God
,
that
it
should
be
so
.
4.
Quest.
v.
3.
Whether
it
is
to
be
read
,
Bethel
,
or
the
house
of
God
.
1.
The
most
doe
thinke
,
that
these
three
men
went
to
Bethel
there
to
offer
sacrifice
,
and
so
thinketh
Iosephus
,
so
the
Chald.
and
Septuag.
for
that
Bethel
was
held
to
be
a
religious
place
,
because
of
the
altar
,
which
Iakob
built
there
:
Vatab.
Borr.
but
that
altar
was
long
before
defaced
,
neither
was
it
lawfull
for
priuate
men
to
offer
any
sacrifice
but
before
the
Lord
,
where
the
Arke
was
.
2.
Therefore
I
consent
in
this
place
to
Iunius
reading
:
that
they
went
vp
to
the
house
of
God
,
which
was
now
at
Kiriathiearim
:
which
may
be
made
plaine
by
these
reasons
,
1.
because
they
are
said
to
goe
vp
to
God
,
that
is
,
where
the
Arke
was
,
the
representation
of
Gods
presence
:
2.
they
carried
three
kids
for
sacrifice
,
but
at
Bethel
it
was
not
then
lawful
to
sacrifice
:
3.
Bethel
is
taken
for
the
house
of
God
then
at
Shiloh
,
Iud.
20.18
.
and
21.19
.
and
so
it
may
fitly
be
taken
here
for
the
house
of
God
at
Kiriathiearim
.
4.
Now
whereas
these
men
caried
but
three
loaues
,
D.
Kimchi
maruelleth
how
they
could
giue
two
:
the
answer
is
,
that
God
so
put
it
in
their
hearts
,
that
it
was
a
greater
worke
of
pietie
to
feede
the
hungrie
,
as
they
saw
Saul
at
this
time
to
be
very
faint
,
then
to
offer
sacrifice
:
or
it
is
more
like
,
that
they
had
other
bread
with
them
for
their
owne
necessarie
vse
,
beside
the
three
loaues
,
which
they
went
to
offer
.
Mar.
5.
Quest.
v.
5.
Of
the
hill
of
God
.
1.
The
most
doe
expound
this
of
the
high
place
in
Kiriathiearim
,
where
the
Arke
was
:
so
the
Chalde
interpreteth
:
so
also
Pellic.
Borr.
Genevens
.
but
it
is
not
like
that
a
garrison
of
the
Philistims
should
be
kept
in
that
place
,
where
the
Arke
was
,
and
whither
the
people
vsually
resorted
with
their
sacrifices
and
offerings
.
2.
It
was
rather
the
high
place
of
Gibeah
,
which
is
called
Gibeah
of
Beniamin
,
where
there
was
a
garrison
of
the
Philistims
,
c.
13.2
.
Iun.
and
where
Sauls
father
,
and
his
vncle
and
kinred
dwelt
,
v.
14.
so
also
Iosephus
calleth
it
the
towne
of
Gabatha
.
3.
It
is
called
the
hill
of
God
,
because
there
was
a
Colledge
of
the
Prophets
consecrate
vnto
the
seruice
of
God
:
who
might
be
safe
notwithstanding
the
garrison
of
the
Philistims
,
which
was
not
farre
off
:
for
religious
men
were
priuiledged
,
in
those
daies
,
euen
in
the
middes
of
their
enemies
:
and
beside
the
Philistims
,
though
at
this
time
they
kept
their
owne
,
yet
attempted
nothing
against
Israel
,
as
before
is
noted
.
chap.
7.
quest.
13.
Iun.
6.
Quest.
v.
5.
Of
the
companie
of
Prophets
whome
Saul
should
meete
.
1.
Some
thinke
,
that
most
of
these
were
Leuites
,
which
studied
the
law
,
and
were
prepared
and
made
fit
for
the
seruice
of
the
Tabernacle
:
Borr.
but
this
opinion
is
grounded
vpon
the
other
receiued
interpretation
,
that
this
hill
of
God
was
at
Kiriathiearim
,
where
the
Arke
aboad
at
this
time
,
which
in
the
next
question
before
I
shewed
to
be
an
vncertaine
coniecture
.
It
is
like
that
among
these
Prophets
some
were
Leuites
,
but
it
is
not
necessarie
to
thinke
,
that
most
of
them
were
of
that
tribe
:
such
a
Colledge
of
Prophets
there
was
in
the
time
of
Elisha
at
Bethel
,
and
an
other
at
Iericho
,
2.
king
.
2.2
.
and
5.
2.
These
Prophets
then
were
such
,
as
attended
prophesying
,
giuen
vnto
holy
studie
and
meditation
,
to
sing
Psalmes
to
the
praise
of
God
,
vsing
thereunto
as
incitements
musicall
instruments
:
as
Elisha
did
,
2.
king
.
3.15
.
Borr.
who
taught
and
instructed
others
,
Osiand
.
indued
also
with
the
gift
of
prophesying
.
3.
Of
these
there
were
two
sorts
,
some
were
called
Prophets
simply
,
as
the
masters
and
instructers
of
others
;
some
the
children
,
that
is
,
the
scholers
of
the
Prophets
.
Iun.
7.
Quest.
v.
6.
How
the
spirit
of
God
came
vpon
Saul
.
1.
The
spirit
of
God
,
is
taken
either
for
the
gift
of
prophesying
,
or
for
abilitie
prosperously
to
atcheiue
any
thing
,
or
thirdly
for
the
gift
of
sanctification
:
the
two
first
waies
Saul
was
indued
with
the
spirit
of
God
:
Borr.
for
he
receiued
for
the
present
,
a
temporarie
gift
of
prophesying
,
to
confirme
him
in
his
calling
,
as
the
70.
Elders
prophesied
for
the
time
,
Num.
11.25
.
and
he
was
furnished
with
gifts
fit
for
that
calling
,
as
courage
and
magnanimitie
,
meete
for
the
office
of
a
King
.
Iun.
But
he
was
farre
off
from
the
true
inward
sanctification
,
as
his
workes
following
declared
.
Borr.
2.
He
became
an
other
man
in
these
two
respects
:
first
,
because
he
should
nowe
shewe
himselfe
a
Prophet
,
singing
diuine
songs
and
hymnes
among
the
Prophets
,
as
though
he
had
from
his
youth
beene
trained
vp
among
them
:
Pellican
.
As
also
he
now
should
put
on
a
princely
minde
,
and
meditate
vpon
matters
belonging
to
the
kingdome
,
whereas
he
was
before
but
conuersant
among
his
cattell
:
yet
this
was
but
a
ciuill
kinde
of
change
in
him
:
there
was
no
inward
renouation
,
neither
became
he
in
deede
a
new
regenerate
man
,
borne
of
the
spirit
.
Borr.
8.
Quest.
v.
9.
Of
the
fulfilling
of
the
signes
foreshewed
.
1.
God
vseth
to
confirme
extraordinarie
callings
by
extraordinarie
signes
:
as
Moses
assured
by
those
signes
and
miracles
which
God
shewed
,
that
the
Lord
had
appointed
him
to
deliuer
his
people
:
so
likewise
Gideon
,
Iud.
6.
And
Saul
here
is
confirmed
by
these
propheticall
predictions
,
in
the
office
and
calling
of
a
King
,
which
was
now
first
reuiued
and
raised
vp
in
Israel
.
2.
Fowre
things
are
foretold
vnto
Saul
:
1.
that
he
should
finde
two
men
at
Rachels
sepulchre
,
and
he
telleth
him
,
what
they
should
say
vnto
him
,
v.
2.
then
he
should
meete
three
men
going
to
the
house
of
God
,
v.
3.
after
that
he
should
meete
a
companie
of
Prophets
,
v.
5.
the
fourth
signe
is
,
that
he
himselfe
should
prophesie
.
Borr.
3.
The
signes
were
to
that
ende
,
that
when
he
saw
,
that
all
Samuels
predictions
were
true
,
he
should
nothing
doubt
to
take
the
kingdome
vpon
him
:
Pellic.
for
God
was
with
him
,
vers.
7.
that
is
,
to
prosper
him
,
and
giue
him
good
successe
:
though
not
with
him
as
he
vseth
to
be
with
his
elect
&
beloued
in
Christ
.
Borr.
4.
But
such
signes
,
now
to
confirme
Christians
in
their
calling
,
are
not
to
be
expected
:
nay
,
to
aske
such
signes
,
were
to
tempt
God
:
our
calling
is
not
now
extraordinarie
,
our
faith
and
doctrine
is
not
new
,
but
the
same
which
was
first
preached
and
taught
by
Christ
,
then
by
his
Apostles
:
it
was
then
confirmed
by
signes
and
miracles
,
and
neede
not
to
be
so
confirmed
againe
.
9.
Quest.
v.
12.
Of
the
meaning
of
these
words
,
Who
is
their
father
?
1.
While
they
marueiled
at
this
suddaine
change
in
Saul
,
whome
they
had
knowne
to
be
a
valiant
man
before
,
and
of
courage
,
but
no
Prophet
:
one
,
as
it
may
seeme
,
of
the
same
companie
of
the
Prophets
,
Iun.
riseth
vp
,
and
by
this
speech
staieth
their
further
wondring
.
Osiand
.
2.
In
effect
he
saith
thus
much
;
Doe
not
maruell
,
that
Saul
prophesieth
,
hauing
no
Prophet
to
his
father
:
for
neither
is
the
gift
of
prophesie
hereditarie
in
the
rest
,
they
haue
not
all
Prophets
to
their
fathers
:
Vatab.
the
spirit
of
God
is
their
father
,
and
instructer
:
they
are
not
so
much
taught
by
men
,
as
by
the
spirit
of
God
,
which
worketh
freely
and
accepteth
no
mans
person
,
but
can
raise
vp
Prophets
euen
from
the
meanest
and
most
abiect
.
Iun.
10.
Quest.
v.
15.
Why
Saul
concealeth
from
his
Vncle
the
matter
of
the
kingdome
.
1.
Iosephus
is
here
deceiued
,
who
saith
,
that
Abner
Sauls
cosin
questioned
with
him
,
whereas
it
was
Sauls
fathers
brother
,
likely
to
be
Ner
the
father
of
Abner
,
c.
14.50
.
2.
Some
thinke
that
Sauls
vncle
was
at
Ciriathiearim
,
some
that
Saul
went
from
hence
to
an
other
place
,
which
is
not
here
expressed
,
as
many
circumstances
belonging
to
the
storie
,
for
breuitie
sake
are
omitted
in
Scripture
.
ex
Vatab.
But
it
seemeth
rather
,
that
the
high
place
,
whether
Saul
went
,
was
at
Gibeah
,
where
his
father
and
kinred
dwelt
,
as
is
before
shewed
,
v.
5.
3.
Now
Saul
partly
of
modestie
concealeth
the
communication
,
which
he
had
with
Samuel
about
the
kingdome
,
least
he
should
be
thought
to
be
ambitious
,
Pellican
.
as
also
in
wisedome
,
least
he
might
haue
beene
enuied
,
and
so
some
impediments
laid
in
his
way
.
Osiand
.
Iosephus
toucheth
both
these
reasons
,
Ne
res
credita
invidiam
,
non
credita
vanitatis
opinionem
ei
contraheret
:
least
that
the
matter
beeing
beleeued
might
haue
procured
enuie
,
or
beeing
not
beleeued
,
might
haue
bred
an
opinion
of
lightnes
and
vanitie
.
In
like
manner
,
Moses
taking
leaue
of
his
father
in
law
,
pretendeth
onely
to
goe
and
see
his
brethren
in
Egypt
,
making
no
mention
of
his
calling
,
nor
what
the
Lord
said
vnto
him
,
nor
what
he
had
seene
.
Exod.
4.
11.
Quest.
v.
17.
How
the
people
are
said
to
be
assembled
before
the
Lord
in
Mizpeh
.
1.
Some
thinke
that
this
Mizpeh
was
Gilgal
,
some
Bethel
,
some
Kiriathiearim
:
but
it
was
that
famous
place
,
where
they
vsed
to
assemble
the
people
,
and
where
before
Samuel
had
called
the
people
together
,
when
as
that
notable
victorie
was
giuen
them
against
the
Philistims
,
c.
7.
Saul
was
designed
and
elected
King
in
Mizpeh
,
and
afterward
established
and
confirmed
King
in
Gilgal
,
c.
11.15
.
Iun.
2.
Some
thinke
,
that
they
are
saide
to
be
assembled
before
the
Lord
,
because
what
was
done
in
such
great
assemblies
of
the
whole
nation
,
was
done
as
in
the
sight
and
presence
of
God
:
Osiand
.
as
in
the
same
place
it
is
said
,
they
assembled
before
the
Lord
,
Iud.
20.1
.
when
as
yet
the
Arke
was
not
there
.
3.
But
it
is
more
likely
,
that
Samuel
had
caused
the
Arke
to
be
brought
thither
at
this
time
,
and
the
Priest
to
be
present
with
the
Vrim
and
Thummim
,
to
consult
with
God
,
as
v.
22.
and
to
cast
lots
before
the
Arke
,
as
the
vse
was
.
Iun.
12.
Quest.
v.
20.
How
the
tribe
of
Beniamin
was
taken
.
1.
Some
of
the
Hebrewes
thinke
,
that
the
stone
in
the
Priests
breastplate
,
wherein
the
name
of
Benjamin
was
taken
,
did
shine
extraordinarily
,
whereby
they
knew
that
the
King
should
come
out
of
that
tribe
:
but
that
is
not
like
:
for
though
the
tribe
were
found
out
by
this
meanes
,
yet
that
serued
not
to
finde
out
the
familie
,
and
the
very
person
:
therefore
the
course
here
taken
was
by
casting
of
Lots
.
2.
It
is
like
that
Samuel
here
followeth
Ioshuahs
president
:
first
,
the
tribe
is
taken
by
lot
,
then
the
familie
in
the
tribe
,
then
the
household
in
that
family
,
and
lastly
the
person
:
as
Iosh.
7.14
.
Iun.
so
here
the
tribe
of
Benjamin
commeth
forth
,
then
the
familie
of
Metri
,
then
the
houshold
of
Kish
,
and
lastly
Saul
of
that
house
.
3.
Concerning
the
manner
of
casting
lots
:
the
names
of
the
tribes
were
written
,
and
cast
into
a
pot
,
Ioseph
.
then
some
one
of
euery
tribe
was
appointed
to
draw
out
the
lot
for
the
whole
tribe
,
and
so
likewise
for
the
family
,
and
household
.
Osiand
.
And
this
was
done
before
the
Arke
,
and
with
praiers
beeing
made
before
,
as
v.
22.
it
is
said
,
they
asked
the
Lord
againe
,
that
is
,
praied
vnto
him
:
Iun.
So
that
this
casting
of
lots
,
was
directed
by
the
prouidence
of
God
:
as
Salomon
saith
,
The
lot
is
cast
into
the
lappe
,
but
the
whole
disposition
thereof
is
of
the
Lord
.
Prov.
16.33
.
D.
Chimchi
thinketh
that
no
lots
were
here
cast
,
because
no
mention
is
made
of
them
:
but
that
the
Priest
consulted
with
God
by
Vrim
and
Thummim
.
R.
Sele●●h
thinketh
that
lots
were
cast
:
which
is
most
like
,
because
it
was
much
vsed
among
the
Israelites
:
as
the
land
of
Canaan
was
cast
out
by
lot
:
Ionathan
was
taken
by
lot
:
Mathias
was
chosen
by
lot
,
Act.
1.
the
word
lachad
here
vsed
,
which
signifieth
to
take
,
insinuateth
as
much
.
Mart.
14.
Quest.
Zhether
it
be
lawfull
now
to
cast
lots
.
1.
We
finde
three
kind
of
lots
vsed
in
Scripture
:
some
for
equall
diuision
,
and
deciding
of
controuersies
that
way
:
as
the
land
of
Canaan
was
sorted
out
by
lot
:
some
were
sortes
consultatoriae
,
lots
vsed
for
consultation
,
as
when
Mathias
was
chosen
:
some
,
divinatoriae
,
diuining
lots
,
when
any
hid
thing
is
reuealed
,
as
Achan
was
taken
by
lot
,
Iosh.
7.
2.
Now
some
doe
vtterly
condemne
the
vse
of
lots
now
,
as
Hierome
vpon
Ionas
:
and
thinketh
that
such
examples
in
Scripture
were
extraordinarie
,
and
not
to
be
followed
.
3.
But
Augustines
iudgement
is
more
probable
,
who
thinketh
though
the
casting
of
lots
ought
not
to
be
so
vsuall
,
as
before
:
yet
that
in
some
cases
lots
may
be
cast
:
as
he
putteth
this
case
;
that
in
time
of
persecution
,
when
it
is
thought
fit
,
that
some
ministers
should
be
preserued
for
future
times
,
and
all
are
alike
minded
to
abide
the
extreamest
hazard
,
and
of
the
like
gifts
,
then
they
may
be
chosen
by
lots
.
epist.
ad
Honorat
.
4.
But
these
conditions
must
be
obserued
in
lots
:
1.
that
all
other
meanes
should
first
be
attempted
,
and
lots
not
to
be
vsed
but
vpon
great
necessitie
,
when
no
other
way
is
left
:
so
Mathias
was
elected
,
there
beeing
such
equalitie
betweene
him
and
the
other
,
as
that
the
Apostles
could
make
no
difference
.
2.
they
must
be
vsed
not
rashly
,
but
reuerently
,
as
the
Apostles
to
their
lots
ioyned
praier
.
3.
superstitious
lots
must
be
abandoned
:
such
as
were
the
lots
of
Numerius
Suffetius
,
whom
Cicero
speaketh
of
lib.
de
Divinat
.
that
he
cut
a
flint
in
sunder
,
and
out
leaped
certaine
lots
.
4.
there
must
be
no
deceit
vsed
in
lots
.
Mar.
These
conditions
must
be
obserued
in
such
lots
as
are
vsed
in
great
and
waightie
affaires
:
but
they
extend
not
to
such
kinde
of
lots
,
which
are
ordinarily
vsed
in
some
kinde
of
recreations
,
where
no
such
waightie
ende
is
purposed
.
14.
Quest.
v.
28.
Of
the
booke
which
Samuel
writ
.
1.
Iosephus
thinketh
that
this
booke
contained
the
prediction
of
such
things
,
which
should
fall
out
vnder
Sauls
kingdome
,
and
that
he
rehearsed
it
in
the
hearing
of
the
people
and
of
Saul
.
But
this
is
not
like
:
for
this
had
beene
enough
to
haue
alienated
the
hearts
of
the
people
from
Saul
,
that
such
a
tyrant
,
as
he
prooued
afterward
,
should
raigne
ouer
them
.
Therefore
,
this
booke
contained
nothing
,
but
what
the
King
should
performe
to
his
people
,
and
of
the
dutie
of
the
people
to
their
king
:
Pellican
.
agreeable
to
the
description
of
a
king
in
Moses
,
Deut.
17.
2.
This
booke
was
laide
vp
before
the
Arke
,
that
it
might
continually
put
them
in
remembrance
of
their
mutuall
dutie
.
Iun.
3.
But
this
booke
is
not
now
to
be
found
,
it
is
lost
,
as
many
other
historicall
bookes
.
Vatab.
15.
Quest.
v.
27.
Of
the
wicked
men
that
murmured
against
Saul
.
1.
They
are
called
men
of
Belial
:
that
is
,
without
a
yoke
,
which
refused
to
submit
themselues
to
Sauls
gouernment
,
thinking
that
because
he
was
of
meane
parentage
,
and
of
no
power
,
he
was
not
a
like
man
to
saue
the
people
.
Pellic.
2.
Therefore
they
came
not
to
shew
their
dutie
to
the
king
,
to
bring
him
presents
as
other
did
:
for
by
such
gifts
of
acknowledgement
,
subiects
may
expresse
their
loyall
affection
to
the
Magistrate
.
Osiand
.
3.
But
Saul
held
his
peace
,
and
winked
at
this
fault
,
to
auoide
sedition
,
and
to
winne
them
by
lenitie
.
Genevens
.
CHAP.
XI
.
1.
Quest.
v.
1.
Of
the
attempt
of
Nahash
the
Ammonite
against
the
men
of
Iabesh
Gilead
.
1.
IT
seemeth
that
the
Ammonites
yet
bare
in
minde
the
great
slaughter
which
they
receiued
by
Ipthah
the
Gileadite
,
Iud.
11.
and
therefore
they
now
seeke
to
be
reuenged
vpon
the
men
of
Iabesh
Gilead
:
Pellican
.
Gods
prouidence
so
disposing
,
that
by
this
meanes
Saul
should
haue
occasion
to
shew
his
valure
.
Borr.
2.
This
Iosephus
thinketh
fell
out
a
moneth
after
Saul
had
taken
the
kingdome
,
but
that
can
not
be
:
for
yet
seuen
daies
were
not
expired
,
which
Samuel
had
set
vnto
Saul
,
that
so
long
he
should
expect
his
comming
to
Gilgal
,
c.
10.8
.
But
it
seemeth
,
that
this
attempt
was
made
immediately
before
Saul
was
elected
king
:
and
the
feare
of
Nahash
was
the
cause
why
the
people
asked
a
king
.
chap.
12.14
.
2.
Quest.
Of
Nahash
cruell
demand
,
to
haue
them
put
out
their
right
eyes
.
1.
In
this
inhumane
and
hostile
condition
here
imposed
,
the
Ammonites
shew
their
detestable
hatred
to
the
people
of
God
:
that
as
they
denied
them
bread
and
water
in
the
wildernes
,
so
they
continue
hatefull
toward
them
still
,
and
therefore
the
Lord
knowing
their
malice
against
his
people
,
prouided
in
the
law
,
that
the
Israelites
should
haue
nothing
to
doe
with
them
,
Deut.
23.6
.
Borr.
2.
By
the
right
eye
,
some
Hebrewes
vnderstand
that
text
in
the
law
,
that
the
Ammonites
should
not
enter
into
the
congregation
till
the
tenth
generation
;
that
they
would
haue
it
rased
out
:
but
this
exposition
is
ridiculous
and
fond
.
Nahash
would
indeede
haue
their
right
eye
put
out
,
to
make
them
vnapt
for
warre
,
for
the
left
eye
was
shadowed
and
hid
with
the
sheild
,
which
they
held
before
it
:
Ioseph
.
and
to
make
them
vnfit
either
to
read
or
write
the
law
of
God
,
as
some
Hebrewes
:
ex
Pellican
.
but
the
reason
is
here
expressed
,
to
bring
shame
and
ignominie
vpon
Israel
:
as
the
Ammonites
had
a
delight
to
reproch
the
people
of
God
:
as
Haman
the
sonne
of
this
Nahash
did
shame
Dauids
seruants
that
were
sent
to
him
in
kindnesse
,
in
shauing
their
beardes
,
and
cutting
off
their
garments
by
the
middle
.
2.
Sam.
10.
3.
Now
who
are
the
Ammonites
,
that
in
these
daies
doe
reproach
the
people
of
God
,
it
is
not
hard
to
iudge
:
euen
they
which
in
stead
of
the
word
of
God
,
doe
thrust
vpon
the
Church
,
superstitious
traditions
,
and
so
denie
vnto
the
Israelites
the
spirituall
water
and
bread
of
their
soules
:
3.
Quest.
Whether
the
men
of
Iabesh
Gilead
did
well
in
yeilding
themselues
to
Nahash
demaund
.
1.
They
shew
their
weakenesse
,
in
that
they
would
at
all
yeelde
to
Gods
dishonour
,
by
the
shaming
of
his
people
:
they
bewray
also
their
diffidence
and
distrust
,
in
expecting
helpe
from
man
,
and
not
relying
vpon
God
:
Osiand
.
yea
,
they
seeme
also
to
prescribe
vnto
God
in
limiting
a
time
for
their
deliuerance
:
Mar.
for
this
they
had
beene
worthie
to
haue
beene
deliuered
ouer
into
the
hand
of
their
enemies
,
but
that
God
had
respect
rather
vnto
his
owne
glorie
,
then
vnto
their
deserts
.
2.
They
desire
a
time
of
seauen
daies
,
which
the
enemie
in
the
pride
of
his
heart
,
thinking
that
the
Israelites
durst
not
encounter
him
,
refuseth
not
.
But
Gods
prouidence
herein
is
seene
,
in
giuing
occasion
to
Saul
to
shew
his
valure
,
and
to
bring
this
proud
tyrant
to
confusion
.
Pellican
.
4.
Quest.
v.
6.
What
spirit
of
God
came
vpon
Saul
.
1.
The
Chalde
paraphrast
very
well
expoundeth
this
place
,
that
the
spirit
of
fortitude
came
vpon
Saul
:
as
the
like
is
saide
of
Sampson
,
Iudg.
14.5
.
that
the
spirit
of
God
came
vpon
him
,
when
he
tare
the
lyon
:
it
was
then
an
heroicall
spirit
,
wherewith
he
was
endued
:
Borr.
the
spirit
of
strength
and
courage
to
goe
against
this
tyrant
:
it
was
not
the
spirit
of
sanctification
,
and
regeneration
:
see
before
chap.
10.
quest.
7.
2.
By
this
it
is
euident
,
that
a
man
euen
in
ciuill
actions
hath
neede
of
the
direction
of
Gods
spirit
,
to
bring
them
to
a
good
ende
:
as
before
chap.
10.26
.
it
is
saide
,
that
there
followed
Saul
a
band
of
men
whose
heart
God
had
touched
:
5.
Quest.
v.
7.
Of
the
edict
of
Saul
proclaimed
in
his
name
and
Samuels
,
with
the
hewing
of
the
oxen
in
pieces
.
1.
Saul
vseth
not
his
owne
name
onely
,
but
Samuels
also
,
saying
,
Whosoeuer
commeth
not
forth
after
Saul
and
Samuel
:
both
for
more
authoritie
,
because
he
was
anointed
king
by
Samuel
the
Lords
Prophet
,
Osiand
.
and
because
he
was
not
yet
generally
approoued
and
receiued
king
of
all
:
Vatab.
as
also
Samuel
had
not
wholly
resigned
and
giuen
vp
the
administration
,
as
is
noted
before
,
c.
7.
quest.
14.
and
it
seemeth
also
that
Samuel
was
present
also
at
this
time
in
the
battell
,
as
appeareth
v.
14.
Iun.
2.
And
Saul
vseth
this
policie
,
in
hewing
his
oxen
in
pieces
and
sending
them
,
because
he
knewe
that
deedes
would
perswade
more
then
words
:
Osiand
.
as
the
Leuite
did
the
like
,
when
he
hewed
his
wife
in
pieces
,
and
sent
her
parts
into
all
quarters
of
Israel
,
Iud.
19.
beside
,
Saul
herein
sheweth
his
zeale
and
forwardnes
,
in
defending
the
Lords
people
.
Pellican
.
And
it
was
necessarie
also
,
that
Saul
beeing
alreadie
contemned
of
some
,
should
set
forth
his
edicts
vnder
some
penaltie
,
that
the
people
might
be
kept
in
due
awe
and
obedience
.
Osiand
.
6.
Quest.
v.
8.
Why
the
men
of
Iudah
were
counted
apart
from
the
men
of
Israel
.
1.
Whereas
it
is
said
,
the
men
of
Israel
were
three
hundred
thousand
,
the
men
of
Iudah
thirtie
thousand
,
it
is
euident
,
that
before
the
falling
away
of
the
tenne
tribes
from
the
kingdome
of
Dauid
,
some
were
reckoned
of
Isreel
,
and
some
of
Iudah
.
Borr.
2.
Vnder
Iudah
also
Simeon
is
comprehended
,
as
Iud.
1.3
.
for
the
Simeonites
had
their
possessions
and
habitation
within
the
tribe
of
Iudah
.
3.
Now
the
cause
was
this
,
why
the
men
of
Iudah
are
reckoned
apart
,
for
that
this
tribe
had
a
priuiledge
,
first
to
goe
against
the
enemie
in
any
common
daunger
,
Mar.
and
that
it
might
appeare
,
how
that
they
beeing
a
populous
tribe
,
yet
did
not
enuie
to
be
commanded
by
Beniamin
the
least
of
the
tribes
,
Osiand
.
they
were
also
one
of
the
greatest
and
most
populous
tribes
,
and
of
the
largest
territorie
:
and
sometime
they
were
singled
out
by
the
Lord
himselfe
,
to
be
the
captaine
of
the
people
:
Iud.
1.1
.
but
the
most
likely
cause
,
why
they
are
numbred
here
apart
by
themselues
was
,
for
that
they
bordered
vpon
the
Philistims
,
and
defended
their
coastes
from
forraine
inuasions
,
and
vpon
that
occasion
they
could
not
for
their
number
draw
out
so
many
men
and
spare
them
for
this
seruice
,
as
the
other
tribes
could
.
Iun.
7.
Quest.
Whether
the
men
of
Iabesh
Gilead
lyed
in
saying
,
to
morrow
will
we
come
out
vnto
you
.
1.
Some
thinke
,
that
they
in
deede
made
as
though
their
brethren
had
forsaken
them
,
and
so
to
make
the
enemie
more
secure
,
promise
simply
to
yeeld
themselues
the
next
day
:
adding
further
,
that
it
was
not
vnlawful
to
deceiue
those
,
whom
it
was
lawfull
to
kill
.
Osiand
.
Pellican
.
Borr.
2.
But
it
is
not
necessarie
to
lay
such
an
imputation
of
dissembling
vpon
the
men
of
Iabesh
Gilead
:
they
doe
but
repeate
the
couenant
,
that
they
would
come
forth
and
yeeld
themselues
,
concealing
the
condition
,
if
helpe
came
not
in
the
meane
time
:
by
suppressing
whereof
they
both
prouide
for
their
safetie
,
that
they
might
be
secure
that
night
,
and
to
make
the
enemie
more
secure
,
that
Saul
might
take
them
vnawares
.
Iun.
8.
Quest.
v.
11.
Of
Sauls
stratageme
in
comming
vpon
the
Ammonites
in
the
morning
watch
.
1.
Sauls
diligence
and
celeritie
was
wonderfull
,
that
came
before
the
men
of
Iabesh
expected
him
:
for
he
sent
them
word
,
that
he
would
helpe
them
by
that
time
the
Sunne
were
hote
,
but
he
came
in
the
morning
watch
.
Osiand
.
Iosephus
thinketh
,
that
he
in
one
night
went
ten
measures
of
ground
,
which
are
called
schoeni
,
which
containe
each
of
them
60.
stadia
or
furlongs
,
as
Herodotus
witnesseth
,
lib.
2.
that
is
,
seuen
miles
and
an
halfe
,
counting
eight
furlongs
to
a
mile
,
so
that
tenne
of
those
measures
would
make
75.
miles
:
but
it
is
scarse
credible
,
that
Saul
with
such
a
multitude
in
one
night
,
should
ridde
such
a
great
compasse
of
ground
:
it
is
more
like
that
Saul
mustred
the
men
at
the
banke
of
Iorden
,
from
whence
in
one
night
he
might
come
to
Iabesh
.
2.
Saul
commeth
vpon
them
vnawares
,
falling
vpon
them
in
the
night
toward
the
morning
watch
:
and
diuided
his
companie
,
as
Abraham
did
,
when
he
pursued
the
fowre
kings
,
Gen.
14.15
.
so
did
Ioshuah
trauell
all
night
,
9.
Quest.
v.
11.
Whether
Nahash
the
king
of
Ammon
were
slaine
in
this
battell
.
1.
Iosephus
thinketh
,
that
he
among
others
was
slaine
in
this
battell
,
lib.
6.
antiquit.
Iudaic.
c.
6.
and
the
text
seemeth
to
fauour
that
opinion
,
because
it
is
said
,
that
they
which
remained
,
and
were
not
slaine
in
battell
,
were
so
dispersed
,
that
two
of
them
were
not
left
together
.
2.
But
Iosephus
is
herein
deceiued
:
for
this
Nahash
died
in
the
beginning
of
Dauids
raigne
,
2.
Sam.
10.1
.
and
1.
Chron.
19.1
.
and
Dauid
had
receiued
much
kindnesse
at
his
hand
,
and
therefore
he
sent
messengers
to
comfort
his
sonne
after
his
fathers
death
,
2.
Sam.
10.2
.
therefore
this
Nahash
could
not
be
slaine
at
this
time
:
and
Iosephus
also
himselfe
lib.
7.
c.
6.
writeth
,
that
Nahash
the
king
of
Ammon
then
died
,
when
Dauid
sent
a
message
of
consolation
vnto
〈◊〉
:
vnlesse
it
be
here
suggested
,
that
it
was
an
other
Nahash
,
which
is
not
like
:
for
it
should
seeme
,
that
this
Nahash
succoured
Dauid
,
whome
Saul
so
egerly
pursued
,
not
so
much
for
loue
vnto
Dauid
,
as
for
despight
vnto
Saul
,
which
had
done
him
so
great
harme
.
Iun.
in
2.
Sam.
10.
v.
1.
10.
Quest.
v.
11.
Of
the
morning
watch
,
when
Saul
came
vpon
the
Ammonites
.
1.
The
Hebrewes
deuided
both
the
ciuill
day
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comprehending
the
day
and
the
night
,
and
the
naturall
day
,
as
likewise
the
naturall
night
into
fowre
parts
:
the
Ciuill
day
was
diuided
into
the
euening
,
the
morning
,
and
perfect
day
,
whereof
there
were
two
distinctions
,
the
one
in
the
ascending
,
the
other
in
the
descending
of
the
sunne
.
2.
The
naturall
day
likewise
was
parted
into
foure
quarters
,
each
containing
three
houres
:
the
morning
,
vnto
the
third
howre
,
then
perfect
day
,
from
the
third
to
the
sixt
,
and
from
the
sixt
to
the
ninth
:
the
fourth
was
the
euening
and
shutting
in
of
the
day
,
from
the
ninth
houre
to
the
Sun-set
.
Iun.
Exod.
12.6
.
3.
So
also
was
the
night
distributed
into
foure
watches
:
as
they
are
set
downe
together
,
Mark
.
13.35
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
euening
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
midnight
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
cocke
crowing
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
morning
watch
:
which
contained
the
last
houres
of
the
night
,
and
ended
about
the
breake
of
the
day
,
Exod.
14.27
.
About
this
time
Dauid
fell
vpon
the
Amalekites
in
the
twilight
,
c.
30.17
.
in
the
morning
as
the
Septuag.
there
interpret
.
And
at
the
same
season
Saul
smote
the
Ammonites
;
before
it
was
perfect
day
,
and
yet
not
altogether
darke
,
that
Saul
&
his
companie
might
see
where
they
lay
.
11.
Quest.
v.
13.
Of
Sauls
clemencie
in
sparing
those
,
who
murmured
against
him
.
1.
Saul
herein
sheweth
his
pietie
,
humanitie
,
wisedome
;
the
first
in
not
seeking
priuate
reuenge
,
the
second
in
bearing
with
their
scruple
and
doubtfulnesse
,
that
yet
had
not
receiued
him
for
their
king
:
his
wisdome
,
in
seeking
to
winne
them
with
lenitie
:
the
like
is
seene
in
Dauid
▪
2.
Sam.
19.25
.
in
pardoning
Shemei
,
and
graunting
him
his
life
.
Iun.
2.
Saul
giueth
this
reason
,
because
this
day
the
Lord
hath
saued
Israel
,
he
would
not
haue
the
ioy
of
that
day
obscured
,
and
polluted
with
shedding
of
blood
:
Pellican
.
but
as
God
had
shewed
them
mercie
in
sending
them
such
a
ioyfull
deliuerance
,
so
the
like
mercie
he
thought
fit
to
be
shewed
vnto
others
.
R.
Ben
Gerson
thinketh
,
that
Saul
did
not
pardon
these
men
,
but
onely
respited
their
punishment
:
but
that
is
not
like
.
3.
Hitherto
Saul
declareth
himself
an
innocent
man
,
&
a
good
Prince
:
Pellican
.
but
afterward
▪
Saul
forgot
his
owne
rule
,
when
he
would
haue
killed
Ionathan
,
for
ignorantly
breaking
his
rash
,
vow
,
whome
notwithstanding
the
people
saued
,
vsing
the
like
reason
,
which
Saul
doth
here
:
Shall
Ionathan
die
,
who
hath
so
mightily
deliuered
Israel
?
c.
14.45
.
This
mutabilitie
in
Saul
,
and
changeable
nature
,
in
falling
from
clemencie
to
crueltie
,
from
pietie
to
prophanes
,
from
a
good
gouernour
,
to
become
a
tyrant
,
doth
shew
,
that
these
vertues
were
not
throughly
grounded
in
him
,
but
onely
superficially
infused
.
12.
Quest.
Whether
the
Prince
may
pardon
the
punishment
inflicted
by
the
law
.
1.
As
it
is
a
princely
part
for
clemencie
to
be
extended
,
where
there
is
place
for
fauour
,
so
it
is
acceptable
to
God
,
and
honourable
before
men
,
for
iustice
duly
to
be
executed
:
as
these
reasons
doe
shewe
:
1.
the
Prince
beareth
not
the
sword
for
nought
,
Rom.
13.4
.
but
if
malefactours
should
escape
vnpunished
,
what
vse
should
be
then
of
the
sword
.
2.
To
iustifie
the
wicked
,
and
to
condemne
the
righteous
,
are
both
an
abomination
vnto
God
,
Prov.
17.15
.
if
it
be
vnlawfull
to
condemne
the
righteous
,
so
is
it
to
cleare
the
wicked
.
3.
he
onely
hath
power
to
dispense
with
the
punishment
,
who
first
imposed
it
,
but
God
hath
prescribed
the
punishment
for
certaine
sinnes
,
by
him
then
,
and
the
authoritie
of
his
word
,
they
must
be
released
.
4.
where
iustice
is
executed
,
God
is
pleased
,
as
appeareth
2.
Sam.
21.
when
Sauls
sonnes
were
hanged
vp
for
the
slaughter
of
the
Gibeonites
.
And
where
iustice
is
suspended
,
God
is
offended
,
as
the
land
was
punished
with
famine
,
in
the
same
place
.
2.
But
further
to
decide
this
question
,
and
not
to
shut
vp
all
way
vnto
clemencie
;
here
are
certaine
necessarie
considerations
to
be
weighed
.
1.
There
is
great
difference
between
humane
and
diuine
lawes
:
for
in
humane
,
as
the
law
receiueth
life
from
the
Prince
,
so
the
punishment
is
arbitrarie
in
him
,
to
be
inflicted
,
or
remitted
:
but
in
the
execution
of
the
diuine
lawes
,
there
is
not
the
like
libertie
.
2.
Concerning
the
diuine
lawes
,
these
distinctions
must
be
obserued
:
first
,
some
are
negatiue
,
Thou
shalt
not
kill
,
steale
,
&c.
which
are
strictly
to
be
obserued
:
but
in
the
affirmatiue
,
as
to
put
the
murtherer
to
death
,
there
is
not
the
like
strictnes
and
necessitie
:
secondly
,
where
there
is
no
penaltie
ioyned
to
the
law
,
as
that
they
should
vse
iust
waights
and
measures
,
but
the
punishment
is
not
prescribed
,
and
in
such
like
,
there
was
place
for
fauour
:
thirdly
,
where
the
penaltie
of
the
law
can
not
be
inflicted
,
without
greater
dammage
to
the
Common-wealth
,
there
it
may
be
respited
:
as
Dauid
put
not
Ioab
to
death
for
slaying
Abner
and
Amasa
,
because
he
saw
he
could
not
do
it
without
great
disturbance
in
the
Commonwealth
.
But
for
the
punishment
inflicted
by
the
law
of
God
,
to
be
vpon
partialitie
and
conniuence
released
(
as
Dauid
suffered
Amnon
for
his
incest
,
and
Abshalom
for
murder
to
goe
vnpunished
)
hath
no
good
warrant
.
And
though
Dauid
spared
them
,
yet
Gods
iustice
ouertooke
them
both
.
Mar.
Further
,
how
farre
Moses
Iudicials
doe
now
tend
,
see
Hexapl.
in
Exod.
in
the
question
before
the
first
chapter
.
13.
Quest.
v.
15.
How
Saul
was
made
King
in
Gilgal
before
the
Lord
.
1.
Some
thinke
it
is
so
saide
,
because
of
the
publike
and
great
solemnitie
and
generall
assembly
,
gathered
together
as
in
the
presence
of
the
Lord
.
Osiand
.
2.
Some
,
that
there
was
an
altar
there
built
,
before
the
which
Saul
was
confirmed
king
.
Vatab.
3.
Some
,
that
the
place
was
holy
,
because
there
the
people
were
circumcised
by
Ioshua
,
and
there
the
couenant
was
renued
betweene
God
and
his
people
.
Iosh.
5.
Pellican
.
4.
Iosephus
thinketh
that
Saul
was
there
againe
anointed
with
the
holy
oyle
:
but
that
is
not
like
,
seeing
he
had
with
his
owne
hand
anointed
him
before
:
Dauid
indeed
was
thrice
anointed
,
once
by
Samuel
,
then
by
the
tribe
of
Iudah
in
Hebron
,
2.
Sam.
2.4
.
and
afterward
he
was
anointed
king
ouer
all
Israel
,
2.
Sam.
5.3
.
but
he
was
not
againe
anointed
by
Samuel
.
5.
Wherefore
it
is
said
,
before
the
Lord
:
because
the
Arke
was
brought
thither
at
this
time
.
Iun.
Borr.
And
as
it
was
before
translated
to
Mizpeh
,
c.
10.
so
now
was
it
remooued
to
Gilgal
.
Hieron
.
CHAP.
XII
.
1.
Quest.
v.
1.
Of
Samuels
purging
of
himselfe
.
1.
SAmuel
thought
it
fit
to
cleare
himselfe
,
before
he
dismissed
the
people
,
least
that
afterward
,
when
the
administration
of
the
kingdome
should
not
be
altogether
answerable
vnto
the
peoples
expectation
,
they
might
alleadge
that
they
were
prouoked
and
vrged
by
the
vniust
gouernment
vnder
Samuel
and
his
sonnes
,
to
aske
a
king
:
therefore
he
would
cleare
himselfe
and
his
gouernment
before
the
people
.
Osiand
.
2.
Because
they
seemed
to
reioyce
in
their
new
elected
king
,
with
a
carnall
and
immoderate
ioy
,
he
thought
it
fit
to
allay
and
temper
their
ioy
,
by
calling
to
remembrance
how
they
had
sinned
against
God
,
in
the
manner
of
asking
a
king
.
Pellican
.
3.
And
withall
by
clearing
himselfe
of
all
wrong
and
oppression
done
vnto
them
,
he
doth
by
the
way
taxe
their
ingratitude
,
that
were
wearie
of
so
good
and
vpright
a
Magistrate
.
Borr.
4.
Likewise
Samuel
maketh
this
Apologie
in
respect
of
the
new
king
,
that
it
might
be
a
president
and
patterne
for
him
to
follow
.
Pellican
.
2.
Quest.
v.
2.
Of
Samuels
age
:
he
saith
,
I
am
old
and
gray
headed
.
1.
Some
of
the
Hebrewes
thinke
that
Samuel
exceeded
not
the
age
of
52.
yeares
when
he
died
:
but
that
can
not
be
▪
for
if
Samuel
,
as
Iosephus
thinketh
,
liued
18
yeares
after
Saul
was
king
,
lib.
6.
in
fine
,
and
yet
in
the
beginning
of
his
kingdome
was
gray
headed
,
and
had
sonnes
fit
for
gouernment
,
then
if
his
whole
age
were
but
52.
we
must
haue
Samuel
gray
headed
at
34.
yeares
,
and
then
to
haue
children
fit
to
beare
office
.
2.
Therefore
it
is
more
probable
that
Samuel
was
at
this
time
52.
yeare
old
at
the
least
,
and
that
he
liued
more
18.
yeares
vnder
Saul
,
and
might
be
about
70.
yeares
of
age
in
all
.
Iosephus
seemeth
to
fauour
the
first
opinion
:
for
he
thinketh
that
Samuel
was
but
12.
yeare
old
,
when
the
Lord
first
appeared
vnto
him
,
c.
3.
not
long
after
that
Eli
died
:
&
he
saith
that
Samuel
iudged
Israel
12.
yeares
alone
,
and
18.
yeares
with
Saul
,
lib.
6.
c.
14.
all
makes
but
42.
yeares
.
But
after
Eli
his
death
,
the
Arke
was
20.
yeares
in
Kiriathiearim
,
c.
7.2
.
not
long
before
Saul
was
made
king
:
and
whereas
immediately
after
Eli
his
40.
yeares
,
Samuel
and
Saul
succeeded
40.
yeares
more
,
Act.
13.21
.
if
this
time
be
deuided
,
and
halfe
of
it
giuen
to
Samuel
,
halfe
to
Saul
:
Samuel
should
not
be
aboue
32.
yeare
old
,
when
Saul
was
desired
to
be
king
:
but
the
Scripture
saith
,
that
Samuel
was
then
become
old
.
chap.
8.1
.
Therfore
it
is
not
probable
,
that
Samuel
was
then
but
twelue
yeare
old
:
or
els
we
must
make
a
longer
space
betweene
Gods
first
appearing
to
Samuel
and
Eli
his
death
.
3.
Here
then
are
some
things
certen
,
some
vncerten
.
First
,
it
is
vncerten
how
old
Samuel
was
when
Eli
died
:
secondly
it
is
vncerten
,
how
long
Samuel
and
Saul
gouerned
Israel
.
But
it
is
certen
,
that
Samuel
and
Saul
betweene
them
had
but
40.
yeares
,
Act.
13.21
.
as
may
also
be
gathered
by
casting
of
the
yeares
from
the
departure
of
the
children
of
Israel
out
of
Egypt
,
which
vnto
the
4.
yeare
of
Salomons
raigne
were
480.
yeares
,
1.
king
.
6.1
.
reckened
thus
:
40.
yeares
in
the
wildernes
,
17.
yeares
vnder
Ioshua
,
299.
vnder
the
Iudges
,
80.
vnder
Eli
,
Samuel
,
&
Saul
,
40.
vnder
Dauid
,
and
4.
yeares
of
Salomons
raigne
:
which
make
480.
yeares
.
It
is
likewise
certen
,
that
Samuel
iudged
Israel
after
Eli
before
Saul
,
at
the
least
20.
yeares
,
c.
7.2
.
It
is
like
then
,
that
he
was
more
then
12.
yeare
old
when
Eli
died
,
&
at
the
least
50.
or
more
,
when
he
substituted
his
sonnes
.
His
whole
age
then
could
not
be
so
little
,
as
52.
yeares
,
as
some
Hebrewes
surmise
.
Pellic.
4.
And
further
some
thinke
;
as
Peter
Mar.
in
c.
1.
that
Samuel
was
borne
in
the
366.
yeare
after
the
comming
of
Israel
out
of
Egypt
:
for
whereas
from
thence
to
the
building
of
the
Temple
in
the
4.
yeare
of
Salomon
,
were
but
480.
yeares
,
1.
king
.
6.1
.
of
which
time
Dauid
raigned
40.
saue
foure
:
Samuel
and
Saul
twentie
betweene
them
:
whereof
giuing
vnto
Saul
20.
yeares
of
those
fourtie
,
there
will
be
60.
yeares
wanting
,
foure
abated
of
the
saide
summe
of
480.
then
was
Samuel
borne
in
366.
yeare
.
50.
yeare
old
at
the
least
when
Sauls
20.
yeare
began
,
which
falleth
in
the
424.
yeare
:
60.
yeares
before
the
building
of
their
Temple
by
Salomon
.
See
more
of
this
,
c.
14.
qu.
2.
3.
Quest.
v.
2.
In
what
sense
Samuel
saith
,
my
sonnes
are
among
you
.
1.
Some
thinke
,
he
maketh
mention
of
his
sonnes
,
that
they
were
among
them
,
readie
to
be
consulted
with
in
their
waightie
affaires
,
their
king
beeing
not
yet
so
well
entred
,
and
experienced
in
the
busines
of
the
kingdome
:
Pellican
.
Vatab
.
but
it
is
not
like
,
that
Samuel
would
sende
the
people
for
counsell
to
his
sonnes
,
both
because
they
had
now
a
King
appointed
to
gouerne
them
,
and
for
that
his
sonnes
were
offensiue
for
their
euill
gouernement
.
2.
Some
thinke
,
that
Samuel
doth
by
making
this
mention
,
taxe
the
people
for
their
ingratitude
,
that
might
better
haue
accepted
of
the
sonnes
for
their
fathers
sake
:
and
if
they
were
faultie
,
to
haue
sought
their
amendment
,
rather
then
a
change
and
innouation
of
the
state
.
Borr.
But
Samuel
then
should
haue
shewed
some
discontentment
,
that
his
sonnes
did
not
succeede
him
in
the
gouernment
,
wherewith
notwithstanding
he
was
willing
and
well
pleased
,
submitting
himselfe
to
Gods
good
pleasure
.
3.
Therefore
Samuels
meaning
was
this
,
that
now
in
the
determining
of
the
gouernment
of
his
house
,
which
he
resigned
by
reason
of
his
age
,
and
his
sonnes
also
were
now
as
priuate
men
,
a
king
beeing
appointed
:
he
is
willing
to
giue
vp
a
reckoning
and
account
as
it
were
of
his
stewardship
among
them
.
Iun.
As
also
,
as
he
purgeth
himselfe
,
so
he
is
willing
that
his
sonnes
should
giue
account
of
their
gouernment
,
who
were
now
in
their
hands
and
power
,
and
they
might
proceede
against
them
as
they
desired
.
Osiand
.
4.
Quest.
v.
3.
Whome
Samuel
meaneth
,
saying
,
before
his
Anoynted
.
1.
Some
thinke
that
vnder
the
type
of
Saul
the
Anoynted
king
,
he
vnderstandeth
the
Messiah
,
the
Anointed
of
God
,
whome
the
Lord
hath
appointed
to
be
Iudge
of
the
world
,
and
before
whome
we
must
giue
account
of
all
our
doings
.
Borr.
But
it
is
euident
,
v.
5.
where
he
saith
,
his
Anointed
is
witnesse
this
day
,
that
he
meaneth
Saul
there
present
,
in
whose
hearing
he
made
this
Apologie
:
and
in
the
same
sense
Dauid
calleth
Saul
the
Lords
Anoynted
.
c.
24.7
.
Iun.
2.
Now
Samuel
maketh
speciall
mention
of
Saul
in
these
regards
,
both
in
respect
of
himselfe
,
namely
Saul
,
that
he
might
haue
here
a
patterne
,
how
to
gouerne
the
people
vprightly
and
iustly
without
oppression
:
Pellican
.
as
also
in
respect
of
the
people
,
that
they
might
see
what
difference
there
was
,
as
they
should
afterward
finde
between
the
vpright
and
indifferent
gouernment
,
which
they
had
enioyed
vnder
their
Iudges
,
and
the
hard
seruice
,
which
they
should
feele
vnder
some
of
their
kings
,
as
he
had
foretold
them
before
,
c.
8.
Borr.
As
also
Samuel
by
this
meanes
prouideth
for
his
owne
credit
,
which
it
is
lawfull
to
preserue
,
least
in
time
to
come
his
gouernment
might
haue
beene
accused
and
traduced
.
Osiand
.
5.
Quest.
v.
3.
Of
these
words
of
Samuel
,
that
I
should
hide
mine
eies
for
it
.
1.
Some
doe
vnderstand
it
of
the
person
:
that
I
should
winke
at
him
:
Vatab.
or
turne
mine
eyes
away
from
him
in
iudgement
.
Chald.
2.
Some
referre
it
to
the
sinne
,
that
I
should
winke
at
his
offence
,
and
suffer
it
to
passe
vnpunished
.
Osiand
.
3.
Some
applie
it
to
the
innocent
〈◊〉
,
that
I
should
turne
away
my
countenance
from
hearing
his
cause
.
Pellican
.
4.
But
the
best
interpretation
is
,
to
vnderstand
it
of
the
gift
,
that
I
should
hide
mine
eyes
therewith
,
or
for
it
:
Iun.
as
it
is
said
,
Deut.
16.19
.
That
the
reward
blindeth
the
eyes
of
the
wise
.
Borr.
6.
Quest.
v.
8.
How
Moses
and
Aaron
caused
the
people
to
dwell
in
the
place
.
1.
Whereas
Moses
and
Aaron
died
before
the
people
came
into
the
land
of
Canaan
,
some
doe
vnderstand
it
of
the
law
and
doctrine
,
and
the
true
worship
of
God
,
which
Moses
and
Aaron
taught
the
people
,
whereby
they
obtained
the
promised
land
.
Vatab.
Borr.
2.
But
it
is
better
vnderstood
of
the
actuall
possession
of
some
part
of
the
land
,
which
the
Israelites
possessed
beyond
Iordan
,
which
they
subdued
and
inherited
vnder
Moses
:
Iun.
as
also
,
because
Moses
substituted
and
appointed
Ioshuah
in
his
place
while
he
liued
,
who
gaue
vnto
the
people
possession
of
the
rest
of
the
land
.
Osiand
.
7.
Quest.
v.
11.
Which
of
the
Iudges
Bedan
was
.
1.
The
Septuag.
translate
,
Barack
:
beeing
deceiued
by
the
similitude
of
the
letters
:
for
betweene
daleth
,
and
rhe
,
there
is
no
great
difference
in
the
Hebrew
characters
.
But
the
order
of
the
names
admitteth
not
this
interpretation
:
for
Ierubbaal
,
which
was
Gedeon
,
is
here
set
before
Bedan
,
but
Barack
was
before
Gedeon
.
2.
The
Chalde
taketh
it
for
Samson
,
and
so
Hierome
.
in
his
traditions
vpon
this
place
:
and
some
deriue
it
,
as
though
it
should
be
contracted
of
ben
dan
,
the
sonne
of
Dan
:
Pellican
.
or
be
dan
,
in
Dan
,
or
of
Dan
:
Osiand
.
for
Samson
was
of
Dan
:
so
also
Bor.
Genevens
.
but
the
order
of
time
is
against
this
sense
:
here
Bedan
is
placed
before
Iiptah
,
but
Samson
followed
Iiptah
many
yeares
after
.
3.
Therefore
Iunius
opinion
is
more
probable
,
who
thinketh
that
this
Bedan
was
Iair
the
Menashite
,
Iudg.
10.3
.
which
is
agreeable
to
the
order
of
time
here
obserued
,
for
he
was
before
Iipthah
:
and
there
is
one
Bedan
of
Macher
of
Menasseh
mentioned
,
1.
Chron.
7.17
.
who
might
be
called
Bedan
beside
his
ordinarie
name
by
way
of
distinction
,
because
there
was
an
elder
Iair
,
Numb.
32.41
.
of
Manasseh
,
of
whome
certaine
townes
were
called
Havoth
Iair
.
sic
Iun.
8.
Quest.
v.
14.
Of
the
meaning
of
these
words
,
both
ye
and
your
king
shall
continue
,
following
the
Lord
,
&c.
1.
The
most
read
thus
,
both
ye
and
your
King
,
&c.
shall
follow
the
Lord
your
God
,
&c.
G.
or
,
shall
be
after
the
Lord
.
V.
A.P.
that
is
,
shall
continue
in
his
worship
.
Cald.
he
will
keepe
you
in
his
feare
.
Osiand
.
But
the
distinction
comming
betweene
,
doth
separate
these
words
,
after
the
Lord
,
from
the
former
clause
,
both
ye
shall
be
,
and
your
king
.
2.
Therefore
the
best
reading
is
this
,
then
ye
shall
be
(
that
is
,
continue
,
and
your
King
)
following
Iehovah
your
God
:
that
is
,
so
long
as
you
obey
him
,
and
feare
him
:
Iun.
so
that
this
sentence
containeth
both
the
promise
,
ye
shall
continue
,
and
the
condition
,
if
ye
follow
the
Lord
:
otherwise
,
it
should
be
a
repetition
of
the
same
thing
,
if
ye
heare
his
voice
,
and
rebell
not
against
his
word
,
both
ye
and
your
king
shall
follow
the
Lord
:
which
were
as
much
in
effect
,
as
to
say
,
if
ye
obey
and
follow
him
,
ye
shall
follow
him
.
9.
Quest.
v.
15.
How
the
hand
of
God
should
be
vpon
their
fathers
.
1.
The
Septuag.
vnderstand
and
so
read
,
vpon
your
king
:
and
so
the
Hebrewes
,
by
fathers
,
vnderstand
their
kings
.
Pellican
.
Vatab.
some
,
their
kings
and
Priests
,
and
other
gouernours
.
Borr.
2.
But
the
better
reading
is
,
the
hand
of
God
shall
be
against
you
,
as
against
your
fathers
:
Chald.
Iun.
Osiand
.
that
as
their
fathers
were
punished
aforetime
for
their
rebellion
,
so
should
they
also
,
if
they
continued
in
their
fathers
steppes
.
10.
Quest.
v.
17.
Of
the
thunder
and
raine
which
Samuel
called
for
in
the
time
of
wheat
haruest
.
1.
Though
it
be
no
strange
thing
with
vs
,
for
thunder
and
raine
to
come
in
haruest
,
because
it
falleth
in
autumne
:
yet
in
that
countrey
it
was
not
vsuall
,
both
because
their
climate
is
hotter
then
ours
,
and
their
wheat
haruest
was
in
the
heat
,
and
middes
of
Summer
:
when
the
parching
heate
of
the
Sunne
consumed
and
dried
vp
the
exhalations
and
vapours
,
whereof
the
thunder
and
raine
was
engendred
.
Borr.
2.
Some
of
the
Hebrewes
thinke
,
that
in
that
countrey
it
raineth
not
from
the
middes
of
March
vnto
October
:
but
that
is
not
like
,
because
the
Scripture
maketh
mention
of
the
first
and
latter
raine
:
others
of
them
affirme
,
that
it
neuer
raineth
there
in
the
time
of
haruest
,
and
that
is
like
.
3.
Beside
the
raine
and
thunder
was
the
more
strange
,
because
it
came
then
,
when
it
was
a
faire
day
,
and
they
were
in
their
wheate
haruest
,
when
there
was
no
likelihood
of
thunder
and
raine
:
Iun.
as
it
was
a
faire
sun-shine
morning
when
it
rained
fire
and
brimstone
vpon
Sodome
:
for
it
is
saide
,
that
the
Sunne
did
rise
vpon
the
earth
,
when
Lot
entred
into
Zoar
,
Gen.
19.23
.
11.
Quest.
Why
Samuel
called
for
thunder
and
raine
.
1.
Hereby
the
Lord
shewed
his
power
,
and
the
people
saw
their
foolishnes
,
in
not
beeing
contented
to
haue
such
a
mightie
God
for
their
protectour
,
who
could
with
thunder
and
raine
fight
for
them
against
their
enemies
,
as
he
did
for
Israel
against
the
hoast
of
Pharaoh
,
and
not
long
before
this
against
the
Philistims
.
c.
7.
And
beside
it
appeared
what
small
reason
they
had
to
be
wearie
of
Samuels
gouernment
,
who
by
his
praier
could
fetch
downe
raine
and
thunder
from
heauen
.
Pellican
.
2.
In
these
two
signes
the
Lord
shewed
his
mercie
and
iudgement
:
the
raine
is
for
the
most
part
a
signe
of
his
mercie
,
and
the
thunder
and
lightning
of
his
iudgement
:
Borr.
and
as
raine
doth
mitigate
the
heate
and
rage
of
the
lightning
,
which
otherwise
were
like
to
make
a
combustion
,
so
the
Lords
iudgements
are
tempered
with
mercie
.
3.
But
it
will
be
obiected
,
that
by
this
meanes
their
haruest
was
hindered
,
and
their
fruits
of
the
earth
,
beeing
now
ripe
for
the
sicle
,
by
this
storme
and
tempest
spoyled
:
the
answer
is
,
that
it
is
like
this
tempest
was
not
generall
,
and
so
did
no
great
harme
:
and
though
it
did
,
the
Prophet
was
to
haue
greater
regard
of
their
soules
,
to
bring
them
to
repentance
,
and
acknowledgement
of
their
sinne
,
then
of
their
bodies
.
Osiand
.
12.
Quest.
v.
19.
How
the
people
sinned
in
asking
a
King
.
Seeing
it
is
said
before
,
that
the
Lord
had
chosen
Saul
,
c.
10.24
.
as
Samuel
saith
,
See
you
not
him
,
whome
the
Lord
hath
chosen
,
that
there
is
none
like
him
among
all
the
people
:
how
are
the
people
guiltie
of
sinne
?
seeing
their
request
stoode
with
the
will
of
God
?
13.
Quest.
v.
22.
Of
these
words
of
Samuel
,
It
hath
pleased
the
Lord
to
make
you
his
people
.
1.
Some
read
,
God
hath
sworne
:
L.
hath
begunne
:
Pellican
.
but
the
better
reading
is
,
it
hath
pleased
God
,
Iun.
Chald.
or
,
God
would
make
you
his
people
:
Vatab.
for
neither
did
God
now
beginne
to
make
them
his
people
,
neither
is
there
here
any
oath
mentioned
.
2.
So
that
God
did
choose
them
for
his
people
,
not
of
their
merits
,
but
of
his
owne
mercie
.
Genev
.
Pellican
.
So
Moses
often
protested
vnto
the
people
:
as
Deut.
7.7
.
The
Lord
did
not
set
his
loue
vpon
you
,
nor
choose
you
,
because
ye
were
more
in
number
then
any
people
,
&c.
but
because
the
Lord
loued
you
,
and
because
he
would
keepe
the
oth
which
he
had
sworne
to
your
fathers
.
So
Deut.
9.5
.
Thou
entrest
not
to
inherit
the
land
for
thy
righteousnes
,
or
for
thy
vpright
heart
,
but
for
the
wickednes
of
those
nations
,
&c.
and
that
might
performe
the
word
,
which
the
Lord
thy
God
sware
,
&c.
Then
if
the
temporall
election
of
the
Israelites
issued
out
of
Gods
meere
grace
and
fauour
toward
them
:
much
more
is
our
eternall
election
grounded
onely
vpon
the
grace
of
God
,
without
any
foresight
and
respect
vnto
our
workes
:
as
the
Apostle
teacheth
vpon
the
example
of
Iaakob
and
Esau
,
that
the
purpose
of
God
might
remaine
,
according
to
election
,
not
by
workes
,
but
by
him
that
calleth
.
Rom.
9.12
.
And
againe
,
Who
hath
predestinate
vs
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
.
Eph.
1.5
.
No
other
reason
can
be
yeilded
,
why
the
Lord
elected
those
which
shall
be
saued
in
Christ
,
but
the
good
will
and
pleasure
of
God
.
By
this
then
it
appeareth
,
how
erroneous
that
assertion
of
the
Rhemists
is
,
that
Christ
appointeth
not
by
his
absolute
and
eternall
election
,
men
so
to
be
partakers
of
the
fruit
of
his
redemption
,
without
any
condition
or
respect
of
their
owne
workes
,
obedience
,
or
free-will
:
but
with
this
conditional
,
alwaies
,
if
men
will
obey
him
.
Annotat.
in
Hebr.
5.
sect.
7.
God
indeede
conditioneth
and
couenanteth
on
his
part
,
to
giue
grace
,
faith
,
and
obedience
to
all
them
,
whome
he
electeth
in
Christ
:
as
the
Apostle
speaketh
,
We
are
his
workemanship
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
,
that
we
should
walke
in
them
,
Eph.
2.10
.
but
the
decree
of
election
is
not
grounded
vpon
any
such
condition
,
respect
,
or
foresight
of
our
workes
and
faith
:
for
then
contrarie
to
the
Apostle
,
Rom.
9.15
.
it
should
be
in
him
that
willeth
,
and
runneth
,
and
not
in
God
that
sheweth
mercie
.
14.
Quest.
v.
23.
Whether
Samuel
should
haue
sinned
,
if
he
had
ceased
to
pray
for
the
people
,
and
to
shew
them
the
good
way
.
1.
There
are
sinnes
of
omission
,
when
a
dutie
commanded
,
is
left
vndone
;
as
there
are
sinnes
of
commission
,
when
things
are
committed
which
are
vnlawfull
and
forbidden
to
be
done
:
of
duties
omitted
,
some
are
priuate
,
and
in
them
there
is
lesse
daunger
,
some
are
publike
,
the
omitting
whereof
is
a
losse
and
hindrance
to
many
,
and
the
default
herein
is
more
grieuous
and
offensiue
.
And
of
these
duties
some
concerne
the
ciuill
and
politike
state
,
as
the
administration
of
iustice
,
some
the
spirituall
estate
&
condition
of
the
soule
,
as
in
teaching
and
instructing
,
and
preaching
the
word
.
And
of
all
other
the
omission
of
these
duties
is
most
displeasing
to
God
,
discommodious
to
his
Church
,
and
dangerous
to
their
soule
,
by
wome
the
default
is
committed
.
And
therefore
Samuel
saith
here
in
direct
tearmes
,
farre
be
it
from
me
,
that
I
should
sinne
against
the
Lord
,
and
cease
praying
for
you
:
yea
,
I
will
instruct
you
in
the
good
and
right
way
.
Samuel
confesseth
he
should
haue
sinned
,
if
he
ceased
or
intermitted
to
pray
for
them
and
teach
them
,
and
to
execute
his
Propheticall
office
among
them
:
as
the
Apostle
saith
,
Woe
is
me
if
I
preach
not
the
Gospel
,
1.
Cor.
9.16
.
2.
If
such
necessitie
be
laid
vpon
Prophets
and
Apostles
then
,
and
Pastors
and
Ministers
now
to
preach
the
Gospel
:
For
,
the
Lord
saith
by
his
Prophet
,
If
the
watchman
see
the
sword
comming
,
and
blow
not
the
trumpet
,
and
the
people
be
not
warned
:
if
the
sword
come
and
take
any
person
from
among
them
,
he
is
taken
for
his
iniquitie
:
but
his
blood
will
I
require
at
the
watchmans
hand
.
Ezech.
33.6
,
7.
When
should
the
Minister
blow
the
trumpet
,
but
vpon
the
Lords
day
,
which
is
as
it
were
the
feast
of
blowing
the
trumpet
of
the
word
of
God
:
and
is
there
not
feare
of
Gods
iudgements
continually
,
and
doth
not
the
Pastor
daily
see
the
Lords
sword
drawne
out
against
sinne
:
if
he
then
spare
to
tell
the
people
thereof
,
his
danger
is
great
.
Moses
was
read
and
preached
in
the
Synagogues
euery
Sabboth
day
,
Act.
15.21
.
S.
Paul
saith
,
Necessitie
is
laide
vpon
me
,
and
woe
if
I
preach
not
the
Gospel
.
The
Prophet
saith
,
Cursed
is
he
that
doth
the
worke
of
God
negligently
,
Ierem.
48.10
.
S.
Peter
is
an
ensample
to
all
good
Pastors
,
who
saith
,
I
thinke
it
meete
as
long
as
I
am
in
this
tabernacle
,
to
stirre
you
vp
by
putting
you
in
remembrance
,
2.
Pet.
1.13
.
For
if
parents
are
bound
to
whet
vpon
their
children
the
law
of
God
,
Deuter.
6.7
.
often
to
inculcate
vnto
them
the
Lords
commaundements
:
much
more
is
it
the
dutie
of
the
Pastor
:
if
bodily
almes
is
not
to
be
deferred
till
to
morrow
,
if
we
now
haue
it
,
Proverb.
2.28
.
how
much
more
is
not
spirituall
almes
to
be
deferred
.
Further
,
if
a
Pastor
preach
not
vnto
his
people
,
where
he
is
not
letted
by
necessarie
absence
,
publike
imployment
,
or
sicknes
and
infirmitie
,
and
so
is
staied
by
the
hand
of
God
,
by
his
priuate
necessary
affaires
beeing
abroad
,
or
by
the
publike
busines
of
the
Church
:
what
is
the
cause
of
his
not
preaching
?
either
it
is
his
want
of
abilitie
,
and
then
he
is
an
intruder
,
or
if
he
can
and
will
not
,
it
is
his
want
of
zeale
,
and
sheweth
idlenes
and
negligence
,
which
in
Gods
busines
is
accursed
,
as
the
Prophet
saith
;
or
he
would
and
can
not
,
by
reason
of
many
Churches
,
which
he
hath
cure
and
charge
of
,
which
proceedeth
of
greedines
and
couetousnes
:
so
then
,
which
soeuer
of
these
causes
is
pretended
,
whether
it
be
the
ignorant
,
idle
,
or
couetous
Pastor
,
he
can
not
be
excused
in
leauing
such
a
principall
dutie
vndone
vpon
the
Lords
day
:
for
euery
one
according
to
his
place
is
to
sanctifie
the
Lords
day
:
he
that
is
taught
,
sanctifieth
it
in
hearing
the
word
reuerently
,
&
communicating
with
the
praiers
of
the
Church
deuoutly
:
but
he
that
teacheth
must
sanctifie
the
Lords
day
,
not
as
one
of
the
sheepe
,
but
as
a
Pastor
,
not
as
an
hearer
,
but
as
a
teacher
:
or
els
he
sanctifieth
it
not
,
as
he
ought
:
and
his
fault
and
negligence
is
so
much
the
greater
,
because
he
onely
doth
not
faile
in
sanctifying
the
Lords
day
himselfe
,
but
is
the
occasion
that
others
sanctifie
it
not
,
as
they
would
and
might
,
by
hearing
the
word
preached
.
I
doe
reuerence
in
this
behalfe
that
worthie
Canon
of
the
Trullan
Councell
:
Oportet
eos
,
qui
praesunt
Ecclesiis
,
omnibus
quidem
diebus
,
sed
maxime
dominicis
,
populum
docere
pietatis
eloquia
,
ex
divina
scriptura
colligentes
iudicia
veritatis
:
They
which
are
set
ouer
the
Churches
ought
vpon
all
daies
,
but
most
of
all
the
Lords
daies
,
teach
the
people
,
the
precepts
of
pietie
,
gathering
out
of
the
Scripture
the
iudgements
of
truth
.
Trul.
c.
19.
Augustine
hath
an
excellent
reason
to
shew
the
necessitie
of
the
often
preaching
of
the
word
:
Certissime
scitote
fratres
,
quia
qualis
est
caro
,
quae
post
multos
dies
percipit
cibum
,
talis
est
anima
,
quae
non
assidue
pascitur
verbo
dei
:
&c.
Know
ye
brethren
for
a
certentie
,
that
as
the
flesh
is
,
which
after
many
daies
receiueth
food
,
such
is
the
soule
which
is
not
continually
fed
with
Gods
word
.
de
Temp.
Serm.
56.
Origen
long
before
him
saide
,
In
nostro
dominico
die
semper
pluit
Dominus
Manna
de
coelo
:
In
our
Lords
day
,
the
Lord
alwaies
raineth
Manna
from
heauen
.
hom.
7.
in
Exod.
Who
will
not
embrace
that
worthie
saying
ascribed
to
Damasus
:
Omnis
negligenter
pascens
toties
sibi
commendatum
dominicum
gregem
,
convincitur
summum
non
amare
pastorem
,
nec
eius
se
velle
discipulum
fieri
,
cuius
exempla
negligit
imitari
.
Euery
one
negligently
feeding
the
Lords
flocke
so
often
commended
vnto
him
,
is
conuinced
not
to
loue
the
cheife
shepheard
,
and
that
he
will
not
become
his
disciple
,
whose
example
he
neglecteth
to
imitate
.
Thus
it
appeareth
by
the
Scripture
,
and
by
the
practise
of
the
Church
,
what
necessitie
is
laid
vpon
preaching
,
and
what
curse
hangeth
ouer
them
,
that
are
negligent
in
the
Lords
worke
,
&
that
euery
Lords
day
the
spirituall
Manna
of
Gods
word
should
raine
downe
vpon
the
people
.
It
pitieth
my
heart
therefore
,
that
some
men
should
so
much
forget
themselues
,
as
to
call
them
Sabbatarians
,
which
require
this
dutie
at
the
Pastours
hands
,
to
sanctifie
the
Lords
day
continually
with
the
preaching
of
the
word
of
God
:
and
further
are
not
afraid
,
to
call
these
positions
,
and
the
like
,
as
that
the
Lords
day
must
necessarily
be
kept
now
of
all
Christians
:
that
it
is
not
lawfull
to
vse
the
seauenth
day
to
any
other
ende
,
but
to
the
holy
and
sanctified
ende
,
to
the
which
the
Lord
appointed
it
:
that
we
be
restrained
vpon
the
Sabbath
day
from
worke
,
both
hand
and
foote
,
as
the
Iewes
were
:
that
the
Church
hath
no
authoritie
to
set
vp
any
day
like
to
the
Sabbath
day
:
these
and
the
like
conclusions
,
one
is
not
ashamed
to
call
,
Sabbatarian
errors
,
and
impieties
:
more
then
either
Iewish
or
Popish
superstition
:
a
new
Idol
:
noisome
doctrines
,
tending
to
schisme
and
sedition
:
yea
,
hereticall
assertions
.
Let
such
an
one
take
heede
,
how
he
raile
vpon
Gods
ordinance
and
institution
,
which
can
not
be
too
much
honoured
:
and
howsoeuer
he
may
turne
his
penne
in
his
heat
against
his
brethren
,
let
him
not
oppose
himselfe
against
the
sacred
institution
of
God
in
the
Sabbath
,
as
he
hopeth
one
day
to
enioy
the
euerlasting
Sabboth
.
CHAP.
XIII
.
1.
Quest.
v.
1.
How
Saul
is
saide
to
haue
beene
one
yeere
in
his
kingdome
.
1.
WHereas
the
words
in
the
originall
are
,
Saul
the
sonne
of
a
yeare
in
his
raigne
:
some
doe
read
thus
,
Saul
was
the
sonne
of
a
yeare
,
when
he
began
to
raigne
:
Lat.
that
is
,
innocent
as
a
child
of
a
yeare
old
,
as
the
Chald.
Pellican
.
but
this
interpretation
seemeth
to
be
coact
and
forced
:
because
mention
is
made
of
two
yeares
,
that
he
raigned
in
the
next
words
:
he
should
be
there
expounded
also
,
to
haue
beene
as
one
of
two
yeere
old
:
neither
is
it
true
,
that
Saul
was
or
could
be
so
innocent
,
as
a
child
of
a
yeere
old
.
2.
Wherefore
others
doe
referre
it
vnto
the
time
from
his
vnction
and
inauguration
,
that
a
yeare
was
expired
.
Vatab.
Genevens
.
Osiand
.
but
that
can
not
be
:
for
as
yet
the
seuen
daies
were
not
expired
,
which
Samuel
set
vnto
Saul
to
stay
for
him
in
Gilgal
.
v.
8.
3.
Some
finding
this
doubt
to
be
very
difficult
,
doe
thinke
,
that
in
this
place
it
was
expressed
,
how
old
Saul
was
when
he
began
to
raigne
,
Chimchi
.
Iun.
and
though
in
the
originall
,
it
is
said
,
onely
the
sonne
of
a
yeare
,
neither
one
nor
first
is
added
:
yet
by
the
correspondencie
of
the
number
of
two
yeares
,
afterward
expressed
,
here
,
that
word
,
one
or
first
may
be
well
supplied
.
2.
Quest.
v.
1.
How
Saul
is
said
to
haue
raigned
two
yeares
ouer
Israel
.
1.
Some
vnderstand
it
,
that
he
raigned
but
two
yeares
in
all
ouer
Israel
:
Osiand
.
but
the
many
warres
which
Saul
had
with
the
Philistims
,
and
other
enemies
,
c.
14.47
.
and
the
long
persecution
of
Dauid
,
and
the
time
of
Dauids
abode
in
Ziklag
,
which
was
a
yeare
and
foure
moneths
,
c.
27.7
.
doe
make
euident
proofe
,
that
Saul
was
king
aboue
two
yeares
.
Iosephus
also
writeth
that
Saul
raigned
,
while
Samuel
liued
18.
yeares
,
and
after
his
death
20.
yeares
.
c.
15.
lib.
6.
de
antiqu
.
And
S.
Paul
giueth
to
Saul
and
Samuel
together
40.
yeares
,
Act.
13.21
.
All
this
sheweth
,
that
Saul
raigned
more
then
two
yeares
.
2.
Some
other
expound
it
thus
:
that
Saul
raigned
two
yeares
before
he
tooke
vpon
him
the
state
of
a
king
,
Genevens
.
but
raigned
without
any
pompe
,
as
the
Romane
Dictatours
,
not
yet
hauing
any
garrison
or
guard
of
souldiers
:
Pellican
.
but
this
can
not
hang
together
,
seeing
it
is
said
before
,
he
had
beene
a
yeare
king
,
or
was
in
the
first
yeare
of
his
kingdome
;
as
he
raigned
the
first
yeare
,
so
he
raigned
the
second
:
if
he
tooke
not
vpon
him
the
state
of
a
king
for
two
yeares
,
how
it
is
said
,
he
had
beene
king
one
yeare
:
beside
,
this
busines
expressed
in
this
and
the
next
chapter
,
in
the
choosing
of
three
thousand
men
,
and
encountring
with
the
Philistims
,
sheweth
that
he
tooke
vpon
him
to
be
king
:
as
likewise
in
the
11.
chap.
when
he
sent
a
peremptorie
message
ouer
all
Israel
,
that
they
should
come
forth
after
Saul
&
Samuel
.
3.
Therefore
the
meaning
is
,
that
he
raigned
two
yeares
,
that
is
,
lawfully
,
before
the
Lord
reiected
him
,
which
was
vpon
his
returne
from
Amalek
,
when
he
had
disobeied
the
commandement
of
God
,
c.
15.
and
immediatly
after
the
Lord
commanded
Samuel
to
anoint
Dauid
king
,
and
then
the
spirit
of
God
departed
from
Saul
:
so
in
right
he
raigned
but
two
yeares
:
then
he
vsurped
the
kingdome
afterward
.
Vatab.
Borr.
as
it
is
said
,
c.
14.47
.
he
held
the
kingdome
ouer
Israel
,
that
is
,
by
violence
and
tyrannie
.
3.
Quest.
v.
2.
Of
Sauls
age
,
when
he
began
to
raigne
.
Although
it
be
no where
expressely
set
downe
how
olde
Saul
was
,
when
he
began
to
raigne
:
yet
it
may
be
coniectured
that
he
was
of
good
yeares
,
seeing
in
the
first
yeare
of
his
raigne
he
had
a
sonne
,
namely
Ionathan
,
that
was
able
to
take
vpon
him
a
charge
of
souldiers
:
as
this
verse
sheweth
,
that
a
thousand
of
the
garrison
,
which
Saul
had
chosen
out
,
were
with
Ionathan
in
Gibeah
:
and
in
the
next
chapter
,
Ionathan
with
his
armor
bearer
slew
twentie
men
of
the
Philistims
:
this
sheweth
,
that
Ionathan
could
not
be
much
lesse
then
twentie
yeare
old
,
and
Saul
his
father
,
fourtie
or
thereabout
.
Pellican
.
4.
Quest.
v.
3.
Of
the
place
where
Ionathan
smote
the
garrison
of
the
Philistims
.
1.
Some
read
:
Ionathan
smote
the
garrison
of
the
Philistims
,
which
was
in
the
hill
,
namely
at
Kiriathiearim
,
where
the
Arke
was
.
Vatab.
Genevens
.
Some
thinke
it
was
an
hill
in
the
confines
and
borders
of
Israel
,
where
the
Philistims
had
a
garrison
.
Osiand
.
2.
But
it
is
rather
taken
here
for
a
proper
name
,
Ghebah
,
which
is
the
same
,
v.
2.
called
Gibeah
:
sometime
it
is
named
Gibeah
of
Beniamin
,
v.
15.
sometime
Gebah
of
Beniamin
,
v.
16.
sic
Ar.
Pag.
Chal.
Pellican
.
Iun.
Iosephus
also
saith
,
that
this
garrison
of
the
Philistims
held
a
castle
neare
vnto
Gabah
,
where
Ionathan
did
discomfite
them
.
See
before
,
c.
10.
quest.
5.
5.
Quest.
v.
5.
Of
the
number
of
the
Philistims
that
gathered
them
to
battell
against
Saul
.
1.
Beside
the
number
expressed
in
the
text
,
that
the
Philistims
gathered
together
30.
thousand
charets
,
and
6.
thousand
horsemen
:
Iosephus
saith
,
there
were
beside
,
300.
thousand
footemen
:
but
though
the
number
was
very
great
,
for
it
is
said
the
number
of
the
people
was
like
the
sand
of
the
sea
in
multitude
:
yet
it
is
too
much
boldnes
,
to
coniecture
at
the
certen
number
,
where
the
Scripture
hath
not
set
it
downe
.
Here
also
let
it
be
obserued
,
that
Iosephus
doth
vsually
take
vnto
himselfe
great
libertie
,
to
alter
and
change
the
numbers
specified
in
Scripture
:
as
for
thirtie
men
,
whome
Samuel
had
inuited
,
he
nameth
seuentie
:
c.
5.
lib.
6.
and
whereas
the
Hebrew
text
speaketh
but
of
300.
thousand
of
Israel
,
and
30.
thousand
of
Iudah
,
which
gathered
vnto
Saul
against
the
Ammonites
,
c.
11.
he
reckeneth
700.
thousand
of
Israel
,
and
70.
thousand
of
Iudah
.
c.
6.
The
like
he
doth
in
many
places
beside
.
6.
Quest.
v.
5.
Of
Bethaven
.
1.
Some
doe
take
this
to
be
all
one
with
Bethel
,
which
the
Prophets
called
Bethaven
,
the
house
of
iniquitie
,
because
of
the
Idolatrie
there
committed
:
Vat.
Pell
.
Genev.
but
this
ignominious
name
of
Bethel
,
was
not
yet
taken
vp
,
till
afterward
.
2.
Therefore
this
Bethaven
was
the
name
of
a
towne
and
desert
so
called
,
not
far
from
Bethel
,
Iosh.
18.12
.
Iun.
[
*
](A15400-e16960-b)
*
Masius
in
Iosh.
which
was
a
distinct
place
by
it selfe
:
but
afterward
,
as
it
was
neere
in
place
to
Bethel
,
so
in
stead
of
the
house
of
God
,
Bethel
,
became
an
house
of
Idols
,
the
name
of
Bethaven
,
by
allusion
to
the
signification
of
it
,
was
also
translated
vnto
Bethel
.
7.
Quest.
v.
8.
How
the
seuen
daies
are
to
be
accounted
,
which
Saul
taried
for
Samuel
in
Gilgal
.
1.
Samuel
had
giuen
Saul
a
charge
before
to
goe
downe
before
him
to
Gilgal
,
c.
10.8
.
and
to
stay
for
him
there
seuen
daies
:
which
time
must
not
take
beginning
from
that
instant
when
Samuel
gaue
that
charge
:
for
all
that
came
betweene
,
as
the
election
of
Saul
in
Mizpeh
:
the
gathering
together
of
300.
thousand
out
of
all
Israel
;
the
renuing
of
Sauls
kingdome
in
Gilgal
,
c.
11.
the
Apologie
of
Saul
,
and
the
calling
for
thunder
and
raine
,
c.
12.
all
these
things
could
not
be
done
in
the
compasse
of
seauen
daies
.
2.
Therefore
these
seuen
daies
must
be
counted
from
the
time
that
Saul
went
downe
to
Gilgal
,
that
there
he
should
stay
for
Samuel
seuen
daies
,
after
he
was
come
thither
:
as
here
v.
4.
it
is
said
that
the
people
gathered
together
after
Saul
to
Gilgal
:
and
that
Saul
was
yet
at
Gilgal
,
that
is
,
staied
there
,
v.
7.
and
so
fulfilled
the
number
of
7.
daies
expecting
Samuels
comming
,
v.
8.
3.
It
must
be
considered
,
that
before
this
Samuel
and
Saul
went
to
Gilgal
,
where
the
kingdome
was
renued
,
c.
11.
and
where
Samuel
made
his
apologie
c.
12.
but
Samuel
did
not
meane
that
going
to
Gilgal
:
for
he
saith
,
thou
shalt
goe
downe
before
me
to
Gilgal
,
8.
Quest.
Of
Sauls
excuse
,
v.
12.
after
I
had
refrained
my selfe
,
&c.
1.
Some
read
,
I
was
bold
,
V.
B.
G.
that
is
,
whereas
I
had
a
purpose
to
stay
for
thee
,
yet
I
strained
my selfe
,
seeing
the
present
necessitie
,
to
offer
sacrifice
before
thy
comming
.
2.
Other
read
,
necessitate
compulsus
,
beeing
forced
by
necessitie
,
Lat.
or
I
forced
my selfe
,
P.
or
roboravi
me
,
confirmed
my selfe
.
Chal.
Pag.
3.
But
the
word
aphak
signifieth
to
refraine
or
containe
:
as
it
is
said
of
Ioseph
,
c.
45.1
.
he
could
no
longer
refraine
,
or
containe
himselfe
:
so
Isa.
42.14
.
I
held
my
peace
a
long
time
,
and
refrained
my selfe
:
so
here
Saul
saith
,
when
I
had
contained
my selfe
,
that
is
,
with
much
adoe
had
expected
thee
sixe
daies
,
I
then
was
bold
to
offer
sacrifice
the
seauenth
.
sic
Iun.
9.
Quest.
v.
13.
Vpon
Samuels
words
,
thou
hast
done
foolishly
,
and
wherein
Saul
offended
,
in
not
staying
for
him
.
1.
Some
thinke
,
that
Sauls
sinne
at
this
time
was
his
diffidence
and
distrust
in
Gods
helpe
and
assistance
,
because
the
people
fell
away
from
him
,
as
though
the
Lord
could
not
saue
as
well
with
few
,
as
with
many
:
for
the
like
fault
Moses
was
not
suffered
to
goe
into
the
land
of
Canaan
,
because
he
doubted
of
Gods
power
,
and
beleeued
him
not
,
when
he
smote
the
rocke
.
Pellican
.
but
there
was
an
other
speciall
sinne
beside
,
which
Samuel
chargeth
him
with
,
because
he
had
broken
the
commandement
of
God
.
2.
Again
,
it
may
be
thought
,
that
Saul
had
an
euill
opinion
of
Samuel
,
that
he
failed
in
his
promise
,
and
forgot
the
time
which
he
had
appointed
:
wheras
he
might
haue
remembred
,
how
faithfull
Samuel
had
shewed
himselfe
hitherto
,
that
all
which
he
had
said
came
accordingly
to
passe
:
Pellican
.
but
this
was
not
all
the
cause
,
vpon
the
former
reason
,
Saul
had
transgressed
against
some
speciall
commandement
of
God
.
3.
Some
thinke
,
that
Saul
brake
Samuels
charge
,
in
that
he
staied
not
for
him
full
seuen
daies
,
but
in
the
beginning
of
the
seauenth
day
offered
sacrifice
:
for
as
soone
as
he
had
made
an
ende
of
sacrificing
,
Samuel
came
:
Borr.
But
it
seemeth
,
that
this
was
not
the
greatest
matter
:
for
whereas
Saul
excuseth
himselfe
,
that
Samuel
came
not
at
the
daies
set
,
Samuel
to
that
answereth
nothing
,
but
onely
chargeth
him
with
the
breach
of
Gods
commandement
.
4.
Wherefore
whereas
there
were
two
parts
of
Samuels
charges
:
that
he
should
tarrie
for
Samuel
seauen
daies
,
the
other
that
he
should
attempt
nothing
before
his
comming
:
tarrie
for
me
seuen
daies
,
til
I
come
,
and
shew
thee
what
thou
shalt
doe
:
Saul
offended
more
in
the
second
,
then
in
the
first
:
that
he
presumed
of
himselfe
,
without
direction
of
the
Prophet
,
to
command
sacrifice
to
be
offered
:
thinking
that
God
would
be
pleased
,
with
the
externall
act
of
sacrificing
,
neither
offered
vp
in
faith
,
nor
obedience
,
as
hypocrites
please
themselues
in
externall
ceremonies
.
Borr.
10.
Quest.
v.
13.
Of
these
words
:
for
now
the
Lord
had
established
thy
kingdome
vpon
Israel
for
euer
.
Seeing
according
to
Iaakobs
prophesie
,
the
kingdome
was
to
remaine
in
Iudah
vntill
Shiloh
came
:
howe
then
did
the
Lord
purpose
to
establish
the
kingdome
in
Saul
:
to
answer
this
doubt
:
1.
Some
answer
,
that
by
euer
is
vnderstood
a
long
time
,
that
if
Saul
had
beene
obedient
vnto
Gods
commandement
,
the
Lord
would
haue
setled
the
kingdome
in
his
house
for
a
long
season
:
sic
Ben
Gerson
,
Vatab.
Osiand
.
which
might
afterward
haue
come
to
Dauid
:
but
this
can
not
be
said
in
respect
of
Gods
purpose
and
decree
:
for
as
he
had
determined
that
Iudah
should
haue
the
gouernment
,
so
the
Lord
also
had
set
downe
the
time
,
and
decreed
what
person
,
who
,
and
when
should
be
first
king
of
Iudah
.
2.
Therefore
some
by
euer
,
vnderstand
,
during
all
Sauls
life
,
all
his
daies
,
as
Hannah
saith
,
that
Samuel
should
abide
before
the
Lord
for
euer
,
c.
1.22
.
Iun.
But
this
is
not
the
meaning
:
for
both
Saul
continued
king
all
his
daies
,
though
with
much
trouble
and
vexation
:
and
Dauid
though
anointed
,
yet
confesseth
Saul
,
while
he
liued
,
to
be
the
Lords
anointed
:
as
also
euen
in
this
sense
,
if
it
be
referred
to
the
externall
purpose
of
God
,
there
should
follow
an
alteration
in
God
,
in
making
Dauid
king
sooner
then
he
had
purposed
.
3.
Therefore
the
best
exposition
is
,
that
God
speaketh
here
to
the
capacitie
,
and
according
to
the
sight
and
iudgement
of
man
,
that
Sauls
kingdom
had
beene
likely
to
continue
,
if
he
had
not
disobeied
God
:
that
then
is
here
propounded
as
an
effect
of
Sauls
disobedience
the
losse
of
the
kingdome
,
which
indeede
was
according
to
the
euerlasting
decree
of
God
:
so
as
Pellican
well
saith
,
loquitur
humano
more
,
&
vt
videri
poterat
stabiliri
regnum
:
he
speaketh
after
an
humane
manner
,
and
as
his
kingdome
might
haue
seemed
to
vs
likely
to
haue
beene
established
.
The
like
speech
we
had
before
,
c.
2.30
.
I
had
said
,
that
thine
house
,
and
the
house
of
thy
father
,
should
walke
before
me
for
euer
,
but
now
the
Lord
saith
it
shall
not
be
so
.
As
there
though
God
had
foreseene
and
decreed
the
reiecting
of
Eli
his
house
from
the
Priesthood
,
who
was
of
Ithamar
,
and
the
restitution
of
Eleazars
posteritie
in
Zadock
,
yet
the
Lord
so
propoundeth
it
,
as
though
this
alteration
had
beene
procured
by
the
sinne
of
Eli
his
house
:
the
very
like
is
here
to
be
saide
of
the
innouation
and
change
of
the
kingdome
.
Gods
purpose
then
is
to
be
considered
,
as
decreed
in
his
counsell
,
which
is
alwaies
certaine
and
vnchangeable
,
and
as
it
is
propounded
to
vs
:
absolute
and
definite
in
it selfe
,
but
yet
offered
vnto
vs
with
condition
:
to
God
there
is
nothing
contingent
or
hapning
by
chance
:
to
man
,
whose
will
is
not
compelled
,
but
worketh
freely
,
many
things
seeme
to
be
contingent
,
which
God
notwithstanding
did
foresee
should
so
fall
out
,
and
they
could
not
otherwise
.
4.
Further
it
is
to
be
considered
,
that
there
were
two
causes
of
the
casting
off
and
reiecting
of
Saul
,
the
one
the
immediate
and
the
next
cause
,
which
was
the
sinne
and
disobedience
of
Saul
;
the
other
,
the
first
cause
and
furthest
off
,
the
will
and
decree
of
God
:
this
will
and
foreknowledge
of
God
,
did
impose
no
necessitie
vpon
Saul
,
neither
was
he
forced
,
but
sinned
voluntarily
:
for
Gods
prescience
laieth
no
necessitie
simply
vpon
mens
actions
,
but
by
consequent
,
because
whatsoeuer
God
foreseeth
shall
come
to
passe
:
his
prescience
can
not
be
deceiued
and
frustrate
.
Now
then
seeing
the
sinne
of
Saul
was
the
cause
of
his
reiection
,
which
he
was
not
forced
by
any
necessitie
to
commit
,
and
if
he
had
not
sinned
,
his
kingdome
might
haue
continued
:
Therefore
this
is
not
spoken
in
respect
of
Gods
immutable
decree
,
but
in
regard
of
the
outward
possibilitie
and
likelihood
,
which
Saul
had
to
hold
the
kingdome
.
So
it
is
said
,
Apoc.
2.15
.
Hold
that
thou
hast
,
least
an
other
take
thy
crowne
:
where
wee
are
not
to
vnderstand
the
euerlasting
crowne
decreed
of
God
,
which
none
can
be
depriued
of
to
whome
it
is
assigned
:
but
that
crowne
,
which
in
respect
of
their
outward
profession
and
good
beginning
,
they
might
seeme
to
be
appointed
vnto
:
the
like
occasion
there
is
of
Sauls
kingdome
here
.
Mart.
11.
Quest.
v.
14.
How
Dauid
is
said
to
be
a
man
after
Gods
owne
heart
.
1.
Dauid
was
a
man
that
fell
into
tentation
,
and
offence
before
God
,
as
in
the
matter
of
Vriah
:
for
it
is
saide
,
that
the
thing
which
Dauid
had
done
,
displeased
the
Lord
,
c.
11.27
.
This
therefore
is
to
be
vnderstood
,
first
comparatiuely
in
respect
of
Saul
:
The
Lord
hath
giuen
it
to
thy
neighbour
,
that
is
better
then
thou
:
as
also
,
because
Saul
was
an
hypocrite
,
he
had
not
a
sound
and
faithfull
heart
vnto
God
,
but
all
his
obedience
was
in
outward
pretense
and
shew
,
but
Dauids
heart
and
desire
was
set
to
please
God
,
howsoeuer
he
failed
in
some
outward
acts
:
therefore
this
saying
must
be
expounded
according
to
that
rule
of
the
Apostle
:
if
first
there
be
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
Dauid
then
had
a
willing
and
desirous
heart
to
please
God
:
as
he
saith
,
My
heart
is
fixed
,
my
heart
is
fixed
,
Psal.
57.7
.
and
therefore
God
accepted
of
his
obedience
,
though
imperfect
,
according
to
the
desire
and
meaning
of
his
heart
.
2.
But
herein
Dauid
was
a
type
of
Christ
,
who
was
indeed
absolutely
according
to
Gods
heart
,
in
whome
the
Lord
is
well
pleased
.
Borr.
3.
And
in
that
Dauid
of
Iudah
of
deformed
Leah
,
not
of
beautifull
Rachel
,
was
chosen
to
be
king
,
and
the
Messiah
was
to
come
of
Dauid
of
Leah
:
this
shewed
the
mysterie
of
Christs
deformitie
as
it
were
in
his
sufferings
,
and
specially
in
his
passion
vpon
the
Crosse
:
as
the
Prophet
Isai
saith
,
He
had
neither
forme
nor
beautie
,
when
we
shall
see
him
,
there
shall
be
no
forme
,
that
we
should
desire
him
.
Isa.
53.2
.
Bor.
12.
Quest.
v.
15.
Of
Samuels
departing
from
Gilgal
from
Saul
.
1.
Some
read
,
that
Samuel
went
from
Gilgal
in
Gibeah
of
Beniamin
,
and
went
to
Ramah
:
Genevens
.
but
Gilgal
is
improperly
said
to
be
in
Gibeah
of
Beniamin
,
for
they
were
two
distinct
places
,
and
a
good
way
asunder
.
2.
Iosephus
saith
that
Samuel
went
to
his
owne
house
,
and
Saul
with
Ionathan
returned
to
Gibeah
:
but
he
leaueth
out
somewhat
in
the
text
:
that
Samuel
went
from
Gilgal
to
Gibeah
:
neither
is
it
like
that
Samuel
though
he
went
away
in
some
anger
from
Saul
,
that
he
would
altogether
leaue
him
in
such
great
daunger
:
seeing
that
Saul
,
notwithstanding
the
Prophets
hard
message
,
yet
giueth
not
ouer
at
this
brunt
,
but
doth
the
dutie
of
a
king
in
defending
his
people
.
Pellican
.
3.
Wherefore
the
better
reading
is
,
that
Samuel
went
from
Gilgal
,
not
in
Gibeah
,
but
to
Gibeah
of
Benjamin
.
Chal.
Iun.
So
Samuel
and
Saul
went
to
the
same
place
,
not
together
,
as
Vatab.
but
Samuel
went
before
,
Saul
and
Ionathan
with
their
men
follow
after
.
Pellic.
13.
Quest.
v.
19.
Of
these
words
,
there
was
no
smith
found
in
Israel
.
1.
Iosephus
thinketh
that
the
Philistims
barred
the
Israelites
from
all
vse
of
yron
:
but
the
text
sheweth
,
that
they
permitted
vnto
them
the
vse
of
yron
instruments
for
their
tillage
and
husbandry
,
as
shares
,
mattocks
,
pitchforks
,
v.
21.
they
onely
suffered
them
to
haue
no
warrelike
weapons
,
nor
yron
smithes
to
make
them
any
.
2.
And
further
they
allowed
them
not
otherwise
then
with
a
file
to
sharpen
their
instruments
of
husbandrie
:
Pellican
so
vnderstandeth
,
that
onely
among
the
Philistims
it
was
lawfull
for
them
to
file
their
tooles
:
but
that
had
not
bin
possible
for
them
,
from
all
parts
of
Israel
,
and
vpon
euery
occasion
to
goe
downe
to
the
Philistims
,
to
set
an
edge
vpon
their
instruments
:
therefore
when
they
would
new
sharpen
or
point
their
shares
,
or
mattocks
,
or
other
instruments
,
which
could
not
be
done
without
new
forging
of
them
,
they
went
to
the
Philistims
,
for
they
had
no
smiths
of
their
owne
:
and
they
bought
of
the
Philistims
all
their
yron
implements
for
husbandrie
,
but
a
file
to
make
a
shift
to
sharpen
them
,
they
were
allowed
.
3.
Thus
we
see
into
what
seruitude
Israel
was
brought
,
altogether
destitute
of
outward
weapons
,
that
the
glorie
of
the
victorie
should
onely
redound
vnto
God
.
Genevens
.
4.
Like
vnto
these
Philistims
,
was
Iulian
the
Apostata
,
that
denied
to
the
Christians
the
helpes
of
the
liberall
artes
,
that
they
might
be
kept
in
ignorance
:
and
Antichrist
,
who
tooke
from
the
people
the
word
of
God
:
Borr.
and
Satan
goeth
about
,
vt
pij
Ecclesiae
ministri
è
medio
tollantur
:
that
the
godly
ministers
of
the
Church
should
be
taken
out
of
the
way
,
which
should
reach
out
the
word
of
God
vnto
the
people
,
that
is
,
put
spirituall
weapons
into
their
hands
,
whereby
they
should
resist
his
tentations
.
Osiand
.
14.
Quest.
v.
22.
How
it
was
true
that
neither
sword
nor
speare
was
found
among
the
people
.
The
doubt
here
is
,
because
not
long
before
,
c.
11.
they
obtained
a
great
victorie
against
the
Ammonites
,
how
the
people
could
be
without
weapons
here
.
1.
Chimchi
thinketh
,
that
they
had
their
old
weapons
,
but
they
made
them
new
.
2.
Other
of
the
Rabbines
thinke
,
that
onely
they
were
forbidden
the
vse
of
weapons
on
the
hither-side
of
Iorden
toward
the
Philistims
,
but
not
on
the
other
side
,
where
Iabesh
was
:
but
where
then
did
Saul
get
weapons
for
the
300.
thousand
?
they
could
not
finde
sufficient
in
Iabesh
.
3.
Ben
Gerson
thinketh
that
there
was
no
yron
in
Israel
,
and
therefore
they
could
haue
no
weapons
:
but
this
is
contrarie
to
that
blessing
which
Moses
gaue
to
Asher
,
that
his
shoulders
should
be
yron
and
brasse
,
Deut.
33.25
.
5.
Therefore
it
is
like
in
the
battell
against
Ammon
,
they
vsed
slings
,
and
such
other
weapons
:
with
the
which
they
besieged
afterward
a
citie
of
Moab
,
and
in
Deborahs
time
there
was
neither
sheild
nor
speare
found
among
fourtie
thousand
of
them
.
Iud.
5.5
.
Mar.
CHAP.
XIIII
.
1.
Quest.
v.
1.
Whether
Ionathan
offended
,
because
he
told
not
his
father
,
when
he
went
against
the
Philistims
.
1.
IN
battells
ordered
by
humane
&
militarie
discipline
,
it
is
not
fit
that
any
should
without
consent
of
the
Generall
,
leaue
their
standing
,
and
goe
against
the
enemie
,
for
this
would
bring
confusion
into
the
campe
,
and
giue
aduantage
to
the
enemie
:
and
we
read
in
the
Romane
histories
,
that
it
was
death
to
breake
the
order
of
battell
:
yea
,
Manlius
spared
not
his
owne
sonne
,
though
he
had
done
valiantly
against
the
enemie
:
yet
there
is
an
other
reason
in
such
battells
,
which
are
gouerned
and
directed
by
God
:
as
Ionathan
here
by
the
direction
of
Gods
spirit
,
was
mooued
to
set
vpon
the
Philistims
.
Borr.
2.
Who
also
of
purpose
would
not
acquaint
his
father
,
beeing
timorous
and
doubtfull
,
least
that
by
this
feare
this
worthie
exploit
might
haue
beene
hindred
.
Osiand
.
2.
Quest.
v.
4.
Of
Ahiah
the
high
Priest
.
1.
This
Ahiah
was
also
called
Ahimelech
,
the
sonne
of
Ahitub
,
chap.
22.20
.
for
it
was
not
〈◊〉
among
the
Hebrewes
for
the
same
to
be
called
by
sundrie
names
.
2.
Some
read
Ahiah
the
sonne
of
Ahitub
,
the
brother
of
Ichabod
,
that
is
,
which
Ahiah
was
the
brother
of
Ichabod
:
Iun.
Vatab.
but
it
is
better
referred
to
Ahitub
,
that
he
was
the
brother
of
Ichabod
.
Chald.
Sept.
Lat.
Ar.
Pag.
for
if
Ahiah
had
beene
the
brother
of
Ichabod
,
he
should
haue
beene
the
sonne
of
Phinehes
Ichabods
father
,
and
not
of
Ahitub
.
3.
Further
it
is
added
,
the
brother
of
Ichabod
,
the
sonne
of
Phinehes
,
the
sonne
of
Eli
,
the
Priest
of
Iehovah
in
Shiloh
,
that
is
,
which
Eli
was
sometime
the
Lords
Priests
in
Shiloh
:
sic
Lat.
Iun.
not
,
referring
it
to
Ahia
,
that
he
was
the
Lords
Priest
in
Shiloh
:
as
the
most
doe
vnderstand
and
so
read
,
as
the
Chal.
Sept.
Ar.
Pag.
Genev.
for
Shiloh
was
now
destroied
,
and
the
Arke
of
God
aboad
in
Ciriathiearim
.
4.
So
as
yet
the
high
priestood
was
in
the
house
of
Eli
:
the
prophesie
against
his
house
was
not
yet
fulfilled
vntill
Salomons
time
:
the
sentence
of
God
,
though
it
be
for
a
time
suspended
,
yet
in
the
ende
shall
most
surely
take
place
.
Pellic.
5.
This
mentioning
of
Ahiah
will
helpe
vs
to
vnderstand
that
place
,
c.
7.2
.
of
the
twentie
yeares
remaining
of
the
Arke
in
Kiriathiearim
:
that
it
is
to
be
taken
of
the
time
,
which
went
before
the
election
of
Saul
,
and
that
act
of
the
Prophet
there
declared
in
calling
the
people
to
repentance
:
for
Ahiah
could
not
be
high
Priest
vnder
25.
yeare
old
now
in
the
beginning
of
Sauls
raigne
:
vnder
those
yeares
he
was
not
,
but
it
is
likely
he
was
much
aboue
:
for
Abiathar
his
sonne
not
many
yeares
after
this
ministred
in
the
Priests
office
.
c.
23.9
.
This
Ahiah
was
nephew
vnto
Ichabod
borne
at
the
death
of
Eli
,
c.
4.21
.
who
was
then
vnborne
,
or
very
young
:
then
it
must
be
needs
aboue
twentie
yeares
between
the
death
of
Eli
,
and
the
election
of
Saul
.
Further
hence
it
may
be
coniectured
,
that
Samuel
could
not
be
so
young
,
as
some
Hebrewes
imagine
,
not
elder
then
52.
yeares
when
he
died
:
for
he
knew
all
these
high
Priests
,
first
Eli
,
and
vnder
him
Phinehes
his
sonne
,
then
Ahitub
,
after
him
Ahiah
,
and
after
him
Abiathar
,
that
fled
vnto
Dauid
:
all
these
to
haue
beene
high
Priests
is
euident
in
the
storie
,
onely
Ahitub
excepted
,
who
must
haue
executed
the
high
Priests
office
after
Eli
and
Phinehes
death
,
or
els
it
was
vacant
:
and
from
him
it
descended
vnto
Ahiah
his
sonne
.
3.
Quest.
v.
7.
Whether
Ionathan
doubted
of
Gods
assistance
,
saying
,
It
may
be
Iehovah
will
worke
for
vs
.
It
is
euident
both
by
Ionathans
confident
aduenture
,
and
by
his
godly
confession
in
the
words
following
:
that
the
Lord
can
saue
with
few
as
with
many
,
that
he
doubted
not
of
good
successe
:
but
thus
he
saith
,
1.
to
shew
the
difficultie
of
the
enterprise
in
it selfe
,
and
to
stirre
vp
his
seruant
also
to
haue
confidence
in
God
,
and
repose
their
trust
in
him
:
as
Caleb
vpon
the
like
occasion
,
when
he
enterprised
to
take
Hebron
,
saide
;
If
so
be
the
Lord
wil
be
with
me
to
driue
them
out
.
Iosh.
14.12
.
Iun.
2.
And
this
speech
is
vttered
by
Ionathan
,
magis
orantis
,
quam
trepidantis
affectu
:
rather
with
a
deuout
then
doubtfull
affection
:
praying
for
good
successe
,
rather
then
fearing
.
Pellic.
3.
Yet
because
we
haue
not
such
absolute
assurance
of
spirituall
things
as
temporall
,
he
thus
speaketh
,
as
beeing
readie
,
if
the
Lords
pleasure
were
so
,
to
aduenture
his
life
in
the
quarrell
of
Gods
people
.
Osiand
.
4.
Quest.
v.
10.
Of
the
signe
which
Ionathan
taketh
of
good
successe
from
the
answer
of
the
Philistims
.
1.
This
obseruation
of
Ionathan
of
the
answer
and
speech
of
the
Philistims
,
is
farre
vnlike
that
superstitious
coniecture
,
which
Dagons
priests
made
by
the
going
of
the
kine
,
which
carried
the
Arke
,
chap.
6.
for
there
is
great
difference
between
the
speeches
and
behauiour
of
men
,
which
are
guided
with
reason
,
and
the
gestures
and
motions
of
beasts
&
birds
,
which
haue
no
such
direction
.
2.
This
signe
,
which
Ionathan
purposeth
to
himselfe
,
was
represented
vnto
him
by
the
instinct
of
Gods
spirit
:
as
was
that
token
which
Abrahams
seruant
praieth
might
be
giuen
him
,
as
an
assurance
of
good
successe
,
concerning
the
behauiour
of
the
maide
,
that
should
be
Isaaks
wife
,
Gen.
24.14
.
So
Gedeon
tooke
that
dreame
,
which
he
heard
one
Madianite
tell
an
other
,
to
be
a
signe
of
victorie
,
Iud.
7.13
.
And
as
there
it
is
expressed
,
that
God
offered
vnto
him
this
signe
,
so
it
is
not
to
be
doubted
,
but
that
Ionathan
thus
spake
by
a
diuine
inspiration
.
Iun.
3.
Neither
was
this
signe
without
some
naturall
reason
:
for
if
the
Philistims
said
,
tarie
till
we
come
to
you
,
it
was
a
signe
of
their
courage
and
boldnes
;
but
if
they
saide
,
come
vp
vnto
vs
,
it
was
a
bewraying
of
their
fearefulnes
,
that
they
durst
not
set
vpon
their
enemies
,
and
so
Ionathan
took
that
as
a
signe
,
that
God
would
giue
them
into
their
hands
.
Pellican
.
4.
Further
,
there
was
a
spirituall
reason
hereof
:
for
if
they
said
,
come
vp
vnto
vs
,
as
in
boasting
and
insolent
manner
,
as
insulting
ouer
them
,
as
Goliah
did
ouer
Dauid
,
then
Ionathan
was
perswaded
,
that
God
who
resisteth
the
proud
,
would
also
fight
against
them
,
and
abate
their
pride
:
Borr.
and
further
in
that
Ionathan
taketh
their
going
vp
the
steepe
rockes
rather
to
be
a
signe
of
victorie
,
then
the
Philistims
comming
downe
to
them
:
it
sheweth
that
the
way
of
Gods
seruants
is
hard
,
difficult
,
and
laborious
,
not
easie
and
pleasant
.
Borr.
5.
Iosephus
seemeth
to
giue
an
other
likely
reason
of
this
signe
:
because
the
Philistims
were
confident
vpon
the
defense
of
the
place
,
thinking
that
none
durst
ad●enture
to
come
vp
vnto
them
:
and
such
carnall
confidence
the
Lord
hateth
,
and
setteth
himselfe
against
such
:
as
the
Prophet
saith
to
Shebnah
,
which
had
graued
for
himselfe
an
habitation
as
in
a
rocke
,
that
the
Lord
would
turne
him
like
a
ball
in
a
large
countrey
,
Isa.
22.16.18
.
5.
Quest.
v.
13.
Of
Ionathans
creeping
on
his
hands
and
feete
vp
the
hill
.
1.
Some
thinke
,
that
where
it
is
saide
,
he
went
vp
on
his
hands
and
feete
,
the
meaning
is
,
that
he
assaied
to
goe
vp
with
all
his
strength
:
Vatab.
but
rather
it
sheweth
the
manner
of
his
climing
vp
,
that
because
the
place
was
steepe
,
he
was
faine
to
creepe
of
all
fowre
,
and
to
take
hold
with
his
hands
and
feete
:
he
went
vp
with
much
adoe
,
Iun.
rather
then
in
hast
,
Genevens
.
for
he
could
make
no
great
hast
,
in
going
vp
so
steep
a
rock
.
2.
But
it
is
further
to
be
considered
,
as
Iosep.
well
noteth
,
that
Ionathan
and
his
seruant
did
not
goe
vp
on
that
side
,
where
the
Philistims
espied
them
,
but
they
went
to
an
other
place
,
which
was
not
kept
with
any
garrison
,
because
they
thought
it
surely
defensed
by
nature
.
Bor.
3.
This
their
rare
aduenture
and
hard
enterprise
,
sheweth
that
God
was
with
them
,
and
did
assist
them
farre
beyond
their
owne
strength
:
forren
histories
doe
much
commend
Alexanders
taking
of
the
Aorna
saxa
,
who
sent
vp
his
souldiers
into
those
steepe
rockes
vpon
their
hands
and
feete
:
but
more
worthie
is
the
memorie
of
this
fact
of
Ionathan
,
who
with
lesse
power
then
Alexander
had
,
enterprised
an
harder
worke
,
and
atchieued
a
greater
victorie
,
hauing
confidence
in
his
God
,
then
the
other
did
,
intending
nothing
but
victorie
and
praise
.
6.
Quest.
v.
14.
In
what
compasse
of
ground
Ionathans
first
slaughter
was
made
.
1.
It
is
called
the
first
slaughter
,
the
second
was
,
when
they
one
slew
an
other
,
and
the
third
,
when
the
Israelites
chased
them
.
Genevens
.
2.
In
this
first
slaughter
they
killed
twentie
men
,
taking
some
of
their
weapons
that
were
slaine
,
in
a
very
small
compasse
of
ground
,
in
the
space
of
halfe
an
aker
,
of
a
paire
of
oxens
plowing
:
some
read
,
as
though
an
half
aker
were
two
oxens
plowing
in
a
day
:
Lat.
but
then
it
had
beene
sufficient
to
say
,
so
much
as
two
oxen
vse
to
plow
:
the
Chalde
better
giueth
the
sense
,
circiter
spacium
dimidiae
ambulationis
iugi
boum
,
&c.
about
the
space
of
halfe
a
iourney
of
a
paire
of
oxen
:
that
is
,
of
halfe
such
an
aker
,
as
oxen
vse
to
plow
in
a
day
:
common
experience
also
sheweth
as
much
,
that
a
couple
of
oxen
,
in
such
light
sandie
grounds
,
as
the
land
of
Palestina
most
what
was
,
vse
to
plow
an
aker
in
a
day
.
3.
But
it
may
be
further
doubted
,
whether
we
are
here
to
take
the
breadth
,
or
length
of
an
aker
:
the
Septuag.
read
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
stones
cast
,
rather
vnderstanding
it
of
the
length
,
then
breadth
:
but
they
rather
expound
the
meaning
,
then
giue
the
sense
of
the
word
:
there
are
two
things
noted
in
this
slaughter
,
which
shew
the
strangenes
of
it
,
the
number
slaine
by
two
men
,
and
in
such
a
small
circuit
of
ground
:
therefore
I
think
it
was
neither
so
much
as
a
bow
shoote
,
which
phrase
sometime
the
Scripture
vseth
:
as
Gen.
21.16
.
nor
as
a
stones
cast
,
as
they
vsed
to
throw
out
of
slings
,
as
the
Scripture
vseth
also
to
speake
,
Luk.
22.41
.
nor
yet
the
length
of
an
aker
or
furlong
cast
long
waies
,
which
commonly
maketh
40.
pole
:
&
the
breadth
of
an
half
aker
,
in
that
forme
,
containing
but
two
pole
of
ground
,
would
be
thought
to
be
too
small
a
space
,
for
twentie
men
to
be
slaine
in
:
therefore
I
take
the
meaning
to
be
,
that
in
the
space
of
halfe
an
aker
,
that
is
,
halfe
the
length
of
an
aker
,
which
might
make
some
twentie
pole
:
in
the
length
of
euery
pole
they
slue
a
man
.
Iosephus
thinketh
,
that
Ionathan
fell
vpon
them
beeing
a
sleepe
:
but
then
a
great
number
might
haue
beene
slaine
in
a
lesse
compasse
:
and
it
seemeth
by
the
great
terrour
which
fell
vpon
the
hoast
,
that
they
were
slaine
as
they
fled
,
&
by
their
flying
terrified
others
.
7.
Quest.
v.
15.
Of
the
feare
which
fell
vpon
the
hoast
of
the
Philistims
.
Three
things
doe
set
forth
the
greatnes
of
this
feare
.
1.
that
the
Philistims
feared
where
was
no
cause
of
feare
:
for
onely
two
men
pursued
them
:
such
a
feare
the
Lord
sent
vpon
the
Cananites
before
Israel
:
such
as
the
Lord
threatned
to
send
vpon
his
people
for
their
sinne
,
they
should
feare
none
pursuing
them
,
Levit.
26.36
.
Osiand
.
2.
This
feare
was
generall
:
for
all
the
people
,
as
well
they
which
kept
their
stations
and
garrisons
,
as
they
which
went
forth
to
spoile
,
were
horribly
afraid
.
Iun.
3.
This
feare
is
set
forth
by
the
effects
,
that
the
very
insensible
creatures
the
earth
it self
,
seemed
to
tremble
vnder
them
,
and
to
be
smitten
,
as
with
feare
from
God
:
some
read
,
with
a
great
feare
:
Iun.
Pag.
because
the
phrase
is
so
sometime
taken
,
as
Gen.
30.8
.
the
wrestlings
of
God
are
taken
for
great
wrestlings
:
but
it
is
both
more
significatiue
,
and
better
expressing
the
sense
of
the
original
,
that
it
was
striken
with
the
feare
of
God
,
that
is
,
sent
of
God
.
Vat.
Chal.
&c.
4.
Some
thinke
,
that
it
is
an
hyperbolical
speach
,
to
say
the
earth
trembled
,
to
signifie
a
very
great
feare
:
Bish.
but
the
meaning
is
rather
,
that
the
earth
as
it
were
for
feare
trembled
,
and
was
mooued
vnder
them
.
Iun.
Vatab.
8.
Quest.
v.
16.
Of
the
meaning
of
these
words
,
they
went
on
beating
themselues
.
1.
Some
read
,
the
multitude
did
runne
vp
and
downe
:
V.
or
did
flie
this
way
and
that
way
:
L.
but
the
word
halam
here
vsed
,
signifieth
to
bruise
,
to
beate
.
2.
Others
read
,
that
they
were
smitten
as
they
went
:
B.
G.
and
the
breaking
or
beating
of
them
still
encreased
.
Chald.
but
here
it
is
left
still
in
doubt
,
by
whome
they
were
beaten
,
and
smitten
.
3.
Therefore
the
fittest
interpretation
is
,
that
they
went
on
still
beating
themselues
:
for
so
it
is
expressed
,
v.
20.
that
euery
mans
sword
was
against
his
fellow
.
9.
Quest.
v.
19.
Of
Sauls
words
to
the
Priest
,
Withdraw
thy
hand
.
1.
Iosephus
is
here
deceiued
,
who
thinketh
that
the
Priest
did
indeede
consult
with
God
,
and
returned
answer
vnto
Saul
,
that
the
victorie
was
his
,
lib.
6.
de
antiqu.
Iudaic.
c.
7.
but
it
is
euident
by
the
text
,
that
as
the
Priest
was
about
to
aske
counsell
of
God
,
Saul
bid
him
stay
,
and
not
to
proceede
.
2.
Now
Saul
beginneth
to
shew
his
prophane
heart
void
of
the
spirit
of
God
,
in
that
he
maketh
no
more
reckoning
to
receiue
direction
and
counsell
from
God
.
Iun.
3.
Some
thinke
that
Saul
herein
shewed
his
hypocrisie
,
that
while
he
sawe
himselfe
in
danger
,
not
knowing
yet
the
cause
of
the
tumult
and
noise
among
the
Philistims
,
he
was
forward
to
haue
the
Priest
consult
with
God
:
but
as
soone
as
he
saw
the
daunger
ouer
,
then
he
laide
his
deuotion
apart
:
as
the
fashion
of
hypocrites
is
to
call
vpon
God
in
the
time
of
their
neede
,
and
to
forget
him
afterward
.
Osiand
.
But
it
seemeth
by
the
verse
following
,
that
yet
Saul
did
not
know
how
the
case
stoode
with
the
Philistims
.
4.
Therefore
it
is
more
like
,
that
Saul
seeing
his
enemies
to
runne
along
,
and
to
come
somewhat
neare
him
,
he
then
gaue
ouer
to
consult
with
God
,
as
hauing
no
leisure
:
Vatab.
wherein
he
sheweth
his
diffidence
and
distrust
in
Gods
word
,
who
appointed
that
this
course
should
alwaies
be
taken
in
their
waightie
affaires
,
that
the
Priest
should
consult
with
God
by
Vrim
.
Numb.
27.21
.
Much
vnlike
was
he
herein
to
Samuel
,
who
when
the
Philistims
came
vpon
them
beeing
assembled
before
the
Lord
in
Mizpeh
,
would
not
giue
ouer
,
till
he
had
offered
a
burnt
offering
vnto
God
.
c.
7.
5.
See
also
the
chaungeable
nature
of
hypocrites
:
Saul
was
too
confident
vpon
his
sacrifice
,
when
he
would
needes
doe
it
before
Samuel
came
,
c.
13.
and
now
,
when
there
was
cause
he
ascribeth
nothing
at
all
to
such
religious
acts
.
10.
Quest.
v.
19.
Of
the
meaning
of
the
words
,
The
multitude
went
on
still
and
skirmished
.
1.
Some
,
for
multitude
,
read
the
noise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S.
L.
V.
B.
G.
but
hamon
signifieth
a
multitude
,
or
companie
,
as
it
is
taken
,
v.
16.
the
multitude
was
discomfited
:
and
so
read
Chal.
A.P.
Iun.
2.
But
the
other
word
,
the
most
translate
,
they
encreased
,
not
skirmished
:
so
read
all
but
Iunius
:
but
that
it
is
better
expressed
by
the
word
conflictari
,
to
skirmish
,
then
multiplicaeri
,
to
encrease
:
it
may
appeare
,
both
because
the
original
of
the
word
giueth
it
:
for
varabh
is
not
here
deriued
of
rababh
,
to
multiplie
,
as
most
thinke
,
for
then
the
last
letter
should
haue
dagesh
,
to
supply
the
want
of
the
dubled
letter
of
the
roote
rabab
:
but
rather
of
rabh
,
to
contend
,
as
c.
15.5
.
iarebh
in
the
future
tense
,
so
signifieth
to
striue
or
contend
:
as
also
it
is
more
agreeable
to
the
sense
:
for
the
multitude
one
killing
an
other
,
encreased
not
,
but
were
rather
diminished
,
and
decreased
.
11.
Quest.
v.
20.
Of
the
victorie
,
which
Saul
obtained
ouer
the
Philistims
,
and
the
meanes
thereof
.
1.
The
first
cause
of
this
victorie
was
in
the
Philistims
themselues
,
who
by
the
iust
iudgement
of
God
one
fell
vpon
an
other
:
as
did
the
Midianites
,
whome
Gedeon
subdued
,
Iudg.
7.21
,
22.
so
the
Ammonites
and
Moabites
that
came
out
against
Iehoshaphat
helped
one
to
destroy
an
other
.
2.
Chron.
20.23
.
Genevens
.
2.
Then
the
Israelites
did
bend
all
their
force
against
the
Philistims
:
who
were
of
three
companies
:
some
of
them
were
captiues
with
the
Philistims
,
and
went
vp
with
them
to
the
battell
,
and
kept
their
stuffe
,
these
turned
to
be
with
Saul
and
Ionathan
,
v.
21.
another
sort
were
of
them
which
were
with
Saul
and
Ionathan
,
v.
20.
the
third
of
the
Israelites
,
that
hid
themselues
in
the
rockes
and
caues
,
v.
22.
Borr.
3.
Like
as
here
some
of
the
Israelites
fled
to
the
Philistims
,
some
hid
themselues
:
so
there
are
two
sorts
of
weake
professours
of
the
Gospel
,
some
that
turne
to
the
aduersaries
,
some
that
are
timorous
and
hide
their
profession
,
and
doe
not
publikely
shew
it
.
Osiand
.
12.
Quest.
v.
24.
Wherein
Saul
offended
in
binding
the
people
to
eate
nothing
till
night
.
1.
Herein
first
Saul
sheweth
his
hypocrisie
and
arrogancie
,
that
he
would
by
this
meanes
ascribe
to
his
owne
policie
,
that
which
God
had
giuen
by
the
hand
of
Ionathan
.
Genevens
.
2.
Beside
it
seemed
to
proceede
from
an
immoderate
ioy
,
which
Saul
conceiued
of
this
victorie
,
as
men
in
their
vnexpected
felicitie
can
hardly
containe
themselues
:
Ioseph
.
and
so
as
it
were
in
brauerie
and
ostentation
,
giueth
this
charge
.
3.
He
pretendeth
a
good
ende
,
to
be
auenged
of
his
enemies
,
but
he
vseth
two
euill
meanes
,
the
interdiction
of
foode
,
and
the
binding
of
it
with
an
oath
.
Iun.
This
was
against
S.
Pauls
rule
,
We
must
not
doe
euill
,
that
good
may
come
thereof
,
Rom.
3.
v.
8.
4.
Sauls
rash
and
inconsiderate
zeale
appeareth
,
who
hereby
doth
not
onely
seeke
the
ruine
of
the
Philistims
,
but
bringeth
an
inconuenience
vpon
his
owne
people
,
in
weakning
and
disabling
of
them
:
whereas
a
good
Magistrate
setteth
as
much
by
the
life
of
one
good
citizen
,
as
by
the
death
of
many
of
his
enemies
.
Osiand
.
5.
Then
Saul
offended
diuersly
in
this
prohibition
:
1.
because
he
did
it
of
his
owne
head
,
without
any
warrant
from
God
:
2.
he
did
it
rashly
and
vnaduisedly
,
not
making
exception
in
this
his
oath
and
vow
,
of
the
case
of
necessitie
:
3.
he
weakneth
the
people
,
and
so
hindreth
the
victorie
,
as
Ionathan
sheweth
,
v.
30.
4.
he
was
occasion
,
that
the
people
for
greedines
trespassed
afterward
in
eating
the
flesh
with
the
blood
.
Borr.
13.
Quest.
v.
30.
Of
Ionathans
excuse
,
and
of
the
true
meaning
of
the
thirtie
verse
.
1.
The
most
doe
translate
thus
:
how
much
more
,
if
the
people
had
eaten
to
day
of
the
spoile
of
their
enemies
,
&c.
for
had
there
not
beene
now
a
greater
slaughter
,
&c.
all
doe
thus
read
,
but
Iunius
.
and
Ar.
Mont.
who
translate
thus
,
yea
because
I
would
the
people
had
eaten
,
&c.
because
,
I
say
,
there
was
no
greater
slaughter
,
&c.
and
so
he
would
not
haue
the
last
wordes
read
with
an
interrogation
,
but
positiuely
,
as
rendring
the
cause
of
his
wish
:
this
reading
to
be
the
better
,
it
may
thus
be
shewed
:
1.
because
the
proper
sense
of
the
words
is
kept
:
for
aph
chi
,
signifieth
yea
because
,
not
,
how
much
more
:
and
Lu
is
vtinam
,
a
tearme
of
wishing
,
not
,
if
.
2.
in
the
first
reading
,
the
sense
is
imperfect
,
how
much
more
,
and
hath
small
coherence
with
the
rest
of
the
text
.
3.
the
negatiue
particle
in
the
last
clause
,
lo
,
is
not
to
be
read
here
interrogatiuely
:
had
there
not
beene
a
greater
slaughter
?
but
,
causally
,
as
giuing
a
reason
of
his
wish
:
I
would
the
people
had
eaten
,
because
there
was
no
greater
slaughter
to
day
.
2.
Ionathan
,
though
he
knew
not
of
his
fathers
charge
,
for
it
was
made
in
his
absence
,
yet
forbeareth
further
eating
:
Ioseph
.
and
he
misliketh
his
fathers
act
,
and
improoueth
his
counsell
by
these
three
reasons
:
1.
from
the
effect
,
because
by
this
meanes
the
people
were
weakned
,
as
appeared
by
himselfe
,
who
was
reuiued
and
strengthened
,
and
his
sight
which
was
dimme
with
fasting
and
wearines
,
restored
.
2.
by
the
euent
,
the
slaughter
of
the
enemie
by
this
occasion
was
not
so
great
,
because
the
people
beeing
wearie
could
not
pursue
and
follow
them
.
3.
from
the
inconuenience
,
the
abridging
of
the
libertie
of
the
people
,
that
could
not
take
freely
of
the
spoile
of
their
enemies
.
Iun.
14.
Quest.
v.
32.
How
the
people
did
eate
the
flesh
with
the
blood
.
1.
Hierome
thinketh
,
they
are
said
to
eate
with
blood
,
because
they
brought
not
the
blood
to
the
altar
,
and
first
offered
sacrifice
:
but
it
is
euident
by
the
text
,
that
they
did
eate
the
blood
contrarie
to
the
law
.
2.
Some
thinke
,
because
it
is
saide
,
they
killed
them
vpon
the
ground
,
the
blood
could
not
soke
out
of
the
flesh
,
but
the
flesh
drunke
vp
the
blood
.
Pellic.
3.
Some
,
that
for
hast
they
did
eate
the
flesh
beeing
not
thoroughly
sodden
,
but
halfe
raw
.
Osiand
.
4.
But
they
rather
for
hast
,
beeing
hungrie
,
staied
not
till
all
the
blood
were
pressed
out
of
the
flesh
,
or
shed
out
,
but
did
dresse
the
flesh
with
the
blood
in
it
:
Iun.
Vatab.
which
was
contrarie
to
the
law
,
that
they
should
poure
out
the
blood
first
vpon
the
earth
,
Deut.
12.26
.
they
should
draine
out
all
the
blood
,
before
they
prepared
it
for
their
meate
.
5.
By
this
meanes
,
while
they
were
carefull
to
keepe
the
Kings
edict
,
they
neglected
the
commandement
of
God
:
So
in
our
Sauiour
Christs
time
,
the
Pharisies
and
Priests
preferred
their
traditions
before
the
precepts
of
God
,
as
it
is
to
this
day
practised
among
the
Pharisies
of
these
daies
the
Romanists
.
Borr.
15.
Quest.
v.
33.
To
what
ende
Saul
commanded
a
great
stone
to
be
rouled
vnto
him
.
1.
The
most
thinke
,
that
he
commanded
the
stone
to
be
brought
,
that
the
beasts
beeing
slaine
thereupon
,
the
blood
might
better
runne
out
.
Pellican
.
Borr.
Iosephus
thinketh
he
made
an
altar
beside
.
2.
But
this
is
not
like
to
haue
beene
the
vse
of
the
stone
,
that
the
blood
should
be
pressed
forth
vpon
it
:
for
one
stone
could
not
haue
sufficed
:
he
maketh
an
altar
of
it
,
as
it
followeth
v.
35.
that
in
Gods
sight
and
his
presence
they
might
slay
their
cattell
,
not
on
the
stone
,
but
in
the
field
by
it
.
Iun.
3.
But
herein
Saul
sheweth
his
hypocrisie
,
that
laieth
all
the
blame
vpon
the
people
,
that
they
had
trespassed
,
whereas
he
had
offended
more
,
in
laying
such
a
yoke
vpon
the
people
against
charitie
.
Osiand
.
4.
But
this
is
worthie
to
be
obserued
,
that
if
they
were
so
carefull
euen
in
the
tumult
and
busines
of
battell
,
to
keepe
a
ceremoniall
precept
;
how
much
more
carefull
ought
Christian
souldiers
to
be
to
keepe
the
morall
commandements
of
God
,
which
are
much
neglected
among
them
.
Pellican
.
16.
Quest.
v.
35.
Of
Sauls
building
of
an
altar
.
1.
Hierome
thinketh
,
that
this
is
saide
to
be
the
first
altar
that
Saul
built
,
not
that
he
built
none
before
,
but
this
was
the
first
which
he
erected
in
obedience
,
the
other
before
he
built
in
hypocrisie
.
trad.
Hebraic
.
But
it
is
more
like
,
if
Saul
had
built
any
before
,
beeing
not
reiected
of
God
,
that
he
therein
should
haue
shewed
himselfe
more
obedient
,
then
now
after
the
Lord
had
left
him
.
2.
Some
thinke
that
this
altar
was
not
sacrificed
vpon
,
but
made
onely
as
a
monument
of
the
victorie
:
Osiand
.
but
Iosephus
better
thinketh
,
that
sacrifices
were
offered
thereupon
.
3.
Some
are
of
opinion
,
that
the
Arke
hauing
yet
no
setling
place
,
it
was
free
for
the
Saints
to
build
altars
,
where
they
thought
good
,
as
Abraham
and
Iaakob
did
,
before
the
erection
of
the
Tabernacle
.
Pellican
.
But
that
is
not
like
:
for
it
had
beene
an
apparant
transgression
of
the
Law
,
Levit.
17.5
.
if
they
did
not
bring
their
offerings
and
present
them
to
the
Lord
.
It
seemeth
that
for
Prophets
,
which
had
extraordinarie
direction
from
God
,
it
was
lawfull
to
build
altars
other
where
,
then
where
the
Arke
was
,
as
Samuel
did
,
c.
7.
and
Eliah
,
1.
king
.
18.36
.
but
generally
,
it
was
not
permitted
:
here
in
this
place
they
had
the
presence
of
the
Arke
,
v.
18.
and
of
the
high
Priest
,
and
therefore
they
had
a
warrant
to
build
an
altar
vnto
God
.
17.
Quest.
v.
37.
Why
the
Lord
refused
to
answer
Saul
.
1.
Some
thinke
,
that
God
was
angrie
with
Saul
,
because
he
had
presumed
before
to
offer
sacrifice
,
not
expecting
Samuels
comming
,
and
now
had
troubled
all
Israel
,
with
a
rash
oath
.
Osiand
.
2.
Some
thinke
that
God
might
be
offended
with
the
whole
hoast
,
because
they
had
transgressed
in
eating
flesh
with
the
blood
.
Pellican
.
3.
But
it
is
euident
,
by
the
extraordinarie
directing
of
the
lot
,
which
fell
vpon
Ionathan
,
that
it
was
in
respect
of
him
that
the
Lord
vsed
this
silence
.
Borr.
18.
Quest.
v.
41.
Whether
Ionathan
sinned
in
breaking
of
his
fathers
oath
and
vow
ignorantly
.
1.
Some
thinke
,
that
Ionathans
offence
was
for
that
he
went
aside
from
the
campe
without
the
priuitie
and
authoritie
of
his
father
,
which
might
haue
brought
the
whole
hoast
into
great
danger
.
Pellican
.
But
therein
Ionathan
offended
not
,
because
he
did
it
by
the
extraordinarie
motion
of
Gods
spirit
,
as
it
may
appeare
by
his
confidence
and
firme
trust
in
God
:
v.
6.
and
by
Ionathans
confession
it
appeareth
,
his
heart
gaue
him
,
it
was
for
that
he
had
broken
the
oath
,
and
eaten
a
little
honie
.
2.
Others
doe
altogether
excuse
Ionathan
,
that
he
was
not
taken
for
any
crime
he
had
committed
,
but
that
his
innocencie
might
appeare
,
and
the
vnlawfulnes
of
his
fathers
oth
:
Borr.
and
whereas
Saul
praieth
,
giue
a
perfect
lot
;
Iunius
readeth
,
giue
him
that
is
innocent
and
entire
:
and
so
God
according
to
his
request
,
brought
out
by
lot
Ionathan
that
was
innocent
:
so
also
Osiand
.
But
this
seemeth
not
to
be
the
meaning
:
rather
,
as
the
Chal.
interpreteth
,
that
God
would
giue
sortem
veram
,
a
true
lot
:
to
cause
it
to
fall
on
him
that
had
broken
the
oath
:
Genevens
.
the
perfection
or
integritie
,
which
Saul
desireth
might
appeare
,
is
not
referred
to
the
guiltines
or
clearing
of
the
partie
,
but
to
the
manifestation
of
the
thing
.
3.
Therefore
neither
is
their
interpretation
to
be
receiued
,
that
thinke
Saul
praieth
that
he
which
was
faultie
might
come
to
light
:
Vatab.
Ioseph
.
as
though
Ionathan
had
beene
more
faultie
then
Saul
:
which
was
not
like
,
because
Ionathan
ignorantly
brake
the
oath
and
vow
of
his
father
,
neither
gaue
consent
vnto
it
.
Osiand
.
4.
But
as
Ionathan
is
not
to
be
held
to
haue
beene
the
speciall
offender
,
whome
God
here
shooteth
at
,
as
he
did
vpon
the
like
occasion
bring
Achans
sinne
to
light
,
Iud.
7.
so
neither
is
he
to
be
altogether
excused
:
for
although
it
be
a
sinne
to
make
a
rash
oath
and
vowe
at
the
first
,
yet
it
is
a
fault
also
to
breake
euen
such
a
rash
oath
,
and
yet
a
greater
sinne
it
is
to
keepe
it
with
greater
inconueniencie
and
hurt
:
and
ignorance
though
it
doth
qualifie
the
offence
,
yet
it
doth
not
altogether
iustifie
it
:
ignorantia
excusat
à
tanto
,
non
à
tot●
:
ignorance
excuseth
from
so
great
a
fault
,
but
not
from
all
the
fault
:
as
the
Preacher
speaking
of
the
paying
of
vows
,
would
not
haue
a
man
plead
,
and
say
it
was
ignorance
,
Eccl.
5.5
.
We
must
therefore
yeild
Ionathan
to
haue
beene
somewhat
faultie
in
breaking
the
oath
,
though
ignorantly
,
because
the
lots
fell
out
iust
,
but
yet
Saul
more
faultie
in
making
it
:
for
the
Lord
doth
not
by
this
lot
shew
who
was
most
faultie
,
but
who
it
was
that
had
broken
the
oath
,
which
was
the
thing
which
Saul
earnestly
requested
.
But
though
Ionathan
were
somewhat
touched
in
this
action
,
as
his
owne
heart
doth
misgiue
him
:
(
which
two
arguments
of
the
disposing
of
the
lots
,
and
his
owne
confession
shew
,
that
he
was
not
altogether
cleare
)
yet
this
was
not
Gods
principall
intendiment
,
to
discouer
the
offence
of
Ionathan
,
as
to
lay
open
Sauls
hypocrisie
by
that
meanes
,
which
had
endammaged
his
owne
sonne
,
and
troubled
the
hoast
,
and
hindred
the
victorie
:
as
also
God
by
this
meanes
would
humble
Ionathan
,
least
he
might
haue
beene
puffed
vp
too
much
with
the
ioy
of
his
victorie
:
and
further
it
must
be
considered
,
that
as
God
by
lot
brought
Ionathan
to
light
,
and
so
into
this
danger
,
yet
he
had
prouided
also
a
meanes
,
whereby
Ionathan
should
escape
it
,
by
the
mediation
of
the
people
.
5.
But
although
it
be
graunted
that
Ionathan
was
faultie
,
yet
offending
materially
,
in
respect
of
the
thing
done
,
not
formally
,
in
regard
of
any
such
minde
or
purpose
which
he
had
:
yet
this
example
prooueth
not
,
that
rash
vowes
,
as
of
forced
chastitie
,
and
other
such
superstitious
iniunctions
,
as
to
goe
in
pilgrimage
to
Ierusalem
,
or
such
like
,
are
better
kept
then
violated
:
it
is
an
offence
for
a
man
euen
to
breake
a
vowe
,
which
is
not
in
his
power
to
keepe
,
in
regard
of
his
rashnes
,
19.
Quest.
v.
41.
Whether
Saul
praied
with
faith
,
seeing
the
Lord
heard
him
,
and
directed
the
lots
.
1.
Some
thinke
that
this
was
a
great
preheminence
of
the
Israelites
,
that
God
vouchsafed
to
giue
them
answers
,
when
they
asked
counsell
of
him
,
which
direction
Christians
now
haue
not
.
But
their
state
and
ours
considered
,
this
was
no
preheminence
,
but
rather
a
supporting
of
their
weaknes
:
for
they
consulted
with
God
,
either
for
direction
,
to
know
what
they
should
doe
:
but
that
is
not
now
needefull
,
seeing
the
word
of
God
is
a
sufficient
rule
vnto
vs
:
or
els
to
know
,
what
successe
they
should
haue
in
their
busines
:
this
was
necessarie
for
them
then
,
that
their
religion
should
be
confirmed
by
such
signes
:
and
they
were
but
one
nation
,
and
all
the
world
was
against
them
:
therefore
such
sensible
presence
of
the
Lord
among
them
was
necessarie
.
But
now
the
faith
of
Christians
hath
beene
alreadie
sufficiently
confirmed
by
miracles
:
and
some
of
all
nations
belong
vnto
the
Church
:
therefore
there
is
not
now
such
cause
of
the
Lords
visible
manifesting
of
himselfe
.
Mar.
2.
And
though
the
Lord
heareth
Saul
,
it
was
not
for
any
efficacie
in
his
praiers
beeing
voide
of
faith
:
but
because
the
Lord
doth
challenge
vnto
himselfe
the
ordering
of
lots
,
as
the
marriners
lots
in
Ionas
shippe
,
though
they
were
Idolaters
,
fell
out
iust
,
when
they
cried
vnto
God
,
because
that
which
they
asked
,
was
agreeable
to
Gods
will
,
and
the
Lord
would
reape
glorie
by
it
.
So
in
this
place
the
Lord
doth
that
which
Saul
desired
,
not
because
he
asked
it
,
but
for
that
God
intended
some
further
worke
thereby
:
as
the
humbling
of
Ionathan
,
and
the
reuealing
of
the
hypocrisie
of
Saul
.
ex
Martyr
.
20.
Quest.
Whether
Saul
or
Ionathan
were
the
greater
offenders
,
seeing
Ionathan
was
taken
by
lot
.
1.
It
is
cleare
,
that
Saul
had
trespassed
more
:
in
making
such
a
rash
vow
at
the
first
,
giuing
occasion
to
the
people
to
sinne
in
eating
of
blood
:
further
,
he
sweareth
thrice
vnaduisedly
:
first
,
when
he
made
the
vow
,
againe
,
when
the
Lord
would
not
answer
him
,
and
the
third
time
,
after
Ionathan
was
discouered
:
three
times
did
he
thus
sweare
,
that
he
should
die
.
Now
Ionathans
ouersight
is
excused
two
waies
,
by
his
necessitie
that
vrged
him
to
eate
,
and
his
ignorance
that
did
hide
it
from
him
.
2.
But
yet
it
pleased
God
,
that
Ionathans
slippe
should
be
discouered
for
these
causes
:
1.
if
Saul
beeing
king
had
beene
pointed
out
by
lot
,
it
would
somewhat
haue
empaired
the
credit
of
the
king
:
2.
it
was
a
greater
griefe
vnto
Saul
,
then
if
he
himselfe
had
beene
taken
:
for
no
man
could
haue
executed
the
sentence
vpon
him
:
3.
by
this
meanes
some
thinke
,
that
God
would
establish
militarie
discipline
,
that
orders
made
in
armies
should
be
strictly
obserued
:
4.
and
though
Ionathan
sinned
of
ignorance
,
yet
it
was
fitte
it
should
be
purged
.
3.
Saul
sheweth
his
hypocrisie
,
in
that
he
neglecteth
Gods
commandement
,
which
the
people
had
transgressed
in
eating
of
blood
:
but
he
presseth
obedience
to
his
owne
law
euen
vnto
death
.
So
among
the
Romanists
,
he
that
speaketh
against
their
superstitious
rites
,
is
punished
vnto
death
:
whereas
adulterie
,
blasphemie
,
and
other
greater
enormities
,
are
either
not
at
all
,
or
very
lightly
punished
.
ex
Martyr
.
21.
Quest.
v.
45.
How
Ionathan
was
deliuered
by
the
people
.
1.
Saul
in
taking
an
oath
,
wishing
that
God
should
doe
so
and
so
to
him
,
if
Ionathan
died
not
:
both
shewed
his
prophane
custome
of
swearing
and
cursing
,
to
the
which
it
seemeth
he
was
much
giuen
:
Iun.
as
likewise
his
vnnaturall
crueltie
ioyned
with
vaine
glorious
ambition
,
in
hardening
his
heart
against
his
owne
sonne
,
whome
rather
he
should
haue
sought
meanes
to
deliuer
from
this
daunger
:
Osiand
.
but
this
oath
and
curse
did
in
the
ende
fall
vpon
his
owne
head
.
Iun.
2.
The
people
oppose
a
iust
oath
against
his
hypocriticall
oath
:
Borr.
and
doe
charge
his
conscience
before
God
,
that
he
should
rather
haue
respect
vnto
equitie
,
then
vnto
his
rash
oath
:
Iun.
and
they
vse
two
reasons
,
why
Ionathan
should
not
die
:
first
that
he
was
found
guiltie
of
no
capitall
offence
,
in
saying
,
shall
Ionathan
die
,
that
is
,
in
whome
there
is
found
no
cause
of
death
:
Borr.
secondly
,
because
he
by
whom
God
had
wrought
such
deliuerance
,
was
not
worthie
of
death
:
Iun.
it
was
not
fit
,
that
he
should
die
,
by
whose
meanes
they
were
all
aliue
.
Osiand
.
3.
Iosephus
thinketh
,
the
people
were
mooued
by
pitie
and
commiseration
toward
Ionathan
,
when
they
saw
that
he
willingly
yeilded
himselfe
to
death
:
but
it
seemeth
rather
by
Ionathans
answer
,
I
tasted
a
little
honie
,
and
loe
shall
I
die
?
that
he
thought
his
fathers
sentence
vniust
and
hard
against
him
:
and
was
discontented
with
it
.
4.
If
the
people
interceded
by
their
praier
,
they
offended
not
:
but
if
they
pressed
violently
vpon
Saul
,
in
making
a
mutinie
,
they
can
not
be
excused
.
Mar.
22.
Quest.
v.
47.
Of
Sauls
victories
.
1.
Some
read
,
he
ouercame
them
:
L.
some
,
he
did
valiantly
,
P.
stoutly
:
V.
or
troubled
,
disquieted
them
:
Iun.
some
,
that
he
condemned
them
,
A.
or
handled
them
as
wicked
men
:
G.
the
word
is
iarshiang
,
he
made
them
euill
,
which
is
well
interpreted
,
he
put
them
to
the
wurse
:
B.
which
is
more
then
to
disquiet
or
trouble
them
:
for
one
may
be
troublesome
,
where
he
preuaileth
not
.
2.
It
pleased
God
though
Saul
were
a
wicked
a
man
,
yet
for
his
Church
,
and
people
sake
,
to
giue
him
good
successe
.
Osiand
.
3.
But
he
did
not
make
a
perfect
conquest
of
them
:
that
was
reserued
for
Dauid
.
Borr.
23.
Quest.
Of
Sauls
sonnes
.
1.
Here
are
three
sonnes
onely
rehearsed
of
Saul
,
he
had
Ishbosheth
beside
,
2.
Sam.
2.8
.
who
is
omitted
here
,
as
some
thinke
,
because
they
onely
are
here
named
,
which
were
fitte
for
the
warre
:
Iun.
Genevens
.
24.
Quest.
v.
50.
Of
Sauls
monogamie
or
single
marriage
.
1.
Some
doe
number
this
among
Sauls
vertues
,
that
he
had
but
one
wife
:
&
fere
solus
non
multiplicasse
vxores
legitur
,
and
he
is
found
alone
almost
of
all
the
kings
not
to
haue
multiplied
wiues
:
Pellican
.
the
same
author
saith
,
that
excepting
the
persecution
of
Dauid
,
which
was
for
the
kingdome
,
meliores
Israelitae
reges
paucos
habuerunt
,
the
Israelites
had
few
better
kings
.
But
he
faileth
in
both
these
commendations
of
Saul
.
First
,
concerning
his
wife
,
though
he
be
read
to
haue
but
one
,
no
more
is
there
mention
made
but
of
one
wife
of
Ieroboam
.
1.
king
.
14.1
.
As
Ieroboam
notwithstanding
with
his
one
wife
,
is
not
to
be
preferred
before
Salomon
with
his
many
wiues
,
no
more
doth
Sauls
monogamie
ioyned
with
many
vices
,
obscure
Dauid
with
his
polygamie
beeing
endued
with
many
vertues
:
Dauid
transgressed
in
two
great
sinnes
against
the
second
table
,
but
Saul
beside
his
murders
and
other
trespasses
against
the
second
table
,
chiefly
offended
in
his
hypocrisie
,
disobedience
,
and
rebellion
against
God
in
the
breach
of
the
first
table
:
so
that
in
these
two
examples
it
is
euident
,
that
the
sinnes
against
the
first
table
which
concerneth
our
dutie
toward
God
,
are
more
grieuous
in
their
kind
and
degree
,
then
the
sinnes
committed
against
the
second
table
:
but
in
this
comparison
,
the
great
transgressions
of
the
first
table
,
must
be
set
against
the
greatest
of
the
second
,
not
that
the
least
offence
of
the
first
table
,
is
heauier
then
the
greatest
of
the
second
:
as
that
it
is
more
hainous
to
worke
vpon
the
Lords
day
,
then
to
commit
adulterie
,
or
to
kill
a
man
:
but
Idolatrie
is
more
grieuous
then
either
:
the
comparison
then
must
be
in
the
same
degree
,
or
els
it
holdeth
not
.
But
to
returne
to
Saul
,
what
though
he
had
but
one
wife
,
yet
he
had
a
concubine
beside
Rispah
,
by
whome
he
had
two
children
,
2.
Sam.
21.8
.
which
was
all
one
,
as
if
he
had
two
wiues
,
nay
in
those
daies
,
when
for
the
carnall
generation
of
that
people
,
polygamie
was
tolerated
,
or
rather
winked
at
,
it
was
worse
.
Secondly
,
there
were
other
great
enormities
in
Saul
,
beside
his
persecuting
of
Dauid
,
as
the
putting
to
the
sword
of
the
innocent
Priests
with
their
whole
citie
:
the
seeking
vnto
witches
:
beside
his
hypocrisie
and
disobedience
toward
God
,
that
many
worse
can
not
be
found
,
setting
Idolatrie
aside
,
which
Saul
was
not
touched
with
,
in
all
the
ranke
of
the
kings
of
Israel
:
there
were
many
morall
and
ciuill
vertues
in
Saul
,
his
valure
and
magnanimitie
against
the
enemies
of
Israel
,
his
blind
zeale
for
the
people
of
God
:
so
are
there
to
be
found
among
the
heathen
,
many
worthie
examples
of
fortitude
,
iustice
,
temperance
:
which
were
in
them
but
speciosa
peccata
,
goodly
sinnes
,
as
Augustine
saith
:
and
so
were
they
in
Saul
:
his
goodly
vertues
in
shew
,
were
obscured
with
most
foule
vices
.
CHAP.
XV.
1.
Quest.
Why
God
is
called
the
Lord
of
hoasts
.
GOd
is
called
the
Lord
of
hoasts
,
whome
all
the
hoast
and
armies
of
the
creatures
,
both
in
heauen
and
earth
doe
serue
,
and
are
at
his
becke
:
as
Isa.
40.26
.
He
bringeth
out
their
armies
by
number
,
ond
calleth
them
by
their
names
.
This
title
is
giuen
vnto
God
in
Scripture
,
vpon
foure
principall
occasions
.
1.
To
shew
,
that
none
other
God
is
to
be
worshipped
,
beside
the
Almightie
Creator
and
soueraigne
Commander
of
all
creatures
:
as
c.
1.3
.
Elkanah
is
saide
to
worship
and
sacrifice
vnto
the
Lord
of
hoasts
:
and
this
reason
the
Prophet
Isai
alleadgeth
,
c.
40.25
.
that
they
should
not
liken
God
to
any
thing
,
nor
make
any
similitude
of
him
:
To
whome
will
you
liken
me
,
&c.
behold
,
who
hath
created
all
these
things
?
2.
It
is
vsed
as
a
perswasion
to
obedience
,
that
we
should
serue
the
Lord
of
hoasts
,
whome
all
creatures
readily
obey
:
as
the
Prophet
reproouing
the
disobedience
of
the
people
of
Israel
,
comparing
them
to
a
vineyard
,
that
brought
forth
wild
grapes
,
saith
,
The
vineyard
of
the
Lord
of
hoasts
,
is
the
house
of
Israel
,
Isa.
5.7
.
This
vineyard
should
haue
brought
forth
fruit
vnto
the
Lord
the
husbandman
thereof
:
as
the
great
vineyard
of
the
world
,
in
so
many
hoasts
and
armies
of
the
creatures
,
doth
seruice
vnto
the
great
Lord
.
3.
This
title
is
giuen
to
God
shewing
his
omnipotencie
,
and
then
vsed
,
when
the
seruants
of
God
ground
their
requests
vpon
his
power
and
abilitie
to
performe
:
as
deuout
Annah
beeing
barren
,
praying
for
a
sonne
,
calleth
God
,
Lord
of
hoasts
,
c.
1.11
.
to
whome
nothing
was
hard
,
or
impossible
.
4.
This
title
sheweth
the
power
of
God
,
in
iudging
of
his
enemies
:
as
Ier.
11.20
.
O
Lord
of
hoasts
,
that
iudgest
righteously
,
&c.
let
me
see
thy
vengeance
vpon
them
.
And
in
this
sense
is
God
called
the
Lord
of
hoasts
,
which
now
was
determined
to
take
reuenge
of
the
Amalekites
for
the
iniuries
which
they
had
done
vnto
his
people
,
when
they
came
out
of
Egypt
.
It
might
also
assure
Saul
of
Gods
helpe
and
assistance
against
these
enemies
of
God
,
seeing
he
did
fight
the
battell
of
the
Lord
of
hoasts
.
2.
Quest.
v.
2.
Of
the
iniuries
and
wrongs
which
the
Amalekites
offered
vnto
the
Israelites
in
the
desert
.
1.
Hierome
in
his
traditions
,
reporteth
this
to
be
the
opinion
of
some
Hebrewes
,
that
the
Amalekites
did
set
vpon
those
,
which
were
kept
out
of
the
campe
for
their
vncleannes
:
and
that
they
did
cut
off
their
circumcision
in
derision
thereof
:
but
the
Amalekites
rage
was
more
generall
,
then
onely
to
worke
vpon
a
few
seperated
from
the
campe
,
for
their
legall
impurities
.
2.
Therefore
,
there
was
a
double
assault
of
the
Amalekites
vpon
the
Israelites
:
one
was
subtill
and
secret
,
by
laying
waite
for
them
by
the
way
in
smiting
all
the
feeble
persons
among
them
,
the
women
,
children
,
old
and
impotent
persons
,
that
came
hindmost
in
the
campe
:
Pellican
.
as
may
be
gathered
,
Deuter.
25.18
.
The
other
assault
was
publike
,
when
they
encountred
with
Ioshuah
,
and
bid
him
battell
,
Exod.
17.
and
so
would
haue
letted
and
hindred
them
from
going
into
the
land
of
Canaan
.
Osiand
.
3.
And
this
their
cruell
attempt
against
Israel
,
is
amplified
by
two
circumstances
:
first
,
because
the
Amalekites
were
not
prouoked
by
any
wrong
or
iniurie
offered
on
the
part
of
Israel
:
Pellican
.
the
other
,
that
they
persecuted
them
,
which
were
alreadie
afflicted
,
beeing
feeble
and
wearied
with
the
way
.
Borr.
3.
Quest.
v.
3.
How
it
standeth
with
Gods
iustice
,
that
man
and
woman
,
infant
and
suckling
,
oxe
and
asse
,
are
commanded
to
be
slaine
.
1.
Gods
iustice
appeared
herein
,
who
punisheth
the
wickednes
of
the
fathers
in
their
vngodly
posteritie
:
as
their
fathers
had
afflicted
Israel
,
so
their
seede
stil
continued
enemies
to
Gods
people
:
therefore
because
they
abused
Gods
long
suffering
and
patience
,
the
Lord
iustly
giueth
them
ouer
,
and
all
that
belongeth
vnto
them
to
the
sword
.
Osiand
.
2.
Beside
it
pleased
God
to
make
this
an
example
of
his
vengeance
vpon
those
,
which
deale
cruelly
with
his
people
:
Genevens
.
that
as
in
a
Common-wealth
seueritie
is
iustly
shewed
vpon
some
,
that
all
may
receiue
warning
by
it
;
so
the
Lord
in
the
administration
of
the
great
Commonwealth
of
the
world
,
doth
exemplifie
some
for
the
instruction
of
others
.
3.
And
as
for
Saul
,
it
was
no
crueltie
in
him
to
execute
Gods
commandement
:
for
although
the
second
table
say
,
Thou
shalt
not
kill
,
yet
because
the
second
table
is
subordinate
to
the
first
,
he
is
not
guiltie
of
killing
,
whome
the
Lord
biddeth
kill
,
whom
we
are
commanded
in
the
first
table
to
obey
:
Borr.
like
as
the
inferiour
minister
and
executioner
of
iustice
,
transgresseth
not
the
law
,
beeing
appointed
by
the
Magistrate
to
doe
it
.
4.
So
Saul
thought
it
no
cruell
part
,
to
put
them
all
to
the
sword
;
first
because
they
were
professed
enemies
to
the
Church
of
God
,
secondly
because
the
Lord
had
so
commanded
.
Ioseph
.
lib.
6.
cap.
8.
4.
Quest.
v.
4.
Of
the
place
where
Saul
mustred
his
men
.
1.
Some
,
doe
make
this
word
telaim
,
an
appellatiue
,
signifying
lambes
:
and
the
Chalde
vnderstandeth
it
of
the
paschal
lambes
:
others
,
of
the
lambes
which
euery
one
brought
,
whereby
their
number
was
knowne
,
because
the
Iewes
doe
hold
,
ex
Vatab.
Pellican
.
But
this
is
a
fabulous
conceit
:
for
Moses
numbred
them
by
their
names
,
man
by
man
:
or
by
their
heads
or
polles
,
Numb.
1.2
.
and
if
it
were
vnlawfull
to
number
their
persons
,
why
should
they
be
numbred
rather
by
lambes
,
then
by
their
halfe
shekels
,
which
euery
man
gaue
,
as
they
haue
a
president
in
Moses
,
Exod.
30.13
.
2.
Some
read
,
he
numbred
them
as
lambes
,
Lat.
Pellic.
that
is
,
without
any
choice
:
but
the
word
is
batelaim
,
not
cetelaim
:
in
or
with
lambes
,
not
as
lambes
:
and
it
is
not
like
but
that
Saul
taking
such
an
hard
interprise
in
hand
,
to
go
and
roote
out
an
whole
nation
,
would
take
the
choisest
,
and
ablest
men
.
3.
Therefore
this
is
rather
a
proper
name
,
that
the
people
were
assembled
in
the
fields
adioyning
to
Telem
a
towne
of
Iudah
.
Iosh.
15.24
.
4.
Iosephus
following
the
Septuagint
readeth
corruptly
,
for
Telaim
,
Gilgala
.
5.
Quest.
Of
the
number
of
men
,
that
Saul
gathered
together
for
this
battell
against
Amalek
.
1.
Iosephus
saith
,
there
were
40.
thousand
of
Israel
,
and
30.
thousand
of
Iudah
,
wherein
he
committeth
a
double
error
,
both
in
lessening
the
number
of
Israel
,
which
were
200.
thousand
,
and
augmenting
the
number
of
the
tribe
of
Iudah
,
which
was
but
ten
thousand
.
2.
The
tribe
of
Iudah
is
rehearsed
apart
,
some
thinke
because
they
were
the
slowest
in
this
seruice
,
Pellican
.
some
,
because
they
were
the
most
valiant
in
battell
,
and
the
more
populous
tribe
:
Osiand
.
but
the
best
reason
is
yeilded
before
,
c.
11.6
.
because
they
of
Iudah
confined
vpon
the
Philistims
,
and
so
were
emploied
in
defending
of
their
coasts
,
and
could
not
spare
so
many
men
for
their
number
,
as
the
rest
of
the
tribes
.
Iun.
6.
Quest.
v.
5.
Why
Saul
did
choose
to
sight
with
Amalek
in
the
valley
.
1.
Some
doe
read
,
he
did
lay
waite
by
the
riuer
,
L.P.
or
set
watch
by
the
riuer
.
Ioseph
.
following
the
Septuag.
Genev.
but
it
is
better
translated
,
he
did
skirmish
or
contend
,
Iun.
Pag.
for
the
word
here
vsed
iareb
,
commeth
not
of
arab
,
to
lay
waite
,
but
of
rhub
,
to
contend
:
and
though
nachal
signifie
both
a
valley
,
and
a
brooke
or
riuer
,
which
vseth
to
runne
in
the
valley
,
yet
it
is
most
like
it
was
in
the
valley
,
which
was
a
fitter
place
to
encampe
in
then
by
the
riuer
.
2.
Now
the
reason
why
Saul
encamped
in
the
valley
,
was
not
,
either
because
he
was
somewhat
doubtfull
what
to
doe
,
and
so
slacked
the
time
,
as
some
of
the
Hebrewes
:
Pellican
.
Ioseph
.
but
because
the
Kenites
,
whome
he
wished
to
auoid
,
dwelt
in
the
hills
in
the
way
to
Amalek
.
Numb.
24.21
.
Iun.
he
declineth
the
mountaines
,
least
it
might
haue
beene
preiudiciall
to
the
Kenites
.
7.
Quest.
v.
6.
Why
and
when
Saul
spake
to
the
Kenites
to
depart
.
1.
These
Kenites
were
the
nation
of
whom
came
Hobab
Moses
father
in
law
,
who
is
called
a
Kenite
,
Iud.
1.16
.
they
dwelt
,
not
some
among
the
tribe
of
Iudah
,
some
among
the
Amalekites
:
Pellic.
Osiand
.
but
they
dwelt
in
the
south
parts
of
Iudah
bordering
vpon
Amalek
,
Iud.
16.
they
vsed
to
dwell
in
tents
,
and
so
might
conueniently
remooue
from
one
place
to
an
other
:
and
of
them
came
the
Rechabites
in
Ieremies
time
,
that
dwelt
in
tents
.
Ierem.
35.
Pellic.
2.
Saul
spake
vnto
them
,
as
soone
as
he
came
to
the
cities
&
cuntries
of
Amalek
.
Some
thinke
,
that
Saul
was
come
vp
to
the
principall
or
chief
citie
of
Amalek
,
as
they
doe
interpret
the
former
verse
:
Osisiand
.
Pellican
.
but
this
verse
sheweth
that
it
must
be
vnderstoode
of
some
of
the
vtmost
cities
of
Amalek
,
because
the
Kenites
dwelt
not
so
high
in
the
Amalekites
countrey
,
but
vpon
the
hills
in
the
way
thither
.
Iun.
3.
The
reason
is
here
rendred
,
why
the
Kenites
are
spared
,
because
they
shewed
mercie
to
Israel
:
for
Hobab
the
Kenite
did
aid
them
with
his
counsell
,
and
guided
and
conducted
them
in
the
wildernesse
.
Exod.
18.
Numb.
10.31
.
So
the
Amalekites
are
bequeathed
to
destruction
for
their
inhumanitie
,
and
vnkindnes
toward
Israel
,
and
the
Kenites
for
shewing
kindnes
are
spared
.
4.
And
this
morally
teacheth
,
that
God
will
not
forget
the
offices
and
seruices
of
loue
extended
toward
his
Saints
:
and
that
the
godly
should
seperate
themselues
from
the
societie
and
fellowship
of
the
wicked
,
least
they
be
ouertaken
in
their
iudgements
.
Osiand
.
8.
Quest.
v.
8.
Whether
Saul
vtterly
destroied
Amalek
.
1.
Iosephus
thinketh
,
that
Saul
put
all
the
Amalekites
to
the
sword
,
and
gaue
not
ouer
till
he
had
made
an
ende
of
them
all
,
lib.
6.
c.
8.
and
some
other
thinke
that
Saul
went
ouer
all
the
land
of
the
Amalekites
from
one
side
to
an
other
,
killing
and
slaying
:
Pellican
.
but
this
is
not
true
,
for
afterwards
Dauid
,
while
he
soiourned
among
the
Philistims
inuaded
the
Amalekites
,
c.
27.8
.
and
the
Amalekites
burnt
Ziklag
,
c.
30.1
.
Dauids
citie
:
therfore
Amalek
was
not
thoroughly
destroied
.
2.
Therefore
we
vnderstand
,
that
Saul
onely
put
those
to
the
sword
,
which
came
against
him
,
the
king
with
his
people
:
and
whereas
it
is
said
,
he
smote
them
from
Havilah
to
Shur
,
that
is
before
Egypt
:
he
describeth
not
the
coast
of
Arabia
,
which
Saul
smote
,
for
Havilah
is
a
countrey
of
Arabia
,
and
Sur
is
the
vtmost
bound
thereof
toward
Egypt
,
as
appeareth
,
Gen.
25.18
.
but
onely
that
region
,
where
Saul
met
with
the
Amalekites
that
came
against
him
.
Iun.
9.
Quest.
v.
8.
Whether
Saul
sinned
in
sparing
Agag
the
king
of
the
Amalekites
.
1.
Some
doe
excuse
Saul
herein
,
that
he
might
spare
Agag
,
to
the
intent
that
he
might
slay
him
in
the
sight
of
all
Israel
,
as
Ioshuah
did
the
fiue
kings
of
the
Cananites
,
causing
the
people
to
set
their
feete
vpon
them
,
Iosh.
10.24
.
and
this
may
seeme
more
probable
,
because
Samuel
did
not
reprooue
Saul
for
sparing
of
the
king
,
but
for
sauing
the
best
of
the
cattell
:
Pellican
.
but
this
opinion
can
not
be
iustified
,
for
this
was
contrarie
to
Gods
commandement
to
spare
any
man
,
as
it
was
to
haue
compassion
of
the
cattell
.
2.
Therefore
it
beeing
agreed
vpon
that
Saul
herein
offended
,
some
thinke
he
did
it
of
a
couetous
minde
,
that
Agag
might
bewray
vnto
Saul
,
where
his
treasure
was
:
as
some
Hebrewes
.
Iosephus
thinketh
he
had
compassion
of
him
,
because
he
saw
him
to
be
a
goodly
person
:
but
it
is
like
,
that
Saul
did
it
in
a
couetous
minde
,
as
he
saued
the
best
of
the
cattell
:
and
as
Saul
against
Gods
commandement
presumed
to
saue
Agag
aliue
,
so
the
people
by
his
example
were
bold
to
take
the
same
course
with
the
best
of
the
cattell
.
Ioseph
.
10.
Quest.
v.
9.
Which
of
the
cattell
Saul
spared
.
1.
The
word
mishenim
the
Latine
corruptly
translateth
,
pepercit
vestibus
,
he
spared
their
garments
,
the
Septuag.
with
as
little
reason
readeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ferculorum
,
the
messes
:
the
most
read
pinguibus
,
the
fat
beasts
:
as
Chal.
Ar.
Pag.
Genev.
but
the
word
is
better
translated
secundarios
,
the
beasts
of
the
second
sort
:
Iun.
as
the
word
is
taken
,
1.
Chron.
15.18
.
where
the
Leuites
of
the
second
order
are
named
.
2.
The
next
word
carim
,
Iunius
translateth
,
ovium
duces
,
the
ringleaders
of
the
flocke
,
that
the
rest
might
follow
the
better
:
and
his
reason
is
,
because
this
word
is
often
in
Scripture
applied
metaphorically
to
the
heades
of
the
people
,
2.
king
.
11.4
.
but
carim
properly
signifieth
lambes
,
as
Psal.
37.20
.
and
Ezech.
39.18
.
and
though
by
a
metaphor
it
is
applied
in
that
sense
to
men
,
yet
it
is
here
taken
in
the
proper
and
vsuall
sense
,
mention
beeing
made
of
cattell
:
as
the
most
of
the
interpreters
doe
read
.
V.A.P.B.G.
3.
As
they
saued
the
King
of
the
men
,
and
the
best
of
the
cattell
,
so
also
they
kept
to
themselues
euery
good
thing
beside
of
their
houshold
stuffe
,
and
whatsoeuer
was
pretious
,
and
to
be
desired
:
like
as
Achan
was
entised
with
the
sight
of
the
goodly
Babylonish
garment
,
and
the
wedge
of
gold
in
Iericho
:
the
like
offence
Saul
here
committeth
in
sauing
that
,
which
by
the
Lord
was
bequeathed
to
destruction
,
as
the
citie
of
Iericho
was
.
Pellican
.
11.
Quest.
v.
11.
How
the
Lord
is
said
to
repent
.
1.
God
properly
is
not
said
to
repent
,
as
man
repenteth
,
as
v.
29.
it
is
said
he
repenteth
not
:
but
this
is
spoken
to
our
capacitie
,
after
an
humane
phrase
.
Iun.
2.
Or
God
is
said
to
repent
,
because
he
so
seemeth
vnto
vs
to
repent
,
when
any
thing
goeth
contrarie
to
his
temporall
election
.
Genevens
.
3.
He
is
saide
to
repent
,
not
in
respect
of
his
counsell
,
which
is
constant
and
immutable
,
euen
in
things
that
are
mutable
:
Pellican
.
but
in
respect
of
the
thing
which
is
altered
and
changed
,
which
he
so
decreed
should
be
changed
:
Borr.
so
as
Augustine
saith
,
poenitudo
Dei
est
mutandorum
immutabilis
ratio
:
the
repentance
of
God
,
is
an
vnchangeable
course
,
of
things
changeable
:
as
here
God
changed
not
concerning
Saul
,
for
he
had
decreed
that
the
kingdome
should
not
continue
in
his
posteritie
:
but
Saul
changed
,
in
forgetting
his
dutie
and
obedience
toward
God
:
so
Gods
decree
concerning
Saul
was
vnchangeable
,
he
foresaw
that
Saul
would
fall
away
,
and
decreed
the
innouation
of
the
kingdome
:
but
Saul
was
changeable
,
and
the
kingdome
changed
,
Gods
decree
remained
vnchangeable
.
4.
Further
,
because
repentance
is
ioyned
with
greefe
:
by
this
is
signified
the
Lords
greefe
,
as
it
were
,
for
Saul
,
that
by
his
disobedience
had
made
himselfe
vnworthie
of
the
kingdome
.
Osiand
.
5.
Man
indeede
changeth
often
,
because
as
he
himselfe
is
mutable
,
so
are
his
counsells
:
and
because
things
may
fall
out
otherwise
,
then
he
thought
:
but
God
is
both
of
an
immutable
nature
,
and
his
prescience
can
not
be
frustrate
or
deceiued
,
neither
can
any
thing
fall
out
otherwise
,
then
he
hath
decreed
.
Borr.
12.
Quest.
v.
12.
Of
the
place
which
Saul
made
him
in
Carmel
.
1.
Some
thinke
,
that
he
there
set
vp
a
triumphant
pillar
,
or
monument
of
the
victorie
,
Hierom.
as
taking
the
honour
thereof
vnto
himselfe
,
and
not
giuing
due
thanks
vnto
God
:
Osiand
.
but
this
Carmel
beeing
in
Iudah
,
it
seemeth
that
Saul
would
not
haue
chosen
that
place
,
rather
then
his
owne
tribe
and
territorie
of
Benjamin
,
to
set
vp
any
such
triumphant
monument
in
.
2.
Some
thinke
,
that
Saul
made
some
stay
there
,
to
diuide
the
pray
and
spoile
among
the
people
:
Vat.
but
it
seemeth
by
the
bleating
of
the
sheepe
,
and
the
lowing
of
the
oxen
afterward
,
that
the
pray
was
not
diuided
yet
:
and
Saul
afterward
excused
himselfe
,
that
they
had
reserued
them
for
sacrifice
.
v.
14.
3.
So
neither
is
it
like
that
Saul
made
him
a
place
,
that
is
,
there
built
an
altar
vnto
God
,
as
some
Hebrewes
thinke
:
for
by
his
answer
made
vnto
Samuel
,
it
appeareth
,
that
he
had
not
yet
sacrificed
.
4.
Therefore
the
place
(
which
in
Hebrew
properly
signifieth
an
hand
,
that
is
,
a
space
or
elbow
as
it
were
of
ground
)
which
Saul
made
,
was
some
conuenient
plot
of
ground
,
where
Saul
refreshed
his
hoast
,
beeing
newly
returned
from
battell
:
for
he
staied
not
there
long
,
but
from
thence
went
to
Gilgal
.
Iun.
13.
Quest.
v.
12.
Of
Carmel
where
Saul
made
his
place
.
1.
This
word
Carmel
,
is
sometime
taken
appellatiuely
in
Scripture
:
and
it
signifieth
,
a
greene
eare
of
corne
,
Leuit.
2.14
.
or
purple
colour
,
Cantic.
7.5
.
sometime
it
is
taken
for
a
fertile
or
fruitfull
field
,
as
Isa.
10.18
.
carmilo
,
his
fruitfull
fields
.
2.
But
here
it
is
a
proper
name
of
a
towne
in
Iudah
,
Iosh.
15.55
.
which
was
in
the
way
,
as
they
returned
from
Amalek
.
Iun.
3.
There
was
an
other
Carmel
,
which
bounded
Zebulun
,
Ifachar
,
and
Assher
,
Iosu.
18.24
.
which
was
diuerse
from
this
Carmel
:
for
that
was
toward
the
Sea
westward
,
as
that
place
of
Ioshua
sheweth
,
famous
for
the
confession
of
Baals
priests
there
by
the
Prophet
Elias
,
1.
king
.
18.
the
other
was
South
neere
vnto
mount
Seir
in
the
tribe
of
Iudah
,
Borr.
in
Iosh.
18.24
.
4.
Yet
some
doe
thinke
,
that
it
might
be
all
one
Carmel
,
one
ende
whereof
hung
ouer
into
the
Sea
,
the
other
reached
vp
in
the
land
toward
mount
Thabor
.
Masius
in
Iosh.
14.
Quest.
v.
15.
Of
Sauls
excuse
and
defense
vnto
Samuel
.
Sauls
hypocrisie
here
is
discouered
:
1.
in
boasting
that
he
had
fulfilled
Gods
commandement
,
wheras
apparantly
he
had
transgressed
it
:
for
this
is
the
manner
of
hypocrites
,
when
they
follow
their
owne
deuises
,
to
say
they
haue
fulfilled
the
commandement
of
the
Lord
.
Bis.
2.
He
excuseth
himselfe
in
laying
the
fault
vpon
the
people
,
and
putting
it
from
himselfe
.
Pellican
.
3.
He
cloaketh
and
coloureth
his
couetousnes
with
a
pretense
of
zeale
and
religion
,
as
though
he
had
spared
the
best
things
for
sacrifice
.
4.
He
afterward
notwithstanding
iustifieth
his
sinne
,
as
though
he
had
for
all
this
done
well
,
and
obeied
the
voice
of
God
,
v.
22.
Pellican
.
5.
He
maketh
a
semblance
of
sorrow
and
repentance
at
the
last
,
but
it
was
farre
from
true
submission
,
v.
25.
Borr.
6.
He
doth
all
vpon
a
vaine
ostentation
,
onely
desiring
that
the
Prophet
would
honour
him
before
the
people
,
v.
25.
Osiand
.
15.
Quest.
v.
23.
Of
the
meaning
of
the
Prophets
words
,
Rebellion
is
as
the
sinne
of
witchcraft
.
1.
The
Prophet
to
amplifie
Sauls
sinne
,
compareth
it
with
two
great
transgressions
,
of
soothsaying
and
diuining
by
magicall
predictions
,
and
of
committing
idolatrie
:
he
toucheth
two
kindes
of
idolatrie
,
one
inward
in
the
superstition
of
the
minde
,
called
here
aven
,
which
signifieth
a
lie
or
falshood
,
as
also
iniustice
or
vnrighteousnes
,
as
the
Sept.
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
here
it
is
properly
applied
to
false
worship
:
the
other
kinde
is
in
the
outward
adoration
of
Idols
,
here
called
teraphim
.
Bor.
2.
Some
thinke
,
that
here
is
a
comparison
made
not
of
the
sinnes
,
but
of
the
punishment
:
that
rebellion
deserueth
as
well
a
capitall
punishment
,
as
either
Idolatrie
or
soothsaying
:
ex
Vatab.
but
the
Prophet
speaketh
directly
of
the
sinne
it selfe
,
as
before
of
the
vertue
of
obedience
:
to
obey
is
better
then
sacrifice
,
v.
22.
3.
The
Prophet
must
be
vnderstood
not
to
speake
of
transgressions
,
either
of
ignorance
or
infirmitie
,
but
of
the
sinne
of
obstinacie
,
contumacie
,
and
rebellion
,
when
one
knowing
the
will
of
God
,
doth
wilfully
resist
it
:
for
this
proceedeth
from
the
same
cause
,
namely
,
infidelitie
,
which
the
other
sinnes
of
witchcraft
and
Idolatrie
doe
:
he
which
feareth
not
to
breake
Gods
commandements
,
doth
in
a
manner
not
acknowledge
the
Lord
to
be
God
:
Pellican
.
and
he
maketh
himselfe
wiser
then
God
,
as
though
he
could
finde
out
a
better
way
,
then
the
Lord
hath
prescribed
.
Vatab.
4.
By
this
then
we
see
,
he
that
killeth
a
bullocke
,
is
as
he
that
smiteth
a
man
,
Isa.
66.3
.
that
is
,
an
hypocrite
is
no
more
accepted
of
God
,
then
a
prophane
murderer
,
and
wicked
person
.
And
this
disobedience
of
Saul
,
was
a
sufficient
cause
to
depriue
him
of
the
kingdome
,
as
if
he
had
beene
guiltie
of
soothsaying
or
Idolatrie
.
16.
Quest.
v.
24.
Of
Sauls
repentance
,
in
saying
to
Samuel
,
I
haue
sinned
.
There
was
great
difference
betweene
Sauls
repentance
here
,
and
Dauids
,
2.
Sam.
c.
12.
who
in
the
very
same
word
saith
,
catathi
,
I
haue
sinned
.
1.
Dauid
at
the
first
,
as
soone
as
his
sinne
was
shewed
vnto
him
,
confessed
it
,
but
Saul
is
hardly
brought
to
acknowledge
his
sinne
,
it
was
a
long
time
first
:
so
he
is
serae
poenitentiae
exemplum
,
an
example
of
slow
&
late
repentance
.
2.
He
doth
not
make
a
simple
and
plaine
confession
,
but
minseth
and
extenuateth
his
sinne
,
that
he
feared
the
people
,
and
so
at
their
instigation
did
as
he
did
:
so
hard
is
it
for
hypocrites
to
be
brought
to
make
a
true
confession
of
their
sinne
,
but
to
lay
the
fault
vpon
others
.
Osiand
.
3.
He
confesseth
his
sinne
rather
for
feare
,
to
loose
the
kingdome
,
then
for
greefe
that
he
had
offended
God
:
for
till
such
time
as
Samuel
had
saide
the
Lord
had
reiected
and
cast
him
off
,
Saul
would
not
confesse
himselfe
in
a
fault
.
Borr.
17.
Quest.
v.
25.
How
Saul
praieth
Samuel
to
take
away
his
sinne
.
1.
Some
read
,
fer
,
porta
,
beare
my
sinne
,
S.
L.
V.
but
neither
Samuel
,
nor
any
other
Saint
,
can
beare
an
others
sinnes
,
or
make
satisfaction
for
them
:
but
onely
Christ
,
who
hath
borne
our
sinnes
,
and
healed
our
infirmities
:
others
therefore
read
,
remit
,
Chal.
forgiue
,
Iun.
but
neither
hath
any
man
power
to
forgiue
sinnes
,
but
God
onely
:
therefore
the
best
reading
is
,
take
away
,
for
all
these
significations
the
word
nasha
,
hath
:
that
is
,
he
desireth
to
be
reconciled
vnto
God
by
the
Prophet
,
that
by
his
praier
and
mediation
his
sinne
might
be
forgiuen
:
which
he
desireth
,
rather
because
of
the
fearefull
expectation
of
the
punishment
threatned
,
then
for
the
hatred
and
detestation
of
his
sinne
.
2.
But
Saul
herein
goeth
somewhat
further
,
then
Simon
Magus
,
who
depended
altogether
of
Peters
prayers
,
desiring
him
to
pray
for
him
,
hauing
no
heart
to
pray
for
himselfe
:
but
here
Saul
desireth
the
Prophet
onely
to
goe
and
pray
with
him
:
he
will
pray
himselfe
,
but
he
would
haue
the
Prophet
also
to
pray
with
him
.
3.
And
whereas
Saul
desireth
Samuels
assistance
then
present
and
liuing
,
to
pray
with
him
and
for
him
:
this
example
doth
not
giue
any
warrant
,
that
men
should
flee
to
any
of
the
Saints
that
are
departed
,
sic
fere
Pellican
.
18.
Quest.
v.
28.
How
the
kingdome
is
said
to
be
rent
from
Saul
.
1.
By
this
present
occasion
of
rending
the
lappe
of
Samuels
garment
,
he
confirmeth
Gods
former
sentence
in
the
reiection
of
Saul
,
Iun.
not
that
he
was
now
actually
deposed
,
for
he
continued
king
till
his
dying
day
:
but
he
was
depriued
of
the
right
of
the
kingdome
,
which
was
translated
to
Dauid
,
though
not
presently
in
his
owne
person
,
yet
in
his
posteritie
and
succession
:
and
hereby
also
may
be
insinuate
the
violate
death
of
Saul
,
who
should
as
by
force
be
pulled
from
the
kingdome
,
and
it
rent
from
him
.
Pellic.
2.
And
whereas
Dauid
is
said
to
be
better
then
he
,
it
is
not
vnderstood
of
any
difference
in
their
nature
at
all
,
for
we
are
all
by
nature
the
children
of
wrath
,
nor
so
much
in
respect
of
outward
workes
,
wherein
in
some
of
them
Dauid
offended
more
then
Saul
,
but
this
is
to
be
taken
,
both
in
respect
of
God
,
of
whome
Dauid
was
better
accepted
and
more
fauoured
,
and
his
sinnes
pardoned
,
as
also
of
Dauid
,
that
he
had
a
more
obedient
heart
wrought
in
him
by
grace
,
to
doe
the
will
of
God
,
and
seeke
and
set
forth
his
glorie
:
whereas
Sauls
heart
was
not
sound
,
but
auerse
and
estranged
from
God
.
sic
fere
Pellican
.
19.
Quest.
v.
29.
Whether
is
the
better
reading
:
The
eternitie
of
Israel
,
or
the
strength
of
Israel
will
not
lie
.
1.
The
word
netzach
,
is
by
the
most
here
translated
,
victoria
,
fortitudo
,
victorie
,
strength
:
C.B.G.V.P.
some
referring
it
vnto
God
,
who
gaue
Israel
power
and
victorie
ouer
their
enemies
:
some
to
the
people
,
that
God
would
not
faile
them
,
of
their
former
strength
.
2.
But
seeing
netzach
signifieth
also
eternitie
,
as
Psal.
49.20
.
They
shall
not
see
light
or
liue
,
ghadh
netzach
,
in
eternum
,
for
euer
:
that
sense
is
more
fit
here
:
because
it
is
more
agreeable
to
the
eternitie
and
constancie
of
God
,
not
to
lie
or
repent
,
then
properly
an
effect
of
his
power
.
3.
Some
vnderstand
this
of
the
constancie
of
Gods
sentence
against
Saul
,
that
although
a
man
may
in
his
rage
threaten
,
and
yet
after
repent
him
,
yet
it
is
not
so
with
God
:
he
hath
said
,
and
he
will
performe
:
Osiand
.
yet
it
is
better
referred
to
both
the
infallible
purpose
of
God
in
electing
of
Dauid
,
as
in
the
reiecting
of
Saul
.
Iun.
4.
And
although
Gods
iudgements
are
immutable
and
irrevocable
,
where
there
is
no
repentance
,
yet
vpon
our
repentance
and
submission
,
the
Lord
is
said
also
to
repent
him
of
the
euills
otherwise
determined
against
vs
.
Osiand
.
20.
Quest.
v.
31.
Why
Samuel
returned
with
Saul
,
which
he
had
refused
before
.
1.
At
the
first
Samuel
denied
to
returne
with
him
,
v.
26.
least
he
might
haue
seemed
in
shewing
such
facilitie
,
to
haue
approoued
his
sinne
:
he
did
not
simply
then
denie
him
:
but
said
in
effect
,
that
he
would
not
goe
with
him
yet
,
or
at
that
time
:
I
will
not
goe
vp
yet
to
the
feast
,
and
yet
afterward
went
.
2.
Some
thinke
,
that
because
Saul
onely
required
a
ciuill
honour
of
Samuel
,
to
honour
him
in
the
presence
of
the
people
,
that
Samuel
refused
not
:
Osiand
.
but
seeing
that
is
saide
that
Saul
worshipped
God
,
and
Samuel
was
also
present
,
it
is
not
like
but
that
Samuel
worshipped
God
also
with
Saul
,
as
Iosephus
well
noteth
,
c.
7.
lib.
6.
de
antiquit
.
3.
But
yet
though
Samuel
vouchsafed
his
presence
to
Saul
in
prayer
,
he
did
not
pray
for
the
restoring
of
the
kingdome
to
Saul
,
or
for
the
reuersing
of
Gods
sentence
:
for
then
he
had
praied
against
the
will
of
God
:
but
onely
he
assisteth
Saul
in
his
propheticall
office
,
according
to
the
will
of
God
.
Pellican
.
4.
One
reason
also
of
Samuels
returning
might
be
,
to
see
iust
execution
done
vpon
Agag
the
king
of
Amalek
,
whome
Samuel
hewed
in
pieces
before
the
Lord
.
Borr.
5.
This
reuerent
and
respectiue
behauiour
of
Samuel
toward
Saul
,
sheweth
that
the
ministers
of
God
should
yeild
outward
honour
euen
vnto
euill
Magistrates
,
contrarie
to
the
practise
of
that
proud
man
of
sinne
,
that
hath
disgraced
,
accursed
,
and
trampled
vpon
with
his
feete
,
good
Princes
,
Emperours
,
and
Kings
,
the
Lords
Anointed
.
Osiand
.
21.
Quest.
Of
Agags
behauiour
and
speech
before
Samuel
.
1.
Whereas
it
is
said
,
he
came
mighedanoth
,
daintily
,
or
delicately
,
the
sense
can
not
be
,
that
he
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
trembling
,
as
afraid
of
death
,
as
Lat.
Septuag
.
for
it
seemeth
by
his
speech
that
he
did
not
looke
for
death
at
Samuels
hand
,
a
weake
old
man
:
some
make
the
contrarie
sense
,
that
he
came
pleasantly
,
Genevens
.
as
contemning
death
,
Osiand
.
but
rather
it
is
vnderstood
,
that
he
came
delicately
apparelled
,
and
adorned
as
a
king
,
Vatab.
Iun.
as
fearing
nothing
lesse
then
death
.
2.
Concerning
his
speech
,
the
bitternes
of
death
is
passed
:
some
thinke
he
spake
it
,
as
bewailing
the
bitternes
of
death
,
which
he
was
like
to
suffer
,
as
saying
a
bitter
death
:
so
R.
Levi.
Iosep.
Lat.
Septuag
.
some
thinke
he
came
confidently
,
as
making
no
account
of
death
.
Osiand
.
But
he
rather
thought
there
was
now
no
feare
of
death
,
but
that
the
danger
was
ouer
,
seeing
he
came
from
a
valiant
captaine
to
a
weake
old
man
,
Iun.
and
the
same
mercifull
and
clement
,
beeing
the
Lords
Prophet
.
Pellican
.
22.
Quest.
v.
33.
Of
Samuels
hewing
Agag
in
pieces
.
1.
Iosephus
saith
onely
,
that
Samuel
commanded
him
to
be
slaine
in
Gilgal
:
but
the
text
is
otherwise
,
that
Samuel
commanded
Agag
to
be
brought
vnto
him
,
who
(
with
his
owne
hands
)
hewed
him
in
pieces
.
2.
This
Samuel
did
beeing
Iudge
of
Israel
,
to
execute
the
sentence
of
God
pronounced
against
Amalek
,
which
was
neglected
by
Saul
:
that
it
might
also
be
a
terrour
to
other
kings
,
that
they
persecute
not
the
people
of
God
:
Pellican
.
and
this
was
agreeable
also
to
the
law
,
that
willeth
the
witnesses
hand
to
be
first
vpon
the
malefactour
:
so
Samuel
as
a
witnesse
before
the
Lord
,
of
the
crueltie
of
Agag
against
the
Lords
people
,
doth
lay
his
hand
first
vpon
him
.
Borr.
3.
But
yet
as
Samuel
was
a
Leuite
and
a
Prophet
,
this
example
was
extraordinarie
,
and
not
now
to
be
imitated
,
Osiand
.
for
if
S.
Paul
forbid
a
Bishop
to
be
a
striker
,
1.
Tim.
3.3
.
much
lesse
is
it
fit
that
he
should
kil
or
put
to
death
.
The
ancient
Constitutions
of
the
Church
haue
prouided
,
that
no
Cleargie
man
should
so
much
as
come
vnto
the
place
,
Vbi
quisquam
pro
reatus
sui
qualitate
interficiendus
est
:
where
any
man
is
to
be
put
to
death
for
his
offence
.
Concil.
Matiscon
.
2.
c.
19.
And
againe
it
was
thus
decreed
,
Concil.
Antisiador
.
c.
33.
Non
licet
praesbytero
ad
trepatium
,
vbi
rei
torquentur
,
stare
:
It
is
not
lawfull
for
a
Presbyter
(
or
Minister
)
to
stand
by
the
racke
,
where
offenders
are
tortured
.
And
,
Can.
34.
Non
licet
illi
in
iudicio
sedere
,
vbi
homo
ad
mortem
traditur
:
it
is
not
lawfull
for
him
to
sit
in
iudgement
,
where
a
man
is
deliuered
to
death
.
Yea
,
the
Canons
were
so
straight
herein
,
that
they
did
forbid
any
Cleargie
man
to
exercise
,
eam
chirurgiae
partem
,
quae
ad
vstionem
,
vel
incisionem
ducit
:
that
part
of
Chirurgerie
,
which
leadeth
one
to
searing
or
incision
.
Concil.
Lateran
.
sub
Innocent.
3.
c.
18.
22.
Quest.
v.
35.
How
it
is
said
Samuel
came
no
more
to
see
Saul
vntill
the
day
of
his
death
,
seeing
he
saw
him
againe
afterward
,
chap.
19.22
.
1.
Some
referre
these
words
,
vntill
the
day
of
his
death
,
to
that
apparition
of
a
counterfait
Samuel
,
c.
28.
who
at
that
time
saw
Saul
,
and
spake
with
him
:
but
neither
was
that
Samuel
:
and
that
word
,
ghad
iom
,
vntill
the
day
,
doth
no
more
prooue
,
that
Samuel
sawe
Saul
at
the
day
of
his
death
,
then
that
Michol
had
a
child
then
:
of
whome
it
is
said
,
that
shee
had
no
child
vntill
the
day
of
her
death
,
2.
Sam.
6.23
.
Mar.
2.
Others
thinke
,
that
Samuel
died
not
long
after
,
which
was
the
cause
he
came
no
more
at
him
.
Pellican
.
But
it
is
euident
that
Samuel
liued
a
good
while
after
this
,
it
may
be
some
yeares
,
as
appeareth
by
the
many
persecutions
of
Dauid
by
the
hand
of
Saul
,
before
Samuel
died
.
c.
25.1
.
3.
Some
expound
it
thus
,
that
Samuel
came
not
to
Saul
,
any
more
,
though
Saul
came
where
Samuel
was
:
Genevens
.
but
it
is
rather
vnderstood
of
the
ende
and
manner
of
Samuels
comming
,
de
antiqu.
Iudaic.
c.
14.
The
meaning
therefore
is
,
that
Samuel
had
no
conference
with
Saul
,
as
before
,
to
giue
him
instruction
and
direction
,
no
not
at
that
time
when
Saul
prophesied
in
his
sight
.
23.
Quest.
v.
35.
Why
Samuel
mourned
for
Saul
.
1.
He
mourned
not
so
much
for
Saul
,
because
he
was
reiected
and
deposed
from
the
kingdome
,
for
he
knew
that
the
sentence
of
God
was
irreuocable
,
and
that
had
beene
,
to
be
discontented
with
the
Lords
will
.
Borr.
2.
But
he
lamenteth
the
hardnes
of
Sauls
impenitent
heart
,
seeing
him
to
goe
on
in
his
sinne
without
any
remorse
,
as
it
was
euident
in
the
persecuting
of
Dauid
.
Pellican
.
3.
As
also
he
did
foresee
the
miserie
that
Saul
was
like
to
fall
vnto
,
not
onely
the
losse
of
the
kingdome
,
but
of
his
life
also
.
Borr.
4.
Yea
,
and
Samuel
,
though
he
knew
,
that
Gods
sentence
for
the
reiecting
of
Saul
from
the
kingdome
could
not
be
reuersed
,
yet
he
might
entreat
for
the
forgiuenes
of
his
sinne
,
with
the
which
Samuel
was
so
much
grieued
and
displeased
,
c.
15.11
.
5.
Herein
Samuel
sheweth
his
tender
and
louing
affection
,
that
sorroweth
for
the
miserie
of
Saul
,
which
succeeded
him
in
the
gouernment
:
so
farre
was
he
from
enuying
his
kingdome
.
Osiand
.
CHAP.
XVI
.
1.
Quest.
v.
2.
Whether
Samuel
feared
to
doe
,
as
the
Lord
commanded
him
,
saying
,
How
can
I
goe
?
1.
SOme
note
this
to
haue
beene
an
infirmitie
in
Samuel
:
Iosephus
saith
,
that
Samuel
said
he
was
afraid
to
goe
:
for
God
taketh
not
away
all
infirmities
from
the
Saints
in
this
life
.
Osiand
.
But
it
is
not
like
,
that
Samuel
hauing
had
such
experience
of
Gods
assistance
,
was
so
timorous
,
that
he
distrusted
Gods
defense
,
seeing
he
had
a
speciall
commandement
and
warrant
from
God
.
2.
Therefore
this
question
mooued
by
Samuel
,
proceedeth
not
from
any
doubt
or
diffidence
,
but
from
a
desire
to
be
instructed
,
by
what
way
and
meanes
with
the
least
danger
this
busines
might
be
compassed
:
Borr.
like
as
Marie
,
after
shee
had
heard
the
Angels
salutation
:
asked
,
how
that
could
be
,
not
doubting
of
the
effect
,
but
desirous
for
her
further
confirmation
to
vnderstand
the
manner
.
2.
Quest.
v.
2.
Whether
Samuel
went
to
offer
sacrifice
or
to
celebrate
onely
a
feast
.
1.
Iunius
(
all
the
other
Interpreters
here
translating
the
word
zabach
,
to
sacrifice
)
readeth
,
ad
celebrandum
convivium
:
to
celebrate
a
feast
:
his
reasons
are
these
.
First
,
because
in
the
most
corrupt
times
,
it
was
not
lawfull
to
sacrifice
,
but
where
the
Arke
was
,
sauing
in
the
high
places
:
secondly
,
sacrifices
were
publike
,
but
this
was
priuate
within
Ishai
his
house
:
thirdly
,
it
may
be
added
,
Ishai
is
inuited
to
the
sacrifice
,
whereat
the
Priests
onely
and
the
Ministers
of
the
altar
were
present
.
But
to
these
obiections
it
may
be
answered
:
first
,
that
though
ordinarily
,
and
when
the
Arke
was
setled
,
it
was
not
lawfull
to
sacrifice
any
where
els
,
then
at
the
Tabernacle
:
yet
by
Gods
extraordinarie
direction
,
the
Prophets
did
sacrifice
other
where
,
as
Elias
did
,
1.
king
.
18.
especially
in
those
times
,
when
the
Arke
and
Tabernacle
were
asunder
,
as
is
before
shewed
:
and
there
was
greater
libertie
for
peace
offerings
,
then
other
sacrifices
.
c.
9.
qu.
3.
Secondly
,
though
the
feast
after
the
sacrifice
might
be
in
Ishai
his
house
,
it
is
not
necessarie
to
imagine
,
that
the
sacrifice
also
was
there
offered
.
Thirdly
,
Samuel
biddeth
them
not
to
the
sacrifice
it selfe
,
but
to
the
feast
after
the
sacrifice
,
as
the
Chalde
translateth
,
and
Iosephus
expoundeth
,
which
is
called
the
sacrifice
,
because
the
feast
was
made
of
the
remainder
of
the
peace
offerings
,
and
eucharisticall
sacrifices
.
2.
Therefore
their
opinion
seemeth
more
probable
,
which
thinke
that
Samuel
pretended
to
offer
sacrifice
:
1.
because
it
is
added
,
I
am
come
to
doe
sacrifice
to
the
Lord
,
which
phrase
sheweth
that
it
was
a
sacred
and
religious
act
:
2.
they
are
bidden
also
to
sanctifie
themselues
,
as
by
washing
of
their
bodies
and
raiment
,
and
by
taking
heede
that
they
touch
no
vncleane
thing
,
according
to
the
law
:
Osiand
.
3.
it
had
beene
no
sufficient
excuse
for
so
graue
a
Prophet
,
to
say
he
went
to
keepe
a
feast
:
4.
neither
had
it
beene
necessarie
for
him
to
carie
a
bullocke
with
him
to
that
ende
:
but
to
sacrifice
with
,
it
was
fittest
to
take
a
bullocke
,
which
was
seperated
before
and
sequestred
to
that
ende
:
5.
beside
the
religious
vse
&
practise
of
the
Prophet
sheweth
as
much
,
whose
custome
was
to
begin
the
waightie
and
graue
affaires
of
the
kingdome
with
sacrifice
,
as
he
did
at
the
first
designement
of
Saul
to
be
King
,
c.
9.
and
at
his
solemne
inauguration
,
c.
11.
Pellican
.
3.
Quest.
v.
2.
Whether
Samuel
dissembled
in
saying
he
was
come
to
sacrifice
.
Three
things
doe
excuse
,
or
rather
iustifie
Samuels
act
herein
.
1.
In
respect
of
the
author
of
this
counsell
,
which
was
God
,
who
commandeth
not
sinne
to
be
done
,
neither
is
the
author
of
any
euill
:
Samuel
therefore
no
more
lied
beeing
bidden
thus
to
say
by
the
Lord
,
then
he
can
be
saide
to
commit
murther
,
whome
the
Lord
biddeth
to
kill
.
2.
The
ende
is
to
be
considered
,
it
is
vnlawfull
to
lie
or
dissemble
of
malice
,
to
the
hurt
of
our
brother
:
but
this
semblance
here
vsed
by
Samuel
,
brought
no
such
inconuenience
with
it
,
none
receiued
any
hurt
by
it
.
Osiand
.
3.
But
most
of
all
,
the
manner
of
this
action
doth
make
Samuels
excuse
lawfull
:
for
he
telleth
no
vntruth
,
but
onely
concealeth
some
part
of
the
truth
:
for
indeede
he
sacrificed
,
but
that
was
not
the
chiefe
nor
onely
end
of
his
comming
:
and
thus
in
great
and
waightie
affaires
to
conceale
somewhat
,
and
not
to
vtter
all
,
it
is
prouidencie
,
not
hypocrisie
.
Pellican
.
So
the
Prophet
Ieremie
beeing
asked
by
the
Princes
what
communication
he
had
with
the
King
,
onely
telleth
them
,
that
he
had
entreated
him
,
that
he
might
not
returne
to
Iehonathans
house
to
die
there
,
but
the
rest
of
the
conference
he
vttered
not
.
Ier.
38.27
.
4.
Quest.
v.
4.
Why
the
Elders
of
the
citie
were
astonished
at
Samuels
comming
.
1.
Some
read
onely
that
the
Elders
were
gathered
together
at
Samuels
comming
,
Chal.
and
Iosephus
to
the
same
ende
,
magno
hominum
comitatu
salutatus
est
:
he
was
saluted
by
a
great
companie
of
men
:
but
the
words
following
shew
,
that
they
were
afraid
,
in
saying
,
commest
thou
peaceably
?
and
the
word
charad
,
signifieth
to
tremble
,
to
be
mooued
,
or
astonished
.
2.
They
were
astonished
,
by
reason
of
the
place
,
because
Samuel
vsed
not
to
come
thither
,
Genevens
.
or
of
the
time
,
he
came
at
an
extraordinarie
&
vnwoonted
season
,
Pellic
.
and
the
occasion
might
trouble
them
:
they
might
feare
,
least
some
grieuous
sinne
had
beene
committed
among
them
,
and
that
the
Prophet
was
sent
of
God
,
to
be
the
minister
of
some
great
iudgement
or
punishment
.
Vatab.
5.
Quest.
Of
Samuels
error
,
in
taking
Eliab
the
eldest
sonne
of
Ishai
,
to
be
the
Lords
anointed
.
1.
Samuel
in
saying
the
Lords
anointed
is
before
him
,
meaneth
,
that
he
was
chosen
and
approoued
of
God
to
be
anointed
king
:
Iun.
as
that
which
a
man
loueth
,
he
casteth
his
eie
vpon
,
that
which
he
hateth
,
he
turneth
his
eyes
from
.
Borr.
2.
But
herein
Samuel
speaketh
vnaduisedly
of
himselfe
,
without
Gods
warrant
,
as
Nathan
did
to
Dauid
,
when
he
encouraged
him
to
build
God
an
house
,
2.
Sam.
7.3
.
Iun.
3.
Samuel
looked
to
the
outward
stature
,
lineaments
,
and
proportion
of
his
bodie
,
which
indeede
are
comely
ornaments
in
Magistrates
and
gouernours
,
but
the
inward
parts
and
gifts
of
the
minde
are
more
to
be
respected
,
vnto
the
which
the
Lord
looketh
,
and
not
to
the
outward
man
.
Osiand
.
4.
And
Samuel
had
experience
alreadie
of
a
king
,
in
the
outward
comelines
and
stature
of
the
bodie
,
exceeding
all
others
,
and
none
in
Israel
to
be
compared
with
him
,
yet
God
was
not
pleased
with
him
,
neither
were
the
inwards
parts
of
his
mind
answerable
to
the
outward
shew
:
no
more
were
Eliabs
,
as
may
appeare
by
his
vnkinde
and
vncourteous
cariage
toward
Dauid
.
c.
17.28
.
6.
Quest.
v.
10.
Of
the
number
of
Ishai
his
sonnes
.
1.
Iosephus
thinketh
,
that
Ishai
had
onely
seauen
sonnes
,
sixe
beside
Dauid
,
and
he
to
be
the
seauenth
:
and
nameth
all
the
seauen
much
according
to
the
names
set
downe
,
2.
Chr.
2.15
.
which
are
these
:
Eliab
,
called
also
Elihu
,
1.
Chr.
27.18
.
Abinadab
,
whome
Iosephus
calleth
Aminadab
,
Shammah
,
called
also
Shimmah
,
1.
Chr.
2.13
.
Nathaneel
,
Raddai
,
whom
Iosephus
calleth
Rael
,
and
Ozem
,
with
Iosephus
Asam
:
these
sixe
are
said
to
be
Ishai
his
sonnes
,
and
Dauid
the
seauenth
.
1.
Chron.
2.
2.
But
whereas
here
seauen
of
his
sonnes
were
brought
before
Samuel
,
7.
Quest.
v.
12.
Of
Dauids
ruddie
or
red
colour
,
whether
it
were
of
his
haire
,
or
of
his
face
.
1.
Some
thinke
that
his
haire
was
of
red
colour
,
both
in
his
head
and
beard
:
Pellican
.
as
the
Latine
also
readeth
,
rufus
,
red
,
and
Iunius
,
which
properly
is
referred
to
the
haire
:
Iosephus
thinketh
he
was
of
yellow
colour
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
fire
colour
,
as
the
Septuag.
all
these
seeme
to
vnderstand
this
description
of
his
red
colour
of
his
haire
.
2.
But
I
rather
thinke
that
he
was
of
a
ruddie
countenance
,
as
B.G.
translate
,
rubeus
,
A.P.
or
rubicundus
:
Osiand
.
that
is
,
ruddie
,
or
reddish
:
my
reasons
are
these
,
1.
because
Dauid
is
here
described
to
be
a
comely
person
,
as
these
two
are
ioyned
together
,
c.
17.42
.
He
was
ruddie
,
and
of
a
comely
face
:
but
the
rednes
of
the
haire
belonged
not
to
his
comelines
:
especially
seeing
that
in
those
countries
,
the
blackish
curled
haire
was
had
in
more
price
,
as
appeareth
by
Salomons
description
,
Cantic.
5.11
.
Vatab.
2.
the
word
here
vsed
,
admoni
,
of
edom
,
red
,
or
ruddie
,
is
referred
to
the
ruddines
of
the
bodie
:
Lament.
4.7
.
the
Nazarites
are
described
to
be
white
as
milke
,
and
ruddie
bodied
as
the
precious
stones
:
which
two
colours
of
whitenes
and
ruddines
withall
,
doe
make
a
perfect
hue
.
8.
Quest.
v.
13.
Of
Dauids
age
,
when
he
was
anointed
King
.
1.
Iosephus
making
Saul
to
raigne
20.
yeaaes
after
Samuels
death
,
lib.
6.
c.
15.
in
fine
,
must
needes
suppose
Dauid
at
this
time
,
not
to
be
aboue
10.
yeare
old
,
nor
yet
so
much
:
for
Samuel
could
not
liue
lesse
then
two
yeares
after
this
,
as
may
appeare
by
the
turbulent
affaires
,
that
fell
out
betweene
this
time
,
and
Samuels
death
,
c.
25.1
.
and
Dauid
was
but
thirtie
yeare
old
after
Sauls
death
,
when
he
began
to
raigne
in
Hebron
,
2.
Sam.
5.6
.
But
it
is
not
like
that
Dauid
at
eight
or
ten
yeare
old
,
could
doe
such
exploits
,
as
the
killing
of
the
Lyon
and
beare
,
which
immediatly
followed
,
and
the
subduing
of
Goliah
:
and
not
long
after
this
he
receiued
the
sword
of
Goliah
of
the
high
Priest
,
to
vse
as
his
weapon
,
which
sheweth
,
that
he
was
both
of
strength
,
and
stature
:
he
was
also
the
kings
sonne
in
law
before
Samuel
died
.
c.
22.14
.
2.
Therefore
I
thinke
their
opinion
more
probable
,
that
take
Dauid
at
this
time
to
haue
beene
about
23.
yeares
old
:
Pellican
.
and
so
would
haue
as
many
yeares
betweene
Dauids
first
anoynting
by
Samuel
,
and
his
second
anoynting
by
the
men
of
Iudah
in
Hebron
,
1.
Sam.
2.
as
were
from
that
his
second
anointing
in
Hebron
,
to
his
third
anointing
by
the
men
of
Israel
ouer
all
Israel
,
2.
Sam.
5.7
.
that
is
,
about
seuen
yeares
.
In
which
space
all
those
troubles
,
which
fell
betweene
Saul
and
Dauid
,
with
his
exile
and
banishment
,
might
well
be
compassed
:
his
age
because
it
is
not
set
downe
,
cannot
be
precisely
gathered
:
but
vpon
the
former
reasons
,
it
is
like
he
exceeded
twentie
yeares
.
9.
Quest.
v.
13.
Whether
Dauid
were
anointed
before
his
brethren
.
1.
Some
thinke
,
that
he
was
not
,
and
whereas
it
is
saide
in
the
text
,
that
Samuel
anointed
him
in
the
middes
of
his
brethren
,
they
expound
it
thus
;
that
he
anointed
one
among
the
brethren
:
Vatab.
that
is
,
the
last
of
all
the
brethren
.
Pellican
.
But
beside
that
the
phrase
more
properly
giueth
this
sense
,
that
in
the
middes
of
his
brethren
,
that
is
,
in
their
presence
,
and
before
them
Dauid
was
anointed
:
so
the
Septuag.
translate
bekereb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
middes
,
and
the
Chald.
inter
,
among
:
so
much
is
gathered
also
out
of
the
text
,
that
all
the
brethren
sate
downe
together
at
the
feast
,
as
Iosephus
also
obserueth
,
as
Samuel
had
said
,
vers.
11.
We
will
not
sit
downe
till
he
come
hither
.
2.
Iosephus
further
saith
,
that
Samuel
hauing
placed
Dauid
next
vnto
him
at
the
table
,
he
should
round
him
in
the
eare
,
that
God
had
appointed
him
to
be
King
,
and
forthwith
powred
the
anointing
oyle
vpon
him
:
but
seeing
he
was
anointed
before
his
brethren
,
whereby
Dauids
brethren
perceiued
,
what
the
Prophet
intended
,
to
what
ende
should
he
haue
concealed
the
words
?
And
further
seeing
the
Israelites
,
when
they
anointed
Dauid
king
,
could
repeate
the
wordes
which
Samuel
vsed
at
his
first
anointing
,
which
were
these
:
The
Lord
hath
said
to
thee
,
thou
shalt
feede
my
people
Israel
,
and
thou
shalt
be
a
captaine
ouer
Israel
,
2.
Sam.
5.2
.
it
is
like
these
wordes
were
not
whispered
in
Dauids
eare
,
for
howe
then
should
they
come
to
the
notice
of
all
Israel
.
3.
Wherefore
some
thinke
it
more
probable
,
that
Samuel
both
spak
vnto
him
in
the
audience
of
his
brethren
,
&
anointed
him
in
their
sight
:
yet
they
might
not
greatly
regard
it
,
nor
thinke
the
Prophet
did
it
seriously
,
but
contemned
it
,
as
appeareth
by
Eliabs
vnkinde
entertainment
of
Dauid
in
the
campe
after
this
,
c.
17.28
.
Like
as
Iosephs
brethren
regarded
not
his
dreames
,
but
Iaakob
onely
laide
them
to
his
heart
:
neither
would
the
Pharisies
and
Iewes
acknowledge
Christ
,
of
whome
Dauid
was
a
type
,
for
their
Messiah
and
King
.
Osiand
.
4.
Now
then
,
whereas
some
thinke
,
that
Dauid
was
not
so
much
as
anointed
before
his
brethren
,
but
before
they
sate
downe
,
Chimch
.
some
that
he
was
anointed
before
them
,
but
they
knewe
not
what
was
done
,
Ioseph
.
I
take
the
way
betweene
both
:
that
they
sawe
Dauid
to
be
anointed
before
them
,
but
vnderstood
nothing
concerning
the
kingdome
:
for
then
Eliab
would
not
haue
carried
himselfe
so
insolently
against
him
afterward
,
chap.
17.
but
when
they
heard
Dauid
to
sing
propheticall
songs
,
they
might
thinke
that
he
was
anointed
to
be
a
Prophet
:
but
that
Dauid
knew
himselfe
nothing
concerning
the
kingdome
,
it
hath
no
shew
:
for
the
word
of
promise
was
annexed
to
the
outward
signe
of
his
anointing
:
those
words
which
Samuel
spake
to
Dauid
,
might
afterward
be
published
by
Samuel
or
Dauid
himselfe
.
And
if
all
Dauids
brethren
had
beene
acquainted
with
this
secret
,
it
could
not
haue
beene
kept
from
Saul
:
seeing
as
it
appeareth
by
Eliab
,
they
were
enuious
against
Dauid
.
Mart.
10.
Quest.
v.
13.
Of
the
spirit
of
God
,
that
came
vpon
Dauid
after
his
anointing
.
1.
By
the
spirit
,
we
vnderstand
the
excellent
graces
and
gifts
of
the
spirit
,
which
now
Dauid
was
endued
with
,
and
made
fit
for
the
kingdome
,
and
Saul
thereof
depriued
,
beeing
reiected
from
the
kingdom
:
as
the
gift
of
fortitude
and
magnanimitie
,
Vatab.
whereby
he
feared
not
to
encounter
with
a
lyon
and
a
beare
.
2.
He
had
the
gift
of
prophesie
,
Ioseph
.
whereby
he
beganne
to
endite
and
sing
diuine
Psalmes
and
hymnes
to
the
praise
of
God
.
Osiand
.
3.
The
blessing
of
God
was
with
Dauid
,
and
his
spirit
assisted
him
,
quâ
omnia
foeliciter
ageret
,
whereby
he
did
all
things
happily
:
Bor.
prouidently
&
prosperously
:
for
so
the
word
tzalach
signifieth
,
to
prosper
:
Ar.
and
to
come
vpon
.
4.
Beside
,
the
spirit
of
God
came
in
a
further
degree
vpon
Dauid
,
then
it
rested
vpon
Saul
,
for
it
framed
Dauids
heart
to
obedience
vnto
the
will
of
God
,
Pellican
.
and
it
wrought
in
him
true
sanctification
,
which
Saul
had
not
,
but
onely
receiued
for
the
time
certaine
heroicall
gifts
,
and
temporarie
graces
of
the
spirit
.
11.
Quest.
v.
14.
Of
the
euill
spirit
of
the
Lord
that
was
sent
vpon
Saul
.
1.
Some
thinke
it
is
called
the
euill
spirit
of
the
Lord
,
because
God
also
was
the
creator
of
them
,
yet
not
as
they
are
euill
:
Vatab.
but
whereas
two
phrases
are
here
vsed
,
an
euill
spirit
from
the
Lord
,
and
an
euill
spirit
of
God
;
the
meaning
appeareth
to
be
,
that
it
is
called
the
euill
spirit
of
God
,
because
it
was
sent
of
God
.
2.
Some
here
speake
of
permission
,
that
God
suffered
the
euill
spirit
to
come
vpon
Saul
to
vexe
him
:
Vatab.
but
the
phrase
,
from
the
Lord
,
importeth
more
then
permission
.
3.
Some
doe
here
vse
a
distinction
,
that
both
the
good
spirit
,
and
the
euill
spirit
are
sent
of
God
,
and
haue
their
power
and
commission
from
him
,
but
with
this
difference
,
that
the
things
which
the
good
spirits
of
God
worke
,
are
of
themselues
pleasing
and
acceptable
vnto
God
:
but
the
things
which
the
euill
spirit
enterpriseth
,
are
not
of
themselues
to
Gods
liking
,
as
they
are
wrought
by
Sathan
,
but
as
they
make
for
the
manifestation
of
Gods
will
,
and
the
reuelation
of
his
iust
iudgement
:
in
which
respect
they
are
said
to
be
sent
of
God
:
Borr.
so
that
the
very
wicked
and
euill
spirits
are
at
Gods
commandement
to
execute
his
will
.
Genevens
.
4.
It
will
be
obiected
,
that
the
punishing
of
sinne
,
and
the
execution
of
Gods
iudgements
,
is
a
thing
pleasing
vnto
God
,
&
therefore
Sathans
worke
and
ministerie
should
be
to
his
liking
:
to
this
I
answer
by
a
double
distinction
:
first
,
the
worke
it selfe
is
to
be
considered
,
then
the
worker
:
for
the
worke
,
the
Lord
is
more
enclined
to
mercie
then
to
iudgement
,
and
the
works
of
mercie
are
more
peculiar
vnto
God
,
then
the
workes
of
iudgement
:
therefore
when
the
Lord
punisheth
,
zar
maghashehu
,
opus
extraneum
,
his
strange
or
forren
worke
,
Isa.
28.21
.
therefore
Sathan
is
made
the
minister
,
not
of
Gods
peculiar
worke
of
mercie
,
but
of
Gods
strange
worke
of
iudgement
:
whereof
the
good
Angels
sometime
are
ministers
also
,
but
oftner
of
mercie
:
&
they
are
chiefly
emploied
in
punishing
of
the
wicked
:
but
Sathan
is
vsed
both
in
punishing
them
,
and
in
chastising
also
and
trying
the
seruants
of
God
,
as
we
haue
Iob
for
an
example
.
Secondly
,
concerning
the
worker
,
the
seruice
of
the
Angels
is
acceptable
vnto
God
,
because
they
doe
it
both
willingly
,
and
to
a
good
ende
,
beeing
mooued
with
a
zeale
vnto
Gods
glorie
,
but
Satan
is
forced
against
his
will
many
times
,
and
what
he
doth
,
though
God
turne
it
to
his
glorie
,
yet
Sathan
doth
it
of
malice
and
enuie
vnto
man
,
and
therefore
his
seruice
and
ministerie
is
not
absolutely
accepted
and
pleasing
vnto
God
.
5.
Further
,
there
is
a
double
worke
to
be
considered
in
the
euill
ministring
spirits
,
for
either
they
are
ministers
of
outward
punishments
onely
,
as
in
vexing
and
afflicting
the
bodie
,
so
they
worke
by
immission
,
and
sending
from
God
,
or
they
also
egge
and
tempt
vnto
euill
,
so
they
worke
onely
by
the
permission
and
sufferance
of
God
:
Borr.
Vatab.
both
these
waies
was
Saul
assaulted
by
Sathan
:
for
both
his
bodie
was
vexed
,
and
his
minde
tempted
.
12.
Quest.
v.
14.
How
Saul
was
vexed
of
the
euill
spirit
.
1.
Some
doe
thinke
,
that
Saul
was
troubled
onely
with
melancholike
and
frantike
fitts
:
corripuit
eum
per
quaedam
intervalla
melancholicus
furor
,
the
rage
of
melancholy
did
inuade
him
at
times
:
and
this
was
the
spirit
that
troubled
and
vexed
him
,
the
spirit
of
furie
and
enuie
:
as
in
Scripture
the
spirit
of
infirmitie
is
taken
for
the
infirmitie
it selfe
.
Osiand
.
But
there
was
more
in
Saul
,
then
fitts
of
melancholy
,
as
the
phrase
sheweth
,
that
an
euill
spirit
from
God
vexed
him
:
it
was
therefore
more
then
a
naturall
worke
.
2.
This
therfore
was
Sauls
maladie
,
first
the
conscience
of
his
sinne
troubled
him
:
Borr.
then
he
was
tormented
with
the
spirit
of
enuie
and
ambition
,
beeing
grieued
with
the
losse
of
the
kingdome
,
and
by
this
vexation
of
his
minde
,
he
fell
into
furie
and
phrensie
:
Pellican
.
further
Sathan
thus
disquieting
his
minde
,
did
worke
also
vpon
the
distemperature
of
his
bodie
,
and
his
melancholy
passions
might
helpe
thereunto
:
Pellican
.
beside
,
Sathan
as
Iosephus
thinketh
,
might
vexe
for
the
time
and
torture
his
bodie
,
that
he
seemed
sometime
to
be
as
it
were
suffocated
of
the
spirit
.
In
this
miserable
taking
then
was
Saul
:
1.
perplexed
with
the
conscience
of
his
sinne
:
2.
tormented
with
ambition
and
griefe
for
the
losse
of
the
kingdome
:
3.
hence
was
bred
melancholy
,
and
thereupon
frensie
,
and
immoderate
rage
:
4.
his
bodie
also
as
vexed
and
disquieted
by
the
euill
spirit
,
wherewith
he
seemed
as
it
were
possessed
for
the
time
.
Pellican
.
13.
Quest.
v.
16.
Of
the
force
and
wonderfull
operation
of
Dauids
musike
,
in
allaying
of
Sauls
maladie
.
1.
Because
it
is
saide
,
that
Saul
should
finde
ease
,
by
the
playing
with
the
hand
vpon
the
harpe
,
and
that
when
Dauid
plaied
,
the
euill
spirit
departed
,
we
must
not
thinke
,
that
musicall
soundes
and
melodie
haue
any
force
to
driue
away
euills
,
Pellican
.
no
more
then
it
was
like
,
that
Tobie
draue
away
the
deuil
with
the
perfume
of
the
broyled
liuer
of
a
fish
:
for
,
as
the
Apostle
saith
,
The
weapons
of
our
warrefare
are
not
carnall
,
2.
Cor.
10.4
.
spirituall
euills
are
not
chased
away
with
carnall
meanes
.
Such
a
like
conceit
there
was
in
time
of
superstition
of
bells
,
that
the
sound
of
them
was
good
to
purge
and
cleare
the
aire
of
euill
spirits
.
2.
But
Musike
hath
a
wonderfull
force
,
in
working
vpon
the
affections
:
either
to
stirre
them
vp
,
if
it
be
loud
and
running
musike
,
such
as
is
vsed
in
warre
,
or
to
allay
them
by
soft
and
sober
musike
:
as
Pythagoras
is
saide
by
such
musike
to
haue
restored
a
frantike
young
man
to
his
witts
:
so
Terpander
,
Arion
,
and
Ismenias
the
Thebane
musician
,
are
reported
to
haue
reduced
barbarous
and
sauage
men
,
to
a
ciuill
kinde
of
life
.
Borr.
3.
Dauids
pleasant
harmonie
therefore
first
naturally
allayed
Sauls
melancholy
passions
,
and
cheared
and
reuiued
his
dead
and
pensiue
spirits
,
which
were
the
instruments
of
Sathans
working
.
Pellican
.
4.
And
beside
this
,
Dauid
by
his
godly
songs
and
praiers
did
also
preuaile
to
chase
away
the
euill
spirit
that
concurred
with
that
naturall
distemperature
in
Saul
:
as
Iosephus
well
noteth
,
that
Dauid
with
his
voice
and
instrument
did
sing
sacred
hymnes
:
the
sound
of
the
musike
allaied
the
naturall
passion
,
the
voice
of
the
sacred
hymne
did
cause
an
intermission
of
Sathans
worke
.
4.
Here
in
this
Dauid
was
a
true
type
and
figure
of
the
very
Messiah
,
by
whose
sweete
voice
many
deuills
were
cast
out
in
the
daies
of
his
flesh
,
and
nowe
by
the
voice
of
his
Gospel
Sathan
is
cast
out
of
the
soules
and
hearts
of
men
:
not
for
a
time
,
as
out
of
Saul
,
to
returne
againe
,
but
he
is
for
euer
vanquished
and
subdued
vnto
vs
.
5.
But
howsoeuer
Dauids
musike
were
effectuall
for
the
time
present
,
this
was
but
an
easing
of
Saul
for
the
time
,
it
was
no
perfect
cure
:
wherein
appeareth
the
carnall
counsell
of
Sauls
seruants
,
that
onely
prouided
for
his
corporall
ease
,
not
seeking
for
his
spirituall
comfort
:
they
should
first
haue
sent
for
Samuel
the
Lords
Prophet
,
to
haue
praied
for
Saul
,
and
comforted
him
in
God
,
and
then
haue
prouided
a
musician
for
his
recreation
.
Osiand
.
Much
like
vnto
them
,
are
such
carnall
friends
and
assistants
of
them
that
are
sicke
in
these
daies
,
who
first
counsell
them
to
seeke
out
vnto
the
Physitian
,
the
Minister
and
man
of
God
,
is
the
last
that
is
consulted
with
for
the
health
of
their
soules
.
6.
Yet
herein
they
deserued
commendation
,
that
though
they
sawe
euidently
that
Saul
was
vexed
with
an
euill
spirit
,
yet
they
did
not
seeke
to
expell
one
deuill
with
an
other
,
or
to
runne
vnto
witches
,
as
many
in
these
daies
vse
to
doe
,
14.
Quest.
v.
18.
How
Dauid
came
to
be
made
knowne
to
Saul
.
1.
Whereas
it
followeth
,
thou
answered
one
of
his
seruants
,
and
said
,
I
haue
seene
a
sonne
of
Ishai
,
Iunius
thinketh
that
this
might
be
Ionathan
,
who
had
the
first
notice
of
Dauid
:
but
then
it
seemeth
he
should
not
haue
beene
called
,
one
of
Sauls
seruants
,
or
young
men
:
and
beside
it
may
be
gathered
,
chap.
18.1
.
that
Ionathan
had
then
onely
the
first
sight
and
knowledge
of
Dauid
,
when
his
heart
was
knitt
vnto
him
.
It
was
rather
,
as
it
should
seeme
,
some
of
Sauls
ordinarie
followers
and
seruants
,
that
gaue
this
intelligence
of
Dauid
.
2.
And
further
,
whereas
Iunius
thinketh
,
that
Dauid
was
knowne
now
to
be
a
warrelike
man
by
that
exploit
which
he
did
against
Goliath
,
which
storie
following
in
the
next
chapter
,
he
taketh
to
be
set
out
of
place
,
and
to
haue
beene
done
before
this
:
it
is
not
necessarie
so
to
applie
these
words
,
which
rather
may
haue
relation
to
his
more
then
warrelike
feates
,
in
slaying
the
lyon
and
the
beare
,
which
might
be
done
before
this
,
Gods
spirit
beginning
to
worke
in
him
.
3.
Gods
prouidence
herein
appeareth
,
in
bringing
Dauid
to
Sauls
court
,
that
he
might
be
acquainted
with
the
affaires
of
estate
,
before
he
tooke
vpon
him
the
kingdome
:
Borr.
as
also
that
Dauids
patience
,
humilitie
,
wisedome
,
might
be
diuersly
exercised
and
tried
:
that
first
he
might
be
humbled
,
and
afterward
exalted
.
Genevens
.
CHAP.
XVII
.
1.
Quest.
v.
4.
Why
Goliath
is
called
habenaim
,
betweene
two
.
1.
THe
most
Interpreters
vnderstand
it
to
be
so
spoken
,
because
he
came
betweene
the
two
armies
,
A.P.V.
supplying
the
word
armies
:
but
because
he
is
said
to
come
forth
from
the
Philistims
campe
,
it
should
seeme
superfluous
,
to
adde
,
betweene
the
two
armies
:
as
also
for
the
same
reason
,
the
Chalde
reading
,
from
betweene
them
,
seemeth
not
to
be
so
proper
,
because
he
is
saide
also
to
come
forth
from
the
armie
of
the
Philistims
.
2.
But
the
Latine
translatour
readeth
spurius
,
a
bastard
,
without
any
shew
of
reason
,
or
ground
.
3.
Some
thinke
it
to
be
spoken
of
his
great
stature
,
that
he
was
as
bigge
as
two
,
Pellican
.
but
the
description
of
his
great
stature
followeth
afterward
.
4.
Therefore
I
rather
approoue
Iunius
reading
,
that
he
is
called
habenaim
,
that
is
,
duellator
,
because
he
challenged
any
hand
to
hand
,
that
the
combate
might
be
betweene
two
;
as
his
challenge
is
set
out
and
proclaimed
,
v.
8
,
9
,
10.
Giue
me
a
man
that
we
may
fight
together
:
so
the
Sept.
giue
the
sense
,
reading
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
mightie
man
,
a
champion
:
for
the
word
benaim
,
beeing
of
the
masculine
gender
,
can
not
agree
with
machanoth
,
armies
,
or
campes
,
beeing
of
the
feminine
:
and
the
article
set
before
habenaim
,
noteth
some
speciall
description
of
the
man
.
2.
Quest.
v.
4.
Of
Goliaths
stature
.
1.
Whereas
it
is
saide
in
the
text
,
that
he
was
sixe
cubits
,
and
an
hand
breadth
high
,
that
is
,
counting
after
the
common
cubit
,
three
yards
and
an
hand
high
,
Iosephus
is
deceiued
that
maketh
him
but
foure
cubits
high
,
and
an
hand
breadth
,
lib.
6.
de
antiquit.
c.
10.
2.
It
is
like
,
seeing
this
Goliath
was
of
Gath
,
that
he
was
of
the
generation
of
the
Anakims
,
who
beeing
expelled
out
of
Israel
,
yet
remained
in
Azzah
,
Gath
,
and
Ashdod
,
Iosh.
11.22
.
Osiand
.
3.
As
his
bodie
was
huge
and
vast
,
so
was
his
armour
:
his
brigandine
or
brestplate
,
called
kashkashim
,
of
the
similitude
of
fish
skales
,
weighed
fiue
thousand
shekels
of
brasse
,
which
counting
after
the
common
shekel
,
which
was
halfe
an
ounce
,
amounteth
to
an
156.
pound
,
4.
ounces
,
and
his
speare
head
,
weighing
sixe
hundred
shekels
,
maketh
18.3
.
quarters
:
Genevens
.
wherein
appeareth
the
great
strength
of
this
gyant
,
whose
armour
and
weapons
,
if
all
of
them
were
reckoned
,
weighed
not
lesse
then
200.
pound
waight
:
more
then
any
other
could
beare
:
yet
he
was
able
to
walke
vp
and
downe
with
it
,
and
to
weild
himselfe
and
his
armour
:
yet
this
armour
of
proofe
could
not
defend
him
from
the
stone
out
of
Dauids
sling
:
for
there
is
no
strength
nor
counsell
against
God
.
3.
Quest.
v.
6.
Whether
it
were
Goliaths
sheild
,
which
he
caried
betweene
his
shoulders
,
or
what
other
part
of
his
armour
it
was
.
1.
The
most
doe
here
read
,
a
sheild
of
brasse
betweene
his
shoulders
:
A.P.L.S.B.G.
but
his
sheild
was
borne
before
him
by
his
armour
bearer
,
v.
7.
as
captaines
haue
their
pages
that
beare
their
targets
:
and
the
word
chidon
,
Iosh.
8.18
.
is
by
Montan.
and
Pagnin
in
that
place
translated
a
speare
,
not
a
sheild
.
2.
Some
thinke
that
it
was
the
hinder
part
of
the
helmet
,
which
hung
downe
betweene
the
shoulders
,
and
couered
them
as
a
sheild
:
Vatab.
but
that
part
of
the
helmet
,
which
commeth
out
,
vseth
to
be
before
for
safegard
of
the
face
,
which
if
it
were
turned
behinde
would
be
combersome
3.
Iunius
calleth
it
humerale
,
a
shoulder
piece
:
but
the
same
word
,
Iosh.
8.18
.
and
Ierem.
6.23
.
he
taketh
for
a
speare
:
and
whereas
v.
45.
Dauid
saith
to
Goliath
,
thou
commest
to
me
with
a
speare
,
and
chidon
,
if
it
had
beene
the
shoulder
piece
,
that
was
not
in
Dauids
sight
,
he
would
rather
haue
spoken
of
his
brigandine
or
brestplate
,
that
was
before
him
,
and
in
his
view
.
4.
Therefore
I
rather
preferre
the
reading
of
the
Chal.
which
calleth
it
a
speare
or
iauelin
of
brasse
:
both
because
the
word
is
so
taken
,
Iosh.
8.18
.
where
Ioshua
lift
vp
his
speare
for
a
signe
,
&
Iob
41.19
.
where
it
is
said
,
that
the
Leuiathan
of
the
sea
laugheth
at
the
shaking
of
chidon
,
the
speare
:
Iosephus
also
saith
,
he
carried
his
speare
betweene
his
shoulders
.
It
seemeth
therefore
that
he
had
both
a
speare
or
launce
in
the
one
hand
,
and
a
iauelin
or
trunchin
of
brasse
,
which
he
caried
betweene
his
shoulders
with
the
other
.
4.
Quest.
v.
8.
Why
Goliath
saith
,
Am
not
I
a
Philistim
.
1.
Ionathas
Syrus
thinketh
,
that
this
Goliath
was
that
Philistim
,
which
had
before
killed
Eli
his
sonnes
,
and
taken
the
Arke
,
and
therefore
he
saith
in
a
vaunting
manner
,
Am
not
I
that
Philistim
:
but
that
exploit
seemeth
to
haue
beene
done
to
long
before
,
almost
fourtie
yeares
:
considering
also
that
the
brother
of
this
Goliath
was
slaine
by
one
of
Dauids
worthies
,
toward
the
ende
of
Dauids
raigne
,
2.
Sam.
21.19
.
which
was
very
neare
eightie
yeres
from
the
death
of
Eli
his
sonnes
.
2.
The
most
read
,
Am
not
I
a
Philistim
:
but
it
had
beene
no
great
matter
,
for
him
to
be
a
Philistim
:
the
Israelites
had
no
cause
to
be
afraid
of
euery
ordinarie
Philistim
.
3.
Therefore
Vatablus
readeth
well
,
Am
not
I
,
Pelisteus
ille
,
that
Philistim
:
and
as
the
Chalde
interpreteth
,
Am
not
I
Goliath
the
Philistim
:
that
is
,
that
famous
Philistim
,
which
hath
done
so
many
great
exploits
among
them
?
Vntab
.
5.
Quest.
v.
10.
Of
Goliaths
chalenge
,
that
prouoked
Israel
to
fight
hand
to
hand
.
This
kind
of
chalenge
is
much
displeasing
vnto
God
,
as
proceeding
of
pride
,
and
tending
vnto
mischiefe
:
1.
which
vse
of
putting
the
triall
of
the
common
cause
vpon
the
hazard
of
two
,
or
some
few
,
was
taken
vp
first
among
the
Gentiles
:
as
the
Romanes
and
the
Albani
did
set
out
each
of
them
three
champions
,
that
by
their
aduenture
,
the
generall
cause
of
both
nations
should
be
swaied
or
carried
,
which
of
them
should
haue
dominion
ouer
the
other
,
and
which
of
them
should
be
in
subiection
.
2.
And
for
the
most
part
it
is
found
by
experience
,
that
they
which
prouoke
and
challenge
others
,
to
such
kind
of
single
combates
,
which
are
called
monomachies
,
are
foiled
,
and
goe
by
the
wurse
.
So
Abner
prouoking
Ioab
to
set
out
some
of
his
men
to
fight
,
which
he
calleth
playing
,
(
and
vpon
his
motion
twelue
were
sent
out
of
each
side
)
was
put
to
the
wurse
:
likewise
in
the
same
place
and
at
the
same
time
,
Asahel
pursuing
Abner
,
and
prouoking
him
,
whome
he
instantly
entreated
to
giue
ouer
,
and
not
to
vrge
him
,
was
slaine
by
Abner
.
2.
Sam.
2.
The
like
successe
had
the
gyants
of
the
Philistims
,
which
chalenged
Israel
in
the
daies
of
Dauid
:
Abishai
slew
Ishibenob
:
Sibbechai
encountred
Saph
,
and
Elhanah
,
Lahmi
the
brother
of
Goliath
,
and
Ionathan
ouercame
a
gyant
,
with
sixe
fingers
and
toes
vpon
each
hand
and
foote
,
fowre
and
twentie
in
all
:
all
which
were
champions
set
forth
by
the
Philistims
to
chalenge
Israel
,
2.
Sam.
23.
3.
The
reasons
why
such
monomachies
are
vnlawfull
,
are
these
.
1.
Such
doe
tempt
God
,
wilfully
offering
themselues
to
daunger
:
as
it
is
found
among
the
decrees
ascribed
to
Nicolaus
I.
Monomachiam
sectantes
tentant
Deum
,
They
which
follow
monomachie
doe
tempt
God
:
and
this
Canon
is
repeated
in
the
decrees
,
part.
2.
caus.
2.
qu.
5.
c.
22.
2.
Such
are
lifted
vp
in
pride
,
and
doe
boast
of
their
strength
.
3.
Men
in
this
case
are
hired
and
waged
to
be
champions
,
and
so
they
set
their
life
to
sale
.
4.
They
encounter
together
rashly
&
in
rage
,
and
so
many
times
end
their
daies
in
wrath
and
malice
,
which
is
a
most
fearefull
thing
.
6.
Quest.
v.
12.
Of
the
age
of
Ishai
.
1.
Some
read
,
he
was
taken
for
an
old
man
in
the
daies
of
Saul
:
B.
G.
because
the
words
are
thus
in
the
Hebrew
,
he
was
an
old
man
going
among
men
:
as
though
this
should
be
the
meaning
,
that
he
went
for
an
old
man
among
men
,
according
to
our
English
phrase
:
but
the
word
ba
,
going
,
is
taken
in
an
other
sense
,
for
growing
and
going
in
yeares
,
as
it
is
saide
of
Abraham
,
he
was
going
,
or
growing
in
daies
.
2.
Some
interpret
,
that
he
was
counted
among
those
that
bare
office
:
but
,
the
mentioning
of
his
eight
sonnes
rather
gaue
occasion
to
speake
of
his
age
,
then
of
his
authoritie
.
3.
But
the
Chalde
reading
,
he
was
numbred
,
bibechiraia
,
among
the
choise
,
or
young
men
,
maketh
a
cleane
contrarie
sense
:
for
Ishai
is
here
directly
said
to
be
old
,
and
aged
in
respect
of
other
men
.
4.
Wherefore
the
meaning
of
these
words
,
going
among
men
,
signifieth
that
he
was
going
and
growne
in
yeares
,
as
the
Latine
readeth
,
grandaevus
,
aged
,
and
Iunius
,
provectus
,
growne
:
where
must
be
supplied
out
of
other
places
,
baiammim
,
in
daies
,
or
yeares
.
7.
Quest.
v.
15.
Why
Dauid
was
sent
backe
from
Saul
to
feede
his
fathers
sheepe
.
1.
Iunius
,
who
thinketh
that
this
storie
is
transposed
,
and
that
Dauid
had
first
killed
Goliath
,
before
he
went
to
serue
Saul
;
thus
readeth
,
that
Dauid
went
and
came
from
Sauls
companie
,
or
retinue
:
that
is
,
during
this
battell
he
often
went
and
came
beeing
sent
of
his
father
to
visit
his
brethren
in
the
campe
.
But
this
is
not
like
,
that
Dauid
was
sent
vnto
the
campe
before
that
time
,
when
he
encountred
with
Goliath
:
for
then
he
could
not
choose
but
to
haue
heard
the
boasting
speeches
of
the
vaine
glorious
Philistim
before
,
seeing
he
came
forth
morning
and
euening
,
and
all
the
hoast
did
ring
of
it
:
and
the
word
beeing
meghal
,
which
signifieth
,
de
cum
,
from
with
Saul
,
sheweth
rather
that
Dauid
was
come
from
beeing
with
,
or
following
of
Saul
.
2.
Therefore
the
meaning
rather
is
,
that
Dauid
who
had
gone
before
to
Saul
,
and
was
entertained
of
him
,
at
this
time
was
returned
home
to
his
father
:
which
some
thinke
was
done
,
because
Saul
was
now
recouered
of
his
madde
fitts
,
and
had
no
neede
of
him
,
and
so
sent
him
home
againe
:
Osiand
.
but
it
appeareth
to
be
otherwise
,
c.
18.10
.
that
Saul
was
not
cured
of
his
fitts
,
which
came
vpon
him
againe
:
some
thinke
therefore
,
that
Saul
sent
Dauid
away
by
turnes
,
as
his
fits
intermitted
,
and
so
sent
for
him
againe
:
Borr.
but
that
is
not
like
,
for
Saul
entertained
him
into
his
seruice
,
and
made
him
his
armour
bearer
,
which
sheweth
that
he
staied
still
with
Saul
,
and
went
not
away
,
before
this
time
:
therefore
it
is
more
likely
that
these
two
were
the
causes
of
Dauids
returne
,
first
because
during
this
warre
,
Saul
attended
rather
vpon
warrelike
feates
,
then
musicall
sounds
,
and
therefore
was
content
to
dismisse
Dauid
:
Pellic.
his
minde
beeing
wholly
bent
vpon
warre
,
was
not
so
much
disquieted
with
other
cogitations
:
As
also
,
because
Saul
had
three
other
of
Ishai
his
sonnes
,
beeing
content
with
them
,
as
Iosephus
noteth
,
he
sent
home
Dauid
to
be
a
comfort
to
his
aged
father
.
3.
Now
herein
Gods
prouidence
appeareth
,
that
would
not
haue
Dauid
(
whom
he
had
appointed
for
the
confusion
of
Goliath
)
to
be
brought
vp
in
the
feats
of
armes
,
but
still
to
lead
a
rurall
and
pastorall
life
,
that
this
victorie
beeing
atcheiued
by
so
weake
a
meanes
,
might
wholly
be
ascribed
vnto
God
.
Bor.
And
Dauids
humilitie
is
manifest
,
who
hauing
liued
in
Sauls
court
,
acquainted
with
a
delicate
courtiers
life
,
could
frame
himselfe
againe
to
this
rusticall
trade
of
keeping
sheepe
:
as
Moses
in
the
like
case
hauing
liued
40.
yeares
in
Pharaohs
court
,
spent
as
many
more
in
keeping
his
father
in
lawes
sheepe
.
8.
Quest.
v.
16.
How
Goliath
vaunted
himselfe
40.
daies
together
.
1.
God
so
disposed
,
that
fourtie
daies
should
be
thus
spent
,
that
thereby
occasion
should
be
offered
of
sending
Dauid
vnto
the
campe
,
to
visit
his
brethren
,
by
whome
the
Lord
had
appointed
this
conquest
of
Goliath
should
be
obtained
.
Borr.
2.
Likewise
the
more
the
Israelites
were
in
feare
,
and
the
greater
that
their
perplexitie
was
,
the
more
famous
was
the
victorie
and
deliuerance
,
which
they
did
not
expect
.
Osiand
.
3.
Further
herein
euidently
appeareth
the
great
change
and
alteration
that
was
in
Saul
,
how
the
spirit
of
God
had
forsaken
him
,
and
of
a
valiant
and
couragious
man
,
and
of
an
heroicall
spirit
,
he
was
growne
to
be
a
dastard
and
coward
,
that
whereas
before
in
one
day
he
had
slaine
almost
40.
thousand
of
the
Philistims
,
he
now
is
40.
daies
together
afraid
at
the
sight
of
one
man
.
Pellican
.
9.
Quest.
v.
18.
Wherefore
Dauid
is
bidden
to
take
a
pledge
of
his
brethren
.
According
to
the
diuers
significations
of
the
word
harabah
,
there
are
diuers
expositions
of
these
words
.
1.
It
signifieth
a
sorting
or
mingling
,
and
so
some
read
,
learne
with
whom
they
are
ranked
and
sorted
:
Lat.
but
it
is
like
,
that
Ishai
did
know
of
what
companie
they
were
,
and
vnder
what
captain
,
seeing
he
sendeth
him
a
present
of
ten
fresh
cheeses
.
2.
Vatablus
taketh
it
to
be
spoken
of
those
diuers
things
which
he
caried
with
him
:
but
that
is
prescribed
before
what
he
should
beare
with
him
.
3.
The
word
therefore
here
properly
signifieth
a
pledge
:
of
the
same
signification
,
with
the
Hebrew
word
herabon
,
Gen.
38.17
.
where
the
word
arrhabon
,
a
pledge
or
earnest
penie
,
seemeth
to
be
deriued
:
so
interpret
Ar.
Pag.
And
they
which
take
it
for
a
pledge
,
some
expound
it
of
the
token
,
which
he
receiued
to
goe
in
and
out
to
his
brethren
in
the
armie
without
suspition
:
Pellic.
some
of
the
pledges
,
which
his
brethren
had
laied
to
pawne
for
their
necessities
:
as
the
Septuag.
much
what
to
that
sense
read
,
know
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
things
they
neede
:
but
the
fittest
interpretation
is
,
that
he
should
bring
some
token
or
pledge
from
them
,
as
a
signe
of
their
welfare
:
Iun.
as
the
Chald.
paraphrast
interpreteth
,
thou
shalt
bring
their
welfare
,
that
is
,
bring
tidings
how
they
fare
:
or
bring
commendations
from
them
.
Osiand
.
10.
Quest.
v.
19.
Of
the
valley
of
Elah
,
where
the
campe
of
Israel
lay
.
1.
Some
doe
make
it
an
appellatiue
word
:
but
because
there
is
great
vncertentie
what
kind
of
tree
Elah
should
signifie
,
some
taking
it
for
the
Terebinth
or
turpentine
tree
,
as
Hierome
,
some
for
the
chesnut
tree
,
some
for
Ilex
the
holme
tree
,
some
for
an
oake
,
Iun.
and
Vatab.
with
the
Septuag.
I
think
it
is
more
safe
to
retain
the
Hebrew
word
,
as
A.P.B.G.
especially
seeing
it
is
the
proper
name
of
the
valley
:
it
is
most
like
to
be
so
called
of
the
oakes
there
growing
.
2.
Where
it
is
said
,
they
were
in
the
valley
,
it
must
not
be
so
strictly
taken
,
that
they
pitched
in
the
valley
it selfe
:
A.
P.
L.S.
but
seeing
the
Israelites
fled
away
at
the
sight
of
Goliath
,
and
he
for
the
space
of
40.
daies
together
vaunted
himselfe
,
it
is
not
like
that
the
armies
had
yet
met
,
or
that
they
skirmished
together
,
as
Osiander
thinketh
:
but
onely
had
set
their
battell
in
aray
,
the
one
against
the
other
,
v.
21.
therefore
the
better
reading
is
,
that
they
were
bellantes
,
Iun.
or
belligerantes
,
Vatab.
or
ineuntes
bellum
,
Chal.
they
were
warring
rather
then
fighting
:
for
the
word
lacham
signifieth
both
.
11.
Quest.
v.
20.
To
what
place
of
the
campe
David
first
came
.
1.
Some
take
the
word
mahegalah
,
for
a
proper
name
:
the
Latine
translatour
calleth
it
Magala
:
but
c.
26.5
.
where
the
same
word
is
vsed
,
there
he
interpreteth
it
tentorium
,
Saul
lay
in
his
tent
:
it
was
not
then
a
proper
name
of
a
place
,
for
Saul
also
had
his
mahagal
,
that
is
,
such
a
place
of
the
campe
.
2.
Some
take
it
for
vallum
,
the
trench
or
fort
.
A.P.
3.
Some
for
locum
castrorum
,
the
place
where
the
tents
were
.
Chal.
Vatab.
4.
Others
read
,
he
came
within
the
compasse
of
the
hoast
:
B.G.
but
yet
Dauid
was
not
come
to
the
hoast
,
as
v.
22.
he
went
from
hence
into
the
hoast
.
5.
Therefore
,
that
place
is
meant
hereby
where
the
cariage
with
the
carts
,
and
other
impediments
lay
:
hagalah
signifieth
a
cart
,
as
2.
Sam.
6.3
.
mahaghalah
the
compasse
or
circuit
,
where
the
carts
stand
,
and
sometime
it
signifieth
,
the
tract
or
beaten
way
made
with
carts
,
as
Isai
26.7
.
the
Septuag.
sometime
expresse
it
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
rotunditatem
,
the
roundnesse
or
compasse
;
sometime
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
cart
,
1.
Sam.
26.5
.
It
seemeth
it
was
the
place
where
the
carts
and
cariage
lay
,
which
was
as
a
fort
and
defense
vnto
the
campe
,
for
it
is
said
,
v.
22.
that
Dauid
left
his
things
there
with
the
keeper
of
the
carriage
.
And
Saul
lay
asleepe
in
that
place
,
where
the
cariage
and
other
such
things
lay
,
that
he
might
be
in
more
safety
and
securitie
,
for
feare
of
Dauids
breaking
in
vpon
him
.
1.
Sam.
26.5
.
Iun.
12.
Quest.
v.
25.
Of
the
rewards
,
which
Saul
offered
to
him
that
would
encounter
with
Goliath
.
1.
It
is
fit
and
requisite
,
that
rewards
should
be
propounded
vnto
those
which
shall
offer
their
seruice
in
the
defense
of
the
Commonwealth
:
for
although
we
can
not
deserue
an
euerlasting
reward
at
the
hands
of
God
,
yet
a
temporarie
reward
may
be
deserued
at
the
hands
of
men
:
and
such
rewards
may
be
respected
and
aimed
at
,
though
chiefely
the
glorie
of
God
,
and
the
good
of
his
Church
,
ought
to
mooue
euery
one
to
performe
his
dutie
.
2.
Now
the
rewardes
which
Saul
proclaimeth
are
three
,
to
ioyne
him
in
affinitie
in
making
him
his
sonne
in
lawe
,
in
endowing
him
with
riches
,
and
enfraunchising
his
house
:
as
in
setting
it
free
from
taxes
and
other
impositions
,
Genevens
.
and
so
aduancing
it
to
the
state
of
nobilitie
.
Chald.
Iun.
3.
But
herein
Sauls
inconstancie
and
leuitie
appeared
,
who
was
liberall
in
promising
,
but
slow
in
performing
,
as
it
is
euident
in
his
vnkind
cariage
toward
Dauid
afterward
.
Martyr
.
13.
Quest.
v.
26.
Whether
Dauid
were
mooued
with
the
reward
to
fight
with
Goliath
.
1.
Dauid
was
not
incited
or
stirred
vp
by
the
hope
of
the
reward
,
which
yet
a
priuate
man
may
safely
respect
,
but
the
honour
of
God
,
and
the
loue
of
the
people
of
God
mooued
him
:
and
therefore
where
he
saith
,
What
should
be
done
to
the
man
that
killeth
this
Philistim
?
he
saith
thus
in
effect
,
what
neede
any
such
reward
to
be
promised
,
the
indignitie
which
the
people
of
God
,
and
the
reproach
which
they
beare
at
the
hand
of
this
Philistim
,
is
sufficient
to
prouoke
any
man
.
Iun.
2.
And
Dauid
yeeldeth
two
reasons
of
this
his
resolution
,
one
taken
from
the
person
of
the
Philistim
,
who
was
an
vncircumcised
person
,
and
a
stranger
from
Israel
;
the
other
from
the
person
of
the
Israelites
,
who
were
the
people
of
the
liuing
God
:
and
therefore
this
reproach
was
not
to
be
endured
.
Iun.
3.
So
the
honour
of
God
,
and
the
reproach
of
the
people
mooued
him
,
not
the
consideration
of
the
reward
:
as
Chrysostome
saith
,
non
vincebatur
Dauid
his
pollicitationibus
,
Dauid
was
not
wonne
with
these
promises
.
hom.
20.
ad
Rom.
Wherof
this
may
be
an
argument
,
that
comming
before
Saul
,
he
maketh
no
mention
of
any
reward
,
neither
requireth
any
graunt
or
promise
from
the
king
.
Martyr
.
14.
Quest.
v.
28.
Of
Eliab
Dauids
eldest
brothers
vnkind
behauiour
toward
him
.
1.
Some
thinke
,
that
Eliab
might
speake
thus
of
loue
to
Dauid
,
that
hee
should
not
put
himselfe
vpon
so
great
a
daunger
:
ex
Martyr
.
but
by
the
rough
wordes
which
he
vseth
,
and
vntrue
surmises
,
it
is
euident
that
Eliab
spake
of
enuie
,
and
with
great
indignation
.
2.
And
this
might
be
the
cause
,
why
Eliab
enuied
Dauid
,
because
he
was
aduanced
to
the
kings
seruice
and
court
,
and
he
beeing
the
Elder
brother
was
neglected
.
Martyr
.
3.
And
Dauid
is
blamed
for
that
,
wherein
he
was
to
be
commended
,
that
leauing
his
flocke
with
a
keeper
for
a
time
,
at
his
fathers
commandement
,
he
came
to
visit
his
brethren
:
yea
,
he
taketh
vpon
him
to
iudge
Dauids
heart
and
affection
,
imputing
that
to
his
pride
and
malice
,
which
proceeded
from
the
spirit
of
God
in
him
.
Martyr
.
4.
Thus
Dauid
first
was
enuied
of
his
owne
brethren
,
herein
beeing
a
type
of
Christ
,
who
was
reiected
of
the
Iewes
,
beeing
as
it
were
the
eldest
brethren
,
and
was
receiued
of
the
Gentiles
.
Pellican
.
15.
Quest.
v.
28.
Of
these
words
of
Eliab
to
Dauid
,
With
whome
hast
thou
left
those
few
sheepe
in
the
wildernes
?
vpon
what
occasion
it
is
lawfull
for
a
Pastor
to
leaue
his
flocke
.
This
care
and
charge
which
Dauid
had
of
his
flocke
,
doth
(
beeing
morally
applied
)
shew
,
what
dutie
is
required
of
the
spirituall
Pastor
toward
his
people
,
and
what
causes
of
absence
are
allowable
,
and
when
he
ought
not
to
be
absent
:
First
,
that
Pastors
ought
not
long
to
absent
themselues
from
their
charges
,
but
their
necessarie
occasions
of
absence
beeing
once
ouer
,
they
are
bound
in
conscience
to
returne
to
their
places
,
these
reasons
grounded
vpon
the
word
of
God
,
and
agreeable
to
the
continuall
practise
of
the
Church
of
Christ
,
doe
euidently
conuince
.
1.
Great
is
the
daunger
,
which
accrueth
and
groweth
vnto
the
Pastors
themselues
,
if
any
of
those
soules
,
which
are
committed
to
their
charge
,
doe
perish
in
their
absence
through
their
negligence
:
as
the
Prophet
Esechiel
sheweth
,
When
I
shall
say
vnto
the
wicked
,
O
wicked
man
,
thou
shalt
die
the
death
,
if
thou
dost
not
speake
,
and
admonish
the
wicked
of
his
way
,
that
wicked
man
shall
die
for
his
iniquitie
,
but
his
blood
will
I
require
at
thy
hand
:
Esech.
33.8
.
I
doe
wonder
how
negligent
Pastors
,
when
they
doe
read
this
place
,
can
passe
it
ouer
without
trembling
,
seeing
what
danger
they
incurre
,
in
omitting
to
admonish
the
people
committed
vnto
them
:
for
as
Hierome
well
saith
,
Detrimentum
pecoris
,
ignominia
pastoris
:
The
losse
of
the
flocke
,
is
the
shame
of
the
shepheard
:
Epist.
ad
Furiam
.
euen
his
euerlasting
shame
and
confusion
,
without
Gods
great
mercie
.
2.
The
absence
and
negligence
of
the
Pastor
,
proceedeth
from
want
of
loue
toward
the
flocke
,
and
he
which
loueth
not
the
flocke
,
loueth
not
him
whose
flocke
it
is
:
and
therefore
our
Sauiour
saith
to
Peter
,
If
thou
louest
me
,
feede
my
sheepe
:
and
therefore
Damasus
said
well
,
Omnis
negligenter
pascens
toties
sibi
commendatum
dominicum
gregem
,
convincitur
summum
non
amare
pastorem
:
Euery
one
negligently
feeding
the
Lords
flocke
,
so
often
commended
vnto
him
,
is
found
not
to
loue
the
cheife
shepheard
.
Damas.
Epist.
4.
And
he
that
loueth
not
Christ
,
how
can
he
be
assured
of
Christs
loue
toward
him
againe
?
3.
Let
the
inconueniences
be
considered
,
which
do
grow
by
the
Pastors
absence
,
the
people
will
soone
fall
away
from
zeale
to
coldnes
,
from
vertue
to
vice
:
where
good
seede
is
intermitted
to
be
sowen
,
thistles
and
weedes
will
spring
vp
in
stead
thereof
.
This
the
Apostle
found
by
experience
in
the
Church
of
the
Galatians
,
while
he
was
absent
from
them
:
as
he
saith
,
It
is
good
to
loue
alwaies
earnestly
in
a
good
thing
,
and
not
onely
when
I
am
present
with
you
:
and
againe
,
I
would
I
were
present
with
you
,
that
I
might
change
my
voice
:
for
I
am
in
doubt
of
you
.
Galat.
4.18.20
.
It
seemeth
,
that
while
the
Apostle
was
present
,
the
Galatians
were
very
forward
and
zealous
,
but
in
his
absence
there
zeale
and
first
loue
abated
:
and
therefore
he
wisheth
he
were
among
them
,
that
he
might
change
and
applie
his
voice
to
admonition
,
or
exhortation
,
as
euery
mans
case
required
.
This
is
that
which
Ambrose
feared
,
beeing
vpon
some
necessarie
occasion
absent
from
his
Church
:
Eram
de
vobis
anxius
,
trepidus
ne
quis
me
absente
per
negligentiam
caederet
,
ne
quis
diaboli
insidijs
laberetur
:
I
was
carefull
for
you
,
fearing
least
in
mine
absence
any
might
fall
through
negligence
,
and
slippe
through
the
lying
in
waite
of
Sathan
.
serm.
28
▪
And
Augustine
complaineth
,
that
while
he
was
absent
from
Hippo
,
the
citizens
had
lost
a
certaine
godly
custome
among
them
,
vestiendi
pauperes
,
of
cloathing
and
coating
the
poore
.
Epist.
138.
Whereby
it
is
euident
,
that
good
things
will
soone
be
discontinued
,
and
grow
out
of
vse
,
where
the
Pastoris
not
present
to
call
vpon
the
people
.
4.
Adde
hereunto
,
that
the
more
diligent
the
spirituall
aduersarie
is
,
to
spoile
the
flocke
,
the
more
carefull
the
Pastor
should
be
to
watch
ouer
it
.
Now
the
Deuill
,
as
S.
Peter
saith
,
walketh
about
like
a
roaring
lyon
,
seeking
whome
he
may
deuoure
,
1.
Pet.
5.8
.
And
the
wolfe
then
is
most
busie
to
inuade
the
flocke
,
when
the
Pastor
is
not
neare
at
hand
to
defend
them
.
Therefore
Saint
Paul
saith
,
I
know
this
,
that
after
my
departure
grieuous
wolues
shall
enter
in
among
you
,
not
sparing
the
flocke
.
Act.
20.29
.
So
Ambrose
well
saith
,
Lupi
explorant
pastoris
absentiam
,
quia
praesentibus
pastoribus
oves
Christi
incursare
non
possunt
:
The
wolues
doe
watch
the
Pastors
absence
,
because
while
the
Pastors
are
present
,
they
can
not
inuade
the
sheepe
of
Christ
.
lib.
7.
in
Luc.
And
verily
what
other
cause
can
be
yeilded
,
that
in
many
places
of
this
land
,
the
people
are
corrupted
in
religion
,
and
Seminarie
Priests
,
and
Iebusite
Friers
doe
creepe
in
to
peruert
and
seduce
many
,
then
the
negligence
and
absence
of
many
Pastors
in
their
cures
and
charges
.
5.
Further
,
how
necessarie
the
presence
and
residence
of
Pastors
and
Ministers
in
their
Churches
is
,
appeareth
by
the
excellencie
and
price
of
that
obiect
,
wherein
their
cure
and
charge
lyeth
:
for
they
are
watchmen
not
of
mens
bodies
,
but
of
their
soules
,
and
must
giue
account
for
them
.
Hebr.
13.17
.
If
a
steward
and
dispenser
of
things
temporall
must
be
faithfull
,
as
Iacob
did
watch
his
flocke
by
day
and
night
,
and
whatsoeuer
perished
he
made
it
good
,
Gen.
31.39
.
how
much
more
carefull
,
circumspect
,
and
vigilant
ought
the
dispenser
of
things
spirituall
to
be
?
The
Imperiall
lawes
haue
prouided
that
Aduocates
should
not
evagari
,
stray
out
of
the
cities
and
places
where
they
practised
.
Cod.
lib.
2.
tit.
7.
leg.
2.
and
for
souldiers
it
is
prouided
,
milites
non
tractent
aliena
negotia
:
They
should
not
busie
themselues
with
other
mens
affaires
,
but
attend
vpon
their
owne
calling
and
charge
.
Cod.
lib.
2.
tit.
13.
leg
.
7.
If
they
which
doe
but
fight
for
mens
bodies
,
and
such
as
plead
for
mens
goods
,
must
giue
such
diligent
attendance
,
much
more
is
the
same
requisite
in
those
,
that
are
charged
with
mens
soules
.
But
now
a
daies
,
this
at
many
hands
is
counted
so
ordinarie
and
easie
a
thing
,
to
be
the
Pastor
of
soules
,
that
a
man
will
require
more
diligence
at
his
seruants
handes
about
his
cattell
,
then
many
doe
performe
in
the
feeding
of
soules
:
God
,
in
his
good
time
,
open
the
eyes
of
such
,
that
they
may
see
the
great
danger
,
which
they
by
their
negligence
and
carelesnesse
cast
themselues
into
:
and
that
they
may
feele
the
heauie
waight
of
the
burthen
of
soules
,
that
they
may
deliuer
their
owne
soules
.
6.
Lastly
,
not
to
heape
vp
more
arguments
in
so
euident
a
matter
:
This
is
not
the
least
thing
,
which
should
mooue
Pastors
to
be
resident
among
their
people
:
because
they
giue
great
offence
by
their
vnnecessarie
absence
,
to
the
Church
of
God
,
as
seeking
rather
to
feede
vpon
them
,
then
to
feede
them
:
as
the
Prophet
Esechiel
complaineth
of
such
idle
shepheards
,
Ye
eate
the
fat
,
and
cloath
you
with
the
wooll
:
ye
kill
them
that
are
fedde
,
but
ye
feede
not
the
sheepe
.
Esech.
34.3
.
Saint
Paul
saith
to
the
Corinthians
,
I
seeke
not
yours
,
but
you
.
2.
Cor.
12.14
.
But
such
as
care
not
for
Christs
flocke
,
doe
euidently
proclaime
,
that
they
seeke
not
them
,
but
theirs
.
Of
this
kinde
of
scandall
and
offence
,
Augustine
had
experience
in
his
people
of
Hippo
:
of
whome
he
thus
writeth
,
Populus
Hipponensis
cui
me
deus
servum
dedit
,
ita
est
ex
omni
parte
infirmus
,
vt
pressura
etiam
levioris
tribulationis
poterit
aegrotare
,
eum
modo
cum
regressus
sum
,
periculosè
scandalizatum
comperi
de
absentia
mea
:
The
people
of
Hippo
,
whose
seruant
the
Lord
hath
made
me
,
is
so
altogether
weake
,
that
a
little
trouble
is
able
to
make
them
very
sicke
:
I
found
them
at
my
returne
,
dangerously
scandalized
with
my
absence
.
Epist.
7.
If
the
people
tooke
offence
at
Augustines
necessarie
absence
:
for
without
iust
cause
that
holy
man
would
not
absent
himselfe
:
much
more
grieuous
is
the
offence
,
which
is
iustly
giuen
by
vnnecessarie
absence
.
Of
lawfull
and
iust
causes
of
the
Pastors
absence
.
Now
,
whereas
it
hath
been
thus
shewed
,
that
the
presence
&
residence
of
Pastors
is
necessarie
,
both
in
respect
of
the
great
danger
,
which
they
incurre
thereby
,
the
cause
thereof
the
want
of
loue
,
the
inconueniences
which
growe
vnto
the
people
,
the
vigilancie
of
the
spirituall
aduersarie
,
the
price
and
excellencie
of
their
charge
concerning
soules
,
and
the
publike
offence
and
scandall
,
yet
are
there
some
occasions
,
which
may
lawfully
draw
the
Pastor
for
a
time
from
his
people
:
and
especially
these
fowre
.
1.
He
may
be
absent
for
the
publike
seruice
of
the
Church
,
as
in
beeing
present
in
generall
or
provinciall
Councells
,
in
helping
to
settle
and
compound
the
variances
and
differences
in
other
Churches
,
and
such
like
profitable
employments
.
As
S.
Paul
,
when
a
man
of
Macedonia
appeared
vnto
him
in
a
vision
,
saying
,
Come
and
helpe
vs
,
tooke
it
for
a
sufficient
warrant
for
him
to
goe
into
Macedonia
,
to
pla●●
the
Gospel
there
,
Act.
16.9
,
10.
So
,
(
although
in
this
behalfe
the
calling
of
Apostles
and
Pastors
is
much
different
,
the
one
beeing
not
limited
,
the
other
tied
to
a
charge
)
yet
it
is
a
good
occasion
of
absence
,
when
the
necessitie
of
other
Churches
calleth
for
helpe
at
some
Pastors
hands
.
As
Ambrose
saith
,
Non
dubito
fratres
contristari
vos
,
quotiescunque
absentem
me
à
vobis
necessitas
facit
:
I
doubt
not
brethren
,
but
that
you
are
grieued
,
when
as
necessitie
maketh
me
absent
from
you
.
Ser.
39.
And
in
an
other
place
:
Alterius
Ecclesiae
necessitatibus
evocatus
,
minime
vobis
solitum
studium
dependisse
videor
,
beeing
called
forth
by
the
necessarie
busines
of
an
other
Church
,
I
seeme
not
to
haue
bestowed
on
you
my
wonted
care
.
Ser.
28.
2.
An other
cause
of
absence
is
,
when
the
Pastor
personally
is
sought
for
,
and
can
not
remaine
among
his
flocke
,
without
perill
of
his
life
,
and
when
his
sheepe
are
become
wolues
,
to
rise
vp
against
their
own
shepheard
.
Dauid
though
accounted
king
ouer
Israel
,
beeing
personally
pursued
by
Saul
,
with
whome
the
Ziphims
of
his
owne
tribe
conspired
,
1.
Sam.
23.
fled
out
of
the
land
:
and
S.
Paul
beeing
sought
for
in
Damascus
,
was
let
downe
in
a
basket
by
a
window
.
2.
Cor.
11.33
.
Athanasius
,
(
whose
life
was
sought
for
by
his
enemies
the
Arrians
)
did
leaue
his
Church
of
Alexandria
,
and
gaue
way
for
the
time
,
hiding
himselfe
for
the
space
of
sixe
yeares
in
a
drie
cisterne
,
and
fowre
moneths
in
his
fathers
tombe
:
And
he
himselfe
maketh
this
Apologie
:
Quis
mihi
mirabiliter
&
divinitus
erepto
vitio
vertat
,
quod
non
in
manus
me
quaerentium
reiecerim
,
&c.
Who
can
blame
me
beeing
miraculously
deliuered
,
that
I
did
not
cast
my selfe
into
their
hands
which
sought
me
.
Tripart
.
hist.
lib.
6.
c.
22.
This
occasion
of
absence
is
allowed
by
the
auncient
practise
of
the
Church
:
Si
non
suo
vitio
,
sed
plebis
contradictione
aberit
à
parochia
:
If
he
be
absent
not
by
his
owne
default
,
but
the
contradiction
and
opposition
of
the
people
.
Antiochen
.
can
.
18.
Who
doubteth
therefore
,
but
that
those
holy
Confessours
in
the
late
daies
of
persecution
in
England
,
which
fled
out
of
the
land
,
seeing
the
life
of
the
Pastors
and
Ministers
was
cheifly
sought
for
,
therein
were
warranted
to
doe
as
they
did
,
beeing
by
this
meanes
preserued
by
Gods
prouidence
for
the
restauration
of
the
Church
afterward
▪
3.
A
third
lawfull
cause
of
absence
and
discontinuance
for
a
time
is
,
for
recouering
the
health
of
bodie
:
for
many
diseases
are
helped
by
the
change
of
aire
:
and
in
this
case
it
is
lawfull
for
a
man
,
if
the
place
be
such
,
as
agreeth
not
with
the
state
of
his
bodie
,
to
leaue
the
charge
altogether
,
beeing
called
vnto
an
other
.
This
cause
staied
Epaphroditus
from
the
Church
of
the
Philippians
,
whome
,
as
soone
as
he
was
recouered
,
S.
Paul
sent
vnto
them
,
that
they
might
reioice
when
they
saw
him
.
Philip.
2.25.28
.
The
Ecclesiasticall
histories
make
mention
of
Sylvanus
,
who
was
made
Bishop
of
Philippolis
in
Thracia
by
Atticus
Patriarke
of
Constantinople
,
but
beeing
of
a
thinne
bodie
,
and
not
able
to
endure
the
colde
of
that
countrey
,
was
remooued
from
thence
to
Troas
,
in
an
hotter
climate
.
Socrat.
lib.
7.
c.
37.
4.
A
Minister
or
Pastor
may
vpon
his
necessarie
priuate
occasions
lawfully
for
a
time
be
absent
,
as
in
following
necessarie
suits
of
law
to
defend
his
right
,
which
require
his
personall
attendance
,
or
in
attending
vpon
some
court
of
iustice
,
where
he
is
impleaded
.
So
S.
Paul
by
appeale
was
sent
to
Rome
,
there
to
make
answer
for
himselfe
before
Cesar
.
The
Canons
of
the
Church
were
herein
at
the
first
very
strict
:
first
,
it
was
not
permitted
that
any
of
the
Cleargie
,
ne
propter
causam
suam
quamlibet
intraret
in
curiam
,
for
any
cause
whatsoeuer
should
goe
into
any
court
.
Concil.
sub
Silvest.
1.
c.
16.
Afterward
more
libertie
was
graunted
,
that
they
might
goe
vnto
the
Courts
and
places
of
iudgement
,
vt
aut
viduis
&
pauperibus
succurrant
,
aut
de
verbo
dei
iudices
admoneant
:
to
succour
the
widowes
and
poore
,
or
to
admonish
Iudges
of
their
dutie
out
of
the
word
of
God
.
Cabilonens
.
sub
Carol.
c.
11.
And
this
libertie
was
further
enlarged
,
that
one
might
depart
from
his
cure
,
maiorum
authoritate
inductus
:
beeing
drawne
and
fetched
by
authoritie
.
Pelag.
2.
Epist.
2.
It
was
also
decreed
,
Concil.
Sardicen
.
that
Priests
and
Deacons
in
Thessalonicorū
civitate
non
diutius
morentur
,
quam
constituta
tempora
per
Episcopos
:
should
stay
no
longer
in
the
citie
of
Thessalonica
,
then
the
time
appointed
by
the
Bishops
.
They
were
permitted
then
to
stay
so
long
about
their
busines
,
as
was
thought
fit
,
and
was
limited
vnto
them
.
But
as
these
fowre
necessarie
occasions
premised
,
doe
excuse
the
absence
of
Pastors
for
a
season
:
so
yet
they
are
limited
and
confined
with
these
fowre
restrictions
.
1.
The
Pastor
must
see
,
that
he
pretend
not
a
necessitie
without
necessitie
:
but
it
must
be
indeede
a
more
vrgent
cause
,
that
draweth
him
from
his
vrgent
busines
at
home
:
for
the
attending
vpon
his
flocke
is
a
necessarie
thing
,
and
it
must
not
be
intermitted
but
vpon
a
great
necessitie
:
as
Cyprian
sheweth
,
Quoniam
sic
rebus
vrgentibus
detinemur
,
vt
longe
isthinc
excurrere
:
&
diu
à
plebe
,
cui
de
divina
indulgentia
praesumus
,
abesse
non
datur
facultas
:
because
we
are
so
deteined
with
vrgent
busines
,
that
we
can
not
goe
farre
away
or
be
absent
from
the
people
,
ouer
the
which
God
hath
set
vs
.
lib.
4.
epist.
6.
2.
The
Pastor
must
prouide
,
that
when
necessitie
calleth
him
from
home
,
his
absence
may
by
others
for
that
time
be
supplied
,
that
the
Church
be
not
left
destitute
.
This
was
Augustines
rule
,
They
which
in
time
of
common
daunger
reserue
themselues
for
better
times
,
doe
well
;
cum
alij
non
desunt
,
per
quos
ministerium
suppleatur
,
ne
ab
omnibus
deseratur
:
when
as
others
are
not
wanting
,
by
whome
the
ministerie
may
be
supplied
,
that
the
Church
be
not
forsaken
and
left
destitute
of
all
.
Epist.
180.
3.
Augustine
in
the
same
Epistle
seemeth
to
giue
an
other
caueat
,
propounding
the
example
of
Dauid
;
Ne
se
committeret
praeliorum
periculis
,
&
lucerna
in
Israel
extingueretur
,
à
suis
hoc
petentibus
sumpsit
,
non
praesumpsit
:
Dauid
that
he
should
not
offer
himselfe
to
the
daunger
of
battell
,
and
so
the
light
of
Israel
should
be
put
out
,
he
presumed
not
of
himselfe
,
but
assumed
it
as
desired
of
the
people
.
In
such
necessarie
absence
and
discontinuance
of
the
Pastor
,
the
consent
of
the
people
were
fit
to
be
had
,
though
it
be
not
alwaies
necessarie
:
that
as
the
Apostle
would
haue
the
man
and
wife
,
to
be
sequestred
for
a
time
the
one
from
the
other
,
but
,
yet
with
consent
:
1.
Cor.
7.5
.
so
a
mutuall
consent
in
the
absence
of
the
Pastor
from
his
Church
,
to
the
which
he
is
as
it
were
married
and
espoused
,
were
requisite
:
and
so
lesse
offence
would
be
taken
at
it
.
4.
This
time
of
absence
vpon
the
former
iust
occasions
would
not
be
long
:
as
before
the
Apostle
would
not
haue
the
married
couple
one
to
defraud
an
other
,
but
for
a
time
▪
Ambrose
saith
,
Paucorum
dierum
occupationibus
detentus
coetui
vestro
videor
defuisse
:
beeing
deteined
from
you
by
the
employment
of
a
few
daies
,
I
may
seeme
to
haue
beene
wanting
vnto
your
assembly
.
Serm.
28.
Sardicen
.
con.
c.
14.
it
was
decreed
,
Episcopus
per
tres
dominicos
non
amplius
absit
ab
Ecclesia
:
that
a
Bishop
,
should
not
be
absent
aboue
three
Lords
daies
from
his
Church
:
meaning
,
whereas
he
was
not
by
any
vrgent
necessitie
deteined
.
And
where
there
was
cause
of
absence
,
the
cause
ceasing
,
they
were
eftsoone
to
returne
to
their
charges
.
Now
,
as
these
causes
before
alleadged
,
may
excuse
the
necessarie
absence
of
Pastors
,
not
continually
,
but
for
a
time
:
so
these
that
follow
,
which
by
some
may
be
pretended
,
are
no
sufficient
allegations
for
the
Pastors
absence
.
Causes
pretended
by
some
,
not
sufficient
to
warrant
or
excuse
the
Pastors
absence
:
1.
When
there
is
publike
persecution
raised
against
the
Church
in
generall
by
hostile
inuasion
,
the
life
of
the
Pastors
beeing
not
personally
sought
,
when
as
well
the
people
are
persecuted
as
the
Pastor
,
in
this
case
he
is
not
to
flie
,
and
leaue
his
flocke
:
as
Dauid
when
the
Lyon
and
beare
inuaded
his
flocke
,
did
not
turne
his
backe
,
and
leaue
them
to
be
a
pray
,
but
manfully
withstood
them
and
deliuered
his
flocke
.
But
where
as
our
Sauiour
biddeth
his
Apostles
,
when
they
were
persecuted
in
one
citie
to
flie
vnto
an
other
:
Augustine
wisely
answeareth
,
making
a
difference
betweene
personall
and
publike
persecution
:
Fugiunt
Christi
servi
,
quod
praecepit
,
seu
permisit
,
cum
eorum
quivis
specialiter
à
persecutoribus
quaeritur
,
&c.
let
the
seruants
of
Christ
flee
,
as
Christ
did
command
or
permit
,
when
any
of
them
is
specially
sought
for
by
the
persecutors
:
In
communi
autem
omnium
periculo
,
qui
indigent
,
ne
ab
his
quibus
indigent
,
deserantur
:
but
in
the
common
danger
of
all
,
let
not
them
which
stand
in
neede
be
forsaken
of
them
,
whome
they
haue
neede
of
.
August
.
epist.
180.
For
by
this
marke
our
Sauiour
describeth
an
hireling
,
who
when
he
seeth
the
wolfe
comming
,
fleeth
and
leaueth
the
flocke
.
Ioh.
10.12
.
2.
An other
instance
may
be
giuen
of
the
plague
and
pestilence
,
Let
euery
man
abide
in
the
same
vocation
,
wherein
he
is
called
,
1.
Cor.
2.20
.
Therefore
he
which
is
called
to
gouerne
,
rule
,
or
teach
,
must
not
leaue
his
standing
and
charge
,
for
that
were
to
depart
from
his
calling
.
Gregorie
3.
did
giue
a
good
resolution
in
this
case
,
writing
thus
to
Bonifacius
,
who
was
desirous
to
be
satisfied
,
whether
in
the
time
of
pestilence
,
they
which
were
yet
vntouched
,
might
not
escape
from
the
daunger
,
fatuum
hoc
videtur
,
non
enim
valet
quispiam
Dei
effugere
manum
:
This
seemeth
a
foolish
part
,
for
no
man
can
escape
Gods
hand
.
Ecclesiasticall
histories
make
mention
,
that
in
that
great
and
contagious
pestilence
vnder
Galienus
,
and
afterward
vnder
Maximinus
the
Emperours
,
the
Gentiles
,
and
Christians
were
of
farre
vnlike
behauiour
:
for
the
Gentiles
left
their
dearest
friends
halfe
dead
and
aliue
,
and
suffered
them
to
lie
vnburied
,
and
fledde
away
:
but
the
Christians
staied
,
performing
all
duties
of
charitie
,
not
onely
to
themselues
,
but
euen
to
the
Gentiles
,
which
were
forsaken
of
their
nearest
friends
.
Nicephor
.
lib.
6.
c.
20.
&c.
28.
Euseb.
lib.
9.
c.
8.
Cyprian
vpon
this
occasion
,
as
it
seemeth
writ
his
booke
de
mortilitate
,
perswading
Christians
not
to
be
afraid
of
the
plague
:
and
among
other
he
vseth
these
three
most
notable
perswasions
.
First
,
Mortalitas
ista
,
vt
Christi
hostibus
pestis
est
,
ita
Dei
servis
salutaris
excessus
est
:
this
mortalitie
,
as
it
is
a
plague
to
the
enemies
of
Christ
,
so
it
is
an
wholesome
departure
vnto
the
seruants
of
God
.
It
skilleth
not
,
if
a
man
be
prepared
,
what
death
he
dieth
of
,
for
he
is
sure
howsoeuer
he
dieth
,
that
he
goeth
vnto
rest
.
Againe
,
saith
he
,
mentes
humani
generis
examinat
,
&c.
it
examineth
mens
hearts
,
and
trieth
their
charitie
,
whether
masters
will
forsake
their
seruants
,
one
kinsman
an
other
,
the
physicians
the
sicke
.
God
sendeth
the
pestilence
to
take
triall
of
mens
charitie
,
and
faithfulnesse
in
their
seuerall
callings
,
which
if
the
plague
doe
fray
them
from
,
a
greater
plague
remaineth
for
them
.
Thirdly
,
Exercitia
sunt
nobis
ista
,
non
funera
,
contemptu
mortis
praeparant
ad
coronam
:
these
are
not
dead
corses
,
but
liuely
experiments
vnto
vs
,
by
the
contempt
of
death
preparing
vs
to
the
crowne
of
martyrdome
.
By
such
and
the
like
perswasions
,
that
holy
Martyr
dealt
with
the
Christians
,
not
for
feare
of
the
pestilence
to
forsake
their
duties
and
calling
.
Therefore
vpon
the
former
reason
it
appeareth
,
that
the
plague
or
pestilence
is
no
sufficient
impulsiue
,
to
driue
the
Pastor
from
his
charge
and
calling
.
But
whether
the
Minister
is
bound
in
particular
personally
to
visit
all
,
which
are
infected
,
it
is
an
other
question
:
wherein
I
incline
rather
to
thinke
that
he
is
not
so
bound
:
1.
because
he
is
the
Minister
of
the
whole
congregation
,
which
is
to
be
attended
vpon
,
which
he
cannot
doe
without
great
daunger
,
if
he
goe
to
euery
infected
house
.
2.
he
is
to
respect
his
owne
family
,
and
not
to
bring
them
into
daunger
:
which
if
he
should
be
carelesse
of
to
prouide
for
the
safetie
and
good
of
his
family
,
herein
he
should
come
farre
short
of
the
very
Infidels
,
and
be
much
worse
herein
then
they
,
as
the
Apostle
insinuateth
,
1.
Timoth.
5.
3.
vnlesse
God
haue
giuen
vnto
him
such
an
especiall
confidence
and
assurance
,
whereby
he
feeleth
himselfe
as
it
were
called
to
this
extraordinarie
worke
of
charitie
,
as
some
I
confesse
haue
had
,
and
may
yet
haue
,
it
is
presumption
for
a
man
to
offer
himselfe
to
the
stroke
of
Gods
Angel
:
seeing
Balaams
asse
declined
the
way
where
the
Angel
stoode
with
a
drawne
sword
:
which
sheweth
,
that
where
our
speciall
calling
and
dutie
holdeth
vs
not
,
we
may
safely
decline
all
occasions
of
danger
.
3.
A
third
〈◊〉
of
absence
is
,
that
a
man
may
haue
diuers
cures
,
and
so
can
not
yeeld
his
corporall
presence
and
attendance
vnto
them
all
:
but
this
allegation
may
be
retorted
:
for
the
hauing
of
many
cures
and
Churches
,
doth
not
excuse
the
Pastors
absence
,
but
for
the
same
cause
it
is
vnlawfull
to
possesse
many
Churches
,
because
the
Pastor
can
not
be
present
to
doe
his
dutie
to
all
:
which
reason
was
vsed
in
a
Synod
of
Mentz
,
c.
64.
Cum
vnus
pluribus
ecclesiis
curam
impendere
necessariam
nequeat
:
seeing
one
can
not
sufficiently
care
for
many
Churches
.
But
such
will
aske
what
Scripture
we
haue
against
them
:
I
would
therefore
that
these
texts
were
diligently
considered
,
as
first
,
Esech.
34.4
.
from
whence
this
argument
may
be
enforced
,
they
are
no
good
shepheards
that
doe
not
strengthen
the
weake
,
nor
heale
the
sicke
,
nor
bind
vp
the
broken
,
nor
seeke
that
which
was
lost
:
but
such
as
hold
many
Churches
,
and
attend
not
vpon
the
flocke
,
can
not
performe
these
duties
:
for
how
can
they
beeing
absent
,
confirme
the
weake
,
restore
the
bruised
in
conscience
,
and
bring
home
them
that
are
seduced
?
Againe
,
they
are
no
good
shepheards
which
feede
themselues
,
and
feede
not
the
flocke
,
Esech.
34.8
.
which
liue
of
the
tithes
and
offerings
of
the
people
,
but
giue
them
not
spirituall
foode
againe
:
but
such
are
they
which
yerely
receiue
an
hundred
,
two
hundred
,
or
more
pounds
out
of
a
parish
,
and
scarce
giue
them
once
a
quarter
a
sermon
:
what
is
this
els
,
but
,
negotiationis
,
&
turpis
luchri
proprium
,
a
kind
of
merchandise
and
gaine
,
as
it
is
called
Nicen.
concil.
2.
c.
15.
If
such
should
examine
their
conscience
,
they
will
finde
,
that
it
is
not
the
loue
of
Christ
,
or
of
the
flocke
,
but
the
loue
of
lucre
and
commoditie
,
and
a
meere
couetous
minde
,
that
maketh
them
hunt
for
so
many
Churches
:
they
are
not
my
wordes
,
but
vttered
in
the
Laterane
Councell
held
vnder
Alexander
,
part.
1.
cap.
13.
in
very
corrupt
times
,
Quia
nonnulli
modum
avaritiae
non
ponentes
,
&c.
plures
ecclesias
nituntur
acquirere
,
&c.
because
some
finding
no
measure
of
their
couetousnesse
,
doe
seeke
to
get
many
Churches
.
Further
,
seeing
in
Scripture
Ministers
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
4.11
.
Pastors
,
shepheards
,
the
very
name
sheweth
how
vnfit
,
yea
&
vnpossible
a
thing
it
is
,
for
one
to
watch
ouer
many
Churches
,
seeing
one
shepheard
can
not
feede
or
keepe
more
then
one
flocke
.
Lastly
,
Ministers
professing
the
Gospel
,
should
be
ashamed
herein
to
come
short
of
that
care
which
the
superstitious
Romanists
haue
professed
:
as
in
the
Synod
of
Colen
vnder
Adolphus
,
Medium
.
3.
c.
9.
thus
it
was
decreed
:
Prohibendum
est
otiosum
illud
&
insatiabile
studium
coacervandi
multa
beneficia
,
&c.
That
idle
and
vnsatiable
desire
of
heaping
together
many
benefices
hauing
cure
of
soules
is
to
be
restrained
:
And
then
these
reasons
are
added
,
Vndo
populus
fidelis
graviter
scandalizatur
,
spoliantur
Ecclesiae
debitis
ministerijs
,
fundatorum
frustratur
voluntas
,
qui
laborare
in
Ecclesia
volunt
excluduntur
,
&c.
Whereupon
the
faithfull
people
is
grieuously
scandalized
,
the
Churches
spoiled
of
the
due
seruices
,
the
minde
of
the
founders
is
frustrate
,
and
they
which
would
labour
in
the
Church
are
excluded
.
These
fowre
great
inconueniences
,
or
rather
annoiances
,
do
accompanie
&
follow
non
residencie
,
and
pluralities
:
1.
The
offence
and
scandall
of
the
people
of
God
,
who
are
much
grieued
,
to
see
how
greedie
many
are
to
eate
the
milke
of
the
flocke
,
and
yet
are
carelesse
to
feede
them
againe
:
but
the
Apostle
would
haue
vs
to
giue
no
offence
to
the
Church
of
God
,
1.
Cor.
10.32
.
and
our
Sauiour
Christ
pronounceth
woe
vnto
those
,
by
whome
offence
commeth
,
Matth.
18.7
.
2.
By
this
meanes
the
Churches
are
not
duly
serued
,
but
the
word
of
God
vpon
this
occasion
is
pretious
in
many
places
:
he
that
enioyeth
two
or
more
Churches
,
in
some
of
them
must
needes
take
wages
,
and
doe
no
seruice
:
S.
Paul
saith
in
deede
to
the
Corinth
.
I
robbed
other
Churches
,
and
tooke
wages
of
them
,
to
doe
you
seruice
,
2.
Cor.
11.8
.
But
three
things
are
here
to
be
considered
:
1.
that
Paul
was
an
Apostle
,
and
was
not
tied
to
any
particular
Church
:
2.
that
where
he
had
preached
,
he
left
them
sufficient
Pastors
and
teachers
of
their
owne
,
to
water
that
which
he
had
planted
:
3.
he
robbed
them
not
against
their
wil
,
they
voluntarily
contributed
toward
the
releefe
of
the
Apostle
,
yet
so
as
sufficient
remained
for
the
maintenance
of
their
owne
Pastors
.
But
all
things
are
vnlike
in
this
robberie
of
Churches
,
which
is
vsed
now
a
daies
:
so
that
,
what
the
Apostle
said
in
a
good
and
commendable
sense
,
in
these
is
verified
to
their
reproach
,
that
they
robbe
some
Churches
,
to
doe
others
seruice
:
which
kinde
of
robberie
,
if
it
be
well
considered
,
carieth
with
it
a
greater
inconuenience
,
then
any
other
wrong
in
a
mans
goods
:
for
that
tendeth
but
to
the
dammage
and
losse
of
the
helps
of
the
bodily
life
;
but
this
bringeth
with
it
a
worse
consequent
,
in
depriuing
the
soule
of
the
necessarie
foode
thereof
.
3.
A
third
inconuenience
is
,
that
the
minde
of
the
first
founders
is
frustrate
:
whether
we
vnderstand
the
first
founder
of
tithes
,
which
was
God
himselfe
by
his
seruant
Moses
;
or
the
late
founders
since
the
time
of
the
Gospel
,
godly
and
Christian
Emperours
,
and
faithfull
and
beleeuing
people
,
who
all
gaue
tithes
to
the
Church
,
to
this
ende
,
that
they
might
receiue
spirituall
things
for
temporall
:
and
as
they
impart
vnto
the
Pastor
of
their
outward
goods
,
so
he
should
dispense
vnto
them
of
his
spirituall
graces
:
therefore
the
Apostle
calleth
it
a
communicating
concerning
the
matter
of
giuing
and
receiuing
.
Philip.
4.15
.
4.
Lastly
,
by
this
occasion
of
non
residence
and
pluralities
,
many
sufficient
and
profitable
men
are
excluded
,
who
would
labour
willingly
in
the
Lords
vineyard
,
but
that
no
man
hireth
them
.
It
is
not
in
this
case
,
as
when
the
halt
and
lame
waited
about
the
poole
of
Bethesda
to
be
healed
:
euery
one
as
he
was
strongest
,
stepped
in
first
,
and
the
diseased
creeple
was
excluded
,
Ioh.
5.7
.
for
many
that
are
lame
in
respect
of
their
gifts
,
doe
thrust
into
the
poole
of
the
Church
,
before
others
that
are
sounder
:
And
as
the
fort
of
Sion
,
was
held
by
the
blind
&
lame
against
Dauid
,
2.
Sam.
5.8
.
so
is
the
Sion
of
the
Church
occupied
by
some
both
blind
and
lame
in
their
gifts
,
and
the
Seers
are
kept
out
.
Thus
that
saying
of
S.
Paul
is
fulfilled
now
a
daies
:
They
exclude
you
,
that
you
should
altogether
loue
them
,
Gal.
4.17
.
They
which
appropriate
many
Churches
to
themselues
,
exclude
the
people
from
other
Pastors
,
that
they
should
onely
depend
vpon
them
.
4.
A
fourth
allegation
and
excuse
will
be
this
,
that
many
doe
giue
necessarie
attendance
vpon
their
Lords
,
in
their
families
,
and
in
doing
seruice
vnto
great
men
,
and
so
are
forced
to
be
absent
from
their
Cures
.
But
as
the
former
excuse
sauoured
of
couetousnesse
,
so
this
of
ambition
.
It
bewraieth
a
discontented
and
aspiring
minde
:
for
if
the
Apostle
Saint
Pauls
rule
were
followed
,
Godlines
is
great
riches
,
if
a
man
be
content
with
that
he
hath
,
1.
Timoth.
6.6
.
such
would
set
vp
their
rest
,
beeing
thankfull
for
that
lot
and
portion
,
which
God
hath
sent
them
,
not
ayming
at
a
fairer
marke
.
And
,
if
they
which
thus
alleadge
would
thoroughly
examine
themselues
,
they
will
finde
,
that
it
is
not
the
loue
of
the
seruice
or
attendance
which
they
giue
,
but
their
owne
aspiring
minde
,
which
draweth
them
from
their
Cures
:
they
seeke
with
Diatrephes
,
to
haue
the
preheminence
among
their
brethren
,
and
by
their
seruice
to
attaine
vnto
the
auncient
places
of
the
Church
.
Otherwise
Noble
men
might
be
serued
with
those
,
which
haue
no
charges
;
at
the
least
they
might
haue
their
turnes
,
as
the
Chaplins
of
the
Kings
Maiesties
honourable
houshold
,
and
so
neede
not
,
notwithstanding
their
attendance
,
to
be
long
absent
from
their
flockes
:
for
it
seemeth
a
very
vnreasonable
thing
,
that
they
should
receiue
their
wages
in
one
place
,
and
performe
their
seruice
in
an
other
.
Concerning
this
ambitious
desire
of
men
in
aspiring
still
vnto
greater
places
,
Leo
hath
a
notable
decree
,
Epistol.
82.
c.
8.
Si
quis
mediocritate
sedis
suae
despecta
,
administrationem
loci
celebrioris
ambierit
,
non
solum
à
cathedra
pellatur
aliena
,
sed
carebit
&
propria
,
vt
nec
illis
praesideat
,
quos
per
avaritiam
concupivit
,
nec
illis
,
quos
per
superbiam
sprevit
:
If
any
Bishop
(
and
by
the
same
rule
any
other
Minister
)
despising
the
〈◊〉
of
his
owne
seate
,
doe
aspire
vnto
the
gouernment
of
a
more
famous
place
,
he
shall
not
onely
misse
of
that
,
but
want
his
owne
,
that
he
may
neither
be
set
ouer
those
whome
he
ambitiously
coueted
,
nor
ouer
those
,
whome
he
proudly
despised
.
But
yet
this
decree
toucheth
not
those
,
which
either
,
exhortatione
sacerdotum
,
by
the
aduise
and
perswasion
of
the
Ministers
in
generall
,
Anther
.
decret
.
or
maiorum
authoritate
inducti
:
beeing
induced
by
the
authoritie
of
the
cheife
gouernours
,
Pelag.
2.
Epist.
2.
are
called
and
remooued
from
their
places
:
otherwise
for
Pastors
to
frequent
cities
,
and
to
liue
in
famous
places
,
absenting
themselues
from
their
charges
,
to
hunt
for
greater
preferment
,
it
affordeth
them
no
excuse
,
but
maketh
them
more
inexcusable
:
As
it
was
well
decreed
in
the
Chalcedon
Councell
,
Can.
23.
de
Clericis
,
qui
diutius
in
vrbe
Constantinopolitana
immorarentur
,
decrevit
synodus
,
&c.
Concerning
Clergie
men
,
which
stay
long
in
the
Citie
of
Constantinople
,
the
Synod
hath
decreed
,
that
the
defender
of
the
Church
of
Constantinople
,
doe
command
them
to
depart
,
&
if
they
be
vnwilling
,
compell
them
.
Thus
much
by
occasion
of
Eliabs
wordes
to
Dauid
,
reproouing
him
for
leauing
of
his
sheepe
,
of
these
three
points
:
1.
of
the
necessitie
of
the
presence
of
the
Pastors
with
their
sheepe
:
2.
vpon
what
iust
occasions
they
may
be
absent
:
3.
what
excuses
of
absence
are
not
sufficient
.
Now
further
,
because
it
is
said
before
that
Dauid
had
left
his
sheepe
with
a
keeper
,
v.
20.
and
Eliab
asketh
with
whome
he
had
left
his
few
sheepe
,
v.
28.
as
seeming
to
rest
satisfied
for
that
,
if
he
had
deputed
any
in
his
place
to
take
care
of
his
sheepe
:
this
question
also
would
briefly
be
touched
,
whether
the
Pastors
absence
may
be
fully
and
sufficiently
supplied
by
the
deputation
of
others
in
their
stead
.
16.
Quest.
Whether
the
Pastors
absence
may
be
supplied
by
others
.
Against
this
custome
of
substituting
others
,
which
are
called
Vicars
or
Curates
in
the
Pastors
place
:
first
,
that
place
in
the
Gospel
is
vrged
by
Damasus
,
of
the
good
shepheard
,
which
calleth
his
owne
sheepe
by
name
,
and
leadeth
them
out
:
and
the
sheepe
heare
his
voice
:
they
know
not
the
voice
of
a
stranger
,
Ioh.
10.3
.
and
he
prooueth
the
same
by
the
example
of
our
Sauiour
,
Ipse
,
ipse
inquam
ovem
perditam
quaesivit
,
iuvenit
,
&
proprijs
humeris
reportavit
:
he
,
euen
he
himselfe
I
say
,
did
seeke
the
lost
sheepe
,
and
found
it
,
and
caried
it
home
vpon
his
owne
shoulders
.
Luk.
15.5
.
Damas.
epist.
4.
the
consideration
hereof
,
gaue
occasion
that
it
was
thus
decreed
,
Praecipimus
,
ne
conductitijs
praesbyteris
Ecclesiae
committantur
:
We
enioyne
that
Churches
be
not
committed
to
hireling
Priests
.
Eugen.
decret.
11.
2.
An other
reason
may
be
grounded
vpon
the
Apostles
words
,
1.
Cor.
9.7
.
Who
feedeth
a
flocke
,
and
eateth
not
of
the
milke
of
the
flocke
?
A
wrong
then
is
done
vnto
such
as
are
Vicars
and
Deputies
,
that
labouring
in
feeding
of
the
flocke
,
they
should
not
eate
of
the
milke
of
the
flocke
:
they
doe
the
seruice
,
and
an
other
taketh
the
reward
:
wherein
a
double
wrong
is
committed
:
for
both
the
people
is
wronged
,
who
doe
giue
,
and
receiue
not
:
whereas
the
Pastor
and
the
people
ought
to
communicate
in
the
matter
of
giuing
and
receiuing
,
Philip.
4.15
.
the
one
to
giue
spirituall
and
receiue
temporall
things
,
the
other
to
giue
temporall
,
and
receiue
spirituall
:
likewise
the
poore
Curate
is
wronged
,
that
laboureth
for
an
other
:
he
endureth
the
heat
of
the
day
,
and
the
other
goeth
away
with
the
penie
.
It
would
be
considered
,
whether
that
place
of
Saint
Iames
touch
them
not
,
concerning
the
keeping
backe
of
the
hire
of
the
labourers
,
which
haue
reaped
your
fields
:
Iam.
5.4
.
for
this
is
the
Lords
haruest
wherein
they
labour
,
and
much
more
worthie
are
they
of
their
hire
,
then
he
that
laboureth
in
the
corne
.
3.
The
Fathers
of
the
Church
haue
in
times
past
iudged
it
an
vnnaturall
thing
,
that
a
Pastor
should
put
forth
his
sheepe
to
an
other
to
f●ede
.
Damasus
compareth
them
thus
:
Meretricibus
similes
videntur
,
quae
natos
statim
infantes
suos
,
alijs
nutricibus
educandos
tradunt
,
vt
suam
citius
libidinem
expleant
:
They
seeme
to
be
like
vnto
harlots
,
which
doe
put
forth
their
infants
,
as
soone
as
they
are
borne
,
to
other
nurses
to
bring
vp
,
that
they
may
sooner
fall
to
lust
againe
.
And
Espenceus
alleadgeth
this
saying
out
of
one
Peraldus
,
Valde
ridiculus
fuerit
,
qui
vxorem
ducat
frigidus
,
eius
vicaria
modo
opera
foecundandae
fiducia
:
He
were
a
vaine
man
,
that
would
marrie
a
wife
being
vnapt
for
generation
,
trusting
that
she
may
become
fruitfull
by
an
others
helpe
:
So
he
resembleth
them
,
that
are
maried
and
espoused
to
a
Church
,
and
vse
the
helpe
of
others
in
getting
spirituall
children
vnto
God
.
Espenc
.
lib.
3.
digress
.
ad
▪
1.
Timoth.
c.
22.
4.
Beside
this
great
inconuenience
followeth
by
such
substitutions
,
that
Church
duties
are
neglected
,
spirituall
exercises
intermitted
,
and
Pastors
carelesse
of
their
owne
calling
,
entangle
themselues
with
other
temporall
affaires
:
the
Apostle
saith
,
No
man
that
warreth
,
entangleth
himselfe
with
the
affaires
of
this
life
,
2.
Timoth.
2.4
.
much
more
should
he
that
is
entred
into
Christs
seruice
and
warrefare
,
neglect
this
spirituall
busines
,
and
employ
his
time
otherwise
.
For
according
to
the
saying
of
the
Poet
,
Excussi
proprijs
,
aliena
negotia
curant
,
they
which
neglect
their
owne
,
doe
meddle
with
busines
not
appertaining
vnto
them
:
of
S.
Peter
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
intent
vpon
other
mens
matters
,
1.
Pet.
4.15
.
3.
Herein
also
I
could
wish
,
that
our
righteousnes
exceeded
the
righteousnes
of
the
Scribes
and
Pharisies
:
Espenceus
before
named
,
a
graue
writer
of
that
side
,
alledgeth
this
out
of
Eckius
,
who
though
an
enemie
vnto
the
truth
,
yet
thus
complained
of
the
abuse
among
them
:
Nostrates
praelati
Apostolicum
ordinem
invertere
,
dum
spiritualia
graviora
,
quam
quae
subeant
,
rati
,
in
Pontificalibus
Suffraganeorum
,
in
Iudicialibus
Officialium
,
in
absolvēdis
peccatoribus
Poenitentiariorum
ope
vtuntur
,
in
praedicatione
Monachum
aliquem
proferunt
:
Our
Prelates
doe
inuert
the
Apostolike
order
,
while
,
thinking
spirituall
things
to
heauie
for
them
to
vndergoe
,
they
vse
the
helpe
of
Suffraganes
in
their
Pontificall
duties
,
of
Officials
in
matters
of
iudgement
,
of
Penitentiaries
in
absoluing
of
sinnes
,
in
preaching
they
set
out
some
Monke
:
but
if
any
temporall
busines
fall
out
,
or
matter
of
profit
,
that
is
referred
to
the
Bishop
himselfe
.
Eck.
hom.
2.
de
Stephan
.
And
he
which
seeth
not
,
that
such
kind
of
deputations
hath
done
much
hurt
both
in
Ecclesiastical
discipline
,
and
ciuill
gouernment
among
vs
,
obserueth
nothing
.
5.
Further
,
it
is
very
euident
and
apparent
,
that
the
substitution
of
Curates
and
Vicars
hath
in
times
past
beene
the
occasion
of
bringing
in
one
deuise
,
that
I
feare
me
,
will
be
a
baine
to
the
Church
,
both
in
our
time
,
and
our
posterities
:
I
meane
,
of
the
founding
and
erecting
of
Impropriations
:
for
when
the
Laitie
saw
,
that
Clergie
men
possessing
many
benefices
,
did
substitute
in
their
places
poore
Curates
,
for
a
small
stipend
or
salarie
,
doing
little
or
nothing
themselues
,
they
were
glad
to
take
the
hint
,
and
deuised
to
alienate
the
tithes
of
Churches
to
secular
vses
,
and
to
endow
(
I
might
rather
haue
said
vndoe
)
Vicarages
,
with
some
small
tithes
.
6.
Lastly
,
I
would
that
speech
of
Iodocus
a
famous
preacher
sometime
of
France
,
were
well
remembred
,
who
though
he
spake
pleasantly
,
yet
vttered
the
truth
:
that
such
as
did
feede
their
sheepe
by
vicars
,
adibunt
per
vicarios
paradisum
,
in
persona
inferos
:
shall
goe
into
heauen
by
their
vicars
,
but
into
hell
in
their
owne
person
:
Espenceus
writeth
,
that
beeing
a
young
man
,
he
had
heard
Iodocus
often
to
inculcate
this
saying
in
his
sermons
:
for
why
is
it
not
as
well
iust
with
God
to
reward
idle
carelesse
parsons
by
their
vicars
,
as
for
them
to
doe
their
dutie
by
vicars
?
But
this
notwithstanding
,
which
hath
beene
saide
,
against
the
perpetuall
substitution
of
Vicars
and
Curates
,
yet
all
deputation
is
not
to
be
taken
away
in
the
Church
:
for
as
in
the
Commonwealth
and
Ciuill
state
,
the
King
and
cheife
magistrate
can
not
possibly
doe
all
himselfe
,
but
must
needes
haue
officers
and
ministers
,
to
whome
we
are
commanded
to
yeild
obedience
,
as
sent
of
him
,
(
1.
Pet.
2.14
.
)
and
he
of
God
:
So
also
in
Ecclesiasticall
affaires
,
it
is
fit
there
should
be
subordinate
ministers
for
the
necessitie
of
the
Church
.
As
Moses
going
vp
to
the
mount
,
left
Aaron
and
Hur
his
deputies
,
Exod.
24.14
.
So
the
Euangelists
were
as
the
Apostles
substitutes
,
for
them
and
in
their
place
to
teach
and
exhort
the
people
:
as
S.
Paul
sent
Timotheus
to
Thessalonica
,
to
stablish
and
comfort
them
touching
their
faith
,
1.
Thess.
3.2
.
so
he
left
Titus
at
Creta
,
to
continue
to
redresse
the
things
that
remaine
.
Tit.
1.5
.
But
in
these
substitutions
in
Ecclesiasticall
duties
,
these
three
conditions
are
requisite
:
1.
That
they
should
not
be
perpetuall
,
but
for
a
time
,
during
the
necessarie
occasion
of
the
Pastors
absence
:
which
necessitie
beeing
serued
,
the
Pastor
should
haue
a
desire
to
returne
and
visit
his
flocke
:
and
to
say
,
as
S.
Paul
to
the
Romanes
,
I
long
to
see
you
,
that
I
might
bestow
vpon
you
,
some
spirituall
gift
,
Rom.
1.11
.
and
as
Greg.
Nazianzen
.
did
write
to
the
Bizantines
,
desydero
vos
filij
,
parique
à
vobis
mensura
,
desideror
:
children
,
I
doe
long
for
you
,
as
you
in
like
manner
long
for
me
.
A
good
Pastor
,
as
one
saith
,
should
be
like
vnto
an
old
beaten
hare
,
longa
cursitatione
defessus
,
cubilibus
suis
emori
,
beeing
wearie
of
long
chasing
abroad
,
to
returne
home
,
and
to
die
as
it
were
in
his
own
borrow
.
Espenc
.
vbi
supra
.
They
must
haue
a
care
,
when
they
are
necessarily
called
from
home
,
to
leaue
in
their
place
,
such
as
are
sufficient
to
guide
the
people
,
and
to
instruct
them
in
their
absence
:
not
to
make
such
a
bad
choice
of
their
curates
,
as
Ieroboam
did
of
his
priests
,
of
the
lowest
of
the
people
,
which
were
not
Leuites
,
1.
king
.
12.31
.
that
is
,
not
instructed
in
the
law
of
God
:
but
to
refuse
(
with
Iob
)
to
set
such
with
the
dogges
of
their
flocke
,
Iob
30.1
.
not
to
commit
the
ouersight
of
their
flocke
vnto
such
.
Ambrose
to
this
purpose
,
thus
writeth
to
the
Bishop
of
Come
:
Comcusium
iam
plerique
caeperunt
credere
ministerio
tuo
,
sed
qui
dedit
credentes
,
&
adiutores
dabit
,
quo
&
tibi
excusandi
auferatur
necessitas
,
&
mihi
crebrior
tuae
praesentiae
refundatur
gratia
.
Most
of
the
people
of
Come
haue
begunne
to
beleeue
by
your
ministerie
,
but
he
that
gaue
them
to
beleeue
,
shall
giue
vnto
you
helpers
,
that
the
necessitie
of
excuse
may
be
taken
from
you
,
and
that
I
may
oftner
enioy
your
presence
.
Epist.
5.
It
should
seeme
that
this
godly
Bishop
,
beeing
much
desired
by
Ambrose
,
excused
himselfe
,
that
he
could
not
come
,
hauing
none
meet
to
supply
his
place
at
home
:
and
therefore
Ambrose
thus
writeth
vnto
him
.
3.
They
which
are
thus
substituted
in
the
Pastors
absence
,
beeing
as
it
were
his
coadiutors
and
fellow
helpers
,
should
receiue
sufficient
maintenance
from
the
flocke
:
and
not
be
shifted
off
with
a
tenth
part
or
lesse
,
of
the
Pastors
stipend
:
the
ordinarie
Glosse
vpon
Gratian
fitly
to
this
purpose
applieth
that
text
in
Moses
,
Deut.
23.25
.
that
no
man
should
put
his
sikle
into
an
others
corne
:
haec
messis
nostra
est
,
&
vos
vultis
falcem
in
eam
mittere
:
this
is
our
haruest
(
say
they
which
instruct
the
people
)
and
you
,
that
take
no
paines
,
will
thrust
in
your
sikle
.
Againe
,
the
Apostle
saith
,
They
which
waite
on
the
altar
,
must
be
partakers
of
the
altar
,
1.
Cor.
9.13
.
nunquid
de
eo
,
cui
non
serviunt
?
What
,
shall
they
then
liue
of
that
altar
,
which
they
doe
not
serue
?
Gloss.
in
Gratian.
caus.
13.
qu.
2.
can
.
1.
But
of
these
digressions
sufficient
,
now
I
will
returne
vnto
the
text
.
17.
Quest.
v.
29.
Of
Dauids
words
to
his
brother
,
Haue
I
not
busines
.
1.
The
Hebrew
phrase
is
,
is
there
not
a
word
,
or
matter
:
for
so
the
word
dabar
is
taken
for
both
:
which
Vatablus
expoundeth
,
as
though
he
should
say
,
they
were
but
his
words
,
he
had
done
nothing
:
but
Dauid
would
not
so
extenuate
the
busines
,
which
he
had
in
hand
,
or
seeme
to
call
in
that
which
he
had
saide
.
2.
Some
giue
this
sense
:
is
it
not
a
common
brute
in
euery
ones
mouth
?
what
haue
I
done
then
more
then
other
?
Martyr
.
and
the
Chalde
insinuateth
so
much
,
reading
thus
;
is
it
not
a
word
,
which
I
haue
spoken
?
but
Dauid
seemeth
to
take
no
knowledge
here
of
any
such
thing
,
which
he
had
heard
or
said
in
the
campe
,
neither
doth
Eliab
obiect
vnto
him
that
,
but
onely
findeth
fault
with
his
comming
to
the
campe
:
wherein
Dauid
goeth
about
to
satisfie
him
.
3.
Others
make
this
the
meaning
:
I
haue
not
spoken
words
onely
,
but
I
will
performe
it
in
deede
,
and
so
would
read
it
without
an
interrogation
:
this
is
not
a
word
,
that
is
,
onely
:
Pellican
.
but
this
had
beene
to
exasperate
his
elder
brother
more
,
if
he
should
before
him
haue
shewed
his
purpose
:
whose
anger
Dauid
with
a
peaceable
and
mild
answer
declineth
.
4.
Some
doe
vnderstand
it
of
the
word
or
commandement
of
God
,
he
came
not
of
his
owne
head
,
as
Dauid
saith
afterward
to
Goliath
,
I
come
vnto
thee
in
the
name
of
the
Lord
of
hosts
,
v.
45.
Borr.
but
Dauid
saw
that
his
carnall
brother
was
not
fitt
,
to
haue
any
such
secret
concerning
Gods
counsell
to
be
reuealed
vnto
him
.
5.
Wherefore
,
dabhar
is
better
here
translated
,
matter
,
cause
,
or
busines
:
and
so
Dauid
excuseth
himselfe
because
he
came
about
his
fathers
businesse
,
and
of
his
message
.
B.G.
Iun.
Osiand
.
6.
But
in
that
Dauid
giueth
place
to
his
brothers
wrath
,
and
doth
not
answer
him
againe
,
but
goeth
away
from
him
,
it
teacheth
vs
,
not
to
adde
fire
to
fire
,
rage
to
rage
,
but
to
giue
way
,
and
to
beare
our
brothers
infirmities
:
as
S.
Peter
saith
,
Not
rendring
euill
for
euill
,
nor
rebuke
for
rebuke
.
Martyr
.
18.
Quest.
v.
34.
Of
Dauids
confidence
to
goe
against
Goliath
,
vpon
his
former
experience
of
Gods
assistance
.
1.
Dauid
vseth
three
reasons
to
perswade
Saul
,
that
he
should
ouercome
the
Philistim
:
first
,
from
his
former
experience
,
in
that
he
had
in
the
defense
of
his
flocke
slaine
a
Lyon
and
a
beare
:
secondly
,
he
buildeth
vpon
Gods
couenant
,
he
was
circumcised
,
and
so
within
Gods
couenant
and
protection
;
the
other
was
vncircumcised
,
and
so
a
straunger
from
the
couenant
:
thirdly
,
from
the
sinne
and
blasphemie
of
Goliath
,
for
the
which
the
Lord
would
be
reuenged
of
him
.
Martyr
.
2.
But
whereas
Dauid
hauing
experience
of
two
former
deliuerances
out
of
two
great
daungers
,
doth
aduenture
vpon
the
third
,
this
example
is
not
simply
to
be
imitated
by
vs
,
that
we
should
in
like
manner
animate
our selues
by
former
experience
,
to
enterprise
things
beyond
our
power
:
for
Dauid
beside
his
experience
,
had
also
the
word
of
God
for
his
warrant
,
both
by
the
Prophet
Samuel
,
that
he
should
be
king
of
Israel
,
and
by
the
secret
instinct
of
the
spirit
,
which
stirred
him
vp
to
this
action
.
Mart.
There
be
two
things
therefore
which
must
concurre
,
to
make
the
argument
of
experience
strong
:
first
,
that
we
haue
a
good
cause
,
that
he
would
goe
out
,
as
at
other
times
,
but
he
wanted
the
assistance
of
Gods
spirit
,
as
before
:
the
text
saith
,
he
knew
not
that
the
Lord
was
departed
from
him
.
Iud.
16.20
.
3.
Though
therefore
the
argument
of
experience
without
the
inward
motion
of
Gods
spirit
,
doth
not
warrant
vs
for
a
particular
deliuerance
,
as
from
the
famine
,
the
pestilence
,
the
sword
:
yet
generally
it
is
a
good
perswasion
to
build
our
confidence
vpon
:
that
we
are
assured
in
generall
,
that
God
will
keepe
vs
and
deliuer
vs
,
as
he
hath
done
:
as
the
Apostle
saith
,
Who
deliuered
vs
from
so
great
a
death
,
and
doth
deliuer
vs
:
in
whome
we
trust
,
that
yet
hereafter
he
will
deliuer
vs
,
2.
Cor.
1.10
.
though
alwaies
,
without
some
speciall
assurance
,
we
cannot
resolue
of
euery
particular
daunger
.
19.
Quest.
v.
36.
Of
Dauids
words
,
This
vncircumcised
Philistim
:
whether
Dauids
circumcision
were
a
sufficient
warrant
vnto
him
.
1.
As
Dauid
holdeth
the
Philistim
to
be
without
defense
,
beeing
vncircumcised
,
so
he
doth
encourage
himselfe
because
he
was
circumcised
,
and
so
within
Gods
couenant
.
Osiand
.
2.
But
he
looketh
not
vnto
the
bare
circumcision
:
but
as
it
had
relation
vnto
the
couenant
:
for
otherwise
there
were
many
circumcised
carnally
,
that
belonged
not
to
the
couenant
,
and
many
vncircumcised
,
which
were
the
seruants
of
God
:
Mart.
as
appeareth
in
Iob.
3.
As
circumcision
then
was
a
marke
and
cognizance
of
Gods
people
,
so
is
baptisme
now
:
as
Dauids
circumcision
did
defend
him
from
Goliath
,
so
baptisme
doth
now
shend
vs
from
Sathan
:
Osiand
.
but
not
the
washing
onely
of
the
flesh
,
but
as
it
is
a
seale
of
the
couenant
of
grace
in
Christ
:
as
S.
Peter
teacheth
,
that
baptisme
prefigured
in
the
Arke
of
Noah
now
saueth
vs
,
not
the
putting
away
of
the
filth
of
the
flesh
,
but
in
that
a
good
conscience
maketh
request
vnto
God
.
1.
Pet.
3.21
.
It
is
faith
then
,
whereby
being
iustified
,
we
are
at
peace
with
God
,
Rom.
5.1
.
which
is
sealed
and
confirmed
by
baptisme
,
which
is
the
victorie
of
the
world
,
1.
Ioh.
5.4
.
and
consequently
of
Sathan
.
20.
Quest.
v.
37.
Whether
Saul
did
well
in
suffering
Dauid
to
goe
and
fight
with
Goliath
.
1.
Some
thinke
that
Saul
did
rashly
,
hauing
neither
the
word
of
God
to
warrant
him
,
nor
the
direction
of
the
spirit
,
to
suffer
Dauid
beeing
a
young
man
to
encounter
with
such
a
puissant
gyant
.
Mar.
2.
Osiander
thinketh
,
that
he
spake
not
this
,
ex
fide
vel
pietate
,
sed
ex
consuetudine
,
of
faith
or
pietie
,
but
of
custome
.
3.
I
rather
approoue
their
iudgement
,
which
neither
thinke
that
Saul
herein
did
rashly
;
neither
that
he
spake
onely
of
custome
,
but
that
he
saw
euidently
by
the
examples
by
Dauid
alleadged
,
that
God
was
with
him
:
Genevens
.
and
so
though
not
of
faith
,
yet
beeing
conuinced
by
the
euidence
of
the
fact
,
and
of
a
zeale
to
the
people
of
Israel
,
as
was
said
of
him
in
an
other
case
,
2.
Sam.
21.2
.
did
encourage
Dauid
to
goe
on
in
this
enterprise
.
Saul
was
not
ouerseene
in
admitting
Dauid
to
this
combate
:
he
had
rather
sinned
,
if
he
had
inhibited
him
to
proceede
in
this
exploit
.
If
Saul
had
staied
Dauid
from
going
forward
,
he
had
sinned
:
he
sinned
not
therefore
in
giuing
him
leaue
to
vndertake
this
seruice
:
neither
did
Saul
speake
this
to
Dauid
,
goe
,
and
the
Lord
be
with
thee
,
of
custome
:
but
though
himselfe
were
destitute
of
the
spirit
of
God
,
he
doth
see
the
euident
power
thereof
in
Dauid
,
and
therefore
so
he
speaketh
vnto
him
:
this
suddaine
change
in
Saul
,
beeing
before
vnwilling
,
and
now
very
forward
in
this
seruice
,
sheweth
,
that
Saul
saw
now
more
,
then
he
did
before
,
and
spake
out
of
some
iudgement
,
though
not
from
a
true
faith
.
21.
Quest.
v.
38.
Whether
Dauid
put
on
Sauls
armour
.
1.
They
which
translate
,
madav
,
his
armour
,
thinke
,
that
it
was
Dauids
armour
made
fit
for
him
,
which
Saul
had
giuen
him
:
because
otherwise
Sauls
armour
(
who
was
a
very
tall
man
,
and
Dauid
but
a
youth
)
was
not
meete
for
Dauid
.
Iun.
But
this
is
not
like
,
that
the
armour
was
fit
for
Dauid
,
because
as
he
saith
,
he
was
neuer
accustomed
vnto
armour
before
:
and
vpon
the
sudden
it
is
not
like
,
it
could
be
fitted
to
him
.
2.
Osiander
thinketh
that
this
armour
,
was
not
that
which
Saul
vsed
to
weare
himselfe
,
but
it
was
brought
out
of
his
armorie
or
storehouse
:
so
also
Martyr
.
But
as
c.
18.4
.
Ionathan
is
said
to
haue
giuen
David
,
madav
,
his
attire
,
that
is
,
which
he
did
weare
,
so
is
it
to
be
taken
here
.
3.
Others
thinke
,
that
Dauid
might
be
now
well
growne
,
that
Sauls
armour
might
very
neare
fit
him
:
Pellican
.
but
it
is
euident
in
this
chapter
that
Dauid
was
but
a
very
youth
:
as
Saul
calleth
him
,
v.
33.
4.
Againe
,
Pellicane
thinketh
,
that
in
those
daies
armour
was
not
made
so
fit
or
apt
for
the
bodie
,
as
it
is
now
a
daies
,
and
therefore
a
great
mans
armour
might
serue
a
lesse
:
but
,
it
had
beene
to
combersome
for
souldiers
to
weare
armour
not
fit
for
their
bodies
:
for
so
it
would
rather
haue
beene
an
hindrance
and
impediment
vnto
them
,
then
an
helpe
and
furtherance
.
5.
Therefore
I
rather
approoue
their
reading
,
that
translate
madav
,
vesture
,
or
raiment
,
B.G.A.P.C.
but
it
was
not
Sauls
ordinarie
raiment
,
but
his
souldiers
attire
:
not
the
stiffe
armour
,
but
some
other
robes
and
ornaments
,
which
might
serue
Dauids
bodie
,
such
as
Ionathan
afterward
bestowed
vpon
Dauid
,
c.
18.4
.
so
Iosephus
thinketh
,
that
Saul
put
vpon
him
his
own
brigandine
or
brestplate
:
which
might
be
of
the
fashion
of
Goliaths
,
which
was
of
male
,
kaskasim
,
like
vnto
fishes
skales
:
which
might
very
well
serue
for
a
lesse
bodie
then
Sauls
.
22.
Quest.
v.
39.
How
Dauid
saith
,
he
was
not
accustomed
to
weare
armour
,
seeing
he
was
Sauls
armour
bearer
.
1.
If
Iunius
opinion
and
iudgement
be
receiued
,
who
thinketh
that
Dauid
was
not
receiued
into
Sauls
seruice
,
nor
made
his
armour
bearer
,
till
he
had
done
this
exploit
against
Goliath
,
and
so
the
historie
to
be
transposed
:
then
the
solution
of
this
doubt
is
easie
,
that
it
was
no
maruell
,
that
Dauid
beeing
brought
vp
among
sheepe
,
had
neuer
tried
to
go
with
armour
:
but
herein
I
must
needes
dissent
from
that
reuerent
learned
writer
,
as
hath
beene
partly
shewed
before
,
qu.
7.
and
shall
be
further
discussed
toward
the
ende
of
this
chapter
,
qu.
30.
for
immediately
after
this
victorie
Saul
hated
Dauid
,
and
suffered
him
no
more
to
returne
,
c.
18.2.8
.
but
at
the
first
entertainment
of
Dauid
,
Saul
loued
Dauid
,
c.
16.21
.
and
he
returned
againe
to
his
father
.
c.
17.15
.
2.
Therefore
the
better
answer
is
,
that
though
Dauid
had
beene
afore
appointed
to
be
Sauls
armour
bearer
,
yet
it
seemeth
,
that
he
had
neuer
gone
with
him
to
any
battell
,
before
he
returned
to
keepe
his
fathers
sheepe
,
and
so
had
no
cause
to
vse
any
armour
himselfe
.
Osiand
.
23.
Quest.
v.
39.
Why
Dauid
put
off
Sauls
armour
and
weapons
.
1.
Dauid
would
haue
vsed
them
,
if
they
had
beene
meete
for
him
,
but
perceiuing
that
they
would
be
rather
an
impediment
vnto
him
,
then
an
helpe
,
he
laieth
them
aside
:
wherein
appeareth
Gods
prouidence
,
that
would
not
haue
Dauid
vse
any
externall
defense
,
that
the
glorie
of
the
victorie
might
onely
redound
vnto
God
.
Martyr
.
2.
And
further
,
as
there
was
a
difference
betweene
the
spirits
of
Dauid
and
Saul
,
wherewith
they
were
ledde
,
so
also
their
armour
was
diuers
,
Saul
trusting
to
his
helmet
and
brestplate
,
but
Dauid
reposing
his
confidence
vpon
God
.
Borr.
3.
Herein
Dauid
was
a
figure
of
Christ
,
who
not
by
outward
pompe
&
worldly
power
,
but
by
spirituall
weapons
conquered
Sathan
.
Osiand
.
4.
This
example
of
Dauid
is
no
warrant
to
the
phantasticall
opinion
of
the
Anabaptists
,
who
doe
not
thinke
it
lawfull
,
for
Christians
,
to
weare
any
armour
,
or
to
wage
battells
.
24.
Quest.
v.
40.
Of
Dauids
weapons
which
he
vsed
.
1.
Dauid
taketh
onely
his
sling
,
and
certaine
smoothe
stones
:
for
by
such
meanes
the
Lord
bringeth
to
passe
mightie
things
:
as
Moses
with
his
rodde
brought
waters
out
of
the
rocke
,
Eliseus
with
salt
healed
the
waters
,
Christ
with
spittle
cured
the
blinde
:
that
the
glorie
and
power
of
God
might
more
fully
be
made
manifest
in
the
blessing
of
so
simple
meanes
.
Mart.
2.
These
weapons
Dauid
vseth
,
wherein
it
seemeth
the
Israelites
exercised
themselues
,
hauing
beene
forbidden
by
the
Philistims
the
vse
of
all
yron
weapons
.
Pellican
.
3.
He
taketh
more
then
one
,
euen
fiue
stones
,
that
if
at
the
first
throw
he
failed
,
he
might
cast
the
second
,
and
so
the
third
if
neede
were
.
Osiand
.
4.
The
typicall
application
of
these
fiue
stones
to
the
fiue
bookes
of
Moses
,
whereby
Sathan
is
vanquished
,
is
somewhat
farre
fetched
,
and
therefore
I
will
not
stand
vpon
it
.
Pellican
.
25.
Quest.
v.
42
,
43.
Of
Goliaths
approching
vnto
Dauid
,
and
of
his
speech
.
1.
Goliath
dispiseth
Dauid
for
three
things
,
because
he
saw
he
was
a
youth
,
and
wanted
strength
:
faire
and
comely
,
and
so
effeminate
without
courage
:
and
beside
he
was
vnarmed
,
and
not
well
weaponed
.
Mar.
2.
He
curseth
Dauid
by
his
gods
:
as
it
is
too
common
a
thing
with
souldiers
to
beginne
their
battell
with
cursing
:
Osiand
.
euen
as
the
Papists
doe
curse
vs
with
bell
,
booke
,
and
candle
,
in
the
name
of
their
gods
and
idols
.
Mar.
3.
Goliath
breatheth
nothing
,
but
inhumane
and
sauage
crueltie
,
to
giue
the
flesh
of
Dauid
to
the
birds
of
heauen
,
and
beasts
of
the
field
:
wherein
the
Goliath
of
Rome
imitateth
him
,
in
suffering
the
bodies
of
the
Saints
and
Martyrs
to
lie
vnburied
,
nay
,
which
is
more
,
he
raketh
in
their
graues
,
and
pulleth
out
their
bones
.
Mart.
4.
But
Iosephus
is
here
deceiued
,
and
putteth
to
the
text
,
who
imagineth
,
that
after
Goliath
had
saide
,
Am
I
a
dogge
,
Dauid
made
answer
,
Yea
,
worse
then
a
dogge
:
and
that
Goliath
was
thereupon
further
incensed
,
and
vttered
those
threatning
wordes
:
for
it
appeareth
by
the
text
,
that
Goliath
first
had
made
an
ende
of
his
speech
,
before
Dauid
beganne
to
answer
him
.
26.
Quest.
Of
Dauids
answer
to
Goliath
.
1.
Dauid
is
confident
vpon
God
,
both
acknowledging
his
power
,
he
was
the
Lord
of
hoasts
,
and
had
all
creatures
visible
and
inuisible
at
his
command
,
to
be
reuenged
vpon
his
enemies
:
as
also
he
was
assured
,
as
of
the
power
of
God
,
so
of
his
readie
helpe
,
who
had
entred
into
a
league
and
couenant
with
his
people
,
and
had
in
former
times
wrought
wonderfully
with
them
,
and
promised
to
be
with
their
armies
.
2.
And
Dauid
confidently
vpon
this
ground
,
both
of
Gods
power
,
and
gracious
assistance
,
pronounceth
three
things
to
fall
out
:
that
God
will
deliuer
the
Philistim
into
his
hand
:
some
doe
translate
the
word
sagar
,
shall
close
thee
in
my
hand
:
A.V.S.
but
it
rather
signifieth
to
deliuer
,
as
it
is
taken
,
c.
23.11
.
Will
the
Lords
of
Keilah
deliuer
me
vp
into
his
hands
?
and
so
read
here
Chal.
Pag.
Iun.
Lat.
secondly
,
he
saith
he
shall
take
off
his
head
:
thirdly
,
he
prophesieth
of
the
ouerthrow
of
the
whole
hoast
of
the
Philistims
,
that
he
will
giue
their
carkeises
to
the
foules
of
heauen
.
3.
Now
Dauid
knewe
that
these
things
should
fall
out
,
partly
by
ordinarie
,
partly
by
extraordinarie
meanes
:
the
ordinarie
were
two
,
the
badnesse
of
Goliaths
cause
,
who
had
railed
vpon
the
God
of
the
hoast
of
Israel
,
and
therefore
God
would
not
suffer
such
blasphemie
to
goe
vnpunished
:
and
the
ende
,
that
all
the
world
might
know
that
the
true
God
was
worshipped
in
Israel
:
the
extraordinarie
meanes
was
the
spirit
of
prophesie
,
which
Dauid
was
endued
with
,
whereby
he
could
foretell
of
the
manner
of
Goliaths
destruction
,
and
that
he
should
take
away
his
head
from
him
.
sic
fere
Martyr
.
27.
Quest.
v.
49.
Of
the
victorie
of
Dauid
,
and
the
ouerthrow
of
Goliath
.
1.
Goliath
at
the
first
called
Dauid
vnto
him
,
but
beeing
prouoked
by
his
speech
,
he
maketh
hast
toward
him
:
then
Dauid
speedily
put
a
stone
into
his
sling
,
and
hit
him
in
the
forehead
,
and
ouerthrew
him
:
wherein
three
things
are
admirable
:
first
,
that
Dauid
at
the
first
throw
could
hit
so
vncerten
a
marke
:
for
Goliath
stood
not
still
,
but
was
in
motion
:
secondly
,
that
with
a
small
stone
he
did
ouerturne
such
an
huge
bodie
:
thirdly
,
that
the
same
entring
into
his
forehead
did
slay
him
outright
:
Martyr
.
This
was
done
by
more
then
Dauids
skill
,
though
he
were
expert
in
flinging
,
as
it
is
saide
of
the
Beniamites
,
that
they
could
cast
a
stone
at
an
haires
breadth
,
and
not
faile
,
Iud.
20.16
.
for
the
Lord
directed
the
stone
,
and
gaue
such
strength
vnto
it
:
Pellican
.
it
light
vpon
his
forehead
the
place
of
sense
:
Borr.
yea
,
it
pierced
into
his
braine
:
Ioseph
.
the
word
tabah
,
signifieth
to
sinke
,
as
when
a
thing
is
drowned
in
the
water
:
so
easily
the
stone
entred
,
as
into
the
water
:
Iun.
and
was
all
hid
in
his
forehead
.
3.
Thus
it
pleaseth
God
to
vse
weake
meanes
,
to
confound
the
strong
:
as
Shamgar
with
an
oxe
goad
slew
sixe
hundred
,
and
Sampson
with
the
iawbone
of
an
asse
,
a
thousand
of
the
Philistims
.
3.
Some
of
the
fathers
,
which
ascribed
too
much
to
the
externall
signe
of
the
Crosse
,
giue
this
note
,
that
Goliath
was
smitten
in
the
forehead
,
Ambr.
serm
.
88.
But
then
the
badge
of
their
profession
was
not
in
the
forehead
,
but
in
their
foreskinne
:
the
Israelites
were
no
more
signed
there
,
then
the
vncircumcised
Philistims
:
but
herein
Augustines
iudgement
is
to
be
preferred
,
Serm.
33.
who
speaking
of
signing
with
the
Crosse
,
saith
,
Deus
non
delectatur
pictoribus
,
sed
factoribus
:
that
God
is
not
delighted
with
painting
of
the
crosse
,
but
with
doing
:
that
is
,
beleeuing
in
the
crosse
,
and
liuing
thereafter
.
It
was
not
then
the
barenes
of
Goliaths
forehead
,
but
the
force
of
Dauids
faith
,
that
obtained
this
conquest
:
as
Dauid
is
numbred
among
those
that
by
faith
subdued
kingdomes
.
Hebr.
11.32
.
sic
fere
Martyr
.
4.
Further
,
in
that
Dauid
did
cut
off
Goliaths
head
with
his
owne
sword
,
it
sheweth
that
God
doth
oftentimes
turne
the
enemies
weapons
vpon
themselues
:
as
the
arts
and
disciplines
which
were
inuented
by
the
heathen
,
the
Christians
vse
as
helps
to
conuince
them
of
blindnes
and
ignorance
:
the
Canons
,
decrees
,
testimonies
of
the
fathers
,
which
the
Papists
stand
vpon
,
the
Protestants
applie
against
their
errors
.
ex
Martyr
.
5.
And
as
Dauid
here
cutteth
off
Goliaths
head
with
his
owne
sword
,
so
Christ
doth
conuince
the
wicked
by
the
testimonie
of
their
owne
conscience
:
as
the
Apostle
saith
,
Their
conscience
also
bearing
witnesse
,
and
their
thoughts
accusing
one
an
other
,
or
excusing
,
Rom.
2.15
.
Borr.
28.
Quest.
v.
54.
Of
the
carrying
of
Goliaths
head
to
Ierusalem
.
1.
This
Dauid
did
not
with
ostentation
to
get
praise
to
himselfe
,
but
to
stirre
vp
the
people
by
the
sight
of
this
monument
,
to
giue
praise
vnto
God
:
Mar.
neither
did
he
care
for
the
spoile
of
the
enemie
,
as
souldiers
vse
of
a
couetous
minde
to
rifle
those
that
are
slaine
:
but
he
contented
himselfe
with
these
monuments
of
the
aduersarie
,
that
the
praise
of
God
might
be
set
forth
thereby
.
Pellic.
2.
Some
take
Ierusalem
to
be
the
same
,
that
Nob
was
,
where
we
read
that
Goliaths
sword
was
laide
vp
,
c.
21.
but
it
is
euident
,
Isa.
10.32
.
that
Nob
and
Ierusalem
were
two
diuers
places
.
3.
Iosephus
somewhat
inuerteth
this
narration
:
for
he
saith
,
that
Dauid
laid
vp
Goliaths
head
in
his
tent
,
and
consecrated
his
sword
vnto
God
,
lib.
6.
c.
11.
but
the
text
saith
,
that
he
carried
his
head
to
Ierusalem
,
and
laid
vp
his
armour
in
his
tent
.
4.
But
it
seemeth
,
that
Dauid
presently
did
not
carie
Goliaths
head
to
Ierusalem
,
but
afterward
,
when
at
the
beginning
of
his
raigne
,
he
remooued
the
Arke
to
Ierusalem
,
2.
Sam.
6.
Iun.
5.
But
this
laying
vp
of
Goliaths
head
in
Ierusalem
,
is
no
warrant
for
the
Papists
to
reserue
their
reliques
and
bodies
of
Saints
,
and
other
their
monuments
:
29.
Quest.
v.
54.
What
tabernacle
Dauid
laid
vp
Goliaths
armour
in
.
Whereas
c.
21.
mention
is
made
of
the
sword
of
Goliath
,
which
was
laide
vp
in
the
Tabernacle
before
the
Lord
,
this
doubt
ariseth
how
Dauid
is
saide
to
lay
it
vp
with
the
other
armour
of
Goliath
in
his
owne
tabernacle
.
1.
Some
thinke
,
that
he
laid
them
vp
first
in
his
tent
,
which
he
had
in
the
campe
:
or
in
his
owne
house
at
Bethlehem
:
Vatab.
and
that
afterward
from
his
own
tabernacle
they
were
caried
to
the
Lords
tabernacle
:
Osiand
.
but
it
is
not
like
that
Dauid
comming
as
a
straunger
to
the
campe
,
had
there
any
tent
of
his
owne
:
and
to
Bethlehem
he
returned
not
,
c.
18.2
.
2.
Some
take
this
for
the
Tabernacle
of
God
,
that
Goliaths
armour
was
at
the
first
laid
vp
there
:
Pellican
.
but
it
had
beene
improper
to
call
Gods
tent
,
Dauids
tent
.
3.
Others
therefore
are
of
opinion
,
that
Goliaths
armour
and
weapons
were
diuided
,
that
his
armour
was
kept
in
Dauids
tent
,
but
his
sword
was
laide
vp
in
the
Tabernacle
of
God
:
Kimch
.
but
the
word
celee
comprehendeth
generally
as
well
his
weapons
and
armour
,
and
therefore
it
is
like
,
there
beeing
no
speciall
mention
made
of
Goliaths
sword
,
that
it
was
placed
and
laid
vp
among
the
rest
of
his
armour
.
4.
Therefore
the
more
likely
opinion
is
,
sic
Iun.
In
the
meane
time
it
is
like
,
that
the
armour
of
Goliath
was
laide
vp
in
the
Tabernacle
of
the
Lord
at
Nob
,
from
whence
Dauid
receiued
the
sword
of
Goliath
,
c.
21.
which
afterward
he
put
in
the
Tabernacle
at
Ierusalem
.
30.
Quest.
v.
55.
How
Saul
could
be
ignorant
of
Dauid
,
whome
he
had
made
his
harnesse-bearer
before
,
asking
,
Whose
sonne
he
was
.
1.
Iunius
thinketh
,
as
is
shewed
before
,
qu.
23.
that
Dauids
encounter
with
Goliath
went
before
his
first
entertainment
with
Saul
,
and
so
his
opinion
is
,
that
this
storie
is
transposed
:
and
that
Saul
had
no
knowledge
of
him
before
,
when
he
asked
this
question
.
But
this
interpretation
can
not
stand
:
for
these
reasons
:
1.
because
it
is
said
,
c.
18.2
.
that
Saul
tooke
Dauid
that
day
,
and
would
not
let
him
returne
to
his
fathers
house
:
immediatly
after
this
exploit
Saul
kept
him
with
him
:
but
if
Dauid
had
first
encountred
with
Goliath
before
his
entertainment
with
Saul
,
it
had
beene
vntrue
:
for
Saul
sent
to
his
father
for
him
,
c
,
16.
Iunius
answeareth
,
that
this
v.
c.
18.2
.
is
to
be
referred
to
the
storie
,
c.
16.
of
Sauls
sending
vnto
Ishai
for
his
sonne
,
and
that
day
is
to
be
vnderstood
:
and
therefore
he
beginneth
the
18.
chap.
at
that
verse
.
But
this
construction
seemeth
very
straunge
,
after
so
long
interruption
and
breaking
off
,
to
referre
that
day
,
rather
to
the
chapter
precedent
,
then
to
the
verse
precedent
:
where
mention
is
made
of
the
knitting
of
Ionathans
heart
to
Dauid
:
especially
seeing
there
is
no
particular
mention
made
of
any
day
,
c.
16.19
.
when
Saul
sent
for
Dauid
.
2.
After
Dauids
first
entertainment
Saul
loued
him
,
c.
16.21
.
but
immediatly
after
this
victorie
,
when
they
returned
in
triumph
,
and
the
women
commended
Dauid
beyond
Saul
,
Saul
thereupon
was
exceeding
wroth
,
and
beganne
to
be
iealous
of
Dauid
,
c.
18.7
,
8.
Iunius
answeareth
,
that
this
meeting
of
the
women
playing
and
singing
,
was
at
some
other
time
,
when
Saul
returned
from
vanquishing
the
Philistims
,
and
not
from
the
slaughter
of
Goliath
.
But
this
can
not
be
:
for
Dauid
is
saide
to
haue
returned
them
from
the
slaughter
of
the
Philistim
,
c.
18.6
.
which
Iunius
translateth
,
Philistims
in
the
plural
,
otherwise
then
in
the
original
,
to
auoide
that
obiection
:
and
when
is
it
like
els
,
that
they
should
giue
the
preheminence
to
Dauid
,
but
immediatly
after
the
slaughter
of
Goliath
,
when
yet
the
memorie
thereof
was
fresh
?
3.
Presently
after
this
triumph
Saul
beeing
afraid
of
Dauid
,
put
him
from
him
,
and
made
him
captaine
ouer
a
thousand
,
c.
18.13
.
and
he
was
no
more
his
harnesse-bearer
,
but
he
set
him
ouer
his
men
of
warre
,
v.
5.
but
after
his
first
entertainment
he
was
his
armour
bearer
:
therefore
Dauids
first
seruice
vnto
Saul
,
went
before
this
combate
with
Goliath
.
4.
Dauid
the
morrow
after
the
triumph
(
Saul
beeing
in
his
fitt
)
is
said
to
haue
plaied
with
his
hand
like
as
at
other
times
,
c.
18
,
10.
but
if
Dauid
had
not
beene
before
entertained
,
he
should
not
haue
vsed
to
play
before
Saul
at
all
.
5.
We
are
not
easily
to
admit
such
disorder
and
confusion
in
the
sacred
stories
,
without
great
cause
,
and
some
apparent
inconuenience
and
absurditie
,
which
can
not
be
auoided
,
without
such
dislocation
of
the
storie
:
but
no
such
thing
is
feared
here
:
therefore
vpon
these
reasons
,
I
can
no
waies
giue
assent
vnto
Iunius
in
this
place
.
Therefore
holding
the
order
of
the
storie
to
haue
beene
so
done
in
time
,
as
it
is
set
downe
:
there
are
diuers
solutions
of
this
doubt
:
how
Saul
could
possibly
be
so
ignorant
of
Dauid
,
by
whome
he
had
receiued
such
comfort
in
his
agonies
and
fitts
.
1.
Some
thinke
,
that
Saul
knew
Dauid
,
but
not
who
his
father
was
:
but
that
is
not
so
:
for
he
had
sent
to
Ishai
by
name
for
his
sonne
,
c.
16.19
.
2.
Others
suppose
,
that
he
knew
his
fathers
name
,
but
now
enquireth
of
his
tribe
and
familie
:
but
Saul
knew
that
before
also
,
it
was
told
him
before
,
that
Ishai
his
father
was
a
Bethlemite
.
c.
16.18
.
3.
Kimchi
thinketh
that
he
enquireth
after
the
qualitie
and
condition
of
his
father
,
whether
he
were
a
warlike
man
,
hauing
such
a
valiant
sonne
:
but
the
text
sheweth
,
that
he
asked
simply
whose
sonne
he
was
,
not
what
manner
of
man
his
father
was
.
4.
Some
ascribe
this
forgetfulnes
of
Saul
to
the
multitude
of
affaires
,
wherewith
Kings
are
occupied
,
and
so
grow
obliuious
,
Vatab.
some
to
the
absence
and
discontinuance
of
Dauid
,
who
was
now
againe
reduced
to
his
pastorall
life
,
Osiand
.
But
it
is
most
like
that
this
is
to
be
imputed
to
Sauls
distempered
braine
,
that
was
oftentimes
molested
with
madde
and
frantike
fitts
,
and
such
persons
,
as
we
see
by
experience
grow
so
obliuious
,
that
for
the
time
they
forget
their
nearest
acquaintance
and
friends
:
and
for
Abner
,
it
is
no
maruell
,
that
he
beeing
a
martiall
man
,
and
hauing
occasion
often
to
be
abroad
,
tooke
no
such
speciall
notice
of
Dauid
.
Mart.
Pellic.
Any
of
these
,
especially
the
last
,
may
be
rather
held
to
be
the
causes
of
Sauls
forgetfulnes
and
obliuion
,
then
to
imagine
the
storie
to
be
transposed
.
CHAP.
XVIII
.
1.
Quest.
v.
1.
Of
the
friendship
betweene
Ionathan
and
Dauid
.
THree
things
are
expressed
in
this
verse
,
the
occasion
of
this
loue
and
friendship
,
the
firmenesse
of
it
,
Ionathans
soule
was
knit
with
the
soule
of
Dauid
;
the
faithfulnes
of
it
,
ex
Mart.
2.
Therefore
Ionathans
friendship
beeing
grounded
vpon
Dauids
vertue
,
remaineth
firme
,
and
continueth
,
their
hearts
were
,
as
it
were
,
tied
and
linked
together
:
nothing
but
death
could
seperate
that
mutuall
loue
:
nay
,
after
Ionathans
death
,
Dauid
remembred
the
league
betweene
them
made
,
in
shewing
mercie
vnto
Ionathans
posteritie
:
now
whereas
two
things
are
required
in
friendship
,
as
Aristotle
sheweth
in
his
Ethicks
,
that
it
should
be
mutuall
,
of
one
toward
the
other
,
which
is
the
difference
betweene
loue
and
friendship
:
for
one
may
loue
,
where
he
is
not
loued
againe
:
but
friendship
alwaies
reboundeth
the
like
good
will
againe
:
the
other
thing
is
,
that
this
mutuall
loue
be
made
apparant
and
professed
betweene
them
:
for
there
may
be
secret
good
will
,
and
inclination
of
affection
betweene
two
,
but
before
it
be
professed
and
protested
betweene
them
,
it
is
not
properly
friendship
:
both
these
concurred
in
this
friendship
:
for
Ionathan
loued
Dauid
,
and
was
beloued
againe
:
and
they
professed
this
friendship
by
making
a
mutuall
league
.
3.
Then
the
third
thing
followeth
obserued
in
this
loue
,
that
is
,
the
force
and
efficacie
of
it
:
Ionathan
loued
Dauid
as
his
owne
soule
,
that
is
,
wished
as
well
vnto
him
,
as
to
himselfe
:
he
loued
him
,
not
that
he
expected
good
from
him
,
but
to
haue
one
,
whome
he
might
doe
good
vnto
.
Therefore
Seneca
epist.
9.
ad
Lucil.
doth
worthily
reprooue
Epicurus
description
of
a
friend
:
that
a
man
might
haue
one
,
to
helpe
him
when
he
had
neede
,
to
sit
by
him
when
he
was
sicke
,
&c.
and
he
well
saith
,
longe
suavior
est
amicitia
,
quae
prodest
alteri
,
quam
quae
invatur
ab
alio
:
that
friendship
is
sweetest
,
which
helpeth
an
other
,
rather
then
is
helped
of
an
other
:
so
here
Ionathan
loueth
Dauid
for
his
owne
sake
,
that
he
might
shew
loue
and
kindnes
vnto
him
.
Aristotle
in
part
defineth
friendship
well
:
bene
velle
alicui
,
non
tua
,
sed
ipsius
causa
,
to
wish
well
vnto
a
man
,
for
his
cause
,
not
thine
owne
:
as
here
Ionathan
wisheth
well
to
Dauid
.
But
this
is
not
all
,
yet
there
is
a
further
thing
to
be
considered
:
that
a
friend
is
not
to
be
loued
for
his
own
good
,
but
propter
deum
,
for
Gods
cause
:
ex
Martyr
.
for
God
was
the
worker
of
this
friendship
betweene
Ionathan
and
Dauid
:
that
he
neglecting
his
owne
estate
,
and
the
hope
of
the
kingdome
,
and
with
the
euill
will
also
of
his
father
,
yet
fauoured
Dauid
:
Pellic.
wherein
Gods
prouident
care
appeared
toward
Dauid
,
that
he
might
haue
a
friend
in
Sauls
court
,
to
reueale
his
counsels
&
intendements
from
time
to
time
against
Dauid
.
Borr.
2.
Quest.
v.
1.
Whether
there
be
not
degrees
of
loue
notwithstanding
that
precept
,
that
we
should
loue
our
neighbour
as
our selfe
.
1.
Some
thinke
,
that
as
Ionathan
is
here
said
to
loue
Dauid
as
his
owne
soule
,
that
is
,
as
himselfe
,
so
we
are
bound
by
the
commandement
euery
one
to
loue
his
neighbour
:
because
it
is
said
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
:
Osiand
.
but
this
precept
doth
not
take
away
the
degrees
of
loue
:
for
then
their
should
be
no
speciall
friendship
among
Christians
:
the
precept
then
is
to
be
vnderstood
,
not
of
the
quantitie
of
loue
,
that
we
should
loue
euery
one
that
is
our
neighbour
,
in
that
degree
and
measure
of
loue
,
which
we
loue
our selues
:
for
that
were
vnnaturall
,
for
a
man
not
to
preferre
himselfe
before
an
other
:
but
of
the
qualitie
and
condition
of
loue
:
that
we
must
loue
our
neighbour
with
the
same
simplicitie
and
true
affection
,
wishing
him
no
more
hurt
,
then
to
our selues
.
2.
But
that
there
is
euen
in
Christianitie
a
difference
of
loue
,
and
that
a
speciall
and
peculiar
friendship
with
one
more
then
with
an
other
,
may
stand
with
religion
,
it
may
be
thus
shewed
:
our
Sauiour
Christ
himselfe
whose
affections
were
most
pure
,
did
loue
one
of
the
Apostles
beyond
the
rest
:
Iohn
is
called
the
Apostle
in
the
Gospel
,
whome
Iesus
loued
:
further
,
S.
Paul
saith
,
that
men
should
first
learne
to
shew
godlines
to
their
owne
house
,
and
he
saith
,
that
it
is
an
honest
thing
,
and
acceptable
before
God
,
1.
Tim.
5.4
.
there
are
degrees
then
in
shewing
of
our
loue
:
first
,
we
are
bound
to
those
,
to
whome
nature
hath
made
vs
neare
,
if
their
euill
conditions
doe
not
disparage
the
nearenes
of
their
blood
:
if
naturall
loue
hath
such
preheminence
,
euen
so
also
morall
ciuill
loue
,
which
is
grounded
vpon
vertue
,
may
admit
degrees
.
3.
Quest.
v.
8.
Of
Sauls
hatred
toward
Dauid
.
1.
Saul
is
giuen
ouer
to
be
tormented
of
his
owne
affections
:
at
once
he
is
inuaded
with
anger
,
feare
,
and
enuie
,
which
bringeth
forth
hatred
at
the
last
:
first
,
he
is
angrie
with
the
women
without
cause
:
for
they
had
ascribed
vnto
Dauid
no
more
then
he
deserued
,
for
in
killing
Goliath
,
he
had
done
as
great
seruice
as
ten
thousand
could
haue
done
:
and
they
gaue
vnto
Saul
more
then
he
deserued
,
as
Chrysostome
sheweth
,
homil.
de
Davide
&
Saule
:
for
Saul
had
continued
40.
daies
in
the
campe
,
suffering
the
Philistim
to
make
his
vaunts
,
and
did
nothing
;
yet
least
they
should
seeme
altogether
to
disgrace
Saul
,
they
say
Saul
hath
slaine
his
thousand
.
Next
vnto
his
anger
followeth
his
feare
:
he
beginneth
to
be
iealous
of
his
kingdome
,
saying
,
What
can
he
haue
more
,
sauing
the
kingdome
?
then
he
falleth
to
enuie
Dauid
,
and
to
be
suspicious
of
him
:
he
had
an
eye
vnto
Dauid
,
from
that
day
forward
,
v.
9.
and
last
of
all
he
hateth
him
,
and
deuiseth
mischiefe
against
him
.
Martyr
.
2.
This
enuie
which
Saul
bare
vnto
Dauid
,
If
he
say
thus
vnto
me
,
I
haue
no
delight
in
thee
,
behold
,
here
I
am
,
let
him
doe
to
me
as
seemeth
good
in
his
eies
.
2.
Sam.
15.26
.
Secondly
,
Saul
is
violently
caried
with
this
streame
of
enuie
to
hate
Dauids
vertues
,
euen
that
,
for
the
which
Dauid
was
worthie
to
be
loued
.
Thirdly
,
this
enuie
tended
vnto
Sauls
owne
hurt
,
it
was
as
a
fire
in
his
bosome
,
and
as
a
worme
continually
gnawing
vpon
him
,
not
suffering
him
to
haue
any
rest
:
so
enuie
is
a
sinne
against
God
,
against
man
,
and
most
of
all
the
enuious
person
sinneth
against
his
owne
soule
.
Borr.
4.
Quest.
v.
10.
How
Saul
is
said
to
haue
prophesied
.
1.
Some
doe
interpret
,
that
he
was
madde
,
Chal.
but
to
play
the
Prophet
simply
is
not
to
be
madde
.
2.
Some
thinke
he
is
said
to
prophesie
,
because
he
spake
in
his
fitts
he
knew
not
what
,
he
vttered
straunge
words
and
phrases
,
farre
from
the
capacitie
of
other
,
as
the
Prophets
vttered
parables
:
as
Avicenna
noteth
,
that
madde
men
in
their
fitts
many
times
vtter
straunge
languages
and
words
,
which
they
neuer
learned
,
nor
vnderstood
.
Mart.
3.
Some
take
it
to
be
spoken
according
to
the
opinion
of
the
vulgar
sort
,
who
when
men
prophesied
,
thought
they
were
madde
,
as
Iehu
his
companions
called
the
young
man
,
which
Elisha
sent
to
anoint
Iehu
king
,
madde
fellow
,
1.
king
.
9.
and
those
which
were
madde
,
they
thought
did
prophesie
.
Mart.
4.
Some
thinke
that
Saul
here
vttered
sacred
psalmes
and
hymnes
,
as
the
two
Prophets
vsed
to
doe
:
Osiand
.
but
Sauls
manner
of
prophesying
here
,
and
that
c.
10.
and
19.
when
he
prophesied
among
the
Prophets
,
was
not
all
one
:
for
there
he
did
as
the
other
Prophets
,
the
spirit
of
God
comming
vpon
him
:
but
here
the
euill
spirit
vexed
him
.
5.
Therefore
,
the
meaning
is
no
more
but
this
,
that
Saul
was
rauished
as
a
man
beside
himselfe
:
his
speech
for
manner
(
though
not
for
the
matter
)
was
straunge
,
and
his
behauiour
outwardly
was
such
,
as
when
the
Prophets
were
stirred
by
the
spirit
of
God
.
Iun.
Borr.
5.
Quest.
v.
11.
Of
Dauids
escaping
,
when
Saul
east
the
speare
at
him
.
1.
Where
it
is
expressed
,
that
Saul
saide
,
(
namely
within
himselfe
,
that
is
,
thought
)
as
the
word
is
taken
often
in
the
new
Testament
:
as
the
Scribes
and
Pharisies
said
within
themselues
,
that
is
,
thought
:
Borr.
it
appeareth
,
that
though
Sauls
head
were
troubled
,
yet
he
was
not
starke
madde
,
but
that
he
knew
what
he
did
:
some
thinke
,
that
as
men
in
their
sleepe
doe
dreame
of
those
things
,
which
they
thought
when
they
were
awake
,
so
madde
men
haue
reliques
of
their
former
euill
thoughts
remaining
:
but
here
Saul
saide
,
that
is
,
thought
thus
and
reasoned
within
himselfe
:
he
was
not
then
altogether
depriued
of
reason
:
but
we
see
the
fruits
of
this
his
madd
prophesying
,
as
the
spirit
wherewith
he
was
mooued
,
was
a
murtherer
from
the
beginning
,
so
Saul
intendeth
nothing
but
murther
and
mischeife
.
2.
Gods
prouidence
appeareth
in
deliuering
Dauid
:
that
as
God
directed
the
stone
out
of
Dauids
sling
to
hitte
Goliath
,
so
he
guideth
the
speare
out
of
Sauls
hand
,
that
it
did
not
touch
Dauid
:
though
he
by
Gods
direction
vsed
the
meanes
also
in
declining
the
stroake
.
Martyr
.
3.
Herein
Dauid
was
a
type
of
Christ
,
who
as
Dauid
here
by
his
sweete
musicke
would
haue
allaied
Sauls
madnes
,
so
by
the
sweete
voice
of
his
preaching
sought
to
cure
the
Scribes
and
Pharisies
of
their
spirituall
madnes
,
and
oftentimes
escaped
their
snares
which
they
laid
for
him
.
Mart.
4.
Beside
it
hath
this
morall
vse
,
that
it
is
lawfull
for
vs
,
to
decline
and
auoid
violence
and
daunger
intended
,
as
Dauid
did
twice
at
this
instant
,
but
not
to
offer
violence
and
reuenge
againe
.
Osiand
.
6.
Quest.
v.
13.
Why
Saul
set
Dauid
ouer
his
men
of
warre
.
1.
Some
thinke
,
that
whereas
Saul
had
set
Dauid
before
ouer
all
his
men
of
warre
,
v.
5.
he
now
to
disgrace
him
,
maketh
him
but
captaine
ouer
a
thousand
:
but
neither
was
Dauid
set
ouer
all
the
men
of
warre
,
for
that
place
Abner
had
:
Pellican
.
and
that
setting
Dauid
ouer
the
men
of
warre
,
is
the
same
here
mentioned
:
for
when
Saul
put
Dauid
from
him
,
he
made
him
captaine
of
a
thousand
,
and
then
he
set
him
ouer
his
men
of
warre
:
so
Iosephus
saith
,
ex
satellite
tribunum
fecit
:
of
his
harnesse-bearer
,
or
one
of
his
guard
,
he
made
him
a
tribune
or
captaine
.
2.
This
Saul
did
,
partly
to
prouide
for
his
owne
securitie
,
when
Dauid
was
furthest
from
him
,
Ioseph
.
partly
to
obiect
and
expose
Dauid
vnto
danger
,
that
he
might
fall
by
his
enemies
,
whome
he
did
fight
against
.
Mart.
7.
Quest.
v.
17.
Of
Sauls
breaking
promise
with
David
concerning
his
eldest
daughter
.
1.
Sauls
daughter
was
alreadie
by
Sauls
promise
to
be
giuen
vnto
Dauid
for
vanquishing
of
Goliath
,
Pellican
.
as
Saul
broke
his
promise
before
,
so
he
doth
againe
:
for
his
eldest
daughter
was
giuen
to
an
other
.
2.
This
mariage
was
pretended
to
be
an
occasion
of
further
danger
vnto
Dauid
,
for
Saul
doth
condition
with
him
to
fight
the
Lords
battels
,
pretending
religion
,
where
he
intended
mischeife
,
that
Dauid
might
be
ouerthrowne
in
battell
:
marriage
was
ordained
for
mutuall
helpe
and
comfort
:
but
there
is
nothing
of
so
good
institution
,
which
is
not
peruerted
and
abused
by
the
hypocrites
and
wicked
.
Mart.
3.
Saul
would
haue
the
matter
so
carried
,
as
that
he
might
be
without
all
suspition
,
his
hand
should
not
be
vpon
him
:
not
so
much
to
auoide
sedition
among
the
people
,
or
as
Kimchi
thinketh
,
least
he
might
afterward
haue
beene
brought
into
question
of
murder
:
but
he
pretendeth
loue
,
purposing
mischeife
,
that
Dauid
might
be
the
sooner
ouertaken
,
suspecting
nothing
:
as
then
hypocrites
are
most
dangerous
,
when
they
make
the
fairest
shewes
.
Domitiane
the
Emperour
,
to
whome
he
intended
the
most
mischeife
,
he
would
speake
the
fairest
vnto
:
and
Herode
would
haue
word
returned
concerning
the
child
borne
king
of
the
Iewes
,
that
he
might
goe
and
worship
,
thinking
indeede
to
murder
the
infant
.
Martyr
.
8.
Quest.
v.
18.
Whether
Dauid
dissembled
,
when
he
excused
himselfe
,
saying
,
Who
am
I
,
&c.
Seeing
Dauid
was
both
anointed
by
Samuel
to
be
king
of
Israel
,
and
beside
by
the
vanquishing
of
Goliath
,
had
made
himselfe
worthie
to
marrie
the
kings
daughter
,
as
Saul
had
proclaimed
and
promised
:
how
could
Dauid
so
much
abase
himselfe
,
as
not
meete
for
such
a
marriage
?
To
this
it
is
answered
,
that
Dauid
did
not
looke
vnto
that
fauour
and
grace
,
which
the
Lord
had
vouchsafed
him
,
in
electing
him
to
be
king
;
but
partly
he
considereth
the
great
dignitie
,
which
was
now
offered
him
,
partly
his
owne
tenuitie
and
meane
parentage
,
and
so
in
respect
of
himselfe
,
without
any
dissimulation
,
he
confesseth
himselfe
vnmeete
and
vnworthie
:
and
this
lowly
and
humble
minde
he
still
caried
toward
Saul
:
as
Saul
at
the
first
,
when
he
was
of
a
better
spirit
,
did
also
excuse
himselfe
,
when
he
was
first
annointed
by
Samuel
to
be
king
.
Mart.
9.
Quest.
v.
21.
Of
the
meaning
of
these
words
,
By
the
other
thou
shalt
contract
affinitie
with
me
.
1.
Some
read
,
for
two
things
thou
shalt
be
my
sonne
in
law
:
Lat.
which
some
expound
,
because
Dauid
had
either
twise
brought
vnto
Saul
the
foreskinnes
of
the
Philistims
,
or
he
had
brought
him
two
hundred
,
whereas
Saul
required
but
one
:
but
as
yet
Saul
had
made
no
mention
of
any
such
condition
.
2.
Therefore
it
is
to
be
referred
vnto
Sauls
two
daughters
:
which
some
interpret
thus
;
that
whereas
the
Hebrew
phrase
is
,
in
two
,
thou
shalt
haue
affinitie
with
me
,
they
vnderstand
one
,
as
Kimchi
,
or
,
the
other
:
that
is
,
in
one
of
the
twaine
:
but
then
it
should
haue
beene
indifferent
for
Dauid
to
take
either
of
them
,
which
now
could
not
be
,
the
indifferencie
beeing
taken
away
by
the
mariage
of
the
eldest
alreadie
.
3.
Therefore
by
two
,
is
here
meant
the
second
,
the
cardinal
number
,
taken
for
the
ordinal
:
as
2.
king
.
15.32
.
in
the
two
yeare
,
for
the
second
:
so
here
Saul
meaneth
that
by
the
twaine
,
that
is
,
the
second
of
his
daughters
,
Dauid
should
become
his
sonne
in
law
.
Iun.
4.
Most
doe
here
read
,
gener
eris
,
thou
shalt
be
my
sonne
in
law
:
but
the
word
chatam
signifieth
generally
to
contract
or
ioyne
in
affinitie
:
Pag.
Iun.
as
the
construction
of
the
word
sheweth
with
the
preposition
beth
,
with
:
bi
,
with
me
:
the
sense
rather
giueth
,
thou
shalt
contract
affinitie
with
me
:
then
be
a
sonne
in
law-with
me
.
10.
Quest.
v.
25.
Of
these
words
,
The
King
requireth
no
dowrie
:
of
the
vse
and
custome
of
giuing
of
dowries
.
1.
Peter
Martyr
here
obserueth
,
that
in
Dauids
time
,
and
before
the
law
the
vse
was
,
not
for
men
to
take
dowries
and
portions
with
their
wiues
,
but
rather
to
giue
vnto
them
:
and
vnder
the
law
he
thinketh
it
was
the
vse
for
the
women
to
giue
their
dowries
:
and
he
citeth
that
place
,
Exod.
22.16
,
17.
where
the
law
is
this
,
If
a
man
entise
a
maide
that
is
not
betroathed
,
and
lie
with
her
,
he
shall
endow
her
,
and
take
her
to
his
wife
:
if
her
father
refuse
to
giue
her
vnto
him
,
he
shall
pay
money
according
to
the
dowrie
of
virgins
:
out
of
this
place
he
seemeth
to
inferre
,
that
dowries
were
vsed
to
be
giuen
with
virgins
.
But
the
contrarie
is
euident
by
these
words
:
the
former
verse
is
cleare
,
that
he
which
lieth
with
a
maide
not
betroathed
,
shall
endow
her
:
and
in
case
the
father
of
the
maide
will
not
consent
,
then
not
the
father
,
but
the
other
shall
notwithstanding
giue
the
dowrie
of
virgins
vnto
the
maides
father
,
as
it
appeareth
Deut.
22.29
.
for
if
the
law
had
beene
for
virgins
to
giue
and
not
take
dowries
,
they
would
not
in
practise
haue
gone
against
the
law
.
And
whereas
the
example
of
Pharaoh
is
obiected
,
that
gaue
in
marriage
with
his
daughter
the
citie
of
Gezer
vnto
Salomon
,
1.
king
.
9.16
.
it
may
be
answered
that
Salomon
had
married
Pharaohs
daughter
long
before
that
,
c.
3.1
.
but
dowries
were
vsed
to
be
giuen
before
marriage
:
neither
is
it
called
a
dowrie
,
which
the
Hebrewes
call
mohar
,
but
it
was
shilluchim
,
a
thing
sent
,
or
present
:
and
beside
Pharaoh
was
a
stranger
to
Israel
,
and
therefore
not
tied
vnto
their
lawes
.
2.
The
vse
then
was
both
before
the
law
,
and
after
,
for
men
to
endowe
their
wiues
before
marriage
:
so
Abrahams
seruant
gaue
tokens
and
iewells
vnto
Rebekah
,
but
receiued
none
:
Iaakob
serued
14.
yeares
for
his
wiues
:
Shechem
saith
vnto
Iaakob
,
and
his
sonnes
,
Let
me
finde
fauour
in
your
eyes
,
and
I
will
giue
whatsoeuer
you
appoint
me
.
Gen.
34.11
.
3.
Now
the
order
concerning
dowries
was
this
:
the
man
gaue
a
dowrie
before
marriage
to
his
wife
,
which
was
at
her
disposing
,
if
her
husband
died
,
for
her
maintenance
,
or
for
the
education
of
the
children
:
and
such
dowries
were
giuen
before
mariage
,
after
they
could
not
be
giuen
,
whereof
Plutark
giueth
this
reason
,
in
quaestionibus
connubialibus
,
because
then
the
man
and
wife
were
as
one
,
and
they
occupied
their
good
in
common
,
they
could
not
one
giue
to
an
other
.
ex
Mart.
4.
But
whereas
it
was
thus
decreed
in
the
Councell
of
Arles
,
c.
16.
Nullum
sine
dote
fiat
coniugium
:
that
no
mariage
should
be
made
without
some
dowrie
:
which
seemeth
by
the
sequele
to
haue
beene
prouided
,
to
cut
off
clandestine
,
that
is
,
secret
and
stollen
mariages
:
I
see
no
cause
why
this
canon
should
be
misliked
,
as
Pet.
Mart.
taketh
exception
to
it
:
for
it
enioyneth
not
that
alwaies
the
dowrie
should
be
of
the
womans
part
:
but
in
generall
,
that
there
should
be
solemne
dowrie
giuen
,
which
I
vnderstand
rather
to
be
in
the
mans
behalfe
:
that
by
this
meanes
,
in
the
solemne
conueyance
of
such
dowries
,
which
could
not
be
done
without
witnesses
,
notice
might
be
taken
of
such
mariage
:
and
so
priuie
and
secret
contracts
preuented
.
Now
because
many
poore
couples
meete
together
,
that
haue
little
one
to
endow
an
other
with
;
the
canon
prouideth
for
that
:
iuxta
possibilitatem
fiat
d●s
,
that
the
dowrie
should
be
according
to
their
abilitie
:
there
is
no
man
so
poore
,
but
is
able
to
endow
his
wife
with
somewhat
:
answerable
to
this
constitution
,
is
the
commendable
order
of
our
Church
obserued
in
mariage
,
with
all
my
worldly
goods
I
thee
endow
.
This
auncient
custome
of
endowing
the
wiues
,
reprooueth
the
couetous
practise
of
this
age
,
which
respecteth
more
in
mariage
,
what
the
woman
hath
,
then
what
shee
is
:
whereas
,
as
Olympius
well
obserued
,
non
digitis
,
sed
auribus
&
oculis
ducenda
est
vxor
:
a
wife
must
be
maried
not
by
the
fingers
,
but
by
the
eyes
and
eares
.
11.
Quest.
v.
27.
Of
Sauls
demaund
,
and
Dauids
bringing
of
the
foreskinnes
.
1.
Saul
for
two
reasons
required
this
condition
of
Dauid
,
both
to
bring
him
into
daunger
,
that
he
might
perish
by
the
hand
of
the
Philistims
,
and
to
exasperate
the
mindes
of
the
Philistims
against
him
,
by
whome
they
were
so
cruelly
handled
:
for
Dauid
either
circumcised
them
aliue
,
or
cut
off
their
foreskinnes
when
they
were
dead
,
and
brought
them
vnto
Saul
.
Mar.
2.
Iosephus
mistaketh
the
storie
,
for
where
as
Saul
required
but
an
hundreth
,
he
maketh
mention
of
sixe
hundreth
:
and
he
saith
Dauid
cut
off
so
many
heades
of
the
Philistims
,
not
foreskinnes
.
3.
Dauid
sheweth
his
readines
in
this
seruice
,
for
both
he
bringeth
the
double
number
of
that
which
was
required
,
two
hundred
for
one
,
and
he
doth
it
in
a
shorter
time
,
then
was
set
him
.
Pellican
.
4.
But
herein
Sauls
hypocrisie
sheweth
it selfe
,
who
beeing
himselfe
of
an
vncircumcised
heart
,
pretendeth
enmitie
against
those
which
were
vncircumcised
in
the
flesh
,
but
indeede
he
hateth
most
of
all
Dauid
,
that
was
circumcised
both
in
the
flesh
,
and
in
the
heart
.
12.
Quest.
v.
27.
Whether
it
were
lawfull
for
Dauid
to
cut
off
the
foreskinnes
of
the
Philistims
.
1.
First
,
the
priuate
reasons
,
which
mooued
Dauid
to
condescend
to
this
condition
were
these
two
;
his
desire
to
haue
Michal
for
his
wife
,
whome
seeing
her
to
loue
him
,
he
loued
againe
,
and
that
by
this
occasion
he
might
cut
off
the
enemies
of
God
,
and
of
Israel
.
2.
The
lawfulnes
of
this
enterprise
appeareth
,
both
in
respect
of
the
commander
,
which
was
Saul
the
king
the
cheife
Magistrate
,
by
whose
authoritie
warres
must
be
taken
in
hand
:
and
the
person
of
the
enemies
considered
,
who
were
professed
enemies
to
the
people
of
God
,
continually
vexing
and
molesting
them
.
Mart.
Dauid
also
might
consider
his
owne
calling
,
who
was
anointed
king
,
and
appointed
to
be
the
captaine
and
deliuerer
of
his
people
.
3.
Thus
through
Gods
goodnes
all
things
fal
out
contrarie
to
Sauls
expectation
:
he
thought
to
make
his
daughter
a
snare
vnto
him
,
who
afterward
was
a
meane
to
deliuer
him
:
and
he
exposeth
Dauid
to
the
rage
of
the
Philistims
,
thinking
thereby
to
make
an
hand
of
him
;
whereas
by
the
iust
iudgement
of
God
Saul
fell
into
the
hand
of
the
Philistims
,
but
Dauid
escaped
:
nay
,
he
was
preserued
in
their
countrey
from
Saul
.
Mart.
13.
Quest.
v.
30.
Of
Dauids
prosperous
successe
against
the
Philistims
.
1.
Whereas
it
is
saide
,
when
the
powers
of
the
Philistims
went
forth
,
&c.
the
Rabbins
thinke
,
that
they
tooke
occasion
to
inuade
Israel
,
vnderstanding
of
Dauids
mariage
:
for
they
were
not
ignorant
of
that
law
among
the
Hebrewes
,
that
they
were
not
to
goe
warre
,
the
first
yeare
of
their
marriage
:
but
this
is
an
vncertaine
coniecture
,
no
such
thing
beeing
expressed
in
the
text
,
whether
this
thing
happened
in
the
first
yeare
of
Dauids
marriage
:
Mart.
it
seemeth
,
rather
that
the
Philistims
were
prouoked
,
and
exasperated
by
Dauids
hard
vsage
of
them
,
in
cutting
off
their
foreskinnes
.
2.
Now
it
is
saide
,
that
Dauid
prospered
in
all
his
enterprises
,
as
read
the
Chal.
and
Iun.
the
most
read
,
he
was
of
more
vnderstanding
,
or
behaued
himselfe
more
wisely
:
the
word
sachal
indeede
signifieth
both
:
but
the
first
is
fitter
here
,
as
before
v.
5.
and
v.
19.
Dauid
prospered
in
all
his
waies
,
because
Iehouah
was
with
him
:
they
indeede
which
haue
prosperous
successe
,
are
prudent
also
in
their
businesse
,
but
they
which
are
wise
and
prudent
,
doe
not
alwaies
prosper
:
as
Achitophels
wise
and
politike
counsell
against
Dauid
prospered
not
:
therefore
because
it
is
said
,
that
Dauids
name
grew
into
great
price
and
estimation
,
it
sheweth
,
that
his
successe
was
very
prosperous
,
which
made
him
famous
.
CHAP.
XIX
.
1.
Quest.
v.
2.
Whether
Ionathan
did
euill
,
in
bewraying
his
fathers
counsell
to
Dauid
.
1.
IOnathan
herein
did
not
forget
his
dutie
toward
Saul
,
either
as
his
father
,
or
as
king
:
for
he
knew
,
that
God
was
rather
to
be
obeied
then
man
:
God
had
commanded
,
Thou
shalt
not
kill
:
Saul
biddeth
him
kill
:
Ionathans
resolution
was
herein
godly
,
not
to
obey
the
cruell
commandement
of
his
father
.
Mar.
2.
Nay
,
herein
he
sheweth
his
faithfulnes
vnto
his
father
,
in
keeping
of
him
from
this
great
wickednesse
in
shedding
of
blood
:
Pellican
.
and
further
in
perswading
and
counselling
Saul
,
not
to
be
so
hard
against
Dauid
,
as
afterward
it
followeth
.
Mar.
3.
Wherein
appeareth
great
difference
betweene
an
vnfained
and
a
dissembling
friend
:
all
the
rest
of
Sauls
seruants
seemed
to
honour
and
fauour
Dauid
:
but
now
when
they
saw
that
Sauls
minde
was
fully
bent
against
him
,
they
all
held
their
peace
,
&
seeme
to
giue
consent
:
but
only
Ionathan
,
leaueth
not
his
friend
,
who
had
lesse
reason
,
in
respect
of
the
succession
of
the
kingdome
,
then
any
of
them
,
to
fauour
Dauid
.
Pellican
.
2.
Quest.
v.
6.
Of
Ionathans
perswasion
to
Saul
in
Dauids
behalfe
.
1.
Ionathan
dealeth
with
his
father
for
Dauid
,
vrging
specially
these
three
reasons
:
the
first
ab
honesto
,
it
was
no
credit
or
honestie
for
Saul
to
persecute
an
innocent
and
harmelesse
man
,
that
had
not
offended
him
,
nor
sinned
against
him
:
secondly
ab
vtili
,
because
Dauid
was
for
his
profit
,
and
for
the
defence
of
the
people
:
he
had
done
many
worthie
exploits
in
sauing
and
deliuering
Israel
:
thirdly
,
from
Sauls
owne
testimonie
,
who
had
formerly
approoued
Dauids
seruice
,
and
commended
it
.
2.
Saul
by
these
perswasions
was
mooued
,
and
sware
that
Dauid
should
not
die
:
but
afterward
contrarie
to
his
faith
and
oath
,
he
sought
Dauids
life
:
much
like
herein
are
the
Romanists
,
who
haue
broken
their
promises
and
oathes
,
made
vnto
Protestants
:
witnes
their
proceeding
against
Hus
and
Hierome
of
Prage
,
contrarie
to
the
Emperours
safe
conduct
:
and
the
horrible
massacre
in
Fraunce
:
for
their
position
is
,
fides
non
est
servanda
haereticis
,
that
faith
is
not
to
be
kept
with
heretikes
.
Martyr
.
The
word
of
a
Prince
should
be
as
the
law
of
the
Medes
and
Persians
,
not
to
alter
:
how
much
more
should
their
oath
be
firme
?
This
carelesse
keeping
of
Sauls
oath
,
did
turne
in
the
ende
to
his
owne
ruine
and
ouerthrow
.
3.
Quest.
v.
13.
Whence
Michal
had
the
image
which
shee
laid
in
the
bedde
in
stead
of
Dauid
.
1.
Some
thinke
,
that
the
word
teraphim
here
vsed
,
which
signifieth
Idols
or
images
,
is
taken
in
Scripture
sometime
in
the
worse
sense
,
for
an
idol
abused
to
superstition
;
sometime
for
any
picture
resembling
man
:
Vatabl.
and
that
this
image
might
be
either
some
implement
in
the
house
throwne
into
a
corner
and
neglected
,
or
such
a
mammet
,
as
they
make
of
clouts
and
ragges
to
keepe
gardens
and
orchards
,
commonly
called
skare-crowes
.
Mart.
Pellican
.
But
neither
had
Michal
any
time
to
make
such
a
mammet
,
this
deuice
beeing
of
the
sudden
,
as
womens
wit
is
present
,
and
if
it
had
beene
such
,
though
it
skareth
crowes
,
it
could
not
haue
caried
such
a
liuely
shape
to
deceiue
men
:
it
seemeth
then
to
haue
beene
some
liuely
representation
of
a
man
,
seeing
that
Michal
thrusteth
vnder
the
head
therof
a
pillow
of
goats
skin
with
the
haire
,
as
the
Latine
interpreter
well
interpreteth
,
pellem
pilosarum
caprarum
,
the
hairie
skinne
of
a
goate
:
that
it
beeing
put
to
the
head
of
the
image
,
might
resemble
a
mans
haire
:
beside
,
to
what
ende
should
such
an
image
be
kept
in
the
house
,
and
laid
aside
beeing
of
no
vse
?
And
further
,
I
thinke
,
it
cannot
be
shewed
that
teraphim
is
otherwise
taken
in
the
Scripture
,
then
in
the
wurse
part
,
for
an
image
or
idol
of
superstition
:
as
c.
15.23
.
to
transgresse
is
as
superstition
and
idols
,
the
word
is
(
teraphim
)
The
same
name
is
giuen
to
the
images
,
which
Rachel
stole
from
her
father
.
2.
Iosephus
taketh
it
not
to
haue
beene
an
image
,
but
the
heart
of
a
goate
,
which
lay
panting
vnder
the
cloathes
:
but
beside
that
this
is
contrarie
to
the
text
:
so
small
a
thing
,
could
not
be
taken
for
the
bodie
of
a
man
.
3.
Therefore
the
more
probable
opinion
is
,
that
this
teraphim
was
some
superstitious
relique
,
which
Michal
vsed
secretly
,
without
Dauids
priuitie
,
as
Rachel
kept
hers
,
Iaakob
not
knowing
,
and
others
in
his
house
,
as
appeareth
,
Gen.
35.2
,
4.
Mercer
.
ibid.
for
though
Saul
were
an
enemie
to
idolatrie
,
and
so
Michal
learned
no
such
thing
from
him
;
yet
shee
might
els
where
see
such
superstition
:
as
there
were
witches
in
Israel
,
though
Saul
publikely
did
inhibite
them
:
thus
both
the
Lat.
and
Chald.
here
read
simulachrum
,
but
more
euidently
the
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vaine
images
:
all
which
thinke
it
was
a
superstitious
image
:
which
seemeth
the
more
likely
,
because
Michal
shewed
her selfe
afterward
a
skorner
and
derider
of
zeale
and
religion
in
Dauid
.
2.
Sam.
6.
4.
Quest.
v.
17.
Of
Michals
excuse
vnto
Saul
,
that
Dauid
threatned
to
kill
her
.
1.
In
some
things
Michal
is
to
be
commended
,
in
seeking
to
deliuer
Dauid
from
danger
,
&
in
preseruing
his
life
:
therein
shewing
the
neare
coniunction
betweene
man
and
wife
,
preferring
her
husbands
safetie
,
before
the
displeasure
of
her
father
,
according
to
the
first
institution
:
for
this
cause
shall
a
man
leaue
father
and
mother
,
and
cleaue
to
his
wife
,
Gen.
2.
and
so
the
wife
is
to
cleaue
to
her
husband
.
Mart.
2.
In
some
things
Michal
is
to
be
excused
:
as
in
vsing
such
meanes
whereby
to
keepe
Sauls
messengers
in
suspense
,
and
in
protracting
of
time
,
that
her
husband
might
escape
:
as
in
pretending
he
was
sicke
,
in
laying
in
an
image
into
the
bed
:
in
these
things
shee
is
to
be
excused
:
these
pretenses
tending
to
no
hurt
to
any
,
but
rather
proceeding
from
matrimoniall
loue
and
dutie
.
Pellican
.
3.
But
in
some
things
,
shee
neither
deserueth
commendation
,
nor
yet
can
be
excused
:
as
in
laying
such
an
imputation
vpon
her
husband
,
as
though
he
threatned
to
kill
her
:
for
shee
here
three
waies
offended
:
1.
in
telling
an
vntruth
:
2.
in
raising
a
slaunder
vpon
Dauid
,
which
might
breede
a
great
offence
and
scandall
:
3.
in
her
feare
and
timorousnesse
,
which
was
the
cause
of
all
this
:
wherein
shee
should
rather
haue
imitated
Ionathan
,
to
haue
spoken
boldly
to
her
father
,
euen
to
his
face
in
the
defence
of
her
husbands
innocencie
.
It
is
written
of
Dyonisius
the
tyrant
,
who
gaue
his
sister
in
marriage
to
one
Polixenus
,
that
when
he
beeing
accused
of
treason
,
was
fled
into
Italie
,
the
tyrant
expostulated
with
his
sister
,
why
shee
did
not
giue
notice
vnto
him
of
his
flying
:
then
shee
made
this
confident
answer
,
An
ita
me
degenerem
putas
,
vt
si
scissem
virum
fugiturum
,
non
fuissem
vna
fugitura
:
Doe
you
thinke
me
so
vndutifull
and
out
of
kind
,
that
if
I
had
known
my
husband
would
haue
fled
away
,
that
I
would
not
haue
fled
away
with
him
.
Michal
herein
came
short
of
the
example
of
this
heathen
woman
.
Mart.
5.
Quest.
v.
18.
Whether
Samuel
did
well
in
receiuing
Dauid
,
whome
the
king
pursued
as
his
enemie
.
1.
Such
as
are
indeede
traytours
to
the
King
and
state
,
and
doe
malitiously
practise
or
conspire
against
either
,
are
not
to
be
rescued
and
succoured
:
for
such
are
worthely
by
the
lawes
of
all
nations
held
to
be
no
better
then
traytours
themselues
,
that
shall
giue
entertainment
vnto
such
:
vnlesse
it
be
with
such
an
intent
as
Iael
receiued
Sifera
,
(
not
in
that
particular
to
lay
hand
of
them
)
but
in
generall
to
deliuer
such
persons
vp
vnto
the
state
.
2.
But
there
is
an
other
reason
,
and
respect
of
those
,
which
are
without
cause
held
to
be
traytours
:
which
neither
are
enemies
to
God
,
nor
the
King
:
as
Dauid
bare
no
malice
vnto
Saul
,
nor
entended
any
mischiefe
against
him
,
but
suffered
him
to
escape
out
of
his
hands
,
when
he
might
haue
killed
him
:
Samuel
therefore
vnderstanding
of
Dauids
innocencie
,
and
of
Sauls
vniust
vexation
of
him
,
doubteth
not
to
receiue
him
.
So
Rahab
gaue
entertainment
to
the
spies
,
hidde
them
,
when
they
were
searched
for
,
and
preserued
their
liues
:
so
Ionathan
and
Ahimaaz
were
hid
,
which
were
sent
as
messengers
vnto
Dauid
.
2.
Sam.
17.19
.
And
now
in
many
places
Protestants
and
true
professours
are
held
as
heretikes
vnto
the
state
,
who
notwithstanding
such
cruell
edicts
,
and
vniust
sentence
,
are
to
be
releeued
and
succoured
.
Martyr
.
6.
Quest.
v.
18.
Of
Naioth
,
whether
Samuel
brought
Dauid
.
1.
This
Naioth
,
which
is
said
to
be
Ramah
Samuels
citie
,
was
not
farre
from
Ramah
situate
in
the
fields
or
territorie
thereof
:
Vatabl.
the
worde
properly
signifieth
,
a
solitarie
place
in
the
pastures
and
fieldes
,
where
the
schoole
of
the
Prophets
was
:
which
was
fittest
for
studie
and
meditation
:
thither
Samuel
taketh
Dauid
,
that
they
might
be
more
safe
from
Sauls
violence
,
and
that
Dauid
might
finde
comfort
in
the
exercise
and
meditation
of
the
Scriptures
.
Pellican
.
2.
In
this
place
there
was
a
companie
of
Prophets
,
and
Samuel
was
cheife
ouer
them
,
beeing
their
instructer
and
teacher
,
and
therefore
els
where
they
are
called
the
children
of
the
Prophets
:
for
though
prophesie
be
the
speciall
gift
,
and
worke
of
the
spirit
,
yet
it
was
fit
that
they
which
afterward
should
be
emploied
in
the
seruice
of
God
,
as
it
is
like
,
that
these
were
most
of
Leui
,
should
be
prepared
by
godly
instruction
and
education
,
for
the
further
worke
of
the
spirit
in
them
.
3.
Thus
Samuel
though
he
had
giuen
ouer
the
publike
gouernment
of
the
Commonwealth
,
yet
exercised
himselfe
in
his
propheticall
office
still
:
not
liuing
to
himselfe
,
as
Sylla
did
,
when
he
had
resigned
the
Dictatourship
,
nor
following
his
pleasure
,
as
Diocletian
,
after
he
had
giuen
ouer
the
Imperiall
gouernment
.
4.
Thus
we
see
that
the
noble
foundation
of
Vniuersities
,
and
schooles
of
learning
,
is
grounded
vpon
the
example
of
the
Prophets
:
and
so
of
auncient
time
it
hath
beene
practised
,
that
in
the
cheife
cities
,
there
should
be
common
schooles
and
profession
of
learning
,
as
at
Alexandria
,
and
Antioch
,
many
famous
men
taught
publikely
,
as
Pantenus
,
Origene
,
Clemens
.
Mar.
5.
But
much
vnlike
to
this
institution
,
7.
Quest.
v.
20.
Of
Sauls
violence
offered
to
the
colledge
of
the
Prophets
,
and
of
the
priuiledge
of
Sanctuaries
.
1.
Saul
sheweth
his
cruell
and
bloodie
minde
,
in
that
he
sendeth
to
take
Dauid
euen
from
Samuels
presence
,
and
the
Colledge
of
the
Prophets
,
(
which
was
safe
euen
among
their
enemies
the
Philistims
,
c.
10.5
.
)
yea
,
and
if
they
refused
,
to
put
them
to
the
sword
also
,
as
is
most
like
,
as
he
did
the
priests
of
Nob
:
thus
neither
reuerencing
the
place
,
nor
the
persons
.
Martyr
.
2.
Now
concerning
Sanctuaries
and
priuiledged
places
:
though
they
belonged
specially
to
the
policie
of
the
Commonwealth
of
the
Israelites
,
hauing
also
some
figuratiue
ceremonie
in
it
,
as
it
may
appeare
by
that
law
,
of
the
remaining
of
the
manslayer
in
the
citie
of
refuge
till
the
death
of
the
high
Priest
,
who
herein
was
a
type
of
Christ
,
Numb.
35.28
.
yet
according
to
that
president
,
it
is
lawfull
that
,
for
reuerence
vnto
the
exercises
of
religion
,
and
of
Gods
worship
,
such
places
,
as
are
consecrate
to
that
ende
,
should
enioy
some
immunities
,
and
priuiledges
:
as
is
still
commendably
practised
in
this
our
nation
,
that
the
Kings
writ
should
not
be
serued
in
Churches
and
places
of
prayer
,
at
the
least
no
violent
hands
to
be
laide
vpon
any
in
Church
or
Churchyard
.
3.
But
this
giueth
no
patronage
to
the
vnreasonable
priuiledges
,
which
in
time
past
were
challenged
vnto
Sanctuaries
:
by
occasion
of
which
superstitious
immunities
,
many
foule
and
shamefull
enormities
were
committed
:
And
Popish
Sanctuaries
failed
in
all
these
respects
:
1.
in
the
number
of
them
,
they
were
exceeding
many
:
euery
Monasterie
lightly
was
a
Sanctuarie
,
whereas
in
all
the
land
of
Israel
,
there
were
but
sixe
appointed
for
the
whole
nation
.
2.
whereas
the
Sanctuaries
and
cities
of
refuge
were
appointed
for
inuoluntarie
and
the
smaller
offences
,
for
those
which
trespassed
not
of
malice
,
as
they
which
killed
any
by
chaunce
without
any
malice
:
yet
they
opened
their
Sanctuaries
to
wicked
persons
,
guiltie
of
wilfull
murder
,
and
other
most
grieuous
crimes
:
whereas
by
the
law
of
God
,
it
was
lawfull
to
take
such
euen
from
the
altar
,
8.
Quest.
v.
20.
How
Sauls
messengers
,
whome
he
sent
to
take
Dauid
,
prophesied
:
and
of
their
sodaine
chaunge
.
1.
Here
the
power
of
God
mightily
appeared
,
in
chaunging
of
a
sudden
the
hearts
of
these
messengers
,
who
came
with
a
full
intent
to
apprehend
Dauid
,
and
to
take
him
by
strong
hand
:
we
read
in
Scripture
of
three
kind
of
such
innouation
and
changes
:
some
were
suddenly
stricken
with
Gods
iudgements
,
and
so
staied
in
their
enterprise
,
as
two
captaines
with
their
fifties
,
that
were
sent
by
the
King
to
take
Eliah
,
which
were
destroied
with
fire
from
heauen
:
2.
king
.
1.
some
,
though
they
escaped
such
sodaine
iudgement
,
confess
.
c.
3.
M.
Latimer
vsed
to
goe
and
heare
M.
Stafford
his
godly
lectures
to
scoff
at
him
,
but
he
was
caught
in
a
golden
net
,
and
beganne
to
sauour
the
truth
:
yea
,
humane
perswasions
haue
wrought
present
effects
:
as
drunken
Polemo
went
to
deride
graue
Xenocrates
,
with
his
garlands
and
other
youthfull
ornaments
,
but
before
he
came
away
,
he
pulled
off
his
garland
,
and
became
himselfe
one
of
Xenocrates
scholers
:
much
more
effectuall
is
the
spirit
of
God
,
to
worke
vpon
the
heart
of
man
.
God
vsually
in
these
daies
turneth
not
mens
hearts
on
the
sodaine
,
that
there
should
be
continuall
exercise
of
the
preaching
of
his
word
,
and
of
the
labour
and
diligence
of
those
which
heare
vnto
their
edifying
.
3.
These
messengers
of
Saul
,
when
they
saw
the
rest
to
prophesie
,
in
singing
of
Psalmes
and
hymnes
vnto
God
,
they
ioyned
with
them
in
that
exercise
:
for
like
as
the
load
stone
draweth
yron
vnto
it
,
so
spirituall
exercises
are
able
to
affect
the
hearts
and
affections
of
others
.
Mart.
9.
Quest.
v.
23.
Of
Sauls
sodaine
prophesying
.
1.
When
Saul
had
sent
messengers
thrice
,
and
none
of
them
returned
:
beeing
there
deteined
,
not
for
feare
,
as
the
messengers
which
Ioram
sent
to
meete
Iehu
,
whome
he
commanded
to
turne
behinde
him
,
but
with
reuerence
vnto
the
Prophets
,
and
with
a
spirituall
delight
for
the
time
in
their
godly
exercises
:
Mar.
then
he
followeth
himselfe
,
not
of
any
deuotion
,
but
of
a
malitious
and
hatefull
minde
to
lay
violent
hands
:
Pellic.
euen
he
himselfe
also
by
the
way
is
chaunged
,
wherein
by
experience
is
found
true
that
saying
of
the
wise
man
,
The
Kings
heart
is
in
the
hand
of
the
Lord
,
Prov.
24.1
.
2.
There
is
great
difference
betweene
Sauls
prophesying
at
this
time
,
and
of
his
seruants
:
and
a
greater
chaunge
in
him
,
then
in
them
:
for
first
he
was
vexed
and
inuaded
by
an
euill
spirit
before
,
so
were
not
they
:
then
he
prophesieth
in
the
way
before
he
came
to
Samuel
,
so
did
not
they
vntill
they
came
to
Samuel
,
and
the
companie
of
Prophets
:
further
,
Saul
when
he
came
cast
off
his
princely
robes
,
or
militarie
attire
,
all
the
day
and
the
night
:
which
is
not
expressed
of
the
other
:
that
they
prophesied
in
that
manner
,
or
so
long
.
3.
And
as
Sauls
prophesying
in
this
place
,
was
much
diuers
from
theirs
;
so
also
he
is
said
here
to
prophesie
in
an
other
manner
and
sense
then
he
did
before
in
his
owne
house
,
c.
18.
v.
10.
for
first
the
cause
was
diuers
,
that
proceeded
of
the
euill
spirit
,
this
of
the
good
spirit
of
God
,
which
came
vpon
him
at
this
time
:
Mar.
then
the
effects
were
diuers
,
there
he
meditateth
mischeife
,
and
casteth
a
speare
at
Dauid
,
here
Dauid
was
present
,
and
he
hath
no
power
to
touch
him
:
further
,
there
he
is
said
to
prophesie
onely
,
because
of
some
likenes
in
general
,
in
his
strange
behauiour
,
as
rauished
beside
himselfe
,
but
here
he
prophesieth
in
a
further
degree
,
communicating
with
the
rest
of
the
Prophets
in
their
propheticall
exercises
.
Iunius
maketh
this
prophesying
and
the
other
,
c.
18.10
.
to
be
all
alike
,
and
referreth
vs
here
in
the
marginal
annotation
to
that
place
,
c.
18.10
.
but
I
rather
subscribe
herein
to
Pet.
Mart.
whose
iudgement
is
seene
before
,
that
this
prophesying
was
of
an
other
spirit
,
and
so
diuers
from
the
former
.
10.
Quest.
v.
24.
How
Saul
is
said
to
haue
stript
off
his
clothes
,
and
to
be
naked
.
1.
It
is
not
to
be
imagined
,
that
Saul
was
indeede
altogether
naked
,
but
he
is
said
to
be
so
,
because
he
had
laide
aside
either
his
princely
robes
,
as
R.
Chimchi
thinketh
,
or
militarie
apparell
,
Iun.
and
was
now
as
an
other
common
person
:
so
Isai.
20.2
.
the
Prophet
is
saide
to
goe
naked
,
because
he
had
put
off
his
sackcloath
,
which
he
had
worne
before
:
so
Michal
telleth
Dauid
that
he
had
vncouered
,
or
made
himselfe
naked
,
2.
Sam.
6.20
.
because
he
had
put
off
his
princely
apparel
,
and
daunced
in
a
linen
Ephod
.
2.
Some
thinke
that
Saul
did
not
onely
put
off
his
owne
garments
,
but
put
on
some
peculiar
kinde
of
vesture
,
such
as
the
Prophets
vse
to
weare
:
and
Osiander
affirmeth
that
it
was
certainely
so
:
Proculdubio
aliam
vestem
,
qua
Prophetantes
vtebantur
,
assumpsit
:
Vndoubtedly
he
tooke
an
other
garment
,
which
the
Prophets
vsed
.
P.
Martyr
saith
,
fortasse
accepit
alias
vestes
:
It
may
be
he
took
other
apparel
,
to
be
like
vnto
the
Prophets
.
But
whence
should
Saul
haue
that
speciall
kind
of
apparell
?
for
it
seemeth
that
Samuel
spake
not
at
all
to
him
,
nor
gaue
any
direction
for
any
such
thing
:
and
without
his
direction
,
the
children
of
the
Prophets
would
doe
nothing
:
therefore
his
nakednesse
consisted
onely
in
laying
aside
his
vpper
princely
robe
,
behauing
himselfe
now
as
any
other
common
person
.
11.
Quest.
v.
24.
Whether
Saul
fell
downe
naked
all
the
day
,
and
night
.
1.
The
most
doe
take
it
,
that
Saul
fell
downe
naked
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Septuag.
Lat.
Genevens
.
B.
that
is
,
lay
vpon
the
ground
,
as
Iosephus
,
according
to
the
manner
of
others
that
are
rauished
of
the
spirit
,
hauing
no
vse
of
their
senses
,
Vatab.
but
lie
as
in
a
trance
:
but
this
can
not
be
the
meaning
:
both
because
the
rest
that
prophesied
vsed
not
this
gesture
:
for
Samuel
stoode
in
the
middes
among
them
,
vers.
20.
and
fell
not
vpon
the
ground
:
as
also
it
had
beene
too
much
for
Saul
to
lie
vpon
the
ground
a
whole
day
and
night
:
and
further
,
whereas
their
prophesying
consisted
in
singing
of
Psalmes
,
&
praising
God
,
as
the
Chalde
interpreteth
,
this
gesture
had
not
been
so
meete
for
that
exercise
.
2.
Some
other
therefore
thinke
that
Saul
did
not
lie
vpon
the
earth
all
the
day
and
night
,
but
at
certaine
diurne
and
nocturne
houres
,
appointed
for
praier
and
prophesying
,
he
humbled
himselfe
vpon
his
knees
,
as
now
is
vsed
to
be
done
in
the
seruice
of
the
Church
:
that
in
reading
some
Psalmes
,
they
vse
to
fall
vpon
their
knees
.
Osiand
.
But
who
can
thinke
that
this
allotting
out
of
certaine
houres
for
prayer
by
day
&
night
,
is
so
auncient
as
Samuel
;
or
that
such
chaunge
of
gesture
in
praier
was
taken
vp
then
:
beside
that
,
Saul
doing
thus
at
times
,
could
not
be
saide
to
fall
all
the
day
and
night
.
3.
Therefore
I
here
embrace
the
iudgement
of
Iunius
,
who
doth
interpret
this
place
according
to
the
like
,
Numb.
24.4
.
where
it
is
said
,
that
Balaam
fell
,
that
is
,
into
a
traunce
,
or
fell
beside
himselfe
:
so
here
Saul
fell
,
not
vpon
the
ground
,
but
fell
out
of
his
wits
,
or
beside
himselfe
for
the
time
:
in
the
which
state
he
continued
a
day
and
a
night
.
11.
Quest.
How
Saul
is
said
to
haue
prophesied
before
Samuel
,
it
beeing
said
before
,
that
Samuel
came
no
more
to
see
Saul
.
c.
16.35
.
1.
Some
thinke
the
meaning
to
be
,
that
Samuel
saw
not
Saul
in
the
habite
of
a
King
:
for
nowe
he
had
chaunged
his
apparell
,
and
appeared
in
an
other
forme
:
some
,
that
Samuel
might
be
hid
standing
among
the
Prophets
:
but
neither
of
these
are
likely
:
not
the
first
,
for
Saul
appeared
in
his
vsuall
habite
before
he
stript
off
his
cloathes
:
and
in
what
habite
soeuer
Saul
shewed
himselfe
,
he
was
Saul
still
,
and
so
seene
of
Samuel
:
nor
the
other
,
because
it
is
directly
saide
,
that
Saul
prophesied
before
Samuel
,
therfore
he
was
not
hid
.
2.
Therefore
the
meaning
is
,
that
Samuel
came
no
more
to
Saul
with
any
message
from
God
,
neither
had
any
more
familiar
conference
with
him
,
as
before
:
for
in
this
place
Samuel
speaketh
not
to
him
,
neither
is
there
any
entercourse
at
all
betweene
them
:
Mart.
Pellican
.
see
more
of
this
,
c.
15.
qu.
22.
3.
But
Iosephus
is
here
deceiued
,
who
writeth
that
Saul
prophesied
before
Dauid
and
Samuel
,
but
the
text
maketh
mention
onely
of
Samuel
to
be
present
:
for
in
the
meane
time
,
while
Saul
continued
prophesying
,
Dauid
tooke
the
opportunitie
,
and
escaped
away
.
13.
Quest.
Of
the
difference
of
true
and
false
prophets
,
how
they
differ
betweene
themselues
,
and
from
others
,
vpon
these
words
:
Is
Saul
also
among
the
Prophets
?
1.
The
first
difference
to
be
considered
,
is
concerning
the
diuers
offices
of
Prophets
,
which
were
either
ordinarie
,
as
in
praying
and
interpreting
the
Scripture
,
teaching
,
exhorting
,
as
S.
Paul
taketh
the
word
prophesying
,
1.
Cor.
14.3
.
or
extraordinarie
,
consisting
in
the
reuealing
of
hid
things
,
either
past
,
as
Moses
setteth
downe
the
historie
of
the
creation
:
Christ
told
the
woman
what
shee
had
done
,
Ioh.
4.
or
present
,
as
Elisha
could
tell
what
Gehezi
had
done
beeing
absent
,
Samuel
told
Saul
what
was
become
of
his
asses
:
or
of
things
to
come
,
in
which
sense
properly
they
were
called
Prophets
:
in
respect
of
these
extraordinarie
parts
and
gifts
,
a
Prophet
is
now
to
be
considered
.
2.
The
second
thing
to
be
obserued
,
is
of
the
diuers
waies
and
meanes
,
whereby
the
Lord
reuealed
himselfe
to
the
Prophets
,
which
were
three
:
either
by
oracle
,
as
when
the
Lord
spake
by
an
audible
voice
,
as
when
the
Angel
of
God
spake
to
Abraham
,
not
to
sacrifice
his
sonne
,
Gen.
22.
or
by
dreams
,
as
vnto
Ioseph
,
Math.
1.
or
by
vision
:
which
was
of
three
sorts
,
either
by
inward
reuelation
to
the
minde
and
vnderstanding
,
3.
Prophets
then
differed
from
Priests
and
other
Pastors
:
the
Priests
had
an
ordinarie
succession
,
beeing
alwaies
of
the
tribe
of
Leui
:
the
Prophets
were
raised
extraordinarily
,
and
indifferently
out
of
any
tribe
:
the
Priests
were
tied
to
the
seruice
of
the
Tabernacle
,
so
were
not
the
Prophets
:
the
Priests
were
subiect
to
errour
in
their
doctrine
,
so
were
not
the
true
Prophets
:
likewise
they
differed
from
ordinarie
Pastors
,
Doctours
,
Teachers
:
for
the
ordinarie
teachers
obtained
their
gifts
of
teaching
and
exhorting
,
by
studie
,
labour
,
and
industrie
:
the
Prophets
were
extraordinarily
inspired
of
God
:
though
they
were
prepared
by
fasting
,
studie
,
praier
,
yet
the
gift
of
prophesying
came
by
secret
inspiration
from
God
.
Martyr
.
4.
There
was
great
difference
betweene
the
true
Prophets
and
the
false
:
1.
One
note
is
giuen
,
that
a
true
Prophet
should
be
knowne
,
if
his
prophesie
come
to
passe
,
Deut.
18.22
.
2.
But
because
sometime
the
Lord
to
trie
his
people
,
may
suffer
the
signes
of
false
prophets
to
come
to
passe
,
an
other
surer
note
is
giuen
,
to
trie
them
by
their
doctrine
:
for
if
they
shall
perswade
to
any
false
doctrine
,
as
to
Idolatrie
,
or
such
like
,
they
are
not
good
Prophets
,
though
the
effect
of
their
prophesie
follow
,
Deuter.
13.2
.
3.
The
true
Prophets
are
inspired
of
God
,
the
false
for
the
most
part
are
led
by
the
false
and
lying
spirit
,
as
Baals
prophets
were
,
1.
king
.
22.
4.
The
true
Prophets
were
men
of
sanctified
hearts
and
affections
,
and
of
good
life
and
manners
:
the
false
prophets
were
voide
of
true
faith
,
and
men
of
corrupt
life
:
as
Balaam
was
corrupted
with
money
,
and
he
gaue
counsell
against
the
people
of
God
.
There
is
also
some
difference
betweene
the
false
prophets
themselues
:
for
some
of
them
may
haue
the
gift
of
prophesie
for
the
time
from
God
,
as
Balaam
,
and
Caiphas
,
who
are
to
be
discerned
by
the
former
notes
from
true
Prophets
:
some
are
inspired
of
Satan
,
as
Simon
Magus
,
which
by
his
sorcerie
bewitched
Samaria
:
such
was
the
Pythonisse
at
Philippi
,
Act.
16.
and
at
the
oracle
of
Apollo
at
Delphos
.
5.
The
true
Prophets
also
differed
among
themselues
:
some
excelled
others
in
authoritie
and
greatnes
of
workes
,
as
Moses
was
preferred
before
the
rest
,
that
there
was
not
a
prophet
like
vnto
him
:
Deut.
34.
some
in
clearenes
of
reuelation
,
as
Dauid
and
Daniel
concerning
the
manifestation
of
the
Messiah
:
some
had
the
preheminence
in
regard
of
their
office
,
as
Iohn
Baptist
beeing
the
forerunner
of
Christ
,
and
pointing
him
out
with
his
finger
,
is
preferred
before
the
rest
.
6.
Yea
,
the
same
Prophets
were
not
alwaies
like
themselues
:
for
sometime
they
spake
as
men
,
not
as
Prophets
,
when
the
spirit
of
prophesie
was
not
vpon
them
:
as
Nathan
the
Prophet
,
when
Dauid
purposed
to
build
the
Lord
an
house
,
encouraged
him
to
goe
on
,
2.
Sam.
7.3
.
yet
afterward
the
Lord
reuealed
otherwise
vnto
him
:
so
when
the
Prophet
Hanani
,
had
prophesied
that
after
three
yeares
the
Lord
would
breake
the
captiuitie
of
Babel
,
at
the
first
the
Prophet
Ieremie
saide
Amen
vnto
it
,
and
wished
it
might
be
so
:
but
afterward
also
the
Lord
reuealed
an
other
thing
vnto
Ieremie
.
Ier.
28.5.14
.
CHAP.
XX.
1.
Quest.
v.
3.
Of
Dauids
oath
:
As
Iehovah
liueth
,
and
as
thy
soule
liueth
:
whether
it
be
lawfull
to
sweare
by
any
,
but
by
the
Lord
onely
.
HEre
the
question
is
,
which
of
these
was
the
forme
of
Dauids
oath
:
for
if
the
whole
be
Dauids
oath
,
then
it
would
follow
,
that
it
is
lawfull
to
sweare
by
the
soule
and
life
of
man
,
as
by
the
life
of
God
.
But
first
it
is
euident
,
that
it
is
not
lawfull
to
sweare
by
any
creature
in
heauen
and
earth
,
nor
by
a
mans
head
.
Matth.
36.
1.
As
it
was
well
decreed
in
the
4.
Councell
of
Carthag
.
Clericum
per
creaturas
iurantem
acerbè
obiurgandum
:
A
Clergie
man
that
sweareth
by
creatures
,
we
doe
decree
to
be
sharply
reprooued
:
and
if
he
continue
in
his
fault
,
to
be
excommunicate
.
2.
Yea
,
it
was
counted
an
horrible
thing
,
to
sweare
by
any
part
of
God
:
Si
quis
per
capillum
dei
,
vel
caput
iuraverit
,
vel
alio
modo
blasphemia
contra
deum
vsus
fuerit
,
si
Clericus
,
deponatur
,
&c.
If
any
doe
sweare
by
the
haire
or
head
of
God
,
or
vse
any
other
blasphemie
against
God
,
if
he
be
a
Clergie
man
,
let
him
be
deposed
;
if
a
lay
man
,
let
him
be
anathematized
.
Caus.
22.
q.
1.
c.
10.
If
Christ
be
not
to
be
dismembred
by
an
oath
,
which
were
as
a
crucifying
of
him
againe
:
much
lesse
are
we
to
sweare
by
any
part
of
a
man
,
as
by
his
soule
,
or
head
.
3.
For
this
is
a
peculiar
part
of
Gods
worship
,
to
sweare
by
his
name
,
Deut.
6.13
.
therefore
it
is
a
robberie
vnto
God
,
to
giue
that
which
is
due
to
him
,
to
any
other
.
4.
In
him
by
whom
we
sweare
,
two
things
are
requisite
:
that
he
should
both
know
and
vnderstand
the
heart
,
and
therefore
is
called
as
a
witnesse
,
that
in
our
heart
we
speake
the
truth
;
as
also
be
able
to
take
reuenge
of
him
that
sweareth
falsly
.
But
these
two
are
onely
incident
vnto
God
,
to
know
the
heart
,
and
he
is
the
almightie
and
powerfull
iudge
,
able
as
to
conuince
,
so
to
punish
all
false
swearers
.
5.
Wherefore
we
condemne
that
superstitious
vse
of
the
Romanists
,
in
swearing
by
Saints
,
Celsus
,
lib.
8.
saith
,
Nec
per
regem
iuramus
,
perinde
ac
non
alium
deum
crederemus
,
neque
per
fortunam
,
&c.
fit
vtique
vt
nobis
potius
sit
moriendum
,
quam
per
daemonis
aliquid
numen
iureiurando
confirmemus
:
Neither
doe
we
sweare
by
the
King
,
as
though
we
beleeued
no
other
God
,
nor
by
fortune
,
which
is
nothing
,
&c.
so
that
it
commeth
to
passe
,
that
we
ought
rather
to
die
,
then
to
sweare
by
the
power
of
any
spirit
.
Plutarke
propounding
this
question
,
why
the
Romanes
doe
not
suffer
their
children
to
sweare
by
Hercules
within
doores
,
but
thrust
them
out
,
among
other
yeildeth
this
reason
:
Quia
non
est
Deus
indigena
,
sed
peregrinus
&
hospes
:
because
he
was
not
a
countrey
or
natiue
god
,
but
a
straunge
and
forren
god
:
and
for
the
same
cause
they
sweare
not
by
Bacchus
in
the
house
,
because
he
also
was
a
forren
god
.
quaest.
Roman
.
28.
The
heathen
had
that
light
,
that
they
would
not
sweare
by
those
,
whome
they
tooke
not
properly
,
naturally
,
and
principally
to
be
gods
.
It
were
a
shame
therefore
for
Christians
to
sweare
by
them
that
are
no
gods
.
Secondly
,
touching
this
example
,
wherein
Dauid
ioyneth
both
together
,
as
Iehouah
liueth
,
and
thy
soule
liueth
:
it
followeth
not
,
because
they
are
both
put
together
,
that
therfore
Dauid
sweareth
by
both
.
1.
As
,
Exod.
14.31
.
It
is
said
,
they
beleeued
Iehouah
,
and
his
seruant
Moses
:
it
can
not
be
hence
inferred
,
that
we
are
to
beleeue
vpon
Saints
:
to
beleeue
is
ascribed
to
both
,
but
not
in
the
same
manner
nor
kind
:
for
they
beleeued
in
God
as
the
author
and
performer
of
his
promises
,
they
gaue
credit
to
Moses
,
as
the
faithfull
minister
,
and
seruant
of
God
:
so
in
these
two
clauses
there
is
great
difference
:
Dauid
sweareth
by
God
as
a
witnesse
of
his
heart
,
and
as
the
Almightie
and
immortall
Iudge
;
he
onely
protesteth
by
the
life
of
Ionathan
,
that
it
was
as
certen
,
that
he
was
in
danger
,
as
it
was
certaine
he
liued
.
2.
For
in
an
oath
there
are
two
things
to
be
considered
,
the
certentie
of
the
thing
affirmed
,
and
the
penaltie
,
which
he
wisheth
to
himselfe
,
that
sweareth
falsely
:
the
first
may
be
declared
without
an
oath
,
by
solemne
protestation
,
or
liuely
demonstration
of
some
thing
present
,
beside
God
:
as
when
we
say
,
It
is
as
true
,
as
thou
liuest
:
or
as
the
Sunne
shineth
,
or
is
in
the
skie
,
or
shall
set
or
rise
:
which
kinde
of
asseueration
the
Lord
himselfe
vseth
,
Ierem.
31.35
.
that
as
sure
,
as
God
gaue
the
Sunne
to
be
a
light
for
the
day
,
and
the
courses
of
the
moone
and
the
starres
,
so
surely
should
Israel
be
a
people
for
euer
.
But
the
other
,
in
calling
him
,
by
whome
we
sweare
to
be
our
witnesse
and
iudge
,
cannot
be
performed
but
by
an
oath
,
and
that
onely
by
the
name
of
God
:
so
that
this
speech
of
Dauid
,
As
Iehovah
liueth
,
is
as
much
in
effect
,
as
he
saith
els
where
,
So
and
more
also
doe
God
vnto
the
enemies
of
Dauid
,
1.
Sam.
25.22
.
which
forme
of
oath
afterward
Dauid
altereth
thus
,
v.
34.
As
the
Lord
God
of
Israel
liueth
,
&c.
3.
And
that
not
this
whole
sentence
,
but
the
first
clause
of
it
,
is
onely
Dauids
oath
it
appeareth
,
because
sometimes
,
these
clauses
are
diuided
:
the
first
beeing
vsed
apart
by
it selfe
,
is
called
an
oath
in
Scripture
:
as
c.
19.6
.
As
Iehouah
liueth
,
he
shall
not
die
:
but
the
other
vsed
alone
,
as
thy
soule
liueth
,
is
neuer
counted
an
oath
,
nor
are
they
said
to
sweare
,
that
so
speake
:
as
Anna
,
1.
Sam.
1.26
.
and
Abner
,
c.
17.55
.
2.
Quest.
In
what
cases
,
and
how
it
is
lawfull
priuately
,
to
take
an
oath
.
1.
Hieromes
opinion
is
,
that
to
sweare
,
quasi
infirmis
lege
fuit
concessum
,
it
was
permitted
in
the
law
in
respect
of
their
weakenesse
:
that
as
they
did
sacrifice
vnto
God
,
because
they
should
not
sacrifice
to
idols
and
deuills
,
sic
iurare
permittuntur
in
Deum
,
non
quod
recte
hoc
facerent
,
sed
quia
melius
est
id
exhibere
deo
,
quam
daemonibus
:
so
they
were
permitted
to
sweare
by
God
,
not
that
they
therein
did
well
,
but
because
it
was
better
to
exhibite
(
an
oath
)
vnto
God
,
then
vnto
deuills
:
so
is
Hierome
cited
vpon
the
fift
of
Matth.
Caus.
22.
qu.
1.
c.
8.
But
if
to
sweare
were
an
argument
of
weakenesse
,
and
onely
permitted
in
the
old
Testament
;
then
should
there
be
no
vse
of
it
in
the
New
:
whereas
the
Prophet
speaking
of
the
times
of
the
Gospel
,
saith
,
He
that
sweareth
in
the
earth
,
shall
sweare
by
the
God
Amen
,
Isa.
65.16
.
was
the
Apostle
Saint
Paul
weake
,
when
he
thus
wrote
:
I
call
God
for
a
record
vnto
my
soule
,
that
to
spare
you
,
I
came
not
yet
to
Corinthus
,
1.
Cor.
1.23
.
Indeede
to
sweare
sheweth
weakenesse
,
not
in
him
that
sweareth
,
but
in
him
that
will
not
beleeue
without
an
oath
:
therefore
the
Lord
hath
confirmed
his
promise
by
an
oath
,
for
our
more
strong
consolation
:
Hebr.
6.18
.
If
not
onely
the
people
of
God
vnder
the
law
,
but
now
also
vnder
the
kingdome
of
grace
,
haue
strong
consolation
by
the
promise
confirmed
by
Gods
oath
:
then
there
is
as
well
an
vse
of
an
oath
now
,
as
then
.
2.
Now
concerning
the
lawfull
vse
of
an
oath
,
as
publikely
it
may
be
made
before
the
Magistrate
,
for
the
deciding
of
controuersies
,
Hebr.
6.16
.
and
betweene
Magistrate
and
Magistrate
,
for
the
confirmation
of
some
league
and
couenant
,
as
Iaakob
and
Laban
did
sweare
each
to
the
other
,
Gen.
31.
and
by
the
Magistrate
it
may
be
made
to
the
subiect
,
for
the
more
securitie
and
safetie
of
his
life
,
as
Saul
sware
that
Dauid
should
not
die
,
c
,
19.5
.
as
Princes
lawfully
sweare
at
their
coronation
,
for
the
obseruation
of
the
nationall
laws
:
As
also
by
oath
we
may
binde
our selues
vnto
God
,
as
Abraham
did
,
that
he
would
take
nothing
of
the
goods
of
the
king
of
Sodome
.
So
also
there
is
a
lawfull
vse
of
a
priuate
oath
:
and
especially
in
these
three
cases
.
1.
When
in
time
of
daunger
a
mutuall
league
and
couenant
is
made
,
one
not
to
forsake
an
other
,
as
Dauid
and
Ionathan
one
sware
vnto
an
other
,
v.
17.
so
one
souldier
may
sweare
to
an
other
,
to
be
faithfull
vnto
him
in
the
battell
,
whether
he
liue
or
die
.
2.
An
oath
may
be
made
betweene
two
priuate
persons
,
for
the
performance
of
any
seruice
of
waight
and
importance
:
so
Eliah
sware
vnto
Obadiah
,
that
he
would
present
himselfe
that
day
vnto
the
king
,
1.
king
.
18.15
.
In
this
case
it
is
lawfull
for
one
leauing
the
world
,
to
take
an
oath
of
his
Exequutor
for
the
performance
of
his
will
,
and
testament
:
as
Ioseph
sware
vnto
Iaakob
,
that
he
would
burie
him
in
his
fathers
graue
.
Gen.
47.31
.
3.
Thirdly
,
a
man
may
sweare
priuately
for
the
manifestation
or
euidence
of
some
truth
,
to
cleare
himselfe
or
to
satisfie
his
brother
,
where
the
waight
and
necessitie
of
the
cause
requireth
it
:
as
here
Dauid
by
his
oath
doth
assure
Ionathan
of
the
greatnes
of
the
danger
which
he
was
in
.
And
herein
Augustines
rule
is
to
be
kept
:
quantum
,
ad
me
attinet
,
iuro
,
sed
quantum
mihi
videtur
magna
necessitate
compulsus
,
cum
videam
non
mihi
credi
,
nisi
faciam
,
&
ei
,
qui
mihi
non
credit
,
non
expedire
,
quod
non
credit
:
As
for
me
,
I
sweare
,
but
as
it
seemeth
to
me
,
beeing
forced
thereunto
by
great
necessitie
,
when
I
see
I
can
not
be
beleeued
vnlesse
I
doe
it
,
and
that
it
is
not
safe
for
him
,
which
is
hard
of
beleefe
,
that
he
beleeueth
not
.
de
verbis
Apost.
serm.
28.
cited
by
Gratian.
Caus.
22.
qu.
1.
c.
14.
Both
which
did
here
concurre
in
Dauids
oath
:
for
he
saw
that
Ionathan
was
very
confident
,
that
there
was
no
danger
toward
Dauid
,
and
therefore
he
bindeth
it
with
an
oath
:
and
beside
it
was
very
materiall
,
not
onely
for
Ionathan
in
respect
of
his
loue
to
Dauid
,
but
vnto
Dauid
in
respect
of
his
life
,
that
Ionathan
should
be
perswaded
of
this
great
danger
.
4.
First
then
seeing
there
is
such
a
commendable
,
yea
necessarie
vse
of
an
oath
,
both
publikely
,
and
priuately
:
the
Anabaptists
phantasticall
opinion
falleth
to
the
ground
,
that
allow
not
a
Christian
to
take
an
oath
before
a
Magistrate
.
Againe
,
in
an
other
extreame
they
are
worthie
of
reprehension
,
that
vse
oathes
vnnecessarily
and
prophanely
in
their
common
talke
:
vsing
more
vnreuerently
the
name
of
God
,
then
they
would
of
a
mortall
man
,
the
Prince
,
or
their
father
,
or
of
any
other
,
whome
they
are
bound
vnto
:
who
remember
not
the
saying
of
our
Sauiour
,
That
whatsoeuer
is
more
then
yea
,
yea
,
nay
,
nay
,
(
he
meaneth
in
common
talke
)
commeth
of
euill
.
Matth.
5.37
.
3.
Quest.
v.
3.
Whether
Ionathan
sinned
▪
in
beeing
so
hard
of
beleefe
,
that
his
father
intended
mischeife
toward
him
.
1.
Some
thinke
that
Ionathans
affection
might
somewhat
abate
toward
Dauid
while
he
thought
of
the
succession
of
the
kingdome
,
which
he
beganne
to
consider
,
was
likely
to
come
to
Dauid
.
Pellican
.
But
no
such
thing
can
be
imagined
of
that
good
man
:
who
loued
Dauid
,
as
his
owne
soule
,
and
presently
after
,
v.
4.
he
promiseth
to
doe
for
Dauid
,
whatsoeuer
he
desired
.
2.
Therefore
it
is
rather
to
be
imputed
to
the
goodnes
of
Ionathans
louing
nature
,
who
thought
the
best
of
his
father
:
as
loue
thinketh
not
euill
,
as
the
Apostle
saith
,
but
beleeueth
all
things
,
1.
Cor.
13.5
.
that
is
,
taketh
and
interpreteth
all
in
the
best
part
.
And
two
reasons
mooued
Ionathan
to
be
so
confident
:
first
,
because
his
father
had
once
spoken
vnto
him
,
to
kill
Dauid
,
but
made
no
more
mention
of
it
afterward
,
which
he
thought
he
would
haue
done
,
if
he
had
purposed
any
such
thing
,
because
he
vsed
to
conceale
nothing
from
him
:
Osiand
.
secondly
,
he
builded
vpon
his
fathers
oath
,
which
he
had
made
,
that
Dauid
should
not
die
.
Borr.
3.
But
Dauid
did
well
,
hauing
had
so
often
experience
of
Sauls
hypocrisie
,
that
he
would
trust
him
no
further
,
as
the
saying
is
,
then
he
saw
him
.
And
though
he
for
the
time
behaued
himselfe
as
a
Prophet
,
among
the
Prophets
,
yet
Dauid
not
without
cause
did
mistrust
him
still
.
Pellican
.
4.
Quest.
v.
3.
Of
Dauids
words
,
There
is
but
a
steppe
betweene
me
and
death
:
whether
Dauid
sinned
in
beeing
timorous
.
1.
Some
thinke
,
that
Dauid
shewed
great
weaknes
herein
,
beeing
in
a
manner
diuina
consolatione
destitutus
,
destitute
of
diuine
comfort
:
as
when
he
cried
out
at
an
other
time
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Borr.
But
it
can
not
be
,
that
Dauid
should
shew
so
great
infirmitie
,
vnles
it
should
be
admitted
,
that
he
distrusted
Gods
promises
:
for
he
could
not
forget
,
what
the
Lord
had
said
vnto
him
by
Samuel
,
concerning
the
kingdome
:
whereof
he
made
no
doubt
.
2.
Others
therefore
doe
excuse
Dauid
altogether
,
saying
,
Non
peccat
Dauid
,
etsi
timeat
,
that
Dauid
sinned
not
,
though
he
were
afraid
.
Mart.
But
Dauid
cannot
here
be
altogether
freed
from
humane
infirmitie
,
and
doubting
:
as
the
very
words
doe
shew
great
passion
,
There
is
but
a
steppe
betweene
me
and
death
:
and
Dauids
doubtfull
thoughts
at
an
other
time
shew
as
much
:
when
he
said
in
his
heart
,
I
shall
now
perish
one
day
by
the
hand
of
Saul
.
c.
27.1
.
3.
Therefore
I
preferre
the
meane
betweene
these
two
,
that
as
Dauid
was
not
altogether
voide
of
diuine
consolation
,
so
neither
was
he
free
from
humane
weaknes
and
infirmitie
,
yet
so
,
as
that
he
still
did
comfort
himselfe
in
God
,
and
relied
vpon
his
promises
:
as
it
appeareth
by
the
59.
Psal.
which
he
made
about
this
time
immediatly
vpon
his
escape
,
when
Sauls
men
watched
his
house
,
and
he
was
let
downe
by
the
window
,
as
the
title
of
the
Psalme
sheweth
:
in
the
which
he
thus
professeth
his
faith
and
confidence
,
v.
9.
I
will
waite
vpon
thee
,
for
God
is
my
defence
.
4.
But
yet
there
is
great
difference
betweene
the
feare
of
Dauid
here
,
and
the
feare
of
other
the
seruants
of
God
,
and
the
feare
of
the
wicked
:
and
in
these
three
points
:
5.
Quest.
v.
4.
Of
Ionathans
liberall
promise
to
Dauid
,
to
doe
whatsoeuer
he
required
.
1.
There
is
some
difference
in
the
reading
of
the
words
:
some
read
,
whatsoeuer
thou
saiest
or
desirest
,
I
will
doe
.
L.V.
or
,
whatsoeuer
thy
soule
desireth
,
I
will
doe
.
B.G.
but
then
the
Hebrew
coniunction
should
be
superfluous
,
veehesheth
,
and
I
will
doe
it
:
some
read
,
speake
what
is
thy
minde
,
and
I
will
doe
it
.
Iun.
but
here
the
words
are
inuerted
,
which
stand
thus
in
the
originall
,
what
saith
thy
soule
?
mah
the
interrogatiue
particle
is
placed
first
:
then
this
remaineth
to
be
the
best
reading
,
with
an
interrogation
:
what
saith
thy
soule
,
and
I
will
doe
it
for
thee
?
S.
Ch.
A.P.
for
mah
is
a
particle
of
interrogation
,
or
asking
a
question
.
2.
In
the
which
generall
promise
,
Ionathan
must
be
taken
to
vnderstand
this
secret
condition
:
he
would
doe
any
thing
for
him
,
so
it
were
not
against
pietie
or
honestie
:
Mar.
and
so
all
such
generall
promises
are
to
be
vnderstood
.
But
Ionathan
expresseth
no
such
condition
,
because
he
had
that
confidence
in
Dauid
,
that
he
would
aske
no
dishonest
or
vnseemely
thing
.
6.
Quest.
v.
5.
Of
Dauids
sitting
at
Sauls
table
,
on
the
first
day
of
the
moneth
.
1.
The
Israelites
had
a
solemnitie
vpon
the
calends
or
first
day
of
euery
moneth
,
when
they
offered
peace
offerings
,
and
thereof
feasted
together
:
yet
they
were
not
to
abstaine
from
their
bodily
labour
vpon
that
day
,
sauing
in
the
first
of
the
seauenth
moneth
,
when
they
were
commanded
to
abstaine
from
all
seruile
worke
.
Leuit.
23.25
.
Martyr
.
And
beside
the
solemne
sacrifice
prescribed
to
be
kept
euery
new
moone
,
Numb.
28.11
.
they
added
peace
offerings
and
a
feast
.
Genevens
.
Iun.
And
in
the
Kings
Court
the
solemnitie
was
kept
after
the
better
sort
,
according
to
the
dignitie
of
the
place
and
persons
.
2.
Pellicane
thinketh
,
that
Saul
after
he
had
prophesied
in
Naioth
,
beganne
to
be
more
reasonable
and
friendly
toward
Dauid
,
in
admitting
him
to
his
table
,
as
he
was
accustomed
.
But
that
is
not
like
:
for
Saul
was
not
yet
come
from
Naioth
,
where
he
was
a
whole
day
and
night
:
and
Dauid
had
this
communication
with
Ionathan
the
very
same
day
while
Saul
was
prophesying
,
whose
place
Ionathan
supplied
in
his
fathers
absence
,
and
therefore
Dauid
craueth
leaue
of
Ionathan
to
be
absent
.
Iun.
3.
But
Dauid
was
allowed
his
place
at
the
Kings
table
,
beeing
the
kings
sonne
in
law
,
and
of
great
account
in
Israel
:
Osiand
.
where
his
presence
was
expected
,
especially
in
their
solemne
feasts
:
and
therefore
Dauid
knowing
he
should
be
missed
,
craueth
leaue
to
be
absent
.
7.
Quest.
v.
6.
Of
Dauids
excuse
,
that
he
was
gone
to
Bethlehem
to
the
yearely
sacrifice
of
his
familie
.
1.
Iunius
onely
here
readeth
,
convivium
anniuersarium
,
a
yearely
feast
:
all
the
rest
read
,
sacrificium
annuale
.
P.
sacrificium
dierum
:
A.
a
sacrifice
of
daies
:
or
victimae
solennes
:
L.
solemne
sacrifices
:
to
the
same
effect
,
and
in
the
same
sense
,
Ch.
and
Sept.
but
the
latter
interpretation
is
more
likely
,
for
these
reasons
:
1.
the
same
word
,
zabach
haiammim
,
sacrifices
of
daies
,
which
in
the
Hebrew
phrase
is
taken
for
a
yearely
sacrifice
,
is
vsed
in
the
same
sense
,
c.
1.21
.
where
mention
is
made
of
Elkanah
his
yearely
sacrifice
.
Borr.
2.
It
appeareth
that
vpon
the
first
day
of
the
moneth
,
they
first
sacrificed
,
and
feasted
of
their
peace
offerings
,
and
therefore
none
that
were
vncleane
and
not
purified
could
eate
thereof
;
as
Saul
himselfe
excused
Dauids
absence
.
vers.
26.
3.
It
was
lawfull
to
offer
peace
offerings
,
where
the
Tabernacle
was
not
:
as
is
here
euident
:
that
Sauls
feast
consisted
of
such
,
because
the
vncleane
were
forbidden
to
eate
thereof
.
But
Saul
dwelt
at
Gibeah
,
where
the
Tabernacle
was
not
:
and
now
especially
this
was
permitted
,
the
Tabernacle
and
the
Arke
at
this
time
beeing
asunder
:
see
more
of
this
before
,
c.
9.
qu.
●
.
and
c.
16.
qu.
2.
2.
Now
concerning
Dauids
excuse
:
some
thinke
it
was
his
infirmitie
and
weaknes
so
to
dissemble
:
Pellican
.
some
that
Dauid
in
thus
dissembling
shewed
his
wisdome
:
Osiand
.
but
in
true
godly
wisdome
there
is
no
such
dissimulation
.
It
is
therefore
most
like
,
and
none
other
thing
can
be
gathered
,
but
that
this
was
a
true
excuse
:
Iun.
and
that
there
was
some
such
solemne
sacrifice
in
that
familie
,
for
some
notable
benefit
receiued
.
Martyr
.
8.
Quest.
Of
the
best
reading
of
the
12.
verse
.
1.
Iunius
readeth
thus
:
O
Iehovah
God
of
Israel
,
when
I
haue
searched
out
of
my
father
,
&c.
would
I
not
send
vnto
thee
,
&c.
and
the
next
v.
thus
:
so
doe
Iehovah
vnto
Ionathan
,
&c.
if
it
seeme
good
vnto
my
father
to
bring
euill
vpon
thee
,
as
I
will
reueale
it
,
&c.
But
in
this
reading
,
in
the
12.
v.
he
interpreteth
,
velo
,
an
non
,
would
I
not
:
where
it
signifieth
,
&
non
,
and
I
send
not
:
in
the
next
verse
he
ioyneth
the
imprecation
to
the
affirmatiue
clause
:
as
I
doe
reueale
:
whereas
the
sense
rather
giueth
it
should
be
referred
to
the
negatiue
clause
before
going
:
if
I
doe
not
send
and
reueale
,
God
doe
so
and
so
vnto
me
:
better
then
God
doe
so
and
so
to
me
,
as
I
reueale
,
&c.
2.
An
other
reading
is
,
to
put
it
likewise
in
the
vocatiue
case
:
O
Lord
Iehovah
,
when
I
haue
groped
,
&c.
if
behold
,
it
is
well
with
Dauid
,
and
I
send
not
,
&c.
the
Lord
doe
so
and
more
also
vnto
Ionathan
,
&c.
B.
G.
A.
P.
but
in
this
reading
the
person
is
chaunged
:
Lord
in
the
12.
v.
is
put
in
the
vocatiue
,
and
in
the
13.
in
the
nominatiue
,
belonging
both
to
the
same
sentence
,
and
so
the
sense
should
be
imperfect
.
3.
Therefore
,
the
better
reading
is
,
to
beginne
also
in
the
nominatiue
case
:
Iehouah
God
of
Israel
,
and
so
to
suspend
the
sense
vntill
the
beginning
of
the
13.
v.
Iehovah
I
say
,
doe
so
vnto
Ionathan
,
&c.
sic
V.
S.
Chald.
9.
Quest.
Of
the
truest
reading
of
the
14.
verse
.
1.
Some
interpret
the
v.
thus
,
reading
affirmatiuely
:
and
if
I
liue
,
thou
wilt
shew
me
mercie
:
and
if
I
die
,
thou
wilt
not
cut
off
,
&c.
L.S.
but
in
this
reading
the
negatiue
particle
velo
,
and
not
,
thrise
repeated
in
the
verse
should
be
left
out
.
2.
Some
read
thus
:
I
require
not
this
while
I
liue
,
for
I
doubt
not
,
but
thou
wilt
shew
me
the
mercie
of
the
Lord
,
that
I
die
not
.
B.
G.
but
here
all
these
words
,
I
require
not
,
and
,
for
I
doubt
not
,
are
added
,
beeing
not
in
the
originall
.
3.
Iunius
readeth
thus
,
with
an
interrogation
:
wouldest
thou
not
while
I
liue
,
wouldest
thou
not
shew
toward
me
this
mercie
of
the
Lord
,
that
I
die
not
?
but
if
velo
should
be
here
read
interrogatiuely
,
why
not
also
in
the
next
v.
velo
,
and
wouldest
thou
not
cut
off
thy
mercie
from
mine
house
:
if
the
interrogation
can
not
stand
here
,
velo
should
seeme
so
to
be
read
before
:
and
the
word
halo
is
vsed
,
when
the
negatiue
is
put
interrogatiuely
,
not
velo
:
beside
,
for
the
matter
Ionathan
feared
not
,
least
Dauid
should
put
him
to
death
,
that
he
should
neede
to
say
,
that
I
die
not
.
4.
Therefore
I
here
rather
preferre
Vatablus
sense
:
If
I
doe
not
shew
thee
mercie
,
then
shew
me
no
mercie
,
neither
aliue
nor
dead
:
where
the
phrase
,
if
I
shew
not
mercie
,
is
supplied
out
of
the
clause
following
,
which
is
vsual
in
the
Hebrue
tongue
,
which
is
very
curt
and
compendious
.
But
this
last
sense
is
better
somewhat
altered
thus
:
if
I
doe
not
shew
thee
mercie
,
while
I
liue
then
doe
not
thou
shew
toward
me
the
mercy
of
the
Lord
,
no
not
when
I
am
dead
:
for
thus
the
sentence
to
be
distinguished
,
the
perfect
distinction
athaah
,
determining
the
first
clause
,
ending
at
,
while
I
liue
,
giueth
great
probabilitie
.
10.
Quest.
v.
17.
Whether
Ionathan
sware
vnto
David
,
or
he
caused
Dauid
to
sweare
.
1.
The
most
read
,
Ionathan
againe
sware
vnto
Dauid
:
A.
P.B.G.V.
cum
caet
.
but
,
the
word
in
hiphil
,
hashbiagh
,
signifieth
to
cause
to
sweare
,
especially
beeing
ioyned
with
the
prepositioneth
,
a
signe
of
the
accusatiue
case
:
for
then
it
signifieth
to
adjure
one
,
or
cause
him
to
sweare
:
as
in
the
same
construction
it
is
vsed
,
c.
14.27
.
how
Saul
adjured
the
people
,
that
is
,
charged
them
with
an
oath
:
for
when
it
is
taken
in
the
other
sense
,
it
is
ioyned
to
the
preposition
,
lamed
:
as
Gen.
47.
v.
vlt.
Ioseph
did
sweare
,
li
,
vnto
him
.
2.
Therefore
Iunius
better
readeth
,
adiuravit
Ionathan
Dauidem
,
Ionathan
adiured
Dauid
:
that
is
,
required
the
like
oath
of
him
,
which
he
had
made
:
for
Ionathan
had
taken
his
oath
before
,
and
needed
not
take
it
againe
:
and
it
is
cleare
that
Dauid
also
confirmed
this
league
betweene
them
with
a
mutuall
oath
:
as
the
42.
v.
sheweth
,
that
which
we
haue
sworne
both
of
vs
in
the
name
of
the
Lord
:
and
againe
,
2.
Sam.
23.7
.
it
is
said
,
the
Lords
oath
was
betweene
Ionathan
and
Dauid
:
but
no
other
mention
is
made
of
Dauids
oath
,
but
in
this
place
.
3.
Onely
this
will
be
obiected
,
that
the
words
following
,
because
he
loued
him
,
that
is
,
Dauid
,
yeild
a
reason
,
that
Ionathan
should
sweare
to
Dauid
,
rather
then
to
cause
Dauid
to
sweare
to
him
.
But
it
may
be
answered
,
that
this
was
an
argument
of
Ionathans
loue
,
that
as
he
had
sworne
to
Dauid
,
so
he
requireth
the
like
restipulation
from
him
,
desirous
to
make
a
sure
and
steadfast
league
with
him
,
whome
he
so
dearely
loued
.
11.
Quest.
v.
16.
Of
these
words
:
Ionathan
made
a
couenant
with
the
house
of
Dauid
.
1.
Some
read
,
let
Ionathan
be
taken
away
by
the
house
of
Dauid
.
S.
but
the
word
vaijchroth
,
he
cut
out
,
is
of
the
actiue
,
not
the
passiue
voice
:
and
the
preposition
ghim
,
or
hhim
,
signifieth
not
by
,
or
from
,
but
with
:
others
expound
thus
,
let
Dauid
cut
off
Ionathan
with
his
house
:
Vat.
that
is
,
if
he
performe
not
this
:
but
here
the
words
are
much
inuerted
:
which
stand
thus
in
the
originall
,
and
Ionathan
stroke
or
smote
with
the
house
of
Dauid
.
2.
Wherefore
the
meaning
is
,
that
he
smote
or
stroke
a
covenant
,
which
word
is
wanting
here
,
as
likewise
c.
22.8
.
but
vsually
the
word
berith
,
a
couenant
,
is
supplied
:
as
Gen.
15.18
.
and
in
many
other
places
.
Iun.
Chal.
Lat.
12.
Quest.
v.
18.
Why
Dauid
should
be
missed
on
the
feast
day
,
seeing
Saul
had
so
lately
sought
to
kill
him
.
1.
Some
thinke
that
the
historie
is
transposed
:
and
that
this
fell
out
before
Saul
had
sent
to
kill
Dauid
in
his
house
,
or
that
he
had
pursued
him
vnto
Naioth
where
he
prophesied
:
but
that
is
not
like
:
for
the
storie
followeth
in
order
,
how
while
Saul
was
prophesying
before
Samuel
,
Dauid
in
the
meane
time
escapeth
,
and
goeth
to
Ionathan
,
at
which
time
he
had
all
this
communication
with
him
.
2.
Others
thinke
,
that
Saul
was
obliuious
,
&
very
forgetfull
,
by
reason
his
head
was
distempered
,
&
would
aske
for
Dauid
,
not
remembring
that
he
had
so
lately
sought
to
kill
him
:
as
the
Emperour
Claudius
was
so
forgetfull
,
that
he
would
aske
for
them
at
the
table
,
whome
he
had
commanded
before
to
be
put
to
death
:
but
though
Saul
might
be
ouertaken
with
such
obliuion
,
Dauid
was
not
,
who
first
mooued
this
doubt
,
that
his
father
would
misse
him
.
v.
5
,
6.
3.
Others
are
of
opinion
,
that
Dauid
might
be
reconciled
to
Saul
,
yet
he
trusted
him
not
,
and
therefore
desireth
that
his
absence
might
be
excused
:
Mar.
but
Saul
was
not
yet
returned
from
Naioth
,
while
Dauid
had
this
conference
with
Ionathan
.
4.
This
therefore
is
more
likely
,
that
although
Saul
diuers
times
before
in
his
fitts
had
attempted
to
kill
Dauid
,
and
cast
his
speare
at
him
,
c.
18.10
.
and
c.
19.1
.
yet
Dauid
was
brought
into
his
presence
againe
to
play
before
him
,
c.
19.10
.
&
he
knew
,
that
Saul
in
that
regard
,
would
specially
misse
him
vpon
the
festiuall
day
:
and
this
was
the
cause
,
why
he
desireth
to
be
excused
.
And
Saul
also
might
imagine
that
Dauid
would
forget
the
iniuries
,
which
Saul
did
toward
him
,
as
he
himselfe
made
small
account
of
them
:
according
to
the
verse
,
Pulvere
,
qui
laedit
,
scribit
,
sed
marmore
laesus
:
He
that
hurteth
,
writeth
his
wrongs
in
the
dust
,
he
which
is
hurt
in
marble
.
Osiand
.
13.
Quest.
v.
25.
Why
Ionathan
arose
,
the
King
sitting
in
his
seate
by
the
wall
.
1.
Some
thinke
that
Abner
came
somewhat
late
,
and
Ionathan
for
honour
and
reuerence
vnto
him
,
gaue
place
,
and
so
he
sate
next
vnto
the
king
:
Vatab.
Osian
.
but
it
is
not
like
,
that
the
kings
eldest
sonne
would
giue
place
to
the
captaine
of
the
hoast
,
or
that
he
would
take
it
,
specially
in
Sauls
presence
.
2.
The
Hebrewes
thinke
,
that
Dauid
was
woont
to
sit
next
vnto
Saul
,
betweene
Saul
and
Ionathan
,
and
Dauid
beeing
absent
,
he
resigned
the
place
to
Abner
:
so
the
Hebrewes
:
but
it
is
vnlike
that
Dauid
was
set
before
the
kings
eldest
sonne
,
though
he
were
Sauls
sonne
in
law
:
neither
did
any
sit
in
Dauids
place
,
for
it
was
still
emptie
.
3.
Iosephus
saith
,
that
Ionathan
sate
on
the
right
hand
of
the
king
,
and
Abner
at
the
left
:
but
this
is
vnlike
also
:
for
to
giue
the
right
hand
was
a
signe
of
preheminence
,
and
the
cheife
place
,
as
Salomon
placed
his
mother
at
his
right
hand
,
1.
king
.
2.19
.
and
it
should
seeme
,
that
the
kings
seat
was
vppermost
,
next
vnto
the
wall
,
and
the
rest
sate
at
his
right
hand
.
4.
Iunius
thinketh
,
that
Ionathan
in
the
Kings
absence
occupied
his
seate
,
and
now
at
the
kings
comming
,
he
riseth
,
and
giueth
place
:
but
neither
doth
this
seeme
probable
:
1.
because
it
seemeth
by
the
order
of
the
words
,
that
Saul
was
first
set
in
his
accustomed
place
,
before
Ionathan
arose
:
2.
it
appeareth
by
the
wordes
of
the
text
,
that
Saul
vsed
onely
to
sit
in
the
seat
by
the
wall
,
and
the
king
sate
as
at
other
times
vpon
his
seate
:
3.
the
wordes
following
,
Ionathan
arose
,
and
Abner
sate
by
the
kings
side
,
shew
that
Abner
sate
next
to
the
king
,
as
Ionathan
was
woont
to
doe
,
who
now
beeing
risen
from
that
place
,
Abner
was
next
to
the
king
.
5.
Therefore
it
is
more
likely
,
that
Ionathan
knowing
his
fathers
qualities
,
and
hauing
experience
of
his
sodaine
passions
and
furie
,
would
not
sit
next
his
father
,
Pellican
.
pretending
some
other
thing
,
to
auoid
the
danger
which
he
feared
:
for
the
next
day
,
when
Saul
beeing
mooued
cast
a
speare
at
him
,
Ionathan
could
not
easily
haue
shunned
it
,
if
he
had
set
next
vnto
him
.
14.
Quest.
v.
26.
Of
Sauls
excuse
to
himselfe
that
Dauid
was
absent
,
because
he
was
not
cleane
.
1.
There
is
some
difference
of
the
reading
of
the
words
:
some
read
thus
,
some
thing
hath
happened
vnto
him
that
he
is
not
cleane
:
Vat.
but
in
the
original
the
word
tahar
,
cleane
,
is
repeated
twice
:
some
thus
,
he
is
not
cleane
,
because
he
is
not
purified
:
L.S.
but
the
same
word
is
repeated
in
the
Hebrew
:
and
to
read
,
he
is
not
cleane
,
because
he
is
not
cleane
,
were
a
superfluous
repetition
of
the
same
thing
:
some
thus
,
some
thing
hath
befalne
him
,
though
he
were
cleane
.
B.
though
he
were
cleane
,
or
els
because
he
was
not
purified
.
G.
but
here
bilti
rather
signifieth
,
not
cleane
,
then
though
cleane
:
for
so
a
contrarie
sense
would
be
made
:
therefore
here
somewhat
must
be
supplied
:
he
is
not
cleane
,
and
because
he
is
not
cleane
,
he
commeth
not
,
Iun.
which
last
words
may
be
supplied
out
of
the
next
v.
Wherefore
commeth
not
,
&c.
2.
There
were
diuers
legal
pollutions
,
as
by
touching
any
dead
thing
,
or
by
some
fluxe
:
Iosephus
addeth
,
by
companying
with
his
wife
:
which
made
them
for
the
time
vnmeete
to
eate
of
the
sacrifices
:
Saul
might
gesse
,
that
Dauid
was
letted
by
some
of
them
:
which
legal
vncleannes
continued
but
till
the
euening
,
Leuit.
11.39
.
and
therefore
Saul
asketh
for
him
the
next
day
:
who
like
an
hypocrite
had
kept
his
bodie
cleane
from
such
legal
pollutions
,
but
in
the
meane
time
,
his
heart
was
defiled
with
malice
and
hatred
.
Mar.
15.
Quest.
v.
27.
Why
the
second
day
of
the
moneth
was
obserued
as
a
festival
.
Three
causes
may
be
rendred
thereof
.
1.
Because
the
law
was
,
that
if
any
thing
remained
of
their
free
and
franke
offerings
,
which
was
not
eaten
the
first
day
,
it
should
be
eaten
the
next
,
but
if
ought
remained
vntill
the
third
day
,
it
should
be
consumed
with
fire
.
Leuit.
7.16
,
17.
It
is
like
therefore
that
Saul
hauing
frankly
offered
,
the
feast
was
continued
vnto
the
next
day
.
2.
Or
this
they
might
doe
in
respect
of
those
which
were
vncleane
,
and
could
not
come
the
first
day
,
that
the
second
daies
feast
should
be
for
them
:
as
the
like
libertie
was
graunted
for
the
passeouer
,
that
they
which
could
not
take
it
the
first
moneth
beeing
in
their
iourney
,
or
otherwise
letted
,
might
keepe
it
the
second
moneth
.
Numb
.
11.
Mart.
3.
Or
Saul
might
keepe
two
daies
feast
,
whereas
the
common
sort
obserued
but
one
,
in
respect
of
his
magnificence
and
princely
state
:
and
therefore
he
saith
,
Why
commeth
he
not
,
neither
yesterday
,
nor
to
day
?
16.
Quest.
v.
29.
Of
Ionathans
excuse
:
whether
he
therein
spake
any
vntruth
.
1.
Ionathan
charitably
intending
to
doe
good
to
Dauid
,
and
no
hurt
to
any
,
in
excusing
Dauid
in
this
manner
,
is
freed
from
any
great
imputation
of
vntruth
.
Mart.
2.
And
beside
concerning
the
summe
and
substance
of
the
excuse
,
that
there
was
a
yearely
feast
at
Bethlehem
for
Dauids
familie
,
it
is
like
it
was
true
,
and
that
Dauid
asked
leaue
to
goe
thither
it
was
true
also
,
as
is
before
shewed
,
qu.
7.
3.
But
it
seemeth
Ionathan
addeth
other
circumstances
,
as
that
Dauids
brother
sent
for
him
:
and
that
was
the
cause
of
his
not
comming
:
as
though
Dauid
was
gone
thither
:
but
Dauid
neither
made
mention
of
his
brother
sending
for
him
,
nor
that
Ionathan
should
say
,
that
Dauid
was
gone
thither
,
but
that
he
asked
leaue
to
goe
.
Iosephus
addeth
further
,
that
Ionathan
should
say
,
that
he
was
bidden
likewise
.
Thus
as
Iosephus
addeth
to
Ionathans
speech
,
so
Ionathan
seemeth
to
adde
vnto
Dauids
:
and
therein
shewed
some
infirmitie
:
he
was
not
accustomed
to
make
such
excuses
,
and
therefore
speaketh
somewhat
vncertainly
and
timorously
.
But
of
this
kinde
of
officious
lies
,
more
shall
be
said
afterward
,
in
the
ende
of
the
next
chapter
.
17.
Quest.
v.
30.
Of
Sauls
vpbrayding
Ionathan
with
his
mother
.
1.
Some
read
,
sonne
of
peruerse
rebellion
:
not
referring
it
to
Ionathans
mother
,
but
vnto
Ionathan
himselfe
:
who
is
called
the
sonne
of
rebellion
,
that
is
,
rebellious
:
A.
P.
Osiand
.
but
the
distinction
soph
pasuch
,
comming
betweene
these
two
wordes
,
peruerse
,
rebellion
,
doe
shew
that
they
can
not
agree
together
as
substantiue
and
adiectiue
.
2.
Others
doe
applie
both
vnto
Ionathans
mother
,
that
shee
was
peruerse
in
rebellion
,
that
is
,
rebellious
:
thou
sonne
of
the
wicked
rebellious
woman
.
B.G.
but
for
the
former
reason
of
the
distinction
,
these
words
are
not
to
be
put
together
.
3.
Therefore
the
better
reading
is
,
to
referre
the
first
to
Ionathans
mother
:
thou
sonne
of
a
peruerse
woman
:
the
other
to
Ionathan
himselfe
,
supplying
againe
the
word
sonne
:
of
rebellion
,
that
is
,
thou
rebellious
:
Iun.
a
rebellious
sonne
of
a
wicked
woman
:
which
some
interpret
,
as
though
he
should
obiect
vnto
Ionathan
,
that
he
was
a
bastard
,
and
borne
of
an
adulterous
woman
:
Mar.
but
rather
he
obiecteth
onely
the
stubbornnes
of
his
mother
,
that
was
alwaies
contrarie
vnto
him
,
and
so
was
her
sonne
.
Borr.
Genevens
.
Thus
this
hypocrite
accuseth
others
,
beeing
most
worthie
of
blame
himselfe
:
and
thus
he
spareth
neither
wife
not
sonne
,
but
reuileth
them
both
shamefully
.
Iun.
18.
Quest.
v.
41.
Whether
Dauid
exceeded
Ionathan
in
weeping
:
and
how
the
words
are
to
be
read
.
1.
The
most
read
thus
,
they
wept
one
with
an
other
,
vntill
Dauid
exceeded
:
B.G.S.
the
word
gadhal
,
signifieth
to
multiplie
or
magnifie
:
so
B.G.A.P.V.
and
they
render
these
reasons
,
why
Dauid
wept
more
then
Ionathan
,
because
he
was
not
onely
to
leaue
the
sweete
societie
of
his
friend
,
but
his
wife
,
and
which
was
the
greatest
griefe
of
all
,
to
be
a
stranger
among
the
people
of
God
,
like
to
be
exiled
from
his
owne
countrey
:
Mar.
some
thinke
he
wept
more
,
because
he
loued
more
.
Pellican
.
But
beside
that
higdill
in
hiphil
,
in
that
sense
,
when
it
signifieth
,
to
magnifie
,
is
not
put
absolutely
,
as
it
is
here
,
but
in
construction
with
some
other
word
,
as
c.
12.24
.
higdhil
gnimmachem
,
he
hath
magnified
,
or
done
great
things
toward
you
:
and
Ioel
2.22
.
higdill
lagnashoth
,
he
hath
magnified
to
doe
,
that
is
,
done
great
things
:
the
reasons
alleadged
are
not
sufficient
to
iustifie
that
reading
:
for
though
Dauid
were
in
greater
daunger
then
Ionathan
,
that
was
no
reason
why
Dauid
should
weepe
more
,
seeing
Ionathan
louing
Dauid
,
as
his
owne
soule
,
was
as
much
touched
with
the
fellow
feeling
of
his
griefe
,
as
Dauid
himselfe
:
but
the
contrarie
is
rather
euident
,
that
Ionathans
affection
was
more
ardent
toward
Dauid
,
if
there
were
any
difference
at
all
in
their
loue
:
for
Ionathans
heart
was
first
knit
to
Dauid
,
and
it
beganne
of
his
part
:
againe
,
Ionathan
aduentured
more
for
Dauid
,
then
he
did
euer
for
Ionathan
,
he
put
his
life
in
danger
for
Dauid
:
and
Dauid
himselfe
confesseth
,
that
Ionathans
loue
toward
him
,
exceeded
the
loue
of
women
.
2.
Sam.
2.26
.
2.
Therefore
Iunius
reading
in
this
place
is
the
better
:
vntill
he
raised
or
lift
vp
Dauid
:
for
so
both
the
vse
of
the
word
will
beare
this
sense
,
Psal.
49.10
.
higdill
,
he
hath
lift
vp
his
heele
against
me
:
and
the
circumstance
of
the
place
giueth
it
:
for
before
it
is
expressed
,
that
Dauid
fell
vpon
his
face
to
the
ground
:
then
while
Dauid
thus
lay
lamenting
and
complaining
vpon
the
ground
,
Ionathan
did
lift
him
vp
:
as
Iosep.
wel
noteth
,
that
he
raised
him
from
the
ground
,
embraced
,
and
comforted
him
,
as
c.
23.17
.
he
emboldened
Dauid
,
saying
,
Feare
not
.
CHAP.
XXI
.
1.
Quest.
v.
1.
Of
the
citie
Nob
,
whether
Dauid
fled
to
Ahimelech
the
high
Priest
.
1.
DAvid
Kimhi
saith
,
that
he
learned
of
his
father
,
that
this
Nob
was
the
citie
Ierusalem
:
ex
Pellican
.
but
this
appeareth
to
be
otherwise
,
Isa.
10.32
.
where
Nob
and
Ierusalem
are
named
as
two
diuers
places
.
2.
It
was
a
citie
situate
in
the
tribe
of
Beniamin
,
not
farre
from
Anathoth
,
where
the
inheritance
lay
that
was
allotted
to
this
familie
.
1.
king
.
2.26
.
thither
Salomon
sendeth
Abiathar
,
when
he
remooued
him
from
the
Priesthoode
.
So
Nehem.
11.32
.
Nob
and
Anathoth
are
named
together
,
as
beeing
cities
not
farre
asunder
.
Iun.
3.
Here
at
this
time
was
the
Tabernacle
,
the
altar
,
the
table
of
shew
bread
,
which
was
the
cause
that
so
many
Priests
gaue
there
their
attendance
:
but
the
Arke
was
still
at
Kiriathiearim
in
the
tribe
of
Iudah
.
2.
Quest.
v.
2.
How
the
Priest
here
called
Ahimelech
,
is
said
to
be
Abiathar
.
Mark
.
2.26
.
1.
Some
thinke
that
whereas
Abiathar
was
the
sonne
of
Ahimelech
,
v.
20.
that
first
Dauid
might
haue
some
communication
with
Abiathar
,
and
afterward
with
Ahimelech
:
Mart.
but
seeing
Abiathar
is
in
the
Gospel
called
the
high
Priest
,
it
can
not
be
vnderstood
of
the
sonne
,
who
could
not
be
high
Priest
while
his
father
liued
.
2.
Therefore
the
better
solution
is
,
that
both
the
father
and
the
sonne
had
each
of
them
two
names
:
they
were
both
called
Abiathar
,
Genevens
.
Bez.
in
Mark
.
3.26
.
3.
Quest.
v.
1.
How
Dauid
is
said
here
to
be
alone
,
and
Mark.
2.26
.
he
is
said
to
giue
vnto
those
which
were
with
him
.
1.
Some
thinke
to
dissolue
this
knot
,
and
answer
this
doubt
,
in
saying
that
Dauid
is
said
to
be
alone
,
not
that
none
at
all
were
with
him
:
but
that
he
came
without
any
guard
of
souldiers
:
but
this
answer
satisfieth
not
:
for
Dauid
saith
,
that
he
had
appointed
not
his
souldiers
,
but
his
seruants
,
famulitio
stipatus
,
nec
servis
comitatus
,
attended
vpon
by
his
seruants
,
nor
accompanied
with
his
friends
.
2.
Therefore
the
meaning
of
that
place
in
the
Gospel
is
,
that
Dauid
gaue
of
the
shew
bread
,
not
to
those
which
were
then
presently
with
him
,
but
to
whome
he
came
afterward
.
Mar.
3.
And
herein
appeareth
the
inconstancie
of
Courtly
fauour
:
Dauid
,
who
was
before
beloued
,
admired
,
and
reuerenced
of
all
,
is
now
left
and
forsaken
of
all
.
Mar.
4.
Quest.
v.
2.
Whether
Dauid
were
in
fault
,
by
this
his
excuse
of
the
Kings
busines
,
to
bring
the
Priests
and
their
citie
into
daunger
.
1.
Some
excuse
Dauid
here
that
he
told
the
truth
,
saying
,
that
the
King
had
commanded
him
a
certaine
thing
:
for
indeed
God
the
great
king
of
heauen
,
had
appointed
him
to
be
king
:
but
neither
doth
it
appeare
that
Dauid
had
any
such
meaning
,
and
if
he
had
,
he
had
deceiued
Ahimelech
notwithstanding
,
who
vnderstood
him
to
speake
of
the
king
.
2.
Some
doe
excuse
Dauids
fact
herein
,
that
he
did
no
more
then
any
man
would
,
that
was
in
necessitie
:
and
that
neither
he
nor
the
Priest
had
done
any
thing
vnlawfull
:
but
that
Doeg
and
Saul
onely
were
the
causes
of
the
mischeife
following
:
Dauid
was
the
occasion
,
but
taken
,
not
giuen
,
as
Christs
fleeing
into
Egypt
was
the
cause
of
the
death
of
the
infants
.
Mar.
But
if
Dauid
shewed
some
infirmitie
in
deuising
an
excuse
,
which
was
not
true
,
which
can
not
be
auoided
,
then
he
must
needes
be
in
some
fault
also
for
the
daunger
that
followed
,
seeing
the
Priest
was
induced
by
that
pretense
to
doe
as
he
did
,
whereby
he
came
into
that
daunger
.
And
further
,
if
Dauid
had
not
feared
,
nor
thought
of
any
such
perill
,
that
might
haue
ensued
,
he
had
beene
cleare
:
but
seeing
he
himselfe
suspected
it
,
as
he
saith
,
he
knew
the
same
day
Doeg
would
tell
Saul
,
c.
22.
22.
and
yet
did
it
:
it
can
not
but
shew
some
infirmitie
in
him
.
Christs
example
is
not
like
:
for
there
Ioseph
was
admonished
by
an
Angel
in
his
dreame
to
flee
into
Egypt
:
neither
was
the
like
daunger
there
foreseene
,
which
was
suspected
and
feared
here
.
3.
Therefore
,
as
Dauid
himselfe
confesseth
,
that
he
was
the
cause
of
the
death
of
those
persons
:
so
we
neede
not
feare
to
affirme
it
.
And
though
our
Sauiour
iustifieth
Dauids
eating
of
the
shew
bread
vpon
this
necessitie
,
as
Osiander
reasoneth
:
yet
euery
circumstance
of
this
action
is
not
there
iustified
:
though
it
were
lawfull
,
hunger
compelling
him
,
to
eate
the
shew
bread
,
against
the
ceremoniall
law
:
yet
no
necessitie
was
to
compell
him
to
tell
an
vntruth
,
against
the
morall
law
.
I
rather
therefore
herein
subscribe
to
the
iudgement
of
Pellican
.
Genevens
.
that
this
was
an
infirmitie
of
Dauid
,
to
teach
vs
,
that
none
hath
his
iustice
of
himselfe
,
but
receiueth
it
of
Gods
mercie
.
Genevens
.
4.
And
further
,
that
Dauid
committed
here
some
ouersight
,
it
may
appeare
by
that
place
,
2.
Sam.
23.15
.
where
Dauid
thirsting
for
the
water
of
Bethlehem
,
as
here
he
is
hungrie
,
three
men
aduentured
their
liues
to
breake
through
the
hoast
of
the
Philistims
,
and
brought
vnto
Dauid
of
that
water
,
who
would
not
drinke
it
,
because
it
was
the
price
of
their
blood
,
but
powred
it
out
vnto
God
:
there
Dauid
in
the
like
necessitie
would
not
drinke
that
water
,
the
daunger
beeing
ouer
,
much
lesse
would
he
haue
before
commanded
them
to
doe
it
,
where
he
saw
apparant
daunger
:
and
here
if
Dauid
had
forborne
,
when
he
suspected
the
daunger
,
the
occasion
of
so
great
crueltie
would
haue
beene
cut
off
.
5.
But
yet
God
in
his
prouidence
so
disposed
of
this
action
,
that
both
by
this
occasion
the
iust
sentence
of
God
was
executed
vpon
Eli
his
house
,
Mart.
as
also
in
this
example
,
the
libertie
of
the
Gospel
was
shewed
against
the
ceremonies
of
the
law
,
which
the
Messiah
should
bring
.
Borr.
5.
Quest.
v.
4.
Of
the
difference
of
things
common
and
prophane
,
and
hallowed
.
1.
Things
some
are
sacred
and
prophane
in
their
nature
,
which
can
not
be
chaunged
:
things
sacred
,
which
can
neuer
be
prophaned
,
that
is
,
turned
to
a
prophane
or
vncleane
vse
,
are
the
gifts
of
the
spirit
,
vertue
,
loue
,
faith
,
patience
,
and
such
like
,
but
they
remaine
sacred
and
holy
in
their
nature
,
and
are
onely
giuen
vnto
those
which
are
become
sacred
beeing
sanctified
by
the
spirit
of
God
:
some
things
are
polluted
and
vncleane
in
their
owne
nature
,
as
the
corruption
of
man
,
vice
,
sinne
.
2.
Some
things
are
not
sacred
in
their
nature
,
but
according
to
the
institution
,
as
the
ceremonies
of
the
law
,
which
now
are
prophaned
and
abrogated
by
Christ
:
Borr.
so
the
elements
vsed
in
the
Sacraments
,
are
sanctified
by
the
word
for
that
spirituall
vse
:
but
that
holy
action
beeing
finished
,
they
returne
to
their
nature
:
such
was
the
shew
bread
here
giuen
vnto
Dauid
,
it
was
holy
by
the
ceremonie
,
but
as
prophane
and
common
in
regard
of
Dauids
necessitie
.
6.
Quest.
v.
5.
Of
the
halowed
bread
,
called
the
shew
bread
.
1.
The
law
hereof
is
set
downe
,
Leuit.
24.
both
concerning
the
matter
whereof
it
should
be
made
,
of
the
finest
flowre
,
howe
much
should
be
in
euery
loafe
,
howe
many
loaues
12.
in
all
:
where
they
should
be
placed
,
and
how
long
they
should
there
continue
from
Sabboth
to
Sabboth
:
and
in
what
manner
they
should
be
presented
,
namely
,
with
incense
.
2.
They
vsed
fowre
kinde
of
breads
:
the
first
was
common
bread
,
the
second
such
as
the
people
vsed
in
their
sacred
feasts
:
the
third
,
such
as
the
Priests
eate
in
their
families
:
the
fourth
was
the
most
holy
bread
,
which
it
was
lawfull
onely
for
the
Priests
to
eate
within
the
Tabernacle
.
3.
The
holy
bread
called
the
face
or
shew
bread
,
because
it
was
alwaies
in
the
presence
of
God
,
was
a
type
of
the
true
bread
Christ
Iesus
,
that
came
downe
from
heauen
.
It
also
shadowed
forth
the
Eucharist
of
the
new
Testament
,
which
is
celebrated
with
bread
.
And
there
was
the
same
signification
of
their
Sacraments
with
ours
,
sauing
that
ours
are
more
cleare
and
manifest
,
beeing
a
memoriall
of
Christ
alreadie
exhibited
,
whereas
theirs
did
shadow
him
out
beeing
to
come
.
Mar.
7.
Quest.
v.
4.
Whether
it
were
lawfull
for
the
Priest
to
giue
vnto
Dauid
hallowed
bread
.
1.
Seeing
our
Sauiour
Christ
doth
iustifie
and
allow
this
fact
of
Dauid
,
Matth.
12.4
.
there
can
be
no
further
doubt
or
question
made
thereof
,
but
that
Dauid
might
both
safely
eate
thereof
,
the
necessitie
of
hunger
vrging
him
,
and
that
the
Priest
might
lawfully
giue
thereof
vnto
him
.
2.
The
reason
hereof
is
,
that
ceremonies
and
externall
rites
must
giue
place
to
charitie
:
for
as
the
second
table
must
giue
place
to
the
first
,
as
Abraham
beeing
commanded
of
God
to
kill
his
sonne
,
(
which
he
did
in
purpose
and
counsell
)
though
it
be
forbidden
in
the
second
table
to
kill
,
yet
Abraham
was
to
yeild
his
obedience
to
God
,
which
is
commanded
in
the
first
table
:
so
the
ceremoniall
law
is
wholly
to
giue
place
to
the
morall
,
when
as
both
can
not
be
kept
together
:
as
the
health
,
life
,
and
safetie
of
man
,
wherein
our
loue
and
charitie
is
seene
,
is
to
be
preferred
before
a
ceremonie
:
our
Sauiour
healed
vpon
the
Sabboth
day
,
because
the
ceremonie
of
rest
,
was
to
giue
way
vnto
charitie
:
the
Macchabees
therefore
were
in
error
,
that
refused
,
necessitie
so
compelling
,
to
fight
vpon
the
Sabboth
day
:
so
here
the
Priest
and
Dauid
both
should
haue
sinned
,
if
he
should
haue
suffered
Dauid
to
perish
,
and
Dauid
should
haue
chosen
rather
to
die
,
then
to
eate
of
the
hallowed
bread
.
3.
And
this
libertie
,
which
first
was
brought
in
by
Christ
,
and
by
him
communicated
to
his
members
,
is
grounded
vpon
the
will
of
the
author
and
instituter
of
the
ceremonies
,
who
would
haue
all
morall
duties
preferred
before
them
:
as
he
saith
,
I
will
haue
mercie
,
and
not
sacrifice
.
4.
Here
then
their
superstition
is
reprooued
,
sic
fere
Martyr
.
8.
Quest.
v.
4.
Whether
the
Priest
did
well
in
requiring
of
Dauid
abstinence
and
cleannes
from
women
.
1.
Some
thinke
,
that
this
was
a
preposterous
and
ridiculous
question
,
as
Hierome
calleth
it
:
for
what
if
Dauid
had
not
beene
free
from
lying
with
women
,
namely
with
his
wife
:
(
for
other
women
the
Priest
meaneth
not
,
for
Dauid
beeing
an
holy
man
,
the
Priest
could
not
suspect
of
incontinencie
)
would
he
haue
suffered
Dauid
rather
to
starue
,
then
to
eate
of
the
shew
bread
?
Againe
,
there
can
be
no
precept
shewed
in
all
the
Scripture
,
that
the
companie
with
the
wife
did
contaminate
:
to
this
effect
Pet.
Mart.
who
seemeth
to
denie
that
the
matrimoniall
act
,
did
bring
so
much
as
a
legal
impuritie
with
it
:
But
this
can
not
be
denied
,
that
by
Moses
law
,
there
was
an
imputation
of
some
legall
vncleannes
vnto
carnall
copulation
:
as
both
appeareth
by
the
analogie
of
that
precept
,
Exod.
19.15
.
where
the
people
are
commanded
not
to
come
at
their
wiues
for
three
daies
,
beeing
to
appeare
before
the
Lord
in
Mount
Sinai
:
Iun.
as
also
by
that
law
,
Leuit.
15.18
.
which
place
is
truly
translated
thus
:
A
woman
,
when
a
man
lieth
with
her
by
carnall
copulation
,
they
shall
both
be
washed
with
water
:
which
place
,
though
Pet.
Mart.
contend
to
be
vnderstood
of
such
as
had
a
flux
or
running
of
their
seede
:
yet
by
comparing
it
with
Leuit.
18.20
.
it
will
appeare
,
to
be
taken
in
the
other
sense
:
where
the
same
words
,
shichbath
zaragh
,
is
taken
for
carnall
copulation
,
semen
concubitus
:
But
this
was
no
vncleannes
in
nature
,
but
onely
in
the
ceremonie
,
as
it
appeareth
by
the
clensing
and
purgation
,
which
was
onely
ceremoniall
by
water
.
And
the
reason
of
this
precept
was
,
that
by
this
meanes
,
they
should
liue
temperately
and
soberly
in
mariage
,
and
not
giue
themselues
ouer
vnto
fleshly
pleasure
:
seeing
after
euery
such
act
they
were
vncleane
to
the
euen
.
2.
But
in
the
other
assertion
,
that
this
question
propounded
by
the
Priest
at
this
time
,
was
rash
and
vnseasonable
,
I
rather
consent
with
P.
Mart.
then
vnto
Iunius
,
who
seemeth
to
thinke
,
that
the
Priest
consulted
with
God
herein
,
and
was
directed
by
his
oracle
to
require
this
preparation
.
Indeede
the
Priest
consulted
with
God
for
Dauid
,
c.
22.10
.
and
it
seemeth
by
the
Lords
appointment
gaue
him
the
victualls
and
the
sword
:
but
concerning
that
condition
of
legal
puritie
,
the
Priest
required
it
of
himselfe
:
the
Lord
knew
how
it
was
with
Dauid
at
that
time
,
and
what
if
Dauid
had
beene
vncleane
,
he
must
not
haue
starued
:
and
for
as
much
as
laie
persons
were
vncleane
by
the
law
,
in
respect
of
eating
of
the
hallowed
bread
,
seeing
necessitie
dispensed
with
one
part
of
the
ceremonie
,
it
might
also
with
the
rest
.
3.
As
they
are
in
one
extreame
,
which
will
not
admit
so
much
as
a
legall
impuritie
,
which
is
no
disparagement
to
mariage
,
seeing
the
virgine
Marie
after
that
holy
birth
,
was
also
purified
according
to
the
law
,
from
a
legal
imputation
:
Luk.
2.22
.
So
they
are
further
wide
in
an
other
extreame
,
that
would
make
it
an
Euangelicall
impuritie
,
forbidding
any
immediately
after
such
carnall
knowledge
,
to
communicate
in
the
Eucharist
:
As
it
standeth
thus
in
the
decrees
fathered
vpon
Hierome
,
Sciatis
fratres
charissimi
,
quod
quicunque
vxori
debitum
reddit
,
non
potest
vacare
orationi
,
nec
de
carnibus
agni
comedere
licet
:
Knowe
ye
brethren
,
that
whosoeuer
rendreth
the
due
to
his
wife
,
can
not
giue
himselfe
to
prayer
,
nor
eate
of
the
flesh
of
the
lambe
.
Caus.
33.
qu.
4.
c.
1.
For
if
the
duties
of
mariage
hindred
praier
,
then
they
must
altogether
be
omitted
,
and
so
consequently
mariage
it selfe
abolished
,
seeing
we
ought
to
pray
continually
,
as
the
Apostle
exhorteth
,
1.
Thess.
5.17
.
No
day
nor
night
is
to
be
intermitted
without
praier
:
then
by
this
reason
,
men
that
are
married
should
refraine
both
day
&
night
.
Indeed
the
Apostle
would
haue
them
that
maried
to
abstaine
for
a
time
with
consent
,
to
giue
themselues
to
fasting
and
praier
,
1.
Cor.
7.5
.
but
he
meaneth
extraordinarie
praier
,
such
as
is
ioyned
with
fasting
,
not
ordinarie
and
daily
praier
,
which
is
not
to
be
intermitted
:
then
as
abstinence
is
to
be
vsed
from
meate
,
to
make
our
praiers
more
feruent
,
so
also
from
wiues
:
but
the
ordinarie
exercise
of
praier
is
no
more
hindred
by
matrimoniall
duties
,
tempered
with
sobrietie
,
then
by
naturall
offices
in
the
sober
vse
of
meate
and
drinke
.
Concerning
the
other
point
of
such
abstinence
before
the
receiuing
of
the
Sacrament
:
as
I
deny
not
,
but
sometime
it
may
be
conuenient
,
not
in
respect
of
any
vncleannes
in
the
thing
,
but
in
regard
of
that
intemperancie
and
lust
,
which
often
concurreth
with
it
,
so
neither
is
such
abstinence
to
be
held
necessarie
for
all
:
for
if
mariage
be
in
it selfe
an
holy
thing
,
as
beeing
of
Gods
institution
,
the
vse
of
mariage
in
it selfe
also
is
holy
,
beeing
not
by
mans
corruption
defiled
:
as
the
Apostle
saith
,
Mariage
is
honourable
among
all
,
and
the
bed
vndefiled
,
Heb.
13.5
.
how
then
can
that
which
is
in
it selfe
,
holy
,
honourable
,
and
vndefiled
,
defile
a
man
,
and
make
him
vnfit
for
holy
things
?
And
in
this
case
,
that
rule
of
the
Apostle
holdeth
,
omnia
munda
mundis
,
to
the
cleane
all
things
are
cleane
.
Tit.
1.15
.
lib.
resp.
ad
Ianuar.
c.
6.
So
they
which
can
vse
their
strength
in
the
other
kinde
of
abstinence
,
doe
therein
well
:
yet
here
none
are
to
be
forced
,
but
to
be
left
vnto
their
godly
discretion
.
In
this
point
,
that
resolution
of
Gregorie
is
excellent
:
Si
quis
sua
coniuge
,
non
cupidine
voluptatis
captus
,
&c.
If
any
man
vse
his
wife
,
not
taken
with
lust
of
pleasure
,
but
for
procreation
sake
:
de
sumendo
corporis
&
sanguinis
Dominici
mysterio
suo
relinquendus
est
arbitrio
,
quia
à
nobis
prohiberi
non
debet
accipere
,
qui
in
igne
positus
nescit
ardere
:
concerning
the
receiuing
of
the
mysterie
of
the
bodie
and
blood
of
Christ
,
he
is
to
be
left
to
his
owne
discretion
,
seeing
he
is
not
to
be
forbidden
to
take
it
,
who
can
be
in
the
fire
and
not
burne
.
4.
But
the
Romanists
doe
yet
presse
this
place
further
,
that
if
it
were
required
of
Dauid
,
that
he
had
kept
himselfe
from
women
,
before
he
did
eate
of
the
hallowed
bread
:
then
it
is
fit
that
the
Priests
of
the
new
Testament
should
alwaies
abstaine
,
and
be
perpetuall
virgins
,
seeing
they
continually
consecrate
the
Sacrament
:
to
this
purpose
Bellarmine
alledgeth
out
of
Hierom.
lib.
1.
de
Cler.
c.
19.
Contra.
1.
I
confesse
that
some
of
the
Fathers
doe
make
such
collection
,
beeing
much
addicted
to
the
praise
of
virginitie
:
but
Hierome
among
the
rest
,
is
too
farre
caried
that
way
too
much
to
the
disgrace
of
marriage
:
as
he
saith
,
Quale
bonum
est
,
quod
prohibet
accipere
corpus
Christi
?
what
manner
of
good
thing
is
that
,
which
hindereth
to
receiue
the
bodie
of
Christ
?
May
not
the
like
be
said
of
meate
,
quale
bonum
quod
impedit
ieiunium
?
what
kinde
of
good
thing
is
that
,
which
hindreth
fasting
?
Therefore
we
must
not
so
much
consider
,
what
they
write
according
to
their
owne
fansies
and
inclinations
,
but
how
it
is
grounded
vpon
Scripture
,
that
they
write
.
2.
This
collection
is
very
weake
,
to
reason
from
the
legall
obseruations
,
to
Euangelicall
constitutions
:
that
because
the
law
commaunded
a
certaine
puritie
ceremoniall
,
that
men
should
be
obliged
thereunto
vnder
the
Gospel
.
3.
Nay
,
this
reason
enforced
not
the
Priests
of
the
law
themselues
,
which
daily
ministred
in
the
beginning
,
before
they
were
in
Dauids
time
sorted
out
into
their
courses
,
and
yet
it
was
permitted
vnto
them
to
be
married
.
4.
Further
,
if
virginitie
should
be
imposed
vpon
them
,
which
daily
minister
the
Eucharist
,
then
vpon
them
also
which
daily
receiue
it
,
as
the
vse
was
of
some
Churches
in
Augustines
time
,
of
the
which
custome
he
writeth
thus
,
Quotidie
Eucharistiae
communionem
percipere
,
nec
laudo
nec
vitupero
,
omnibus
tamen
Dominicis
diebus
communicandum
suadeo
:
Euery
day
to
communicate
in
the
Eucharist
,
I
neither
commend
nor
discommend
,
but
euery
Lords
day
I
perswade
to
communicate
.
de
Ecclesiast.
dogmat
▪
c.
53.
If
all
these
should
haue
refrained
,
that
did
communicate
euery
day
,
then
in
those
places
there
should
haue
beene
no
mariage
at
all
.
8.
Quest.
v.
5.
What
Dauid
meaneth
,
when
he
saith
,
The
vessells
of
the
young
men
were
holy
.
1.
The
most
doe
interpret
these
wordes
of
the
bodies
of
the
young
men
:
for
so
are
the
bodies
of
Christians
called
vessells
:
as
1.
Thess.
4.4
.
That
euery
one
of
you
should
know
,
how
to
possesse
his
vessell
in
holines
and
honour
:
and
in
the
same
sense
,
women
are
called
the
weaker
vessells
:
sic
Mar.
Bor.
Pellican
.
Genevens
.
and
so
they
make
this
to
be
the
meaning
,
that
the
young
men
had
kept
themselues
from
women
,
and
so
their
vessells
,
that
is
,
their
bodies
were
holy
.
But
Dauid
had
spoken
before
sufficiently
of
the
purity
of
their
bodies
in
that
behalf
,
hauing
said
,
that
women
had
beene
secluded
from
them
three
daies
:
for
so
long
it
was
,
since
Dauid
came
from
home
,
it
was
now
the
third
day
:
therefore
Dauid
hauing
signified
so
much
in
plaine
tearmes
,
there
was
no
cause
he
should
deliuer
the
same
againe
in
obscure
words
,
seeing
he
was
in
hast
,
&
went
in
danger
of
his
life
,
and
had
no
time
now
to
speake
any
thing
superfluously
.
2.
Vatablus
vnderstandeth
their
garments
by
their
vessells
:
but
there
was
no
occasion
offered
for
Dauid
to
speake
of
their
cloathes
:
therefore
Iunius
better
vnderstandeth
here
by
vessells
,
the
instruments
which
were
necessarie
for
their
iourney
,
as
their
bagges
and
sachels
,
and
such
other
necessary
implements
:
so
is
the
word
chelei
,
vessels
,
taken
c.
9.7
.
the
bread
faileth
in
our
vessells
.
Therefore
whereas
the
Priest
first
asked
,
whether
they
were
kept
from
women
:
Dauid
maketh
a
full
answer
,
that
not
onely
their
bodies
were
cleane
,
which
should
receiue
the
hallowed
bread
,
but
the
vessells
also
,
wherein
they
should
carrie
the
bread
,
were
kept
from
pollution
.
And
that
the
vessells
are
taken
in
this
sense
,
appeareth
by
the
vse
of
the
same
word
in
the
ende
of
the
verse
,
where
the
bread
is
said
to
be
sanctified
in
his
vessell
,
that
is
,
in
the
dishes
and
instruments
,
wherein
it
was
put
.
9.
Quest.
v.
5.
Of
the
meaning
of
the
next
words
:
And
it
is
in
a
manner
common
,
specially
seeing
other
shall
be
〈◊〉
this
day
in
the
vessell
.
1.
Some
vnderstand
the
first
words
of
the
prophane
way
,
making
this
the
sense
,
that
although
their
busines
,
whereabout
they
went
,
were
prophane
and
worldly
,
not
belonging
to
religion
,
yet
,
it
,
that
is
,
the
bread
,
should
be
sanctified
in
their
vessells
:
that
is
,
their
bodies
beeing
cleane
:
Osiand
.
some
applie
it
to
the
way
and
iourney
it selfe
,
that
though
they
could
not
choose
,
but
meete
with
diuers
pollutions
and
prophanations
in
the
way
,
yet
their
present
necessitie
did
sanctifie
the
bread
vnto
them
,
that
is
,
make
it
lawfull
for
them
to
eate
it
:
Pellican
.
some
,
referre
the
latter
part
to
themselues
,
that
they
after
they
had
eaten
the
bread
,
should
be
more
carefull
to
be
sanctified
in
their
vessells
:
Genevens
.
some
thus
,
the
bread
should
be
kept
in
his
purenes
in
their
vessells
,
wherein
they
caried
it
:
it
should
not
be
prophaned
by
any
pollution
.
Vatab.
2.
But
,
the
words
are
better
translated
,
and
it
is
in
a
manner
common
,
that
is
,
the
bread
:
1.
for
in
that
sense
it
is
called
before
,
chol
lechem
,
common
bread
:
it
is
not
like
,
that
the
Priest
would
speake
in
one
sense
,
and
Dauid
in
an
other
.
2.
Beside
,
derech
,
the
way
,
is
of
the
feminine
,
chol
of
the
masculine
,
therefore
they
must
not
be
ioyned
together
as
substantiue
and
adjectiue
.
3.
It
is
vsuall
in
Scripture
,
to
take
derech
in
that
sense
,
for
ratio
,
or
modus
,
a
manner
,
or
respect
:
as
Isa.
10.26
.
After
the
manner
of
Egypt
.
4.
That
which
is
said
to
be
prophane
,
is
the
same
that
is
sanctified
in
the
vessells
,
but
the
bread
is
said
to
be
sanctified
:
for
so
v.
4.
the
opposition
is
betweene
chol
lechem
,
and
lechem
kodesh
,
common
bread
,
and
hallowed
bread
:
this
then
is
the
meaning
,
that
the
bread
was
in
a
manner
common
,
that
is
,
vnto
the
Priests
,
specially
seeing
that
(
for
so
the
wordes
veaph
chi
,
rather
signifie
,
then
how
much
more
:
Iun.
A.P.
)
other
bread
,
was
sanctified
in
the
vessells
:
that
is
,
vpon
the
Sabboth
new
hote
bread
was
consecrated
,
and
the
old
was
taken
away
for
the
Priests
vse
.
Iun.
This
to
be
the
best
interpretation
is
euident
,
both
by
Ahimelechs
question
before-going
,
and
by
the
words
following
:
for
Ahimelech
made
two
exceptions
to
Dauids
motion
:
first
,
the
bread
was
hallowed
bread
,
and
so
not
for
any
but
the
Priests
to
eate
of
:
and
then
,
it
might
be
that
they
were
not
cleane
from
women
.
Dauid
answeareth
to
both
these
:
for
the
second
which
he
toucheth
first
,
he
answeareth
,
that
not
onely
themselues
were
cleane
in
that
behalfe
,
but
the
vessels
also
and
instruments
of
their
iourney
were
pure
:
for
the
first
he
telleth
the
Priest
,
that
the
hallowed
bread
,
when
it
was
taken
from
the
dishes
,
and
other
put
in
place
thereof
,
was
in
a
manner
as
common
bread
to
the
Priests
,
and
so
it
might
be
lawfull
for
Dauid
also
in
respect
of
his
necessitie
to
eate
thereof
.
The
words
also
following
shew
this
to
be
the
meaning
,
where
mention
is
made
of
taking
away
the
shew
bread
the
same
day
from
before
the
Lord
,
and
putting
hote
bread
in
stead
thereof
.
v.
6.
10.
Quest.
v.
7.
Of
Doeg
the
Adomites
staying
in
the
Tabernacle
.
1.
Whereas
Doeg
is
called
,
as
the
most
read
,
an
Edomite
,
yet
in
the
original
he
is
said
to
be
an
Adomite
,
either
of
Adam
a
citie
of
Nephthali
,
Iosh.
19.36
.
Iun.
or
rather
of
Edom
:
for
the
transmutation
and
change
of
pricks
and
points
is
vsuall
in
the
Hebrew
:
he
was
an
Edomite
by
nation
,
but
in
profession
an
Israelite
:
as
Ahimelech
one
of
Dauids
followers
is
in
the
same
sense
called
a
Gittite
.
c.
26.6
.
Iun.
Mart.
2.
This
Doeg
was
staied
before
the
Lord
,
either
for
the
religion
of
the
Sabboth
,
or
by
occasion
of
some
vow
:
Iun.
he
staied
not
in
the
inward
,
but
in
the
outward
court
,
whether
the
people
had
accesse
.
Mar.
3.
This
his
beeing
there
about
a
religious
office
,
was
the
cause
,
by
his
wicked
accusation
,
of
the
cruell
murder
following
:
yet
was
not
the
exercise
of
religion
the
cause
,
but
his
bloodie
mind
abusing
religion
:
Pellic.
for
hypocrites
though
they
pretend
sanctitie
,
yet
doe
reteine
malice
in
their
hearts
still
.
Osiand
.
4.
This
Doeg
is
fitly
by
some
made
to
be
a
type
and
forerunner
of
Iudas
,
who
betraied
Christ
,
and
brought
his
Apostles
into
danger
,
as
here
Doeg
accuseth
Dauid
,
&
worketh
the
ouerthrow
of
the
innocent
Priests
.
Mar.
5.
Yet
Gods
secret
prouidence
is
here
to
be
considered
,
which
by
this
meanes
maketh
good
his
sentence
against
the
house
of
Eli.
Borr.
11.
Quest.
v.
9.
Of
the
meaning
of
these
words
,
Behind
the
Ephod
.
1.
The
most
doe
so
take
these
words
,
as
though
the
Priest
should
describe
the
place
,
where
Goliaths
sword
lay
wrapped
vp
in
a
cloath
,
behinde
the
place
,
where
the
Ephod
,
the
high
Priests
garment
lay
.
Genevens
.
Vatab.
Osiand
.
But
to
this
interpretation
it
may
be
excepted
:
that
if
Goliaths
sword
were
wrapped
vp
,
it
is
like
the
holy
Ephod
,
whereto
was
annexed
the
brestplate
with
twelue
precious
stones
,
with
the
Vrim
and
Thummim
,
lay
not
open
and
vncouered
,
to
be
a
marke
to
finde
out
the
sword
by
:
and
againe
,
the
Ephod
was
kept
and
laid
vp
in
the
holy
place
,
whether
it
was
not
lawfull
for
Dauid
to
come
,
yet
here
the
Priest
doth
bid
him
take
it
:
and
further
,
the
Priest
gaue
it
him
,
c.
18.10
.
Dauid
tooke
it
not
:
which
it
should
seeme
he
did
,
if
these
words
did
cary
any
such
sense
.
2.
Therfore
the
meaning
rather
is
,
after
the
Ephod
,
that
is
,
after
he
had
applied
the
Ephod
and
consulted
with
God
:
whereof
mention
is
made
,
c.
22.10
.
but
in
no
place
but
this
,
is
it
touched
,
that
he
consulted
with
God
:
beside
thus
interpret
the
Chalde
,
and
one
Ieshaia
an
Hebrew
interpreter
:
the
like
phrase
also
see
Deut.
24.20
.
thou
shalt
not
gather
the
grapes
after
thee
,
that
is
,
after
thou
hast
made
an
ende
of
gathering
.
Iun.
12.
Quest.
v.
9.
Whether
Dauid
sinned
in
taking
Goliaths
sword
.
1.
Some
thinke
that
Dauid
offended
in
taking
that
sword
to
conuert
it
to
prophane
vses
,
which
was
consecrated
vnto
God
,
as
a
monument
of
that
great
victorie
against
Goliath
:
and
by
this
meanes
in
bringing
the
Priest
into
danger
.
Pellic.
2.
But
,
although
it
be
acknowledged
,
that
it
was
Dauids
ouersight
,
in
the
presence
of
Doeg
,
whom
he
suspected
,
to
aske
and
receiue
these
things
of
the
Priest
,
as
is
shewed
before
,
v.
4.
And
beside
,
it
might
haue
giuen
occasion
also
to
haue
endaungered
Dauids
person
among
the
Philistims
,
when
they
saw
Goliaths
sword
:
yet
simply
in
vsing
the
sword
,
there
beeing
no
other
,
Dauid
is
excused
by
his
necessitie
,
as
before
in
taking
of
the
shew
bread
.
As
the
Iewes
to
redeeme
their
peace
,
gaue
vnto
the
Chaldeans
the
vessels
of
siluer
and
gold
,
and
were
not
reprooued
therefore
by
the
Prophets
.
And
who
doubteth
but
that
the
Church
may
and
ought
,
where
there
is
no
other
remedie
,
to
sell
the
Church
vessels
to
redeeme
poore
captiues
.
Mart.
Beside
,
Dauid
tooke
this
sword
the
rather
,
to
put
him
in
minde
of
Gods
former
deliuerance
,
that
he
might
by
the
sight
thereof
be
stirred
vp
to
waite
vpon
him
still
.
Osiand
.
And
further
it
is
not
vnlike
,
but
that
Dauid
afterward
when
he
was
King
,
restored
this
monument
againe
.
Mar.
3.
By
this
example
of
Dauid
it
is
gathered
,
against
the
phantasticall
opinion
of
the
Anabaptists
,
that
it
is
lawfull
for
the
seruants
of
God
,
where
their
cause
is
good
,
to
weare
armour
and
weapons
.
Mar.
And
much
vnlike
vnto
this
high
Priest
,
who
had
no
other
armour
or
weapons
but
Goliaths
sword
,
are
the
high
Priests
of
the
Church
of
Rome
,
that
professe
themselues
to
be
warriours
,
and
wage
battell
:
beeing
more
addicted
to
warre
then
praier
,
to
weapons
then
workes
.
Osiand
.
13.
Quest.
v.
13.
Of
Dauids
chaunging
of
his
behaviour
before
Achish
,
whether
he
offended
in
so
dissembling
.
1.
The
word
here
vsed
tagham
,
signifieth
properly
the
outward
tast
,
and
by
a
metaphor
,
the
inward
faculty
of
discerning
:
some
read
,
he
chaunged
his
speech
.
P.
B.
his
countenance
.
L.S.
his
sense
.
A.
his
habit
.
V.
his
shew
.
I.
any
of
these
interpretations
may
safely
be
receiued
:
but
the
best
is
,
he
chaunged
his
discretion
:
for
so
the
word
is
vsed
,
c.
25.33
.
blessed
be
thy
discretion
or
counsell
,
saith
Dauid
to
Abighail
:
he
altered
his
countenance
,
words
,
and
behauiour
.
2.
Now
to
decide
this
question
,
whether
Dauid
did
well
herein
,
many
things
must
be
considered
.
1.
There
is
great
difference
to
be
made
betweene
dissembling
in
words
,
which
properly
is
to
lie
,
and
in
signes
:
for
signes
are
not
so
properly
ordained
to
expresse
the
minde
,
as
words
are
:
it
may
be
lawfull
for
a
man
to
dissemble
in
his
behauiour
,
when
he
can
not
in
speech
.
2.
There
are
three
things
in
the
act
of
semblance
or
dissimulation
to
be
obserued
,
the
minde
of
him
that
dissembleth
,
the
thing
and
subiect
wherein
,
and
the
ende
:
for
first
,
if
he
dissembleth
to
saue
himselfe
,
of
a
distrustfull
or
diffident
minde
,
he
sinneth
:
not
,
if
vsing
this
as
a
meane
,
he
still
depend
vpon
God
,
and
trust
in
him
:
as
Dauid
did
in
this
place
,
as
is
euident
,
Psal.
34.6
.
He
cried
still
vnto
God
,
euen
when
he
chaunged
his
behauiour
,
as
the
title
of
the
Psalme
sheweth
:
secondly
,
in
some
things
it
is
vtterly
vnlawfull
to
dissemble
,
as
in
religious
matters
:
as
for
a
man
to
make
a
shew
of
religion
,
to
aspire
to
honour
,
as
hypocrites
doe
:
as
Simon
Magus
was
baptized
:
or
for
one
to
dissemble
his
religion
,
as
to
bow
to
an
Idol
,
which
he
hateth
in
his
heart
:
thirdly
,
if
his
dissimulation
tend
to
an
vncharitable
ende
:
as
Cain
spake
faire
to
his
brother
,
to
entise
him
into
the
field
,
there
to
kill
him
.
If
the
outward
semblance
or
pretense
,
which
one
maketh
faileth
in
any
of
these
,
it
is
vnlawfull
:
otherwise
it
is
not
condemned
:
as
Dauid
obserued
all
three
:
he
put
his
trust
in
God
,
it
was
not
in
any
religious
matter
,
which
tended
to
the
deniall
of
his
faith
,
but
in
his
ciuill
behauiour
:
neither
did
any
receiue
hurt
thereby
,
but
he
intended
his
own
deliuerance
without
dammage
to
any
.
So
our
Sauiour
vsed
a
kind
of
semblance
,
when
to
take
triall
of
the
disciples
humanitie
,
he
made
shew
,
as
though
he
would
haue
gone
further
:
but
Peter
offended
,
and
was
iustly
reprooued
of
S.
Paul
,
Gal.
2.
that
in
a
religious
matter
dissembled
,
withdrawing
himselfe
from
the
Gentiles
,
with
whome
he
had
eaten
before
,
for
feare
of
them
of
the
circumcision
,
and
so
made
a
difference
betweene
the
beleeuing
Iewes
,
and
the
beleeuing
Gentiles
.
3.
Some
to
excuse
this
fact
of
Dauid
,
say
,
that
for
the
time
Dauid
was
striken
with
a
fitt
of
madnesse
or
frensie
indeede
,
and
so
dissembled
not
:
but
the
text
,
shewing
that
Dauid
changed
his
behauiour
,
maketh
it
his
owne
voluntarie
act
:
some
say
,
that
Dauid
did
it
by
a
diuine
instinct
.
Pellican
.
But
we
not
seeke
any
other
defence
,
then
this
before
alleadged
,
taken
from
the
manner
and
nature
of
this
dissimulation
.
Some
make
herein
Dauid
a
type
and
figure
of
Christ
,
who
was
counted
of
the
Iewes
as
a
Demoniake
,
and
one
beside
himselfe
:
and
S.
Paul
sheweth
,
that
the
Gospel
was
esteemed
as
foolishnes
among
the
Grecians
.
1.
Cor.
1.23
.
14.
Quest.
Whether
any
kinde
of
lie
be
lawfull
.
1.
There
are
three
things
which
must
concurre
in
the
telling
of
a
lie
:
first
,
that
there
be
vntruth
in
the
matter
,
which
is
vttered
:
secondly
,
that
he
which
telleth
an
vntruth
,
haue
a
purpose
to
deceiue
:
thirdly
,
that
he
take
a
pleasure
and
delight
in
it
:
the
first
belongeth
to
the
matter
of
a
lie
,
the
other
concerne
the
forme
.
Mart.
But
these
three
are
thus
further
to
be
distinguished
:
that
in
euery
kinde
of
lie
all
these
are
not
necessarie
:
as
the
first
,
and
the
third
:
for
if
a
man
haue
a
purpose
to
deceiue
,
though
vnwittingly
he
speake
the
truth
,
he
is
guiltie
of
a
lie
:
as
Augustine
saith
,
August
.
Enchir.
22.
cited
Caus.
22.
q.
2.4
.
Nec
vllo
modo
liber
est
à
mendacio
,
qui
ore
nesciens
verum
loquitur
,
sciens
autem
voluntate
mentitur
:
He
is
not
free
from
lying
,
which
with
his
mouth
vnwittingly
speaketh
the
truth
,
but
yet
wittingly
intended
to
lie
.
So
the
third
is
wanting
in
some
kinde
of
lie
:
as
when
one
lieth
of
necessitie
,
to
saue
his
owne
life
,
or
his
brothers
:
but
without
the
second
there
can
be
no
lie
:
as
Augustine
saith
,
Qui
dicit
falsum
,
quod
putat
verum
,
non
fallit
,
sed
fallitur
,
non
itaque
mendacij
,
sed
temeritatis
arguendus
est
:
He
that
telleth
that
which
is
false
,
supposing
it
to
be
true
,
is
deceiued
,
rather
then
deceiueth
,
and
is
to
be
reprooued
rather
for
his
rashnes
,
then
for
lying
.
August
.
ibid.
And
in
an
other
place
he
giueth
this
reason
:
Illud
quod
non
habet
duplex
cor
,
ne
mendacium
quidem
dicendum
est
:
that
which
hath
not
a
double
heart
,
is
not
to
be
counted
a
lie
.
As
if
a
man
receiue
a
sword
of
one
,
and
promise
to
deliuer
it
againe
,
and
afterward
the
owner
of
the
sword
beeing
madde
,
requireth
it
,
and
he
refuseth
to
restore
it
:
in
this
case
he
is
no
lyer
nor
deceiuer
:
for
he
did
not
once
dreame
,
furentem
posse
repetere
,
Augustan
Psal.
5.
cited
Caus.
22.
qu.
2.
c.
14.
that
he
could
aske
it
in
his
madnesse
:
to
this
purpose
August
.
Gelasius
putteth
an
other
case
,
non
mentitur
,
qui
animum
fallendi
non
habuit
,
he
lieth
not
,
which
had
no
minde
to
deceiue
:
as
Paul
,
when
he
purposed
to
goe
into
Spaine
,
and
Peter
when
he
said
Christ
should
not
wash
his
feete
:
for
neither
of
them
thought
at
that
time
otherwise
to
doe
,
animus
fallendi
,
no
minde
or
purpose
to
deceiue
,
there
they
can
not
be
said
to
lie
.
2.
The
diuerse
kinds
of
lying
are
to
be
considered
.
Augustine
maketh
these
diuersities
of
lying
:
1.
in
doctrina
religionis
,
when
one
maketh
a
lie
in
matter
of
religion
:
which
he
calleth
capitale
mendacium
,
a
capitall
lie
,
and
it
is
worst
of
all
,
admitting
no
excuse
.
2.
Cum
nulli
prodest
,
&
alicui
obest
,
when
one
by
his
lie
profiteth
none
,
but
hurteth
some
.
3.
Quod
ita
prodest
vni
,
vt
obsit
alteri
:
a
third
kinde
is
,
when
a
lie
hindreth
one
,
and
profiteth
an
other
.
4.
Quod
fit
sola
mentiendi
libidine
:
a
fourth
kinde
of
lie
is
,
which
is
made
onely
of
a
desire
to
lie
and
deceiue
.
5.
Quod
fit
placendi
cupiditate
,
which
is
done
onely
with
a
desire
to
please
.
6.
The
sixth
kinde
is
,
quod
nulli
obest
,
&
prodest
alicui
:
which
hurteth
none
,
and
yet
profiteth
some
:
which
is
of
three
sorts
,
either
when
a
man
by
his
lie
preserueth
his
owne
life
,
or
chastitie
,
or
saueth
his
brothers
goods
or
life
:
so
Augustine
maketh
eight
kinds
of
all
:
the
worst
he
maketh
the
first
,
and
so
the
rest
in
their
degree
,
as
they
come
nearer
to
,
August
.
lib.
de
mend
.
c.
14.
cited
Caus.
22.
qu.
2
c.
8.
or
further
off
from
the
first
.
But
none
of
them
are
lawfull
:
the
first
is
a
detestable
kind
of
lying
:
the
second
is
vnlawfull
,
because
we
must
not
doe
wrong
to
any
:
the
third
,
quia
nulli
cum
alterius
iniuria
consulendum
est
:
we
must
not
prouide
for
one
with
an
others
hurt
:
in
the
fourth
,
the
very
desire
and
minde
to
lie
is
vitious
:
and
for
the
fifth
,
seeing
the
truth
must
not
be
vttered
to
please
men
,
much
lesse
must
we
lie
to
please
men
.
Neither
is
the
last
kinde
allowable
:
for
as
much
as
the
chastitie
of
the
minde
,
is
to
be
preferred
before
the
chastitie
of
the
bodie
:
neither
is
the
truth
to
be
corrupted
for
any
mans
temporall
commoditie
.
3.
But
all
these
kinds
are
more
compendiously
reduced
to
3.
heads
.
There
is
mendacium
perniciosum
,
iocosum
,
officiosum
:
a
pernicious
lie
,
that
tendeth
onely
to
hurt
:
a
pleasant
lie
,
to
delight
:
and
an
officious
lie
,
to
helpe
:
vnto
the
first
of
these
belong
the
4.
first
kinds
rehearsed
,
which
may
be
thus
distinguished
.
A
pernicious
lie
,
is
either
in
matters
of
religion
,
which
is
worst
of
all
,
as
Ananias
and
Saphira
lied
vnto
Peter
concerning
such
things
as
was
giuen
to
the
religious
vse
of
the
Church
,
Act.
5.
and
Peter
lied
in
denying
his
Lord
and
Master
:
or
it
is
in
other
humane
and
ciuill
affaires
:
wherein
a
lie
is
pernicious
to
others
,
or
to
the
lier
himselfe
:
to
others
it
is
more
pernicious
,
when
hurt
onely
commeth
by
the
lie
,
and
no
good
to
to
any
,
as
Doeg
accusing
the
high
Priest
,
as
though
he
had
conspired
with
Dauid
against
Saul
,
c.
22.1
3.
not
making
mention
how
Dauid
induced
the
high
Priest
to
doe
as
he
did
,
comming
in
the
Kings
name
:
this
lie
was
mischieuous
altogether
:
the
lesse
pernicious
,
when
good
commeth
to
some
,
but
with
hurt
and
damage
to
others
:
as
Dauid
vttering
an
vntruth
to
Ahimelech
,
that
he
came
vpon
the
kings
busines
,
did
helpe
himselfe
,
but
brought
Ahimelech
into
daunger
.
The
lie
pernicious
vnto
a
man
himselfe
is
,
when
he
lieth
,
not
for
any
aduantage
,
but
vpon
a
custome
and
delight
,
which
he
hath
in
lying
:
as
the
old
Prophet
lied
vnto
the
man
of
God
,
to
bring
him
backe
to
eate
bread
:
by
which
lie
,
no
profit
or
aduantage
at
all
did
accrue
vnto
him
.
1.
king
.
13.
The
fifth
kinde
,
is
iocosum
mendacium
:
an
vntruth
vttered
meerely
not
in
earnest
,
as
Iosephs
steward
,
when
he
had
found
his
masters
cup
in
Benjamins
sacke
,
made
them
beleeue
,
that
his
master
could
diuine
.
Gen.
44.5
.
The
sixt
belongeth
to
the
officious
kinde
of
lying
:
whereby
either
one
doth
good
to
themselues
,
as
Rachel
by
her
sodaine
and
present
excuse
,
(
if
it
were
not
with
her
as
shee
pretended
,
for
otherwise
it
was
not
vntruth
at
all
)
deliuered
her selfe
from
the
blame
of
her
father
:
or
they
doe
good
to
others
,
as
the
midwiues
in
preseruing
the
Hebrewes
children
,
and
Rahab
,
in
deliuering
the
spies
from
danger
.
Iosh.
2.
4.
Now
euen
these
two
sorts
of
glosing
,
which
is
either
in
sport
,
or
to
doe
good
,
though
they
be
more
tolerable
then
the
rest
,
yet
are
not
simply
iustifiable
:
as
may
appeare
by
these
reasons
:
1.
according
to
S.
Pauls
rule
,
none
must
doe
euill
,
that
good
come
may
come
thereof
:
for
then
a
man
might
steale
,
to
giue
almes
with
,
as
well
as
to
tell
a
lie
to
doe
good
.
2.
it
hindreth
the
common
societie
,
when
faith
and
truth
is
not
preserued
among
men
.
3.
it
bringeth
such
into
euill
name
,
that
vpon
what
good
pretense
so
euer
,
they
sometime
tell
a
lie
,
they
bring
themselues
into
suspition
,
and
loose
their
credit
,
that
afterward
,
when
they
speake
the
truth
,
they
can
not
be
beleeued
.
Mar.
Augustines
resolution
is
here
excellent
:
Duo
sunt
mendaciorum
genera
,
August
in
Psal.
5.
cited
Caus.
22.
qu.
2.
c.
14.
in
quibus
non
est
magna
culpa
,
sed
tamen
non
sunt
sine
culpa
,
cum
aut
iocamur
,
aut
vt
proximis
prosimus
,
illud
primum
non
est
perniciosum
,
quia
non
fallit
,
secundum
ideo
minus
est
,
quia
retinet
nonnullam
benevolentiam
:
There
are
two
kinde
of
lies
,
wherein
there
is
no
great
fault
,
though
they
be
not
without
fault
:
the
pleasant
lie
,
or
that
which
profiteth
others
:
the
first
is
not
very
pernicious
,
because
it
deceiueth
not
:
for
he
knoweth
to
whome
the
lie
is
made
,
that
it
is
spoken
in
sport
:
the
other
is
lesse
pernicious
,
because
it
retaineth
a
certaine
loue
and
good
will
.
5.
So
then
we
may
safely
subscribe
vnto
Augustines
iudgement
,
concerning
the
nature
of
a
lie
:
quisquis
esse
aliquod
genus
mendacij
,
quod
peccatum
non
sit
putarit
,
seipsum
decipit
:
who
so
thinketh
there
is
any
kinde
of
lie
,
which
is
not
sinne
,
deceiueth
himselfe
:
which
his
iudgement
is
agreeable
to
the
Scripture
,
for
the
Apostle
saith
,
no
lie
is
of
the
truth
,
1.
Ioh.
2.21
.
This
conclusion
then
is
most
true
,
that
euery
lie
is
sinne
:
but
euery
thing
,
that
may
be
taken
for
a
lie
,
is
not
a
lie
:
wherein
these
distinctions
are
to
be
obserued
:
1.
that
there
is
great
difference
betweene
semblance
in
gesture
and
behauiour
,
and
vntruth
in
wordes
:
it
may
be
lawfull
to
dissemble
,
when
it
is
not
to
lie
,
as
is
shewed
before
in
the
13.
qu.
2.
that
which
containeth
some
vntruth
in
words
,
is
not
to
be
held
to
be
a
lie
,
where
there
is
no
minde
nor
purpose
to
deceiue
,
as
is
before
shewed
in
the
beginning
of
this
question
.
3.
as
Augustine
saith
,
aliud
est
mentiri
,
aliud
verum
occultare
:
it
is
one
thing
to
lie
,
an
other
to
hide
and
conceale
the
truth
,
which
at
all
times
,
and
to
all
persons
,
is
not
to
be
vttered
:
whether
by
silence
altogether
to
keepe
the
truth
secret
,
as
our
blessed
Sauiour
did
before
Pilate
,
beeing
asked
what
the
truth
was
:
or
in
part
to
forbeare
,
not
vttering
the
whole
truth
,
as
Samuel
did
,
when
going
to
anoint
Dauid
king
in
Ishai
his
house
,
he
said
he
went
to
sacrifice
.
4.
the
last
consideration
is
,
that
no
man
take
a
libertie
to
lie
,
by
the
example
of
some
of
the
Patriarkes
and
Fathers
vnder
the
law
:
for
he
which
pretendeth
any
such
defense
,
may
as
well
say
,
sibi
raptum
alienarum
rerum
,
&
retributionem
iniuriae
,
quae
infirmis
illis
concessa
sunt
,
moral
.
c.
3.
CHAP.
XXII
.
1.
Quest.
v.
1.
Of
Dauids
sauing
himselfe
in
the
cave
of
Adullam
.
1.
THis
caue
was
situate
in
the
tribe
of
Iudah
,
Iosh.
15.35
.
whereof
mention
also
is
made
,
2.
Sam.
23.13
.
thither
Dauid
came
,
thinking
to
find
releefe
and
comfort
in
his
owne
tribe
.
Mar.
2.
But
yet
Dauid
herein
shewed
his
weakenes
,
in
trusting
to
defend
himselfe
by
rockes
and
caues
,
and
such
other
places
,
as
he
is
reprooued
afterward
by
the
Prophet
Gad
,
v.
5.
Iun.
3.
Some
thinke
that
at
this
time
Dauid
made
these
two
Psalmes
,
57.
and
142.
as
the
title
sheweth
:
Osiand
.
But
these
Psalmes
seeme
rather
to
haue
beene
indited
,
when
he
was
in
the
caue
or
hold
of
Engedi
,
1.
Sam.
24.1
.
Iun.
Mar.
for
the
title
of
the
57.
Psalme
sheweth
,
that
Dauid
,
when
he
was
in
that
caue
fled
from
Saul
:
but
at
this
time
he
did
not
directly
flee
from
Saul
,
but
came
from
the
Philistims
countrey
.
4.
Iosephus
saith
,
that
Dauid
sent
from
this
place
to
his
father
&
brethren
,
shewing
where
he
was
:
which
might
very
well
be
,
because
they
came
vnto
him
:
for
otherwise
they
could
not
haue
found
him
out
:
Saul
for
hatred
vnto
Dauid
beganne
to
deale
hardly
with
his
kinred
:
and
therefore
in
disdaine
,
he
called
him
the
sonne
of
Ishai
:
herein
Dauid
sheweth
his
dutifull
affection
vnto
his
parents
,
that
he
was
carefull
to
prouide
for
them
in
the
middes
of
his
affliction
.
Mar.
2.
Quest.
v.
2.
Whether
Dauid
did
well
in
receiuing
those
vnto
him
,
which
fledde
away
for
debt
.
1.
It
may
well
be
,
that
all
those
,
which
came
flocking
to
Dauid
,
to
the
number
of
4.
hundreth
,
came
not
all
with
a
sincere
minde
,
as
acknowledging
Dauid
to
be
the
Lords
anointed
:
for
Dauid
himselfe
suspected
them
:
as
he
saith
vnto
them
,
1.
Chron.
12.17
.
that
if
they
came
peaceably
vnto
him
,
his
heart
should
be
knit
vnto
them
;
but
if
they
came
to
betray
him
to
his
aduersaries
,
God
would
behold
and
rebuke
it
:
Iosephus
also
saith
,
that
some
came
,
rerum
nouarum
cupidi
,
beeing
desirous
of
chaunge
and
nouelties
.
But
if
any
such
came
vnto
Dauid
vpon
any
sinister
pretense
,
it
made
not
Dauids
cause
the
worse
:
our
Sauiour
had
one
Iudas
among
his
Apostles
,
and
some
followed
him
onely
to
see
his
miracles
,
and
now
many
hypocrites
seeme
to
professe
the
Gospel
:
yet
is
not
the
cause
and
profession
it selfe
thereby
disgraced
.
Martyr
.
2.
But
howsoeuer
some
of
them
might
come
rather
to
seeke
their
owne
,
then
Dauids
wealth
,
yet
their
cause
was
good
in
generall
:
they
were
not
such
a
band
of
ruffians
and
rakehels
,
as
wicked
Ahimelech
hired
to
kill
his
seuentie
brethren
,
Iud.
9.
but
such
as
were
oppressed
and
wronged
,
and
perplexed
in
minde
,
and
vnder
the
extortioners
hand
:
the
most
read
,
cui
erat
creditor
,
he
that
had
a
creditor
,
and
was
endebted
:
which
some
excuse
thus
,
that
these
indebted
could
not
obtaine
their
right
,
and
so
fell
into
other
mens
daunger
:
or
beeing
in
debt
,
if
they
had
possessions
and
lands
,
those
might
satisfie
their
creditors
:
if
they
had
nothing
,
their
owne
tenuitie
and
poore
estate
might
excuse
them
.
Mar.
But
the
word
nosheh
of
nasha
,
signifieth
also
an
oppressour
,
extortionour
:
and
such
persons
endebted
are
vnderstood
,
which
were
vnder
the
extortioner
and
vsurers
hand
:
Iun.
that
were
cruelly
handled
and
extorted
vpon
for
their
debts
.
3.
Herein
Dauid
was
a
type
of
Christ
,
who
called
vnto
him
all
those
which
were
heauie
laden
with
the
burden
of
their
sinnes
,
promising
to
ease
them
.
Borr.
Osiand
.
3.
Quest.
v.
3.
Of
Mizpeh
in
Moab
,
whether
Dauid
went
,
and
where
he
left
his
parents
.
1.
Beside
this
Mizpeh
in
Moab
,
there
were
fowre
places
beside
of
that
name
,
as
is
shewed
before
,
qu.
7.
in
chap.
7.
it
was
also
called
Malle
,
that
is
,
a
fort
,
1.
Macchab.
5.26
.
as
Iunius
readeth
there
,
following
Iosephus
.
2.
Dauid
commended
his
father
and
mother
to
the
king
of
Moab
:
some
thinke
,
because
he
was
allied
by
the
mothers
side
by
Ruth
to
the
Moabites
:
but
that
kinred
was
somewhat
too
auncient
:
others
thinke
,
that
Moab
became
Sauls
enemie
since
the
ouerthrow
at
Iabesh
Gilead
by
Saul
:
but
that
was
the
king
of
the
Ammonites
,
not
of
the
Moabites
:
some
Hebrewes
thinke
,
that
this
king
of
Moab
did
put
Dauids
parents
to
death
:
ex
Pellic.
but
that
is
not
like
:
for
it
is
saide
,
they
dwelt
with
the
king
of
Moab
,
that
is
,
was
honourably
entertained
,
as
Iosephus
saith
:
the
reason
why
this
king
fauoured
Dauid
was
,
for
that
Saul
was
his
enemie
,
as
appeareth
,
c.
14.48
.
which
was
the
cause
also
that
Dauid
afterward
found
entertainment
likewise
among
the
Philistims
,
chap.
27.
Iun.
4.
Quest.
v.
5.
Of
the
Prophet
Gads
comming
to
Dauid
.
1.
This
Gad
was
the
same
Prophet
,
that
came
to
Dauid
after
he
had
numbred
the
people
,
and
offered
him
three
choices
:
2.
Sam.
23.
of
him
mention
is
made
also
,
1.
Chron.
21.
and
2.
Chron.
29.
it
seemeth
that
Dauid
vsed
to
consult
with
this
Prophet
,
to
be
directed
by
him
,
and
to
be
informed
of
the
Lords
wil
:
Mar.
wherein
the
Lords
mercie
appeareth
to
Dauid
,
that
leaueth
him
not
in
the
middes
of
his
affliction
destitute
of
the
word
of
God
:
Osiand
.
whereas
Saul
yet
flourishing
in
authoritie
and
wealth
,
was
forsaken
of
God
.
Mar.
2.
Some
thinke
that
this
hold
,
which
Gad
aduiseth
Dauid
to
leaue
,
was
not
farre
from
the
caue
in
Adullam
:
Osiand
.
but
the
text
sheweth
it
to
be
otherwise
:
for
the
caue
of
Adullam
was
in
the
tribe
of
Iudah
,
and
now
Dauid
was
not
in
Iudah
,
but
in
Moab
,
in
the
hold
of
Mizpeh
.
3.
After
Dauids
returne
into
the
land
of
Iudah
,
Saul
began
more
eagerly
to
persecute
Dauid
,
and
to
be
incensed
against
the
Priests
:
and
this
fell
out
after
the
counsell
of
the
Prophet
:
but
Gods
word
was
not
the
cause
of
that
cruel
murder
:
but
it
was
an
occasion
,
whereby
Sauls
malice
and
hypocrisie
was
discouered
.
Mart.
5.
Quest.
Of
the
vse
and
necessitie
of
Prophets
in
times
past
.
God
saw
it
needfull
vnder
the
law
to
sustaine
his
Church
with
Prophesies
,
and
continually
to
send
them
Prophets
for
their
instruction
and
strengthening
vntill
the
Messiah
came
:
which
calling
of
the
Prophets
the
Lord
seeth
not
to
be
necessarie
now
as
then
:
for
these
reasons
.
1.
The
Church
of
God
was
to
be
nourished
in
the
hope
and
expectation
of
the
Messiah
,
by
the
reuiuing
of
prophesies
:
but
now
Messiah
is
exhibited
to
his
Church
.
2.
The
visible
Church
of
God
then
was
limited
vnto
one
nation
,
vnto
whome
Prophets
might
be
sent
,
whereas
now
the
Church
is
dispersed
ouer
the
world
.
3.
The
people
of
Israel
,
beeing
then
the
visible
Church
,
and
so
hated
and
enuied
of
the
whole
world
,
in
that
respect
had
neede
of
Prophets
to
be
encouraged
by
them
.
4.
Beside
the
Iewes
were
curious
,
and
inquisitiue
of
things
to
come
,
and
therefore
to
stay
them
from
running
to
Soothsayers
,
and
wizzards
,
the
Lord
sent
them
Prophets
to
resolue
them
.
5.
They
had
then
onely
the
fiue
bookes
of
Moses
first
,
and
afterward
the
Prophets
:
and
till
the
Scriptures
were
full
,
a
supplie
was
to
be
made
by
Prophets
:
for
after
the
books
of
the
Prophets
were
written
,
and
added
to
Moses
,
after
Malachies
time
,
they
had
no
more
Prophets
:
much
lesse
now
,
the
new
Testament
beeing
ioyned
to
the
old
,
to
make
the
Scriptures
complete
,
hath
the
Church
of
God
the
like
neede
of
Prophets
.
Mart.
6.
Quest.
v.
6.
Of
the
place
where
Saul
called
his
seruants
together
.
1.
Some
read
thus
,
Saul
remained
in
Gibeah
vnder
a
tree
in
Ramah
:
making
both
of
them
proper
names
,
Gibeah
and
Ramah
:
so
read
the
most
:
but
Gibeah
and
Ramah
were
farre
a
sunder
:
for
Saul
dwelt
in
Gibeah
of
Benjamin
,
called
also
Gibeah
of
Saul
:
and
Samuel
dwelt
at
Ramah
,
1.
Sam.
15.34
.
therefore
Iunius
readeth
better
,
in
the
high
place
at
Gibeah
:
and
so
Vatablus
retaining
the
proper
name
in
his
translation
,
yet
in
his
annotations
taketh
it
for
an
high
place
in
Gibeah
.
2.
Some
doe
take
Gibeah
not
for
a
proper
name
,
but
translate
,
in
the
hill
,
Sept.
but
it
is
euident
that
Gibeah
was
the
place
where
Sauls
house
was
.
3.
Therefore
the
best
reading
is
,
to
take
the
first
for
a
proper
name
,
Gibeah
,
the
other
appellatiuely
for
the
high
place
in
Gibeah
.
4.
And
the
word
translated
a
tree
,
properly
signifieth
a
wood
or
groue
,
eeshel
:
as
Gen.
21.33
.
Abraham
planted
a
groue
rather
then
a
tree
:
so
readeth
also
the
Latine
translatour
,
sub
nemore
,
vnder
a
groue
or
wood
.
Iun.
7.
Quest.
v.
7.
Of
Sauls
oration
to
his
seruants
.
1.
Sauls
speech
vnto
his
seruants
is
full
of
dissimulation
and
hypocrisie
:
for
therein
he
sheweth
first
his
crueltie
,
that
chargeth
his
seruants
with
negligence
and
vnfaithfulnes
toward
him
,
because
they
were
no
more
eager
in
pursuing
of
Dauid
:
who
were
indeede
too
much
estranged
from
Dauid
,
and
addicted
to
Saul
:
but
thus
the
wicked
mislike
all
those
,
that
runne
not
together
with
them
steppe
by
steppe
:
as
S.
Peter
saith
,
They
thinke
it
straunge
,
that
ye
runne
not
with
them
to
the
same
excesse
of
riot
,
therefore
speake
they
euill
of
you
,
1.
Pet.
4.3
.
Secondly
,
his
flatterie
appeareth
:
he
telleth
them
of
the
fields
and
vineyards
and
offices
which
Dauid
had
not
to
bestow
vpon
them
,
but
he
had
:
as
Samuel
had
foretold
before
,
that
their
King
should
take
from
the
people
their
vineyards
and
oliue
grounds
,
and
giue
them
to
his
seruants
.
So
Tyrants
counterfeiting
the
liberalitie
and
bountie
of
good
Princes
,
vse
by
liberall
rewards
and
gifts
,
to
tie
men
vnto
them
:
as
Cesar
,
when
he
had
ouercome
Pompey
,
gaue
so
much
to
the
souldiers
,
as
that
he
was
faine
to
emptie
the
common
Treasurie
.
Mar.
Thirdly
,
he
telleth
many
vntruths
,
as
that
Dauid
did
lay
waite
for
him
:
whereas
he
did
seeke
Dauids
life
:
that
Ionathan
his
sonne
conspired
with
Dauid
,
whereas
he
was
onely
his
faithfull
friend
in
lawfull
things
.
Mar.
2.
Here
in
Saul
we
haue
an
image
of
the
Antichrist
of
Rome
:
who
calleth
his
counsells
and
Synods
,
8.
Quest.
v.
9.
Of
Doegs
malitious
accusation
.
1.
It
is
better
read
,
Doeg
,
who
stood
among
the
seruants
of
Saul
,
I.V.L.
then
appointed
by
the
seruants
of
Saul
:
B.
or
set
ouer
the
seruants
of
Saul
.
G.A.P.C.
or
set
ouer
the
asses
of
Saul
.
S.
for
the
word
natzab
is
taken
in
this
sense
,
&
with
the
same
construction
,
v.
7.
Saul
said
to
his
seruants
that
stood
about
him
:
yet
it
appeareth
,
c.
21.7
.
that
Doeg
was
set
ouer
Sauls
sheepheards
or
heardmen
.
2.
This
Doeg
beeing
an
Edomite
,
is
an
enemie
to
Dauid
a
true
Israelite
,
as
Esau
before
was
to
Israel
:
wherein
he
doth
shew
himselfe
to
be
a
right
Edomite
or
Esauite
.
3.
Doeg
in
this
his
tale
,
sheweth
his
malice
:
in
that
he
taketh
all
that
Dauid
did
in
the
worst
part
:
concealing
that
which
might
make
for
Dauid
and
Ahimelech
,
and
vrging
that
which
was
against
him
:
he
maketh
mention
how
Ahimelech
consulted
with
God
for
Dauid
:
but
sheweth
not
wherein
,
as
how
by
Gods
direction
he
gaue
him
the
shew-bread
,
and
the
sword
:
Iun.
beside
,
he
is
a
manifest
lyer
,
and
false
accuser
,
as
Dauid
chargeth
him
:
thou
doest
loue
euill
more
then
good
,
and
lies
more
then
to
speake
the
truth
,
Psal.
52.3
.
And
herein
he
was
a
lyer
,
accusing
Ahimelech
and
Dauid
as
conspirers
against
the
king
,
as
Saul
vpon
his
information
chargeth
the
Priest
,
v.
11.
Mar.
Further
,
he
sheweth
himselfe
a
flatterer
:
calling
Dauid
the
sonne
of
Ishai
in
disdaine
,
as
Saul
vsed
to
call
him
:
therein
conforming
himselfe
vnto
Sauls
humour
.
4.
So
this
Doeg
entended
nothing
,
but
to
make
himselfe
great
,
and
grow
in
honour
and
wealth
and
credit
with
Saul
,
though
it
were
with
the
ouerthrow
of
others
:
as
Dauid
chargeth
him
,
that
he
trusted
in
the
multitude
of
his
riches
:
Psal.
52.
but
Dauid
prophesieth
of
his
ende
,
God
shall
destroy
thee
for
euer
,
he
shall
take
and
plucke
thee
out
of
thy
tabernacle
,
and
roote
thee
out
of
the
land
of
the
liuing
.
Psal.
52.6
.
Let
all
such
Doegs
,
that
incense
Princes
against
the
Ministers
and
seruants
of
God
,
and
falsly
accuse
them
vnder
the
shew
and
pretext
of
obedience
,
take
heede
by
this
example
:
least
the
Lord
cut
them
off
,
as
he
did
Doeg
.
Mar.
9.
Quest.
v.
13.
Of
Sauls
speech
to
Ahimelech
.
1.
Saul
against
all
right
is
both
the
accuser
of
the
Priest
,
and
his
Iudge
:
Mar.
yet
he
sendeth
for
him
vnder
colour
of
iustice
,
not
intending
to
spare
him
,
what
iust
defense
so
euer
he
made
.
Osiand
.
2.
Saul
obiecteth
two
things
vnto
Ahimelech
,
condemning
him
for
that
,
wherein
he
did
wel
,
both
shewing
his
loue
&
charitie
in
releeuing
Dauid
in
time
of
necessitie
and
distresse
,
&
his
pietie
in
consulting
with
God
for
him
:
for
Saul
,
that
cared
more
for
the
answers
of
Soothsayers
and
witches
,
then
for
the
oracles
of
God
,
misliked
that
the
Priest
should
haue
recourse
vnto
God
.
Bor.
3.
Though
Saul
herein
was
a
meane
to
execute
the
sentence
of
God
against
the
house
of
Eli
,
yet
his
sinne
and
crueltie
was
no
way
thereby
excused
,
seeing
in
him
it
proceeded
onely
from
malice
.
Borr.
4.
Though
the
Priest
in
this
thing
was
innocent
,
yet
there
might
be
other
causes
why
the
Lord
suffered
this
iudgement
to
fall
vpon
him
:
as
often
it
falleth
out
,
that
he
which
is
innocent
in
that
,
for
the
which
he
is
condemned
,
is
iudged
in
the
secret
iustice
of
God
,
for
other
some
precedent
sinne
.
Mar.
5.
Who
it
is
,
that
now
is
incensed
against
the
Ministers
of
God
,
for
consulting
with
the
Lords
oracles
in
his
word
,
it
is
euident
:
euen
that
Antichrist
of
Rome
,
which
obiecteth
heresie
and
rebellion
vnto
those
,
which
depend
vpon
the
answeares
and
oracles
of
Iesus
Christ
the
high
Priest
,
and
cheife
sheepheard
of
our
soules
.
Borr.
10.
Quest.
v.
14.
Of
Ahimelechs
defense
against
the
accusation
of
Saul
.
1.
Ahimelech
confesseth
these
things
to
be
done
,
which
were
obiected
,
but
he
denieth
that
they
were
done
to
any
such
ende
,
to
conspire
against
the
king
,
as
he
was
charged
:
and
of
his
fact
he
alledgeth
three
reasons
:
first
,
from
the
faithfull
seruice
which
Dauid
had
performed
to
the
king
,
&
therefore
he
knowing
nothing
to
the
contrarie
,
had
no
reason
but
to
helpe
him
:
secondly
,
because
he
was
the
kings
sonne
in
law
:
thirdly
,
because
according
to
his
dutie
,
he
had
oftentimes
asked
counsell
for
him
,
saying
,
haue
I
this
day
first
begunne
to
aske
counsell
of
God
for
him
?
for
the
wordes
are
to
be
read
with
an
interrogation
,
as
appeareth
by
the
article
ha
,
prefixed
:
not
without
an
interrogation
,
as
D.
Kimhi
thinketh
,
as
though
he
neuer
had
asked
counsell
for
him
before
,
but
that
time
was
the
first
.
2.
But
it
may
seeme
strange
that
Ahimelech
made
no
mention
of
the
excuse
that
Dauid
made
,
that
he
came
about
the
kings
busines
,
which
had
beene
a
materiall
point
to
cleare
the
Priest
:
Iosephus
thinketh
that
Ahimelech
did
expresse
so
much
:
some
thinke
,
that
all
which
Ahimelech
spake
,
is
not
set
downe
:
some
,
that
Ahimelech
suppressed
it
of
purpose
,
least
afterward
,
if
Dauid
should
haue
beene
reconciled
to
Saul
,
he
might
haue
fared
the
worse
at
Dauids
hand
.
Mar.
But
it
is
more
likely
that
Ahimelech
made
some
couert
mention
of
it
:
in
saying
,
he
goeth
at
thy
commandement
:
which
words
might
be
so
taken
,
that
euen
then
he
knew
none
other
,
but
that
Dauid
was
employed
by
the
king
.
3.
Ahimelech
in
this
his
Apologie
,
partly
sheweth
his
weaknes
,
excusing
himselfe
by
his
ignorance
,
that
he
knew
not
that
Saul
held
Dauid
his
enemie
,
and
confessing
in
a
manner
,
that
if
he
had
knowne
him
to
be
in
the
kings
displeasure
,
he
would
not
haue
releeued
him
:
wherein
Ahimelech
should
haue
offended
,
in
refusing
to
helpe
an
innocent
man
,
beeing
vniustly
persecuted
by
Saul
:
partly
he
bewraieth
his
simplicitie
,
that
falleth
into
such
great
commendation
of
Dauid
,
giuing
him
the
titles
of
faithfull
,
and
honourable
:
whereas
Saul
beeing
so
much
incensed
against
Dauid
,
a
prudent
man
would
haue
forborne
so
to
haue
extolled
him
.
Mart.
11.
Quest.
Of
Sauls
cruell
sentence
pronounced
against
Ahimelech
.
1.
Though
Saul
had
lawfull
authoritie
to
conuent
the
Priests
before
him
,
as
also
where
he
saw
cause
to
censure
them
:
as
all
Princes
euer
had
that
power
euen
ouer
Ecclesiasticall
persons
and
causes
:
sic
fere
Ioseph
.
lib.
6.
cap.
14.
12.
Quest.
v.
17.
Whether
Sauls
seruants
did
well
in
disobeying
the
Kings
commandement
.
1.
R.
Selamo
thinketh
,
that
these
ministers
and
sergeants
of
Saul
,
whome
the
Rabbins
held
to
haue
beene
Abner
and
Amasa
,
refused
to
obey
so
bloodie
an
edict
,
remembring
that
answer
of
the
people
to
Ioshuah
:
that
they
would
obay
Ioshuah
,
as
they
had
obeied
Moses
.
Iosh.
1.17
.
But
whether
it
were
this
,
or
any
other
place
out
of
the
law
of
God
,
that
mooued
them
,
they
did
well
to
choose
rather
to
obey
God
then
man
,
which
was
the
Apostles
resolution
.
Act.
5.
Osiand
.
2.
Some
thinke
they
refused
,
because
Sauls
proceeding
was
against
the
law
,
which
will
haue
none
condemned
without
two
or
three
witnesses
.
Borr.
But
it
seemeth
,
that
the
horrour
of
such
a
detestable
and
cruell
fact
,
rather
kept
them
from
doing
it
,
then
the
fayling
in
the
circumstance
and
manner
.
3.
Here
further
a
question
ariseth
,
whether
the
Iudge
is
bound
against
his
conscience
to
condemne
or
put
any
to
death
,
whome
he
knoweth
innocent
:
for
the
deciding
of
which
doubt
,
13.
Quest.
v.
18.
In
what
sense
the
Priests
,
that
were
slaine
,
are
said
to
weare
a
linnen
Ephod
.
1.
Osiander
thinketh
,
that
at
that
time
they
had
their
linnen
Ephods
vpon
their
backes
,
when
they
were
slaine
:
but
that
is
not
like
:
for
the
Ephod
was
a
sacred
vesture
vsed
onely
in
the
time
of
their
seruice
in
the
Tabernacle
:
they
are
said
to
weare
a
linnen
Ephod
,
because
they
were
of
that
age
,
to
be
admitted
to
the
seruice
of
the
Tabernacle
:
Vatab.
they
were
actuall
ministers
and
seruitours
in
the
priestly
function
.
Mar.
Iun.
2.
It
is
called
a
linnen
Ephod
,
to
make
a
distinction
betweene
the
Ephod
with
the
brestplate
and
pectoral
,
which
was
peculiar
to
the
high
Priest
,
and
the
common
linnen
Ephod
,
which
all
the
Priests
vsed
:
Mart.
which
is
called
a
linnen
coate
or
tunicle
,
Exod.
28.40
.
3.
The
principall
Priests
,
which
were
slaine
,
were
85.
there
were
more
beside
slaine
in
the
citie
:
Iosephus
,
according
to
his
vse
in
altering
the
numbers
expressed
in
the
Scripture
,
saith
that
there
were
385.
slaine
,
beside
those
which
were
put
to
the
sword
in
the
citie
:
some
thinke
that
all
the
inhabitants
of
Nob
were
not
put
to
the
sword
,
but
onely
the
Priests
.
Mart.
But
it
seemeth
by
the
text
,
that
the
whole
citie
of
Nob
,
beeing
a
citie
of
Priests
were
smitten
,
and
that
onely
Abiathar
one
of
the
sonnes
of
Ahimelech
escaped
.
14.
Quest.
v.
19.
How
it
stood
with
the
iustice
of
God
,
that
the
innocent
Priests
with
the
infants
were
slaine
.
1.
The
sentence
which
God
had
pronounced
against
the
house
of
Eli
,
the
Lord
had
suspended
vnto
this
time
:
and
now
as
that
sentence
was
iust
,
so
is
the
execution
thereof
:
the
children
are
punished
,
not
so
much
for
their
fathers
sinnes
,
as
for
their
owne
:
beeing
found
to
continue
in
their
fathers
stepps
:
so
that
although
in
this
thing
,
whereof
they
are
accused
,
they
did
nothing
worthie
of
death
,
yet
otherwise
they
were
not
innocent
.
2.
And
concerning
infants
,
they
are
not
voide
of
originall
sinne
,
which
though
it
be
not
imputed
vnto
them
in
Christ
vnto
eternall
death
,
yet
it
maketh
them
subiect
to
temporall
death
:
seeing
then
,
that
infants
are
once
to
die
:
then
their
death
may
be
disposed
of
God
in
the
prouidence
of
God
,
when
it
maketh
for
Gods
glorie
,
and
the
iust
condemnation
of
the
wicked
.
Mart.
3.
Herein
Dauid
was
a
type
and
figure
of
Christ
,
at
whose
fleeing
into
Egypt
the
infants
were
slaine
by
Herod
:
as
here
these
infants
are
put
to
the
sword
for
Dauids
cause
.
Osiand
.
CHAP.
XXIII
.
1.
Quest.
v.
2.
Of
Dauids
asking
counsell
of
God
,
and
by
whome
he
did
it
.
1.
DAuid
will
not
here
enterprise
battell
,
vnlesse
first
he
had
consulted
with
God
,
following
therein
the
godly
examples
before
his
time
:
as
the
Israelites
asked
of
God
who
should
goe
vp
against
the
Cananites
,
and
the
Lord
assigned
the
tribe
of
Iudah
,
Iud.
1.
so
when
the
Israelites
waged
battel
against
their
brethren
the
Benjaminites
,
they
went
to
aske
counsell
of
God
:
So
warre
is
not
to
be
taken
in
hand
rashly
,
but
with
counsell
first
from
God
,
and
then
to
be
taken
with
men
.
Mar.
2.
Now
some
thinke
,
that
Dauid
did
aske
counsell
of
God
by
the
Priest
,
namely
Abiathar
,
who
should
now
be
fled
vnto
Dauid
:
Mart.
Borr.
Osiand
.
But
it
is
euident
by
the
text
,
that
Abiathar
was
not
yet
come
vnto
Dauid
:
for
v.
5.
it
is
said
,
that
he
fled
to
Dauid
to
Keilah
:
but
this
consultation
was
had
before
Dauid
came
to
Keilah
:
for
now
he
was
aduising
,
whether
he
should
goe
to
Keilah
or
no.
3.
Therefore
it
is
rather
to
be
supposed
,
that
Dauid
consulted
here
with
some
Prophet
,
as
Iosephus
well
noteth
:
and
it
was
likely
to
be
the
Prophet
Gad
,
who
was
in
Dauids
companie
,
c.
22.5
.
Iun.
2.
Quest.
v.
4.
Whether
Dauid
offended
not
in
asking
counsell
of
God
the
second
time
about
the
same
thing
.
1.
Dauid
did
not
againe
aske
counsell
of
God
,
as
doubting
himselfe
of
the
truth
of
his
word
:
but
because
of
the
weakenes
and
infirmitie
of
those
,
who
were
with
him
:
Borr.
Pellican
.
for
they
were
very
timorous
:
and
reasoned
thus
;
seeing
we
are
not
without
daunger
here
in
the
middes
of
Iudah
,
how
much
more
in
Keilah
,
beeing
in
the
vtmost
border
of
Iudah
:
Vatab.
if
we
are
afraid
of
Saul
,
how
much
more
of
our
professed
and
strong
aduersaries
:
Osiand
.
therefore
for
their
strengthening
,
Dauid
asketh
counsell
againe
,
that
all
might
heare
it
:
as
Christ
praied
aloud
at
Lazarus
graue
,
beeing
without
doubt
,
that
the
Lord
otherwise
wold
haue
heard
him
,
for
the
edifying
and
comfort
of
those
which
were
by
▪
Mar.
2.
God
was
indeede
angrie
with
Balaam
,
because
not
contented
with
the
Lords
answer
,
he
asked
againe
:
for
he
did
it
of
a
couetous
minde
,
beeing
desirous
to
goe
,
for
the
rewards
sake
which
was
promised
him
.
But
in
these
cases
God
hath
beene
wel
pleased
,
twice
in
the
same
thing
to
be
consulted
with
:
1.
when
a
man
desireth
to
be
further
strengthened
and
confirmed
in
his
owne
faith
,
as
Gedeon
asked
two
signes
one
after
an
other
,
Iud.
6.
2.
when
vpon
Gods
answeare
,
the
euent
falleth
out
not
answerable
,
then
for
their
further
resolution
,
they
may
againe
goe
vnto
God
,
as
the
Israelites
did
,
beeing
once
ouercome
of
the
Benjaminites
,
Iud.
20.
3.
it
is
lawfull
for
the
edifying
of
others
,
as
Dauid
here
doth
:
4.
or
for
a
more
full
answer
,
if
they
receiue
not
sufficient
satisfaction
at
the
first
:
as
v.
11.
Dauid
propounding
two
questions
vnto
the
Lord
,
whether
Saul
would
come
downe
to
Keilah
,
if
he
staied
there
,
and
whether
the
lords
of
Keilah
would
deliuer
him
into
his
hands
:
receiuing
but
answeare
concerning
the
one
,
that
Sa●u●l
would
come
downe
,
he
asketh
of
God
the
second
time
,
to
be
resolued
likewise
of
the
other
.
3.
This
sheweth
,
that
when
men
receiue
not
full
satisfaction
by
once
hearing
of
the
word
of
God
,
they
should
resort
vnto
it
often
:
Osiand
.
as
S.
Paul
saith
,
it
was
a
sure
thing
for
them
to
write
the
same
things
againe
.
Philip.
3.1
.
3.
Quest.
v.
7.
Of
Sauls
purpose
to
besiege
Keilah
where
Dauid
was
.
1.
Saul
doth
promise
himselfe
Gods
assistance
,
saying
,
God
hath
deliuered
him
into
mine
hand
:
so
the
wicked
and
hypocrites
many
times
doe
vse
the
name
of
the
Lord
,
when
God
is
furthest
off
from
them
:
so
rayling
Rabshakeh
saide
in
the
name
of
the
king
of
Asshur
,
Am
I
now
come
vp
without
the
Lord
vnto
this
place
,
to
destroy
it
?
the
Lord
said
vnto
me
,
Goe
vp
against
this
land
,
and
destroy
it
,
2.
king
.
18.25
.
In
like
manner
the
Romanists
when
they
enterprise
warre
against
the
seruants
of
God
,
vse
this
posie
,
Adiutorium
nostrum
in
nomine
Domini
,
Our
helpe
is
in
the
name
of
the
Lord
.
And
they
vsed
to
begin
their
bloodie
sentence
of
condemnation
against
the
Martyrs
,
In
nomine
Dei
,
In
the
name
of
God
.
Mar.
2.
Whereas
Saul
leaueth
the
Philistims
,
and
bendeth
his
force
against
Dauid
who
had
ouercome
the
Philistims
,
and
deserued
to
be
honoured
of
Saul
:
herein
like
minded
are
the
Papists
,
which
leauing
the
common
enemie
the
Turke
doe
turne
their
force
against
the
professours
of
the
Gospel
:
yea
,
they
hold
it
more
necessarie
for
them
to
be
suppressed
,
then
the
common
enemies
of
Christianitie
:
Mar.
who
in
the
same
place
yet
goeth
further
,
and
complaineth
:
Nec
ita
pridem
erant
,
qui
omitterent
communem
causam
contra
Papistas
,
vt
fratres
suos
,
quos
tamen
habent
hostium
loco
,
condemnarent
:
And
not
long
since
there
were
,
which
did
leaue
the
common
cause
against
the
Papists
,
that
they
might
suppresse
their
brethren
,
whome
they
held
as
enemies
.
And
it
were
to
be
wished
,
that
both
the
power
of
the
sword
and
the
word
,
were
turned
against
the
common
aduersarie
the
Papists
,
amongst
vs
,
who
grow
insolent
and
bold
,
by
our
domesticall
dissention
.
4.
Quest.
v.
12.
Of
Dauids
twice
consulting
with
God
,
and
of
the
Lords
answer
concerning
the
men
of
Keilah
.
1.
The
Rabbins
suppose
,
that
they
were
wont
to
aske
the
Lord
but
one
question
at
once
,
and
therefore
Dauid
propounding
two
questions
,
receiueth
but
one
answer
at
the
first
time
:
but
this
is
their
vaine
supposall
without
any
ground
,
or
warrant
in
Scripture
:
Mart.
for
as
it
is
lawfull
now
for
the
faithfull
to
aske
,
not
one
thing
at
once
in
their
praiers
,
but
whatsoeuer
they
stand
in
neede
of
:
so
we
doubt
not
,
but
that
then
they
might
craue
the
Lords
direction
in
all
their
doubts
.
2.
But
whereas
the
Lord
answeareth
,
that
Saul
would
come
downe
to
Keilah
,
and
that
the
men
of
Keilah
would
deliuer
him
into
Sauls
hands
,
and
yet
neither
of
these
came
to
passe
,
for
vpon
Dauids
departure
Saul
also
ceased
his
pursuit
:
hence
it
can
not
be
inferred
,
that
the
predictions
of
God
are
vncertaine
:
5.
Quest.
v.
13.
Of
Dauids
departing
with
sixe
hundred
men
.
1.
The
Lord
could
if
it
had
pleased
him
,
haue
so
assisted
Dauid
,
that
as
he
had
victorie
against
the
Philistims
,
so
he
might
haue
preuailed
by
force
against
Saul
:
but
the
Lord
thought
not
good
in
his
wisdome
so
to
doe
:
for
this
would
haue
beene
the
cause
of
intestine
and
deadly
warre
,
and
the
destruction
of
the
Lords
people
:
and
Dauid
might
haue
bin
thought
to
haue
aspired
vnto
the
kingdome
,
and
to
stand
against
the
Lords
anointed
:
God
knew
how
by
other
meanes
,
without
the
destruction
of
his
people
,
or
slaunder
vnto
Dauid
,
in
good
time
to
performe
and
accomplish
his
purpose
toward
him
.
Mart.
2.
Dauids
number
is
encreased
:
he
departeth
to
Keilah
with
sixe
hundred
(
not
fowre
hundred
,
as
Iosephus
reckoneth
)
whereas
he
had
but
fowre
hundred
before
,
c.
22.2
.
where
we
see
that
affliction
and
persecution
doth
not
diminish
the
Lords
people
,
but
rather
encreaseth
them
:
Mart.
according
to
that
auncient
saying
,
sanguis
Martyrum
semen
Ecclesiae
,
the
blood
of
Martyrs
is
the
seede
of
the
Church
.
6.
Quest.
How
Ionathan
was
deceiued
,
in
thinking
he
should
be
next
vnto
Dauid
,
when
he
was
king
.
1.
In
that
Ionathan
saide
,
Dauid
should
be
king
,
he
spake
certenly
,
because
he
had
the
word
of
God
for
it
by
Samuel
,
who
had
alreadie
anointed
him
for
king
:
but
the
other
was
not
certen
,
that
he
should
be
next
vnto
Dauid
,
because
Ionathan
had
no
such
promise
.
2.
Some
thinke
therefore
,
to
make
this
saying
of
Ionathan
good
,
that
he
onely
entreated
this
of
Dauid
by
their
great
friendship
,
that
he
might
be
next
him
in
the
kingdome
.
Pellican
.
But
Ionathan
affirmeth
that
it
shall
be
,
he
praieth
not
,
that
it
may
be
:
and
to
haue
asked
such
a
thing
,
would
haue
shewed
some
doubt
in
Ionathan
of
Dauids
friendship
and
amitie
toward
him
:
some
say
further
,
which
is
most
true
,
that
though
Ionathan
was
not
next
to
Dauid
in
that
terrene
kingdome
,
beeing
preuented
by
death
,
yet
the
Lord
gaue
him
a
place
in
his
celestiall
kingdome
.
Osiand
.
Here
we
see
,
7.
Quest.
v.
18.
Of
the
mutuall
couenant
,
which
Dauid
and
Ionathan
made
before
the
Lord
.
1.
It
is
lawfull
for
Christians
to
ioyne
in
league
together
,
so
it
be
for
a
good
ende
,
as
for
the
maintenance
of
religion
:
for
as
God
maketh
a
league
and
couenant
with
man
,
so
may
one
man
with
an
other
:
this
is
the
third
time
,
that
this
league
was
made
betweene
them
:
once
before
,
when
he
had
killed
Goliath
,
c.
18.3
.
and
againe
,
when
he
fledde
out
of
the
kingdome
,
c.
20.42
.
for
the
nature
of
man
beeing
variable
and
inconstant
,
had
neede
often
to
be
stirred
vp
,
and
put
in
minde
by
the
reuiuing
of
godly
loue
and
friendship
.
Mart.
2.
This
couenant
is
saide
to
be
made
before
the
Lord
,
that
is
,
in
the
presence
,
sight
,
and
feare
of
God
:
Mart.
it
is
like
also
it
was
done
in
the
presence
of
the
Priest
with
his
Vrim
and
Thummim
.
Iun.
3.
As
it
is
lawfull
for
the
seruants
of
God
to
make
mutuall
leagues
,
so
it
must
be
limited
with
certaine
conditions
.
1.
They
must
not
enter
into
any
league
or
couenant
with
the
wicked
:
as
Iehoshaphat
is
reprooued
for
ioyning
with
Ahab
,
2.
Chron.
19.2
.
and
afterward
with
Ahaziah
his
sonne
.
2.
Chron.
20.37
.
2.
Their
league
must
be
grounded
in
the
feare
of
God
,
not
for
any
worldly
respect
or
aduantage
:
as
Abimelech
only
desireth
to
make
a
couenant
with
Abraham
,
that
he
should
not
hurt
him
nor
his
posteritie
.
Gen.
21.23
.
8.
Quest.
v.
17.
How
Saul
knew
that
Dauid
should
be
King
.
1.
Some
vnderstand
this
of
the
amitie
and
friendshippe
,
which
was
betweene
Ionathan
and
Dauid
,
that
it
was
known
to
Saul
:
Osiand
.
but
beside
that
the
coherence
of
the
words
here
sheweth
,
that
it
must
be
referred
to
that
which
immediatly
went
before
,
that
Dauid
should
be
king
ouer
Israel
:
Saul
els
where
signified
so
much
himselfe
,
that
the
kingdome
could
not
be
established
in
Ionathan
as
long
as
Dauid
liued
,
and
that
he
had
chosen
him
to
his
confusion
.
chap.
20.31
.
2.
Saul
knewe
that
Dauid
should
be
king
,
both
by
Samuels
words
,
that
the
Lord
had
cast
off
Saul
,
and
chosen
his
neighbour
better
then
he
:
c.
15.
by
the
continuall
good
successe
that
Dauid
had
,
and
by
the
report
of
others
,
as
he
himselfe
confesseth
,
c.
22.8
.
Iun.
as
also
by
the
fauour
of
his
sonne
,
and
of
all
the
people
toward
Dauid
:
Mart.
he
might
also
haue
heard
of
the
anointing
of
Dauid
by
Samuel
,
and
his
conscience
did
testifie
against
him
,
that
he
was
vnworthie
to
hold
the
kingdome
:
Borr.
so
that
Saul
knowing
this
,
did
persecute
Dauid
against
his
owne
conscience
.
Mar.
9.
Quest.
v.
19.
Of
the
Ziphims
betraying
Of
Dauid
.
1.
These
Ziphims
were
of
the
tribe
of
Iudah
,
and
came
of
Caleb
,
1.
Chron.
2.42
.
of
whose
treacherie
Dauid
complaineth
vnto
God
,
Psal.
54.
which
Psalme
he
made
,
when
he
was
in
this
distresse
:
he
calleth
them
there
strangers
,
saying
,
v.
3.
Strangers
are
risen
vp
against
me
,
because
they
were
straungers
and
aliens
in
affection
.
Mar.
2.
Herein
the
Ziphims
were
a
type
of
Iudas
,
who
beeing
one
of
the
Apostles
of
Christ
betraied
his
Lord
.
Osiand
.
3.
The
reason
which
mooued
them
to
this
treacherie
,
was
their
feare
,
remembring
what
Saul
had
done
before
to
the
citie
of
Nob
,
lest
he
might
also
deale
so
with
them
.
Mar.
4.
They
describe
the
place
,
where
Dauid
did
hide
himselfe
,
in
the
hill
Hachilah
on
the
right
hand
,
that
is
,
the
south
side
of
the
desert
,
called
in
Hebrew
Ieshimon
:
which
most
doe
take
for
a
proper
name
:
but
it
is
better
here
interpreted
the
desert
:
Lat.
Iun.
for
the
name
of
that
desert
,
was
the
wildernesse
of
Maon
,
v.
25.
And
Num.
21.20
.
mention
is
made
of
Ieshimon
,
which
was
beyond
Iorden
,
where
Moses
with
Israel
had
pitched
,
and
in
diuers
other
places
:
so
that
it
appeareth
to
be
no
proper
name
.
10.
Quest.
v.
21.
Of
Sauls
accepting
of
the
Ziphims
treacherous
seruice
.
1.
Saul
was
ledde
by
an
other
spirit
then
Dauid
,
for
he
slue
the
Amalekite
that
told
him
,
he
had
killed
Saul
:
and
he
likewise
caused
to
be
put
to
death
those
two
captaines
,
that
had
murthered
Ishboseth
,
2.
Sam.
4.
But
Saul
refuseth
no
treacherous
course
to
make
an
hand
of
Dauid
:
herein
the
very
heathen
and
Gentiles
shewed
more
equitie
:
the
Romanes
,
when
Pyrrhus
physitian
offered
his
seruice
to
poison
the
King
,
deliuered
him
to
Pyrrhus
:
and
when
the
schoolemaster
of
the
Phaliscians
would
haue
betraied
the
cheife
mens
children
of
the
citie
,
they
sent
him
home
bound
thither
againe
.
Mar.
The
present
Romanists
,
who
vsurpe
the
name
of
Catholike
Christians
,
are
herein
vnlike
their
heathen
progenitors
:
for
they
haue
giuen
grace
and
countenance
to
traytours
and
rebells
,
to
practise
against
their
countrey
.
2.
Saul
blesseth
them
for
this
their
treacherie
:
which
his
blessing
was
a
meere
cursing
:
thus
hypocrites
doe
speake
good
of
euill
,
and
euill
of
good
:
they
take
vpon
them
to
blesse
where
God
curseth
,
and
to
curse
,
where
he
blesseth
.
Borr.
Thus
doth
that
Antichrist
of
Rome
giue
them
his
Popes
blessing
,
that
yeild
their
seruice
in
betraying
the
seruants
of
God
,
and
calleth
them
his
sonnes
.
Mar.
11.
Quest.
v.
22.
Of
the
meaning
of
Sauls
words
,
He
said
to
me
,
that
he
is
subtile
.
1.
Some
read
thus
,
he
thinketh
of
me
,
that
I
craftely
lie
in
waite
for
him
.
Lat.
but
in
the
original
the
word
subtile
,
is
of
the
third
person
,
not
of
the
second
.
2.
The
Sept.
read
thus
,
for
Saul
said
,
lest
he
vse
craft
:
but
here
Saul
,
is
inserted
,
which
is
not
in
the
text
.
3.
The
Chalde
thus
,
they
said
to
him
:
but
the
word
amar
,
is
in
the
singular
number
:
and
eelai
,
is
to
me
,
not
to
them
.
4.
Others
read
thus
,
it
is
told
me
,
B.
G.
but
the
word
is
in
the
actiue
,
not
in
the
passiue
voice
.
5.
Therefore
the
truest
reading
is
:
he
said
vnto
me
:
which
some
referre
vnto
Saul
,
that
his
owne
minde
and
imagination
so
gaue
him
.
Vatab.
But
the
better
sense
is
,
that
Dauid
in
former
times
,
when
he
vsed
to
goe
forth
to
battell
for
Saul
,
beeing
asked
by
what
meanes
he
had
such
prosperous
successe
,
would
answer
,
that
he
vsed
subtiltie
and
policie
.
Iun.
12.
Quest.
v.
26.
Of
the
great
straight
that
Dauid
was
in
,
beeing
compassed
in
by
Saul
,
and
whether
he
despaired
.
1.
Dauid
beeing
pursued
hard
by
Saul
,
left
the
places
where
he
lay
hid
,
and
went
downe
to
a
rocke
:
Iunius
reades
,
from
the
rocke
,
called
before
v.
19.
Hachilah
:
but
the
other
reading
seemeth
better
,
and
more
agreeable
,
as
all
the
interpreters
beside
consent
therein
:
for
both
the
article
ha
beeing
prefixed
,
as
in
this
word
haselagh
,
signifieth
vsually
,
to
a
place
:
and
the
next
v.
sheweth
that
Saul
was
on
the
one
side
of
the
mountaine
or
rocke
,
and
Dauid
on
the
other
.
2.
The
Latin
translator
here
readeth
:
desperavit
se
posse
evadere
:
he
despaired
that
he
could
not
escape
:
but
that
Dauid
despaired
not
in
this
his
trouble
,
it
appeareth
by
the
116.
Psal.
which
he
made
vpon
this
occasion
.
Some
would
free
Dauid
here
from
all
doubting
of
Gods
promises
:
and
thinke
he
feared
either
because
of
the
people
,
which
were
with
him
,
or
in
regard
of
Saul
,
whom
he
was
afraid
,
beeing
the
Lords
anointed
,
to
deale
against
:
and
whereas
the
Prophet
saith
,
Psal.
116.11
.
I
said
in
my
hast
,
that
all
men
are
liers
,
they
referre
it
to
the
treacherie
of
the
Ziphims
:
and
will
not
haue
it
so
vnderstood
,
as
though
Dauid
beganne
to
thinke
of
Samuel
,
that
he
was
as
other
men
,
and
might
haue
deceiued
him
.
Mar.
But
the
meane
betweene
both
is
best
:
that
Dauid
neither
despaired
of
Gods
promise
:
for
thus
he
saith
,
I
beleeued
,
therefore
I
spake
,
Psal.
116.10
.
neither
yet
was
he
free
from
some
perplexitie
,
and
doubtfulnes
of
minde
:
for
he
was
in
feare
to
be
swallowed
vp
of
death
,
The
snares
of
death
compassed
me
,
v.
3.
and
the
same
word
which
is
here
vsed
,
chaphaz
,
he
made
hast
to
escape
,
Dauid
expresseth
there
:
I
said
in
my
hast
,
all
men
are
liers
.
As
in
his
bodie
he
made
hast
to
escape
,
so
in
the
heate
of
his
affection
he
was
hastie
,
as
doubting
somewhat
of
Samuel
:
Iun.
but
beeing
thus
plunged
betweene
hope
and
feare
,
he
soone
recouereth
himselfe
againe
.
It
pleaseth
the
Lord
,
that
his
deare
seruants
should
be
thus
sometime
perplexed
and
troubled
,
that
they
may
haue
in
the
ende
more
comfortable
experience
of
Gods
mercie
.
13.
Quest.
v.
27.
What
mooued
Saul
to
leaue
Dauid
,
and
to
goe
against
the
Philistims
.
1.
Some
ascribe
this
vnto
Sauls
valiant
minde
,
and
the
loue
of
his
countrey
,
preferring
the
common
safetie
before
his
priuate
grudge
and
hatred
.
Pellican
.
Iosephus
also
affirmeth
the
same
,
that
it
proceeded
from
an
inward
resolution
that
Saul
had
,
that
it
was
better
to
goe
against
the
common
aduersarie
,
then
in
pursuing
his
domesticall
enemie
,
to
leaue
the
countrey
to
the
spoile
of
the
Philistims
.
But
it
appeareth
that
Saul
did
it
not
of
any
good
minde
,
or
care
which
he
had
:
for
before
this
,
when
Dauid
had
rescued
Keilah
from
the
Philistims
,
and
had
giuen
them
a
great
ouerthrow
,
Saul
tooke
occasion
presently
after
that
victorie
to
pursue
Dauid
:
whereas
if
he
had
preferred
the
publike
busines
,
he
should
haue
followed
after
the
common
aduersarie
,
and
let
Dauid
alone
.
2.
Therefore
this
was
rather
the
Lords
worke
,
that
pulled
away
Saul
against
his
owne
inclination
,
as
Senacherib
was
called
by
the
like
occasion
from
besieging
Ierusalem
,
when
he
heard
that
Tirhakah
king
of
Ethiopia
was
come
out
against
him
.
2.
King
.
19.9
.
Thus
we
see
that
in
the
greatest
and
deepest
dangers
,
the
Lord
wanteth
not
meanes
to
deliuer
his
.
Mart.
CHAP.
XXIIII
.
1.
Quest.
v.
4.
Of
Sauls
comming
into
the
caue
,
where
Dauid
with
his
men
lay
hidde
.
1.
SAul
had
promised
himselfe
before
,
that
the
Lord
had
deliuered
Dauid
into
his
handes
,
c.
23.7
.
but
now
the
Lord
deliuereth
him
into
Dauids
hands
:
thus
they
which
lay
a
trap
for
others
,
doe
often
fall
into
the
same
themselues
.
Mar.
2.
It
may
seeme
straunge
that
Dauid
and
sixe
hundred
men
could
be
contained
in
the
caue
,
and
Saul
not
know
thereof
:
but
hereof
three
reasons
may
be
yeilded
:
1.
caues
haue
this
propertie
,
that
they
which
are
within
may
see
what
is
done
in
the
mouth
of
the
caue
:
but
they
which
are
in
the
entrance
,
perceiue
not
what
is
within
.
Mart.
2.
The
largenes
of
the
caue
was
such
,
as
it
might
receiue
a
great
number
;
as
in
Germanie
there
are
caues
of
such
capacitie
,
that
a
band
of
souldiers
may
lie
within
them
.
Osian
.
3.
Iosephus
addeth
a
third
reason
,
that
it
was
a
long
caue
,
and
Dauid
went
into
the
inward
parts
thereof
,
which
were
very
large
.
2.
Quest.
v.
5.
Of
the
speech
of
Dauids
men
:
The
day
is
come
,
whereof
the
Lord
hath
saide
vnto
thee
,
I
will
deliuer
thine
enemie
into
thine
hand
.
1.
Some
thinke
that
they
vnderstand
the
promise
which
God
had
made
concerning
the
kingdome
vnto
Dauid
:
and
so
consequently
,
that
he
should
haue
victorie
ouer
his
enemies
,
which
should
seeke
to
hinder
that
promise
.
But
that
promise
was
euill
applied
by
them
:
Dauid
had
indeede
receiued
a
promise
for
the
kingdome
,
but
that
he
should
kill
Saul
,
he
had
no
commandement
.
Osiand
.
2.
Some
thinke
that
Dauid
had
beside
a
particular
promise
giuen
him
for
the
ouerthrow
and
destruction
of
his
enemies
,
which
was
like
to
haue
beene
when
Dauid
was
with
Samuel
among
the
rest
of
the
Prophets
:
as
many
things
are
cited
in
Scripture
which
are
not
els
where
to
be
found
,
as
the
booke
of
the
battells
of
the
Lord
,
Numb.
21.
the
booke
of
Iasher
,
or
the
righteous
,
Iosh.
10.
the
prophesie
of
Henoch
,
Epist.
Iude
:
S.
Paul
maketh
mention
of
Iannes
and
Iambres
,
which
resisted
Moses
:
which
things
beeing
once
inserted
in
Scripture
,
are
of
sufficient
and
authentike
authoritie
,
though
not
els
where
to
be
found
.
sic
Mart.
3.
But
they
rather
meane
that
present
occasion
,
&
commoditatem
oblatam
interficiendi
,
and
opportunitie
offered
of
killing
Saul
:
and
therefore
it
is
better
expressed
by
the
present
tense
:
This
is
the
day
wherein
the
Lord
saith
vnto
thee
.
Iun.
Thus
we
see
how
readie
we
are
to
hasten
the
Lords
promise
,
if
the
occasion
serue
neuer
so
little
.
Genevens
.
3.
Quest.
v.
5.
Of
Dauids
cutting
of
the
lappe
of
Sauls
garment
.
1.
The
Rabbins
thinke
,
that
Dauid
beeing
perswaded
by
this
speech
of
his
men
,
went
with
a
purpose
to
haue
killed
him
,
but
that
as
he
went
he
bethought
himselfe
otherwise
:
but
it
is
not
like
that
Dauid
had
any
such
cogitation
against
Saul
,
both
by
his
answer
which
he
maketh
presently
vnto
them
,
and
by
his
resolution
afterward
in
the
like
case
,
c.
26.10
.
this
businesse
required
hast
,
and
therefore
it
is
not
like
,
that
there
was
such
a
sodaine
alteration
in
Dauids
minde
.
2.
Now
Dauid
might
easily
cut
off
the
lappe
of
his
garment
,
either
for
that
he
had
laid
it
aside
,
or
the
tumult
of
the
souldiers
without
,
might
drowne
the
noise
within
:
Mar.
or
rather
,
seeing
the
phrase
is
,
that
Saul
couered
his
feete
(
for
it
was
their
vse
,
when
they
did
their
easement
,
to
couer
both
their
head
and
feete
,
and
all
the
bodie
for
comelines
sake
,
Pellican
.
that
it
was
Sauls
vpper
garment
or
robe
,
which
he
had
cast
about
him
,
so
that
Dauid
might
cut
off
the
outward
lappe
thereof
,
without
beeing
felt
or
perceiued
.
3.
Now
concerning
this
fact
,
because
Dauids
heart
smote
him
:
the
Iewes
thinke
,
that
Dauid
offended
therein
,
and
therefore
it
was
laid
as
a
punishment
vpon
him
afterward
,
that
in
his
olde
age
Dauids
cloathes
could
not
keepe
him
warme
,
because
he
had
cut
off
a
peece
of
Sauls
garment
:
but
this
is
a
cold
conceit
of
theirs
.
Some
thinke
,
that
it
is
the
propertie
and
condition
of
a
good
and
tender
heart
,
euen
to
be
afraid
,
where
there
is
no
cause
:
but
that
is
not
so
neither
:
for
a
Christian
ought
to
be
assured
of
all
his
actions
,
that
they
are
pleasing
vnto
God
:
therefore
Dauids
heart
smote
him
at
the
first
in
these
two
respects
,
both
for
that
it
was
his
owne
priuate
cause
,
and
in
regard
of
Sauls
person
,
because
he
was
the
Lords
anointed
.
Genevens
.
But
afterward
Dauid
considering
,
that
by
this
meanes
he
did
both
shew
his
innocencie
,
and
that
Saul
was
thereby
reclaimed
from
pursuing
of
Dauid
,
he
then
vnderstood
,
that
he
had
not
done
herein
any
thing
displeasing
vnto
God
.
Mart.
4.
Quest.
v.
7.
How
Dauid
appeased
and
satisfied
his
seruants
.
1.
Dauid
vseth
two
reasons
to
content
them
,
because
they
looked
he
should
haue
killed
Saul
,
both
that
an
ende
might
be
made
of
their
trauaile
and
warfare
,
and
that
Dauid
might
the
sooner
come
vnto
his
kingdome
:
the
first
is
,
because
Saul
was
his
lord
and
master
,
and
therefore
nothing
ought
to
be
attempted
against
him
:
but
the
other
reason
was
more
forceable
,
and
therefore
he
twice
repeateth
it
,
he
was
the
Lords
anointed
.
God
had
aduanced
him
to
that
place
of
gouernment
,
and
he
would
not
remooue
him
.
Thus
did
the
Apostles
behaue
themselues
vnder
the
cruell
Emperour
Nero
,
and
the
Christians
in
the
primitiue
Church
vnder
the
heathen
persecutors
:
they
would
not
attempt
any
thing
against
the
life
and
state
of
the
Magistrates
,
though
they
were
persecutors
,
but
leaue
them
to
the
iudgement
of
the
Lord
.
Of
an
other
spirit
are
the
Romanists
now
,
who
haue
encouraged
subiects
to
take
armes
against
their
Prince
,
yea
to
conspire
their
death
.
2.
But
whereas
Dauid
so
much
vrgeth
,
that
Saul
was
the
Lords
anointed
:
the
signe
is
taken
for
the
thing
signified
:
the
anointing
was
a
signe
of
those
inward
graces
,
wherewith
they
which
were
anointed
,
were
made
fit
for
their
gouernment
:
and
it
was
a
signe
of
their
high
and
sacred
authoritie
:
But
the
inward
anointing
did
not
depend
vpon
the
outward
:
God
did
conferre
his
spirituall
graces
,
without
that
ceremonie
:
as
Christ
is
called
the
Messiah
,
the
Anointed
of
God
:
therefore
that
externall
ceremonie
of
Anointing
is
not
alwaies
necessarie
.
As
then
the
inward
anointing
is
sufficient
without
the
outward
,
5.
Quest.
v.
7.
Whether
it
had
beene
lawfull
for
David
to
haue
killed
Saul
.
1.
Some
doe
thinke
,
that
it
had
beene
lawfull
for
Dauid
,
(
though
they
confesse
it
was
not
expedient
)
to
haue
taken
away
Sauls
life
:
because
Dauid
was
now
the
Anointed
king
,
and
Saul
was
vnworthie
to
raigne
,
hauing
executed
such
crueltie
vpon
the
Priests
:
and
because
he
sought
Dauids
life
,
therefore
it
was
lawfull
to
repell
violence
by
violence
.
But
these
reasons
shew
it
not
:
for
though
Dauid
were
Anointed
,
he
was
not
yet
possessed
of
the
kingdome
:
he
was
to
expect
till
God
saw
his
time
to
accomplish
his
promise
.
Saul
had
committed
many
outrages
,
yet
Dauid
was
not
to
see
him
corrected
,
but
to
leaue
him
to
the
Lords
iudgement
:
and
violence
is
not
alwaies
to
be
put
of
with
violence
,
but
when
there
is
no
other
way
to
escape
.
God
found
out
other
waies
whereby
Dauid
escaped
,
therefore
he
was
not
driuen
vnto
any
such
straight
.
2.
It
was
not
therefore
lawfull
for
Dauid
to
lay
violent
hands
vpon
Saul
,
because
he
should
haue
taken
reuenge
into
his
owne
hands
,
which
belongeth
vnto
God
:
he
should
haue
brought
the
Common-wealth
into
daunger
by
ciuill
dissension
:
by
this
meanes
he
would
haue
raised
a
skandall
against
himselfe
,
that
he
attained
vnto
the
kingdome
by
blood
:
and
it
would
haue
beene
dangerous
to
his
owne
state
and
person
:
others
would
haue
thought
they
might
haue
attempted
the
like
against
him
,
when
he
should
be
King
.
Mar.
6.
Quest.
v.
9.
Of
Dauids
defense
in
generall
.
1.
As
there
be
many
things
,
which
make
a
man
bold
,
as
riches
,
honour
,
fauour
;
so
there
is
nothing
which
worketh
such
boldnes
and
confidence
,
as
the
testimonie
of
ones
innocencie
,
and
the
witnesse
of
a
good
conscience
:
as
here
Dauid
beeing
thus
inwardly
armed
,
steppeth
boldly
out
of
the
caue
,
and
calleth
after
Saul
.
Borr.
2.
By
Dauids
example
we
see
,
that
it
is
lawfull
for
a
Christian
to
purge
himselfe
of
such
crimes
,
as
are
laid
falsly
to
his
charge
:
as
our
blessed
Sauiour
did
before
Pilate
,
and
Paul
before
Festus
and
Agrippa
.
Mar.
3.
Dauid
vseth
these
arguments
to
qualifie
the
rage
of
Saul
toward
him
:
first
,
his
humilitie
,
which
appeared
in
bowing
himselfe
to
the
earth
,
v.
9.
and
in
his
speech
,
in
calling
him
his
lord
and
king
:
his
innocencie
,
which
against
the
vaine
words
of
false
accusers
,
he
prooueth
by
his
present
fact
,
in
sparing
Sauls
life
,
when
he
might
haue
killed
him
:
which
he
doth
demonstrate
by
the
lap
of
his
garment
,
v.
11
,
12.
then
by
his
confidence
,
he
appealeth
to
the
Lords
iudgement
,
v.
13.
by
his
continuall
fruits
,
which
would
haue
bin
wicked
&
euill
,
if
he
had
beene
lewdly
giuen
;
which
he
prooueth
by
that
vsuall
prouerbe
,
v.
14.
Lastly
,
he
vrgeth
his
tenuitie
and
meanenes
,
that
it
was
not
for
the
Kings
honour
to
persecute
such
a
poore
worme
,
who
in
respect
of
the
King
,
might
be
compared
to
a
dead
dogge
,
or
a
flie
.
v.
15.
Mar.
7.
Quest.
v.
11.
In
what
sense
Dauid
saith
,
The
Lord
had
deliuered
Saul
into
his
hand
,
seeing
he
killed
him
not
.
1.
This
Dauid
spake
not
either
in
respect
of
the
opinion
of
his
seruants
,
which
so
said
,
the
day
was
come
,
wherein
the
Lord
would
deliuer
his
enemie
into
his
hand
.
v.
5.
2.
Neither
doth
Dauid
thus
say
,
as
though
he
himselfe
had
thought
at
the
first
,
that
the
Lord
had
offered
Saul
into
his
hands
to
kill
him
:
Pellican
.
for
Dauid
had
no
such
thought
at
all
,
as
is
before
shewed
.
qu.
3.
3.
But
Dauids
meaning
is
,
that
Saul
was
deliuered
into
his
hand
,
in
respect
of
the
opportunitie
and
occasion
which
was
offred
,
which
Dauid
in
all
likelihood
might
haue
taken
,
if
God
had
not
staied
him
.
God
then
deliuered
Saul
,
not
to
that
ende
,
that
he
should
lay
hands
vpon
him
:
but
to
make
triall
of
Dauids
patience
and
charitie
,
and
to
make
manifest
his
innocencie
.
4.
God
sometime
is
said
to
offer
one
into
a
mans
hands
,
in
regard
of
the
present
action
,
as
when
one
is
slaine
,
his
life
beeing
not
before
sought
:
Exod.
22.13
.
sometime
in
respect
of
the
occasion
and
opportunitie
onely
:
which
opportunitie
somtime
not
to
take
,
is
sinne
,
as
in
Ahab
,
who
let
Benhadad
goe
,
whome
the
Lord
had
deliuered
into
his
hand
,
and
appointed
to
destruction
:
1.
king
.
20.
sometime
to
take
it
,
is
imputed
for
sinne
;
because
such
occasion
is
onely
offered
for
triall
and
probation
:
as
here
Dauid
should
haue
done
euill
,
if
he
had
apprehended
this
present
occasion
.
8.
Quest.
v.
14.
Of
the
meaning
of
that
proverb
,
Wickednes
proceedeth
from
the
wicked
.
1.
Some
doe
vnderstand
it
to
be
spoken
of
Saul
,
as
if
he
should
say
;
though
I
know
,
such
is
the
wickednes
of
thy
heart
,
that
thou
wilt
not
leaue
persecuting
of
me
,
yet
wickednes
shall
not
proceede
from
me
,
my
hand
shall
not
be
vpon
thee
:
ex
Borr.
but
seeing
Dauid
did
not
directly
charge
Saul
with
any
crime
,
but
laid
it
vpon
those
,
whome
he
listened
,
and
giue
eare
vnto
,
it
is
not
like
that
Dauid
would
in
that
sense
vse
this
prouerbe
of
Saul
.
2.
Therefore
it
is
thus
rather
to
be
applied
:
wicked
and
euill
workes
doe
proceede
from
them
which
are
wicked
,
and
voide
of
the
feare
of
God
,
but
I
am
none
of
those
,
therefore
mine
hand
shall
not
be
vpon
thee
,
which
were
a
wicked
and
vngodly
worke
.
Pellic.
3.
But
it
may
be
obiected
,
that
this
prouerbe
doth
not
alwaies
hold
,
that
wickednes
should
alwaies
proceede
from
the
wicked
,
and
pious
and
good
workes
from
the
righteous
:
for
hypocrites
many
times
doe
dissemble
their
impietie
,
vntill
occasion
be
offered
to
shew
it
,
and
then
their
impietie
breaketh
forth
:
to
this
it
may
be
answered
,
that
such
fained
and
dissembled
pietie
can
not
last
long
,
but
it
will
breake
out
at
the
last
.
Mart.
But
Saul
had
continuall
experience
from
time
to
time
of
his
faithfulnes
,
and
therefore
it
was
like
to
be
vnfained
.
4.
Some
doe
make
this
application
of
the
prouerbe
:
that
the
wicked
shall
perish
through
their
owne
wickednes
:
&
therefore
his
hand
neede
not
be
vpon
Saul
:
for
his
owne
wickednes
should
bring
him
to
destruction
.
Vatab.
But
Dauid
by
this
prouerbe
doth
rather
cleare
himselfe
,
then
accuse
Saul
.
9.
Quest.
v.
17.
Of
Sauls
confession
,
and
his
teares
.
1.
Some
thinke
that
these
teares
of
Saul
,
and
this
kinde
of
confession
of
his
fault
,
was
but
in
hypocrisie
,
which
Saul
dissembled
both
in
respect
of
others
,
who
would
haue
thought
Saul
to
be
too
hard
harted
,
if
he
could
not
be
mollified
by
Dauids
submission
:
as
also
that
by
this
meanes
Dauid
might
be
induced
to
come
to
the
Court
,
that
so
Saul
might
haue
his
will
of
him
.
But
it
seemeth
both
by
Sauls
accusing
of
himselfe
,
his
acknowledgement
that
Dauid
should
be
king
,
his
instance
in
making
Dauid
to
sweare
vnto
him
,
that
Saul
was
touched
in
deede
.
2.
For
the
wicked
though
they
haue
no
true
feeling
of
their
sinnes
,
yet
may
sometime
be
mooued
in
conscience
,
though
it
continue
not
long
:
as
Pharaoh
confessed
to
Moses
,
that
he
had
sinned
,
and
Iudas
also
knew
that
he
had
sinned
in
betraying
the
innocent
blood
:
for
by
the
instinct
of
nature
,
the
conscience
doth
in
some
degree
both
excuse
and
accuse
,
as
the
Apostle
sheweth
,
Rom.
2.14
,
15.
As
Dauids
musicke
had
before
diuers
times
allaied
Sauls
maladie
,
so
now
his
diuine
voice
doth
worke
some
remorse
in
Saul
.
Pellican
.
10.
Quest.
v.
23.
Of
Dauids
oath
,
whereby
he
bindeth
himselfe
not
to
cut
off
the
posteritie
of
Saul
.
1.
Dauid
refuseth
not
to
sweare
vnto
Saul
for
these
causes
:
both
because
Saul
did
yeild
vnto
Dauid
the
right
of
the
kingdome
,
one
good
turne
as
it
were
required
an
other
,
that
Dauid
againe
should
giue
him
securitie
for
his
posteritie
:
beside
,
Dauid
had
alreadie
in
effect
sworne
as
much
vnto
Ionathan
,
the
sonne
of
Saul
,
not
to
cut
off
his
seede
,
c.
20.15
.
and
further
,
if
Dauid
had
refused
to
take
this
oath
,
Saul
should
haue
had
more
iust
cause
to
persecute
him
,
whereas
now
he
had
no
pretext
.
2.
But
here
this
question
will
be
mooued
,
how
Dauid
kept
his
oath
,
when
as
he
caused
the
two
sonnes
of
Rizpah
Sauls
concubine
,
and
the
fiue
sonnes
of
his
daughter
to
be
hanged
,
because
of
the
Gibeonites
,
2.
Sam.
21.
To
this
the
answer
is
readie
,
that
Dauid
for
his
part
was
so
minded
,
as
much
as
in
him
lay
,
to
keepe
this
oath
:
CHAP.
XXV
.
1.
Quest.
v.
1.
Of
the
death
of
Samuel
,
the
time
,
and
place
.
1.
THough
Saul
hated
Samuel
,
because
he
had
told
him
,
that
the
Lord
had
cast
him
off
,
yet
he
had
no
power
to
hurt
him
:
for
Samuel
was
of
great
authoritie
,
both
because
he
was
the
Lords
Prophet
,
and
for
that
he
had
beene
the
Iudge
and
gouernour
of
Israel
,
and
had
gouerned
them
iustly
:
as
also
Samuel
had
giuen
vp
the
politike
administration
,
&
betaken
him
to
a
priuate
life
in
the
schoole
of
the
Prophets
:
and
therefore
Saul
the
lesse
regarded
him
:
but
most
of
all
the
Lord
kept
Saul
from
doing
any
violence
to
Samuel
.
Mar.
2.
Seasonable
mention
is
now
made
of
Samuels
death
,
because
Saul
at
the
length
had
confessed
that
Dauid
should
be
king
:
Pellican
.
the
authoritie
and
testimonie
of
the
Prophet
was
not
now
so
needefull
,
Dauids
enemie
acknowledging
his
right
.
3.
Concerning
the
time
of
Samuels
death
,
Iosephus
thinketh
,
that
it
was
in
the
eighteene
yeare
of
Sauls
raigne
:
and
that
Samuel
had
iudged
Israel
12.
years
alone
,
lib.
6.
c.
14.
But
this
can
not
stand
:
for
Samuel
was
at
the
least
20.
yeares
Iudge
alone
,
as
it
may
appeare
,
c.
6.2
.
and
Saul
and
Samuel
had
but
40.
yeares
betweene
them
:
Act.
13.21
.
then
if
Samuel
iudged
Israel
20.
yeares
,
and
died
in
the
18.
yeare
of
Saul
,
there
should
remaine
yet
two
yeares
of
the
40.
yeares
vnder
Saul
and
Samuel
:
therefore
the
opinion
of
some
Hebrewes
is
false
,
that
Saul
raigned
but
seauen
moneths
after
Samuels
death
:
for
after
this
Dauid
soiourned
a
yeare
among
the
Philistims
,
c.
27.7
.
ex
Pellican
.
see
more
hereof
,
qu.
2.
c.
12.
4.
The
place
where
Samuel
died
and
was
buried
,
was
in
his
house
,
that
is
,
among
his
familie
and
kinred
in
Ramah
.
Osiand
.
2.
Quest.
Of
the
mourning
for
Samuel
,
and
his
buriall
,
and
generally
of
funeralls
.
1.
The
people
had
great
cause
to
mourne
for
Samuel
,
the
Lords
Prophet
,
and
an
vpright
man
:
and
at
this
time
two
calamities
happened
together
:
the
death
of
Samuel
so
great
a
Prophet
,
and
the
exile
of
Dauid
:
Mar.
and
not
long
after
Samuels
death
,
the
Philistims
preuailed
against
Saul
,
when
he
and
his
three
sonnes
died
in
battell
,
who
were
kept
vnder
while
Samuel
liued
:
it
is
not
like
that
Saul
was
either
present
,
or
mourned
for
Samuel
,
as
he
had
done
for
Saul
:
yet
he
did
forbeare
,
in
this
publike
lamentation
to
pursue
Dauid
:
and
therefore
he
taketh
this
opportunitie
to
escape
to
the
vtmost
parts
of
the
land
,
while
they
were
busied
about
the
buriall
of
Samuel
.
Iun.
2.
There
was
a
very
great
assembly
of
all
Israel
to
honour
Samuels
funerall
:
for
the
bodies
of
the
Saints
are
to
be
interred
after
a
comely
sort
,
and
according
to
their
deserts
while
they
liued
,
to
be
brought
vnto
the
ground
with
honourable
solemnitie
.
But
here
therefore
two
extreames
are
to
be
shunned
:
that
neither
the
bodies
of
Christians
should
be
neglected
,
and
cast
away
as
vncleane
,
as
among
some
heathen
,
which
had
no
opinion
of
the
immortalitie
of
the
soule
,
they
made
small
account
of
the
dead
:
and
vnder
the
Pagane
Emperours
of
Rome
,
they
suffered
the
bodies
of
Christians
to
lie
vnburied
:
and
the
like
disgrace
vnder
the
idolatrous
Popes
of
Rome
,
therein
following
the
steppes
of
their
predecessours
,
hath
beene
offered
vnto
Gods
Saints
,
both
keeping
them
from
buriall
,
and
raking
their
bones
out
of
their
graues
:
whereas
the
bodies
of
Christians
,
in
hope
of
the
resurrection
,
as
the
temples
of
the
holy
Ghost
,
should
with
reuerence
be
commended
and
committed
vnto
Christian
sepulture
.
3.
The
other
extreame
,
is
in
the
superfluous
and
vnnecessarie
cost
,
which
is
bestowed
vpon
the
sepulchres
of
the
dead
:
as
the
kings
of
Egypt
had
their
costly
Pyramides
,
and
Queene
Artemisia
made
for
her
husband
,
that
famous
tombe
mausoleum
,
famous
ouer
the
world
.
In
time
of
Poperie
they
shrined
them
in
siluer
,
and
cloath
of
gold
:
3.
Quest.
v.
2
,
3.
Of
Nabal
and
Abigail
his
wife
.
1.
Nabal
is
described
by
his
place
of
dwelling
in
Maon
;
who
kept
his
cattell
in
Carmel
,
where
his
busines
lay
:
for
Maon
,
Ziph
,
and
Carmel
,
were
not
farre
asunder
,
Iosh.
15.53
.
Carmel
signifieth
generally
any
place
tilled
or
planted
:
it
was
the
proper
name
of
two
places
,
one
in
Isachar
,
where
Baals
priests
were
slaine
,
an
other
in
Iudah
,
which
was
this
.
Mar.
Further
,
he
is
set
forth
by
his
name
,
which
signifieth
,
a
foole
;
by
his
riches
,
by
his
qualities
,
he
was
churlish
,
and
euill
conditioned
:
riches
,
where
Gods
grace
is
not
bestowed
withall
,
make
men
proud
and
insolent
:
by
his
kinred
,
he
was
of
the
posteritie
of
Caleb
:
good
men
haue
not
alwaies
good
issue
:
parents
may
leaue
vnto
their
children
,
riches
,
and
possessions
,
but
they
can
not
bequeath
them
wisdome
,
vnderstanding
,
pietie
:
for
these
gifts
haue
an
other
beginning
,
they
proceede
from
God
:
and
if
there
might
be
a
certaine
descent
of
these
spirituall
graces
,
as
of
temporall
,
they
would
be
thought
to
be
naturall
.
Mar.
2.
Concerning
Abigail
,
whose
name
is
interpreted
the
ioy
of
the
father
,
shee
beeing
a
vertuous
woman
,
was
vnequally
matched
with
a
wicked
husband
:
Ambrose
hereof
maketh
this
allegorie
:
that
this
Abigail
doth
signifie
the
Church
,
which
first
serued
vnder
a
foolish
and
vnwise
husband
,
the
Philosophers
,
and
other
vaine
men
among
the
heathen
,
but
after
was
ioyned
in
mariage
vnto
Christ
,
as
Abigail
became
Dauids
wife
.
But
this
figure
holdeth
not
in
euery
point
:
for
Abigail
was
a
beautifull
and
wise
woman
,
before
shee
was
married
vnto
Dauid
:
the
Church
of
God
was
deformed
,
without
any
spirituall
comelines
or
beautie
,
till
shee
was
espoused
vnto
Christ
.
Mar.
4.
Quest.
v.
5.
Of
Dauids
salutation
,
which
he
sendeth
vnto
Nabal
.
First
,
the
word
is
lechai
,
which
is
diuersly
interpreted
.
1.
Some
read
,
to
my
brethren
.
L.
but
then
it
should
be
leachi
,
as
Numb.
6.7
.
not
lechai
.
2.
Others
thus
,
thus
say
vnto
him
,
beeing
liuing
,
that
is
,
in
good
health
:
Iun.
that
if
they
found
him
well
,
they
should
then
wish
continuance
of
health
and
prosperitie
to
himselfe
,
and
all
he
had
:
but
it
is
like
that
Dauid
knew
before
he
sent
,
that
Nabal
was
in
health
,
because
he
heard
,
that
he
kept
a
sheepshearing
feast
,
which
beeing
a
time
of
mirth
would
not
haue
beene
solemnized
,
if
Nabal
the
master
of
the
house
had
not
beene
well
.
3.
Therefore
the
better
reading
is
,
per
vitam
.
C.
or
ad
vitam
.
A.P.
that
is
,
during
thy
life
,
I
wish
thee
this
prosperitie
:
so
also
Ioseph
.
and
Vatab.
so
maiest
thou
liue
.
Secondly
,
Dauid
in
this
his
salutation
omitteth
nothing
,
whereby
he
might
insinuate
himselfe
vnto
Nabal
.
1.
It
should
be
a
worke
of
mercie
,
to
haue
compassion
on
them
in
their
want
.
2.
It
was
honest
,
because
they
had
deserued
it
in
in
guarding
and
keeping
his
cattell
.
3.
It
was
an
easie
matter
for
him
to
doe
at
this
time
,
seeing
he
made
a
feast
:
and
he
prescribed
not
what
he
should
send
,
but
as
he
thought
good
himselfe
.
4.
It
would
be
profitable
for
Nabal
:
for
they
might
be
a
safegard
to
him
and
his
still
.
Mar.
Thirdly
,
here
we
may
see
the
fickle
and
vncertaine
state
of
the
world
:
how
fooles
are
many
times
rich
,
and
wise
men
poore
:
I
haue
seene
,
saith
the
Preacher
,
seruants
on
horses
,
and
Princes
walking
on
foote
,
c.
10.7
.
that
is
,
men
of
small
vertue
and
vnderstanding
aduanced
,
and
men
of
great
desert
in
low
and
meane
estate
:
as
it
was
strange
here
,
that
Dauid
should
become
a
suiter
vnto
Nabal
for
his
releefe
:
thus
we
see
that
Gods
fauour
is
not
to
be
measured
or
esteemed
by
riches
or
pouertie
.
Mar.
5.
Quest.
Of
Nabals
churlish
answer
.
1.
Nabal
is
not
content
onely
not
to
giue
any
thing
to
Dauid
,
but
he
also
raileth
and
reuileth
him
,
as
worldly
wretches
many
times
doe
not
onely
not
releeue
the
necessities
of
the
Saints
,
but
reuile
their
persons
,
and
condemne
their
cause
.
Genevens
.
2.
So
Nabal
doth
euery
way
disgrace
Dauid
:
first
,
he
setteth
light
by
his
person
:
saying
,
who
is
Dauid
:
he
despiseth
him
,
that
was
the
Lords
anointed
,
that
killed
Goliath
,
and
had
defended
the
people
of
God
many
times
against
the
Philistims
,
whome
Saul
himselfe
immediatly
before
had
confessed
should
be
king
:
he
was
also
of
Nabals
owne
tribe
:
and
yet
he
despiseth
&
contemneth
him
:
and
preferreth
his
sheepheards
and
sheepeshearers
before
him
.
Then
he
also
slaundereth
his
cause
,
making
both
himselfe
and
all
those
which
were
with
him
,
no
better
then
runnagates
from
their
masters
:
and
secretly
taxeth
Dauid
himselfe
for
leauing
the
king
his
master
.
Osiand
.
Further
,
he
maketh
as
though
his
request
were
vniust
and
vnreasonable
,
because
he
would
haue
that
which
was
prouided
for
others
.
Mart.
6.
Quest.
v.
13.
Of
Dauids
hastie
and
sodaine
rage
.
1.
It
may
seeme
straunge
,
that
Dauid
,
who
with
patience
did
beare
the
wrongs
which
Saul
offered
him
:
and
afterward
the
rayling
of
Shemei
:
yet
could
not
forbeare
at
this
time
,
but
armeth
himselfe
to
take
reuenge
:
the
reason
that
mooued
him
was
both
the
ingratitude
of
Nabal
,
rendring
vnto
him
euill
for
good
,
as
Dauid
himselfe
saith
,
v.
21.
and
the
indignitie
and
contumelie
,
which
Nabal
euill
requited
Dauid
with
in
words
:
hereof
it
is
,
that
men
can
with
greater
patience
endure
violence
offered
to
their
bodies
,
then
contumelies
and
reproches
to
their
good
name
:
because
as
Chrysostome
saith
,
the
one
concerneth
but
the
outward
man
,
the
other
toucheth
the
inward
part
,
the
very
soule
and
minde
.
2.
Yet
although
such
cause
were
giuen
to
Dauid
,
he
diuersly
offendeth
:
1.
in
his
hast
,
that
without
any
further
consultation
he
purposeth
to
take
reuenge
:
2.
in
his
rash
oath
,
that
vnaduisedly
in
his
rage
bindeth
himselfe
to
finish
that
,
which
he
had
inconsiderately
purposed
:
3.
in
that
he
purposeth
to
destroy
all
,
euen
that
pissed
against
the
wall
,
that
is
,
to
the
very
dogge
:
for
the
offence
of
one
he
would
bring
this
calamitie
vpon
the
whole
house
:
for
though
Nabal
had
committed
this
villanie
,
yet
what
had
the
women
,
and
the
seruants
offended
?
3.
Some
doe
excuse
Dauid
,
that
he
did
this
by
the
motion
and
stirring
of
the
spirit
:
but
we
neede
not
vse
any
such
defense
,
seeing
that
Dauid
himselfe
confesseth
therein
his
ouersight
,
v.
33.
And
these
infirmities
of
the
Saints
doe
serue
for
instruction
,
as
well
as
their
vertues
:
for
by
this
we
may
see
,
what
we
are
by
nature
:
that
if
any
good
grace
be
wrought
in
vs
,
we
should
giue
the
praise
thereof
vnto
God
.
Mar.
7.
Quest.
v.
18.
Of
Abigails
wise
behauiour
,
in
preparing
to
meete
Dauid
.
1.
Her
wisedome
appeareth
,
in
that
laying
aside
all
delay
,
shee
maketh
all
possible
hast
:
for
it
was
time
in
this
case
to
make
speede
,
Dauid
beeing
now
vpon
the
way
comming
toward
Nabals
house
.
2.
Shee
will
not
goe
emptie
handed
,
shee
carieth
a
rich
and
plentifull
present
:
for
it
was
not
a
little
that
would
suffice
so
great
a
companie
:
so
then
as
Nabal
had
two
waies
giuen
offence
,
both
in
giuing
nothing
,
and
in
reuiling
beside
;
Abigail
applieth
the
remedie
according
to
the
disease
:
against
Nabals
illiberal
and
churlish
refusall
to
send
any
thing
at
all
,
shee
setteth
her
liberalitie
,
and
in
stead
of
his
vnkinde
reuiling
,
shee
meditateth
to
appease
Dauids
wrath
with
gentle
speech
.
3.
Shee
goeth
her selfe
,
and
would
not
trust
her
seruants
:
shee
would
be
more
faithfull
in
her
owne
busines
:
and
shee
knewe
shee
could
behaue
her selfe
more
prudently
.
4.
Shee
did
chuse
to
goe
an
hid
and
secret
way
,
that
shee
might
not
be
interrupted
in
this
busines
,
nor
hindered
by
any
occurrents
in
the
high
way
:
Mar.
wherein
Gods
prouidence
was
seene
,
that
brought
her
right
vpon
Dauid
,
whereas
if
shee
had
missed
of
him
,
Dauid
might
haue
gone
on
still
.
Osiand
.
8.
Quest.
v.
18.
Of
these
words
:
Shee
told
not
her
husband
Nabal
:
whether
it
be
lawfull
for
the
wife
to
giue
without
the
consent
of
her
husband
.
1.
Some
thinke
that
the
wife
hath
no
power
to
giue
of
her
husbands
goods
without
his
consent
,
but
only
of
such
things
which
are
her
owne
,
vnles
where
the
case
is
extraordinarie
,
as
this
was
:
Mar.
but
then
a
woman
shall
giue
nothing
at
all
,
where
the
law
giueth
vnto
the
husband
the
whole
right
of
all
such
goods
which
are
called
moueables
,
that
belong
vnto
the
wife
:
therefore
this
were
too
much
to
abridge
the
wife
many
times
in
necessarie
and
charitable
duties
.
2.
Neither
yet
is
power
to
be
giuen
vnto
the
wife
,
to
giue
when
and
what
,
and
to
whome
shee
thinketh
good
:
for
this
were
likewise
to
giue
her
superioritie
ouer
her
husband
in
commaunding
his
goods
at
her
pleasure
:
we
read
that
the
Shunamite
beeing
a
deuout
woman
,
conferred
with
her
husband
,
and
mooued
him
to
make
a
chamber
for
the
Prophet
,
that
came
to
her
house
,
and
other
necessarie
things
:
shee
would
not
doe
it
without
his
consent
.
2.
king
.
4.
3.
Wherefore
a
meane
way
between
both
is
best
,
that
neither
the
woman
should
dispose
of
her
husbands
goods
at
her
pleasure
,
nor
yet
haue
no
power
vpon
what
occasion
soeuer
,
to
haue
the
disposition
of
part
:
for
a
difference
is
to
be
made
of
the
things
which
appertaine
vnto
those
which
are
married
:
the
wife
must
keepe
her
soule
for
God
,
her
bodie
for
her
husband
:
the
goods
are
in
some
sort
common
betweene
them
,
by
the
right
of
mariage
.
Againe
,
the
wife
hath
more
interest
,
then
either
seruant
or
child
in
the
goods
of
the
house
:
shee
is
not
after
a
seruile
,
but
ciuill
manner
subiected
to
her
husbands
power
.
Borr.
4.
In
these
cases
then
,
and
these
circumstances
considered
,
the
wife
is
not
barred
,
to
dispose
of
the
substance
of
the
house
:
first
,
where
the
glorie
of
God
is
sought
,
and
it
tendeth
to
the
preseruation
of
her
husband
,
and
of
the
whole
house
,
as
in
this
case
:
Borr.
secondly
,
where
the
husband
is
foolish
and
weake
,
and
not
able
to
see
what
is
good
for
himselfe
and
his
familie
,
as
this
was
Abigails
case
also
:
or
where
he
is
an
enemie
,
and
will
suffer
nothing
to
be
done
,
to
releeue
the
necessitie
of
the
Saints
:
as
Ioanna
the
wife
of
Chuza
Herods
steward
,
who
may
be
thought
to
be
like
minded
to
Herod
,
was
one
of
those
which
ministred
of
their
substance
to
our
blessed
Sauiour
.
luk.
8.3
.
But
where
a
woman
hath
a
good
husband
,
and
one
that
feareth
God
,
the
case
is
otherwise
,
as
is
before
shewed
in
the
Shunamite
:
and
as
the
law
was
,
Numb.
30.
that
the
husband
had
power
to
dispose
euen
with
the
vow
of
his
wife
:
which
is
vnderstood
of
the
husband
of
the
same
religion
and
profession
,
that
is
,
an
Israelite
.
9.
Quest.
Of
Abigails
speech
to
Dauid
in
generall
.
Abigail
in
this
her
wise
oration
,
vseth
many
pithie
arguments
to
perswade
Dauid
.
1.
From
the
simplicitie
of
her
husband
,
who
was
foolish
and
a
very
sot
,
and
therefore
not
to
be
regarded
.
2.
From
her
ignorance
,
that
knew
not
of
the
messengers
,
that
Dauid
had
sent
.
3.
From
Gods
prouidence
,
who
had
sent
her
to
be
a
meanes
to
stay
Dauid
from
this
enterprise
,
v.
26.
4.
By
shewing
her
dutie
in
bringing
that
present
,
which
shee
modestly
,
as
not
thinking
it
worthie
of
Dauids
acceptance
,
desireth
might
be
giuen
vnto
the
young
men
that
followed
him
,
v.
27.
5.
From
Dauids
office
,
which
was
to
fight
the
Lords
battells
,
and
not
to
reuenge
his
owne
quarrell
,
v.
28.
6.
From
the
effects
,
which
are
two
,
outward
prosperitie
,
and
deliuerance
from
all
his
enemies
:
from
whom
God
shall
preserue
him
,
doing
that
which
is
equall
and
right
,
v.
29.
and
the
inward
peace
of
his
conscience
,
which
shall
not
vpbraid
him
in
time
to
come
,
in
that
he
had
not
shedde
innocent
blood
.
ex
Martyr
.
Iun.
10.
Quest.
v.
25.
Whether
it
became
Abigail
,
to
call
her
husband
foole
.
First
,
herein
Abigail
,
all
things
considered
,
did
no
more
then
became
her
,
and
then
was
fit
to
be
done
.
1.
Her
husbands
foolishnes
was
knowne
,
in
so
much
that
thereof
he
had
his
name
,
so
that
shee
did
not
reueale
his
secret
infirmitie
,
but
onely
speaketh
of
that
,
which
was
in
euery
ones
mouth
.
2.
Shee
was
forced
so
to
doe
,
to
deliuer
Nabal
from
this
destruction
present
:
as
Chirurgians
to
saue
the
whole
bodie
,
thinke
it
best
to
cut
off
a
part
:
so
shee
therein
shewed
her
loue
vnto
Nabal
,
that
maketh
this
excuse
,
in
blemishing
of
his
name
to
saue
his
life
.
Osiand
.
Martyr
.
Secondly
,
where
Nabal
signifieth
a
foole
,
and
indeede
a
foole
he
was
:
this
must
be
vnderstood
with
a
distinction
:
for
there
is
a
foolishnes
,
which
proceedeth
from
a
naturall
defect
in
the
wit
:
such
fooles
are
to
be
pitied
:
but
such
a
foole
was
not
Nabal
:
there
is
an
other
kinde
,
when
men
are
giuen
ouer
vnto
all
leudnes
and
wickednes
,
and
are
blinded
with
their
owne
impietie
:
as
the
Apostle
speaketh
of
the
heathen
,
that
their
foolish
heart
became
darkenes
:
and
when
they
professed
themselues
to
be
wise
,
they
became
fooles
.
Rom.
1.22
.
Such
a
foole
was
this
Nabal
:
who
is
therefore
called
,
a
man
of
Belial
,
that
is
,
a
wicked
and
lewd
man
.
Mar.
11.
Quest.
v.
24.
Of
Abigails
words
,
Thine
enemies
shall
be
as
Nabal
.
1.
Some
thinke
that
Abigail
prophesieth
and
foretelleth
of
Nabals
ende
,
which
should
follow
not
long
after
,
and
wisheth
that
all
Dauids
enemies
might
in
that
respect
be
like
vnto
him
:
Osiand
.
but
then
Abigail
had
spoken
,
as
one
that
wished
and
expected
her
husbands
ruine
.
2.
Others
expound
it
thus
:
shee
wisheth
that
all
Dauids
enemies
had
no
more
valure
in
them
,
then
Nabal
,
or
power
to
hurt
him
:
Borr.
that
as
Nabal
entended
euill
to
Dauid
,
in
rayling
vpon
him
,
but
was
not
able
to
hurt
him
:
that
all
Dauids
enemies
therein
should
be
like
vnto
him
.
Mar.
But
Nabal
did
mischiefe
enough
vnto
Dauid
,
in
depriuing
him
of
all
necessarie
helpes
,
who
by
that
might
haue
beene
famished
with
his
men
.
3.
Therefore
it
is
better
vnderstood
of
Nabals
condition
,
wherein
he
was
like
to
haue
beene
,
if
Dauid
had
gone
forward
with
his
purpose
.
Iun.
12.
Quest.
v.
29.
What
it
is
to
be
bound
in
the
bundle
of
life
.
1.
Some
thus
vnderstand
it
,
that
all
the
righteous
are
bound
together
as
in
a
bundle
:
beeing
of
the
same
faith
,
religion
,
affection
:
whereas
the
wicked
doe
fall
off
one
from
an
other
,
are
neuer
soundly
conioyned
and
coupled
together
.
2.
Some
referre
it
vnto
the
next
life
,
that
Dauid
shold
be
bound
vp
with
the
Lord
among
the
Saints
,
as
in
a
bundle
.
Borr.
3.
Some
,
that
he
should
haue
a
sure
house
to
him
and
to
his
posteritie
,
who
should
be
as
fast
bound
to
continue
,
as
a
bundle
surely
tied
together
.
Vatab.
4.
But
it
is
rather
vnderstoode
of
Dauids
preseruation
,
euen
in
this
life
:
as
the
words
shew
both
going
before
,
and
following
:
for
before
shee
spake
of
Sauls
rising
against
Dauid
,
and
after
shee
saith
,
that
God
shall
cast
out
his
enemies
as
out
of
a
sling
,
that
is
,
their
life
shall
be
violently
taken
from
them
,
as
it
was
from
Saul
:
but
Dauids
life
shall
be
surely
bound
vnto
him
,
that
no
man
shall
be
able
to
take
it
from
him
:
Iun.
yet
these
words
haue
also
a
fit
relation
vnto
eternall
life
,
where
the
Saints
are
bound
vp
together
in
the
booke
of
life
.
Mar.
13.
Quest.
v.
31.
Of
the
griefe
of
conscience
:
and
of
the
difference
betweene
a
troubled
and
quiet
conscience
.
1.
The
word
here
vsed
,
phukah
,
signifieth
a
stumbling
:
a
metaphore
taken
from
those
,
which
doe
dash
their
foote
at
any
thing
,
and
so
are
ouerturned
,
and
fall
:
so
the
conscience
is
offended
at
the
remembrance
of
the
sinnes
past
,
and
committed
.
Borr.
2.
Some
read
,
it
shall
be
no
griefe
vnto
thee
,
that
thou
hast
not
shed
blood
causelesse
:
B.G.
but
in
the
originall
,
it
is
read
affirmatiuely
,
that
thou
hast
shed
:
for
the
griefe
of
conscience
ariseth
vpon
the
guiltines
of
the
things
which
are
past
and
done
:
therefore
it
is
better
read
with
an
affirmation
.
3.
Hence
it
appeareth
,
what
the
proper
propertie
of
conscience
is
,
that
although
it
doe
not
presently
smite
a
man
when
the
sinne
is
committed
,
yet
it
wil
sting
in
the
ende
:
the
Latine
interpreter
translateth
it
singultum
,
that
as
the
heart
throbbeth
and
sobbeth
after
some
griefe
and
heauines
,
and
as
the
stomacke
riseth
after
the
eating
of
vnwholesome
meates
:
so
the
conscience
in
a
man
boileth
within
him
,
after
that
sinne
is
committed
.
4.
Hereby
appeareth
the
power
of
the
conscience
:
that
it
euen
smiteth
Kings
,
they
are
not
free
from
the
stroke
thereof
:
for
before
God
,
in
whose
sight
they
are
as
other
men
,
their
conscience
accuseth
them
,
as
it
doth
others
.
God
is
no
accepter
of
persons
.
5.
Further
,
a
difference
may
be
made
of
consciences
:
there
is
a
troubled
conscience
,
and
a
quiet
conscience
:
and
both
these
are
seene
and
found
,
as
well
in
the
wicked
,
as
the
righteous
:
but
not
after
the
same
manner
.
There
is
in
the
wicked
sometime
a
perplexed
conscience
full
of
horrour
,
and
terrour
,
without
any
comfort
,
as
in
Iudas
,
when
he
had
betraied
Christ
:
and
sometime
their
conscience
is
quiet
,
and
troubleth
them
not
,
no
not
after
they
haue
committed
most
horrible
and
hainous
sinnes
:
as
we
doe
not
read
,
that
Saul
did
any
thing
at
all
repent
him
,
after
he
had
caused
the
Priests
to
be
most
cruelly
slaine
:
and
these
are
the
worst
of
all
.
So
there
is
in
the
righteous
sometime
a
troubled
conscience
,
but
not
without
hope
,
and
it
is
a
degree
vnto
the
peace
and
quietnes
of
the
conscience
,
as
Dauid
after
the
sinnes
of
adulterie
and
murther
,
was
greatly
plunged
,
as
the
fiftie
Psalme
sheweth
.
The
peaceable
conscience
in
the
righteous
is
,
when
hauing
wrestled
with
their
sinnes
,
and
iudged
themselues
,
they
finde
peace
with
God
by
faith
in
Christ
:
whereof
the
Apostle
speaketh
▪
Beeing
iustified
by
faith
,
we
haue
peace
toward
God
thorough
Iesus
Christ
,
Rom.
5.1
.
which
peace
of
conscience
Saint
Paul
enioyed
,
saying
,
I
know
nothing
by
my selfe
,
1.
Cor.
4.3
.
5.
Wise
Abigail
reseruing
this
argument
,
taken
from
the
testimonie
of
a
good
conscience
,
vnto
the
last
place
,
sheweth
that
there
is
no
greater
reward
in
this
world
,
then
the
inward
assurance
of
the
conscience
:
which
if
it
doe
cleare
vs
,
we
neede
not
feare
what
the
world
can
obiect
against
vs
:
as
Dauid
in
an
other
Psalme
saith
,
This
I
had
,
because
I
kept
thy
precepts
,
Psal.
119.56
.
This
was
Iobs
comfort
in
his
affliction
:
and
nothing
is
more
auaileable
to
refresh
vs
in
the
day
of
our
temptation
,
yea
in
the
houre
of
death
,
then
to
say
with
S.
Paul
,
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
,
2.
Tim.
4.7
.
God
graunt
vs
all
to
labour
for
this
peace
of
conscience
.
14.
Quest.
v.
31.
In
what
sense
Abigail
desireth
to
be
remembred
.
1.
Some
thinke
that
shee
prophesied
,
that
shee
should
become
Dauids
wife
:
but
it
was
not
fit
that
Abigail
should
haue
any
such
cogitation
:
to
desire
to
be
an
other
mans
wife
,
her
husband
,
though
vnl●uely
,
yet
beeing
liuing
.
2.
Others
therefore
conceiue
that
shee
foreseeing
Nabal
was
like
to
die
,
and
that
shee
beeing
a
widow
,
should
haue
neede
of
helpe
,
desired
that
against
such
time
Dauid
should
remember
her
.
But
it
can
not
be
gathered
,
that
Abigail
had
any
such
cogitation
or
forecast
of
Nabals
death
:
for
as
yet
he
was
not
sicke
,
shee
at
her
returne
found
him
very
merie
,
and
drunke
with
wine
.
3.
Therefore
shee
in
effect
doth
desire
no
more
but
this
,
that
Dauid
would
remember
afterward
that
by
her
meanes
,
he
was
deliuered
from
such
a
great
sinne
,
and
that
he
would
thinke
of
her
accordingly
:
as
Ioseph
desired
Pharaohs
butler
to
remember
him
.
Mart.
15.
Quest.
v.
33.
Of
Dauids
answer
to
Abigail
.
1.
Dauids
modestie
appeareth
,
that
at
the
admonition
of
a
woman
,
is
not
abashed
to
acknowledge
his
ouersight
:
so
when
Nathan
reprooued
him
,
he
immediately
confessed
his
sinne
:
so
Peter
beeing
rebuked
of
Paul
,
refused
not
to
ioyne
with
him
,
the
right
hand
of
fellowship
,
Gal.
2.
which
teacheth
vs
,
not
to
thinke
much
to
be
aduertised
and
aduised
by
others
when
we
doe
amisse
.
2.
He
acknowledgeth
Gods
prouidence
herein
,
in
sending
this
woman
,
as
an
instrument
of
this
worke
,
in
keeping
him
from
this
sinne
:
so
are
we
taught
,
when
we
are
preserued
from
any
daungerous
temptation
,
to
returne
the
praise
vnto
God
:
yet
so
as
Dauid
doth
first
of
all
blesse
God
as
the
author
,
so
he
blesseth
Abigail
as
the
instrument
:
for
we
are
in
some
measure
bound
euen
to
the
instruments
,
whereby
the
Lord
conueigheth
any
blessing
vnto
vs
:
as
the
instrument
also
of
any
wicked
worke
is
accursed
:
as
the
serpent
was
,
whose
subtiltie
Sathan
vsed
to
insinuate
himselfe
into
Eue.
3.
This
is
a
speciall
fauour
of
God
,
when
he
doth
preuent
the
cause
of
sinne
in
his
children
,
which
is
done
three
waies
:
1.
when
as
God
keepeth
a
man
,
that
he
doth
not
so
much
as
intend
or
purpose
any
wicked
thing
:
as
Dauid
was
free
euen
in
his
purpose
and
desire
from
wishing
the
death
of
Saul
:
2.
when
a
man
is
tempted
in
his
thoughts
,
but
yet
is
preserued
from
doing
the
fact
,
as
Dauid
here
from
killing
Nabal
:
3.
when
a
man
hath
committed
sinne
,
if
then
he
haue
grace
to
repent
,
that
he
continue
not
in
sinne
:
so
Dauid
beeing
reprooued
by
Nathan
,
was
yet
recouered
and
restored
by
repentance
.
Mart.
16.
Quest.
v.
35.
Whether
Dauid
offended
in
breaking
his
oath
which
he
had
made
for
the
destruction
of
Nabal
and
his
house
.
1.
A
rash
vowe
and
oath
,
(
for
the
same
reason
is
both
)
are
better
broken
then
obserued
:
the
reasons
are
these
:
the
ende
of
an
oath
is
to
binde
vs
more
straightly
vnto
Gods
seruice
,
to
performe
some
dutie
vnto
his
glorie
:
therefore
it
is
a
part
of
Gods
worship
and
honour
,
to
be
sworne
by
:
then
by
an
oath
we
can
not
binde
our selues
to
doe
any
thing
,
whereby
God
is
dishonoured
.
Againe
,
the
breach
of
an
oath
is
therefore
vnlawfull
,
because
it
is
done
with
contempt
of
God
,
whose
name
is
called
vpon
:
but
when
an
vnlawfull
oath
is
broken
,
it
proceedeth
from
the
feare
and
reuerence
of
God
.
Beside
,
two
sinnes
are
worse
then
one
:
and
therefore
we
are
bidden
not
to
ioyne
two
sinnes
together
,
for
one
sinne
shall
not
goe
vnpunished
:
but
when
an
vnlawfull
and
vniust
oath
is
kept
,
there
is
a
double
sinne
committed
:
first
,
in
the
rash
making
of
such
an
oath
,
and
then
in
the
vngodly
performing
of
it
.
2.
But
yet
this
must
be
acknowledged
,
that
though
it
be
better
to
reuerse
an
vniust
oath
,
then
to
performe
it
,
as
both
Iipthah
had
done
better
,
if
he
had
chaunged
his
vowe
concerning
his
daughter
,
and
Herod
his
oath
touching
Iohn
Baptist
:
yet
it
is
an
offence
also
,
to
make
a
rash
oath
,
as
Dauid
here
committed
that
ouersight
;
but
it
is
better
,
the
oath
beeing
once
made
by
repentance
to
heale
that
soare
in
reuersing
it
,
then
to
make
the
wound
greater
in
effecting
it
.
sic
fere
Martyr
.
17.
Quest.
v.
36.
Of
Nabals
drunkennes
,
and
senselesse
ende
.
1.
We
see
in
this
example
what
the
fruit
of
drunkennes
is
,
it
ouerthroweth
the
better
part
of
man
:
besotteth
a
mans
vnderstanding
,
and
hardeneth
his
heart
,
and
maketh
it
past
feeling
.
So
Balthasar
beeing
in
the
middes
of
his
cuppes
,
had
no
consideration
of
the
present
daunger
wherein
he
was
:
but
he
was
slaine
,
and
the
citie
taken
that
night
.
2.
Abigail
watching
her
time
,
as
wise
women
will
spie
their
opportunitie
,
when
they
may
speake
vnto
their
husbands
,
did
so
frame
her
speech
,
that
by
the
very
narration
of
that
which
was
done
,
Nabal
was
sodainly
smitten
:
for
repentance
and
sodaine
newes
,
either
of
ioy
are
griefe
,
are
very
violent
,
and
oppresse
the
heart
.
3.
Wonderfull
was
the
power
of
this
womans
speech
,
that
as
it
before
allaied
Dauids
rage
,
so
now
it
pierceth
Nabal
to
the
heart
:
this
force
was
not
in
her
humane
eloquence
,
but
proceeded
from
the
spirit
of
God
.
4.
As
Nabal
was
sensles
in
his
life
,
so
was
he
in
his
death
:
his
heart
was
lumpish
and
colde
within
him
,
like
a
stone
,
without
any
feeling
or
repentance
:
so
for
the
most
part
is
the
state
of
carnall
men
,
that
as
they
liue
without
sense
of
any
good
thing
,
so
they
die
without
comfort
.
Mar.
18.
Quest.
v.
39.
Whether
Dauid
did
well
in
reioycing
when
he
heard
Nabal
was
dead
.
1.
True
it
is
,
that
we
are
not
to
reioyce
in
the
death
and
ouerthrow
of
our
enemie
,
in
respect
of
our
owne
cause
:
as
the
wise
man
saith
,
Be
not
thou
glad
when
thine
enemie
falleth
,
&c.
least
the
Lord
see
it
,
and
it
displease
him
,
and
he
turne
his
wrath
from
him
,
Prov.
24.18
.
from
this
kind
of
carnall
reioycing
,
Dauid
was
very
farre
:
as
may
appeare
,
in
his
mourning
for
the
death
of
Saul
.
2.
But
Dauid
reioyceth
,
because
Gods
iustice
now
appeared
in
the
iudging
of
Nabal
:
and
the
righteous
in
that
regard
may
reioyce
and
giue
thanks
to
God
,
when
the
enemies
of
God
are
taken
out
of
the
way
,
which
were
impediments
to
his
glorie
.
3.
Dauid
also
had
an
other
cause
to
giue
God
thanks
,
because
the
Lord
had
staied
him
from
iudging
his
owne
cause
,
but
had
taken
the
matter
into
his
owne
hand
.
4.
Further
,
Dauid
learned
by
this
example
,
and
so
doe
we
all
,
not
to
seeke
our
owne
reuenge
,
but
to
commend
our
cause
vnto
God
,
who
iudgeth
vprightly
.
Martyr
.
19.
Quest.
v.
39.
Of
Dauids
sending
for
Abigail
to
be
his
wife
.
1.
It
is
not
like
that
Dauid
sent
to
Abigail
immediately
after
Nabals
death
:
but
therin
had
respect
both
vnto
her
credit
and
his
owne
,
and
expected
some
time
:
for
by
the
auncient
Romane
lawes
,
a
woman
marrying
within
a
yeare
of
her
husbands
death
,
was
counted
infamous
.
2.
Dauid
thinketh
it
best
to
send
his
seruants
,
and
not
to
goe
himselfe
,
that
her
loue
should
not
seeme
to
be
forced
:
and
if
he
had
a
repulse
,
the
matter
would
not
be
so
grieuous
.
3.
Dauid
maketh
choice
of
a
wife
euery
way
meete
for
him
:
for
her
wisdome
,
comelinesse
,
riches
,
and
which
was
the
cheifest
of
all
,
her
pietie
:
so
it
was
both
an
honest
,
pleasant
,
profitable
,
and
comfortable
marriage
.
4.
Further
,
in
that
Dauid
taketh
him
a
wife
,
in
the
middes
of
his
troubles
,
when
men
are
many
times
sequestred
,
and
violently
pulled
away
from
them
:
this
shewed
his
trust
in
God
,
and
reprooueth
their
infirmitie
,
which
doe
forbeare
mariage
in
respect
of
the
great
troubles
and
cares
that
doe
accompanie
it
.
5.
In
Abigail
there
is
a
notable
example
of
modestie
,
who
doth
thinke
her selfe
not
worthie
to
be
Dauids
wife
,
but
doth
humble
her selfe
to
be
a
seruant
,
euen
to
his
seruants
to
wash
their
feete
:
the
more
shee
doth
humble
her selfe
,
the
more
worthie
shee
was
to
be
exalted
to
be
Dauids
wife
.
20.
Quest.
v.
43.
Whether
Dauid
offended
in
taking
many
wiues
.
Whereas
this
law
is
giuen
,
Deut.
17.17
.
that
the
King
shall
not
multiplie
many
wiues
,
least
his
heart
turne
away
:
there
is
great
doubt
,
whether
Dauid
did
not
offend
against
that
law
,
who
in
this
place
is
mentioned
to
haue
three
wiues
,
and
beside
these
diuers
more
.
1.
Some
answer
,
that
as
in
the
same
place
the
King
is
forbidden
to
prepare
many
horses
,
and
yet
Salomon
before
his
fall
,
while
yet
his
wisdome
remained
with
him
,
had
fourtie
thousand
stalles
of
horses
,
1.
king
.
4.26
.
the
meaning
is
,
that
as
it
was
lawfull
for
the
king
to
haue
a
number
of
horses
,
according
to
his
state
,
so
that
they
exceeded
not
,
growing
to
an
importable
and
vnnecessarie
summe
to
be
kept
rather
for
ostentation
,
and
pleasure
,
then
for
necessitie
:
so
the
King
was
permitted
to
haue
two
,
three
,
or
more
wiues
,
so
that
they
were
not
multiplied
out
of
measure
:
which
was
Salomons
fault
,
and
not
Dauids
.
ex
Martyr
.
But
this
answer
doth
not
satisfie
:
for
although
Salomon
hauing
three
hundred
wiues
did
multiplie
more
then
Dauid
:
yet
he
also
multiplieth
,
that
encreaseth
his
wiues
aboue
one
:
as
Dauid
did
that
had
sixe
:
neither
doth
the
comparison
hold
betweene
the
number
of
horse
and
wiues
:
for
one
wife
may
suffice
,
where
many
thousand
horse
are
not
sufficient
for
the
state
and
seruice
of
a
King
.
2.
Some
therefore
thinke
that
not
simply
the
king
is
forbidden
to
haue
many
wiues
,
but
not
to
multiplie
such
,
as
should
turne
away
his
heart
from
God
,
as
Salomons
wiues
did
,
yet
Dauids
did
not
.
But
this
answer
is
not
sufficient
neither
:
for
the
reason
is
generall
for
all
kings
of
Israel
,
as
well
for
them
,
whose
hearts
are
not
turned
by
this
meanes
,
as
for
others
:
for
they
are
all
in
daunger
,
though
some
by
Gods
grace
are
kept
from
that
daunger
:
therefore
the
occasion
of
the
daunger
is
to
be
shunned
of
all
:
no
man
knoweth
his
owne
strength
.
The
like
law
is
prescribed
,
that
they
should
not
take
the
daughters
of
the
strange
nations
to
their
sonnes
,
least
they
should
make
them
to
goe
a
whoring
after
their
gods
,
Exod.
34.16
.
yet
was
it
simply
forbidden
to
marrie
any
such
,
though
such
danger
ensued
not
:
as
the
people
confesse
that
they
had
trespassed
against
God
,
in
taking
strange
wiues
of
the
people
of
the
land
,
Ezra
10.
2.
yet
there
is
no
mention
made
that
by
them
they
fell
to
idolatrie
.
3.
Some
thinke
,
that
the
King
is
forbidden
by
violence
to
take
away
other
mens
wiues
,
as
they
did
before
the
flood
:
which
was
Dauids
great
offence
in
taking
Vriahs
wife
.
Pellic.
in
Deut.
17.
If
this
were
the
meaning
,
then
Salomon
in
the
great
multiplicitie
of
his
wiues
,
had
not
transgressed
against
this
law
:
for
we
find
not
that
among
so
many
of
his
Queenes
and
concubines
,
any
of
them
was
an
others
wife
.
4.
Neither
yet
can
it
be
thought
of
Dauid
so
holy
a
man
,
that
he
would
apparently
transgresse
such
a
manifest
law
,
which
he
could
not
be
ignorant
of
,
beeing
continually
exercised
therein
:
and
therefore
howsoeuer
it
were
a
generall
infirmitie
in
those
daies
,
not
onely
in
kings
,
but
in
their
people
to
haue
diuerse
wiues
,
which
it
pleased
the
Lord
to
vse
connivence
toward
them
in
:
yet
it
sheweth
not
to
be
the
meaning
of
this
law
,
simply
to
forbid
more
wiues
then
one
vnto
kings
:
seeing
that
the
Lord
gaue
power
and
libertie
vnto
Dauid
to
take
his
masters
wiues
,
I
gaue
thee
thy
lords
house
,
and
thy
lords
wiues
into
thy
bosome
,
2.
Sam.
12.8
.
The
Lord
would
not
haue
gone
against
his
owne
law
.
5.
Therefore
in
this
place
,
not
the
thing
,
but
the
manner
thereof
is
forbidden
:
that
he
should
not
take
many
wiues
,
to
giue
himselfe
to
lust
and
pleasure
,
and
so
to
neglect
the
office
and
dutie
of
the
kingdome
:
Borr.
for
as
the
King
is
forbidden
to
multiplie
horse
,
and
gold
,
and
siluer
,
so
he
is
restrained
from
multiplying
of
wiues
:
but
it
was
lawfull
simply
for
the
King
to
haue
many
horse
,
and
to
haue
much
siluer
and
gold
,
as
Salomon
had
,
but
not
to
trust
in
them
:
So
was
it
permitted
vnto
them
,
in
respect
of
those
times
,
to
haue
diuers
wiues
:
so
they
vsed
them
not
for
lust
and
concupiscence
,
but
for
procreation
:
neither
were
addicted
vnto
them
.
21.
Quest.
v.
44.
Of
the
great
wrong
,
which
Saul
offered
Dauid
,
in
taking
away
his
wife
Michal
.
1.
Saul
offended
first
in
taking
away
Dauids
wife
,
which
was
due
vnto
Dauid
in
a
trebble
right
:
by
Sauls
promise
for
killing
of
Goliath
,
by
Dauids
compact
with
Saul
,
for
he
bought
her
with
two
hundreth
foreskinnes
of
the
Philistims
,
and
by
the
law
of
matrimonie
:
Saul
sinned
againe
in
giuing
her
to
another
man
.
2.
Michal
also
offended
in
giuing
consent
to
be
maried
vnto
an
other
:
for
it
can
not
be
alleadged
,
that
Dauid
had
giuen
her
a
bill
of
diuorce
or
seperation
,
because
he
afterward
did
require
and
receiue
her
againe
,
which
by
Moses
law
he
could
not
haue
done
,
if
he
had
giuen
vnto
her
such
bill
:
neither
had
Michal
renounced
Dauid
,
for
it
was
not
the
vse
for
the
women
to
giue
the
bill
of
diuorce
vnto
the
man
.
3.
Phalti
also
sinned
in
taking
an
other
mans
wife
:
the
Rabbins
here
excuse
Phalti
,
holding
him
to
haue
beene
a
good
man
,
and
affirme
,
that
he
came
not
neare
Michal
:
but
the
contrarie
appeareth
,
in
that
he
was
so
loath
to
part
with
her
following
her
a
great
way
weeping
behind
her
,
when
shee
returned
to
Dauid
.
2.
Sam.
3.16
.
Sauls
tyrannie
may
be
alleadged
for
defense
,
that
they
were
compelled
thus
to
doe
:
though
that
doth
somewhat
extenuate
the
offence
,
yet
doth
it
not
iustifie
it
.
ex
Martyr
.
22.
Quest.
v.
44.
Of
Dauids
many
wiues
:
and
first
of
Polygamie
in
generall
,
whether
it
be
simply
vnlawfull
.
There
are
two
sorts
of
bigamie
,
that
is
,
the
marrying
of
two
,
and
likewise
of
polygamie
,
the
mariage
of
many
wiues
:
for
either
these
tearmes
are
vsed
to
signifie
the
marriage
of
two
or
more
successiuely
,
one
after
an
other
,
or
when
two
or
more
wiues
are
had
together
:
but
the
first
acception
and
vse
of
these
tearmes
is
improper
:
for
he
properly
by
the
law
is
said
to
haue
two
wiues
,
that
hath
them
together
:
binas
vxores
habere
dicitur
,
qui
eas
habet
simul
:
he
is
said
to
haue
two
wiues
,
that
hath
them
at
once
or
together
.
Cod.
lib.
5.
tit.
5.
leg
.
1.
Diocletian
.
In
veritate
digami
non
existunt
:
they
which
marrie
second
wiues
in
truth
are
not
to
be
said
to
haue
two
wiues
.
decret.
Gregor.
lib.
1.
tit.
1.
c.
5.
the
question
is
here
of
the
second
kind
of
digamie
,
or
polygamie
,
not
of
the
first
.
Now
first
those
reasons
shall
be
brought
forth
and
answered
,
which
would
seeme
to
prooue
that
polygamie
,
that
is
,
the
the
hauing
of
many
wiues
at
once
,
is
not
simply
vnlawfull
.
1.
Holy
men
,
as
Abraham
,
Iaakob
,
Elkanah
,
Dauid
,
had
many
wiues
at
once
.
Ans.
Holy
men
might
haue
their
infirmities
:
God
might
tolerate
it
in
them
,
in
respect
of
those
times
:
which
maketh
it
not
simply
lawfull
.
2.
The
Prophets
neuer
reprooued
them
for
hauing
diuers
wiues
,
as
when
Nathan
came
to
tell
Dauid
of
his
sinne
,
he
spake
nothing
of
that
.
Ans.
The
Prophets
were
silent
therein
,
because
it
was
either
permitted
or
tolerated
in
those
times
for
the
procreation
of
the
people
of
God
:
and
therefore
it
was
no
maruell
,
if
the
Prophets
spake
nothing
thereof
:
the
people
beeing
beside
enclined
to
many
grosse
sinnes
.
3.
But
if
it
were
a
fault
or
ouersight
in
those
holy
men
,
they
would
haue
repented
them
thereof
,
which
we
read
they
did
not
.
Ans.
In
particular
they
could
not
repent
of
a
fault
,
which
they
were
ignorant
of
:
in
generall
they
did
repent
them
of
whatsoeuer
they
did
amisse
,
as
Dauid
oftentimes
asketh
forgiuenes
of
sinnes
in
the
Psalmes
.
4.
Nathan
comming
to
Dauid
,
saith
that
God
had
giuen
his
lords
wiues
into
his
bosome
:
therefore
it
was
not
vnlawfull
.
Ans.
This
was
but
Gods
indulgence
or
permission
to
Dauid
,
to
vse
this
libertie
,
if
he
would
:
this
onely
sheweth
a
toleration
or
relaxation
of
the
general
law
for
a
time
,
it
prooueth
not
simply
the
lawfulnes
of
it
.
5.
There
is
no
positiue
law
made
to
restraine
polygamie
.
Ans.
Some
thinke
that
God
gaue
them
no
direct
law
concerning
that
matter
,
for
the
propagation
and
encrease
of
that
nation
,
among
whome
onely
the
visible
Church
of
God
was
.
Mar.
But
the
proposition
is
vntrue
:
for
beside
the
generall
law
giuen
in
the
creation
,
They
two
shall
be
one
flesh
,
there
is
an
other
particular
law
,
which
restraineth
marriage
of
more
then
one
,
Leuit.
18.18
.
Thou
shalt
not
take
a
wife
with
her
sister
,
during
her
life
,
to
vexe
her
:
which
is
vnderstood
not
of
the
naturall
sister
,
but
of
any
other
woman
:
for
the
naturall
sister
could
not
be
maried
,
no
not
after
her
sisters
death
.
6.
But
the
law
,
which
giueth
the
brother
power
to
marrie
his
brothers
wife
,
which
is
deceased
,
maketh
no
exception
,
if
he
be
maried
:
but
absolutely
enioyneth
him
to
marie
his
brothers
wife
.
Ans.
The
Rabbins
answer
,
that
shee
was
not
properly
counted
the
second
brother
,
but
the
first
brothers
wife
;
because
the
seede
was
also
counted
his
:
some
answer
that
this
was
a
speciall
prerogatiue
,
and
therefore
can
not
make
a
generall
rule
:
Mar.
an
other
answer
is
,
that
these
particular
lawes
,
where
there
is
not
some
speciall
and
particular
exception
,
must
be
vnderstood
according
to
the
generall
law
,
Leu.
18.18
.
that
the
next
brother
,
which
hath
no
wife
of
his
owne
should
take
his
brothers
wife
:
Iun.
but
it
should
seeme
rather
to
be
a
speciall
prerogatiue
,
which
is
the
second
answer
:
because
in
the
Gospel
mention
is
made
of
seuen
brethren
that
one
after
another
tooke
their
brothers
wife
,
Matth.
22.
it
is
not
like
but
some
of
them
had
beside
wiues
of
their
owne
.
7.
If
many
wiues
were
allowed
,
there
would
be
fewer
adulteries
.
Ans.
That
is
no
cause
:
for
Dauid
hauing
many
wiues
,
committed
adulterie
:
it
would
rather
giue
further
occasion
,
for
vagrant
lust
,
which
hath
many
obiects
,
will
more
hardly
be
gouerned
,
then
matrimoniall
loue
tied
to
one
:
as
a
riuer
swelling
ouer
the
brookes
is
not
so
easily
kept
in
,
as
a
shallow
riuer
.
8.
Fecunditie
is
the
ende
of
mariage
,
which
is
more
plentifull
in
Polygamie
,
then
in
monogamie
,
the
mariage
of
one
.
Ans.
1.
Fecunditie
simply
maketh
not
mariage
lawfull
:
for
then
it
might
iustifie
vnlawfull
copulations
,
by
which
there
is
procreation
:
many
haue
children
by
whores
,
that
haue
none
by
their
wiues
:
it
must
be
fecunditie
then
according
to
Gods
institution
.
2.
Many
times
there
is
more
fecunditie
in
the
mariage
of
one
wife
:
as
Saul
had
foure
sonnes
by
his
wife
Ahinoam
,
when
as
Salomon
had
by
so
many
hundred
wiues
and
concubines
,
but
one
sonne
.
3.
Fecunditie
made
polygamie
tolerable
for
those
times
,
but
it
is
not
so
necessarie
now
:
then
the
Church
of
God
was
tied
to
one
nation
,
now
it
is
dispersed
into
all
the
nations
of
the
world
.
9.
If
polygamie
were
not
lawfull
,
what
should
become
of
those
honouroble
Fathers
and
Patriarks
,
which
came
of
such
mariages
,
as
all
the
12.
Patriarks
;
excepting
Ioseph
and
Beniamin
,
which
were
of
Rachel
the
principall
and
proper
wife
of
Iaakob
:
were
they
begotten
in
adulterie
?
Ans.
1.
It
had
bin
no
disparagement
to
that
nation
to
come
of
parents
of
adulterous
seede
,
no
more
then
it
was
for
our
Sauiour
to
descend
of
Pharez
,
the
sonne
of
Iudah
by
his
daughter
in
law
Thamar
.
2.
Their
honour
and
nobilitie
depended
not
so
much
vpon
their
externall
birth
,
as
vpon
the
blessing
of
God
.
3.
Neither
yet
doe
we
say
,
that
they
were
adulterous
mariages
,
seeing
the
Lord
either
permitted
,
or
tolerated
them
for
the
necessarie
procreation
of
that
people
.
10.
Valentinian
the
elder
beside
his
wife
Severa
,
tooke
also
her
maide
Iustina
to
be
his
wife
,
by
whome
he
had
Galla
,
maried
afterward
to
Theodosius
the
Emperour
,
and
thereupon
he
made
a
law
,
giuing
the
same
libertie
also
vnto
others
to
marie
two
wiues
.
Answ.
So
Claudius
the
Emperour
made
a
law
,
that
a
man
might
marie
his
brothers
daughter
:
but
neither
of
these
lawes
of
Claudius
or
Valentinian
,
were
thought
worthie
to
be
inserted
into
the
Code
.
God
did
not
blesse
that
mariage
of
Valentinian
:
for
Iustina
became
an
Arrian
:
and
Valentinian
the
yonger
the
sonne
of
Galla
,
did
afflict
and
persecute
the
orthodoxal
Churches
.
11.
S.
Paul
prescribeth
,
that
he
that
was
chosen
to
be
a
Bishop
,
should
be
the
husband
of
one
wife
:
whereby
it
seemeth
,
that
euen
in
the
Apostles
time
,
polygamie
in
others
was
tolerated
:
as
if
a
Turke
hauing
two
or
more
wiues
,
beeing
conuerted
to
the
faith
,
is
rather
to
be
borne
with
,
then
by
abridging
his
libertie
,
to
be
driuen
to
Turcisme
againe
.
Ans.
The
law
of
monogamie
beeing
reuiued
by
Christ
and
his
Apostles
,
and
brought
to
the
first
institution
,
was
to
take
place
,
not
for
the
time
past
,
but
for
the
time
to
come
,
as
all
other
positiue
lawes
of
nations
doe
:
Polygamie
was
then
tolerated
as
an
infirmitie
for
a
time
in
those
which
were
newly
conuerted
:
as
it
might
be
in
Turkes
and
Iewes
now
till
such
time
as
they
are
confirmed
in
the
faith
:
but
this
toleration
maketh
it
not
lawfull
.
12.
One
may
depart
from
their
right
if
they
will
:
if
then
the
wife
will
consent
,
that
her
husband
may
marie
an
other
,
why
is
it
not
lawfull
?
as
Sarah
gaue
Abraham
leaue
to
take
Hagar
.
Answ.
The
wife
in
so
doing
departeth
not
from
her
right
,
but
the
diuine
right
,
which
shee
can
not
relinquish
:
for
mariage
is
grounded
vpon
the
will
and
law
of
the
instituter
.
Sarah
her
example
can
not
serue
for
these
times
:
yet
they
which
tooke
a
wife
or
concubine
,
as
Abraham
did
,
that
is
,
for
procreation
onely
,
and
with
consent
,
not
forced
,
but
offered
on
the
wiues
behalfe
;
doe
sinne
lesse
,
then
they
which
obserue
neither
of
these
circumstances
.
Other
reasons
are
alleadged
to
this
purpose
:
but
these
may
suffice
.
consul
.
Martyr
.
Reasons
and
arguments
shewing
that
polygamie
was
neuer
simply
lawfull
.
1.
God
gaue
vnto
Adam
but
one
helper
:
He
had
abundance
of
spirit
,
as
the
Prophet
saith
,
Malach.
2.15
.
he
might
haue
made
more
then
one
:
but
yet
he
made
but
one
,
because
he
sought
a
godly
seede
:
and
that
was
not
peculiar
vnto
Adam
,
but
established
as
a
generall
law
of
mariage
for
euer
,
They
two
shall
be
one
flesh
:
which
word
two
,
although
it
be
not
found
in
Moses
,
Gen.
2.
yet
it
is
sufficient
,
that
our
Sauiour
,
the
most
perfect
interpreter
of
the
Scripture
,
hath
so
expounded
it
.
Now
that
which
is
made
one
flesh
with
the
bodie
,
can
not
be
made
a
member
of
an
other
bodie
rightly
and
truly
:
therefore
a
man
,
which
is
one
flesh
with
his
wife
,
can
not
be
made
one
flesh
with
an
other
.
It
will
be
obiected
,
that
he
which
is
ioyned
with
an
harlot
,
is
also
made
one
flesh
with
her
,
as
the
Apostle
sheweth
,
1.
Cor.
6.17
.
Some
answer
,
that
they
are
one
flesh
but
for
a
time
:
but
the
better
answer
is
,
that
it
is
no
lawfull
coniunction
,
because
it
is
not
after
Gods
institution
.
2.
Christ
alloweth
not
a
man
to
put
away
his
wife
,
and
to
marrie
an
other
,
vnlesse
it
be
for
fornication
:
much
lesse
is
it
lawfull
for
one
to
haue
two
wiues
together
at
the
same
time
.
3.
The
first
that
brought
in
two
wiues
was
Lamech
,
who
,
as
Hierome
saith
,
was
the
first
,
qui
vnam
costam
distraxit
in
duas
,
who
diuided
one
ribbe
into
two
.
Chrysostome
seemeth
to
commend
Lamech
,
as
a
good
man
:
but
that
he
doth
in
respect
of
his
repentance
,
which
in
his
opinion
he
shewed
,
not
because
of
his
wiues
.
4.
S.
Paul
willeth
that
euery
woman
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
her
proper
husband
:
but
how
can
he
be
said
to
be
a
proper
husband
,
who
is
common
to
more
then
one
.
5.
Againe
,
the
Apostle
would
not
haue
them
to
defraud
one
an
other
,
but
for
a
time
:
but
the
man
,
that
hath
more
then
one
wife
,
must
needes
defraud
the
one
,
while
he
attendeth
the
other
.
As
Iaakob
beeing
more
addicted
to
Rachel
,
defrauded
Lea
,
when
shee
was
faine
to
purchase
of
her
sister
to
lodge
with
her
husband
for
her
mandrakes
.
6.
There
is
a
spirituall
resemblance
betweene
Christ
and
his
Church
,
and
the
marriage
betweene
the
man
and
wife
:
but
Christ
hath
but
one
Church
:
therefore
the
man
should
haue
but
one
wife
.
7.
The
greatest
vnion
and
coniunction
in
the
world
should
be
betweene
the
man
and
wife
:
but
there
can
be
no
vnion
,
where
there
is
a
diuision
:
and
loue
is
not
so
syncere
and
entire
,
where
it
is
diuided
.
8.
Salomon
saith
,
Reioyce
with
the
wife
of
thy
youth
:
let
her
be
as
the
louing
hind
,
and
pleasant
roe
,
Prov.
5.18
,
19.
this
counsell
,
as
Salomon
himselfe
followed
not
,
so
neither
can
they
obey
,
that
haue
more
then
one
wife
of
their
youth
.
9.
Laban
required
of
Iaakob
that
he
should
not
take
other
wiues
to
his
daughters
to
vexe
them
,
Gen.
30.
foreseeing
the
inconuenience
of
hauing
many
wiues
:
how
there
is
continually
emulation
and
strife
betweene
them
:
as
there
was
betweene
Adah
and
Zillah
,
Gen.
4.
Hannah
and
Peninnah
,
1.
Sam.
1.
10.
Lastly
,
the
Imperiall
lawes
doe
condemne
polygamie
.
Lib.
9.
titul.
9.
leg
.
18.
Eum
qui
habet
duas
vxores
comitatur
infamia
:
he
is
counted
infamous
,
that
hath
two
wiues
.
Dioclesian
made
a
law
likewise
against
the
hauing
of
two
wiues
:
Cod.
lib.
5.
tit.
5.
leg.
2.
yea
the
Christian
Emperours
,
Theodosius
,
Arcadius
,
Honorius
,
would
not
suffer
the
Iewes
which
liued
in
the
Romane
Empire
,
to
haue
many
wiues
,
as
may
appeare
by
their
lawes
.
Cod.
de
Iudaei
.
leg
.
Nemo
.
23.
Quest.
Whether
polygamie
were
an
infirmitie
in
the
fathers
.
1.
Some
thinke
,
that
the
fathers
offended
not
in
the
mariage
of
many
wiues
:
but
that
God
remitted
vnto
them
the
seueritie
&
strictnes
of
that
law
,
giuen
in
the
creation
vnto
Adam
:
both
for
the
procreation
of
the
people
of
God
,
who
then
consisted
but
of
one
nation
:
as
also
that
the
spirituall
mysterie
of
the
Church
of
Christ
,
and
the
old
Synagogue
might
be
represented
thereby
:
as
in
Sara
and
Hagar
,
Rachel
and
Leah
.
Of
this
opinion
is
P.
Mart.
consenting
herein
to
the
iudgement
of
some
of
the
auncient
Fathers
.
Contra.
1.
If
there
were
any
dispensation
or
relaxation
of
the
law
of
monogamie
,
beeing
it
a
written
law
,
it
would
haue
beene
expressed
in
Scripture
:
for
a
relaxation
or
dispensation
of
a
law
,
must
be
of
the
same
authoritie
and
perspicuitie
,
which
the
law
is
of
.
Now
no
such
relaxation
is
in
any
part
of
the
law
to
be
found
.
2.
Nay
the
contrarie
is
extant
,
that
in
Moses
law
there
is
a
prohibition
,
that
a
man
should
marie
a
woman
and
her
sister
,
Leuit.
18.18
.
which
is
shewed
before
to
be
vnderstood
not
of
the
naturall
sister
,
but
of
any
other
woman
.
3.
If
for
procreation
this
had
beene
allowed
,
then
it
had
beene
most
necessarie
to
be
graunted
vnto
Adam
in
the
beginning
of
the
world
,
and
to
Noah
in
reuiuing
and
restoring
of
the
world
:
it
is
here
answered
,
that
in
their
time
,
there
was
no
idolatrie
,
and
so
no
separation
from
the
Church
of
God
:
and
therefore
for
procreation
of
the
people
of
God
it
was
then
so
needefull
as
afterward
.
Contra.
But
in
Cains
time
there
beganne
to
be
a
generation
of
euill
seede
,
and
then
beganne
men
to
call
vpon
the
name
of
God
,
that
is
,
publikely
in
their
assemblies
and
exercises
,
to
separate
themselues
from
the
prophane
and
wicked
,
Gen.
4.
and
yet
no
polygamie
was
brought
into
the
Church
of
God
,
it
was
first
found
before
the
flood
in
the
progenie
of
Cam
:
which
might
haue
mooued
the
godly
fathers
then
,
the
rather
to
haue
vsed
polygamie
,
that
they
might
haue
encreased
as
fast
,
as
the
vnrighteous
seede
.
4.
Neither
was
polygamie
made
lawfull
for
mysterie
:
for
if
that
mysterie
held
in
the
mariage
of
two
:
yet
there
was
none
in
the
mariage
of
sixe
,
for
so
many
wiues
Dauid
had
,
2.
Sam.
3.
much
lesse
in
Salomons
thousand
wiues
and
concubines
:
what
mysterie
lay
hid
in
that
?
5.
And
if
they
will
iustifie
polygamie
in
the
fathers
,
how
can
they
condemne
it
in
Salomon
?
in
whome
it
is
apparent
it
was
a
great
slippe
,
and
against
the
law
,
to
multiplie
many
wiues
onely
for
lust
,
against
the
law
,
Deut.
17.
for
he
did
not
take
so
many
for
procreation
:
nay
,
he
made
himselfe
thereby
vnfit
for
procreation
,
as
is
euident
in
his
small
posteritie
.
Wherefore
I
preferre
their
answer
,
that
thinke
the
fathers
offended
in
their
polygamie
and
multiplicitie
of
wiues
:
but
that
it
was
no
great
offence
,
proceeding
from
ignorance
:
there
beeing
no
manifest
law
to
the
contrarie
,
and
the
generall
custome
of
that
age
bearing
them
out
:
and
beside
the
Lord
vsed
this
infirmitie
vnto
their
good
,
thereby
encreasing
his
people
:
yet
this
offence
was
pardoned
and
forgiuen
them
,
with
all
other
their
sinnes
,
by
faith
in
Christ
.
Sic
Melancthon
.
And
so
the
Lord
so
disposed
in
his
prouidence
,
that
the
reformation
hereof
should
be
reserued
for
the
comming
of
his
Sonne
:
that
the
second
Adam
should
reduce
mariage
to
the
first
institution
thereof
giuen
vnto
the
first
Adam
:
and
that
the
spouse
and
husband
of
the
Church
should
giue
the
rule
of
carnall
mariage
,
by
the
patterne
of
the
spirituall
mariage
betweene
him
and
his
Church
.
And
least
it
might
seeme
straunge
,
that
the
fathers
should
so
long
continue
in
an
errour
of
life
vnreformed
:
the
like
instance
is
giuen
,
Nehem.
8.17
.
where
the
people
of
Israel
are
said
not
to
haue
kept
the
feast
of
Tabernacles
from
Ioshuahs
time
till
then
,
by
the
space
almost
of
a
thousand
yeares
.
CHAP.
XXVI
.
1.
Quest.
v.
7.
Whether
Dauid
sinned
not
in
tempting
God
,
by
presuming
to
goe
with
one
alone
into
Sauls
campe
.
1.
SOme
thinke
,
that
Dauid
did
this
by
an
ordinarie
warrant
:
because
euery
man
ought
to
aduenture
his
bodily
life
,
for
the
sauing
and
winning
of
his
brothers
soule
from
errour
:
now
Dauid
had
experience
,
that
Saul
,
as
hard
hearted
as
he
was
,
would
rather
be
wonne
by
clemencie
,
as
he
had
experience
before
,
when
he
spared
him
in
the
caue
:
and
therefore
to
deliuer
Sauls
soule
from
this
spirituall
daunger
,
he
resolueth
to
goe
vnto
him
in
this
manner
.
But
there
are
two
things
that
make
against
this
answer
:
first
,
Dauid
did
not
know
,
before
he
came
in
the
campe
,
what
to
doe
,
nor
how
he
should
haue
occasion
to
make
knowne
his
kindnes
and
faithfulnes
vnto
Saul
:
secondly
,
he
had
tried
alreadie
,
th●●
Saul
though
he
shewed
some
remorse
before
in
words
,
yet
Dauids
sparing
of
him
did
worke
no
good
vpon
him
:
and
therefore
vnlesse
Dauid
had
certenly
knowne
,
that
Saul
by
this
seruice
might
be
brought
to
repentance
to
saue
his
soule
,
he
could
haue
no
ordinarie
warrant
to
doe
,
as
he
did
.
2.
Therefore
the
better
answer
is
,
that
Dauid
did
take
this
enterprise
in
hand
by
the
motion
of
the
spirit
:
as
Gedeon
went
downe
to
the
hoast
of
the
Midianites
,
and
as
Ionathan
and
his
armour
bearer
,
climed
vp
the
hill
,
where
the
garrison
of
the
Philistims
was
,
c.
14.
and
that
it
was
an
extraordinarie
motion
,
appeareth
,
because
the
Lord
concurred
,
and
sent
a
dead
sleepe
vpon
them
.
ex
Martyr
.
2.
Quest.
v.
10.
Whether
it
be
not
lawfull
to
kill
a
tyrant
,
seeing
Dauid
spared
Saul
.
1.
It
is
out
of
doubt
,
that
it
is
not
lawfull
for
any
priuate
man
to
lay
hands
,
no
not
vpon
a
Tyrant
:
for
if
it
be
not
lawful
for
a
priuate
man
to
kill
a
theefe
or
murderer
,
that
is
but
a
priuate
person
,
much
lesse
is
it
to
be
permitted
,
that
he
should
rise
against
the
Magistrate
,
though
neuer
so
wicked
.
As
Dauid
would
not
here
lay
hands
vpon
Saul
:
but
leaueth
him
to
God
,
till
he
should
smite
him
with
some
extraordinarie
sicknesse
,
as
he
did
Nabal
:
or
his
naturall
time
come
to
die
,
or
some
violent
death
in
battell
:
for
these
three
kinds
of
death
Dauid
here
toucheth
.
2.
But
such
priuate
men
are
here
to
be
excepted
,
which
are
stirred
by
some
extraordinarie
motion
of
the
spirit
,
as
Ehud
was
against
Eglon
king
of
Moab
,
Iud.
3.
In
which
kind
of
extraordinarie
vocation
,
two
things
are
to
be
considered
:
both
the
ende
,
that
they
did
it
not
for
their
owne
reuenge
,
but
to
deliuer
the
people
of
God
,
as
Ehud
here
did
:
and
their
persons
,
that
though
they
liued
as
priuate
men
before
,
yet
in
these
extraordinarie
acts
,
they
were
declared
to
be
publike
gouernours
and
deliuerers
:
as
Ehud
was
one
of
their
Iudges
.
3.
But
yet
Tyrants
and
wicked
gouernours
may
be
remooued
by
the
whole
state
,
as
Athens
and
Rome
were
deliuered
from
their
cruell
gouernours
:
but
this
must
be
vnderstood
of
such
kingdomes
where
the
kingdome
goeth
by
election
;
as
in
Polonia
,
and
Venice
:
for
from
whom
kings
receiue
their
authoritie
,
by
them
they
may
be
constrained
to
keepe
within
their
bounds
:
but
where
kingdomes
goe
by
succession
,
the
reason
is
otherwise
:
vnlesse
the
Prince
by
oath
be
tied
vnto
certaine
conditions
,
and
so
his
authoritie
be
not
absolute
but
conditionall
,
so
long
as
he
obserue
and
keepe
the
auncient
rites
and
priuiledges
of
the
countrey
:
which
seemeth
to
be
the
question
at
this
day
,
betweene
the
Archduke
and
the
States
of
the
vnited
Prouinces
.
3.
Quest.
v.
18.
Of
Dauids
Apologie
vnto
Saul
,
consisting
of
sixe
seuerall
reasons
and
perswasions
.
1.
He
sheweth
that
Saul
did
persecute
him
vniustly
:
what
haue
I
done
,
or
what
euill
is
in
my
hands
?
v.
18.
2.
He
reasoneth
from
the
nature
of
his
offence
,
that
it
is
not
such
,
but
there
may
be
a
reconciliation
,
and
God
may
be
appeased
by
sacrifice
.
3.
From
the
person
of
his
enemies
,
they
were
wicked
men
and
accursed
before
God
,
who
haue
prouoked
and
stirred
vp
Saul
against
him
.
4.
From
the
inconuenience
that
was
like
to
follow
,
that
they
would
driue
him
from
among
Gods
people
,
and
out
of
his
Church
,
and
as
much
as
in
them
lay
,
cause
him
to
consent
to
the
Idolaters
.
5.
If
his
blood
did
fall
to
the
ground
in
the
sight
of
Iehouah
,
he
would
reuenge
it
,
v.
20.
6.
Lastly
,
from
the
indignitie
of
the
fact
:
Saul
was
like
to
get
no
honour
by
pursuing
Dauid
,
who
was
but
as
a
flea
or
a
partrich
,
in
respect
of
Saul
,
who
was
king
ouer
a
mightie
people
.
Martyr
.
4.
Quest.
v.
19.
Of
the
meaning
of
these
words
:
If
the
Lord
haue
stirred
thee
vp
,
let
him
smell
the
sauour
of
a
sacrifice
.
1.
Some
doe
referre
this
,
as
spoken
of
Saul
:
that
seeing
the
wrath
of
God
was
kindled
against
him
,
and
had
sent
an
euill
spirit
vpon
him
,
which
vexed
him
:
that
Saul
should
offer
sacrifice
vnto
God
,
to
be
reconciled
vnto
him
,
that
he
beeing
directed
by
his
spirit
,
might
cease
pursuing
of
Dauid
:
Osiand
.
Pellican
.
but
that
the
offering
of
the
sacrifice
is
vnderstood
of
Dauid
,
this
dilemma
,
or
forked
argument
,
which
Dauid
vrgeth
two
waies
,
sheweth
,
if
it
be
of
God
,
let
him
smell
a
sacrifice
,
if
of
men
,
cursed
be
they
:
and
the
whole
sentence
still
runneth
vpon
Dauid
,
because
they
did
cast
him
out
from
the
inheritance
of
the
Lord
.
2.
Others
doe
vnderstand
it
of
Dauid
:
and
here
there
are
diuers
expositions
.
Some
expound
it
thus
:
if
God
haue
done
it
,
let
him
be
appeased
with
sacrifice
:
if
he
wil
not
be
appeased
,
his
wil
be
done
:
but
,
if
this
were
the
sense
,
them
the
other
part
of
the
dilemma
were
superfluous
,
the
argument
beeing
both
waies
inforced
alreadie
:
&
in
this
sense
Dauid
should
speake
doubtfully
,
as
though
God
would
not
be
appeased
toward
him
by
sacrifice
.
Others
thinke
that
Dauid
meaneth
,
that
God
would
by
some
extraordinarie
signe
to
be
giuen
by
his
sacrifice
,
testifie
his
innocencie
,
as
he
did
in
Abels
sacrifice
iustifie
him
against
Cain
,
and
Elias
against
Baals
priests
:
but
the
phrase
of
smelling
the
sauour
of
a
sacrifice
,
signifieth
nothing
els
,
but
the
acceptance
thereof
,
and
of
him
that
sacrificed
:
as
it
is
saide
of
Noahs
sacrifice
,
that
the
Lord
smelled
a
sauour
of
rest
.
Gen.
8.21
.
Iunius
referreth
it
to
Dauids
person
,
that
if
there
were
any
sinne
found
in
him
,
he
was
willing
to
yeild
himselfe
to
the
magistrate
to
be
put
to
death
,
and
so
to
be
offered
vp
,
as
it
were
in
sacrifice
:
but
the
phrase
,
let
him
smell
the
sauour
of
a
sacrifice
,
sheweth
,
that
it
can
not
be
vnderstood
so
:
for
no
sacrifice
of
any
man
was
of
a
sweete
smelling
sauour
,
but
onely
the
sacrifice
of
Christ
,
Eph.
5.2
.
it
is
therefore
vnderstood
of
the
externall
sacrifices
,
which
had
also
a
sweete
sauour
before
the
Lord
,
not
of
themselues
,
but
as
they
were
figures
and
types
of
Christ
.
Dauids
meaning
is
,
that
he
would
offer
a
sacrifice
vnto
the
Lord
,
that
his
wrath
might
be
appeased
toward
him
.
Mart.
Borr.
5.
Quest.
How
the
sacrifices
of
the
law
had
a
sweete
sauour
.
1.
The
sacrifices
of
themselues
could
not
giue
remission
of
sinnes
:
for
,
as
the
Apostle
saith
,
Heb.
9.9
.
The
sacrifices
could
not
make
holy
concerning
the
conscience
him
that
did
the
seruice
:
they
therefore
did
no
otherwise
sanctifie
and
reconcile
vnto
God
,
then
as
they
had
their
force
and
efficacie
from
faith
in
Christ
.
2.
But
yet
both
the
name
and
the
thing
is
communicated
vnto
the
signe
&
sacrament
,
which
is
wrought
onely
by
the
thing
signified
and
exhibited
therein
:
as
the
lambe
is
called
the
Passeouer
,
Exod.
12.11
.
and
circumcision
the
couenant
,
Gen.
17.3
.
But
this
coniunction
betweene
the
signe
and
thing
signified
,
dependeth
not
vpon
any
naturall
coherence
,
as
the
Sea
followeth
the
influence
of
the
Moone
,
but
it
standeth
by
a
diuine
constitution
:
so
the
sacrifices
beeing
sacraments
of
the
passion
of
Christ
,
are
said
to
purge
and
clense
,
and
to
be
of
a
sweete
smell
.
Mart.
6.
Quest.
v.
19.
How
the
Lord
is
said
to
haue
stirred
vp
Saul
against
Dauid
.
God
stirreth
none
nor
tempteth
them
to
euill
,
as
he
himselfe
is
not
tempted
of
any
:
yet
the
Lord
may
be
said
here
to
stirre
Saul
vp
vnto
this
action
,
in
pursuing
of
Dauid
three
kinde
of
waies
.
1.
Instrumentally
,
because
God
vsed
herein
iustly
the
ministerie
of
the
euill
spirits
,
that
were
the
instruments
and
ministers
of
God
in
stirring
vp
Saul
:
they
were
sent
of
God
in
iustice
vpon
Saul
,
to
worke
his
will
.
Osiand
.
2.
God
may
be
saide
to
stirre
vp
the
Magistrate
to
doe
iustice
properly
and
as
the
efficient
cause
:
but
here
Saul
did
iniustice
.
3.
The
Lord
stirreth
vp
occosionally
,
when
the
wicked
take
occasion
by
Gods
mercies
vpon
others
,
to
fret
and
shew
their
malice
,
as
Pharaoh
did
hate
the
people
of
God
,
because
he
saw
that
they
so
mightily
encreased
:
and
so
Saul
was
enemie
to
Dauid
,
because
the
Lord
had
caused
him
to
be
Anointed
King
.
Mart.
7.
Quest.
v.
19.
In
what
sense
they
bid
Dauid
goe
serue
other
gods
.
1.
Dauid
as
yet
was
no
exile
,
but
he
grieued
,
if
Saul
persisted
in
his
purpose
still
,
that
he
should
be
driuen
out
of
the
land
,
as
indeede
it
came
shortly
after
to
passe
.
Pellican
.
2.
He
grieueth
not
so
much
to
leaue
his
parents
,
friends
,
and
countrey
,
as
that
he
should
be
sequestred
from
the
seruice
of
God
,
and
be
compelled
to
liue
among
idolaters
,
and
so
be
occasioned
&
prouoked
,
as
much
as
lay
in
them
,
to
forsake
his
God
:
it
was
not
then
the
land
it selfe
,
that
Dauid
so
much
affected
,
as
because
it
was
the
land
of
promise
,
in
which
regard
Abraham
preferred
it
before
his
owne
countrey
of
Mesopotamia
,
and
Ioseph
before
the
riches
of
Egypt
.
3.
If
then
Dauid
complaineth
herof
,
as
of
the
greatest
calamitie
,
that
he
should
be
absent
from
the
seruice
of
God
,
and
be
conuersant
among
Idolaters
:
then
they
are
worthie
of
reproofe
,
which
neglect
the
assemblies
of
religion
,
which
they
may
lawfully
frequent
:
as
the
Recusants
of
both
sorts
among
vs
,
and
carnall
worldlings
:
as
also
they
which
doe
without
any
necessitie
runne
vnto
the
countries
of
Idolaters
,
yea
,
make
no
conscience
of
assembling
with
them
before
their
Idols
.
4.
And
if
this
be
so
heauie
a
thing
to
be
sent
out
from
among
the
people
of
God
:
Peter
Martyr
further
thus
noteth
,
Gravissime
peccant
Principes
,
qui
homines
pios
è
ditionibus
suis
extrudunt
,
quod
enim
aliud
faciunt
,
quam
vt
cogantur
illi
miseri
sub
Turca
vivere
:
then
such
Princes
doe
greatly
offend
,
which
thrust
out
godly
men
out
of
their
dominions
:
for
what
doe
they
else
,
then
that
the
poore
men
be
forced
to
liue
vnder
the
Turke
.
sic
Martyr
.
8.
Quest.
v.
20.
What
Dauid
meaneth
,
when
he
saith
,
Let
not
my
blood
fall
to
the
earth
before
the
face
of
Iehouah
.
1.
Iunius
reades
thus
,
let
not
my
blood
fall
,
procul
à
conspectu
,
farre
off
out
of
the
sight
of
Iehouah
:
that
is
,
before
I
come
to
be
tried
in
the
presence
of
the
iudge
,
who
is
in
Gods
place
.
But
neither
did
Dauid
intend
to
yeild
himselfe
to
an
ordinarie
triall
before
the
Iudge
,
for
he
knew
that
there
was
no
iustice
to
be
had
at
Sauls
hand
:
and
the
word
mineger
,
signifieth
ex
adverso
,
S.
or
à
regione
,
ouer
against
,
or
directly
:
as
Gen.
21.16
.
and
is
better
translated
,
directly
in
the
sight
.
2.
Some
thinke
,
that
Dauid
vttereth
these
words
by
way
of
supplication
vnto
God
,
that
the
Lord
would
not
suffer
his
blood
to
be
spilt
,
but
defend
and
protect
him
.
But
it
seemeth
by
Sauls
answer
,
that
presently
followed
,
v.
21.
I
will
doe
thee
no
more
harme
,
that
he
spake
these
wordes
to
Saul
.
3.
Others
take
these
wordes
to
be
spoken
by
Dauid
positiuely
and
affirmatiuely
:
that
his
blood
should
not
be
spilt
vpon
the
ground
,
doe
what
he
could
:
he
laboured
in
vaine
,
and
troubled
himselfe
to
no
ende
.
sic
Borr.
Mar.
4.
But
the
best
interpretation
is
,
that
his
blood
should
not
fall
to
the
ground
,
and
be
spilt
as
water
in
the
sight
of
the
Lord
,
the
Lord
seeing
and
beholding
it
,
but
that
the
Lord
would
reuenge
and
iudge
it
:
Vatab.
and
therefore
Dauid
aduiseth
Saul
to
take
heede
how
he
shedde
his
innocent
blood
:
for
the
Lord
would
see
it
,
and
not
suffer
it
to
goe
vnpunished
.
9.
Quest.
v.
21.
How
Saul
is
saide
to
haue
erred
.
There
are
three
sorts
of
error
.
1.
There
is
a
voluntarie
or
wilfull
error
,
and
an
inuoluntarie
,
which
proceedeth
of
meere
ignorance
:
the
first
is
of
two
sores
,
either
when
there
is
an
error
in
the
iudgement
and
vnderstanding
:
as
those
of
whome
our
Sauiour
speaketh
:
they
shall
think
they
doe
good
seruice
,
when
they
put
you
to
death
,
Ioh.
16.1
.
and
the
Iewes
,
as
the
Apostle
saith
,
Rom.
10.2
.
had
zeale
,
but
not
according
to
knowledge
.
2.
The
other
voluntarie
error
is
in
the
will
and
affection
,
when
the
iudgement
is
not
corrupted
,
but
the
will
consenteth
not
,
beeing
caried
along
as
a
violent
streame
,
to
subscribe
vnto
that
,
which
the
minde
seeth
to
be
euill
.
And
this
error
is
of
two
sorts
,
when
the
iudgement
is
obscured
and
cast
ouer
for
a
time
with
the
cloudes
of
carnall
desire
and
affection
,
as
Dauid
yeilded
vnto
the
temptation
of
lust
,
which
in
his
iudgement
cleared
,
though
for
that
time
obscured
,
he
condemned
:
as
when
one
wittingly
and
willingly
against
his
iudgement
and
conscience
,
doth
euill
;
as
Saul
persecuted
Dauid
,
knowing
him
to
be
innocent
,
onely
of
malice
and
hatred
,
because
he
was
appointed
to
the
kingdome
.
This
kinde
of
error
excuseth
not
at
all
.
3.
The
inuoluntarie
kind
of
error
is
,
when
there
is
a
totall
ignorance
and
〈◊〉
first
in
the
iudgement
,
and
then
in
the
will
following
the
iudgement
:
as
Iaakob
tooke
Lea
for
Rachel
:
this
kind
of
error
excuseth
wholly
.
sic
fere
Martyr
.
10.
Quest.
v.
23.
Of
the
rewarding
or
rendring
vnto
a
man
his
righteousnes
,
where
also
of
merits
.
1.
Some
read
,
The
Lord
reward
euery
man
according
to
his
righteousnes
:
L.B.G.V.
but
it
is
better
read
:
The
Lord
render
vnto
euery
one
his
righteousnes
:
A.P.C.
Iun.
for
the
preposition
eeth
,
here
is
an
article
of
the
accusatiue
case
.
2.
The
meaning
is
,
that
as
euery
one
hath
behaued
himselfe
iustly
or
vniustly
,
so
he
shall
receiue
at
Gods
hand
.
There
are
two
kinde
of
righteousnes
,
one
is
the
righteousnes
of
faith
,
which
is
imputed
vnto
vs
,
whereby
the
righteousnes
of
Christ
is
made
ours
;
there
is
a
righteousnes
of
workes
proceeding
of
faith
,
which
is
imperfect
,
of
which
kind
Dauid
speaketh
here
:
which
is
rewarded
and
crowned
in
the
mercie
of
God
.
3.
This
righteousnes
is
called
both
the
iustice
and
righteousnes
of
God
,
as
it
proceedeth
from
him
,
the
fountaine
and
author
of
good
things
:
it
is
also
called
ours
,
because
it
is
wrought
in
vs
as
the
subiect
,
and
by
vs
as
the
instruments
:
otherwise
we
haue
no
righteousnes
of
our selues
,
for
our
Sauiour
saith
,
Without
me
,
ye
can
doe
nothing
.
4.
Our
works
are
not
the
cause
of
the
reward
,
which
proceedeth
from
the
fauour
of
God
:
for
eternall
life
is
the
gift
of
God
through
Iesus
Christ
,
Rom.
6.23
.
but
they
are
the
means
and
the
way
appointed
for
vs
to
walk
in
:
as
the
Apostle
saith
,
Eph.
2.10
.
nay
,
they
are
not
generally
causa
sine
qua
non
,
the
cause
without
the
which
a
thing
can
not
be
:
for
infants
are
saued
without
them
:
but
as
Bernard
saith
,
via
sunt
regni
,
non
causa
regnandi
,
they
are
the
way
to
the
kingdome
,
not
the
cause
of
the
kingdome
:
like
as
a
man
can
not
goe
vnto
the
citie
but
by
the
way
,
nor
clime
vp
into
an
high
place
,
but
by
steppes
and
degrees
:
yet
the
way
is
not
the
cause
of
our
going
,
nor
the
steppes
of
our
ascending
:
So
by
good
works
we
must
walke
vnto
the
kingdome
of
heauen
:
but
good
workes
doe
not
procure
vnto
vs
the
kingdome
.
5.
Then
we
refuse
vpon
these
grounds
,
the
Popish
doctrine
of
merits
:
which
is
ouerthrowne
by
these
three
reasons
.
1.
Where
merit
is
,
a
man
must
doe
some
seruice
of
his
owne
abilitie
,
which
he
hath
not
receiued
of
him
,
of
whome
he
looketh
for
a
reward
:
for
betweene
him
that
meriteth
,
and
him
which
rewardeth
,
there
must
be
a
giuing
and
receiuing
:
but
man
can
giue
nothing
vnto
God
,
neither
can
he
doe
any
good
thing
of
himselfe
:
our
good
workes
,
are
his
workes
:
then
can
they
not
properly
merit
.
2.
Betweene
the
merit
and
the
reward
,
That
the
afflictions
of
this
present
life
,
are
not
worthie
of
the
glorie
,
&c.
3.
He
that
rewardeth
,
is
endebted
vnto
him
that
meriteth
and
worketh
,
and
is
bound
in
iustice
to
recompence
him
:
but
God
is
no
way
endebted
or
bound
to
vs
:
for
we
doe
but
our
dutie
,
and
when
we
haue
done
all
,
we
are
found
but
vnprofitable
seruants
,
Luk.
17.10
.
6.
But
it
will
be
obiected
:
1.
why
then
doth
the
Scripture
vse
this
tearme
of
reward
,
and
recompence
,
if
it
be
not
merited
.
Ans.
1.
Because
there
is
some
similitude
,
though
no
equalitie
,
betweene
our
seruice
,
and
Gods
reward
.
2.
In
Christ
Iesus
the
reward
is
indeede
merited
in
respect
of
his
obedience
,
but
in
fauour
it
is
giuen
to
vs
.
Obiect
.
2.
S.
Paul
saith
,
that
the
righteous
Iudge
shall
giue
him
a
crowne
of
righteousnes
,
2.
Tim.
4.8
.
the
reward
then
is
of
iustice
.
Ans.
Of
iustice
indeede
,
but
not
with
relation
to
our
workes
,
but
in
respect
of
Gods
promise
,
who
is
iust
to
performe
&
keepe
all
his
gratious
promises
.
Obiect
.
3.
Euill
workes
are
meritorious
of
hell
,
and
therefore
good
workes
are
also
meritorious
of
heauen
.
Ans.
The
argument
alwaies
followeth
not
from
contraries
,
where
the
reason
is
vnlike
:
for
good
workes
herein
haue
a
diuers
reason
from
euill
works
,
because
the
euill
are
from
our selues
,
so
are
not
the
good
:
the
euill
are
perfectly
euill
,
but
the
good
are
imperfectly
good
:
S.
Paul
also
sheweth
the
weaknes
of
this
consequent
:
for
hauing
said
,
the
stipend
of
sinne
is
death
:
he
addeth
,
chaunging
his
forme
of
speech
,
life
eternall
is
the
gift
of
God
through
Christ
.
7.
Lastly
,
that
Popish
distinction
of
the
Schoolemen
:
of
merit
of
congruitie
,
and
condignitie
,
falleth
to
the
ground
:
good
works
,
they
say
,
as
they
proceede
from
our
freewill
,
doe
merit
of
congruitie
,
it
is
fit
they
should
be
rewarded
,
as
they
proceede
from
the
grace
of
God
,
they
deserue
of
condignitie
,
they
are
worthie
to
be
rewarded
.
Contr.
1.
From
our
freewill
without
grace
proceedeth
nothing
that
is
good
,
for
beeing
without
faith
▪
it
is
sinne
:
as
the
Apostle
saith
,
whatsoeuer
is
not
of
faith
,
is
sinne
,
Rom.
14.23
.
and
that
which
is
sinnefull
,
hath
no
merit
in
it
at
all
.
2.
Merit
of
condignitie
the
Apostle
absolutely
denieth
:
Rom.
8.15
.
non
sunt
condignae
passiones
:
The
sufferings
of
this
life
are
not
worthy
of
the
glorie
,
&c.
Grace
maketh
not
our
workes
meritorious
,
but
it
maketh
them
good
workes
,
and
acceptable
vnto
God
;
which
he
crowneth
of
grace
and
mercie
.
sic
fere
Martyr
.
CHAP.
XXVIII
.
1.
Quest.
v.
2.
Whether
Dauid
promised
his
aide
vnto
Achish
,
and
whether
therein
he
did
well
.
1.
SOme
thinke
that
Dauid
had
no
purpose
at
all
to
fight
against
Israel
,
but
onely
he
would
haue
defended
the
Kings
person
:
who
saith
,
he
would
make
him
keeper
of
his
head
for
euer
:
but
this
agreeth
not
to
Dauids
owne
words
,
that
seemeth
to
be
discontented
,
because
he
was
sent
backe
,
and
might
not
goe
to
fight
against
the
enemies
of
the
king
,
c.
29.8
.
it
seemeth
therefore
that
he
bare
the
king
in
hand
,
that
he
would
goe
and
fight
against
Israel
.
Mar.
2.
Others
thinke
,
that
this
warre
was
iust
,
which
the
Philistims
at
this
time
tooke
in
hand
against
Saul
,
because
that
therin
the
Lord
purposed
to
punish
Sauls
wickednes
,
and
beside
the
kingdome
belonged
vnto
Dauid
,
and
therfore
he
might
seeke
his
owne
.
But
neither
of
these
maketh
this
warre
iust
:
for
howsoeuer
God
intented
herein
to
iudge
Saul
,
yet
the
Philistims
did
it
of
a
hatefull
minde
against
the
people
of
God
:
and
though
Dauid
were
the
anointed
king
,
as
it
were
the
apparent
heire
of
the
kingdome
,
yet
he
had
no
such
commandement
to
inuade
the
kingdome
,
but
to
waite
his
time
.
3.
Some
are
of
opinion
,
that
Dauid
would
in
the
battell
haue
turned
his
force
against
Achish
:
but
herein
Dauid
beside
his
deepe
dissimulation
,
should
haue
shewed
great
vnthankfulnes
vnto
Achish
with
whom
he
had
found
such
kind
entertainment
.
4.
Therefore
the
best
solution
of
this
doubt
is
,
that
Dauid
gaue
this
wise
answer
vnto
Achish
,
neither
directly
promising
his
help
,
as
Iosephus
saith
,
he
did
prompte
polliceri
operam
,
readily
promise
his
helpe
:
neither
yet
denying
the
same
:
but
he
waited
vpon
God
for
his
direction
,
praying
feruently
in
his
heart
vnto
God
,
that
some
impediment
might
fall
out
,
that
he
should
not
be
forced
to
fight
against
the
Israelites
,
and
specially
against
his
louing
and
deare
friend
Ionathan
.
sic
Osiand
.
Mar.
Pellican
.
2.
Quest.
v.
3.
Of
what
minde
Saul
put
away
the
sorcerers
in
Israel
.
1.
Some
doe
gather
that
whereas
mention
is
made
here
together
of
Samuels
death
,
and
that
Saul
had
put
away
the
sorcerers
,
that
hereby
it
is
signified
,
that
Saul
while
Samuel
liued
vsed
to
consult
with
him
:
and
that
by
his
aduice
he
did
according
to
the
law
of
God
expell
the
sorcerers
.
Pellican
.
But
after
that
the
Lord
had
reiected
Saul
,
and
Dauid
was
anointed
king
,
Samuel
went
no
more
to
visit
Saul
,
c.
15.35
.
neither
doth
it
seeme
that
Saul
much
regarded
Samuel
.
And
it
is
not
like
that
Saul
did
this
of
any
good
minde
,
by
Samuels
direction
:
for
it
seemeth
,
that
at
the
same
time
the
Gibeonites
were
slaine
,
2.
Sam.
21.
which
thing
did
displease
God
.
2.
Saul
therefore
did
it
of
a
blind
zeale
,
that
he
might
seeme
to
make
shew
of
religion
:
not
with
any
true
heart
or
affection
:
for
then
he
would
not
haue
runne
vnto
sorcerers
himselfe
.
Mar.
Bor.
3.
This
then
is
here
inserted
both
of
Samuels
death
,
and
Sauls
expelling
of
sorcerers
:
both
to
shew
,
that
it
was
not
true
Samuel
,
which
afterward
appeared
vnto
him
,
Osiand
.
and
to
manifest
Sauls
inconstancie
,
in
returning
to
his
vomit
againe
,
to
build
againe
what
he
had
destroied
:
and
his
impietie
in
forsaking
of
God
,
and
crauing
helpe
of
the
deuill
.
Iun.
3.
Quest.
Whether
it
belonged
vnto
Saul
,
to
expell
witches
and
sorcerers
.
1.
The
Romanists
opinion
is
,
that
Princes
are
not
to
meddle
with
religion
,
but
that
it
belongeth
vnto
the
Pope
to
manage
the
affaires
of
the
Church
,
and
such
things
as
concerne
the
soule
:
leauing
vnto
the
Prince
onely
the
care
and
charge
of
the
bodie
,
and
such
things
as
concerne
the
ciuill
and
politike
state
.
And
here
they
doe
vrge
the
example
of
Vzziah
,
who
was
stricken
with
leprosie
,
1.
Because
Princes
are
in
Gods
place
here
in
earth
,
and
euery
soule
is
commanded
to
be
subiect
vnto
them
,
Rom.
13.1
.
then
is
no
soule
excepted
,
whether
of
Bishop
,
or
of
whomsoeuer
.
2.
Their
office
is
to
beare
the
sword
,
and
to
see
all
vngodlines
punished
,
as
well
the
transgressions
of
the
first
,
as
of
the
second
table
:
as
Augustine
saith
,
bene
se
res
haberet
si
magistratus
adulteria
punire
posset
,
animorum
scortationes
non
posset
:
It
were
well
,
if
the
magistrate
may
punish
adulterie
,
and
not
meete
with
the
spirituall
fornication
of
the
soule
.
3.
As
Princes
haue
the
ouersight
of
other
professions
,
which
yet
they
themselues
practise
not
:
as
to
see
that
Physitians
,
and
Apothecaries
,
which
attend
vpon
the
health
of
the
bodie
,
should
deale
faithfully
in
their
seuerall
vocations
,
so
also
,
seeing
there
is
great
necessitie
of
prouiding
physicke
for
the
soule
,
much
more
ought
magistrates
to
take
care
thereof
.
4.
This
appeareth
by
the
example
and
practise
of
all
godly
Magistrates
,
Dauid
,
Salomon
,
Hezekiah
,
Iosias
,
and
all
the
good
kings
of
Iudah
,
did
purge
and
reforme
the
Church
of
God
,
put
downe
Idolatrie
,
and
set
vp
the
true
worship
:
so
did
the
good
Christian
Emperours
,
Constantinus
,
Theodosius
,
Carolus
.
5.
For
vnlesse
this
power
according
to
the
word
of
God
be
yeilded
vnto
Christian
Magistrates
,
what
remedie
should
there
be
to
redresse
the
enormities
of
the
Church
,
when
the
spirituall
gouernours
thereof
,
become
dissolute
,
disordered
,
and
corrupt
.
sic
fere
Mar.
4.
Quest.
v.
6.
How
Saul
asked
counsell
of
the
Lord
,
and
why
the
Lord
vouchsafed
no
answer
.
1.
Saul
is
here
saide
to
haue
asked
counsell
of
the
Lord
,
and
yet
1.
Chron.
11.14
.
it
is
said
,
sic
Mar.
Iun.
5.
Quest.
v.
6.
What
the
Vrim
and
Thummim
were
whereby
the
Lord
made
answer
.
1.
Some
thinke
,
that
Vrim
and
Thummim
,
which
signifie
light
and
perfection
,
were
no
peculiar
thing
belonging
to
the
priestly
ornaments
:
but
onely
signified
the
light
of
doctrine
,
and
holines
of
life
,
which
the
Priest
should
be
indued
with
:
so
expoundeth
the
Latine
and
Septuag.
which
interpret
these
words
,
doctrinam
&
veritatem
,
doctrine
and
veritie
:
but
it
seemeth
by
the
description
,
of
putting
the
Vrim
and
Thummim
to
the
brestplate
,
Exod.
28.30
.
that
it
was
some
reall
thing
,
that
was
put
thereunto
.
2.
Some
did
take
them
onely
for
the
illuminations
and
visions
which
the
Priest
had
:
but
as
is
shewed
before
,
it
is
euident
that
it
was
some
reall
thing
.
3.
Some
take
it
that
these
names
,
Vrim
and
Thummim
,
were
written
in
the
brestplate
:
but
then
they
should
rather
be
said
to
be
written
,
then
put
to
.
4.
Other
thinke
,
they
were
two
pretious
stones
shining
beyond
the
rest
,
that
were
put
into
the
pectorall
:
but
the
brestplate
or
pectorall
beeing
made
foure
square
,
and
set
with
twelue
pretious
stones
in
order
,
could
not
conueniently
receiue
them
.
5.
The
opinion
of
some
is
,
that
this
Vrim
and
Thummim
,
was
nothing
els
but
the
name
Iehovah
,
which
was
written
,
and
put
in
the
duplicature
or
folding
of
the
brestplate
,
which
was
made
double
:
but
,
the
name
of
Iehovah
was
written
in
the
golden
plate
of
the
Priests
forehead
,
Exod.
28.36
.
therefore
it
seemeth
it
was
of
no
great
vse
to
put
it
secretly
within
the
brestplate
.
6.
Some
further
thinke
,
that
the
Vrim
and
Thummim
,
was
not
any
of
the
priestly
ornaments
,
which
were
made
by
the
workeman
,
but
it
was
giuen
vnto
Moses
by
the
Lord
,
to
be
put
within
the
brestplate
,
which
may
seeme
to
be
the
reason
,
why
it
was
described
to
be
made
double
,
Exod.
28.16
.
Iun.
But
the
preposition
el
,
signifieth
properly
,
to
,
not
in
,
that
we
neede
not
vnderstand
,
the
Vrim
and
Thummim
,
to
be
put
into
the
brest-plate
,
but
onely
vnto
it
:
and
it
may
be
thought
to
be
made
double
as
with
a
lining
,
for
the
strengthening
of
it
,
because
it
was
beset
with
the
pretious
stones
.
7.
Wherefore
leauing
other
coniectures
,
I
thinke
it
most
probable
that
this
Vrim
and
Thummim
,
were
nothing
els
but
the
pretious
stones
themselues
,
which
were
set
into
the
pectorall
:
so
called
of
their
exceeding
brightnes
and
perfection
:
Osiand
.
Mar.
which
may
be
thought
to
haue
beene
more
then
ordinarie
pretious
stones
,
prepared
of
the
Lord
for
this
vse
.
And
this
may
further
appeare
thus
:
because
the
same
title
is
giuen
to
the
brestplate
and
to
the
Vrim
and
Thummim
:
the
pectorall
is
called
the
brestplate
of
iudgement
,
Exod.
28.29
.
and
so
is
the
other
called
the
Vrim
of
iudgement
,
or
iudgement
of
Vrim
,
Numb.
27.21
.
which
was
so
called
,
because
the
high
Priest
consulting
with
God
by
Vrim
,
gaue
direction
what
was
to
be
don
,
or
not
done
.
Againe
,
to
applie
the
Ephod
,
is
all
one
as
to
aske
counsell
of
God
by
Vrim
,
as
1.
Sam.
c.
23.9
.
and
c.
30.7
.
Dauid
biddeth
Abiathar
applie
or
bring
the
Ephod
.
6.
Quest.
How
the
Lord
vsed
to
answer
by
Vrim
.
There
are
3.
opinions
.
1.
Some
thinke
,
that
by
inward
illumination
of
the
mind
,
the
Lord
reuealed
his
wil
to
the
Priest
:
ex
Vat.
but
I
take
it
,
that
this
was
the
difference
betweene
the
Priests
and
the
Prophets
,
that
these
by
some
secret
instinct
and
inspiration
had
the
will
of
God
reuealed
,
the
other
by
some
outward
and
sensible
meanes
.
2.
Iosephus
thinketh
,
that
when
the
answer
was
affirmatiue
,
the
pretious
stones
did
shine
extraordinarily
:
but
he
addeth
further
,
that
these
stones
had
ceased
to
shine
in
that
manner
200.
years
before
his
time
,
because
of
the
sins
of
the
people
:
but
it
may
be
doubted
,
whether
,
as
they
were
with●●
the
Ark
after
the
returne
from
Babylon
,
though
that
seemeth
to
be
a
fabulous
report
of
Ieremies
hiding
it
,
2.
Macch.
2.
so
they
also
wanted
the
priestly
Ephod
.
And
againe
,
this
shining
of
the
stones
serued
onely
for
affirmatiue
and
good
answers
:
it
still
remaineth
vncerten
how
they
receiued
negatiue
and
heauie
answers
.
3.
Therefore
I
rather
thinke
,
that
the
Lord
answered
the
Priest
by
some
voice
and
oracle
:
as
the
Lord
vsed
to
answer
Moses
by
voice
,
from
the
Mercie
seate
,
Numb.
7.89
.
as
it
also
appeareth
,
c.
23.7
.
how
the
Lord
answered
Dauids
demaunds
by
voice
:
The
Lord
said
,
&c.
7.
Quest.
What
manner
of
woman
Saul
would
haue
sought
out
for
him
,
and
why
?
1.
The
word
here
vsed
is
bahalath
obh
,
the
dame
of
a
familiar
:
as
such
spirits
vse
to
call
the
witches
,
dames
:
the
word
signifieth
a
bottle
,
because
such
vsed
to
speake
out
of
their
bellies
,
as
out
of
a
bottle
▪
with
an
hallow
voice
:
in
Latin
they
are
called
Pythones
,
Pythonists
:
so
called
of
Apollo
Pythius
,
because
the
oracles
of
Apollo
,
who
was
called
Pythius
,
were
deliuered
by
them
.
Apollos
Pythonisse
was
by
her
obscene
parts
filled
with
winde
,
and
gaue
answer
vnto
their
demands
.
Apollo
was
so
called
of
the
serpent
Pitho
which
he
killed
.
ex
Martyr
.
This
obh
was
a
spirit
as
it
seemeth
,
whome
they
imagined
to
haue
power
to
raise
vp
the
dead
:
as
a
woman
of
Thessalie
raised
vp
a
souldier
lately
dead
,
which
declared
vnto
Pompey
the
euill
successe
of
the
Pharsalian
battell
.
Lucan
.
l.
6.
Iulian
the
Apostata
,
beeing
fallen
from
the
Christian
faith
,
did
betake
himselfe
vnto
sorcerers
and
Conjurers
,
as
Saul
doth
here
.
8.
Quest.
v.
8.
Whether
Saul
in
deede
thought
,
that
Samuel
might
be
raised
vp
.
1.
Some
thinke
,
that
Saul
was
not
so
blinde
or
ignorant
,
as
to
imagine
,
that
Samuel
could
himselfe
be
raised
vp
:
but
that
by
Gods
permission
,
there
might
be
apparitions
of
spirits
in
their
likenes
:
Pellican
.
but
this
was
a
greater
blindnes
in
Saul
,
to
goe
directly
and
aske
counsell
of
the
deuill
:
and
further
by
Sauls
reuerent
behauiour
,
he
imagined
,
that
it
was
more
then
a
bare
apparition
,
which
was
represented
vnto
him
.
2.
I
rather
therefore
thinke
,
that
it
was
Sauls
foolish
imagination
,
that
Samuel
might
be
called
vp
vnto
him
:
for
the
spirit
of
God
beeing
departed
from
him
,
as
his
bodie
was
distempered
,
so
also
was
his
minde
and
iudgement
.
Mart.
Osiand
.
And
Augustine
saith
well
,
neque
reprobus
factus
potuit
bonum
intellectum
habere
,
beeing
reiected
he
could
haue
no
good
vnderstanding
.
3.
Now
how
this
woman
remained
yet
in
Endor
,
the
rest
of
the
Soothsayers
beeing
destroied
,
the
cause
was
not
,
as
some
of
the
Rabbins
imagined
,
that
shee
was
Abners
mother
,
and
so
spared
:
for
then
Saul
neede
not
haue
inquired
after
her
,
shee
had
beene
knowne
well
enough
:
but
Saul
might
thinke
,
as
there
is
oftentimes
negligence
,
and
remissenes
in
the
officers
and
ministers
of
the
kingdome
,
that
some
among
the
rest
,
might
escape
and
find
fauour
.
Mart.
9.
Quest.
v.
12.
Of
the
apparition
of
Samuel
,
and
the
manner
thereof
.
1.
It
seemeth
by
that
Saul
asked
the
woman
what
shee
saw
,
that
Saul
saw
him
not
at
the
first
:
the
Rabbins
thinke
,
that
Saul
heard
onely
the
voice
,
and
that
the
woman
both
saw
,
and
heard
,
but
Sauls
seruants
neither
heard
nor
saw
:
some
thinke
,
that
the
woman
onely
saw
,
and
Saul
onely
heard
,
Vatab
.
but
,
though
Saul
saw
not
the
apparition
at
the
first
,
the
woman
beeing
apart
in
an
other
place
,
as
witches
vse
not
to
be
seene
,
when
they
worke
their
feates
:
yet
it
is
like
,
that
afterward
Saul
was
admitted
to
his
sight
,
both
by
the
reuerence
which
he
yeildeth
,
in
bowing
himselfe
,
&
by
the
communication
between
the
phantastical
Samuel
and
Saul
:
it
may
be
gathered
also
by
the
text
,
that
the
woman
heard
not
the
communication
:
for
v.
21.
it
is
saide
shee
entred
or
came
in
to
Saul
:
it
seemeth
that
shee
was
gone
forth
,
hauing
raised
the
spirit
,
and
left
Saul
alone
within
in
the
bed
chamber
,
as
is
expressed
v.
23.
but
the
seruants
were
left
without
,
and
neither
heard
nor
saw
:
as
the
like
is
shewed
,
Act.
10.
how
Saul
onely
heard
the
voice
,
they
that
were
with
him
heard
nothing
.
Mar.
2.
Now
where
the
woman
saith
,
that
shee
saw
gods
ascending
:
some
vnderstand
it
,
that
shee
meaneth
an
excellent
person
,
that
was
ascending
:
but
it
is
like
that
these
elohim
,
gods
,
were
certaine
goodly
apparitions
(
as
Satan
can
transforme
himselfe
into
an
Angel
of
light
)
which
Satan
sent
,
as
his
apparitors
and
messengers
before
.
Iun.
3.
Thus
Samuel
appeareth
,
wrapped
about
with
a
mantle
,
which
was
the
habite
of
Magistrates
and
Prophets
,
to
distinguish
them
from
the
common
sort
:
Iosephus
thinketh
it
was
a
priestly
garment
:
but
Samuel
was
no
Priest
,
though
he
were
of
the
tribe
of
Leui.
Mar.
4.
The
witch
knew
him
to
be
Saul
,
rather
hauing
so
learned
of
the
deuill
,
who
told
her
,
Mar.
then
,
as
the
Rabbins
suppose
,
shee
coniectured
it
by
some
reuerence
that
this
counterfeit
Samuel
yeildeth
vnto
Saul
.
10.
Quest.
v.
17.
Whome
he
meaneth
when
he
saith
,
The
Lord
hath
done
to
him
.
1.
Some
read
,
the
Lord
will
doe
to
thee
:
Lat.
but
that
is
not
agreeable
to
the
originall
,
which
hath
li
,
to
him
.
2.
Some
read
,
the
Lord
hath
done
to
himselfe
,
that
is
,
hath
disposed
of
his
counsell
,
as
he
purposed
and
determined
.
Iun.
3.
Some
referre
it
vnto
Saul
,
that
the
Lord
hath
done
to
him
:
Borr.
but
thoroughout
he
speaketh
vnto
Saul
in
the
second
person
.
4.
Therefore
it
is
better
referred
vnto
Dauid
,
that
the
Lord
hath
done
to
him
,
as
he
promised
:
so
the
Chald.
B.
Genevens
.
Ioseph
.
and
so
the
next
words
doe
helpe
to
expound
these
:
he
hath
rent
the
kingdome
from
thee
,
and
giuen
it
vnto
Dauid
:
the
kingdome
is
said
to
be
rent
,
because
the
whole
was
not
taken
at
once
from
Sauls
posteritie
,
a
part
was
a
while
held
by
Ishbosheth
:
Mar.
but
this
seemeth
to
be
somewhat
curious
:
for
the
Lord
had
giuen
the
whole
kingdome
to
Dauid
,
and
so
rent
,
that
is
,
taken
the
whole
from
Saul
.
11.
Quest.
Of
the
meaning
of
these
words
:
To
morrow
thou
,
and
thy
sonnes
shall
be
with
me
.
1.
Some
take
it
,
as
though
the
deuill
,
counterfeiting
Samuels
person
,
should
say
,
that
Saul
should
be
with
him
,
that
is
,
in
the
state
of
grace
,
and
the
fauour
of
God
,
but
that
Satan
herein
lied
vnto
him
.
Osiand
.
But
as
the
rest
of
this
heauie
declaration
fell
out
to
be
true
,
that
Saul
should
be
deliuered
into
the
hands
of
the
Philistims
,
so
it
is
like
,
that
the
rest
also
should
be
true
,
and
the
euent
indeede
was
answerable
:
both
Saul
and
his
sonnes
were
slaine
the
next
day
.
2.
D.
Kimhi
with
other
Rabbins
thinke
,
that
this
is
to
be
vnderstood
of
the
happie
estate
,
wherein
Saul
should
be
:
and
that
herein
nothing
was
vttered
but
truth
:
for
they
hold
,
that
Saul
dying
for
his
countrey
,
and
not
giuing
ouer
the
defense
of
Israel
,
though
he
looked
for
present
death
,
died
in
the
fauour
of
God
:
Iosephus
also
commendeth
Saul
as
a
worthie
man
,
that
died
for
his
countrey
.
But
,
this
resolution
in
Saul
to
die
for
his
countrey
,
was
onely
a
ciuill
vertue
:
it
was
farre
from
pietie
:
like
vnto
the
fortitude
of
the
heathen
,
as
of
the
Decij
,
Curtij
,
among
the
Romanes
,
that
died
for
their
countrey
:
and
it
was
Gods
iustice
rather
that
forced
him
to
this
battell
,
then
his
owne
will
and
resolution
to
defend
his
countrey
.
Borr.
Beside
,
seeing
Saul
killing
himselfe
,
died
without
repentance
,
ending
his
daies
in
despaire
,
how
could
he
die
in
the
fauour
and
grace
of
God
,
Mar.
But
we
will
not
precipitate
our
sentence
concerning
his
euerlasting
reprobation
,
though
he
were
reiected
from
the
kingdome
,
leauing
him
to
the
iudgement
of
the
Lord
.
Borr.
12.
Quest.
Whether
it
were
Samuel
in
deede
that
appeared
vnto
Saul
.
1.
This
could
not
be
Samuel
in
his
owne
person
,
both
bodie
and
soule
:
for
to
raise
againe
the
dead
,
is
the
worke
onely
of
God
:
diuers
haue
beene
raised
from
the
dead
:
we
read
of
three
raised
in
the
old
Testament
:
the
widowes
sonne
by
Elias
,
and
two
by
Elizeus
,
one
when
he
was
aliue
,
the
other
by
touching
his
bodie
,
when
he
was
dead
:
fiue
were
raised
in
the
Gospel
,
three
by
our
Sauiour
,
the
rulers
daughter
,
the
widowes
sonne
,
and
Lazarus
:
and
two
by
the
Apostles
,
Dorcas
by
Peter
,
and
Eutyches
by
Paul
.
But
these
miracles
were
wrought
for
the
confirmation
of
the
truth
:
this
miracle
if
Samuel
had
beene
raised
,
had
beene
for
the
countenancing
of
sorcerie
and
lies
:
the
deuill
could
not
raise
Samuel
himselfe
:
and
God
for
the
reason
aforesaid
,
would
not
permit
Satan
to
doe
it
.
2.
Some
therefore
thinke
,
that
it
was
the
bodie
of
Samuel
,
as
Burgens
.
saith
.
But
the
bodie
beeing
dead
,
hath
no
actiuitie
,
and
is
vnapt
to
be
vsed
as
an
instrument
of
action
:
neither
doth
it
suffice
to
say
,
that
Sathan
might
giue
action
and
motion
to
the
bodie
:
for
Satan
can
make
illusions
,
and
counterfeit
any
shape
of
himselfe
,
so
that
he
needed
not
to
haue
assumed
a
bodie
.
3.
Some
doe
thinke
it
was
the
very
soule
of
Samuel
,
as
Iustinus
Martyr
,
but
vnto
him
I
oppose
Tertullian
,
who
thinketh
,
lib.
de
anima
.
that
the
Deuill
deluded
both
the
woman
,
and
Saul
,
abusing
his
eies
,
and
her
eares
.
Augustine
,
though
sometime
he
seemeth
to
doubt
,
whether
it
were
Samuel
,
or
onely
phantasma
,
a
phantastical
image
or
apparition
of
Samuel
:
ad
Simplic
.
lib.
2.
yet
,
lib.
2.
de
doctr.
Christian.
he
defendeth
and
prooueth
,
that
it
was
imago
sacrilegio
excitata
,
an
image
raised
by
sacriledge
.
That
it
was
the
soule
of
Samuel
,
these
two
reasons
are
produced
to
prooue
:
1.
because
thoroughout
this
storie
,
he
is
called
Samuel
:
2.
because
that
which
is
here
foretold
,
fell
out
accordingly
.
Ans.
1.
The
Scripture
calleth
things
as
they
appeare
,
and
as
they
are
taken
:
as
Pharaoh
is
said
in
his
dreame
to
haue
seene
seauen
kine
,
and
seauen
eares
of
corne
,
Gen.
41.
because
they
so
appeared
:
so
in
this
place
this
apparition
is
called
Samuel
,
because
it
seemed
so
to
be
,
and
Saul
tooke
it
to
be
Samuel
.
2.
God
suffereth
the
Deuill
sometime
to
speake
the
truth
,
and
may
reueale
some
things
vnto
him
,
as
he
did
to
Balaam
,
for
such
ende
,
as
the
Lord
seeth
best
,
for
the
setting
forth
of
his
glorie
.
Borr.
4.
Wherefore
the
sounder
opinion
is
,
that
this
was
not
Samuels
soule
,
but
a
counterfeit
representation
of
him
:
as
may
appeare
by
these
reasons
.
1.
Satan
hath
no
power
ouer
the
spirits
of
the
righteous
,
neither
can
their
spirits
be
fetched
by
enchantments
:
for
then
he
would
abuse
the
soules
of
the
dead
at
his
pleasure
,
to
deceiue
the
liuing
.
Whereas
it
will
be
answered
,
that
Samuel
preuented
the
witches
enchantment
,
and
came
before
at
Gods
appointment
:
this
is
contrarie
to
the
whole
narration
:
for
this
Samuel
appeared
not
,
till
Saul
came
to
the
witches
house
,
and
Saul
had
set
the
witch
a
worke
.
2.
It
is
saide
before
,
that
God
answered
not
Saul
by
Prophets
:
therefore
he
by
whome
Saul
now
receiueth
answer
was
no
Prophet
.
3.
If
God
had
sent
vp
Samuel
,
the
dead
,
to
instruct
the
liuing
,
why
is
this
reason
giuen
of
the
deniall
of
the
rich
mans
request
,
to
haue
one
sent
from
the
dead
:
because
if
they
would
not
heare
Moses
and
the
Prophets
,
neither
would
they
beleeue
,
if
one
were
raised
from
the
dead
,
Luk.
16.
in
so
doing
the
Lord
should
seeme
to
goe
against
his
owne
order
.
4.
True
Samuel
would
not
haue
suffered
himselfe
to
be
adored
:
sic
Mart.
Borr.
Osiand
.
Pellican
.
Vatab.
and
this
is
the
sentence
of
Augustine
in
this
place
:
Indignum
esse
facinus
,
si
secundum
verba
historiae
commodetur
assensus
,
it
is
an
vnworthie
act
,
if
one
presse
the
meaning
of
the
storie
according
to
the
words
:
and
this
is
cited
in
the
decrees
,
Caus.
26.
qu.
5.
c.
14.
Wherefore
this
place
is
friuolously
alleadged
by
the
Romanists
,
Limbus
patrum
.
to
prooue
Limbus
patrum
,
or
Purgatorie
:
that
the
soules
of
the
Fathers
before
Christ
were
in
a
dungeon
of
darkenes
in
the
earth
,
expecting
the
comming
of
Christ
:
or
that
the
soules
of
the
faithfull
now
goe
to
a
certaine
place
of
Purgatorie
vnder
the
earth
:
for
this
counterfeit
Samuel
,
that
seemed
to
ascend
out
of
the
earth
,
which
was
not
the
soule
of
Samuel
,
but
the
deuill
in
his
likenes
,
prooueth
no
such
thing
.
This
question
is
handled
more
at
large
in
Hexapla
vpon
the
7.
chap.
of
Exodus
,
whether
I
referre
the
Reader
.
13.
Quest.
Of
the
nature
of
spirits
.
Now
vpon
this
occasion
,
that
mention
is
here
made
of
the
witches
obh
,
or
familiar
spirit
,
certain
necessarie
questions
doe
here
offer
themselues
briefly
to
be
touched
:
first
,
of
the
nature
of
spirits
,
secondly
of
their
knowledge
,
thirdly
of
their
power
,
fourthly
whether
it
be
lawfull
at
any
time
for
Christians
to
vse
the
ministerie
and
helpe
of
such
spirits
.
First
,
concerning
the
nature
of
spirits
,
called
deuills
,
there
are
diuers
opinions
.
1.
This
opinion
is
ascribed
to
the
Peripatetikes
,
that
there
are
no
deuills
,
or
spirits
,
and
that
these
straunge
things
,
which
seeme
to
be
miraculous
in
the
world
,
are
done
by
the
secret
and
straunge
operation
of
nature
,
as
the
loadstone
draweth
the
yron
,
as
also
by
the
phantasie
of
man
,
which
is
very
strong
:
and
by
the
temperature
,
and
constitution
of
the
bodie
:
as
it
is
written
of
Vespasian
,
that
he
healed
a
blind
man
with
his
spittle
,
and
cured
a
lame
man
by
touching
his
foote
.
Contra.
1.
It
will
be
confessed
,
that
many
things
vnwoonted
are
caused
by
such
meanes
:
but
there
are
miraculous
and
extraordinarie
workes
,
which
are
aboue
the
course
or
strength
of
nature
:
as
for
images
to
speake
,
to
goe
invisible
,
for
vnlearned
men
to
speake
Hebrew
,
Greeke
,
Latine
,
and
languages
which
they
neuer
learned
,
to
stirre
things
which
are
a
great
way
off
,
&
such
like
:
of
these
no
naturall
reason
can
be
giuen
.
2.
Sorcerers
and
Magicians
doe
vse
words
,
and
spells
,
and
charmes
,
wherein
there
is
no
force
or
power
to
worke
naturally
.
3.
This
opinion
the
Sadduces
held
,
that
there
were
no
Angels
or
spirits
:
and
it
is
contrarie
to
the
Scriptures
,
which
witnesseth
both
of
the
good
spirits
and
elect
Angels
,
and
of
the
reprobate
and
euill
spirits
,
which
we
call
deuills
.
As
a
lying
spirit
was
in
the
mouths
of
Baals
false
prophets
,
1.
king
.
22.
Satan
stirred
vp
Dauid
to
number
the
people
,
1.
Chron.
21.1
.
Satan
afflicted
Iob
,
and
tempted
our
Sauiour
Christ
.
2.
The
opinion
of
some
was
,
that
mens
soules
are
turned
into
spirits
,
the
soules
of
good
men
into
good
spirits
,
and
of
euill
men
into
euill
spirits
.
Contr.
But
seeing
the
soules
of
men
and
spirits
are
of
a
diuers
kind
and
nature
,
it
is
no
more
possible
for
them
to
be
changed
one
into
an
other
,
then
for
any
other
kind
of
liuing
creature
to
be
chaunged
and
altered
into
an
other
kind
:
and
if
this
should
be
so
,
then
the
soules
of
men
should
neuer
be
reunited
to
their
bodies
:
which
were
an
impious
thing
once
to
thinke
or
conceiue
.
3.
The
Platonists
doe
imagine
,
that
there
are
some
fierie
,
some
aerie
,
some
watrie
spirits
,
some
of
a
terrene
nature
:
and
doe
ascribe
certaine
materiall
bodies
vnto
the
spirits
.
Contra.
1.
If
spirits
had
bodies
,
they
must
be
either
of
a
celestiall
,
or
of
an
elementarie
constitution
:
if
any
of
these
,
then
they
should
haue
either
a
circular
motion
as
the
heauens
haue
,
or
an
elementarie
motion
,
to
ascend
,
or
descend
,
as
the
elements
doe
:
but
none
of
these
are
naturally
incident
to
the
spirits
.
2.
But
we
neede
no
further
reason
to
conuince
this
error
,
seeing
the
Scriptures
giue
testimonie
hereunto
that
the
Deuills
are
spirits
,
without
flesh
and
bone
,
as
our
Sauiour
saith
,
Luk.
24.39
.
and
in
the
Gospel
,
the
Deuill
is
called
an
vncleane
spirit
,
Math.
12.43
.
&
how
could
a
legion
,
that
is
,
diuers
thousands
of
deuills
be
thrust
together
into
one
bad
man
,
Mark
.
5.9
.
if
they
had
materiall
bodies
,
and
corporall
substances
.
Thus
it
appeareth
,
that
there
are
euill
spirits
,
which
wander
vp
and
downe
in
the
world
:
and
that
they
are
immateriall
,
and
altogether
of
a
spirituall
nature
.
3.
Lastly
,
of
spirits
there
are
fowre
kinds
:
1.
God
is
an
infinite
spirit
:
2.
the
Angels
good
and
bad
are
spirits
:
3.
there
are
the
soules
and
spirits
of
men
:
4.
there
are
also
the
spirits
of
bruit
beasts
.
These
kinds
may
be
thus
distinguished
:
spirits
are
either
of
an
infinite
and
incomprehensible
nature
,
as
God
onely
:
or
of
a
finite
:
which
are
either
immortall
spirits
,
and
the
same
either
made
to
cohabite
with
bodies
,
as
the
soules
and
spirits
of
men
:
or
are
spirits
seperate
from
bodies
,
either
good
,
which
are
the
elect
Angels
,
or
euill
,
which
are
the
deuills
:
or
they
are
mortall
,
as
the
spirits
of
bruit
beasts
.
14.
Quest.
Of
the
knowledge
of
Deuills
.
1.
That
spirits
haue
a
very
acute
and
subtile
knowledge
,
and
great
insight
in
things
to
come
,
it
is
euident
,
seeing
that
wise
and
prudent
men
skilfull
in
naturall
obseruations
,
can
foretell
of
many
things
,
as
of
Eclipses
,
of
raine
,
and
such
like
:
yea
,
the
vnreasonable
creatures
both
birds
and
beasts
,
by
a
naturall
instinct
,
haue
a
sense
of
the
externall
accidents
in
the
aire
,
before
they
come
:
much
more
haue
the
spirits
more
certaine
coniectures
of
many
things
to
come
:
which
knowledge
of
theirs
,
is
diuersly
helped
:
1.
by
their
subtile
and
spirituall
nature
:
2.
their
long
experience
,
and
continuance
:
3.
their
agilitie
of
nature
,
which
can
in
a
moment
passe
from
place
to
place
:
as
August
.
lib.
de
Genes.
ad
liter
.
reporteth
of
a
man
that
was
strangely
taken
,
who
refusing
to
take
any
sustenance
,
but
at
a
certaine
priests
hand
,
who
dwelt
fiue
miles
of
,
could
tell
beeing
absent
,
when
he
came
forth
of
his
doores
,
where
he
was
,
how
neere
the
house
:
this
was
done
by
the
agilitie
of
spirits
:
like
as
if
a
watchman
should
a
farre
off
discouer
a
band
of
souldiers
comming
,
and
giue
notice
thereof
.
4.
The
deuill
may
foretell
such
things
,
which
the
Lord
by
his
ministerie
entendeth
to
doe
:
as
he
punished
the
Egyptians
by
his
euill
angels
:
and
Satan
was
here
the
minister
of
this
iudgement
decreed
against
Saul
.
5.
The
spirits
beeing
placed
in
the
aire
(
as
the
deuill
is
called
the
prince
that
ruleth
in
the
aire
,
Eph.
2.2
.
)
from
thence
,
as
from
a
watch
tower
,
can
more
easily
see
and
discerne
,
the
causes
of
such
euents
,
which
happen
in
the
earth
.
6.
By
the
writings
of
the
Prophets
he
vnderstandeth
many
things
:
as
Augustine
thinketh
,
that
Trismegistus
foretelling
vnto
Asclepius
the
ruine
and
ouerthrow
of
Idols
,
might
take
that
light
from
the
predictions
of
the
Prophets
.
7.
Satan
doth
foresee
many
things
by
the
effects
:
as
when
he
seeth
a
man
full
of
good
workes
,
and
giuen
to
deuotion
and
praier
,
he
can
thinke
none
other
,
but
that
such
an
one
is
in
Gods
fauour
:
Martyr
.
likewise
by
the
contrarie
,
when
he
seeth
one
giuen
ouer
to
all
wickednes
,
he
knoweth
that
Gods
iudgements
hang
ouer
his
head
,
as
here
they
did
ouer
Saul
.
And
therefore
it
neede
not
seeme
straunge
,
that
the
deuill
did
foretell
of
his
ende
.
Augustine
here
saith
,
quasi
magnum
sit
diabolo
ante
occasum
mortem
corporis
praevidere
,
cum
signa
quaedam
soleant
apparere
morituris
,
Grat.
c.
26.
qu.
5.
c.
14.
quibus
Dei
protectio
amota
videatur
:
As
though
it
were
a
great
matter
,
for
the
deuill
to
foresee
ones
death
before
it
fall
,
seeing
that
they
which
so
die
,
doe
themselues
perceiue
some
signes
,
that
the
protection
of
God
is
remooued
:
As
Saul
gathered
by
euident
arguments
,
that
the
Lord
had
forsaken
him
:
how
then
could
it
be
hid
from
Satan
?
15.
Quest.
What
things
the
Deuill
is
ignorant
of
.
There
are
fowre
kind
of
things
,
which
Satan
hath
no
knowledge
of
.
1.
He
knoweth
not
things
to
come
,
but
by
coniectures
,
and
the
same
vncertaine
:
God
onely
seeth
things
to
come
,
as
present
:
for
seeing
God
doth
whatsoeuer
pleaseth
him
in
heauen
&
in
earth
,
he
can
not
be
ignorant
of
any
of
his
works
:
spirits
know
things
to
come
onely
by
signes
&
coniectures
.
And
Satan
is
deceiued
often
in
his
predictions
:
1.
either
because
the
signes
,
which
he
coniectureth
by
,
are
vncerten
by
themselues
,
as
are
the
signes
and
prognostications
of
weather
,
and
such
like
:
2.
or
for
that
God
interposeth
himselfe
,
2.
Secondly
,
Satan
is
ignorant
of
the
mysteries
and
secrets
of
Gods
counsell
:
as
he
was
doubtfull
concerning
Christ
,
whether
he
were
very
God
in
the
flesh
:
and
therfore
he
speaketh
vnto
Christ
in
an
ambiguous
tearme
,
when
he
tempted
him
:
If
thou
be
the
sonne
of
God
:
he
saw
many
euident
arguments
of
the
diuine
power
of
Christ
,
and
confessed
him
to
be
the
sonne
of
God
:
but
he
was
not
certen
thereof
,
for
then
he
would
not
haue
stirred
vp
Iudas
to
betray
Christ
,
had
they
knowne
,
they
neuer
would
haue
crucified
the
Lord
of
glorie
,
1.
Cor.
2.8
.
which
may
as
well
be
vnderstood
of
Satan
himselfe
,
as
of
those
which
were
his
ministers
and
instruments
.
The
good
Angels
themselues
did
not
fully
comprehend
the
mysterie
of
the
incarnation
of
the
Sonne
of
God
,
and
of
our
redemption
by
him
,
vntill
they
sawe
the
same
accomplished
:
as
S.
Paul
saith
,
To
the
intent
,
that
vnto
principalities
and
powers
in
heauenly
places
might
be
made
knowne
by
the
Church
the
manifold
wisdome
of
God
,
Eph.
3.
10.
much
more
therefore
was
this
mysterie
kept
hid
and
secret
from
Satan
.
3.
Satan
knoweth
not
what
is
in
the
heart
of
man
,
but
onely
by
coniectures
and
signes
:
directly
he
neither
knoweth
the
will
,
nor
the
vnderstanding
or
iudgement
of
man
:
two
waies
he
soundeth
mans
heart
:
either
by
the
precedent
causes
,
the
obiects
offered
outwardly
,
as
when
Dauid
espied
Bersabe
,
or
by
the
inward
imagination
or
phantasie
:
yet
he
is
not
certaine
whether
the
will
shall
apprehende
such
obiects
or
not
:
or
els
he
gesseth
by
the
outward
signes
and
impressions
of
the
affections
in
the
bodie
:
as
loue
,
anger
,
rage
,
care
,
and
such
like
,
doe
discouer
themselues
in
the
countenance
,
and
other
parts
of
the
bodie
:
but
where
such
impressions
are
not
,
as
wise
men
can
bridle
and
conceale
their
affections
,
there
Satan
faileth
in
his
coniecture
.
Further
,
the
Scripture
speaketh
euidently
,
that
God
onely
is
the
knower
of
the
heart
:
Thou
onely
knowest
the
hearts
of
all
the
children
of
men
,
1.
king
.
8.39
.
And
the
Apostle
saith
,
Who
knoweth
the
things
of
a
man
,
sauing
the
spirit
of
man
which
is
in
him
,
1.
Cor.
2.11
.
Mans
heart
is
knowne
to
none
,
but
vnto
God
,
and
himselfe
:
but
more
vnto
God
,
then
vnto
man
himselfe
:
for
both
God
seeth
aforehand
,
what
thoughts
are
like
to
rise
in
mans
heart
,
which
man
knoweth
not
himselfe
,
as
Psalm
.
139.2
.
Thou
vnderstandest
my
thoughts
a
farre
off
▪
and
God
is
greater
then
a
mans
heart
,
that
a
man
can
not
thinke
what
he
would
in
good
things
,
but
as
the
Lord
inspireth
him
.
Further
,
if
Satan
did
know
mans
heart
,
then
would
he
be
more
busie
in
his
temptations
,
and
mote
dangerous
.
This
also
is
the
preheminence
which
the
spirit
of
God
hath
beyond
the
euill
spirit
:
He
that
searcheth
the
heart
knoweth
what
is
the
meaning
of
the
spirit
.
Rom.
8.27
.
4.
The
fourth
thing
,
which
Satan
is
ignorant
of
,
is
of
the
graces
of
regeneration
,
the
consolation
of
the
spirit
,
the
operation
of
a
true
and
liuely
faith
:
the
Deuill
hath
a
kinde
of
superficiall
beleefe
,
as
Saint
Iames
saith
,
That
the
Deuills
beleeue
and
tremble
,
Iam.
2.
he
hath
an
historicall
faith
to
beleeue
the
Scriptures
to
be
true
,
and
that
the
incarnation
,
passion
,
resurrection
of
Christ
,
were
so
done
and
fulfilled
,
as
they
are
in
Scripture
declared
:
but
none
of
these
he
beleeueth
to
his
comfort
:
neither
can
he
comprehend
them
,
as
the
faithfull
doe
:
so
that
herein
euery
faithfull
man
hath
more
knowledge
by
the
sense
and
experience
of
faith
,
then
Satan
hath
.
16.
Quest.
Of
the
power
of
spirits
,
what
they
are
able
to
doe
by
their
spirituall
nature
,
and
what
not
.
1.
Here
the
power
of
spirits
is
to
be
distinguished
:
for
there
is
in
them
a
threefold
power
to
be
considered
;
a
naturall
power
,
which
they
haue
by
their
creation
,
as
they
are
spirits
;
a
limited
power
,
restrained
by
God
;
and
their
power
augmented
and
enlarged
from
God
,
for
some
speciall
seruice
,
wherein
it
pleaseth
the
Lord
to
vse
their
ministerie
.
The
Deuill
,
by
whome
the
sorcerers
of
Egypt
wrought
,
could
by
his
naturall
power
,
produce
the
similitude
and
likenesse
of
serpents
:
but
that
power
was
restrained
,
when
they
assaied
likewise
to
counterfeit
lice
:
his
power
was
augmented
,
when
he
was
suffered
to
execute
his
malice
vpon
Iob
:
for
Augustines
distinction
is
here
to
be
held
,
that
the
Deuill
otherwise
afflicteth
the
godly
,
and
otherwise
punisheth
the
wicked
:
In
filijs
diffidentiae
,
tanquam
in
proprijs
mancipijs
operatur
:
he
worketh
in
the
children
of
disobedience
,
as
in
his
owne
vessells
:
but
he
hath
no
power
vpon
the
righteous
,
vnlesse
it
be
giuen
him
:
sicut
homo
de
pecore
suo
facit
,
quod
vult
,
de
alieno
pecore
vt
faciat
,
expectat
sibi
dari
potestatem
,
ab
eo
cuius
est
:
ibi
potestas
,
quae
fuerat
,
prohibetur
,
hic
,
quae
non
fuerat
,
tribuitur
:
as
a
man
may
doe
with
his
owne
beast
what
he
will
,
but
with
an
other
mans
he
can
doe
nothing
without
leaue
of
the
owner
:
there
the
power
which
was
is
restrained
,
here
the
power
,
which
was
not
is
attributed
.
Aug.
in
Psal.
77.
Here
now
the
question
is
onely
of
the
naturall
power
of
Satan
,
as
he
is
a
spirit
.
2.
Now
concerning
this
power
,
some
doe
extenuate
it
too
much
,
thinking
that
neither
the
spirits
,
nor
those
which
worke
by
spirits
can
doe
any
thing
:
but
that
men
are
onely
by
them
deluded
and
deceiued
:
for
Nero
,
and
Iulian
,
which
were
Emperours
,
and
sought
to
suppresse
the
Christian
faith
,
did
confederate
themselues
with
sorcerers
and
Magicians
,
and
yet
they
could
effect
nothing
by
them
:
yet
it
had
beene
much
for
the
aduantage
of
Satans
kingdome
,
to
haue
aided
such
speciall
instruments
,
what
he
could
.
Contra.
1.
That
the
spirits
are
able
to
worke
straunge
things
it
appeareth
diuersly
,
both
by
the
diuine
lawes
,
made
against
them
,
that
they
should
not
suffer
a
witch
to
liue
,
Exod.
22.
Leuit.
20.
Deut.
18.
and
by
the
humane
lawes
of
the
Imperiall
and
other
states
:
which
lawes
should
not
haue
been
made
,
if
such
were
thought
to
be
able
to
doe
nothing
:
further
,
in
the
storie
of
Iob
it
is
euident
,
that
the
deuill
brought
downe
fire
from
heauen
,
and
raised
the
winds
:
in
the
Gospel
,
the
spirits
that
possessed
the
bodies
of
men
,
did
torment
them
,
and
cast
them
sometime
into
the
water
,
sometime
into
the
fire
.
Beside
,
in
the
Ethnike
stories
it
is
recorded
,
that
Tuccia
a
vestal
virgine
did
carrie
water
in
a
siue
,
and
Claudia
drew
a
shippe
that
stucke
in
the
sand
,
that
could
not
be
remooued
by
any
humane
force
:
Plinie
writeth
how
the
oliue
groue
of
Vectius
Marcellus
was
remooued
:
to
denie
that
these
things
were
done
,
it
would
be
thought
too
great
boldnes
.
Mart.
2.
But
touching
the
examples
of
Nero
and
Iulian
,
who
effected
little
by
art
Magicke
,
the
cause
was
not
in
their
want
of
power
,
but
for
that
God
restrained
their
power
,
that
Satan
did
not
what
he
would
.
Martyr
.
3.
Some
doe
ascribe
too
much
vnto
the
power
of
spirits
:
as
that
they
can
excitare
tempestates
,
raise
tempests
:
as
we
read
,
how
the
deuill
brought
downe
lightening
,
and
raised
the
winds
,
Iob
1.
and
in
Norway
,
there
are
certaine
called
Lapones
,
that
haue
three
knots
in
their
beards
,
who
if
they
loose
one
of
them
,
then
there
followeth
a
great
tempest
in
the
Sea
,
if
the
second
,
then
the
tempest
is
encreased
,
if
the
third
,
then
the
storme
rageth
,
and
riseth
as
though
heauen
&
earth
would
goe
together
:
this
is
the
opinion
of
Peter
Martyr
,
therein
consenting
with
Augustine
:
the
reason
of
his
opinion
is
,
because
,
as
he
thinketh
,
the
deuill
can
bring
and
put
together
the
causes
,
&
beginnings
,
and
seede
as
it
were
of
things
:
and
so
his
opinion
is
,
that
those
serpents
which
the
Egyptian
sorcerers
made
to
appeare
,
were
true
serpents
,
which
the
deuill
brought
forth
,
beeing
not
ignorant
of
what
seede
and
beginnings
serpents
were
made
.
Contra.
1.
The
Scripture
ascribeth
the
power
of
raine
,
lightening
,
and
winds
,
onely
vnto
God
,
Ierem.
10.13
.
He
causeth
the
cloudes
to
ascend
from
the
endes
of
the
earth
:
he
turneth
lightening
to
raine
,
and
bringeth
forth
the
winde
out
of
his
treasures
:
by
these
workes
of
power
,
the
Prophet
concludeth
,
that
the
Lord
was
God
,
and
that
the
gods
of
the
heathen
(
which
were
the
Deuills
,
whome
they
worshipped
in
their
idols
)
could
doe
no
such
thing
.
2.
Augustine
is
of
that
opinion
,
that
Satan
brought
downe
fire
from
heauen
,
Iob
1.
but
both
the
text
it selfe
is
against
him
,
which
calleth
it
the
fire
of
God
:
it
was
done
then
by
the
power
of
God
:
and
against
Augustines
priuate
opinion
,
I
can
oppose
the
determination
of
an
whole
Synod
:
Si
quis
credit
diabolum
sua
potestate
posse
excitare
tempestates
,
fulgurae
,
&c.
anathema
sit
:
Let
him
be
accursed
,
that
thinketh
the
Deuill
can
raise
tempests
,
lightening
,
&c.
of
his
owne
power
.
3.
If
the
Deuill
can
make
serpents
,
or
bring
forth
any
true
liuing
creature
,
because
he
can
put
together
the
seedes
,
and
beginnings
of
things
,
then
why
may
he
not
as
well
helpe
the
generation
of
man
,
and
procreate
children
by
humane
seede
,
which
were
absurd
to
imagine
:
as
for
those
serpents
,
that
they
were
no
true
serpents
,
but
in
appearance
onely
,
I
haue
shewed
elsewhere
,
in
the
questions
vpon
the
7.
chap.
of
Exodus
.
4.
But
thus
much
further
I
conceiue
of
the
power
of
spirits
in
the
disposing
of
the
weather
:
that
although
they
cannot
raise
vapours
or
exhalations
,
whereof
the
winds
,
and
raine
,
and
other
meteors
are
engendred
,
at
their
pleasure
;
yet
when
this
preparation
is
made
by
nature
,
and
such
things
are
alreadie
in
beeing
,
that
Satan
can
transport
the
raines
,
winds
,
lighetning
,
from
one
corner
to
an
other
:
and
this
is
all
he
can
doe
for
that
matter
,
as
I
haue
shewed
in
the
place
before
cited
.
4.
Now
then
,
keeping
the
meane
way
betweene
both
,
though
Satan
be
neither
so
impotent
and
void
of
power
,
as
some
thinke
,
nor
yet
so
potent
,
as
some
others
imagine
,
yet
many
straunge
things
he
is
able
to
doe
.
1.
The
Deuill
can
mooue
or
transport
from
place
to
place
,
and
that
very
speedily
,
and
with
great
agilitie
:
for
if
the
spirit
of
man
,
hath
that
power
to
mooue
and
stirre
the
bodie
,
the
like
power
can
not
be
denied
vnto
spirits
of
a
more
powerfull
nature
:
the
Scripture
also
giueth
euidence
for
this
,
that
Sathan
transported
the
bodie
of
Christ
:
it
pleased
our
Sauiour
to
giue
the
tempter
that
aduantage
,
and
to
yeild
him
so
farre
to
be
caried
of
him
,
that
he
might
confound
him
in
his
owne
deuise
,
and
slay
him
with
his
owne
weapon
,
as
Dauid
killed
Goliath
:
so
we
heard
before
how
Claudia
by
a
diabolicall
power
remooued
a
ship
:
so
Satan
vseth
to
transport
Magicians
and
sorcerers
,
and
to
cause
them
to
ride
in
the
aire
:
as
Simon
Magus
,
as
Ecclesiasticall
stories
make
mention
,
could
glide
in
the
aire
.
2.
Satan
can
vse
creatures
as
his
instruments
,
whether
they
be
liuing
,
or
voide
of
life
,
as
he
spake
out
of
the
serpent
vnto
Eue
:
3.
The
Deuill
notwithstanding
may
assume
vnto
himselfe
the
likenes
of
any
bodie
,
either
of
the
liuing
or
the
dead
:
which
yet
is
no
true
bodie
,
but
onely
in
outward
shape
and
appearance
:
for
like
as
in
the
cloudes
,
there
are
often
naturall
impressions
shewing
the
similitude
of
diuers
shapes
,
as
of
men
fighting
in
the
aire
,
and
such
like
,
so
we
conceiue
that
Satan
by
disposing
and
gathering
the
aire
together
,
can
make
a
representation
of
colours
and
of
shapes
:
as
is
euident
he
did
,
in
the
apparition
of
Samuel
.
But
whereas
Peter
Martyr
equally
attributeth
this
power
to
spirits
both
good
and
bad
,
to
assume
true
bodies
,
which
may
be
handled
and
felt
,
therein
I
can
not
subscribe
vnto
him
:
that
the
good
Angels
haue
appeared
in
true
sensible
bodies
,
it
is
euident
both
by
their
eating
,
as
the
three
Angels
that
came
to
Abraham
,
and
by
the
washing
of
their
feete
,
Gen.
19.2
.
But
these
bodies
they
assumed
not
by
their
owne
Angelical
power
,
but
the
Lord
the
creator
so
disposing
,
that
they
might
take
such
bodies
,
during
such
seruice
and
ministerie
,
and
afterward
lay
them
downe
againe
.
Handle
me
and
see
me
,
for
a
spirit
hath
not
flesh
and
bones
,
as
ye
see
me
haue
,
Luk.
24.37
.
he
meaneth
an
euill
spirit
,
such
as
they
were
afraide
of
:
this
had
beene
no
good
argument
to
satisfie
the
Apostles
,
if
euill
and
wicked
spirits
could
assume
true
bodies
,
that
might
be
felt
and
handled
.
4.
The
Deuill
can
diuersly
delude
and
deceiue
the
senses
,
either
the
outward
with
imagined
shewes
,
or
the
inward
,
with
phantasticall
imaginations
:
those
by
day
by
visions
,
the
other
by
night
in
dreames
,
casting
them
asleepe
,
whome
he
seeketh
to
seduce
and
deceiue
.
Apollonius
Tyaneus
,
that
a
certaine
young
man
was
enamoured
with
a
faire
rich
woman
,
the
mariage
feast
was
prepared
,
which
seemed
to
be
set
forth
with
vessells
of
gold
and
siluer
:
but
Apollonius
desired
her
to
be
one
of
the
spirits
,
called
Lamiae
,
and
presently
all
that
shewe
of
siluer
and
gold
was
turned
to
coales
.
The
like
hereunto
was
that
,
which
is
mentioned
in
the
Arausicane
councell
,
of
certaine
women
that
imagined
they
road
vpon
beasts
in
the
night
,
with
Diana
the
Pagane
goddesse
,
or
Herodias
,
beeing
accompanied
with
great
troupes
:
of
which
vaine
apparitions
,
the
Councell
giueth
this
sentence
,
Satanas
,
qui
se
transfigurat
in
angelum
lucis
,
transformat
se
in
diversarum
personarum
species
,
&
mentem
quam
captivam
tenet
,
in
somnis
deludit
.
Satan
,
which
can
transforme
himselfe
into
an
Angel
of
light
,
doth
transforme
himselfe
into
the
likenes
of
diuers
persons
,
and
deceiueth
the
minde
,
which
he
holdeth
captiue
with
dreames
.
The
same
opinion
is
to
be
held
of
the
spirits
called
Incubi
,
and
succubi
,
some
shewing
themselues
like
women
,
some
like
men
:
for
the
deuill
deceiueth
his
clients
in
their
dreames
,
with
such
sights
,
as
though
they
were
set
at
bankets
,
and
had
reall
fruition
of
carnall
pleasure
.
Thus
it
is
not
impossible
for
the
deuill
to
transport
men
into
woods
,
and
solitarie
places
,
and
to
shew
them
strange
sights
,
as
of
some
frying
in
the
flames
of
Purgatorie
,
and
such
like
,
to
nusle
people
in
ignorance
and
superstition
.
17.
Quest.
That
all
confederacie
with
spirits
,
is
vnlawfull
,
and
abominable
.
1.
Here
a
distinction
is
necessarie
:
the
ministerie
of
spirits
is
vsed
,
either
by
authoritie
and
commandement
from
God
,
as
our
Sauiour
,
and
his
Apostles
by
the
spirit
of
God
did
cast
out
deuills
:
or
els
by
compact
and
agreement
made
with
them
,
which
is
altogether
vnlawfull
,
for
that
were
to
fall
from
God
vnto
the
deuill
.
2.
And
whereas
the
spirits
seeme
to
be
delighted
with
hearbs
,
and
to
be
called
by
certaine
rites
and
ceremonies
,
that
is
done
but
to
collude
with
,
and
to
deceiue
men
:
there
is
no
power
in
such
hearbs
,
ceremonies
,
and
charmes
,
but
all
dependeth
vpon
the
couenant
and
confederacie
,
which
they
haue
made
with
their
clients
.
Like
as
the
Lord
hath
appointed
certaine
holy
rites
and
Sacraments
,
as
signes
of
the
couenant
betweene
him
and
his
people
:
which
outward
signes
haue
no
actiuitie
or
working
power
of
themselues
,
but
from
the
couenant
,
wherof
they
are
signes
:
So
Satan
,
who
would
herein
imitate
God
,
seemeth
to
be
affected
with
those
superstitious
signes
,
but
it
is
the
deuillish
couenant
,
that
bindeth
him
vnto
his
ministers
,
and
yet
no
longer
then
he
will
himselfe
.
3.
Now
concerning
Exorcists
,
If
I
through
Beelzebub
cast
out
deuills
,
by
whome
doe
your
children
cast
them
out
?
it
seemeth
that
they
vsed
in
the
name
of
God
to
cast
out
deuils
,
as
the
sonnes
of
Sceva
a
Iew
assaied
to
doe
,
Act.
19.
which
miraculous
worke
it
pleased
God
,
should
take
place
among
his
people
,
to
helpe
their
weaknes
and
infirmitie
vntill
the
comming
of
the
Messiah
:
as
we
read
of
a
greater
miracle
which
continued
till
Christs
time
,
of
the
descending
of
an
Angel
at
certaine
times
into
the
poole
of
Bethesda
,
Ioh.
5.
And
this
sort
of
Exorcists
,
remained
still
among
the
Iewes
,
as
Iosephus
maketh
mention
of
one
Eleazar
,
who
in
the
presence
of
Vespasian
and
his
sonnes
,
cast
a
deuill
out
of
a
man
,
and
this
he
testifieth
,
that
he
himselfe
saw
:
lib.
8.
antiquit.
yet
this
their
exorcising
was
not
lawfull
,
they
abused
thereunto
the
name
of
God
:
though
the
Lord
thought
good
for
the
manifesting
of
his
power
among
the
Gentiles
,
that
in
his
name
such
things
should
be
done
.
4.
But
now
to
vse
any
enchantment
to
preuent
witcherie
,
as
many
things
are
commonly
receiued
and
prescribed
,
This
kind
goeth
not
out
,
but
by
fasting
and
praier
,
Matth.
19.21
.
Spirituall
enemies
can
not
be
expelled
,
but
by
spirituall
enemies
.
sic
fere
Martyr
.
CHAP.
XXX
.
1.
Quest.
v.
1.
Of
the
Amalekites
sacking
and
taking
of
Ziklag
.
1.
BY
this
it
appeareth
what
inconueniences
followed
vpon
Sauls
sparing
of
Amalek
,
contrarie
to
the
commandement
of
God
:
who
were
reserued
for
a
plague
vnto
Israel
.
Bor.
2.
Beside
,
by
this
accident
God
chastiseth
and
corrects
Dauid
,
if
he
had
entertained
any
such
thought
,
as
to
fight
against
Israel
.
Osiand
.
3.
Yet
so
as
the
Lord
remembreth
his
mercie
in
iudgement
,
and
so
ouerruleth
the
Amalekites
,
as
that
they
put
none
to
the
sword
,
but
onely
caried
Dauids
wiues
away
captiue
,
that
they
might
be
recouered
againe
aliue
.
Mar.
4.
Gods
prouidence
also
further
sheweth
it selfe
toward
Dauid
:
in
that
Achish
did
hasten
him
forward
to
goe
away
in
the
morning
very
earely
:
and
by
this
meanes
making
hast
,
he
came
the
sooner
to
Ziklag
to
pursue
after
the
Amalekites
:
Pellican
.
and
so
the
Lord
calleth
Dauid
from
an
vniust
quarrel
against
the
people
of
God
,
to
a
iust
battell
against
the
Amalekites
.
Mar.
2.
Quest.
v.
3
,
4.
Of
the
straite
that
Dauid
was
in
.
1.
His
owne
people
would
haue
stoned
him
:
laying
the
cause
vpon
him
,
that
they
left
their
citie
without
defense
,
to
follow
after
him
.
So
Dauid
hath
fowre
kinde
of
enemies
:
Saul
and
his
companie
,
the
Philistims
,
the
Amalekites
,
whom
Dauid
now
pursueth
,
and
which
was
most
grieuous
of
all
vnto
him
,
his
owne
people
and
followers
intended
to
stone
him
:
wherein
he
was
a
figure
of
our
Sauiour
Christ
,
who
was
hated
of
his
owne
people
:
as
was
Moses
that
faithfull
seruant
of
God
.
Thus
it
pleased
the
Lord
to
trie
Dauids
patience
,
and
now
beeing
as
it
were
plunged
in
the
depth
of
sorrow
,
it
was
a
signe
vnto
him
that
his
deliuerance
was
neere
at
hand
.
2.
Dauid
weepeth
together
with
the
rest
,
and
that
excessiuely
,
but
they
for
their
present
losse
,
that
their
wiues
and
children
were
caried
away
:
but
Dauid
further
considered
,
that
the
Lord
did
chastise
him
for
his
sinne
.
3.
By
this
example
of
Dauid
thus
grieuously
weeping
and
lamenting
,
that
opinion
of
the
Stoikes
is
confuted
,
that
would
haue
a
wise
man
without
all
passion
and
affection
,
and
not
so
much
as
to
change
his
countenance
.
Mart.
3.
Quest.
v.
6.
Of
these
words
,
Dauid
did
comfort
himselfe
in
his
God
:
how
the
Lord
is
called
his
God
.
1.
The
Lord
was
God
not
onely
of
Dauid
,
but
of
all
Israel
,
and
not
onely
of
Israel
,
but
of
the
Gentiles
also
.
But
Dauid
calleth
him
his
God
,
because
he
had
particular
experience
of
the
goodnes
of
God
toward
him
:
as
all
the
seruants
of
God
haue
.
Mar.
So
S.
Paul
saith
,
I
thanke
my
God
,
Rom.
1.8
.
and
speaking
of
Christ
,
he
saith
,
who
hath
loued
me
,
and
giuen
himselfe
for
me
,
Gal.
2.20
.
2.
In
the
Canticles
the
Church
saith
vnto
and
of
Christ
,
My
well
beloued
,
as
Christ
calleth
the
Church
,
My
spouse
,
my
loue
:
whereupon
Bernard
noteth
well
,
Vniversitatis
Dominum
,
quadam
sibi
proprietate
vendicat
in
dilectum
:
shee
challengeth
the
vniuersall
Lord
,
by
a
certaine
proprietie
to
be
her
beloued
.
And
againe
,
Mirum
hoc
videtur
,
sed
verum
,
animam
Deum
videntem
haud
s●●us
videre
,
quam
si
sola
videatur
à
Deo
:
this
seemeth
strange
,
and
yet
is
true
,
that
the
soule
seeth
the
all-seeing
God
,
as
though
it
alone
were
seene
of
God
.
Serm.
69.
in
Cantic
.
3.
This
then
maketh
strongly
against
the
opinion
of
the
Romanists
,
4.
Quest.
v.
15.
Whether
Dauid
did
well
to
vse
the
ministerie
of
the
Egyptian
seruant
to
betray
his
master
.
Herein
Dauid
did
no
more
then
he
might
lawfully
:
Dauid
might
vse
the
seruice
of
this
Egyptian
herein
by
a
treble
right
:
1.
he
beeing
an
Egyptian
,
and
no
Amalekite
,
was
,
as
it
seemeth
beeing
a
poore
stranger
,
constrained
to
serue
an
hard
seruice
vnder
an
Amalekite
:
2.
beeing
left
of
his
master
,
he
falleth
into
the
hands
of
Dauid
,
and
so
by
the
law
of
battell
,
he
is
exempted
from
the
seruice
of
his
former
master
:
Borr.
3.
But
Dauid
had
a
more
iust
title
to
doe
it
:
for
seeing
that
the
Amalekite
his
master
had
left
this
poore
Egyptian
beeing
sicke
,
who
might
either
haue
perished
with
hunger
,
or
be
deuoured
of
the
wild
beasts
,
and
Dauid
succoured
him
,
and
receiued
him
beeing
readie
to
die
,
by
this
meanes
the
Egyptian
was
more
bound
vnto
Dauid
who
saued
his
life
.
And
to
this
purpose
certaine
Imperiall
lawes
were
made
,
Servus
in
gravi
morbo
dimissus
à
Domino
,
liber
esto
,
in
ff.
titul
.
qui
sine
manumission
.
&c.
leg
.
11.
tum
enim
deseritur
,
cum
maxmie
invandus
esset
:
a
seruant
beeing
forsaken
of
his
master
in
his
grieuous
sicknes
,
shall
be
free
,
for
he
is
then
giuen
ouer
,
when
he
hath
most
neede
of
helpe
.
And
againe
,
si
herus
negaverit
servo
suo
alimenta
,
pro
derelict
.
leg.
11.
&
alius
suppeditet
,
sit
occupantis
:
if
the
master
denie
food
to
his
seruant
,
and
an
other
supplie
it
,
he
shall
belong
to
him
that
occupieth
him
.
4.
Gods
iustice
also
herein
is
made
manifest
vpon
cruell
and
vnmercifull
masters
:
for
as
the
Amalekite
regarded
not
the
life
of
his
seruant
,
which
he
might
easily
haue
preserued
,
by
putting
him
vpon
some
beast
,
especially
seeing
they
were
not
pursued
of
their
enemies
:
so
by
the
intelligence
giuen
to
Dauid
by
this
seruant
,
his
cruell
master
looseth
his
life
.
Mart.
5.
Quest.
v.
17.
Whether
Dauid
did
well
in
putting
all
the
Amalekites
to
the
sword
.
1.
Seeing
this
warre
was
iust
,
both
because
by
the
oracle
of
God
,
Dauid
was
warranted
to
take
it
in
hand
:
and
his
cause
also
was
good
,
to
rescue
his
wiues
and
children
carried
away
,
as
Abraham
in
the
like
case
recouered
Lot
,
that
was
taken
captiue
,
Gen.
14.
Dauid
therefore
with
whome
he
might
lawfully
warre
,
he
might
also
lawfully
kill
.
2.
But
it
will
be
obiected
,
that
the
Amalekites
dealt
not
so
hardly
with
them
:
for
they
put
not
any
to
the
sword
in
Ziklag
.
I
answer
,
1.
that
there
was
no
resistance
against
the
Amalekites
,
and
therefore
they
had
no
cause
to
put
any
to
the
sword
:
2.
and
in
that
they
spared
their
wiues
,
they
did
it
rather
of
a
couetous
mind
,
to
haue
them
raunsomed
,
then
of
any
mercifull
inclination
.
3.
Dauid
knew
,
that
the
Amalekites
were
of
God
appointed
to
destruction
,
as
professed
enemies
to
his
people
:
and
therefore
he
doubted
not
,
but
that
he
might
execute
the
sentence
of
God
vpon
them
.
Mart.
6.
Quest.
v.
17.
How
long
the
slaughter
of
the
Amalekites
continued
.
1.
Some
read
,
Dauid
smote
them
from
the
twilight
vnto
the
euening
,
(
that
is
,
of
the
next
day
)
and
vnto
their
morow
:
that
is
,
the
morow
after
the
two
euenings
.
Vatablus
he
thinketh
,
that
the
slaughter
continued
vntill
the
third
day
,
and
beganne
vpon
the
euening
,
and
so
held
out
till
the
next
euening
,
and
so
on
vntill
the
morrow
after
two
euenings
:
but
the
pronoune
affix
,
am
,
being
of
the
mascuuline
gender
plural
,
cannot
be
referred
to
ghereb
,
euening
,
being
of
the
singular
.
2.
Some
therefore
doe
read
,
that
he
smote
them
from
the
euening
,
vntill
the
euening
of
the
next
day
:
L.
or
from
the
twilight
vnto
the
euening
of
the
next
day
:
B.
G.
so
also
Pellican
.
But
it
seemeth
that
Dauid
came
not
vpon
them
in
the
night
,
because
they
were
eating
and
drinking
,
and
dauncing
,
but
rather
in
the
morning
watch
,
as
Saul
came
vpon
the
Ammonites
,
c.
11.11
.
3.
A
third
interpretation
there
is
,
that
Dauid
smote
them
from
the
morning
,
vntill
the
euening
,
and
so
vntill
the
next
day
:
so
the
Septuag.
these
doe
beginne
the
time
right
,
but
they
extend
it
too
farre
,
vntill
the
next
day
:
it
is
like
that
the
night
did
breake
off
the
pursuit
,
neither
could
Dauid
and
his
men
haue
endured
a
whole
day
and
night
,
without
any
intermission
.
4.
Wherefore
the
meaning
rather
is
,
that
Dauid
smote
them
from
the
twilight
in
the
morning
,
vntill
the
euening
of
the
same
day
:
for
nesheph
,
signifieth
the
twilight
either
in
the
morning
,
or
euening
:
but
here
rather
of
the
morning
,
because
an
other
word
ghereb
,
is
vsed
to
expresse
the
twilight
of
the
euening
.
And
Iosephus
also
so
expoundeth
,
that
the
fight
endured
,
à
prandio
vsque
ad
vesperam
,
from
dinner
or
eating
time
,
vntill
the
euening
.
Now
it
is
called
,
the
euening
of
their
morrow
,
not
because
the
euening
beginneth
the
next
day
,
as
Osiand
.
but
in
saying
their
morrow
,
he
hath
relation
vnto
the
men
,
that
it
was
the
morrow
after
they
set
forth
to
follow
the
Amalekits
.
Iun.
7.
Quest.
v.
20.
Why
it
was
lawfull
for
Dauid
to
carie
away
the
catell
of
the
Amalekites
,
which
was
vnlawfull
for
Saul
.
Saul
was
reprooued
for
sauing
the
best
of
the
Amalekites
cattell
,
and
bringing
of
them
away
,
c.
15.
but
it
was
lawfull
for
Dauid
to
doe
so
.
1.
The
reason
is
,
because
Saul
had
a
speciall
commandement
to
put
euen
the
cattell
to
th●
sword
,
and
therefore
he
sinned
,
because
he
disobeied
the
Lords
commandement
:
but
Dauid
hauing
no
such
charge
,
therein
offended
not
.
Mar.
2.
An other
reason
may
be
yeilded
,
because
this
pray
which
Dauid
tooke
from
the
Amalekites
was
not
of
their
owne
cattell
,
but
such
as
they
had
taken
before
from
other
cities
of
Iudah
beside
Ziklag
,
and
therefore
Dauid
might
lawfully
recouer
them
.
Vatab.
3.
Some
thinke
,
that
this
difference
betweene
Saul
and
Dauid
herein
,
dependeth
vpon
the
secret
counsell
of
God
,
which
can
not
be
searched
out
:
Borr.
but
I
rather
insist
vpon
the
former
reasons
.
4.
Now
they
diuided
the
whole
pray
into
two
parts
,
which
consisted
either
of
the
cattell
,
which
were
taken
from
Ziklag
,
which
are
called
his
,
that
is
,
Dauids
cattell
,
or
of
such
cattell
as
the
Amalekites
had
robbed
and
spoiled
from
other
places
:
and
this
was
driuen
before
the
other
,
and
they
called
it
Dauids
pray
,
not
onely
for
that
the
praise
of
the
victorie
redoundeth
to
the
captaine
,
Mart.
but
because
Dauid
was
the
onely
cause
of
this
exploit
,
in
consulting
with
God
,
by
whose
direction
this
enterprise
was
taken
in
hand
,
and
by
this
meanes
they
make
amends
for
their
former
ouersight
,
when
in
their
heate
they
would
haue
risen
against
Dauid
.
Pellican
.
And
further
it
is
called
Dauids
pray
,
because
the
other
part
of
the
spoile
was
to
be
restored
to
the
inhabitants
of
Ziklag
againe
.
8.
Quest.
v.
23.
How
Dauid
could
call
them
brethren
,
which
in
the
former
verse
are
said
to
be
wicked
men
.
1.
Dauid
calleth
them
brethren
,
either
in
respect
of
their
nation
,
and
countrey
,
being
all
of
Israel
,
or
because
they
were
all
of
one
profession
and
religion
:
and
though
they
were
now
euill
disposed
,
yet
he
perswaded
himselfe
,
that
they
might
come
to
be
of
a
better
minde
:
whereby
we
are
taught
not
to
be
out
of
hope
of
any
,
but
that
they
may
be
otherwise
minded
.
Mar.
2.
And
by
this
friendly
,
and
louing
compellation
,
he
insinuateth
himselfe
,
that
he
might
more
easily
winne
them
,
vnto
that
which
was
honest
and
reasonable
:
Osiand
.
Borr.
3.
Thus
Stephen
in
the
Acts
,
c.
7.2
.
calleth
the
obstinate
Iewes
brethren
.
Augustine
also
according
to
the
same
example
,
nameth
the
Madaurensians
,
which
yet
were
Idolaters
,
brethren
.
So
Cyprian
,
cited
by
August
.
lib.
3.
contr.
Parmenian
.
c.
2.
calleth
certaine
,
(
which
by
vsurie
and
extortion
,
had
purchased
them
manners
and
farmes
,
)
colleagues
,
and
brethren
:
they
did
not
so
much
consider
;
what
they
were
in
the
present
state
,
but
what
by
Gods
grace
they
might
be
.
Mart.
4.
Now
as
in
Dauids
companie
,
there
were
some
bad
minded
men
,
so
in
the
Church
of
God
there
are
hypocrites
and
false
brethren
.
Osiand
.
9.
Quest.
v.
24.
Of
the
equitie
of
Dauids
law
,
that
in
battell
the
pray
should
be
equally
diuided
betweene
those
that
goe
downe
to
battell
,
and
those
that
keepe
the
stuffe
.
1.
Dauid
to
this
equall
diuision
perswadeth
by
two
speciall
reasons
:
both
because
the
victorie
was
not
atchieued
by
their
power
or
strength
,
but
giuen
them
by
God
:
and
for
that
there
was
reason
,
seeing
they
did
their
seruice
in
keeping
the
stuffe
,
that
they
should
take
part
of
the
spoile
with
the
rest
:
for
they
also
did
warrefare
in
an
other
sort
.
Iun.
2.
Further
,
the
equitie
of
this
law
appeareth
,
by
these
reasons
:
1.
they
were
wearie
,
and
could
goe
no
further
,
their
will
was
not
wanting
,
but
their
abilitie
:
and
therefore
their
willing
minde
was
to
be
accepted
according
to
that
they
had
,
not
according
to
that
they
had
not
,
as
the
Apostle
saith
,
2.
Cor.
8.12
.
that
is
,
according
to
their
power
.
2.
they
all
staied
with
the
stuffe
by
a
common
consent
of
the
rest
,
v.
22.
They
made
them
to
abide
at
the
riuer
.
3.
they
also
did
good
seruice
,
in
keeping
the
stuffe
,
which
otherwise
might
haue
been
spoiled
by
some
enemies
,
if
they
had
not
staied
by
it
.
4.
if
the
rest
had
beene
ouercome
,
that
went
downe
to
battell
,
their
daunger
should
haue
beene
as
great
.
Mar.
3.
Beside
herein
Dauid
had
the
example
of
Abraham
,
Gen.
14.
who
reserued
vnto
Aner
,
Escol
and
Mamre
their
parts
,
though
as
may
be
gathered
,
they
went
not
with
Abraham
to
battell
,
but
were
onely
confederates
and
assistants
,
Gen.
14.
Mar.
So
likewise
Moses
diuided
the
spoile
of
the
Madianites
betweene
the
souldiers
and
the
rest
of
the
Congregation
.
Numb
.
31.
This
law
was
onely
reuiued
by
Dauid
,
and
after
this
it
continued
in
force
;
as
it
was
practised
,
2.
Macchab.
8.28
.
they
diuided
the
spoile
betweene
the
sicke
,
the
fatherlesse
,
and
widowes
,
and
the
rest
among
themselues
,
their
wiues
and
children
.
Iun.
10.
Quest.
Whether
Dauid
made
an
equall
diuision
betweene
the
one
and
the
other
.
1.
Some
thinke
,
that
an
equall
distribution
was
made
after
an
Arithmetical
proportion
,
that
is
,
to
euery
one
alike
,
not
by
a
Geometrical
,
to
euery
one
according
to
his
seruice
:
because
this
victorie
was
obtained
,
not
by
humane
strength
and
policie
,
but
by
the
diuine
assistance
.
Contra.
But
this
was
made
as
a
law
,
not
onely
for
that
time
,
but
to
continue
afterward
,
and
therfore
that
was
not
the
reason
:
and
beside
,
it
beeing
enacted
for
a
law
,
it
was
iust
and
reasonable
:
but
to
giue
vnto
all
alike
,
were
vniust
:
for
in
distributing
of
rewards
,
it
is
agreeable
vnto
iustice
,
that
respect
should
be
had
vnto
mens
deserts
.
2.
Wherefore
it
is
rather
like
,
that
Dauid
made
a
iust
distribution
to
euery
one
according
to
the
qualilitie
of
his
seruice
:
which
may
be
made
plaine
by
these
reasons
.
1.
There
went
downe
to
battell
foure
hundred
,
there
staied
with
the
stuffe
onely
two
hundred
:
an
equall
diuision
therefore
betweene
them
both
had
not
beene
iust
.
2.
In
the
president
,
which
it
seemeth
Dauid
followed
,
namely
,
that
of
Moses
in
diuiding
the
spoiles
of
the
Midianites
,
the
like
proportion
was
obserued
:
for
although
they
which
went
not
to
battell
,
had
part
of
the
pray
,
yet
the
souldiers
had
the
greatest
part
:
for
they
beeing
but
12.
thousand
,
had
the
halfe
part
of
the
pray
:
and
the
rest
of
the
Congregation
,
which
amounted
vnto
600.
thousand
,
had
the
other
.
And
againe
,
of
the
souldiers
part
there
was
taken
but
one
of
fiue
hundred
both
of
the
men
and
cattell
to
be
giuen
vnto
the
Priests
,
but
out
of
the
peoples
part
there
was
taken
one
out
of
fiftie
:
so
it
is
euident
,
that
the
souldiers
had
a
preheminence
.
Genevens
.
Wherefore
although
Dauid
thought
it
meete
,
that
they
which
staied
by
the
stuffe
should
haue
part
of
the
pray
:
yet
it
is
like
that
Dauid
made
such
a
distribution
,
as
that
euery
man
was
rewarded
according
to
his
seruice
.
Mar.
11.
Quest.
Why
Dauid
sent
part
of
the
pray
vnto
the
cities
of
Iudah
.
1.
Dauid
had
found
entertainment
among
them
of
his
tribe
,
there
hiding
himselfe
,
while
Saul
pursued
him
:
and
therfore
Dauid
,
to
shew
his
thankefulnes
,
sendeth
them
presents
:
this
reason
is
touched
afterward
,
v.
31.
Mar.
2.
Beside
,
they
were
his
kinred
and
brethren
,
and
therefore
there
was
reason
,
why
Dauid
first
should
shew
his
kindnes
toward
them
.
Osiand
.
3.
These
cities
of
Iudah
also
had
beene
robbed
and
spoiled
by
the
Amalekites
,
as
the
Egyptian
told
Dauid
,
v.
14.
that
they
had
roued
vpon
the
coast
of
Iudah
,
and
therefore
Dauid
thought
it
reasonable
,
that
some
restitution
should
be
made
vnto
them
of
their
losses
.
Pellican
.
4.
Beside
,
by
this
meanes
Dauid
prepared
their
hearts
,
and
did
insinuate
himselfe
into
their
affections
:
who
afterward
did
faithfully
take
part
with
Dauid
against
the
house
of
Saul
,
2.
Sam.
2.
Borr.
5.
Iosephus
saith
,
that
Dauid
sent
presents
throughout
all
Iudah
:
but
seeing
the
cities
are
by
name
expressed
,
whether
Dauid
sent
gifts
,
there
is
small
probabilitie
of
that
assertion
:
especially
seeing
the
two
principall
reasons
before
alleadged
,
of
Dauids
thankefulnes
to
those
places
,
where
he
had
haunted
,
and
of
restitution
to
those
cities
,
which
had
beene
spoiled
by
the
Amalekites
,
did
not
binde
him
to
all
the
places
of
Iudah
,
but
onely
to
some
.
12.
Quest.
27.
Whether
Dauid
sent
to
Bethel
,
or
to
the
house
of
God
,
as
the
word
signifieth
.
1.
The
most
Interpreters
,
and
all
but
Iunius
,
doe
take
Bethel
here
for
a
proper
name
,
the
Septuag.
Chald.
Lat.
Vat.
with
the
rest
.
2.
But
Iunius
reads
,
the
house
of
God
,
which
seemeth
to
be
the
better
reading
for
these
reasons
:
1.
because
Bethel
is
so
taken
twice
before
,
c.
7.16
.
and
10.3
.
not
for
the
citie
so
called
,
but
for
the
house
of
God
,
the
place
where
the
Arke
of
God
was
at
this
time
,
which
was
Kiriathiearim
,
c.
7.1
.
2.
it
is
said
in
the
former
v.
that
he
sent
of
the
pray
to
the
Elders
of
Iudah
:
and
Iosephus
,
onely
maketh
mention
of
the
cities
of
Iudah
,
to
whome
Dauid
sent
:
now
Bethel
was
not
in
the
tribe
of
Iudah
,
but
in
Ephraim
,
Iosh.
16.2
.
whereas
Kiriathiearim
,
called
also
Kiriath-baal
,
belonged
vnto
Iudah
,
Iosh.
15.60
.
3.
most
of
the
cities
here
rehearsed
,
were
in
the
territorie
of
Iudah
:
as
Iathir
,
Iosh.
15.47
.
Eshtemoah
,
Iosh.
15.49
.
the
cities
of
the
Ierahmeelites
,
c.
27.10
.
the
Kenites
also
dwelt
with
the
children
of
Iudah
,
Iud.
1.26
.
Hormah
belonged
to
Iudah
,
Iud.
1.17
.
and
Hebron
and
Char-ashan
was
in
the
tribe
of
Simeon
,
called
Hashan
,
Iosh.
14.4
.
but
the
Simeonites
had
that
inheritance
among
the
tribe
of
Iudah
.
4.
It
is
not
like
that
Dauid
would
forget
to
send
a
present
to
the
place
where
the
Arke
of
God
was
,
to
shew
his
thankefulnesse
vnto
God
.
CHAP.
XXXI
.
1.
Quest.
v.
1
,
2.
Of
the
ouerthrow
of
the
Israelites
in
generall
.
1.
IOsephus
writeth
,
that
the
same
day
Saul
was
slaine
in
mount
Gilboa
,
when
Dauid
triumphed
against
the
Amalekites
:
where
we
see
the
diuers
successe
of
those
that
trust
in
God
,
as
Dauid
did
,
and
such
as
vse
vnlawfull
meanes
,
as
Saul
did
,
that
consulted
with
a
witch
.
Mar.
2.
Whereas
all
the
people
fled
,
it
was
a
signe
that
the
wrath
of
God
was
vpon
them
:
as
this
is
reckoned
among
the
iudgements
,
which
God
would
lay
vpon
his
people
for
their
sinnes
,
they
should
flee
before
their
enemies
,
Leuit.
26.
Mart.
and
it
is
often
seene
,
that
the
people
are
punished
vnder
an
euill
magistrate
,
as
beeing
accessarie
to
his
sinnes
:
Osiand
.
for
they
conspired
with
Saul
against
Dauid
,
neither
did
any
of
them
finde
fault
with
the
cruell
slaughter
of
the
innocent
Priests
.
Mar.
3.
Saul
is
reserued
in
the
battell
,
vntill
the
last
and
greatest
extremitie
,
when
he
saw
all
the
people
discomfited
,
and
his
sonnes
slaine
before
him
:
that
his
sorrow
thereby
falling
vpon
him
by
the
iust
iudgement
of
God
,
might
be
encreased
.
Mart.
2.
Quest.
v.
2.
Of
the
death
of
Sauls
sonnes
,
and
specially
of
Ionathan
.
1.
Here
are
onely
three
sonnes
of
Saul
mentioned
to
haue
died
in
this
battell
,
Ishbosheth
was
not
present
,
either
because
he
was
no
warriour
,
or
for
that
he
was
left
at
home
,
to
be
ouerseer
of
the
familie
.
Mar.
2.
All
these
three
doe
die
together
with
their
father
,
not
bearing
his
punishment
,
or
suffering
for
their
fathers
sinne
:
they
had
sinnes
of
their
owne
,
which
Gods
iudgements
might
worke
vpon
,
which
it
pleased
God
should
concurre
with
the
punishment
of
their
father
,
that
euill
parents
might
be
warned
,
who
by
their
wickednes
doe
bring
Gods
iudgements
vpon
themselues
,
and
their
posteritie
.
3.
But
concerning
Ionathan
,
his
lamentable
ende
,
beeing
a
good
man
deserueth
more
compassion
:
which
is
thus
farre
to
be
considered
:
1.
that
Ionathan
beeing
a
good
man
,
howsoeuer
he
ended
his
daies
,
could
not
die
euill
:
2.
God
no
doubt
turned
this
temporall
death
of
Ionathan
to
his
euerlasting
glorie
:
3.
God
might
foresee
,
that
if
Ionathan
had
remained
,
his
heart
might
haue
changed
toward
Dauid
,
and
therfore
the
Lord
taketh
him
away
:
wherein
Gods
iudgements
,
though
secret
and
hid
to
vs
,
are
most
iust
.
Martyr
.
3.
Quest.
v.
4.
Whether
Saul
can
be
excused
or
iustified
for
killing
himselfe
.
1.
Some
thinke
,
that
Saul
did
this
of
a
valiant
minde
,
and
therein
did
choose
rather
thus
to
die
,
then
that
God
should
receiue
any
dishonour
by
his
death
:
and
Pellicane
doubteth
not
to
say
,
that
Saul
taking
a
sword
,
and
killing
himselfe
,
animam
in
manus
Domini
commendavit
,
did
commend
his
soule
into
the
hands
of
God
,
&
sacrificium
se
Domino
obtulit
,
and
offered
vp
himselfe
a
sacrifice
vnto
God
:
here
also
the
example
of
Sampson
is
alleadged
,
that
brought
destruction
vpon
himselfe
.
Contra.
1.
They
which
kill
themselues
,
doe
it
of
a
cowardly
,
rather
then
valiant
minde
:
for
if
they
could
with
patience
beare
and
indure
their
troubles
,
they
would
not
hasten
their
owne
death
.
2.
Saul
herein
respected
more
his
owne
dishonour
,
then
Gods
:
for
he
giueth
this
reason
,
least
the
vncircumcised
should
come
and
thrust
him
through
,
and
mock
him
.
Bor.
3.
Neither
could
this
be
a
sacrifice
vnto
God
,
beeing
not
offered
in
faith
,
for
Saul
immediately
before
had
shewed
his
infidelitie
in
seeking
vnto
a
witch
.
4.
The
example
of
Sampson
is
farre
vnlike
:
for
the
spirit
of
God
came
vpon
him
,
but
the
euill
spirit
was
vpon
Saul
:
Sampson
in
zeale
intended
the
destruction
of
Gods
enemies
,
&
not
directly
his
own
,
but
as
willing
to
giue
vp
his
life
for
the
glorie
of
God
,
in
the
confusion
of
his
enemies
:
but
all
things
were
vnlike
in
Saul
,
he
principally
intended
his
owne
death
,
was
not
therein
reuenged
vpon
Gods
enemies
,
neither
died
in
Gods
quarrell
,
but
to
redeeme
his
owne
shame
.
2.
Therefore
the
sounder
opinion
is
,
that
Saul
died
in
despaire
,
and
so
killed
himselfe
:
and
this
his
desperate
death
may
seeme
to
be
a
forerunner
of
euerlasting
destruction
.
Osiand
.
And
that
this
act
of
Sauls
was
vnlawfull
,
it
is
euident
,
1.
Cor.
11.14
.
where
it
is
saide
,
Because
he
asked
counsell
of
a
familiar
spirit
,
and
asked
not
of
the
Lord
,
the
Lord
slue
him
:
that
is
,
the
Lord
so
disposed
,
that
by
the
ministerie
of
Satan
working
vpon
the
malice
of
Sauls
heart
,
he
was
slaine
by
his
owne
hands
.
3.
Herein
Gods
iustice
appeareth
,
that
as
Sauls
sword
was
turned
against
the
innocent
Priests
,
in
putting
them
to
death
,
and
against
Dauid
whome
he
vniustly
persecuted
,
so
now
he
himselfe
should
fall
vpon
the
edge
thereof
:
he
first
spake
to
his
harnesse
bearer
to
thrust
him
through
:
whome
the
Hebrewes
take
to
be
Doeg
,
that
fell
vpon
the
Priests
:
but
it
is
like
if
it
had
beene
that
murderous
wretch
,
he
would
no
more
haue
stopped
at
it
,
then
he
had
done
in
killing
the
Priests
:
the
like
example
is
found
in
the
Romane
stories
of
M.
Antonius
,
that
would
haue
had
his
armour
bearer
called
Eras
to
kill
him
,
but
he
first
fell
vpon
his
owne
sword
.
ex
Martyr
.
4.
Quest.
Whether
it
be
lawfull
for
one
vpon
any
occasion
to
kill
himselfe
.
1.
Many
reasons
may
be
alleadged
to
shew
the
vnlawfulnes
of
this
fact
,
for
any
to
lay
violent
hands
vpon
themselues
.
1.
The
Scriptures
doe
directly
condemne
it
:
it
is
forbidden
in
that
commandement
,
Thou
shalt
not
kill
,
for
he
that
killeth
himselfe
,
sheddeth
his
owne
blood
,
and
therfore
is
a
murtherer
:
for
if
it
be
vnlawfull
for
one
man
to
kill
an
other
,
much
more
is
it
,
to
take
away
his
owne
life
,
seeing
euery
man
is
nearest
himselfe
:
and
it
is
more
vnnaturall
for
one
to
shedde
his
owne
blood
then
an
others
.
2.
Our
life
is
the
gift
of
God
,
therefore
it
cannot
be
cast
away
without
great
impietie
.
3.
None
of
the
Saints
in
their
greatest
miserie
,
thought
of
any
such
way
,
to
rid
themselues
out
of
trouble
,
as
Ioseph
,
Dauid
,
Iob.
4.
Our
Sauiour
biddeth
his
Apostles
to
escape
trouble
,
to
flee
from
one
citie
to
an
other
,
he
neuer
opened
any
gappe
vnto
such
enterprises
.
5.
Plato
vsed
this
reason
,
that
as
souldiers
doe
commit
a
capitall
offence
leauing
their
station
,
without
commandement
from
the
generall
:
so
neither
should
a
man
put
himselfe
out
of
Gods
seruice
in
this
life
,
to
the
which
he
is
called
.
Aristotle
addeth
further
,
that
it
is
not
lawfull
to
take
out
of
the
way
a
citizen
without
the
warrant
of
the
law
,
and
the
consent
of
the
magistrate
:
so
neither
should
a
man
displace
himselfe
,
beeing
a
citizen
and
inhabitant
in
this
great
commonwealth
of
the
world
,
without
the
will
of
the
highest
and
supreame
Iudge
.
Therefore
Hierome
well
saith
,
speaking
in
the
person
of
God
:
Non
recipio
tales
animas
,
Hieron
.
ad
Marcell
.
de
obit.
Bleh●●
.
quae
me
nolente
exierunt
è
corpore
:
I
will
not
receiue
those
soules
,
which
against
my
will
goe
out
of
their
bodies
.
6.
The
Athenians
had
a
law
,
that
they
which
killed
themselues
,
should
confiscate
all
their
goods
,
and
not
be
buried
in
the
fields
of
Athens
.
But
the
Romane
lawes
somewhat
mitigated
the
penalties
of
those
which
killed
themselues
:
decreeing
,
that
if
he
that
killed
himselfe
,
were
not
guiltie
of
any
other
crime
,
his
fact
should
not
hurt
his
successours
,
and
posteritie
:
Diocles.
l.
9.
tit.
2.
leg.
12.
and
such
other
lawes
there
are
diuers
to
the
same
effect
.
And
the
reason
why
the
Romanes
gaue
greater
libertie
vnto
this
sinne
,
then
the
Athenians
,
may
seeme
to
be
this
:
because
they
had
so
many
famous
persons
that
had
killed
themselues
,
whome
they
were
loath
to
count
infamous
,
or
condemne
,
whose
examples
shall
presently
be
brought
forth
.
ex
Martyr
.
2.
Now
diuers
examples
out
of
forren
stories
are
alleadged
,
to
iustifie
this
vnlawful
act
.
As
among
the
Philosophers
,
Cleanthes
,
Empedocles
,
Zeno
,
and
some
write
,
Aristotle
also
,
cut
off
their
owne
liues
:
the
like
did
Brutus
,
Cassius
,
Cato
,
Demosthenes
,
Lucretia
:
so
did
Sampson
and
Razis
,
2.
Macchab
.
14.
Ionas
also
bid
the
mariners
cast
him
into
the
Sea
,
Ion.
1.12
.
diuers
holy
women
to
saue
their
chastitie
,
as
Pelagia
the
virgine
,
whome
Ambrose
commendeth
,
and
a
chast
matrone
whome
Maxentius
would
haue
rauished
,
killed
her selfe
,
making
as
though
she
attired
,
and
prepared
her selfe
to
come
forth
.
Euseb.
lib.
8.
c.
15.
Contra.
1.
Concerning
the
examples
of
the
heathen
,
they
doe
not
much
mooue
vs
,
for
their
actions
proceeding
not
of
faith
,
howsoeuer
glorious
they
seemed
to
be
,
were
not
accepted
.
Some
of
them
killed
themselues
thorough
impatience
,
as
not
beeing
able
to
endure
the
reproach
and
shame
,
with
they
feared
:
as
Lucretia
because
shee
was
defloured
,
and
Cato
Vticensis
,
for
that
Cesar
preuailed
,
and
yet
he
bid
his
sonne
promise
himselfe
all
good
of
Cesars
clemencie
.
Some
of
them
,
(
but
not
many
of
that
minde
)
did
shorten
their
daies
for
the
desire
of
immortalitie
,
as
Cleombrotus
Ambraciata
:
but
this
was
a
preposterous
and
presumptuous
desire
in
them
,
to
hasten
to
immortalitie
,
without
the
calling
of
the
eternall
and
immortall
God
,
whose
gift
it
was
.
2.
Concerning
the
examples
obiected
out
of
Scripture
:
as
of
Sampson
we
haue
seene
before
,
quest.
3.
Razis
is
alleadged
out
of
an
Apocryphal
booke
,
which
is
not
of
canonicall
authoritie
:
in
the
same
booke
,
2.
Macchab.
12.42
.
Iudas
Macchabeus
is
commended
for
sacrificing
for
certaine
idolaters
,
after
they
were
dead
:
who
hauing
idols
found
about
them
,
died
apparently
in
the
state
of
impenitencie
:
for
such
the
Papists
themselues
forbid
praier
to
be
made
.
As
for
Ionas
he
had
the
spirit
of
prophesie
,
and
that
act
of
his
was
propheticall
,
and
therefore
not
to
be
imitated
.
3.
And
of
those
which
killed
themselues
to
preserue
their
chastitie
,
this
charitable
iudgement
is
to
be
giuen
,
that
though
the
act
,
which
they
committed
,
was
vnlawfull
,
how
good
so
euer
the
occasion
and
intention
seemed
to
be
:
(
for
we
must
not
doe
euill
,
that
good
may
come
thereof
)
yet
God
might
giue
them
the
sight
of
their
sinne
before
their
soule
departed
,
and
so
they
repenting
of
it
,
it
was
not
imputed
vnto
them
.
And
here
Augustines
resolution
is
sound
:
Non
veneramur
eos
nomine
martyrum
,
qui
sibi
collum
ligaverunt
:
Contr.
lit
.
Petil.
l.
2.
c.
49.
cited
Caus.
23.
qu.
5.
c.
10.
We
doe
not
reuerence
those
as
Martyrs
,
which
haue
knetched
or
throtled
their
owne
necke
:
sic
fere
Martyr
.
The
conclusion
then
is
,
that
it
is
not
lawfull
for
any
,
vpon
what
occasion
so
euer
,
to
take
away
their
owne
life
,
as
wicked
Abimelech
caused
his
page
to
thrust
him
through
,
and
treacherous
Iudas
hanged
himselfe
.
But
euery
man
must
waite
patiently
vpon
the
Creator
,
till
he
shall
call
againe
into
his
hands
,
the
soules
and
spirits
of
men
,
which
he
sent
vnto
their
bodies
.
5.
Quest.
Whether
Saul
is
to
be
held
a
reprobate
,
and
so
euerlastingly
condemned
.
1.
Some
doubt
not
to
affirme
,
that
Saul
commended
his
soule
into
Gods
hands
,
and
obediently
submitting
himselfe
vnto
Gods
iustice
,
which
inflicted
this
punishment
vpon
him
:
Hanc
domini
iustitiam
,
vbi
amplexatus
est
,
post
primam
temporalemque
mortem
,
in
secundam
atque
aeternam
incidere
non
potuit
:
while
he
embraced
this
iustice
of
God
,
after
the
first
and
temporall
death
,
he
could
not
fall
into
the
second
and
euerlasting
death
.
Pellican
.
Contra.
1.
But
Saul
yeilded
not
himselfe
of
an
obedient
minde
vnto
the
punishment
foretold
,
(
for
diabolicall
predictions
worke
not
obedience
,
but
rather
diffidence
)
but
of
a
desperate
minde
,
forced
by
Gods
iustice
,
did
cast
himselfe
headlong
into
present
danger
.
2.
Neither
is
the
first
death
though
it
be
neuer
so
fearefull
and
terrible
,
an
exemption
from
euerlasting
death
:
for
the
disobedient
in
Noahs
time
died
in
the
flood
,
and
yet
afterwards
were
in
the
prison
of
hell
.
1.
Pet.
3.19
.
2.
Some
therefore
doubt
not
to
affirme
,
that
Saul
,
post
foedam
mortem
,
abiectus
est
in
perpetuos
inferorum
cruciatus
:
after
a
filthie
death
,
was
cast
into
the
perpetuall
paines
of
hell
.
Osiand
.
But
seeing
the
Scripture
doth
not
directly
speake
of
his
euerlasting
reprobation
,
but
of
his
temporall
reiection
from
the
kingdome
,
we
are
not
hastily
herein
to
precipitate
our
sentence
.
3.
Wherfore
the
safer
way
is
,
to
leaue
Saul
vnto
the
iudgement
of
God
,
and
not
without
the
warrant
of
the
Scripture
to
giue
any
sentence
of
his
condemnation
.
And
yet
by
the
whol
course
of
the
historie
,
by
Sauls
wilfull
transgressions
,
his
disobedience
to
the
Prophet
in
not
staying
his
comming
,
falsifying
of
the
Lords
word
in
sparing
of
Agag
the
king
of
Amalek
:
in
putting
to
death
the
innocent
Priests
:
in
persecuting
Dauid
,
and
breaking
his
oath
and
faith
there
giuen
vnto
him
,
in
consulting
with
a
witch
,
and
lastly
in
his
desperate
ende
,
it
is
euident
,
that
more
arguments
may
be
gathered
of
Sauls
condemnation
,
then
of
his
saluation
:
yet
because
nothing
is
expressely
set
downe
touching
his
state
with
God
,
it
is
better
so
to
leaue
it
.
sic
fere
Martyr
.
6.
Quest.
v.
9.
Of
the
Philistims
rage
toward
Saul
beeing
dead
.
1.
Like
as
Dauid
cut
off
Goliaths
head
,
and
carried
it
about
in
triumph
,
so
now
the
Philistims
cut
off
Sauls
head
,
and
reioyce
in
this
victorie
and
conquest
:
such
is
the
mutabilitie
and
chaunge
of
these
earthly
accidents
,
which
are
sometime
vp
,
sometime
downe
.
2.
Further
,
the
Philistims
are
more
cruell
in
this
battel
,
then
they
were
when
the
Arke
was
taken
in
Eli
his
time
,
when
Ophni
and
Phinehes
were
slaine
:
for
then
they
did
not
so
rage
vpon
the
bodies
of
the
dead
:
the
reason
is
,
because
they
had
since
that
time
receiued
many
discomfitures
by
the
hand
of
Samuel
,
Saul
,
and
Dauid
:
by
which
meanes
their
hatred
was
more
exasperate
.
3.
They
laide
vp
Sauls
armour
in
the
house
of
Ashtaroth
,
and
his
head
in
the
house
of
Dagon
,
1.
Chron.
11.10
.
giuing
the
glorie
of
this
victorie
vnto
their
filthie
Idols
,
and
so
robbing
the
true
God
of
his
praise
:
this
their
vaine
ioy
continued
not
long
:
for
afterward
Dauid
was
raised
vp
,
to
be
reuenged
vpon
these
despightfull
vncircumcised
Philistims
.
Mar.
7.
Quest.
v.
10.
How
the
Philistims
hanged
vp
the
bodie
of
Saul
in
Bethshan
.
1.
Here
mention
is
made
onely
of
the
bodie
of
Saul
so
hanged
vp
:
but
1.
Chron.
11.12
.
it
is
gathered
,
that
all
the
bodies
of
Sauls
sonnes
were
so
serued
.
2.
They
are
said
here
to
be
hanged
vp
on
the
wall
of
Bethshan
,
Giue
not
thine
heritage
a
reproach
vnto
the
heathen
,
Ioel
2.17
.
And
thus
the
Lord
sustained
some
dishonour
,
in
the
punishment
of
Saul
among
the
Philistims
:
but
no
dishonour
at
all
among
his
owne
people
,
which
did
see
that
Sauls
sinnes
did
call
for
vengeance
at
Gods
hands
.
Mart.
We
learne
by
this
,
that
sinne
is
so
grieuous
a
thing
in
the
sight
of
God
,
that
he
will
not
suffer
it
to
goe
vnpunished
,
though
it
be
with
the
hinderance
for
the
time
of
his
owne
glorie
.
8.
Quest.
v.
12.
Of
the
fact
of
the
men
of
Iabesh
Gilead
in
rescuing
the
bodie
of
Saul
and
of
his
sonnes
.
1.
These
men
of
Iabesh
dwelled
on
the
further
side
of
Iordan
,
whether
the
Philistims
had
not
approached
:
therfore
by
this
it
is
euident
,
that
they
are
deceiued
,
which
read
v.
7.
that
the
men
of
Israel
on
the
other
side
of
Iorden
,
when
they
saw
them
put
to
flight
,
left
their
cities
and
fled
:
so
read
,
S.C.
L.B.G.
for
the
Iabeshites
dwelt
on
the
further
side
of
Iorden
,
who
were
so
farre
from
flying
and
leauing
their
citie
,
that
they
valiantly
set
vpon
a
citie
of
the
Philistims
,
and
recouered
the
bodies
of
Saul
,
and
of
his
sonnes
:
the
meaning
then
is
,
that
they
which
were
on
this
side
Iorden
,
toward
the
Philistims
,
fled
away
:
for
begheber
,
in
transitu
,
indifferently
signifieth
,
on
either
side
,
this
,
or
the
other
.
Iun.
2.
These
men
of
Iabesh
did
this
exploit
to
shew
their
thankfulnes
vnto
Saul
,
by
whose
meanes
they
had
beene
formerly
deliuered
from
Nahash
king
of
Ammon
,
c.
11.
Pellic.
3.
Though
Saul
died
in
his
sinne
,
yet
they
would
not
be
wanting
toward
him
in
an
office
and
part
of
humanitie
:
for
there
is
a
kinde
of
courtesie
and
dutie
to
be
performed
euen
toward
the
wicked
.
A
child
is
to
shew
his
reuerence
toward
a
wicked
father
,
not
enioyning
him
any
euill
thing
,
as
Ionathan
followed
Saul
to
battell
,
and
would
not
be
wanting
in
any
dutie
.
So
neither
are
subiects
to
renounce
their
obedience
vnto
an
euill
Prince
,
standing
vnder
Gods
curse
:
when
Ambrose
excommunicated
Theodosius
the
Emperour
,
he
did
not
free
the
people
of
their
obedience
and
seruice
vnto
him
:
9.
Quest.
v.
12.
Why
the
men
of
Iabesh
burned
the
bodies
of
Saul
and
his
sonnes
.
1.
Some
thinke
they
did
it
to
giue
vnto
them
honourable
buriall
,
burning
onely
the
flesh
from
the
bones
,
not
the
bones
and
all
to
ashes
,
as
they
vsed
to
burne
malefactours
.
Pellican
.
2.
Some
vnderstand
,
that
they
burned
odour
for
them
,
as
they
did
for
Asa
,
2.
Chron.
16.15
.
and
vsed
to
doe
for
the
Kings
,
Ierem.
34.5
.
But
the
words
of
the
text
are
,
they
burnt
them
there
,
that
is
,
their
bodies
.
3.
The
meaning
then
is
,
that
they
burnt
the
flesh
onely
from
the
bones
,
for
these
two
reasons
:
both
because
the
flesh
was
now
corrupt
and
putrified
,
and
least
their
bodies
afterward
falling
into
the
Philistims
hand
,
might
be
exposed
to
derision
:
Mar.
and
this
was
the
cause
,
why
the
auncient
Romanes
vsed
to
burne
the
bodies
of
the
dead
.
Iun.
10.
Quest.
v.
13.
Why
the
men
of
Iabesh
fasted
seuen
daies
.
1.
They
did
not
fast
(
to
the
which
they
also
added
lamentations
and
praier
)
to
procure
any
ease
vnto
Saul
beeing
dead
,
as
the
Romanists
thinke
by
their
superstitious
praiers
and
obits
,
to
releeue
them
which
are
in
Purgatorie
:
To
God
onely
wise
be
praise
thorough
Iesus
Christ
for
euer
.
Amen
.
Rom.
16.27
.