Harmony Upon 1 Samuel, Chapter 31
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 vponupon them: as this is reckoned among the iudgements, which God would lay vponupon his people for their sinnes, they should flee before their enemies, Leuit. 26. Mart. and it is often seene, that the people are punished vnderunder 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 vponupon 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 onelyonly three sonnes of Saul mentioned to hauehave 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 vponupon, 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 vponupon 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 hauehave changed toward Dauid, and therfore the Lord taketh him away: wherein Gods iudgements, though secret and hid to vsus, 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 vntounto God: here also the example of Sampson is alleadged, that brought destruction vponupon 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 vntounto God, beeing not offered in faith, for Saul immediately before had shewed his infidelitie in seeking vntounto a witch. 4. The exāple of Sampson is farre vnlike: for the spirit of God came vponupon him, but the euill spirit was vponupon Saul: Sampson in zeale intē ded the destructiō of Gods enemies, & not directly his own, but as willing to giuegive 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 vponupon 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 vponupon 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 vponupon the edge thereof: he first spake to his harnesse bearer to thrust him through: whome the Hebrewes take to be Doeg, that fell vponupon the Priests: but it is like if it had beene that murderous wretch, he would no more hauehave 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 hauehave had his armour bearer called Eras to kill him, but he first fell vponupon his owne sword. ex Martyr.
4. Quest. Whether it be lawfull for one vponupon any occasion to kill himselfe.
1. Many reasons may be alleadged to shew the vnlawfulnes of this fact, for any to lay violent hands vponupon 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 eueryevery 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 vntounto 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 thēselues, 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 vntounto 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 hauehave 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 vsus, 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 hauehave 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 giuegive them the sight of their sinne before their soule departed, and so they repenting of it, it was not imputed vntounto 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 hauehave knetched or throtled their owne necke: sic fere Martyr. The conclusion then is, that it is not lawfull for any, vponupon 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 eueryevery man must waite patiently vponupon the Creator, till he shall call againe into his hands, the soules and spirits of men, which he sent vntounto 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 vntounto Gods iustice, which inflicted this punishment vponupon him: Hanc domini iustitiam, vbi amplexatus est, post primam temporalem que 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 vntounto 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 vntounto the iudgement of God, and not without the warrant of the Scripture to giuegive any sentence of his condēnation. 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 vntounto 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 vponupon 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 vntounto 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 vponupon 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 onelyonly 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,Reconcil. that is, in the streete adioyning to the wall, 2. Sam. 21.12. 3. This Bethshan, or Bethshean, Iud. 1.27. belonged vntounto the lot of Menasseh: but was not yet recouered from the Philistims, as is noted before of Keilah, c. 27.6. 4. The Israelites by the law of Moses, were not to suffer the bodies of those which were put to death, to hang all night vponupon the tree, Deut. 21.23. but the Philistims beeing more inhumane, and reiecting the lawes of the people of God, doe expose the bodies of these worthie men vntounto derision. And in this kind of death Saul is accursed: for the curse of God is on him that hangeth on a tree: Saul was reiected of God in this life, and accursed in his death. 5. And herein appeareth Gods iust wrath and indignation against him, that doth suffer his owne glorie to be obscured among the Philistims, that he might bring vponupon Saul this iust and deserued punishment. When the Lord was angrie with Israel for the golden calfe set vp in Horeb, and would presently hauehave destroied them, Moses turned the Lords purpose by this perswasion, that the Egyptians would hauehave taken occasion thereby to hauehave blasphemed God, Exod. 32.12. but here the Lord neglecteth, and is carelesse of his owne glorie, that his iustice might take place in Sauls punishment. God receiueth dishonour two waies, either by the euill life of those which professe his name, as Dauid by his sinne caused the enemies of God to blaspheme, 2. Sam. 12.14. or els by the punishment of his people, which is procured notwithstanding iustly by their sinnes: so the people are taught to pray for the turning away of Gods iudgements, saying, GiueGive not thine heritage a reproach vntounto 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 vponupon 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 vntounto 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 vntounto an euill Prince, standing vnderunder Gods curse: when Ambrose excommunicated Theodosius the Emperour, he did not free the people of their obedience and seruice vntounto him:Contr. Subiects not exempted from obediēce euen to Princes standing excō municate. the practise of the Church of Rome is contrarie, who when they excommunicate Princes, doe absolue their subiects from their fealtie and allegeance. 4. But this is to be vnderstood of humanitie to be performed to such wicked men, where God hath not commanded the contrarie: for Saul sinned in sparing Agag, contrarie to Gods commandement, and Achab in letting Benhadad goe. Mart.
9. Quest. v. 12. Why the men of Iabesh burned the bodies of Saul and his sonnes.
1. Some thinke they did it to giuegive vntounto them honourable buriall, burning onelyonly 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 onelyonly 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 vntounto Saul beeing dead, as the Romanists thinke by their superstitious praiers and obits, to releeue them which are in Purgatorie:Contr. Against Purgatorie. for eueryevery man liueth by his owne faith, not by an others: and the Apostle saith, that eueryevery one shall receiue according to that, which is done in his bodie, whether it were good or euill, 2. Cor. 5.10. therefore that which is done without the bodie by others helpeth not: prayers may mutually helpe the liuing, before the sentence be ouer: but after sentence, which eueryevery one receiueth in his passage out of this life, it is too late, as is euident in the parable of the rich glutton and Lazarus, Luk. 16.2. They fasted then and mourned onelyonly to shew their griefe, and to lament for the losse, which the commonwealth of Israel receiued by this ouerthrow: Ioseph. and they mourne seauen daies in memorie of the seauen daies of truce, which sometime Nahash the king of Ammon gaue them, within which time Saul came and deliuered them. Borr. This small comfort Israel had by their first King, whome they asked against the will and pleasure of God. Mart.
To God onelyonly wise be praise thorough Iesus Christ for euer. Amen. Rom. 16.27.
FINIS.
ERRATA.
P. 2. read, Caietanus, for Chartalus. p. 4. r. foreign, f. foreign. p. 5. r. iagnal, f. ragnal. p. 20. r. foreign, f. foreign. p. 36. r. your gods, f. your goods. p. 39. r. ijthabelu, f. ijthabela. p. 49. r. sham, f. shun. p. 54. r. samech, f. semech. and, shurec, f. shuree. p. 57. r. foreign, f. foreign. p. 58. r. lemor, f. lenior. p. 65. r. R. Selemoh, f. R. Selenah. p. 66. r. proposed, f. purposed. p. 68. r. Hanun, f. Haman. p. 72. r. vntounto his sonne, f. vntounto him. p. 77. r. Samuel and Saul 40. yeares, for Samuel and Saul 20. yeares. p. 79. r. innocent partie. r. daleth and resh. p. 80. r. Machir, f. Macher. p. 83. r. condition, f. conditionall. p. 88. r. by whome, f. by wome. p. 100. r. but they made them no new. p. 101. r. vnusuall, f. vnlawfull. p. 158. r. to plant the Gospel. p. 164. r. A third pretext of absence. p. 167. r. highest places of the church. ibid. r. meanenes, f. meanes. p. 214. r. plunged, f. plagued. ibid. r. veeghesheh. p. 218. r. athnah. p. 132. l. 10. adde in the margen, respons. 10. ad inter. August. p. 234. r. sanctified, f. sacrificed. p. 276. r. to dispense, for to dispose. p. 280. r. vnlouely, f. vnliuely. p. 292. r. it beeing, f. beeing it. ibid. l. 15. r. it was not then. p. 299. l. 2. r. sorts, f. sores. ibid. l. 20. r. mistaking, f. misliking. p. 312. l. 8. r. without the Arke.
End of the text · Andrew Willet, Harmony Upon 1 Samuel (1607)