Harmony Upon 1 Samuel, Chapter 17

Harmony Upon 1 Samuel · Chapter 17

p. 144CHAP. 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. GiueGive me a man that we may fight together: so the Sept. giuegive the sense, reading foreign, a mightie man, a champion: for the word benaim, beeing of the p. 145masculine 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 frō 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 hauehave 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, p. 146which 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 hauehave 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 hauehave 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 eueryevery 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.

p. 1475. Quest. v. 10. Of Goliaths chalenge, that prouoked Israel to fight hand to hand.

This kind of chalenge is much displeasing vntounto God, as proceeding of pride, and tending vntounto mischiefe: 1. which vse of putting the triall of the common cause vponupon 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 hauehave 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 vponupon 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 giuegive 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 vponupon 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.What is to be thought of monomachies, that is, of sole and singular combates. 5. VponUpon such cō bates the death of the one partie assuredly followeth, and so they are guiltie of murder & shedding of blood: these fowre last reasons are well touched in the Later. Counsel, p. 1. c. 20. p. 148in these words, and to this effect: Detestabiles ferias vel nundinas, quas torneamenta vocant, &c. fieri prohibemus: Those detestable solemnities, and as it were faires, which they call turneaments, we forbid to be held, in the which souldiers vse to be hired, and to make ostentation of their strength, doe rashly encounter together, whereupon followeth the slaughter and deaths of men. 6. By this we may see, what is to be deemed of that old vse, which hath beene frequent and common in times past, when men for triall of their titles, or to purge them of some defamations, would hire their champions to trie it out at the swords point. Much also to be misliked is that outragious challenging of one an other into the field, and that many times vponupon very small or no occasions: wherein they sinne against God in their presuming vponupon their strength, against their brethren, in seeking their destruction, and against themselues, in putting their life willingly into danger, beeing forced thereunto by no necessitie at all.

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.

p. 1497. 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 vntounto the campe before that time, when he encountred with Goliath: for then he could not choose but to hauehave 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 vponupon 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 vponupon warrelike feates, then musicall sounds, and therefore was content to dismisse Dauid: Pellic. his minde beeing wholly bent vponupon 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 hauehave 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 p. 150vntounto 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 vntounto 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 vnderunder 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 p. 151Ar. 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, foreign, 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:Reconcil▪ for the hoast of Israel stood vponupon a mountaine, & the Philistims on an other mountaine ouer against them, v. 3. but they encamped toward or vponupon the valley, which lay betweene both the campes, as Iosephus noteth. 3. The most read, they were fighting with the Philistims, 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 onelyonly 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.

p. 15211. 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 tentoriū, 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 foreign, which signifieth rotunditatem, the roundnesse or compasse; sometime by the word foreign, 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 vntounto 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 vponupon 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 vntounto 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 eueryevery 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 p. 153with 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 louelove 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 louelove to Dauid, that hee should not put himselfe vponupon 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 p. 154be 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 vponupon 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? vponupon 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 vponupon 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 vntounto the Pastors themselues, if any of those soules, which are cōmitted to their charge, doe perish in their absence through their negligence: as the Prophet Esechiel sheweth, When I shall say vntounto 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 vntounto them: for as Hierome well saith, Detrimentum pecoris, ignominia pastoris: p. 155The losse of the flocke, is the shame of the shepheard: Epist. ad Furiam. euen his euerlasting shame and confusion, without Gods great merciemercy.

2. The absence and negligence of the Pastor, proceedeth from want of louelove 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: EueryEvery one negligently feeding the Lords flocke, so often commended vntounto him, is found not to louelove the cheife shepheard. Damas. Epist. 4. And he that loueth not Christ, how can he be assured of Christs louelove 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 louelove alwaies earnestly in a good thing, and not onelyonly 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 louelove abated: and therefore he wisheth he were among them, that he might change and applie his voice to admonition, or exhortation, as eueryevery mans case required. This is that which Ambrose feared, beeing vponupon 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 vponupon the people.

p. 1564. 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 giuegive 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 hauehave 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 vponupon 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 giuegive 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 p. 157doe 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 giuegive great offence by their vnnecessarie absence, to the Church of God, as seeking rather to feede vponupon 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 & residēce of Pastors is necessarie, both in respect of the great danger, which they incurre thereby, the cause thereof the wāt of louelove, the inconueniences which growe vntounto the people, p. 158the 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 vntounto him in a vision, saying, Come and helpe vsus, 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 occasiō of absence, when the necessitie of other Churches calleth for helpe at some Pastors hands. As Ambrose saith, Non dubito fratres contristari vos, quotiescun que 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 hauehave 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 p. 159hands 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 vntounto an other. This cause staied Epaphroditus from the Church of the Philippians, whome, as soone as he was recouered, S. Paul sent vntounto 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 vponupon 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 vponupon 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 vntounto 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. p. 16011. 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 vntounto 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 vponupon his flocke is a necessarie thing, and it must not be intermitted but vponupon 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 vsus. 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 giuegive 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 p. 161people were fit to be had, though it be not alwaies necessarie: that as the Apostle would hauehave 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 vponupon the former iust occasions would not be long: as before the Apostle would not hauehave the married couple one to defraud an other, but for a time▪ Ambrose saith, Paucorum dierū occupationibus detentus coetui vestro videor defuisse: beeing deteined from you by the employment of a few daies, I may seeme to hauehave beene wanting vntounto 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 vntounto 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, p. 162&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 hauehave 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,Whether it be lawfull for a Pastor in the time of pestilence to leaue his flocke. when a contagious sicknes hath inuaded the parish, whether the Pastor in this case may not goe aside to preserue himselfe from daunger. In this case a difference must be made betweene priuate men, and such as beare publike office, the one beeing free, the other bound: for they which are not tied by any office or administration to attend vponupon the Church or Common-wealth, may as freely escape from the pestilence by chaunging of place, as from the sword: but otherwise, neither the Pastor from his flocke, nor the Magistrate from his gouernment, can with any better conscience flee away, then the husband from the wife, the father from the children: for all these are comprehended vnderunder the Apostles rule: Let eueryevery 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 giuegive 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 vnderunder Galienus, and afterward vnderunder 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 onelyonly to themselues, but euen to the Gentiles, which were p. 163forsaken of their nearest friends. Nicephor. lib. 6. c. 20. &c. 28. Euseb. lib. 9. c. 8. Cyprian vponupon 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 vntounto 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 vntounto 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 vntounto vsus, by the contempt of death preparing vsus 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 vponupon 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 vponupon, which he cannot doe without great daunger, if he goe to eueryevery 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 hauehave giuen vntounto him such an especiall confidence and assurance, whereby he feeleth himselfe as it were called to this extraordinarie worke p. 164of charitie, as some I confesse hauehave had, and may yet hauehave, 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 vsus not, we may safely decline all occasions of danger.

3. A third … of absence is, that a man may hauehave diuers cures, and so can not yeeld his corporall presence and attendance vntounto 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 hauehave 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 vponupon 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 giuegive 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 giuegive 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 louelove of Christ, or of the flocke, but the louelove 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 vnderunder Alexander, part. 1. cap. 13. in very corrupt times, Quia nonnulli modum avaritiae non ponentes, &c. plures ecclesias nituntur acquirere, &c. because some finding p. 165no measure of their couetousnesse, doe seeke to get many Churches. Further, seeing in Scripture Ministers are called foreign, 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 hauehave professed: as in the Synod of Colen vnderunder 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 hauehave vsus to giuegive no offence to the Church of God, 1. Cor. 10.32. and our Sauiour Christ pronounceth woe vntounto those, by whome offence commeth, Matth. 18.7. 2. By this meanes the Churches are not duly serued, but the word of God vponupon 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, p. 166which 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 vntounto the Pastor of their outward goods, so he should dispense vntounto 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: eueryevery 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 louelove them, Gal. 4.17. They which appropriate many Churches to themselues, exclude the people from other Pastors, that they should onelyonly depend vponupon them.

4. A fourth allegation and excuse will be this, that many doe giuegive necessarie attendance vponupon their Lords, in their families, and in doing seruice vntounto great men, and so are forced p. 167to 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 louelove of the seruice or attendance which they giuegive, but their owne aspiring minde, which draweth them from their Cures: they seeke with Diatrephes, to hauehave the preheminence among their brethren, and by their seruice to attaine vntounto the auncient places of the Church. Otherwise Noble men might be serued with those, which hauehave no charges; at the least they might hauehave 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 vntounto 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 vntounto the gouernment of a more famous place, he shall not onelyonly 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 p. 168charges, 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. vponupon 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 vponupon 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 vponupon the Apostles words, 1. Cor. 9.7. Who feedeth a flocke, and eateth not of the p. 169milke of the flocke? A wrong then is done vntounto 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 giuegive, 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 giuegive spirituall and receiue temporall things, the other to giuegive 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 hauehave 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 hauehave 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 vntounto 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 generatiō, 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 vntounto 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 p. 170this 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 vntounto them: of S. Peter they are called foreign, intent vponupon 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 vntounto 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 iudgemēt, 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 vsus, 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 hauehave 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 p. 171into 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 hauehave 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 hauehave 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 vponupon you, some spirituall gift, Rom. 1.11. and as Greg. Nazianzen. did write to the Bizantines, desydero vos filij, pari que 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 vntounto 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 hauehave 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, p. 1721. 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 vntounto such. Ambrose to this purpose, thus writeth to the Bishop of Come: Comcusium iam pleri que 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 hauehave begunne to beleeue by your ministerie, but he that gaue them to beleeue, shall giuegive vntounto 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 vntounto 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 vponupon 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 vntounto the text.

17. Quest. v. 29. Of Dauids words to his brother, HaueHave 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 giuegive this sense: is it not a common p. 173brute in eueryevery ones mouth? what hauehave I done then more then other? Martyr. and the Chalde insinuateth so much, reading thus; is it not a word, which I hauehave 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 vntounto him that, but onelyonly findeth fault with his comming to the campe: wherein Dauid goeth about to satisfie him. 3. Others make this the meaning: I hauehave not spoken words onelyonly, but I will performe it in deede, and so would read it without an interrogation: this is not a word, that is, onelyonly: Pellican. but this had beene to exasperate his elder brother more, if he should before him hauehave 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 vntounto thee in the name of the Lord of hosts, v. 45. Borr. but Dauid saw that his carnall brother was not fitt, to hauehave any such secret concerning Gods counsell to be reuealed vntounto 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 vsus, not to adde fire to fire, rage to rage, but to giuegive 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, vponupon 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 vponupon 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 p. 174of two former deliuerances out of two great daungers, doth aduenture vponupon the third, this example is not simply to be imitated by vsus, 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 hauehave a good cause,The argument of experience of Gods mercy, how it doth assure vsus. as Dauid here had, and that we are warranted by our calling, as Dauid was, beeing appointed to be the captaine of the Lords people: herein the children of Benjamin failed, who maintaining a bad cause, did flatter themselues because they had twice ouercome the Israelites, they should fall before them still, Iud. 20.32. secondly, we must also hauehave the warrant of Gods word, for our faith must be built vponupon the word: this Sampson wanted, when he encouraged himselfe in his former experience, when Dalilah had caused his locks to be clipped off, 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 vsus for a particular deliuerance, as from the famine, the pestilence, the sword: yet generally it is a good perswasion to build our confidence vponupon: that we are assured in generall, that God will keepe vsus and deliuer vsus, as he hath done: as the Apostle saith, Who deliuered vsus from so great a death, and doth deliuer vsus: in whome we trust, that yet hereafter he will deliuer vsus, 2. Cor. 1.10. though alwaies, without some speciall assurance, we cannot resolue of eueryevery particular daunger.

19. Quest. v. 36. Of Dauids words, This vncircumcised Philistim: whether Dauids circumcision were a sufficient warrant vntounto 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. p. 1752. But he looketh not vntounto the bare circumcision: but as it had relation vntounto 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 vsus from Sathan: Osiand. but not the washing onelyonly 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 vsus, not the putting away of the filth of the flesh, but in that a good conscience maketh request vntounto 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 onelyonly 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 p. 176Dauid, and therefore so he speaketh vntounto 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 vntounto armour before: and vponupon 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 hauehave 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 hauehave beene an hindrance and impediment vntounto 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 vponupon Dauid, c. 18.4. so Iosephus thinketh, that Saul put vponupon him his own brigandine or brestplate: which might be of the fashion of Goliaths, which was of male, kaskasim, like vntounto fishes skales: which might very well serue for a lesse bodie then Sauls.

p. 17722. 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 hauehave vsed them, if they had beene meete for him, but perceiuing that they would be rather an impediment vntounto him, then an helpe, he laieth them aside: wherein appeareth Gods prouidence, that would not hauehave Dauid vse any externall defense, that the glorie of the victorie might onelyonly redound vntounto 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 vponupon 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 p. 178Christians, to weare any armour, or to wage battells.

24. Quest. v. 40. Of Dauids weapons which he vsed.

1. Dauid taketh onelyonly 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 vponupon it. Pellican.

25. Quest. v. 42, 43. Of Goliaths approching vntounto 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 vsus with bell, booke, and candle, in the name of their gods and idols. Mar. 3. Goliath breatheth nothing, but inhumane and sauage crueltie, to giuegive 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 p. 179thereupon 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 vponupon God, both acknowledging his power, he was the Lord of hoasts, and had all creatures visible and inuisible at his command, to be reuenged vponupon 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 vponupon 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 giuegive 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 vponupon 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 vntounto him, but beeing prouoked by his speech, he maketh hast toward him: then p. 180Dauid 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 vntounto it: Pellican. it light vponupon 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, giuegive this note, that Goliath was smitten in the forehead,Controv. Of the signe of the Crosse. because it was not fensed with the signe of the crosse: to this purpose 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 vponupon 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 vponupon, the Protestants applie against their errors. ex Martyr. 5. And as p. 181Dauid 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 giuegive praise vntounto 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 vntounto 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:Contr. Against the laying vp of reliques. for Dauid did this by the warrant of Gods word, and the direction of his spirit: againe, this was peculiar onelyonly vntounto those times, when the people were trained vp also vnderunder other rudiments and ceremonies: as the Lord commanded the Tables of stone, the pot of Manna, and Aarons rod to be kept, to be a monument to the people of Israel: further, these things were then reserued to a farre diuers ende, not to be adored and worshipped, but to be a memoriall onelyonly to the people of the Lords deliuerance: but the Romanists doe grossely yeild adoration to such things. Martyr.

p. 18229. 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 thē 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,Reconcil. that this is vnderstood of that Tabernacle, which Dauid prepared and pitched for the Arke at Ierusalem, 2. Sam. 6.17. and 1. Chron. 15.1. which is called his tabernacle, because he prouided and prepared it for the Arke: here then a prolepsis, that is, a preuenting of the storie, is to be admitted: Dauid is said to doe that here, because it belongeth to the argument of the same storie, which he did afterward, when he brought the Arke to Ierusalem: so the like, Exod. 16.34. whereas Aaron is saide to hauehave placed the pot of Manna before the Testimonie, which was not yet made; neither did Aaron then place it there, but afterward. 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.

p. 18330. 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 encoūter with Goliath went before his first entertainmēt 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 vntounto 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 frō vanquishing the Philistims, and not from the slaughter of Goliath. But this can not be: for Dauid is saide to hauehave returned thē 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 giuegive the preheminence to Dauid, but immediatly after the slaughter of Goliath, whē 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 p. 184first entertainment he was his armour bearer: therefore Dauids first seruice vntounto Saul, went before this combate with Goliath. 4. Dauid the morrow after the triumph (Saul beeing in his fitt) is said to hauehave plaied with his hand like as at other times, c. 18, 10. but if Dauid had not beene before entertained, he should not hauehave 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 vponupon these reasons, I can no waies giuegive assent vntounto Iunius in this place.

Therefore holding the order of the storie to hauehave 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 oftē 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.