Harmony Upon 1 Samuel, Chapter 26
CHAP. XXVI.
1. Quest. v. 7. Whether Dauid sinned not in tempting God, by presuming to goe with one alone into Sauls campe.
1. SOme thinke, that Dauid did this by an ordinarie warrant: because eueryevery man ought to aduenture his bodily life, for the sauing and winning of his brothers soule from errour: now Dauid had experience, that Saul, as hard hearted as he was, would rather be wonne by clemencie, as he had experience before, when he spared him in the caue: and therefore to deliuer Sauls soule from this spirituall daunger, he resolueth to goe vntounto him in this manner. But there are two things that make against this answer: first, Dauid did not know, before he came in the campe, what to doe, nor how he should hauehave occasion to make knowne his kindnes and faithfulnes vntounto Saul: secondly, he had tried alreadie, th… Saul though he shewed some remorse before in words, yet Dauids sparing of him did worke no good vponupon him: and therefore vnlesse Dauid had certenly knowne, that Saul by this seruice might be brought to repentance to saue his soule, he could hauehave no ordinarie warrant to doe, as he did. 2. Therefore the better answer is, that Dauid did take this enterprise in duplicate page duplicate page hand by the motion of the spirit: as Gedeon went downe to the hoast of the Midianites, and as Ionathan and his armour bearer, climed vp the hill, where the garrison of the Philistims was, c. 14. and that it was an extraordinarie motion, appeareth, because the Lord concurred, and sent a dead sleepe vponupon them. ex Martyr.
2. Quest. v. 10. Whether it be not lawfull to kill a tyrant, seeing Dauid spared Saul.
1. It is out of doubt, that it is not lawfull for any priuate man to lay hands, no not vponupon a Tyrant: for if it be not lawful for a priuate man to kill a theefe or murderer, that is but a priuate person, much lesse is it to be permitted, that he should rise against the Magistrate, though neuer so wicked. As Dauid would not here lay hands vponupon Saul: but leaueth him to God, till he should smite him with some extraordinarie sicknesse, as he did Nabal: or his naturall time come to die, or some violent death in battell: for these three kinds of death Dauid here toucheth. 2. But such priuate men are here to be excepted, which are stirred by some extraordinarie motion of the spirit, as Ehud was against Eglon king of Moab, Iud. 3. In which kind of extraordinarie vocation, two things are to be considered: both the ende, that they did it not for their owne reuenge, but to deliuer the people of God, as Ehud here did: and their persons, that though they liued as priuate men before, yet in these extraordinarie acts, they were declared to be publike gouernours and deliuerers: as Ehud was one of their Iudges. 3. But yet Tyrants and wicked gouernours may be remooued by the whole state, as Athens and Rome were deliuered from their cruell gouernours: but this must be vnderstood of such kingdomes where the kingdome goeth by election; as in Polonia, and Venice: for from whom kings receiue their authoritie, by them they may be constrained to keepe within their bounds: but where kingdomes goe by succession, the reason is otherwise: vnlesse the Prince by oath be tied vntounto certaine conditions, and so his authoritie be not absolute but conditionall, so long as he obserue and keepe the auncient rites and priuiledges of the countrey: which seemeth to be the question at this day, betweene the Archduke and the States of the vnited Prouinces.
3. Quest. v. 18. Of Dauids Apologie vntounto Saul, consisting of sixe seuerall reasons and perswasions.
1. He sheweth that Saul did persecute him vniustly: what hauehave I done, or what euill is in my hands? v. 18. 2. He reasoneth from the nature of his offence, that it is not such, but there may be a reconciliation, and God may be appeased by sacrifice. 3. From the person of his enemies, they were wicked men and accursed before God, who hauehave prouoked and stirred vp Saul against him. 4. From the inconuenience that was like to follow, that they would driue him from among Gods people, and out of his Church, and as much as in them lay, cause him to consent to the Idolaters. 5. If his blood did fall to the ground in the sight of Iehouah, he would reuenge it, v. 20. 6. Lastly, from the indignitie of the fact: Saul was like to get no honour by pursuing Dauid, who was but as a flea or a partrich, in respect of Saul, who was king ouer a mightie people. Martyr.
4. Quest. v. 19. Of the meaning of these words: If the Lord hauehave stirred thee vp, let him smell the sauour of a sacrifice.
1. Some doe referre this, as spoken of Saul: that seeing the wrath of God was kindled against him, and had sent an euill spirit vponupon him, which vexed him: that Saul should offer sacrifice vntounto God, to be reconciled vntounto him, that he beeing directed by his spirit, might cease pursuing of Dauid: Osiand. Pellican. but that the offering of the sacrifice is vnderstood of Dauid, this dilemma, or forked argument, which Dauid vrgeth two waies, sheweth, if it be of God, let him smell a sacrifice, if of men, cursed be they: and the whole sentence still runneth vponupon Dauid, because they did cast him out from the inheritance of the Lord. 2. Others doe vnderstand it of Dauid: and here there are diuers expositions. Some expound it thus: if God hauehave done it, let him be appeased with sacrifice: if he wil not be appeased, his wil be done: but, if this were the sense, thē the other part of the dilemma were superfluous, the argument beeing both waies inforced alreadie: & in this sense Dauid should speake doubtfully, as though God would not be appeased toward him by sacrifice. Others thinke that Dauid meaneth, that God would by some extraordinarie signe to be giuen by his sacrifice, testifie his innocencie, as he did in Abels sacrifice iustifie him against Cain, and Elias against Baals priests: but the phrase of smelling the sauour of a sacrifice, signifieth nothing els, but the acceptance thereof, and of him that sacrificed: as it is saide of Noahs sacrifice, that the Lord smelled a sauour of rest. Gen. 8.21. Iunius referreth it to Dauids person, that if there were any sinne found in him, he was willing to yeild himselfe to the magistrate to be put to death, and so to be offered vp, as it were in sacrifice: but the phrase, let him smell the sauour of a sacrifice, sheweth, that it can not be vnderstood so: for no sacrifice of any man was of a sweete smelling sauour, but onelyonly the sacrifice of Christ, Eph. 5.2. it is therefore vnderstood of the externall sacrifices, which had also a sweete sauour before the Lord, not of themselues, but as they were figures and types of Christ. Dauids meaning is, that he would offer a sacrifice vntounto the Lord, that his wrath might be appeased toward him. Mart. Borr.
5. Quest. How the sacrifices of the law had a sweete sauour.
1. The sacrifices of themselues could not giuegive remission of sinnes: for, as the Apostle saith, Heb. 9.9. The sacrifices could not make holy concerning the conscience him that did the seruice: they therefore did no otherwise sanctifie and reconcile vntounto God, then as they had their force and efficacie from faith in Christ. 2. But yet both the name and the thing is communicated vntounto the signe & sacrament, which is wrought onelyonly by the thing signified and exhibited therein: as the lambe is called the Passeouer, Exod. 12.11. and circumcision the couenant, Gen. 17.3. But this coniunction betweene the signe and thing signified, dependeth not vponupon any naturall coherence, as the Sea followeth the influence of the Moone, but it standeth by a diuine constitution: so the sacrifices beeing sacraments of the passion of Christ, are said to purge and clense, and to be of a sweete smell. Mart.
6. Quest. v. 19. How the Lord is said to hauehave stirred vp Saul against Dauid.
God stirreth none nor tempteth them to euill, as he himselfe is not tempted of any: yet the Lord may be said here to stirre Saul vp vntounto this action, in pursuing of Dauid three kinde of waies. 1. Instrumentally, because God vsed herein iustly the ministerie of the euill spirits, that were the instruments and ministers of God in stirring vp Saul: they were sent of God in iustice vponupon Saul, to worke his will. Osiand. 2. God may be saide to stirre vp the Magistrate to doe iustice properly and as the efficient cause: but here Saul did iniustice. 3. The Lord stirreth vp occosionally, when the wicked take occasion by Gods mercies vponupon others, to fret and shew their malice, as Pharaoh did hate the people of God, because he saw that they so mightily encreased: and so Saul was enemie to Dauid, because the Lord had caused him to be Anointed King. Mart.
7. Quest. v. 19. In what sense they bid Dauid goe serue other gods.
1. Dauid as yet was no exile, but he grieued, if Saul persisted in his purpose still, that he should be driuen out of the land, as indeede it came shortly after to passe. Pellican. 2. He grieueth not so much to leaue his parents, friends, and countrey, as that he should be sequestred from the seruice of God, and be compelled to liue among idolaters, and so be occasioned & prouoked, as much as lay in them, to forsake his God: it was not then the land it selfe, that Dauid so much affected, as because it was the land of promise, in which regard Abraham preferred it before his owne countrey of Mesopotamia, and Ioseph before the riches of Egypt. 3. If then Dauid complaineth herof, as of the greatest calamitie, that he should be absent from the seruice of God, and be conuersant among Idolaters: then they are worthie of reproofe, which neglect the assemblies of religion, which they may lawfully frequent: as the Recusants of both sorts among vsus, and carnall worldlings: as also they which doe without any necessitie runne vntounto the countries of Idolaters, yea, make no conscience of assembling with them before their Idols. 4. And if this be so heauie a thing to be sent out from among the people of God: Peter Martyr further thus noteth, Gravissime peccant Principes, qui homines pios è ditionibus suis extrudunt, quod enim aliud faciunt, quam vt cogantur illi miseri sub Turca vivere: then such Princes doe greatly offend, which thrust out godly men out of their dominions: for what doe they else, then that the poore men be forced to liue vnderunder the Turke. sic Martyr.
8. Quest. v. 20. What Dauid meaneth, when he saith, Let not my blood fall to the earth before the face of Iehouah.
1. Iunius reades thus, let not my blood fall, procul à conspectu, farre off out of the sight of Iehouah: that is, before I come to be tried in the presence of the iudge, who is in Gods place. But neither did Dauid intend to yeild himselfe to an ordinarie triall before the Iudge, for he knew that there was no iustice to be had at Sauls hand: and the word mineger, signifieth ex adverso, S. or à regione, ouer against, or directly: as Gen. 21.16. and is better translated, directly in the sight. 2. Some thinke, that Dauid vttereth these words by way of supplication vntounto God, that the Lord would not suffer his blood to be spilt, but defend and protect him. But it seemeth by Sauls answer, that presently followed, v. 21. I will doe thee no more harme, that he spake these wordes to Saul. 3. Others take these wordes to be spoken by Dauid positiuely and affirmatiuely: that his blood should not be spilt vponupon the ground, doe what he could: he laboured in vaine, and troubled himselfe to no ende. sic Borr. Mar. 4. But the best interpretation is, that his blood should not fall to the ground, and be spilt as water in the sight of the Lord, the Lord seeing and beholding it, but that the Lord would reuenge and iudge it: Vatab. and therefore Dauid aduiseth Saul to take heede how he shedde his innocent blood: for the Lord would see it, and not suffer it to goe vnpunished.
9. Quest. v. 21. How Saul is saide to hauehave erred.
There are three sorts of error. 1. There is a voluntarie or wilfull error, and an inuoluntarie, which proceedeth of meere ignorance: the first is of two sores, either when there is an error in the iudgement and vnderstanding: as those of whome our Sauiour speaketh: they shall think they doe good seruice, when they put you to death, Ioh. 16.1. and the Iewes, as the Apostle saith, Rom. 10.2. had zeale, but not according to knowledge. 2. The other voluntarie error is in the will and affection, when the iudgement is not corrupted, but the will consenteth not, beeing caried along as a violent streame, to subscribe vntounto that, which the minde seeth to be euill. And this error is of two sorts, when the iudgement is obscured and cast ouer for a time with the cloudes of carnall desire and affection, as Dauid yeilded vntounto the temptation of lust, which in his iudgement cleared, though for that time obscured, he condemned: as when one wittingly and willingly against his iudgement and conscience, doth euill; as Saul persecuted Dauid, knowing him to be innocent, onelyonly of malice and hatred, because he was appointed to the kingdome. This kinde of error excuseth not at all. 3. The inuoluntarie kind of error is, when there is a totall ignorance and … first in the iudgement, and then in the will following the iudgement: as Iaakob tooke Lea for Rachel: this kind of error excuseth wholly. sic fere Martyr.
10. Quest. v. 23. Of the rewarding or rendring vntounto a man his righteousnes, where also of merits.
1. Some read, The Lord reward eueryevery man according to his righteousnes: L.B.G.V. but it is better read: The Lord render vntounto eueryevery one his righteousnes: A.P.C. Iun. for the preposition eeth, here is an article of the accusatiue case. 2. The meaning is, that as eueryevery one hath behaued himselfe iustly or vniustly, so he shall receiue at Gods hand. There are two kinde of righteousnes, one is the righteousnes of faith, which is imputed vntounto vsus, whereby the righteousnes of Christ is made ours; there is a righteousnes of workes proceeding of faith, which is imperfect, of which kind Dauid speaketh here: which is rewarded and crowned in the merciemercy of God. 3. This righteousnes is called both the iustice and righteousnes of God, as it proceedeth from him, the fountaine and author of good things: it is also called ours, because it is wrought in vsus as the subiect, and by vsus as the instruments: otherwise we hauehave no righteousnes of our selues, for our Sauiour saith, Without me, ye can doe nothing.
4. Our works are not the cause of the reward, which proceedeth from the fauour of God: for eternall life is the gift of God through Iesus Christ, Rom. 6.23. but they are the means and the way appointed for vsus to walk in: as the Apostle saith, Eph. 2.10. nay, they are not generally causa sine qua non, the cause without the which a thing can not be: for infants are saued without them: but as Bernard saith, via sunt regni, non causa regnandi, they are the way to the kingdome, not the cause of the kingdome: like as a man can not goe vntounto the citie but by the way, nor clime vp into an high place, but by steppes and degrees: yet the way is not the cause of our going, nor the steppes of our ascending: So by good works we must walke vntounto the kingdome of heauen: but good workes doe not procure vntounto vsus the kingdome.
5. Then we refuse vponupon these grounds, the Popish doctrine of merits: which is ouerthrowne by these three reasons. 1. Where merit is, a man must doe some seruice of his owne abilitie, which he hath not receiued of him, of whome he looketh for a reward: for betweene him that meriteth, and him which rewardeth, there must be a giuing and receiuing: but man can giuegive nothing vntounto God, neither can he doe any good thing of himselfe: our good workes, are his workes: then can they not properly merit. 2. Betweene the merit and the reward,Contr. Against the doctrine of merits. there must be an equalitie, for a man to receiue so much, as he deserueth: but betweene our imperfect obedience, and the infinite reward of eternall life, there is no equalitie: as the Apostle sheweth, Rom. 8.15. That the afflictions of this present life, are not worthie of the glorie, &c. 3. He that rewardeth, is endebted vntounto him that meriteth and worketh, and is bound in iustice to recompence him: but God is no way endebted or bound to vsus: for we doe but our dutie, and when we hauehave done all, we are found but vnprofitable seruants, Luk. 17.10.
6. But it will be obiected: 1. why then doth the Scripture vse this tearme of reward, and recompence, if it be not merited. Ans. 1. Because there is some similitude, though no equalitie, betweene our seruice, and Gods reward. 2. In Christ Iesus the reward is indeede merited in respect of his obedience, but in fauour it is giuen to vsus. Obiect. 2. S. Paul saith, that the righteous Iudge shall giuegive him a crowne of righteousnes, 2. Tim. 4.8. the reward then is of iustice. Ans. Of iustice indeede, but not with relation to our workes, but in respect of Gods promise, who is iust to performe & keepe all his gratious promises. Obiect. 3. Euill workes are meritorious of hell, and therefore good workes are also meritorious of heauen. Ans. The argument alwaies followeth not from contraries, where the reason is vnlike: for good workes herein hauehave a diuers reason from euill works, because the euill are from our selues, so are not the good: the euill are perfectly euill, but the good are imperfectly good: S. Paul also sheweth the weaknes of this consequent: for hauing said, the stipend of sinne is death: he addeth, chaunging his forme of speech, life eternall is the gift of God through Christ.
7. Lastly, that Popish distinction of the Schoolemen: of merit of congruitie, and condignitie, falleth to the ground: good works, they say, as they proceede from our freewill, doe merit of congruitie, it is fit they should be rewarded, as they proceede from the grace of God, they deserue of condignitie, they are worthie to be rewarded. Contr. 1. From our freewill without grace proceedeth nothing that is good, for beeing without faith▪ it is sinne: as the Apostle saith, whatsoeuer is not of faith, is sinne, Rom. 14.23. and that which is sinnefull, hath no merit in it at all. 2. Merit of condignitie the Apostle absolutely denieth: Rom. 8.15. non sunt condignae passiones: The sufferings of this life are not worthy of the glorie, &c. Grace maketh not our workes meritorious, but it maketh them good workes, and acceptable vntounto God; which he crowneth of grace and merciemercy. sic fere Martyr.