A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XXV.

HERE first is the death of Samuel recorded, and how he was buried and lamented by all Israel. God let him live saith Pellican, till that Saul him∣selfe was brought to acknowledge, that David should be King, as he had fore∣told, and after this he tooke him out of this life, and Saul lived not long after, some Hebrewes say but 7 months, but this cannot be, because David sojourned after this a yeare and 4 months in the Philistims country, before the death of Saul. That of Josephus therefore is more probable, that Samuel died in 18 yeare of Sauls raigne, and Saul 2 yeares after, when he had finished 20. For the age of Samuel see before ch. 12. 22. Lyra noteth that Samuels death and buriall is first set downe in this chapter and then Nabals death, the one a good man buried with honour, the other wicked and buried without all honour that we read of that we may see, how the godly do excell the wicked even after death, according to that, The memoriall of the just shall be blessed, but the memory of the wicked shall rot. For the place of Samuels buriall, it was in his house at Ramah, that is, saith Osiander, amongst his kindred and others of his family. Of mourning for the dead and burials, see Gen. 50. And David went to the wildernesse of Paran, that is, leaving the strong hold in Engedi, he tooke this opportunity, saith Junius, to remove to the uttermost parts of the land, whilst all were busie in burying Samuel, that he might be further out of Sauls danger. Of the wildernesse of Paran, see Numb. 10. 12. it was so large, that it extended from mount Sinai to the south border of the land of Canaan.

And there was a man of Maon, whose possessions were in Carmel, he had 3000 sheepe and 1000 goats, and he was sphearing bis sheepe in Carmel, &c. Maon was a City in Judah, of which see before ch. 23. 24. Carmel signfieth a place tilled or planted, there were two thus called, as by their proper name, one in Issa∣char, where Baals Priests were slaine, the other in Judah, Josh. 15. 53. not farre from Maon, and of this it is here spoken. David taketh this opportunity to send for some refreshing for himselfe and his men to Nabal, to Carmel, where he now made a feast, saying to the young men that went, then shall yee say to him that liveth in prosperity, peace be to thee, &c. the Vulg. Lat. peace be to my brethren and to thee, &c. Junius, ye shall say, if he be safe, enjoy thou peace, &c. Peter Martyr, say to him living so, peace to thee, &c. the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viventi, and so the meaning is good, say to him, whilst he liveth, peace enjoy both thou and thy house &c. that is, as Junius expoundeth it, as long as thou livest; for the con∣ditionall particle [if] it is not in the Hebrew, neither doth it agree with the pre∣sent case, because David doubted not, but that Nabal was then in health, be∣cause he feasted. It was the manner of the Jewes, saith Lyra, at times of sheep-shearing, to make great feasts in remembrance of their fore-fathers, that were shepheards. For the reading of the Vulg. Lat. it was by a mistaking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth to my brethren. Thus David sought to insinuate into Nabals favour by good words, and commemorating his benefits towards him, in that his shepheards were safe by his Army, in the Wildernesse, as it followeth v. 7. 8. they had no hurt neither lost any thing all the time that they were in Carmel neare unto him. Here we may see that sometimes fooles, and men of no desert are rich, when as the best deserv∣ing [Note.]

are in want, as David, and constrained to sue to such for reliefe, thus I have seene, saith the Preacher, servants on horsebacke and Princes walking on soot, that no man of desert be lesse esteemed for his want, or wicked worldlings esteem∣ed the more for his wealth.

Davids servants having done their message, as they were commanded, Na∣bal made them a churclish answer, saying, Who is David, or who is the son of Jesse? there be many servants now a dayes, that breake away every one from his master, &c. He spake thus disdainfully of David, saith Lyra, as of a stranger, because hee was descended of Ruth the Moabitisse, and he did not onely calumniate and vilifie him, but also his men, as persidious. When as, as Peter Martyr hath it, he could not be ignorant that David had wrought a great deliverance for Is∣rael, when he slew Goliah; and it was generally expected, as we may see by Sauls owne acknowledgement, that David should raigne after Saul, and he was of his owne Tribe, but David was now poore and he rich, and this made him so to insult over him, and to wrong him, for fooles use to be puft up by their riches, and to despise all that be poorer.

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

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

Now he yeildeth a reason in the end, why he spake not to his master, but to her, because he is such a sonne of Belial, that a man cannot speake to him, meaning, that he had no hope to do any good by speaking to him, but that he would be more inraged. And herein this servant shewed himselfe to be wise and carefull both of his masters good, and of all the family; in which other servants should [Note.] learne of him; but because one onely is spoken of that shewed this care and not

more, it seemeth that discreet and carefull servants are rare. Peter Martyr here∣upon gathereth, in that this servant spake to his Mistresse, the inferiour ru∣ler of the family, when hee despaired of doing any good with the superiour: that when the chiefe Magistrate cannot bee prevailed with for the averting of danger from the Church or Commonwealth, which is, as it were, his family, the inferiour Magistrates are to bee sought unto, who have power under thim, and are set to provide for the common good.

Then Abigail made haste and tooke 200. Loves and two bottles of Wine, and fire sheepe ready d••essed, five measures of parched corne, 100. clusters of Raysons, and 200. Cakes of Figs, &c. Of the wisedome and beautie of Abigail it was spoken before, Vers. 3. and of the churlishnesse and evill condition of her husband Naball; now her wisedome beginneth to appeare, in that shee so wisely sought to pre∣vent the danger that was comming upon her family, and herein shee had not the counsell of her husband, neither did shee tell him of it, as is said, Vers. 69. because if hee had knowne, she feared hee would have hindred her in this her journey. Shee made hastle, because delaying might have been dange∣rous▪ and whereas two great wrongs had been done by her husband Naball un∣to David; 1. In denying him reliefe in his necessite, which hee had so well de∣served. 2. In using contumelious speeches against him, she prepared for both these to satisfie him as well as she could, and so to apease his anger: for, 1. She carried him victuals for which he had sent. 2. She used good words unto him to insinuate into his favour, and humble gestures, Vers. 24, 25, &c. And the provision which shee prepared was a bountifull gift, both for necessary food, for which the Loaves, the Muttons and the parched corne served, and for daintier Cates of Figges and Raysons. Hereby it appeareth, what abundance of provision was made for this sheepshearing feast, in that there was so much bread and flesh ready, that might bee spared, a measure called satum here, was modius & semis, parched Corne, most accurate meale, Cakes of Figges, bunches tyed toge∣ther: So Lyra. And in going to meete David, shee is said to have gone [by the covert of the hill] that is, saith Martyr, a secret way, and not the common road, left shee should meete any of her friends by the way, and bee interrupted by them But whereas is it said, Vers. 19. Shee told not her husband, a question ari∣seth, Whether a wife may give so much, or how much she may give without the consent of her husband? P. Martyr thinketh that the wife hath no power to give, [Qu.] but of those goods which are properly her owne, and to give of the goods that are common between them in way of Almes, were to violate the Law of Ma∣trimony. But when the case so standeth, that the husband is foolish and churlish, and so neither doth nor will provide for the good of the family, and to prevent danger, then it is her part to provide. But this as Willet noteth, were too much to abridge the wives libertie of giving, and amongst us, where the wife hath nothing properly her owne, shee should have no power to give any thing, whereas by vertue of marriage the goods which the married have, are common between them. It is to bee held then, that although the wife may not alwayes give away what shee lifteth, for shee must bee subject to her husband, yet shee may in an extraodinary case, as this was, for the good of her husband give liberally, and ordinarily give to the poore with discretion, as wee reade of the wife of Chuza, Herods steward, and other godly women, that they ministred to Christ of their substance. But this is not to bee done without the husbands consent, if hee bee one that feareth God, as the Shuna∣mite woman, who desireth to prepare for the enteratinment of the Prophet, that passed by her house divers times, yet did it not, but first acquainting her husband with the motion and having his consent. But if hee bee an ene∣my to goodnesse and charity, shee may give, as shee seeth occasion, so that it bee done moderately, and not to the wasting of her husbands estate, accor∣ding to the example of the women before named, whose husbands happily did beare no good will to Christ, whom they followed.

Abigail with her Servants and Asses laden going on in a secret way, the di∣vine providence so ordered it, that shee met David and his men, whereas if

hee had gone the common way, hee might have destroyed all, as he intended, before that shee had knowne of it, as Osiander noteth.

Now David had said, In vaine, have I kept all that this fellow had in the wildernesse, &c. This saith Lyra, being spoken before, but not recorded, commeth in here by way of capitulation, for when hee girt on his Sword, and bade his men follow him, hee going before them, and impatient of the contumely offered unto him uttered these words, and sware to slay all that belonged to Nabal, that pissed against the wall, and not now, as it may seeme in the hearing of Abigal: Yet if it bee taken as spoken in his chase upon the way, when Abigail was come neere him, but not yet obsered, the Hebrew will beare it, and her alighting and humbling her selfe to David, and her speech unto him doe most aptly agree, if it bee thus understood; for as if shee heard his threatnings, shee fell at his feet and said, Ʋpon me, upon me bee this iniquitie, Vers. 22. So doe God to Davids enemies and more also, &c. Because men are not willing to pray for any evill against themselves, faith Kimbi; David prayeth for it against his enemies. Martyr will have the meaning to bee, so let God destroy the ene∣mies of David, as hee would certainly destroy Nabal and all his; but the note of similitude doth not here follow, but a conditionall, if I shall leave of all, that hee hath one to pisse against a wall. Wherefore Hugo better, some∣time in swearing a man calleth for evill upon himselfe, as Ruth 1. 17. and sometimes for good to his deadly enemies for his greater punishment, as in this place, God doe so, that is, God give such succcesse to Davids enemies in their plotting against him as they desire, if I leave ought to Nabal, &. c. All that pisses against a wall, saith Martyr, are not onely men and dogges, but women also, as may bee gathered from Vers. 34. who kept mee, that I might not doe evill to thee. But how women can bee brought within the compasse of this speech, I see not, as for the place alledged, it cannot thence bee gathered, that David meant to have killed Abigail, but it would have beene a great hurt unto her to have had her husband and family destroyed.

When Abigail saw David, shee hasted to meet him, and bowed herselfe un∣to him, and fell at his feet, and said, Upon me my Lord, upon mee bee the iniquitie, &c. These words may bee diversly taken, saith Hugo, either pardon mee this iniquitie, or take that revenge upon mee, which thou wouldst take upon my husband, or thou thinkest, that it will bee sinne in thee, if thou dost not, as thou hast sworne, let this sinne bee imputed to me. Lyra and P. Martyr take it the second way, as if shee laid all the fault upon herselfe, being therefore cast downe at his feet to suffer the punishment, and this is the most probable: for her husband was, shee confesseth, as his name Nabal signi∣fieth, a foole, and therefore hee was not to bee regarded. Her meaning then when shee said, upon me bee the iniquite, was, if shee had spoken or done any thing to offend him, hee should now punish her for it, for whatsoever her hus∣band said or did, a wise man would not bee much offended at it, seeing hee did according to his wit, and men commonly will beare with fooles. And as for her part, shee did not so much as see or know, when the young men came from David to her husband. Shee did the so expose herselfe to Davids rage to bee by him punished if hee would punish any body, as that shee did most effectually plead to have the offence passed over, as unworthy of any revenge. But what is to bee thought of her calling her husband a foole and sonne of Be∣lial? [Qu.] Answ. Herein shee did no more then shee might, because both it was a thing commonly knowne, for from folly hee had his name, and shee did it to save his life and all that hee had, and therefore did herein the part of a lo∣ving wife, as a Chirurgeon lancheth the body to save it. But he was a wicked soole, as Rom. 1. 22. not a naturall, as may bee gathered from his speeches to Davids messengers.

Having sought to pacifie him by pleading Naballs folly, and her owne ab∣sence, shee here proceedeth to another argument, in that God had by his sin∣gular providence kept him hitherto from comming to shed blood, that hee might not avenge his owne cause, which is unlawfull to doe, shee hoped, that

hee should by the same providence bee kept so still. And whilst hee staid his hand and sought not to avenge himselfe, shee prayed, that all his enemies might be a Nabal, that is, saith Lyra, foolish and improvident in their doings, but R. Solomon saith, shee spake herein Prophetically of Nabals sudden death, that followed immediately. Borrhaeus, and Martyr, as unable to hurt him, as Nabal. Junius, in Davids power to bee forthwith destroyed, as Nabal was, if David would have proceeded against him. Of all these that of R. Solomon is most improbable, seeing shee had no spirit of prophesie, although the event made her words Propheticall, any way else of the three other it may bee un∣derstood indifferently.

To these arguments shee here addeth another reall argument, she offereth the present that shee had brought unto him, humbling herselfe as his handmaid, and calling him her Lord. Fourthly, shee falleth to entreating for pardon, speaking of the trespasse, as if it had been her owne, and promiseth all good unto David from the Lord, who fought the Lords battells, neither was there ever any evill yet found in him: and for Saul, that without cause pursued him and sought to take away his life, shee saith, that hee should not bee able to doe it, because Davids life was bound up in the bundle of life with the Lord, and the soules of his enemies hee should sling out, as out of the middle of a Sling; where by binding up his life in the bundle of life understand the preservation thereof against the attempts of all his wicked enemies, who should bee no more able to take it away, then to pluck any thing, which the Lord by his Almighty power hath bound up in a bundle, out of it, for this the strength of no creature can doe; to this effect Junius, saying that shee spake this by a Metaphor; and for the casting out of the soules of his ene∣mies, as out of a Sling, hereby shee meant, that they should bee destroyed by a violent death, and that suddenly to their greater confusion. Lyra more fully, even as Cions cut of trees to bee transplanted are fast bound together, and kept in water from withering, and then are planted in another place, to grow and beare fruit: so the life of David should be safely preserved together with the lives of others, that feared God, being kept moyst alwayes with the water of grace here, and finally bee transplanted into the land of the living, where together with such hee should live for ever: but the lives of his wicked enemies should bee wheeled about as it were, in the wheele and circle of a Sling, which is the reading of the vulgar Latine, meaning that they should turne round from one vice to another, till they were cast out into Hell fire for ever. Borrhaeus and Martyr understand it onely of the life to come: Va∣tablus of David and his children, who shee meant should have a sure house for ever, as a bundle bound by the Lord, that cannot bee broken, but his enemies should bee cast out of their limits. Lastly, Abigail argueth from this, that it should bee no trouble to Davids minde, that hee had not avenged him∣selfe, or shed innocent blood, at such time as it should bee made good unto him, which the Lord had viz. to make him Ruler over Israel; whereby wee may see, that it was now come abroad, that David should bee King, although Samuel had anointed him so secretly, and Nabal blinded with covetousnesse and envie would take no notice of it, but spake of David, as a fugitive servant of Sauls. Shee speaketh of trouble to his conscience be∣cause it was a great sinne, that hee was going about, and if hee had commit∣ted it, his conscience could not but be troubled afterwards for it. Saul indeed committed a most horrible sinne in murthering the Lords Priests, and was never troubled in his mind therefore, so many wicked men more have no trouble, but are quiet within, because their conscience is seared, as it were, with an hot Iron, and without sense, yet some are troubled, as Judas; but every godly man is troubled in his mind after sinne committed, as David, Psal. 51. and Peter. And this should bee an argument unto us, to take heed of sinning, because inward trouble in the mind, which is most intolerable, will [Note.] follow hereupon, the conscience will accuse, Rom. 2. 15. When the Lord shall have dealt well with thee, then remember thine handmaid. She did not here desire to

bee remembred according to some, that David would take her to wife, or if shee should bee a Widow, to shew mercy to her, as Wi∣dowes have need: for Nabal was likely enough yet to live. But that hee would afterwards thinke upon her counsell, whereby hee had beene stayed from sinning, and thinke well of her, and that shee was no ene∣my but a friend of his, and shew kindnesse to her accordingly, which when hee should come to bee King, might stand her and her family in great stead, which to expresse the Vulgar Latin addeth, and thou shalt doe good unto her.

David having heard Abigails speech, blesseth God, first, for send∣ing her to stay him from shedding blood, &c. then hee blesseth her and her counsell as very good, repeating, what hee had otherwise sworne to doe, and so hee tooke her present and dismissed her in peace.

According to Davids example wee ought to bee moved by good coun∣sell [Note.] to repent and to turne from our evill courses. 2. To looke up to God first and chiefly, by whose providence such counsell is given us, to give him the praise. 3. To blesse even the instrument also, which hee useth to doe us this good. Whereas David may seeme yet to have sinned in breaking his vow and sparing Nabal, it is to bee under∣stood, that he did not, but should rather have sinned in keeping it, and so have added sinne to sinne, to the sinne of vowing unlawfully the sinne of doing unlawfully. For the end of an oath or vow is to glorifie God in doing something, wherewith hee is well pleased, the which that wee may the more carefully doe, wee bind our selves by vow. 2. Then is the breach of an oath sinfull, when it is done with contempt of God, whose name hath been called upon. But to vow any unlawfull thing, is to the dishonour of God, and the breaking hereof is for the feare and reverence of God; wherefore it is not unlawfull, but just, necessary and commendable, and it had been better for Jephthah and Herod to have broken their vowes, then kept them: Thus Peter Martyr and Willet. Yet hee that maketh a rash vow and doth not keepe it, is not without sinne, but onely his sinne is the lesser, and lesse pricking the conscience. Abigail departing from David and comming home againe found Nabal feasting and drunken, wherefore shee said nothing unto him that day, but the next morning shee told him all, upon the hearing whereof his heart died within him, and hee became as a stone, and within ten dayes after the Lord smote him, that hee died. For Abigails refraining to speake to Nabal in his drunkennesse, it was a point of wisedome, for shee should have done no good by speaking at that time, wherefore it is said, Eccles. Chap. 31. Vers. 31. Rebuke not thy neighbour at the wine, give him no reprochfull words, &c. Nabals heart died within him for feare, and when hee had languished ten dayes, saith R. Solomon, according to the number of the young men, which David had sent unto him, God smote him that hee died, so that hee died not, saith Lyra, a naturall death, but God, to whom ven∣geance belongeth, when David refrained from avenging himselfe, revenged his wrongs by slaying Nabal. And Nabals heart is said to have beene like a stone, his drunkennesse, and other wickednesse, wherein hee had lived, were now punished with a stony and hard heart, that [Note.] could not repent, and so hee died miserably: which may bee a warning to drunkards, and coole the rage of men, when they are wronged, and stay them from avenging themselves, leaving their malicious adver∣saries to God.

David hearing of Nabals death blesseth God for this revenge taking, and sendeth to commune with Abigail to take her to wife. In this his rejoycing for revenge taken upon Nabal his enemy it may seeme, that

David did not well; for Prov. 24. 18. it is said, Bee not thou glad, when thine enemy falleth, lest the Lord see it, &c. And Job professeth, that hee re∣joyced not at the fall of him that hated him. But Ps. 58. 10. it is said, the righteous shall rejoyce, when he seeth the vengeance. David then rejoyced not, because his enemie was falne, as being glad to heare of Nabals impunishment, but to see, how the righteous Judge did revenge his wrongs, and that hee proceeded not, when he was comming to revenge his owne cause: thus Hugo and Peter Martyr. And thus the elect shall rejoyce at the punishment of the reprobate, not because they de∣light in their punishment, but in the execution of justice. For Da∣vids sending to have Abigail to wife, it is not to be thought that hee did it immediately after Nabals death, saith Willet, but after a con∣venient time, because amongst the Romans a woman was infamous, that married within lesse then a yeare after her husbands death. Hee thought her to bee a fit wife for him, because shee was beautifull, and wise, and being Widow to one so rich, shee could not want wealth; but true wisdome and vertue ought to bee the Loadstone of our affection in choosing a Wife. Abigail, because David, as shee be∣leeved, should bee King, humbled her selfe, as unworthy, but made haste and went with his servants unto him. And it seemed good unto David to send and not to goe in person unto her, that hee might not seeme to compell her, but that her consent might bee the more free.

After that David had taken Abigail to Wife, hee marryeth Abinoam of Jezreel also, but his former Wife Michal, the daughter of Saul was first given to another man to Phalti of Gallim. It may seeme here, saith Lyra, and Peter Martyr and others, that David sinned against that charge, that the King should not multiply Wives. Lyra answereth, it is meant of Wives, who were Idolatresses, by whom his heart might bee drawne away after false Gods: Peter Martyr, that he should have no excessive number, but two or three hee might take; but because David tooke more afterwards, and ten Concubines, it is to be held, that not onely two or three were permitted, but more for the procre∣ation of more children, and so the meaning of that Law must bee, that to satisfie his fleshly lust, the King must not multiply Wives, as hee must needes bee judged to doe, if hee tooke very many, as did Solomon: So Borrhaeus. For it was then tolerated in other men to have more Wives. Touching Michal, his first Wife, the Rabbins say, that Phalti was a good man, and learned in the Law, and therefore lay not with her, although being by Saul compelled hee tooke her, for if he had, it is not likely, that David would have taken her againe, as hee did afterwards; but the contrary appeareth to be true, because when David tooke her from him againe, hee followed her weeping for the great love which hee bare unto her: but Lyra saith, hee wept for joy that hee had not touched her. Here wee may see, that Saul was now growne to be voyd of all conscience of right and wrong, in that he would take another mans Wife from him, without any bill of divorce given her by him, and thus cause her and that other man to live in adultery: So wicked men doe commonly grow worse and worse, from one sinne to another, till they meet with the just pu∣nishment of all their sinnes. [Note.]

By Nabal mystically wee may understand the Jewes, who because they understand not the end of their Lawes, may well bee termed fooles, to them Christ typified by David sendeth by his Apostles to bee re∣freshed with their faith and repentance, but they scorne him as base, and raile upon him, but Abigail, that is, the common people amongst them are wiser, and humble themselves unto him, yeilding him that

which their great ones denyed, so the Jew is smitten and dyeth through want of faith, but those few that beleeved, were espoused to Christ, and saved.

Notes

• V. 1.
• 1 Sam. 27. 6.
• Lyra.
• Prov. 10. 17.
• Osiander.
• Iunius.
• V. 2.
• 1 Kings 18. 19. V. 5, 6.
• Iunius.
• Lyra.
• V. 7, 8. Peter Martyr.
• V. 10. 11.
• Lyra.
• Peter Martyr.
• V. 13.
• Chrysost.
• V. 14.
• Lyra.
• V. 17.
• Peter Martyr.
• V. 18.
• V. 19.
• V. 20.
• P. Martyr.
• Willet.
• Luk. 8. 1.
• 1 King. 4.
• Osiander.
• V. 21, 22. Lyra.
• Kimbi Peter Martry.
• Hugo Cardin.
• V. 23.
• Hugo Card.
• V. 25.
• Osiander. P. Martyr
• V 26.
• Lyra. R. Solomon Borrhaeus. Peter Martyr.
• V. 27.
• V. 28.
• V. 29.
• Junius.
• Lyra.
• Borrhaeus. Vatablus.
• Hugo Card. V. 30, 31.
• Junius.
• V. 32. 33, 34, 35.
• P. Martyr. Willet.
• V. 36. 37, 38.
• Lyra. Hugo Card.
• R. Solomon
• V. 19.
• Hugo Card. Iob 31.
• P. Martyr.
• Willet.
• V. 43. V. 44.
• Deut. 17. 17. Lyra. Peter Martyr.
• Borrhaeus.
• 2 Sam. 3. 16.
• The Mystery.
• The beleevers were called out of Jeru∣salem to Pella before the de∣struction there∣of.