vigilant ought the dispenser of things spirituall to be The Imperiall lawes haue prouided that Aduocates should not evagari stray out of the cities and places where they practised Cod. lib. 2. tit 7. leg 2. and for souldiers it is prouided milites non tractent aliena negotia They should not busie themselues with other mens affaires but attend vpon their owne calling and charge Cod. lib. 2. tit 13. leg 7. If they which doe but fight for mens bodies and such as plead for mens goods must giue such diligent attendance much more is the same requisite in those that are charged with mens soules But now a daies this at many hands is counted so ordinarie and easie a thing to be the Pastor of soules that a man will require more diligence at his seruants handes about his cattell then many doe performe in the feeding of soules God in his good time open the eyes of such that they may see the great danger which they by their negligence and carelesnesse cast themselues into and that they may feele the heauie waight of the burthen of soules that they may deliuer their owne soules 6. Lastly not to heape vp more arguments in so euident a matter This is not the least thing which should mooue Pastors to be resident among their people because they giue great offence by their vnnecessarie absence to the Church of God as seeking rather to feede vpon them then to feede them as the Prophet Esechiel complaineth of such idle shepheards Ye eate the fat and cloath you with the wooll ye kill them that are fedde but ye feede not the sheepe Esech 34.3 Saint Paul saith to the Corinthians I seeke not yours but you 2. Cor. 12.14 But such as care not for Christs flocke doe euidently proclaime that they seeke not them but theirs Of this kinde of scandall and offence Augustine had experience in his people of Hippo of whome he thus writeth Populus Hipponensis cui me deus servum dedit ita est ex omni parte infirmus vt pressura etiam levioris tribulationis poterit aegrotare eum modo cum regressus sum periculosè scandalizatum comperi de absentia mea The people of Hippo whose seruant the Lord hath made me is so altogether weake that a little trouble is able to make them very sicke I found them at my returne dangerously scandalized with my absence Epist. 7. If the people tooke offence at Augustines necessarie absence for without iust cause that holy man would not absent himselfe much more grieuous is the offence which is iustly giuen by vnnecessarie absence Of lawfull and iust causes of the Pastors absence Now whereas it hath been thus shewed that the presence resideÌ„ce of Pastors is necessarie both in respect of the great danger which they incurre thereby the cause thereof the waÌ„t of loue the inconueniences which growe vnto the people the vigilancie of the spirituall aduersarie the price and excellencie of their charge concerning soules and the publike offence and scandall yet are there some occasions which may lawfully draw the Pastor for a time from his people and especially these fowre 1. He may be absent for the publike seruice of the Church as in beeing present in generall or provinciall Councells in helping to settle and compound the variances and differences in other Churches and such like profitable employments As S. Paul when a man of Macedonia appeared vnto him in a vision saying Come and helpe vs tooke it for a sufficient warrant for him to goe into Macedonia to plaâ—â— 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 occasioÌ„ of absence when the necessitie of other Churches calleth for helpe at some Pastors hands As Ambrose saith Non dubito fratres contristari vos quotiescunque absentem me à vobis necessitas facit I doubt not brethren but that you are grieued when as necessitie maketh me absent from you Ser. 39. And in an other place Alterius Ecclesiae necessitatibus evocatus minime vobis solitum studium dependisse videor beeing called forth by the necessarie busines of an other Church I seeme not to haue bestowed on you my wonted care Ser. 28. 2. An other cause of absence is when the Pastor personally is sought for and can not remaine among his flocke without perill of his life and when his sheepe are become wolues to rise vp against their own shepheard Dauid though accounted king ouer Israel beeing personally pursued by Saul with whome the Ziphims of his owne tribe conspired 1. Sam. 23. fled out of the land and S. Paul beeing sought for in Damascus was let downe in a basket by a window 2. Cor. 11.33 Athanasius whose life was sought for by his enemies the Arrians did leaue his Church of Alexandria and gaue way for the time hiding himselfe for the space of sixe yeares in a drie cisterne and fowre moneths in his fathers tombe And he himselfe maketh this Apologie Quis mihi mirabiliter divinitus erepto vitio vertat quod non in manus me quaerentium reiecerim c. Who can blame me beeing miraculously deliuered that I did not cast my selfe into their hands which sought me Tripart hist. lib. 6. c. 22. This occasion of absence is allowed by the auncient practise of the Church Si non suo vitio sed plebis contradictione aberit à parochia If he be absent not by his owne default but the contradiction and opposition of the people Antiochen can 18. Who doubteth therefore but that those holy Confessours in the late daies of persecution in England which fled out of the land seeing the life of the Pastors and Ministers was cheifly sought for therein were warranted to doe as they did beeing by this meanes preserued by Gods prouidence for the restauration of the Church afterward 3. A third lawfull cause of absence and discontinuance for a time is for recouering the health of bodie for many diseases are helped by the change of aire and in this case it is lawfull for a man if the place be such as agreeth not with the state of his bodie to leaue the charge altogether beeing called vnto an other This cause staied Epaphroditus from the Church of the Philippians whome as soone as he was recouered S. Paul sent vnto them that they might reioice when they saw him Philip. 2.25.28 The Ecclesiasticall histories make mention of Sylvanus who was made Bishop of Philippolis in Thracia by Atticus Patriarke of Constantinople but beeing of a thinne bodie and not able to endure the colde of that countrey was remooued from thence to Troas in an hotter climate Socrat. lib. 7. c. 37. 4. A Minister or Pastor may vpon his necessarie priuate occasions lawfully for a time be absent as in following necessarie suits of law to defend his right which require his personall attendance or in attending vpon some
since the time of Samuel the Prophet who restored religion beeing then greatly corrupted Mar. CHAP. IIII. 1. Quest. v. 1. How Samuels word came to all Israel There are fowre expositions of these words 1. some thus interpret the word of Samuel was knowne to all Israel C. Pellic and so referre it to the latter ende of the former chapter v. 20. how all Israel knew that faithfull Samuel was the Lords Prophet But here the word knowne is added it is not in the originall 2. Others expound it of Samuels speaking to all Israel that the warre should be vndertaken by the commandement of Samuel sic Vat. Genev. but the Philistims as it appeareth first prouoked the Israelites to battell it would haue somewhat derogated to Samuel at the first if he should haue beene the perswader of such an vnfortunate battell 3. Some then vnderstand it of Samuels admonitions and preachings to the people to draw them to repentance Osiand 4. But this going before the lamentable euent of the battell with the Philistims as a preface vnto it rather signifieth that the word of Samuel came to passe in this manner to all Israel for he had prophesied not onely against Helies house but had shewed that all Israel should tast of the same iudgement their eares should tingle when they heard the heauie newes c. 3.11 And by the euent of these prophesies Samuel got credit and estimation with all Israel Iun. 2. Quest. v. 3. Of the Israelites sending for of the Arke into the campe 1. Their presumption appeareth in commanding as it were the Arke of God to be brought vnto them causing it to be fet without any pompe or due reuerence by the ministerie of the prophane and vngodly priests the sonnes of Heli. Pellic. 2. Further they did it presumptuously in aduenturing thus to doe of their owne head neuer consulting with Samuel nor hauing any such warrant or commaundement from God Osiand 3. Their carnall confidence is manifest in trusting to the Arke of wood hauing God their enemie who as Iosephus saith was greater then the Arke which was to be reuerenced for him they seeke not to amend their manners nor to be reconciled to God by repentance nor to remooue the wicked priests Pellic. Osiand 4. Much like hereunto was the superstitious practise of the Papists who in the time of common calamities as of the pestilence and vnseasonable weather would goe about in procession in the streetes with their pix and the host as though there were vertue in such ceremonies to appease the wrath of God Osiand Mar. And much like also are carnall Christians to these superstitious Israelites who are confident vpon their baptisme and the receiuing of the Eucharist and such other badges of their profession which are but witnesses against them meanes to prouoke the wrath of God the more while they are not answerable to their profession in their life like as the Israelites at the presence of the Ark had a greater ouerthrow then before Borr. 5. Dauid carried an other minde who sent backe the Arke againe to Ierusalem when he fled from Absalom 2. Sam. 15. perswading himselfe that there was more force in true humilitie and repentance then in the sight and presence of any ceremonie whatsoeuer 3. Quest. v. 7. Of the feare of the Philistims 1. This was no true feare of God proceeding of loue but from a seruile minde beeing terrified with the expectation of Gods iudgements such a feare was in Pharaoh and in the Cananites at the comming of the Israelites so the Deuills doe feare also and tremble Bor. 2. These Philistims had no knowledge at all of the true God but a superstitious imagination that he was like vnto their gods and therefore they speake of the onely God as of many calling them gods v. 8. These are the gods that smote the Egyptians because they thēselues worshipped many gods Iun. 3. They as all Idolaters haue no sure confidence in their idols but speake as desperate men not knowing which way to turne them Osiand 4. Quest. v. 8. How it is said which smote the Egyptians with plagues in the wildernesse Whereas the plagues which were laide vpon the Egyptians were sent vpon them in Egypt and not in the desert to remooue this doubt 1. some insert a coniunction copulatiue and in the desert Sept. Vatab. 2. Some doe vnderstand it of the wonders which the Lord wrought for his people in the desert sic Chald. Osiand but then many words must be supplied which are not in the text 3. Some doe giue an other interpretation and would haue midbar here not to signifie the desert but the word for by the word of God in the mouth of Moses were all those plagues brought so is the word taken Cantic 4.3 Thy speech midbar is comely ex Borr. but it is not like that the blind ignorant Philistims had such vnderstanding of the power of Gods word 4. Wherefore hauing made mention of all the plagues wherewith the Egyptians were smitten and forced to let Israel goe as they are declared in Exodus vnto the 11. chap. they adde also in the desert because in the ouerthrow of the Egyptians in the red sea which ioyned to the desert of Etham there was a consummation of all the former plagues Iun. and it was the last and most grieuous plague of all Genev. So that the first solution commeth nearest to the point to vnderstand the plagues wherewith they were smitten partly in Egypt partly in the desert 5. Quest. v. 12. Of the man of Beniamin that came with the heauie tidings and of his behauiour 1. Some of the Hebrewes without any ground doe imagine that this should be Saul that ranne from the battell and had taken out of the Arke the tables of stone ex Pellican But this is not like for then Saul when he was annointed by Samuel should haue beene past a young man as he is there called c. 9.2 which was aboue twentie yeare after this battell as may be gathered c. 7.6 for the Arke abode after this 20. yeres in Kiriathiearim before Sauls electiō to be king D. Kimchi vseth this reason that seeing the Lord strooke Vzzah for touching the Arke Saul could not haue gone vnpunished if he had opened the Arke to take out the Tables of stone It was then some messenger of the tribe of Beniamin some ordinarie person of no great account because he is not expressed by name 2. He vseth two ceremonies to shew his griefe the rending of his garments which argued a minde rent and perplexed with griefe and the earth vpon his head shewed their mortall and casuall state that must goe to the earth againe Borr. see the like Iosh. 7.6 Iun. 6. Quest. v. 18. Of the causes of the suddaine death of Heli. 1. The principall cause was the iustice of God in punishing by this temporall iudgement the negligence of Eli and remissenes in not correcting his sonnes that as he bowed not the
taking an oath wishing that God should doe so and so to him if Ionathan died not both shewed his prophane custome of swearing and cursing to the which it seemeth he was much giuen Iun. as likewise his vnnaturall crueltie ioyned with vaine glorious ambition in hardening his heart against his owne sonne whome rather he should haue sought meanes to deliuer from this daunger Osiand but this oath and curse did in the ende fall vpon his owne head Iun. 2. The people oppose a iust oath against his hypocriticall oath Borr. and doe charge his conscience before God that he should rather haue respect vnto equitie then vnto his rash oath Iun. and they vse two reasons why Ionathan should not die first that he was found guiltie of no capitall offence in saying shall Ionathan die that is in whome there is found no cause of death Borr. secondly because he by whom God had wrought such deliuerance was not worthie of death Iun. it was not fit that he should die by whose meanes they were all aliue Osiand 3. Iosephus thinketh the people were mooued by pitie and commiseration toward Ionathan when they saw that he willingly yeilded himselfe to death but it seemeth rather by Ionathans answer I tasted a little honie and loe shall I die that he thought his fathers sentence vniust and hard against him and was discontented with it 4. If the people interceded by their praier they offended not but if they pressed violently vpon Saul in making a mutinie they can not be excused Mar. 22. Quest. v. 47. Of Sauls victories 1. Some read he ouercame them L. some he did valiantly P. stoutly V. or troubled disquieted them Iun. some that he condemned them A. or handled them as wicked men G. the word is iarshiang he made them euill which is well interpreted he put them to the wurse B. which is more then to disquiet or trouble them for one may be troublesome where he preuaileth not 2. It pleased God though Saul were a wicked a man yet for his Church and people sake to giue him good successe Osiand 3. But he did not make a perfect conquest of them that was reserued for Dauid Borr. 23. Quest. Of Sauls sonnes 1. Here are three sonnes onely rehearsed of Saul he had Ishbosheth beside 2. Sam. 2.8 who is omitted here as some thinke because they onely are here named which were fitte for the warre Vatab. but this is not like for Ishbosheth was 40. yeare old when he beganne to raigne ouer Israel after Sauls death 2. Sam. 8.9 And Saul did not raigne aboue twentie yeares for Samuel and Saul had but 40. yeares betweene them Act. 31.21 whereof twentie were expired before Saul was chosen king c. 7.2 then Ishbosheth might be at this time about 20. yeare old which age was not altogether vnfit for the warre 2. It is more likely that he is omitted here because they onely are mentioned which died with their father in the battell against the Philistims c. 31.2 Iun. 3. He which is called Ishua is named also Abinadab c. 31.2 and 1. Chron. 8.9 Iun. Genevens 24. Quest. v. 50. Of Sauls monogamie or single marriage 1. Some doe number this among Sauls vertues that he had but one wife fere solus non multiplicasse vxores legitur and he is found alone almost of all the kings not to haue multiplied wiues Pellican the same author saith that excepting the persecution of Dauid which was for the kingdome meliores Israelitae reges paucos habuerunt the Israelites had few better kings But he faileth in both these commendations of Saul First concerning his wife though he be read to haue but one no more is there mention made but of one wife of Ieroboam 1. king 14.1 As Ieroboam notwithstanding with his one wife is not to be preferred before Salomon with his many wiues no more doth Sauls monogamie ioyned with many vices obscure Dauid with his polygamie beeing endued with many vertues Dauid transgressed in two great sinnes against the second table but Saul beside his murders and other trespasses against the second table chiefly offended in his hypocrisie disobedience and rebellion against God in the breach of the first table so that in these two examples it is euident that the sinnes against the first table which concerneth our dutie toward God are more grieuous in their kind and degree then the sinnes committed against the second table but in this comparison the great transgressions of the first table must be set against the greatest of the second not that the least offence of the first table is heauier then the greatest of the second as that it is more hainous to worke vpon the Lords day then to commit adulterie or to kill a man but Idolatrie is more grieuous then either the comparison then must be in the same degree or els it holdeth not But to returne to Saul what though he had but one wife yet he had a concubine beside Rispah by whome he had two children 2. Sam. 21.8 which was all one as if he had two wiues nay in those daies when for the carnall generation of that people polygamie was tolerated or rather winked at it was worse Secondly there were other great enormities in Saul beside his persecuting of Dauid as the putting to the sword of the innocent Priests with their whole citie the seeking vnto witches beside his hypocrisie and disobedience toward God that many worse can not be found setting Idolatrie aside which Saul was not touched with in all the ranke of the kings of Israel there were many morall and ciuill vertues in Saul his valure and magnanimitie against the enemies of Israel his blind zeale for the people of God so are there to be found among the heathen many worthie examples of fortitude iustice temperance which were in them but speciosa peccata goodly sinnes as Augustine saith and so were they in Saul his goodly vertues in shew were obscured with most foule vices CHAP. XV. 1. Quest. Why God is called the Lord of hoasts GOd is called the Lord of hoasts whome all the hoast and armies of the creatures both in heauen and earth doe serue and are at his becke as Isa. 40.26 He bringeth out their armies by number ond calleth them by their names This title is giuen vnto God in Scripture vpon foure principall occasions 1. To shew that none other God is to be worshipped beside the Almightie Creator and soueraigne Commander of all creatures as c. 1.3 Elkanah is saide to worship and sacrifice vnto the Lord of hoasts and this reason the Prophet Isai alleadgeth c. 40.25 that they should not liken God to any thing nor make any similitude of him To whome will you liken me c. behold who hath created all these things 2. It is vsed as a perswasion to obedience that we should serue the Lord of hoasts whome all creatures readily obey as the Prophet reproouing the disobedience of the people of Israel comparing them to a vineyard
vse oathes vnnecessarily and prophanely in their common talke vsing more vnreuerently the name of God then they would of a mortall man the Prince or their father or of any other whome they are bound vnto who remember not the saying of our Sauiour That whatsoeuer is more then yea yea nay nay he meaneth in common talke commeth of euill Matth. 5.37 3. Quest. v. 3. Whether Ionathan sinned in beeing so hard of beleefe that his father intended mischeife toward him 1. Some thinke that Ionathans affection might somewhat abate toward Dauid while he thought of the succession of the kingdome which he beganne to consider was likely to come to Dauid Pellican But no such thing can be imagined of that good man who loued Dauid as his owne soule and presently after v. 4. he promiseth to doe for Dauid whatsoeuer he desired 2. Therefore it is rather to be imputed to the goodnes of Ionathans louing nature who thought the best of his father as loue thinketh not euill as the Apostle saith but beleeueth all things 1. Cor. 13.5 that is taketh and interpreteth all in the best part And two reasons mooued Ionathan to be so confident first because his father had once spoken vnto him to kill Dauid but made no more mention of it afterward which he thought he would haue done if he had purposed any such thing because he vsed to conceale nothing from him Osiand secondly he builded vpon his fathers oath which he had made that Dauid should not die Borr. 3. But Dauid did well hauing had so often experience of Sauls hypocrisie that he would trust him no further as the saying is then he saw him And though he for the time behaued himselfe as a Prophet among the Prophets yet Dauid not without cause did mistrust him still Pellican 4. Quest. v. 3. Of Dauids words There is but a steppe betweene me and death whether Dauid sinned in beeing timorous 1. Some thinke that Dauid shewed great weaknes herein beeing in a manner diuina consolatione destitutus destitute of diuine comfort as when he cried out at an other time My God my God why hast thou forsaken me Borr. But it can not be that Dauid should shew so great infirmitie vnles it should be admitted that he distrusted Gods promises for he could not forget what the Lord had said vnto him by Samuel concerning the kingdome whereof he made no doubt 2. Others therefore doe excuse Dauid altogether saying Non peccat Dauid etsi timeat that Dauid sinned not though he were afraid Mart. But Dauid cannot here be altogether freed from humane infirmitie and doubting as the very words doe shew great passion There is but a steppe betweene me and death and Dauids doubtfull thoughts at an other time shew as much when he said in his heart I shall now perish one day by the hand of Saul c. 27.1 3. Therefore I preferre the meane betweene these two that as Dauid was not altogether voide of diuine consolation so neither was he free from humane weaknes and infirmitie yet so as that he still did comfort himselfe in God and relied vpon his promises as it appeareth by the 59. Psal. which he made about this time immediatly vpon his escape when Sauls men watched his house and he was let downe by the window as the title of the Psalme sheweth in the which he thus professeth his faith and confidence v. 9. I will waite vpon thee for God is my defence 4. But yet there is great difference betweene the feare of Dauid here and the feare of other the seruants of God and the feare of the wicked and in these three points 1. the one in their feare yet doe not leaue their faith and confidence in God though they are 〈◊〉 for the time yet they recouer themselues by their faith as Iaakob though he were afraide of Esau his brother yet he trusted in God and praied vnto him but Saul when the Philistims pursued him vtterly despaired and slue himselfe 2. The godly though they be in daunger attempt no vnlawfull meanes the wicked in their feare care not how they may worke themselues out as Saul fearing the losse of the kingdome seeketh to kill Dauid 3. The godly are not so perplexed but that in the middes of their feare they omit nothing appertaining to their dutie which may helpe them as here Dauid vseth Ionathan as a meane but the wicked are at their witts ende and knowe not which way to turne themselues casting all meanes aside and resolue thus desperately if we perish we perish as Hagar when the water of the bottell was spent sought no further but in despaire cast the child aside a good way from her because shee would not see his death Gen. 21.15 16. 5. Quest. v. 4. Of Ionathans liberall promise to Dauid to doe whatsoeuer he required 1. There is some difference in the reading of the words some read whatsoeuer thou saiest or desirest I will doe L.V. or whatsoeuer thy soule desireth I will doe B.G. but then the Hebrew coniunction should be superfluous veehesheth and I will doe it some read speake what is thy minde and I will doe it Iun. but here the words are inuerted which stand thus in the originall what saith thy soule mah the interrogatiue particle is placed first then this remaineth to be the best reading with an interrogation what saith thy soule and I will doe it for thee S. Ch A.P. for mah is a particle of interrogation or asking a question 2. In the which generall promise Ionathan must be taken to vnderstand this secret condition he would doe any thing for him so it were not against pietie or honestie Mar. and so all such generall promises are to be vnderstood But Ionathan expresseth no such condition because he had that confidence in Dauid that he would aske no dishonest or vnseemely thing 6. Quest. v. 5. Of Dauids sitting at Sauls table on the first day of the moneth 1. The Israelites had a solemnitie vpon the calends or first day of euery moneth when they offered peace offerings and thereof feasted together yet they were not to abstaine from their bodily labour vpon that day sauing in the first of the seauenth moneth when they were commanded to abstaine from all seruile worke Leuit. 23.25 Martyr And beside the solemne sacrifice prescribed to be kept euery new moone Numb 28.11 they added peace offerings and a feast Genevens Iun. And in the Kings Court the solemnitie was kept after the better sort according to the dignitie of the place and persons 2. Pellicane thinketh that Saul after he had prophesied in Naioth beganne to be more reasonable and friendly toward Dauid in admitting him to his table as he was accustomed But that is not like for Saul was not yet come from Naioth where he was a whole day and night and Dauid had this communication with Ionathan the very same day while Saul was prophesying whose place Ionathan supplied in his fathers absence and therefore Dauid
in this place is named Ahimelech Genevens Bez. in Mark 3.26 3. Quest. v. 1. How Dauid is said here to be alone and Mark. 2.26 he is said to giue vnto those which were with him 1. Some thinke to dissolue this knot and answer this doubt in saying that Dauid is said to be alone not that none at all were with him but that he came without any guard of souldiers but this answer satisfieth not for Dauid saith that he had appointed not his souldiers but his seruants and yong men to such and such places whereby it appeareth that he had not so much as any seruant at all with him and Iosephus saith he was neither famulitio stipatus nec servis comitatus attended vpon by his seruants nor accompanied with his friends 2. Therefore the meaning of that place in the Gospel is that Dauid gaue of the shew bread not to those which were then presently with him but to whome he came afterward Mar. 3. And herein appeareth the inconstancie of Courtly fauour Dauid who was before beloued admired and reuerenced of all is now left and forsaken of all Mar. 4. Quest. v. 2. Whether Dauid were in fault by this his excuse of the Kings busines to bring the Priests and their citie into daunger 1. Some excuse Dauid here that he told the truth saying that the King had commanded him a certaine thing for indeed God the great king of heauen had appointed him to be king but neither doth it appeare that Dauid had any such meaning and if he had he had deceiued Ahimelech notwithstanding who vnderstood him to speake of the king 2. Some doe excuse Dauids fact herein that he did no more then any man would that was in necessitie and that neither he nor the Priest had done any thing vnlawfull but that Doeg and Saul onely were the causes of the mischeife following Dauid was the occasion but taken not giuen as Christs fleeing into Egypt was the cause of the death of the infants Mar. But if Dauid shewed some infirmitie in deuising an excuse which was not true which can not be auoided then he must needes be in some fault also for the daunger that followed seeing the Priest was induced by that pretense to doe as he did whereby he came into that daunger And further if Dauid had not feared nor thought of any such perill that might haue ensued he had beene cleare but seeing he himselfe suspected it as he saith he knew the same day Doeg would tell Saul c. 22. 22. and yet did it it can not but shew some infirmitie in him Christs example is not like for there Ioseph was admonished by an Angel in his dreame to flee into Egypt neither was the like daunger there foreseene which was suspected and feared here 3. Therefore as Dauid himselfe confesseth that he was the cause of the death of those persons so we neede not feare to affirme it And though our Sauiour iustifieth Dauids eating of the shew bread vpon this necessitie as Osiander reasoneth yet euery circumstance of this action is not there iustified though it were lawfull hunger compelling him to eate the shew bread against the ceremoniall law yet no necessitie was to compell him to tell an vntruth against the morall law I rather therefore herein subscribe to the iudgement of Pellican Genevens that this was an infirmitie of Dauid to teach vs that none hath his iustice of himselfe but receiueth it of Gods mercie Genevens 4. And further that Dauid committed here some ouersight it may appeare by that place 2. Sam. 23.15 where Dauid thirsting for the water of Bethlehem as here he is hungrie three men aduentured their liues to breake through the hoast of the Philistims and brought vnto Dauid of that water who would not drinke it because it was the price of their blood but powred it out vnto God there Dauid in the like necessitie would not drinke that water the daunger beeing ouer much lesse would he haue before commanded them to doe it where he saw apparant daunger and here if Dauid had forborne when he suspected the daunger the occasion of so great crueltie would haue beene cut off 5. But yet God in his prouidence so disposed of this action that both by this occasion the iust sentence of God was executed vpon Eli his house Mart. as also in this example the libertie of the Gospel was shewed against the ceremonies of the law which the Messiah should bring Borr. 5. Quest. v. 4. Of the difference of things common and prophane and hallowed 1. Things some are sacred and prophane in their nature which can not be chaunged things sacred which can neuer be prophaned that is turned to a prophane or vncleane vse are the gifts of the spirit vertue loue faith patience and such like but they remaine sacred and holy in their nature and are onely giuen vnto those which are become sacred beeing sanctified by the spirit of God some things are polluted and vncleane in their owne nature as the corruption of man vice sinne 2. Some things are not sacred in their nature but according to the institution as the ceremonies of the law which now are prophaned and abrogated by Christ Borr. so the elements vsed in the Sacraments are sanctified by the word for that spirituall vse but that holy action beeing finished they returne to their nature such was the shew bread here giuen vnto Dauid it was holy by the ceremonie but as prophane and common in regard of Dauids necessitie 6. Quest. v. 5. Of the halowed bread called the shew bread 1. The law hereof is set downe Leuit. 24. both concerning the matter whereof it should be made of the finest flowre howe much should be in euery loafe howe many loaues 12. in all where they should be placed and how long they should there continue from Sabboth to Sabboth and in what manner they should be presented namely with incense 2. They vsed fowre kinde of breads the first was common bread the second such as the people vsed in their sacred feasts the third such as the Priests eate in their families the fourth was the most holy bread which it was lawfull onely for the Priests to eate within the Tabernacle 3. The holy bread called the face or shew bread because it was alwaies in the presence of God was a type of the true bread Christ Iesus that came downe from heauen It also shadowed forth the Eucharist of the new Testament which is celebrated with bread And there was the same signification of their Sacraments with ours sauing that ours are more cleare and manifest beeing a memoriall of Christ alreadie exhibited whereas theirs did shadow him out beeing to come Mar. 7. Quest. v. 4. Whether it were lawfull for the Priest to giue vnto Dauid hallowed bread 1. Seeing our Sauiour Christ doth iustifie and allow this fact of Dauid Matth. 12.4 there can be no further doubt or question made thereof but that Dauid might both safely eate thereof
this oath Saul should haue had more iust cause to persecute him whereas now he had no pretext 2. But here this question will be mooued how Dauid kept his oath when as he caused the two sonnes of Rizpah Sauls concubine and the fiue sonnes of his daughter to be hanged because of the Gibeonites 2. Sam. 21. To this the answer is readie that Dauid for his part was so minded as much as in him lay to keepe this oath as may appeare by the punishment which he tooke of them that killed Ishbosheth Sauls sonne but in this oath was to be excepted vnlesse God gaue any speciall commandement to the contrarie as he did in the cause of the Gibeonites for Dauid asked counsell of God and followed the Lords direction in that action Mar. neither did Dauid voluntarily put thē to death but seauen of Sauls sonnes were required by the Gibeonites for oppression of whome the land was punished by famine neither was Sauls posteritie vtterly destroied for Dauid had compassion on Mephibosheth Ionathans sonne CHAP. XXV 1. Quest. v. 1. Of the death of Samuel the time and place 1. THough Saul hated Samuel because he had told him that the Lord had cast him off yet he had no power to hurt him for Samuel was of great authoritie both because he was the Lords Prophet and for that he had beene the Iudge and gouernour of Israel and had gouerned them iustly as also Samuel had giuen vp the politike administration betaken him to a priuate life in the schoole of the Prophets and therefore Saul the lesse regarded him but most of all the Lord kept Saul from doing any violence to Samuel Mar. 2. Seasonable mention is now made of Samuels death because Saul at the length had confessed that Dauid should be king Pellican the authoritie and testimonie of the Prophet was not now so needefull Dauids enemie acknowledging his right 3. Concerning the time of Samuels death Iosephus thinketh that it was in the eighteene yeare of Sauls raigne and that Samuel had iudged Israel 12. years alone lib. 6. c. 14. But this can not stand for Samuel was at the least 20. yeares Iudge alone as it may appeare c. 6.2 and Saul and Samuel had but 40. yeares betweene them Act. 13.21 then if Samuel iudged Israel 20. yeares and died in the 18. yeare of Saul there should remaine yet two yeares of the 40. yeares vnder Saul and Samuel therefore the opinion of some Hebrewes is false that Saul raigned but seauen moneths after Samuels death for after this Dauid soiourned a yeare among the Philistims c. 27.7 ex Pellican see more hereof qu. 2. c. 12. 4. The place where Samuel died and was buried was in his house that is among his familie and kinred in Ramah Osiand 2. Quest. Of the mourning for Samuel and his buriall and generally of funeralls 1. The people had great cause to mourne for Samuel the Lords Prophet and an vpright man and at this time two calamities happened together the death of Samuel so great a Prophet and the exile of Dauid Mar. and not long after Samuels death the Philistims preuailed against Saul when he and his three sonnes died in battell who were kept vnder while Samuel liued it is not like that Saul was either present or mourned for Samuel as he had done for Saul yet he did forbeare in this publike lamentation to pursue Dauid and therefore he taketh this opportunitie to escape to the vtmost parts of the land while they were busied about the buriall of Samuel Iun. 2. There was a very great assembly of all Israel to honour Samuels funerall for the bodies of the Saints are to be interred after a comely sort and according to their deserts while they liued to be brought vnto the ground with honourable solemnitie But here therefore two extreames are to be shunned that neither the bodies of Christians should be neglected and cast away as vncleane as among some heathen which had no opinion of the immortalitie of the soule they made small account of the dead and vnder the Pagane Emperours of Rome they suffered the bodies of Christians to lie vnburied and the like disgrace vnder the idolatrous Popes of Rome therein following the steppes of their predecessours hath beene offered vnto Gods Saints both keeping them from buriall and raking their bones out of their graues whereas the bodies of Christians in hope of the resurrection as the temples of the holy Ghost should with reuerence be commended and committed vnto Christian sepulture 3. The other extreame is in the superfluous and vnnecessarie cost which is bestowed vpon the sepulchres of the dead as the kings of Egypt had their costly Pyramides and Queene Artemisia made for her husband that famous tombe mausoleum famous ouer the world In time of Poperie they shrined them in siluer and cloath of gold and grew to further superstition to adore the reliques of the dead to inuocate them as their patrons whereas no such seruice was done vnder the law vnto Samuel or any of the Prophets neither did Christ or his Apostles euer command any such thing to be done This superstition euen Cicero misliked following onely the instinct and light of naturall reason for thus he writeth 1. Philippic An me censetis P. C. decreturum fuisse vt parentalia cum supplicationibus iungerentur vt inexpiabiles religiones in rempublicam inducerentur vt decernerentur supplicationes mortuorum adduci non possum vt quenquā mortuorum adiungerem cum deorum immortalium religione Doe ye thinke honourable fathers that I would haue decreed that funeralls should be ioyned with supplications that inexpiable religions should be brought into the Common-wealth that the praier to the dead should be decreed I can not be induced to ioyne any of the dead with the religion of the immortall gods Thus much Cicero one of the heathen Romanists our Christened Romanists may be ashamed then of their grosse superstition and wilfull blindnesse herein 4. Beside as they praied not here to Samuel so neither praied they for Samuel for the dead are neither to be praied vnto nor yet praied for We read that the Patriarkes Abraham Isaak Iaakob were mourned for when they died so were the Prophets Moses Samuel with others yet praiers and supplications were made for none of them wherby an other superstition of Poperie is discouered concerning Purgatorie if they answer that there was no Purgatorie before Christ surely there is lesse reason to imagine it after the comming of Christ seeing he by his death is as auaileable to purge our sinnes now as before And as in the sepulture of the Saints of the old Testament no mention is made of any prayer for the dead so neither is there in the new Testament as in the death of Iohn Baptist Stephen Iames. Act. 12. Mart. 3. Quest. v. 2 3. Of Nabal and Abigail his wife 1. Nabal is described by his place of dwelling in Maon who kept his cattell in Carmel
a bundle Borr. 3. Some that he should haue a sure house to him and to his posteritie who should be as fast bound to continue as a bundle surely tied together Vatab. 4. But it is rather vnderstoode of Dauids preseruation euen in this life as the words shew both going before and following for before shee spake of Sauls rising against Dauid and after shee saith that God shall cast out his enemies as out of a sling that is their life shall be violently taken from them as it was from Saul but Dauids life shall be surely bound vnto him that no man shall be able to take it from him Iun. yet these words haue also a fit relation vnto eternall life where the Saints are bound vp together in the booke of life Mar. 13. Quest. v. 31. Of the griefe of conscience and of the difference betweene a troubled and quiet conscience 1. The word here vsed phukah signifieth a stumbling a metaphore taken from those which doe dash their foote at any thing and so are ouerturned and fall so the conscience is offended at the remembrance of the sinnes past and committed Borr. 2. Some read it shall be no griefe vnto thee that thou hast not shed blood causelesse B.G. but in the originall it is read affirmatiuely that thou hast shed for the griefe of conscience ariseth vpon the guiltines of the things which are past and done therefore it is better read with an affirmation 3. Hence it appeareth what the proper propertie of conscience is that although it doe not presently smite a man when the sinne is committed yet it wil sting in the ende the Latine interpreter translateth it singultum that as the heart throbbeth and sobbeth after some griefe and heauines and as the stomacke riseth after the eating of vnwholesome meates so the conscience in a man boileth within him after that sinne is committed 4. Hereby appeareth the power of the conscience that it euen smiteth Kings they are not free from the stroke thereof for before God in whose sight they are as other men their conscience accuseth them as it doth others God is no accepter of persons 5. Further a difference may be made of consciences there is a troubled conscience and a quiet conscience and both these are seene and found as well in the wicked as the righteous but not after the same manner There is in the wicked sometime a perplexed conscience full of horrour and terrour without any comfort as in Iudas when he had betraied Christ and sometime their conscience is quiet and troubleth them not no not after they haue committed most horrible and hainous sinnes as we doe not read that Saul did any thing at all repent him after he had caused the Priests to be most cruelly slaine and these are the worst of all So there is in the righteous sometime a troubled conscience but not without hope and it is a degree vnto the peace and quietnes of the conscience as Dauid after the sinnes of adulterie and murther was greatly plunged as the fiftie Psalme sheweth The peaceable conscience in the righteous is when hauing wrestled with their sinnes and iudged themselues they finde peace with God by faith in Christ whereof the Apostle speaketh Beeing iustified by faith we haue peace toward God thorough Iesus Christ Rom. 5.1 which peace of conscience Saint Paul enioyed saying I know nothing by my selfe 1. Cor. 4.3 5. Wise Abigail reseruing this argument taken from the testimonie of a good conscience vnto the last place sheweth that there is no greater reward in this world then the inward assurance of the conscience which if it doe cleare vs we neede not feare what the world can obiect against vs as Dauid in an other Psalme saith This I had because I kept thy precepts Psal. 119.56 This was Iobs comfort in his affliction and nothing is more auaileable to refresh vs in the day of our temptation yea in the houre of death then to say with S. Paul I haue fought a good fight I haue finished my course I haue kept the faith 2. Tim. 4.7 God graunt vs all to labour for this peace of conscience 14. Quest. v. 31. In what sense Abigail desireth to be remembred 1. Some thinke that shee prophesied that shee should become Dauids wife but it was not fit that Abigail should haue any such cogitation to desire to be an other mans wife her husband though vnlâ—uely yet beeing liuing 2. Others therefore conceiue that shee foreseeing Nabal was like to die and that shee beeing a widow should haue neede of helpe desired that against such time Dauid should remember her But it can not be gathered that Abigail had any such cogitation or forecast of Nabals death for as yet he was not sicke shee at her returne found him very merie and drunke with wine 3. Therefore shee in effect doth desire no more but this that Dauid would remember afterward that by her meanes he was deliuered from such a great sinne and that he would thinke of her accordingly as Ioseph desired Pharaohs butler to remember him Mart. 15. Quest. v. 33. Of Dauids answer to Abigail 1. Dauids modestie appeareth that at the admonition of a woman is not abashed to acknowledge his ouersight so when Nathan reprooued him he immediately confessed his sinne so Peter beeing rebuked of Paul refused not to ioyne with him the right hand of fellowship Gal. 2. which teacheth vs not to thinke much to be aduertised and aduised by others when we doe amisse 2. He acknowledgeth Gods prouidence herein in sending this woman as an instrument of this worke in keeping him from this sinne so are we taught when we are preserued from any daungerous temptation to returne the praise vnto God yet so as Dauid doth first of all blesse God as the author so he blesseth Abigail as the instrument for we are in some measure bound euen to the instruments whereby the Lord conueigheth any blessing vnto vs as the instrument also of any wicked worke is accursed as the serpent was whose subtiltie Sathan vsed to insinuate himselfe into Eue. 3. This is a speciall fauour of God when he doth preuent the cause of sinne in his children which is done three waies 1. when as God keepeth a man that he doth not so much as intend or purpose any wicked thing as Dauid was free euen in his purpose and desire from wishing the death of Saul 2. when a man is tempted in his thoughts but yet is preserued from doing the fact as Dauid here from killing Nabal 3. when a man hath committed sinne if then he haue grace to repent that he continue not in sinne so Dauid beeing reprooued by Nathan was yet recouered and restored by repentance Mart. 16. Quest. v. 35. Whether Dauid offended in breaking his oath which he had made for the destruction of Nabal and his house 1. A rash vowe and oath for the same reason is both are better broken then obserued the reasons are these the ende of
an oath is to binde vs more straightly vnto Gods seruice to performe some dutie vnto his glorie therefore it is a part of Gods worship and honour to be sworne by then by an oath we can not binde our selues to doe any thing whereby God is dishonoured Againe the breach of an oath is therefore vnlawfull because it is done with contempt of God whose name is called vpon but when an vnlawfull oath is broken it proceedeth from the feare and reuerence of God Beside two sinnes are worse then one and therefore we are bidden not to ioyne two sinnes together for one sinne shall not goe vnpunished but when an vnlawfull and vniust oath is kept there is a double sinne committed first in the rash making of such an oath and then in the vngodly performing of it 2. But yet this must be acknowledged that though it be better to reuerse an vniust oath then to performe it as both Iipthah had done better if he had chaunged his vowe concerning his daughter and Herod his oath touching Iohn Baptist yet it is an offence also to make a rash oath as Dauid here committed that ouersight but it is better the oath beeing once made by repentance to heale that soare in reuersing it then to make the wound greater in effecting it sic fere Martyr 17. Quest. v. 36. Of Nabals drunkennes and senselesse ende 1. We see in this example what the fruit of drunkennes is it ouerthroweth the better part of man besotteth a mans vnderstanding and hardeneth his heart and maketh it past feeling So Balthasar beeing in the middes of his cuppes had no consideration of the present daunger wherein he was but he was slaine and the citie taken that night 2. Abigail watching her time as wise women will spie their opportunitie when they may speake vnto their husbands did so frame her speech that by the very narration of that which was done Nabal was sodainly smitten for repentance and sodaine newes either of ioy are griefe are very violent and oppresse the heart 3. Wonderfull was the power of this womans speech that as it before allaied Dauids rage so now it pierceth Nabal to the heart this force was not in her humane eloquence but proceeded from the spirit of God 4. As Nabal was sensles in his life so was he in his death his heart was lumpish and colde within him like a stone without any feeling or repentance so for the most part is the state of carnall men that as they liue without sense of any good thing so they die without comfort Mar. 18. Quest. v. 39. Whether Dauid did well in reioycing when he heard Nabal was dead 1. True it is that we are not to reioyce in the death and ouerthrow of our enemie in respect of our owne cause as the wise man saith Be not thou glad when thine enemie falleth c. least the Lord see it and it displease him and he turne his wrath from him Prov. 24.18 from this kind of carnall reioycing Dauid was very farre as may appeare in his mourning for the death of Saul 2. But Dauid reioyceth because Gods iustice now appeared in the iudging of Nabal and the righteous in that regard may reioyce and giue thanks to God when the enemies of God are taken out of the way which were impediments to his glorie 3. Dauid also had an other cause to giue God thanks because the Lord had staied him from iudging his owne cause but had taken the matter into his owne hand 4. Further Dauid learned by this example and so doe we all not to seeke our owne reuenge but to commend our cause vnto God who iudgeth vprightly Martyr 19. Quest. v. 39. Of Dauids sending for Abigail to be his wife 1. It is not like that Dauid sent to Abigail immediately after Nabals death but therin had respect both vnto her credit and his owne and expected some time for by the auncient Romane lawes a woman marrying within a yeare of her husbands death was counted infamous 2. Dauid thinketh it best to send his seruants and not to goe himselfe that her loue should not seeme to be forced and if he had a repulse the matter would not be so grieuous 3. Dauid maketh choice of a wife euery way meete for him for her wisdome comelinesse riches and which was the cheifest of all her pietie so it was both an honest pleasant profitable and comfortable marriage 4. Further in that Dauid taketh him a wife in the middes of his troubles when men are many times sequestred and violently pulled away from them this shewed his trust in God and reprooueth their infirmitie which doe forbeare mariage in respect of the great troubles and cares that doe accompanie it 5. In Abigail there is a notable example of modestie who doth thinke her selfe not worthie to be Dauids wife but doth humble her selfe to be a seruant euen to his seruants to wash their feete the more shee doth humble her selfe the more worthie shee was to be exalted to be Dauids wife 20. Quest. v. 43. Whether Dauid offended in taking many wiues Whereas this law is giuen Deut. 17.17 that the King shall not multiplie many wiues least his heart turne away there is great doubt whether Dauid did not offend against that law who in this place is mentioned to haue three wiues and beside these diuers more 1. Some answer that as in the same place the King is forbidden to prepare many horses and yet Salomon before his fall while yet his wisdome remained with him had fourtie thousand stalles of horses 1. king 4.26 the meaning is that as it was lawfull for the king to haue a number of horses according to his state so that they exceeded not growing to an importable and vnnecessarie summe to be kept rather for ostentation and pleasure then for necessitie so the King was permitted to haue two three or more wiues so that they were not multiplied out of measure which was Salomons fault and not Dauids ex Martyr But this answer doth not satisfie for although Salomon hauing three hundred wiues did multiplie more then Dauid yet he also multiplieth that encreaseth his wiues aboue one as Dauid did that had sixe neither doth the comparison hold betweene the number of horse and wiues for one wife may suffice where many thousand horse are not sufficient for the state and seruice of a King 2. Some therefore thinke that not simply the king is forbidden to haue many wiues but not to multiplie such as should turne away his heart from God as Salomons wiues did yet Dauids did not But this answer is not sufficient neither for the reason is generall for all kings of Israel as well for them whose hearts are not turned by this meanes as for others for they are all in daunger though some by Gods grace are kept from that daunger therefore the occasion of the daunger is to be shunned of all no man knoweth his owne strength The like law is prescribed that they
the Philistims beholding and bound vnto them with whome he knew when he should be king he was to haue warre Therefore it must be confessed and yeilded vnto that Dauid in comming vnto the Philistims for succour therein committed a great ouersight for herein it is not expressed that he consulted with God as at other times but he herein tooke counsell of himselfe and of the rest of his companie as Iosephus writeth But this ouersight of Dauid is excused by his necessitie as a theefe stealing to satisfie his hunger is more to be pitied then he that stealeth of wantonnes such was Dauids extremitie at this time Martyr 2. Quest. v. 2. Why Dauid fleeth againe to Achish of whome he was afraid before c. 21. when he fained himselfe madde 1. Some thinke because Achish is here called the sonne of Maoch that he was an other king of the same name and that this was a generall name to all the kings of Gath. Osian 2. The Rabbins thinke that Dauid sent messengers before vnto Achish and so he was receiued fide publica faith beeing made before for his safetie Iun. which is not vnlike 3. Adde hereunto also that whereas before he went priuily and by stealth now he goeth with a band of men able to doe the king seruice and for that cause he is entertained as Xerxes receiued Themistocles the Lacedemonians Alcibiades and the Volscians Coriolanus Mar. 3. Quest. v. 5. Why Dauid desired to be remooued from Gath. 1. Some thinke that Dauid desired to goe from the kings Court and citie least he might haue beene enuied of the Philistims and because he could not away with the vices superfluitie and excesse of the Court or most of all because of the Idolatrie of the citie Borr. 2. Some least he might haue bin chargeable to the king Pellican 3. But it is most likely least he might haue beene vrged to fight against his owne people Mar. and to be emploied against them Mar. And Dauid did see that he could not maintaine that great companie without liuing vpon the spoile and therefore he desireth to be further off that he might pray vpon the bordering nations without any controlment Osiand which his counsell Dauid wisely coloureth with a shew of modestie that it was not for him beeing a stranger to dwell with the king Iun. Also this fell out well in this respect that Dauid should haue a citie assigned him whether came vnto him a great number of Israel till they made a great armie like the host of God 1. Chron. 12.22 By this occasion Ziklag which was allotted to Iudah Iosh. 15.31 and vniustly deteined by the Philistims was restored to the right owners Iun. 4. Quest. v. 7. Of the time of Dauids aboad among the Philistims 1. Some read the time that Dauid dwelt c. was foure moneths L.S. but here somewhat is omitted it is in the originall daies and foure moneths R. Selamo thinketh that he was there but foure moneths then daies beside moneths should be superfluous in the text 2. Some read foure moneths and certaine daies B. G. V. but here the words are transposed which stand in this order daies and foure moneths so Iosephus thinketh that he was there foure moneths and twentie daies 3. Chimhi thinketh he was there seauen moneths for so many moneths were betweene Samuel and Sauls death 4. But the sounder opinion is that Dauid was there a yeare and foure moneths as it may appeare by these reasons 1. Because chap. 29.3 Achish saith he hath beene with me these daies or these yeares that is one full yeare and going vpon the second for in the space of a few moneths the king could haue no great experience of his seruice 2. In so short a time all those things could not well be done which are set downe from this chapter to the 31. 3. iammim daies is taken in this sense as c. 1.21 a sacrifice iammim of daies that is a yearely sacrifice and the order of the words shew as much the greater number is vsed to be placed first we say not daies and moneths but moneths and daies but to say a yeare and moneths agreeth well 5. Quest. v. 8. Of the Geshurites and Girzites whome Dauid put to the sword 1. These were a remnant of the Cananites the Geshurites were those that dwelt in Geshur Iosh. 12.5 in Gilead and the Gizrites in Gezer which belonged vnto Ephraim Iosh. 16. v. 3. who at the comming of the Israelites left those places and went and dwelt among the Amalekites but at the beginning they dwelt in that land that is the Geshurites and Girzites in Canaan Iun. 2. These Cananites were ordained of God to destruction and therefore Dauid might safely inuade them Osiand 3. But it is like that Dauid as he did this exploit of a zeale to roote out the enemies of Gods people so also he had at this time a respect vnto his present state and tooke the spoiles of them for the maintenance of him and his for God many times vseth mens infirmities to accomplish his will Martyr 6. Quest. v. 10. Whteher Dauid offended in making such an excuse to Achish as though he had inuaded the Israelites 1. Some thinke that it was lawfull for Dauid to destroy those nations without sinne so he might without sinne colour it with a shew of inuading his owne people Osiand but that is not so for not onely the lawfulnes of the thing which is done must be considered but the manner also that it may be done without offence now howsoeuer for the present Dauid cōtented Achish yet was it an offence vnto good men which might take Dauid to haue done as he spake Mar. 2. Some thinke that Dauid dissembled not but spake the truth not that he put the Ierahmeelites which were a familie of the Iudah to the sword 1. Chron. 2.9 or the Kenites but onely smote the south coasts which of right belonged vnto the Israelites but were possessed by other nations But it appeareth in that Achish was contended with Dauids answer that he vnderstoode him to speake of the Israelites whome he had inuaded 3. Others say that Dauid here plainly mentitur telleth an vntruth Mar. but I rather thinke with Iunius that Dauid speaketh here doubtfully and ambiguously not vsing that plainnes which became such a good man that he might either be taken to speake of the Israelites inhabiting Iudah or of the nations which bordered vpon the South coasts 4. Achish was very credulous and readie to beleeue Dauid Iosephus giueth this reason because it was easie to perswade him to beleeue that which he greatly affected and desired CHAP. XXVIII 1. Quest. v. 2. Whether Dauid promised his aide vnto Achish and whether therein he did well 1. SOme thinke that Dauid had no purpose at all to fight against Israel but onely he would haue defended the Kings person who saith he would make him keeper of his head for euer but this agreeth not to Dauids owne words that seemeth to be