Iunius in this place Therefore holding the order of the storie to haue beene so done in time as it is set downe there are diuers solutions of this doubt how Saul could possibly be so ignorant of Dauid by whome he had receiued such comfort in his agonies and fitts 1. Some thinke that Saul knew Dauid but not who his father was but that is not so for he had sent to Ishai by name for his sonne c. 16.19 2. Others suppose that he knew his fathers name but now enquireth of his tribe and familie but Saul knew that before also it was told him before that Ishai his father was a Bethlemite c. 16.18 3. Kimchi thinketh that he enquireth after the qualitie and condition of his father whether he were a warlike man hauing such a valiant sonne but the text sheweth that he asked simply whose sonne he was not what manner of man his father was 4. Some ascribe this forgetfulnes of Saul to the multitude of affaires wherewith Kings are occupied and so grow obliuious Vatab. some to the absence and discontinuance of Dauid who was now againe reduced to his pastorall life Osiand But it is most like that this is to be imputed to Sauls distempered braine that was oftentimes molested with madde and frantike fitts and such persons as we see by experience grow so obliuious that for the time they forget their nearest acquaintance and friends and for Abner it is no maruell that he beeing a martiall man and hauing occasion oftē to be abroad tooke no such speciall notice of Dauid Mart. Pellic. Any of these especially the last may be rather held to be the causes of Sauls forgetfulnes and obliuion then to imagine the storie to be transposed CHAP. XVIII 1. Quest. v. 1. Of the friendship betweene Ionathan and Dauid THree things are expressed in this verse the occasion of this loue and friendship the firmenesse of it Ionathans soule was knit with the soule of Dauid the faithfulnes of it he loued him as his owne soule which three are requisite in true friendship 1. The occasion was generall the vertue and value of Dauid and the great grace which was in him both in his doings and sayings and the particular similitude and likenes in them of religion loue of their countrey valure for both of them Ionathan c. 14. and Dauid here had aduentured their liues in the defense of Gods people There are three things which engender friendship profit pleasure vertue the first two doe not beget true friendship for as soone as the profit or pleasure ceaseth friendship is gone but vertue onely maketh loue and friendship to continue ex Mart. 2. Therefore Ionathans friendship beeing grounded vpon Dauids vertue remaineth firme and continueth their hearts were as it were tied and linked together nothing but death could seperate that mutuall loue nay after Ionathans death Dauid remembred the league betweene them made in shewing mercie vnto Ionathans posteritie now whereas two things are required in friendship as Aristotle sheweth in his Ethicks that it should be mutuall of one toward the other which is the difference betweene loue and friendship for one may loue where he is not loued againe but friendship alwaies reboundeth the like good will againe the other thing is that this mutuall loue be made apparant and professed betweene them for there may be secret good will and inclination of affection betweene two but before it be professed and protested betweene them it is not properly friendship both these concurred in this friendship for Ionathan loued Dauid and was beloued againe and they professed this friendship by making a mutuall league 3. Then the third thing followeth obserued in this loue that is the force and efficacie of it Ionathan loued Dauid as his owne soule that is wished as well vnto him as to himselfe he loued him not that he expected good from him but to haue one whome he might doe good vnto Therefore Seneca epist. 9. ad Lucil. doth worthily reprooue Epicurus description of a friend that a man might haue one to helpe him when he had neede to sit by him when he was sicke c. and he well saith longe suavior est amicitia quae prodest alteri quam quae invatur ab alio that friendship is sweetest which helpeth an other rather then is helped of an other so here Ionathan loueth Dauid for his owne sake that he might shew loue and kindnes vnto him Aristotle in part defineth friendship well bene velle alicui non tua sed ipsius causa to wish well vnto a man for his cause not thine owne as here Ionathan wisheth well to Dauid But this is not all yet there is a further thing to be considered that a friend is not to be loued for his own good but propter deum for Gods cause ex Martyr for God was the worker of this friendship betweene Ionathan and Dauid that he neglecting his owne estate and the hope of the kingdome and with the euill will also of his father yet fauoured Dauid Pellic. wherein Gods prouident care appeared toward Dauid that he might haue a friend in Sauls court to reueale his counsels intendements from time to time against Dauid Borr. 2. Quest. v. 1. Whether there be not degrees of loue notwithstanding that precept that we should loue our neighbour as our selfe 1. Some thinke that as Ionathan is here said to loue Dauid as his owne soule that is as himselfe so we are bound by the commandement euery one to loue his neighbour because it is said Thou shalt loue thy neighbour as thy selfe Osiand but this precept doth not take away the degrees of loue for then their should be no speciall friendship among Christians the precept then is to be vnderstood not of the quantitie of loue that we should loue euery one that is our neighbour in that degree and measure of loue which we loue our selues for that were vnnaturall for a man not to preferre himselfe before an other but of the qualitie and condition of loue that we must loue our neighbour with the same simplicitie and true affection wishing him no more hurt then to our selues 2. But that there is euen in Christianitie a difference of loue and that a speciall and peculiar friendship with one more then with an other may stand with religion it may be thus shewed our Sauiour Christ himselfe whose affections were most pure did loue one of the Apostles beyond the rest Iohn is called the Apostle in the Gospel whome Iesus loued further S. Paul saith that men should first learne to shew godlines to their owne house and he saith that it is an honest thing and acceptable before God 1. Tim. 5.4 there are degrees then in shewing of our loue first we are bound to those to whome nature hath made vs neare if their euill conditions doe not disparage the nearenes of their blood if naturall loue hath such preheminence euen so also morall ciuill loue which is grounded vpon vertue
the hand of the Philistims and to exasperate the mindes of the Philistims against him by whome they were so cruelly handled for Dauid either circumcised them aliue or cut off their foreskinnes when they were dead and brought them vnto Saul Mar. 2. Iosephus mistaketh the storie for where as Saul required but an hundreth he maketh mention of sixe hundreth and he saith Dauid cut off so many heades of the Philistims not foreskinnes 3. Dauid sheweth his readines in this seruice for both he bringeth the double number of that which was required two hundred for one and he doth it in a shorter time then was set him Pellican 4. But herein Sauls hypocrisie sheweth it selfe who beeing himselfe of an vncircumcised heart pretendeth enmitie against those which were vncircumcised in the flesh but indeede he hateth most of all Dauid that was circumcised both in the flesh and in the heart 12. Quest. v. 27. Whether it were lawfull for Dauid to cut off the foreskinnes of the Philistims 1. First the priuate reasons which mooued Dauid to condescend to this condition were these two his desire to haue Michal for his wife whome seeing her to loue him he loued againe and that by this occasion he might cut off the enemies of God and of Israel 2. The lawfulnes of this enterprise appeareth both in respect of the commander which was Saul the king the cheife Magistrate by whose authoritie warres must be taken in hand and the person of the enemies considered who were professed enemies to the people of God continually vexing and molesting them Mart. Dauid also might consider his owne calling who was anointed king and appointed to be the captaine and deliuerer of his people 3. Thus through Gods goodnes all things fal out contrarie to Sauls expectation he thought to make his daughter a snare vnto him who afterward was a meane to deliuer him and he exposeth Dauid to the rage of the Philistims thinking thereby to make an hand of him whereas by the iust iudgement of God Saul fell into the hand of the Philistims but Dauid escaped nay he was preserued in their countrey from Saul Mart. 13. Quest. v. 30. Of Dauids prosperous successe against the Philistims 1. Whereas it is saide when the powers of the Philistims went forth c. the Rabbins thinke that they tooke occasion to inuade Israel vnderstanding of Dauids mariage for they were not ignorant of that law among the Hebrewes that they were not to goe warre the first yeare of their marriage but this is an vncertaine coniecture no such thing beeing expressed in the text whether this thing happened in the first yeare of Dauids marriage Mart. it seemeth rather that the Philistims were prouoked and exasperated by Dauids hard vsage of them in cutting off their foreskinnes 2. Now it is saide that Dauid prospered in all his enterprises as read the Chal. and Iun. the most read he was of more vnderstanding or behaued himselfe more wisely the word sachal indeede signifieth both but the first is fitter here as before v. 5. and v. 19. Dauid prospered in all his waies because Iehouah was with him they indeede which haue prosperous successe are prudent also in their businesse but they which are wise and prudent doe not alwaies prosper as Achitophels wise and politike counsell against Dauid prospered not therefore because it is said that Dauids name grew into great price and estimation it sheweth that his successe was very prosperous which made him famous CHAP. XIX 1. Quest. v. 2. Whether Ionathan did euill in bewraying his fathers counsell to Dauid 1. IOnathan herein did not forget his dutie toward Saul either as his father or as king for he knew that God was rather to be obeied then man God had commanded Thou shalt not kill Saul biddeth him kill Ionathans resolution was herein godly not to obey the cruell commandement of his father Mar. 2. Nay herein he sheweth his faithfulnes vnto his father in keeping of him from this great wickednesse in shedding of blood Pellican and further in perswading and counselling Saul not to be so hard against Dauid as afterward it followeth Mar. 3. Wherein appeareth great difference betweene an vnfained and a dissembling friend all the rest of Sauls seruants seemed to honour and fauour Dauid but now when they saw that Sauls minde was fully bent against him they all held their peace seeme to giue cōsent but only Ionathan leaueth not his friend who had lesse reason in respect of the succession of the kingdome then any of them to fauour Dauid Pellican 2. Quest. v. 6. Of Ionathans perswasion to Saul in Dauids behalfe 1. Ionathan dealeth with his father for Dauid vrging specially these three reasons the first ab honesto it was no credit or honestie for Saul to persecute an innocent and harmelesse man that had not offended him nor sinned against him secondly ab vtili because Dauid was for his profit and for the defence of the people he had done many worthie exploits in sauing and deliuering Israel thirdly from Sauls owne testimonie who had formerly approoued Dauids seruice and commended it 2. Saul by these perswasions was mooued and sware that Dauid should not die but afterward contrarie to his faith and oath he sought Dauids life much like herein are the Romanists who haue broken their promises and oathes made vnto Protestants witnes their proceeding against Hus and Hierome of Prage contrarie to the Emperours safe conduct and the horrible massacre in Fraunce for their position is fides non est servanda haereticis that faith is not to be kept with heretikes Martyr The word of a Prince should be as the law of the Medes and Persians not to alter how much more should their oath be firme This carelesse keeping of Sauls oath did turne in the ende to his owne ruine and ouerthrow 3. Quest. v. 13. Whence Michal had the image which shee laid in the bedde in stead of Dauid 1. Some thinke that the word teraphim here vsed which signifieth Idols or images is taken in Scripture sometime in the worse sense for an idol abused to superstition sometime for any picture resembling man Vatabl. and that this image might be either some implement in the house throwne into a corner and neglected or such a mammet as they make of clouts and ragges to keepe gardens and orchards commonly called skare-crowes Mart. Pellican But neither had Michal any time to make such a mammet this deuice beeing of the sudden as womens wit is present and if it had beene such though it skareth crowes it could not haue caried such a liuely shape to deceiue men it seemeth then to haue beene some liuely representation of a man seeing that Michal thrusteth vnder the head therof a pillow of goats skin with the haire as the Latine interpreter well interpreteth pellem pilosarum caprarum the hairie skinne of a goate that it beeing put to the head of the image might resemble a mans haire beside to what ende should
Ramah making both of them proper names Gibeah and Ramah so read the most but Gibeah and Ramah were farre a sunder for Saul dwelt in Gibeah of Benjamin called also Gibeah of Saul and Samuel dwelt at Ramah 1. Sam. 15.34 therefore Iunius readeth better in the high place at Gibeah and so Vatablus retaining the proper name in his translation yet in his annotations taketh it for an high place in Gibeah 2. Some doe take Gibeah not for a proper name but translate in the hill Sept. but it is euident that Gibeah was the place where Sauls house was 3. Therefore the best reading is to take the first for a proper name Gibeah the other appellatiuely for the high place in Gibeah 4. And the word translated a tree properly signifieth a wood or groue eeshel as Gen. 21.33 Abraham planted a groue rather then a tree so readeth also the Latine translatour sub nemore vnder a groue or wood Iun. 7. Quest. v. 7. Of Sauls oration to his seruants 1. Sauls speech vnto his seruants is full of dissimulation and hypocrisie for therein he sheweth first his crueltie that chargeth his seruants with negligence and vnfaithfulnes toward him because they were no more eager in pursuing of Dauid who were indeede too much estranged from Dauid and addicted to Saul but thus the wicked mislike all those that runne not together with them steppe by steppe as S. Peter saith They thinke it straunge that ye runne not with them to the same excesse of riot therefore speake they euill of you 1. Pet. 4.3 Secondly his flatterie appeareth he telleth them of the fields and vineyards and offices which Dauid had not to bestow vpon them but he had as Samuel had foretold before that their King should take from the people their vineyards and oliue grounds and giue them to his seruants So Tyrants counterfeiting the liberalitie and bountie of good Princes vse by liberall rewards and gifts to tie men vnto thē as Cesar when he had ouercome Pompey gaue so much to the souldiers as that he was faine to emptie the common Treasurie Mar. Thirdly he telleth many vntruths as that Dauid did lay waite for him whereas he did seeke Dauids life that Ionathan his sonne conspired with Dauid whereas he was onely his faithfull friend in lawfull things Mar. 2. Here in Saul we haue an image of the Antichrist of Rome who calleth his counsells and Synods as Saul did to suppresse Dauids that is the faithfull seruants of God and saith in a manner as Saul did that he hath Cardinalships Abbeies Prouincialships and other such dignities to bestow vpon his whereas among the Protestants they expect no such thing Mart. 8. Quest. v. 9. Of Doegs malitious accusation 1. It is better read Doeg who stood among the seruants of Saul I.V.L. then appointed by the seruants of Saul B. or set ouer the seruants of Saul G.A.P.C. or set ouer the asses of Saul S. for the word natzab is taken in this sense with the same cōstruction v. 7. Saul said to his seruants that stood about him yet it appeareth c. 21.7 that Doeg was set ouer Sauls sheepheards or heardmen 2. This Doeg beeing an Edomite is an enemie to Dauid a true Israelite as Esau before was to Israel wherein he doth shew himselfe to be a right Edomite or Esauite 3. Doeg in this his tale sheweth his malice in that he taketh all that Dauid did in the worst part concealing that which might make for Dauid and Ahimelech and vrging that which was against him he maketh mention how Ahimelech consulted with God for Dauid but sheweth not wherein as how by Gods direction he gaue him the shew-bread and the sword Iun. beside he is a manifest lyer and false accuser as Dauid chargeth him thou doest loue euill more then good and lies more then to speake the truth Psal. 52.3 And herein he was a lyer accusing Ahimelech and Dauid as conspirers against the king as Saul vpon his information chargeth the Priest v. 11. Mar. Further he sheweth himselfe a flatterer calling Dauid the sonne of Ishai in disdaine as Saul vsed to call him therein conforming himselfe vnto Sauls humour 4. So this Doeg entended nothing but to make himselfe great and grow in honour and wealth and credit with Saul though it were with the ouerthrow of others as Dauid chargeth him that he trusted in the multitude of his riches Psal. 52. but Dauid prophesieth of his ende God shall destroy thee for euer he shall take and plucke thee out of thy tabernacle and roote thee out of the land of the liuing Psal. 52.6 Let all such Doegs that incense Princes against the Ministers and seruants of God and falsly accuse them vnder the shew and pretext of obedience take heede by this example least the Lord cut them off as he did Doeg Mar. 9. Quest. v. 13. Of Sauls speech to Ahimelech 1. Saul against all right is both the accuser of the Priest and his Iudge Mar. yet he sendeth for him vnder colour of iustice not intending to spare him what iust defense so euer he made Osiand 2. Saul obiecteth two things vnto Ahimelech condēning him for that wherein he did wel both shewing his loue charitie in releeuing Dauid in time of necessitie and distresse his pietie in consulting with God for him for Saul that cared more for the answers of Soothsayers and witches then for the oracles of God misliked that the Priest should haue recourse vnto God Bor. 3. Though Saul herein was a meane to execute the sentence of God against the house of Eli yet his sinne and crueltie was no way thereby excused seeing in him it proceeded onely from malice Borr. 4. Though the Priest in this thing was innocent yet there might be other causes why the Lord suffered this iudgement to fall vpon him as often it falleth out that he which is innocent in that for the which he is condemned is iudged in the secret iustice of God for other some precedent sinne Mar. 5. Who it is that now is incensed against the Ministers of God for consulting with the Lords oracles in his word it is euident euen that Antichrist of Rome which obiecteth heresie and rebellion vnto those which depend vpon the answeares and oracles of Iesus Christ the high Priest and cheife sheepheard of our soules Borr. 10. Quest. v. 14. Of Ahimelechs defense against the accusation of Saul 1. Ahimelech confesseth these things to be done which were obiected but he denieth that they were done to any such ende to conspire against the king as he was charged and of his fact he alledgeth three reasons first from the faithfull seruice which Dauid had performed to the king therefore he knowing nothing to the contrarie had no reason but to helpe him secondly because he was the kings sonne in law thirdly because according to his dutie he had oftentimes asked counsell for him saying haue I this day first begunne to aske counsell of God for him for
Lords direction in all their doubts 2. But whereas the Lord answeareth that Saul would come downe to Keilah and that the men of Keilah would deliuer him into Sauls hands and yet neither of these came to passe for vpon Dauids departure Saul also ceased his pursuit hence it can not be inferred that the predictions of God are vncertaine for the Lords answear is here to be vnderstood conditionally that those things should certenly come to passe if Dauid staied there so the Lord speaketh of that purpose which he saw alreadie to be in Saul not of the act it selfe So Ionas threatned the destruction of Niniueh after 40. daies but with a secret condition if they repented not Mar. A difference also is here to be made betweene the prescience of God and predestination for the Lord as well foreseeth what shall be done as what is likely to be done in respect of the second causes but his decree of predestination is onely of those things which shall most certenly be effected 3. Here also may be obserued a manifest difference betweene the answears which God vsed to giue which were certaine without any doubtfulnes and ambiguitie and the oracles of Apollo which were ambiguous and doubtfull Mart. 5. Quest. v. 13. Of Dauids departing with sixe hundred men 1. The Lord could if it had pleased him haue so assisted Dauid that as he had victorie against the Philistims so he might haue preuailed by force against Saul but the Lord thought not good in his wisdome so to doe for this would haue beene the cause of intestine and deadly warre and the destruction of the Lords people and Dauid might haue bin thought to haue aspired vnto the kingdome and to stand against the Lords anointed God knew how by other meanes without the destruction of his people or slaunder vnto Dauid in good time to performe and accomplish his purpose toward him Mart. 2. Dauids number is encreased he departeth to Keilah with sixe hundred not fowre hundred as Iosephus reckoneth whereas he had but fowre hundred before c. 22.2 where we see that affliction and persecution doth not diminish the Lords people but rather encreaseth them Mart. according to that auncient saying sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seede of the Church 6. Quest. How Ionathan was deceiued in thinking he should be next vnto Dauid when he was king 1. In that Ionathan saide Dauid should be king he spake certenly because he had the word of God for it by Samuel who had alreadie anointed him for king but the other was not certen that he should be next vnto Dauid because Ionathan had no such promise 2. Some thinke therefore to make this saying of Ionathan good that he onely entreated this of Dauid by their great friendship that he might be next him in the kingdome Pellican But Ionathan affirmeth that it shall be he praieth not that it may be and to haue asked such a thing would haue shewed some doubt in Ionathan of Dauids friendship and amitie toward him some say further which is most true that though Ionathan was not next to Dauid in that terrene kingdome beeing preuented by death yet the Lord gaue him a place in his celestiall kingdome Osiand Here we see that the children of God are sometime deceiued in temporall things whereof they haue no certaine promise and assurance but so farre forth as the Lord seeth it to be good for them as S. Paul perswaded himselfe that the Lord would still deliuer him from the daunger of death 2. Cor. 1.10 and that he should still continue with the Philippians Phil. 1.25 whereas beeing a prisoner at Rome he was not from thence deliuered till he finished his life by glorious martyrdome Mar. 7. Quest. v. 18. Of the mutuall couenant which Dauid and Ionathan made before the Lord. 1. It is lawfull for Christians to ioyne in league together so it be for a good ende as for the maintenance of religion for as God maketh a league and couenant with man so may one man with an other this is the third time that this league was made betweene them once before when he had killed Goliath c. 18.3 and againe when he fledde out of the kingdome c. 20.42 for the nature of man beeing variable and inconstant had neede often to be stirred vp and put in minde by the reuiuing of godly loue and friendship Mart. 2. This couenant is saide to be made before the Lord that is in the presence sight and feare of God Mart. it is like also it was done in the presence of the Priest with his Vrim and Thummim Iun. 3. As it is lawfull for the seruants of God to make mutuall leagues so it must be limited with certaine conditions 1. They must not enter into any league or couenant with the wicked as Iehoshaphat is reprooued for ioyning with Ahab 2. Chron. 19.2 and afterward with Ahaziah his sonne 2. Chron. 20.37 2. Their league must be grounded in the feare of God not for any worldly respect or aduantage as Abimelech only desireth to make a couenant with Abraham that he should not hurt him nor his posteritie Gen. 21.23 3. They that make such league must not goe from it but surely keepe it not as Saul brake his oath made to Dauid that he should not die c. 19.6 4. Such leagues and couenants must be made to good ende not to combine themselues to persecute Christ as Herod and Pilate were made friends for the same ende nor his members as the Antichrist of Rome hath incited diuers Princes in Christendome to associate themselues against the people and Church of God the professours of the Gospel 8. Quest. v. 17. How Saul knew that Dauid should be King 1. Some vnderstand this of the amitie and friendshippe which was betweene Ionathan and Dauid that it was known to Saul Osiand but beside that the coherence of the words here sheweth that it must be referred to that which immediatly went before that Dauid should be king ouer Israel Saul els where signified so much himselfe that the kingdome could not be established in Ionathan as long as Dauid liued and that he had chosen him to his confusion chap. 20.31 2. Saul knewe that Dauid should be king both by Samuels words that the Lord had cast off Saul and chosen his neighbour better then he c. 15. by the continuall good successe that Dauid had and by the report of others as he himselfe confesseth c. 22.8 Iun. as also by the fauour of his sonne and of all the people toward Dauid Mart. he might also haue heard of the anointing of Dauid by Samuel and his conscience did testifie against him that he was vnworthie to hold the kingdome Borr. so that Saul knowing this did persecute Dauid against his owne conscience Mar. 9. Quest. v. 19. Of the Ziphims betraying Of Dauid 1. These Ziphims were of the tribe of Iudah and came of Caleb 1. Chron. 2.42 of whose treacherie Dauid
discontented because he was sent backe and might not goe to fight against the enemies of the king c. 29.8 it seemeth therefore that he bare the king in hand that he would goe and fight against Israel Mar. 2. Others thinke that this warre was iust which the Philistims at this time tooke in hand against Saul because that therin the Lord purposed to punish Sauls wickednes and beside the kingdome belonged vnto Dauid and therfore he might seeke his owne But neither of these maketh this warre iust for howsoeuer God intented herein to iudge Saul yet the Philistims did it of a hatefull minde against the people of God and though Dauid were the anointed king as it were the apparent heire of the kingdome yet he had no such commandement to inuade the kingdome but to waite his time 3. Some are of opinion that Dauid would in the battell haue turned his force against Achish but herein Dauid beside his deepe dissimulation should haue shewed great vnthankfulnes vnto Achish with whom he had found such kind entertainment 4. Therefore the best solution of this doubt is that Dauid gaue this wise answer vnto Achish neither directly promising his help as Iosephus saith he did prompte polliceri operam readily promise his helpe neither yet denying the same but he waited vpon God for his direction praying feruently in his heart vnto God that some impediment might fall out that he should not be forced to fight against the Israelites and specially against his louing and deare friend Ionathan sic Osiand Mar. Pellican 2. Quest. v. 3. Of what minde Saul put away the sorcerers in Israel 1. Some doe gather that whereas mention is made here together of Samuels death and that Saul had put away the sorcerers that hereby it is signified that Saul while Samuel liued vsed to consult with him and that by his aduice he did according to the law of God expell the sorcerers Pellican But after that the Lord had reiected Saul and Dauid was anointed king Samuel went no more to visit Saul c. 15.35 neither doth it seeme that Saul much regarded Samuel And it is not like that Saul did this of any good minde by Samuels direction for it seemeth that at the same time the Gibeonites were slaine 2. Sam. 21. which thing did displease God 2. Saul therefore did it of a blind zeale that he might seeme to make shew of religion not with any true heart or affection for then he would not haue runne vnto sorcerers himselfe Mar. Bor. 3. This then is here inserted both of Samuels death and Sauls expelling of sorcerers both to shew that it was not true Samuel which afterward appeared vnto him Osiand and to manifest Sauls inconstancie in returning to his vomit againe to build againe what he had destroied and his impietie in forsaking of God and crauing helpe of the deuill Iun. 3. Quest. Whether it belonged vnto Saul to expell witches and sorcerers 1. The Romanists opinion is that Princes are not to meddle with religion but that it belongeth vnto the Pope to manage the affaires of the Church and such things as concerne the soule leauing vnto the Prince onely the care and charge of the bodie and such things as concerne the ciuill and politike state And here they doe vrge the example of Vzziah who was stricken with leprosie when he attempted to haue sacrificed But this example is vnfitly alleadged for Princes are not indeede to meddle with the execution of Ecclesiasticall offices as themselues to preach to baptize to excommunicate as Vzziah would haue taken vpon him the office of the Priest but it belongeth vnto them to see that as well Ecclesiasticall persons and others doe their duties and by good lawes to command the true religion to be receiued of all The reasons are these 1. Because Princes are in Gods place here in earth and euery soule is commanded to be subiect vnto them Rom. 13.1 then is no soule excepted whether of Bishop or of whomsoeuer 2. Their office is to beare the sword and to see all vngodlines punished as well the transgressions of the first as of the second table as Augustine saith bene se res haberet si magistratus adulteria punire posset animorum scortationes non posset It were well if the magistrate may punish adulterie and not meete with the spirituall fornication of the soule 3. As Princes haue the ouersight of other professions which yet they themselues practise not as to see that Physitians and Apothecaries which attend vpon the health of the bodie should deale faithfully in their seuerall vocations so also seeing there is great necessitie of prouiding physicke for the soule much more ought magistrates to take care thereof 4. This appeareth by the example and practise of all godly Magistrates Dauid Salomon Hezekiah Iosias and all the good kings of Iudah did purge and reforme the Church of God put downe Idolatrie and set vp the true worship so did the good Christian Emperours Constantinus Theodosius Carolus 5. For vnlesse this power according to the word of God be yeilded vnto Christian Magistrates what remedie should there be to redresse the enormities of the Church when the spirituall gouernours thereof become dissolute disordered and corrupt sic fere Mar. 4. Quest. v. 6. How Saul asked counsell of the Lord and why the Lord vouchsafed no answer 1. Saul is here saide to haue asked counsell of the Lord and yet 1. Chron. 11.14 it is said he did not aske counsell of Iehouah because he did not seeke vnto God in truth but in hypocrisie and therefore the Lord seeing his heart would not vouchsafe him an answer and he which had before destroyed the innocent Priests was not worthie to receiue any comfort by them 2. Here are three waies expressed whereby the Lord vsed to make knowne his will to his seruants by dreames by Vrim that is by the Priests and by Prophets there were other waies as God spake sometime by his Angels they also sometime vsed lots but the other three were more vsuall in those times Mar. 3. There were two sorts of dreames some good dreames which were sent vpon the seruants of God some were but the illusions of Satan and these two kind of dreames differed in three things in the author God sent good dreames the other proceeded from Satan the seruants of God as Ioseph and Daniel saw good dreames and visions the false prophets were deluded by the other the first sort were to good ende to set forth the glorie of God the other were to an euill ende to seduce and deceiue the people Deut. 13.2 Now God did not reueale his will vnto any by dreames to haue Saul aduertised of his will Borr. 4. But whereas Saul is said to haue asked counsell of God and he answered him not by Vrim some thinke that after Abiathar was gone with the Ephod he caused an other to be made some that he had sent to Abiathar to consult for him some that he
Or this they might doe in respect of those which were vncleane and could not come the first day that the second daies feast should be for them as the like libertie was graunted for the passeouer that they which could not take it the first moneth beeing in their iourney or otherwise letted might keepe it the second moneth Numb 11. Mart. 3. Or Saul might keepe two daies feast whereas the common sort obserued but one in respect of his magnificence and princely state and therefore he saith Why commeth he not neither yesterday nor to day 16. Quest. v. 29. Of Ionathans excuse whether he therein spake any vntruth 1. Ionathan charitably intending to doe good to Dauid and no hurt to any in excusing Dauid in this manner is freed from any great imputation of vntruth Mart. 2. And beside concerning the summe and substance of the excuse that there was a yearely feast at Bethlehem for Dauids familie it is like it was true and that Dauid asked leaue to goe thither it was true also as is before shewed qu. 7. 3. But it seemeth Ionathan addeth other circumstances as that Dauids brother sent for him and that was the cause of his not comming as though Dauid was gone thither but Dauid neither made mention of his brother sending for him nor that Ionathā should say that Dauid was gone thither but that he asked leaue to goe Iosephus addeth further that Ionathan should say that he was biddē likewise Thus as Iosephus addeth to Ionathans speech so Ionathan seemeth to adde vnto Dauids and therein shewed some infirmitie he was not accustomed to make such excuses and therefore speaketh somewhat vncertainly and timorously But of this kinde of officious lies more shall be said afterward in the ende of the next chapter 17. Quest. v. 30. Of Sauls vpbrayding Ionathan with his mother 1. Some read sonne of peruerse rebellion not referring it to Ionathans mother but vnto Ionathan himselfe who is called the sonne of rebellion that is rebellious A. P. Osiand but the distinction soph pasuch comming betweene these two wordes peruerse rebellion doe shew that they can not agree together as substantiue and adiectiue 2. Others doe applie both vnto Ionathans mother that shee was peruerse in rebellion that is rebellious thou sonne of the wicked rebellious woman B.G. but for the former reason of the distinction these words are not to be put together 3. Therefore the better reading is to referre the first to Ionathans mother thou sonne of a peruerse woman the other to Ionathan himselfe supplying againe the word sonne of rebellion that is thou rebellious Iun. a rebellious sonne of a wicked woman which some interpret as though he should obiect vnto Ionathan that he was a bastard and borne of an adulterous woman Mar. but rather he obiecteth onely the stubbornnes of his mother that was alwaies contrarie vnto him and so was her sonne Borr. Genevens Thus this hypocrite accuseth others beeing most worthie of blame himselfe and thus he spareth neither wife not sonne but reuileth them both shamefully Iun. 18. Quest. v. 41. Whether Dauid exceeded Ionathan in weeping and how the words are to be read 1. The most read thus they wept one with an other vntill Dauid exceeded B.G.S. the word gadhal signifieth to multiplie or magnifie so B.G.A.P.V. and they render these reasons why Dauid wept more then Ionathan because he was not onely to leaue the sweete societie of his friend but his wife and which was the greatest griefe of all to be a stranger among the people of God like to be exiled from his owne countrey Mar. some thinke he wept more because he loued more Pellican But beside that higdill in hiphil in that sense when it signifieth to magnifie is not put absolutely as it is here but in construction with some other word as c. 12.24 higdhil gnimmachem he hath magnified or done great things toward you and Ioel 2.22 higdill lagnashoth he hath magnified to doe that is done great things the reasons alleadged are not sufficient to iustifie that reading for though Dauid were in greater daunger then Ionathan that was no reason why Dauid should weepe more seeing Ionathan louing Dauid as his owne soule was as much touched with the fellow feeling of his griefe as Dauid himselfe but the contrarie is rather euident that Ionathans affection was more ardent toward Dauid if there were any difference at all in their loue for Ionathans heart was first knit to Dauid and it beganne of his part againe Ionathan aduentured more for Dauid then he did euer for Ionathan he put his life in danger for Dauid and Dauid himselfe confesseth that Ionathans loue toward him exceeded the loue of women 2. Sam. 2.26 2. Therefore Iunius reading in this place is the better vntill he raised or lift vp Dauid for so both the vse of the word will beare this sense Psal. 49.10 higdill he hath lift vp his heele against me and the circumstance of the place giueth it for before it is expressed that Dauid fell vpon his face to the ground then while Dauid thus lay lamenting and complaining vpon the ground Ionathan did lift him vp as Iosep. wel noteth that he raised him from the ground embraced and comforted him as c. 23.17 he emboldened Dauid saying Feare not CHAP. XXI 1. Quest. v. 1. Of the citie Nob whether Dauid fled to Ahimelech the high Priest 1. DAvid Kimhi saith that he learned of his father that this Nob was the citie Ierusalem ex Pellican but this appeareth to be otherwise Isa. 10.32 where Nob and Ierusalem are named as two diuers places 2. It was a citie situate in the tribe of Beniamin not farre from Anathoth where the inheritance lay that was allotted to this familie 1. king 2.26 thither Salomon sendeth Abiathar when he remooued him from the Priesthoode So Nehem. 11.32 Nob and Anathoth are named together as beeing cities not farre asunder Iun. 3. Here at this time was the Tabernacle the altar the table of shew bread which was the cause that so many Priests gaue there their attendance but the Arke was still at Kiriathiearim in the tribe of Iudah 2. Quest. v. 2. How the Priest here called Ahimelech is said to be Abiathar Mark 2.26 1. Some thinke that whereas Abiathar was the sonne of Ahimelech v. 20. that first Dauid might haue some communication with Abiathar and afterward with Ahimelech Mart. but seeing Abiathar is in the Gospel called the high Priest it can not be vnderstood of the sonne who could not be high Priest while his father liued 2. Therefore the better solution is that both the father and the sonne had each of them two names they were both called Abiathar and Ahimelech this may appeare 2. Sam. 8.17 Zadock and Ahimelech the sonne of Abiathar are said to be the priests vnder Dauid and c. 20.25 the Priests were Zadock and Abiathar the sonne is here called in one place Ahimelech in the other Abiathar and so is the father called Abiathar who
Iudge of Israel to execute the sentence of God pronounced against Amalek which was neglected by Saul that it might also be a terrour to other kings that they persecute not the people of God Pellican and this was agreeable also to the law that willeth the witnesses hand to be first vpon the malefactour so Samuel as a witnesse before the Lord of the crueltie of Agag against the Lords people doth lay his hand first vpon him Borr. 3. But yet as Samuel was a Leuite and a Prophet this example was extraordinarie and not now to be imitated Osiand for if S. Paul forbid a Bishop to be a striker 1. Tim. 3.3 much lesse is it fit that he should kil or put to death The ancient Constitutions of the Church haue prouided that no Cleargie man should so much as come vnto the place Vbi quisquam pro reatus sui qualitate interficiendus est where any man is to be put to death for his offence Concil Matiscon 2. c. 19. And againe it was thus decreed Concil Antisiador c. 33. Non licet praesbytero ad trepatium vbi rei torquentur stare It is not lawfull for a Presbyter or Minister to stand by the racke where offenders are tortured And Can. 34. Non licet illi in iudicio sedere vbi homo ad mortem traditur it is not lawfull for him to sit in iudgement where a man is deliuered to death Yea the Canons were so straight herein that they did forbid any Cleargie man to exercise eam chirurgiae partem quae ad vstionem vel incisionem ducit that part of Chirurgerie which leadeth one to searing or incision Concil Lateran sub Innocent 3. c. 18. 22. Quest. v. 35. How it is said Samuel came no more to see Saul vntill the day of his death seeing he saw him againe afterward chap. 19.22 1. Some referre these words vntill the day of his death to that apparition of a counterfait Samuel c. 28. who at that time saw Saul and spake with him but neither was that Samuel and that word ghad iom vntill the day doth no more prooue that Samuel sawe Saul at the day of his death then that Michol had a child then of whome it is said that shee had no child vntill the day of her death 2. Sam. 6.23 Mar. 2. Others thinke that Samuel died not long after which was the cause he came no more at him Pellican But it is euident that Samuel liued a good while after this it may be some yeares as appeareth by the many persecutions of Dauid by the hād of Saul before Samuel died c. 25.1 3. Some expound it thus that Samuel came not to Saul any more though Saul came where Samuel was Genevens but it is rather vnderstood of the ende and manner of Samuels comming then of the act of comming and going that Samuel came not to visit and see Saul as he had vsed to doe before time to consult with him about the affaires of the kingdome Osiand and to giue him direction from God Iun. 5. Of this strangenes betweene them there were two speciall causes the one in Samuel because he knew that the Lord had cast off Saul frō beeing king and therefore he did forbeare to visit him in that familiar manner Borr. the other was in Saul who hated Samuel because he had brought him such an heauie message as the propertie of Tyrants is to loue and reward their flatterers and to hate their friends that deale plainly with them and tell them the truth Pellican 6. Iosephus is here deceiued who saith that Saul after this neuer came into Samuels sight c. 9. l. 6. and yet as forgetting himselfe c. 14. he reporting that storie which followeth chap. 19. how Saul came to Ramah where Samuel was writeth how Saul prophesied before Samuel lib. 6. de antiqu Iudaic. c. 14. The meaning therefore is that Samuel had no conference with Saul as before to giue him instruction and direction no not at that time when Saul prophesied in his sight 23. Quest. v. 35. Why Samuel mourned for Saul 1. He mourned not so much for Saul because he was reiected and deposed from the kingdome for he knew that the sentence of God was irreuocable and that had beene to be discontented with the Lords will Borr. 2. But he lamenteth the hardnes of Sauls impenitent heart seeing him to goe on in his sinne without any remorse as it was euident in the persecuting of Dauid Pellican 3. As also he did foresee the miserie that Saul was like to fall vnto not onely the losse of the kingdome but of his life also Borr. 4. Yea and Samuel though he knew that Gods sentence for the reiecting of Saul from the kingdome could not be reuersed yet he might entreat for the forgiuenes of his sinne with the which Samuel was so much grieued and displeased c. 15.11 5. Herein Samuel sheweth his tender and louing affection that sorroweth for the miserie of Saul which succeeded him in the gouernment so farre was he from enuying his kingdome Osiand CHAP. XVI 1. Quest. v. 2. Whether Samuel feared to doe as the Lord commanded him saying How can I goe 1. SOme note this to haue beene an infirmitie in Samuel Iosephus saith that Samuel said he was afraid to goe for God taketh not away all infirmities from the Saints in this life Osiand But it is not like that Samuel hauing had such experience of Gods assistance was so timorous that he distrusted Gods defense seeing he had a speciall commandement and warrant from God 2. Therefore this question mooued by Samuel proceedeth not from any doubt or diffidence but from a desire to be instructed by what way and meanes with the least danger this busines might be compassed Borr. like as Marie after shee had heard the Angels salutation asked how that could be not doubting of the effect but desirous for her further confirmation to vnderstand the manner 2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate onely a feast 1. Iunius all the other Interpreters here translating the word zabach to sacrifice readeth ad celebrandum convivium to celebrate a feast his reasons are these First because in the most corrupt times it was not lawfull to sacrifice but where the Arke was sauing in the high places secondly sacrifices were publike but this was priuate within Ishai his house thirdly it may be added Ishai is inuited to the sacrifice whereat the Priests onely and the Ministers of the altar were present But to these obiections it may be answered first that though ordinarily and when the Arke was setled it was not lawfull to sacrifice any where els then at the Tabernacle yet by Gods extraordinarie direction the Prophets did sacrifice other where as Elias did 1. king 18. especially in those times when the Arke and Tabernacle were asunder as is before shewed and there was greater libertie for peace offerings then other sacrifices c. 9. qu. 3. Secondly though the feast after
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 vs and carnall worldlings as also they which doe without any necessitie runne vnto 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 vnder 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 vnto 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 vpon 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 haue 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 vnto 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 vnto 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 onely 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 vnto a man his righteousnes where also of merits 1. Some read The Lord reward euery man according to his righteousnes L.B.G.V. but it is better read The Lord render vnto euery 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 euery 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 vnto vs 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 mercie 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 vs as the subiect and by vs as the instruments otherwise we haue 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 vs 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 vnto 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 vnto the kingdome of heauen but good workes doe not procure vnto vs the kingdome 5. Then we refuse vpon 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 giue nothing vnto 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 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 vnto him that meriteth and worketh and is bound in iustice to recompence him but God is no way endebted or bound to vs for we doe but our dutie and when we haue 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 vs. Obiect 2. S. Paul saith that the righteous Iudge shall giue 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 haue 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 vnto God which he crowneth of grace and mercie sic fere Martyr CHAP. XXVII 1. Quest. v. 1. Whether Dauid did well in flying to the Philistims 1. LYranus defendeth Dauid herein that he fledde not as fearing he should be killed beeing assured of the kingdome but least he should be forced to fight with Saul but this is contrarie to the text for he feared least one day he should perish by the hand of Saul 2. Others thinke that Dauid might so conceiue as though promise of the kingdom were conditionall if Dauid did not fall into some grieuous sinne and therefore he fled but if this had beene so Dauid offended more in going for succour vnto the vncircumcised then if he had staied 3. Some thinke that Dauid did it not as doubting of the promise of God but as a wise and prouident man vsing the meanes of his safetie Borr. but his owne words doe shew his infirmitie that he doubted least he might perish he was in deede to vse the meanes but such as were lawfull and without offence 4. Wherefore the truer opinion is that Dauid herein shewed his infirmitie Mar. Iun. Osiand as shall be shewed afterward First the reasons shall be examined which are brought in defense of this fact of Dauid 1. Dauid fled before to the Moabites and was not reprehended why might he not as well flee to the Philistims Ans. 1. The Moabites were not such opposite enemies as the Philistims 2. He fled not then to the same ende then he went onely to succour his father and mother here to serue as a captaine with his souldiers vnder Achish 3. His going then was not very pleasing vnto God for he was admonished by the Prophet to depart 4. And then he knew not the Lords pleasure till the Prophet had spoken to him as he now did 2. But whence should Dauid haue prouided for all his companie vnlesse he should haue liued vpon the spoile of his owne countrey and by staying he should haue brought himselfe and all his friends into daunger and he should haue tempted God if he had refused the occasion offered Ans. 1. Dauid needed not haue spoiled his countrey he might haue praied vpon the Philistims and other enemies adioyning 2. He was not to doe any vnlawfull thing to prouide for himselfe and his friends but to depend vpon God 3. A good occasion and opportunitie is not to be refused but to let passe occasion and meanes not lawfull is not to tempt God but rather to cleaue vnto God which Dauid should haue done rather then by vnlawfull waies and meanes to seeme to doubt of Gods deliuerance 3. Christ fled vnto the Sidonians Tyrians and Samaritans Ans. He fled not vnto them to take part with them against the Iewes but to instruct and teach them but Dauid went to serue Achish ex Martyr Now the reasons which shew the vnlawfulnes of Dauids flying are these 1. He fled vnto those which were enemies of religion as if now a captaine with his souldiers should flee vnto the Turke herein he did contrarie to the law which did forbid the Israelites to make any couenant with the heathen which were about them 2. He in a manner runneth from his calling who beeing appointed king of the Lords people to defend them goeth to ioyne with their enemies Mar. 3. This his flight seemed to proceede from the weaknes of his faith Iun. as doubting of Gods promises 4. And many inconueniences followed vpon this his flight 1. Dauid is driuen to dissemble v. 11. when Achish asked him where he had roued to day 2. By this occasion the Amalekites burned Ziglag c. 30. and caried away his wife and children 3. He was like to haue serued the Philistims against his countrey 4. By his absence the power of Israel was weakned and ouercome in battell 5. He made himselfe by this meanes beeing entertained among