notice of this peece of kinde service he sendeth a loving message unto them wishing mercy and truth from God which is that they might have their part in the Lords gratious promises and assured performance and promising reward and recompense on his part towards them and subjoyning withall a comfortable exhortation to be of good courage seeing the Lord had not left them destitute but had raised him up as a head and Protectour over them Concerning the anointing of Ishboseth first we have by whom it was to wit Abner secondly over whom to wit all Israel except Iudah as for the first it is like Abner did this as a subtile and arrogant person to make Ishboseth a shaddow being of a timorous and base minde and he alone to command all besides against all right he doth this seeing if it should belong to any of Sauls posterity Mephiboseth the sonne of Ionathan eldest Son of Saul had the true title and against conscience likewise he doth herein expresly knowing of the promise that God had made unto David of the Kingdome as he confesseth Chap. 3. 18. The place Mahanaim is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Iacob because there he met the Lords host The description of these over whom he is made King is from their severall habitations containing in a manner a description of all Israel on each side of Iordan Iudah onely excepted As for the supputation of the time of both their reignes subjoyned whereby an interregnum or vacancy of 5. years and a half would seem to be imported which is unlike the best exposition therefore is not that Ishboseth reigned onely two years in all but that he did reign two years before Abners going out against Ioab in persuit of David as Saul is said to have reigned two years over Israel 1 Sam. 13. 1. Not simply but as Lawfull King unrejected by God he reigned no longer OBSERVATIONS 1. V. 1. WE see here in David holy prudence and wisedome in not omitting that fit occasion of entry to the Kingdome which the Lord by the death of Saul had offered but embracing the same and addressing himself to make good use thereof for as the Lord will have us not to runne before him but patiently to wait while he offer occasion and open a dore of entry so likewise will he have us not to slip occasions offered but laying hold on the hoary fore head thereof to work and walk with him in Christian wisdome and serpentine prudence having a judicious eye to mark them a holy heart to reverence them and a diligent hand to make use and lay hold of them and this both in the occasions and offers of grace with the wise virgins and of our temporall estate with Salomons diligent man in his affaires who standeth before kings we may see cleerly Prov. 12. 24. 2. In that orderly he beginnes at God we see that it is not sufficient to have good causes publick or private but in like manner it is requisite to prosecute them aright otherwise a good cause in the matter may become evil in the preposterours forme albeit the reciprocant be never true that a good forme may make an evil cause good in substance bona bene ergo agantur The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good but the forme wicked to doe it by private revenge and under trust and cloake of circumcision the cause likewise of Saul against the Philistines was good but the forme in consulting with a Witch in the persecution thereof unlawfull So the causes of Josias against Necho King of Egypt of Jeconias and Jehojakim against Nebuchadnezzar with sundry others Let all men therefore know the right warrant of their causes to be in the matter and then in the forme the right rule whereof is to be had in the sacred oracle of Gods will and word which we ought reverendly to consult not to proceed without the warrant thereof otherwise men will be disappointed of their expectations and aimes as in Ioshuas example against Hai of Israel against Benjamin and in Saul consulting with a Pythonesse and in all them who consults flesh and blood 3. As David inquires so the Lord answers yeelding he should go in generall and in particular directing him to Hebron where we may behold the great clemency of God who is most attent unto the suits of his own and more redy to give a comfortable answer and resolution to his Children in their perplexities then they are bent to crave the same of him and will ever give the direction of his word and Spirit to all those who earnestly call upon him for the same witnesse a heap of testimonies contained in holy Scripture Gen. 25. 22. 32. 28. 46. 1. 2. c. Exod. 3. 9. and 14. 15. 4. In that he inquires not once onely if he should go But again whether he should go We perceive how precisely in each thing he desires to have a warrant and information and how fully he would follow the Lords direction that he would have every step as it were of his progresse in this purpose pointed out by God and would not in any thing lean or rely to his own brain or wisdome in holy humility distrusting thus the counsell or course of flesh and blood and submitting himself as a Child to be led by the hand of so wise and carefull a Father whom if he obediently followed he was sure he should neither stumble nor stray but should see a prosperous successe and end of the matter he had in hand whose example herein every Child of God ought to imitate in all the course of their lives and actions of any importance especially 5. As he inquires often so is he to every interrogation answered for we shall first be weary and like Abraham sueing for the Sodomits preservation leave of to speak before the Lord cease to hearken or be weary in answering and granting the requests of his own if we ask it shall be given us if we seek we shall finde and if we yet knock it shall be opened unto us and whatsoever we shall desire of the Father in Christs name if it be according to his will and our will it shall be granted to us No importunity then can trouble this righteous Judge therefore pray continually and let this comfort be as that stone set under Moses heavy hands to uphold our hearts that we saint not and weary not in prayer 6. In all this proceeding of Davids we see that he was void of a greedy minde to the Kingdome or any gain or glory thereof not using preposterous hast as many doe not consulting God nor conscience but walking in a right and in a slow course expecting by inquisition and direction the Lords thrusting him forward to undertake that place and function upon him where unto formerly by Samuel he had been
Ioab though importing his quietnesse by ding him of such a foe that troubled him and commodity likewise having thereby the more easy accesse unto the rest of the Kingdome but altogether abhorreth it far unlike to the Pythonesse Masters Act. 16. Or Demetrius the silver smith Act. 19. Who fearing the losse of their gain resisted the Gospel Even as sundry now a dayes will not forsake the errours of Papistry because pardons pâ—rgatory and suchlike are lucrative Doctrines Thus Pharaoh will not letâ— Israel go albeit God hath commanded because it is against his commodity and if they go he will have the cattel and sheep to remain And Ahab though against conscience and equity will have Naboths Vineyard because it is fruitfull and commodious Even so sacriledge must be so universally practised because though a sin it is very gainfull But what if a man gain the whole World if he loose his own soul saith our Master Christ 12. Vers 34. In Davids regrating the treacherous form of Abners death and commending his courage we see the very wicked have their own good parts and many excellent naturall gifts wherewith God hath indued them for their greater conviction when they abuse the same and whereunto otherwise is due their own praise As we may see in the examples of the ingenious â—inding out of arts in the posterity of Kain Goliahs strength Sauls talnesse Absoloms beauty Achitophels wisdome Asahels swiftnesse and such like And that the godly hath ever been accustomed omitting the evils of their very private Enemies to speak the best of all men not like the curious spiers of the more in their neighbours eye and sluggish neglecters of the beame in their owne or like that uncleane spirit delighting to record the turpitude of others and accuse man to man as he doth man to God 13. Vers 35. In the peoples coming to refresh David with meat as we see the loving and tender care of subjects towards their Princes worthy of imitation so in his answer again and protestation we see what true fasting is not an abstaining towit after a Popish and ridiculous form from grosser and some more common sorts of meat or flesh and in the mean while feeding on such more delicate rare and pampering dainties but as David did here from all manner of food till the evening 14. Vers 36. The success of his purgation is set down that as he wished so were the people satisfied and all Israel did surely acknowledge that it did not proceed any way from the King so to kill Abner Where we observe what happy issue the Lord giveth unto upright dealing David useth the ordinary meanes of clearing himselfe on the one part and the Lord who had the peoples hearts in his hands perswadeth them inwardly and assuredly by these meanes that David was altogether innocent and so the perill of insurrection upon any contrary suspition or detestation of the fact is quite taken away and happily prevented Let us labour then to have a good cause and lawfully with wisdome to prosecute the same referring the event to God which certainly shall be prosperous 15. In Davids sparing of Joab notwithstanding of the odiousness and evidence of the fact fearing Joabs greatness and the arme of flesh having Gods warrant of his law his frequent promises and assured protection also a good cause and happy beginnings already in the contrary we see the weakness of Gods Saints oftimes and how by carnall feare they are dash't in execution of their callings and wave in that assured confidence they ought to have in Gods doings and relying upon his own assistance and powerfull protection for as Jehosaphat saith in that exhortation of his unto the Judges of Judah take heed what you do for yee execute not the Judgments of man but of the Lord and he will be with you in the cause and Judgment wherefore let the feare of the Lord be upon you It is he then on whom men ought to relye and him they should feare who can cast soul and body into hell fire Wherefore the oversight of Magistrates their respits reprivings and remissions for blood are like odious and capitall crimes which can have no allowance by this unlawfull example and that because in the morall law of God and judiciall concerning the punishment of the prevarication thereof there is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or arbitrium but whatsoever God commandeth in the Lawes of his Word is stricti juris and may not be dispensed withall albeit in the constitutions of men that it be otherwaies 16. As in this sparing of Joab we see the weakness of the saints as is said so likewise we see the cause why many wicked men go free of ordinary punishment and what abuse is of Justice in this latter age even the worldly grandure of these gyants and fat kine of Bashan till the wind of Gods wrath shake bare the tops of these tall Cedars of Lebanon and cast them up by the root at last as David sayeth here The Lord shall reward the evill doer according to his wickedness and this is the hope of the oppressed and patience of the Saints II SAM Chap 4. from the 1. verse to the 8. IN the first verse of the former Chapter the generall proposition of the third and fourth Chapters was laid to be the history of the Civill warres between the houses of Saul and David the end whereof was that Sauls house decayed and the others waxed stronger This was confirmed by six arguments in the last Chapter and now in this Chapter we have the seventh importing the full and finall decay of the house of Saul and Davids advancement thereby For at this time there were but two males lawfully descended of Saul who could be contesters with David in the challenge of the Crowne Ishboseth Sauls sonne and Mephiboseth Jonathans sonneâ— for as for the sonnes of Rispah they were borne of concubinage and therefore according to the custome they received no inheritance but only a portion of goods as Abraham provided for the Children of Keturah now of these two Ishboseth is impotent in mind and unworthy murthered by his servants of that same tribe with him and Mephiboseth is impotent in body and lamed by a fall which he got by his nurse and so not only young but crooked and unable to travell in the office of a King and therefore the house of Saul being thus totally decayed all Israel were forced to offer themselves to David Then in this present Chapter we have in generall the last and extreame decay of Sauls house by the misfortune of these two fornamed This generall hath three particulars the first containeth the decay of Ishboâ—eth unto the 8. Vers The second is the inability of Mephiboseth interjected in the 4. Vers The third is the justice and piety of David in revenging of Ishboseths death and burying his head till the 12 and last Vers In the decay of Ishboseth we have three things
Likewise we see that the Ark brings death and destruction to Vzzah but as after blessing to Obededom even so the right use or abuse of the Word and Sacraments brings the like to the right users or abusers thereof And we should feare with a prophane heart and hands to come and touch that holy Sacrament that is called Christs body and blood as the Ark was called the Lord of hostes 10. Vers 8. This sad accident produces in David 1. Grief or displeasure that the Lord had been so offended and made such a breach upon Vzzah And 2. Feare to bring the Ark of God at that time to his house at Sion Where we see 1. Davids Godly griefe that God should have been grieved at that which Vzzah unwarrantably had done against the Law which did inhibite that the Levites should otherwise carry the Ark but upon their own shoulders and not touch it otherwise but only by bearing it by the instruments and barres appointed for that purpose 2. That God should have been moved by their not taking heed to his ordinance and sinning thereby to have smitten Vzzah by so sudden and unexpected death which shewes 1. The griefe that Godly men have at the offence of God which is exprest Ezek. 9. 4. Jer. 9. 1. and Psal 119. 136. And 2. The sympathy that they have with others who for their errours are justly punished or chastised by the hand of God as fellow feeling members of one body And 3. How by the punishments of others they are instructed and feare to commit any like offence whereby Gods anger may be kindled against themselves 11. Whereas in remembrance of that punishment inflicted on Vzzah he called the name of the place Perez-Vzzah or the breach of Vzzah We see that not only the testimonies of the Lords mercy towards the Godly and their deliverances should be remembred but likewise the testimonies of his justice towards offenders The first to tye us to his obedience as by love cords the other to terrify us from offending his divine Majesty as we see Psal 119. 120. 12. Vers 11. This feare that David had of carrying the Ark at that time to his own house makes him to carry it aside to the house of Obed-Edom a Gittite where it remained three months during all which time the house of Obed-Edom was blessed To teach us that where religion and the Word of God and Sacraments gets footing there is and will be the blessing of the Lord as when Jacob was with Laban Joseph in Potiphars house and the widdow of Zarephath for her sustaining of Eliah Much more also is that soule blessed where Christ himselfe is suborned or his poore members 13. Vers 12. and 1 Chron. 15. 25. Where upon the report of the Lords blessing Obed-Edoms house because of the Ark. David of new againe enterpriseth the bringing of the Ark unto his house in Sion We see that good purposes should never be left off altogether although they find some rubs and impediments â—ast in the way through the policy of Satan or mens obstructions 14. One maine cause of this renewed enterprise is the report of the Lords blessing of the house of Obed-Edom not that David envyed the same but that he was desirous to be partaker of this blessing of the Lord by harbouring the Ark in like manner in his own house at Sion Which shewes the disposition of the truly Godly like Iacob they will wrestle for the blessing of God and will endeavour by all meanes and above all things to have the Lord to blesse themselves and their families and have the light of his countenance to shine upon them as Psal 4. 6. As also we see that it is good to be in a Godly family for there is the blessing of God 15. Vers 13. In the carrying of the Ark now this second time from the house of Obed-Edom to the Citie of David we see the former errour amended that the Levites bore the same as the Law commanded and therefore it had the better success Where we see that it is a token of great wisdome and grace to consider wherein any errour has been for which God has been angry and punished a land or persons and when they have found out 〈◊〉 same as Achanâ— fault was to redress the same as is done here 16. It is said likewise that when they that bare the Ark towit the Levites had gone six paces David sacrificed Oxen and Fatlings being mindfull of the Lords anger that burst forth in a temporall judgment against Vzzah for his errour that the Lord by these legall Sacrifices might be appeased if any like errour or provocation ignorantly should fal out in this second bearing of the Ark from the house of Obed-Edom as we see the like practise of Job 1. 5. Which teaches us to be still in feare to offend God in the meanest measure or manner and by a watchfull care so farre as in us lyes to prevent his displeasure 17. Vers 14. David also danced before the Ark girded with a linnen Ephod white being the colour of joy and linnen being light for use Which fact of his was extraordinary and therefore not to be imitated His dancing being a signe of the great joy of his heart upon this extrarodinary action of bringing the Ark from the house of Obed-Edom to his own house and this linnen Ephod not being a priestly or leviticall vesture but a covering of his royall under-apparell made of linnen like to an Ephod to witness his humility as we see Vers 22. And that he thought no disgrace in the Ephod as many do the office of the Ministry Whence we see also that with spirituall rejoycing and with humility the performance of religious duties should be but not from extraordinary outward practises to argue for the like ordinary performances that by Davids dancing before the Ark immodest lascivious dancing should be authorized which is for exciting of lust or other sinfull ends as that dancing was of Herodias daughter 18. The joy and rejoycing that is made by the King and people at the bringing up of the Ark shewes us what is and should be the right cause of the Godlies rejoycing even the establishing of Gods true religion from the highest to the lowest and not in things unstable and transitory as Nebuchadnezzar's storring was and the rich foole of the Gospell but let him that rejoyceth rejoyce in the Lord for there is nothing but this wherein we may not rejoyce either unmeâ—sureably or unseasonably but in spirituall joy we can neither be out of time nor measure II SAM Chap 6. from the 17. verse to the end FOllowes now the fixing and establishment of the Ark in his place at Sion which David had prepared for it his sacrificing to the Lord and his blessing of his people and royall beneficence towards them after the performance whereof when he came into his house to bless his houshold likewise He finds a new matter of griefe and indignation
will but God by his preventing grace seeks David who had gone astray like a lost sheep and followes him with tender mercy to reclame him and bring him back againe therefore faies Gods people Lam. 5. 21. Turne thou us unto thee O Lord and we shall be turned Next the Lord doth this not immediatly but by the Ministry of his Prophet Nathan with which he did concurre by the secret operation of his spirit and converting grace which is his usuall dealing in reclaiming of sinners whereby he gives repentance as we see Act. 2. 37. And begets faith in their hearts Rom. 10. 17. The impulsive cause of this next to the forenamed efficient and instrumentall is Gods free love Hos 14. 4. Without yea against Davids deserving and the finall is the glory of the riches of Gods mercy and Davids salvation whom he takes as David did the sheep out of the Jawes of the Lyon so he out of the power and pawes of the divell The cause also wherefore the Lord did not send and admonish David sooner and before he did fall Is 1. That he would let him have a proof of his own naturall corruption and see how soone and fouly he would fall being left to himselfe and not being assisted by his speciall grace that so he might ever walk humbly watch carefully and pray for grace more earnestly 2. That others might with the greater feare and trembling work out their own salvation considering how so great a Cedar sell they being but low shrubs 3. That the greater glory and riches of his grace and mercy might appeare in his conversion and pardon thaâ— so none may dispaire either of pardon to themselves if they repent or of the conversion of others in Gods own time In this coming of Nathan to David and excepting so perilous a commission to so great a King with a sharp accusation reprehension and commination as we see his laudable and greater obedience to God So likewise we see 1. His prudence in the forming of his accusation and rebuke the scope whereof was to make David out of his own mouth to pronounce sentence against himselfe therefore he propones it by way of parable 2. We see his dexterity in the amplification 3. His courage and boldness in the application And 5. His fidelity in the denunciation In this parable which he uses David is compared with the rich man and his many wives and concubines to his many flocks and herds and Vriah is compared to the poore man and the ew-lamb to Bethshebah and the traveller is Davids lust that entered into his heart for satisfying whereof he would not take one of his own wives or concubines but the wiâ—e of Vriah To this generall as it was proponed David answers with an oath that he is worthy to die and restore the fourfold of the Lamb according to the Law Exod. 22. 1. Who had done this thing Whereupon the Prophet makes a plaine application saying Thou art the man and so makes David to have pronounced just judgment against himselfe The major of the argument he takes from David himselfe thou saies that such a wicked and merciless offender should die But thou art the man therefore thou shouldest die Hereafter he aggravates Davids sinne by many amplifications 1. From the argument of ingratitude in repetition of Gods benefits formerly bestowed upon him and his readiness to have bestowed more 2. After this he sets down the root of the sinne to be the contempt of God and his Word which he amplifies by the repetition and particular accusation of David of these crimes 1. That he had killed Vriah with the sword 2. Had taken his wife to be his And 3. That he had killed Vriah with the sword of the Children of Ammon the common enemy of the Lords people and made them to be the instruments of his cruelty and not having pitty on his own faithfull subject Whereupon he subjoynes the denunciation of the Lords punishing his sinne by lex talionis relative both to his sinnes of cruelty against Vriah as also his sinne of uncleanness with Bethsheba according to his threatning Deut. 28. 30. And as sad experience in the person and actions of Absolon afterwards proved whereunto he addes this aggravating of the punishment that what David did he did it secretly in sinning but what God should do it should be openly in the punishing OBSERVATIONS 1. IN this history of Davids rising by repentance after his fall we see the difference between the Godly and the wicked they fall but by grace they rise again but the wicked they fall and lye still in impenitency and careless security to their own destruction as we see in the examples of Cain the first world Sodome Pharaoh the obstinate Jewes Herode and others 2. Vers 1. In the Lords sending Nathan to David sleeping in security we see the Lords preventing mercy whereby like that sheapherd that left the 99. and went to seek the â—rayed sheep so likewise he seeks us first and turnes to us before we can turne to him as we see in his calling of Abraham out of Vz from Idolatry Mathew from receit of custome Zaccheus from an forged caâ—iller and Paul from a persecutor And that as our Saviour saies to the obstinate Jewes How faine would I have gathered you as a Henne doth her Chickens under her wings but yee would not So how faine the Lord is to reclaime sinners 3. In the work of Davids conversion instrumentally by the Ministry of Nathan and efficatiously by the concurrance and cooperation of Gods spirit we see that the Ministry of the Word is the ordinary meanes by which the Lord will have men converted from sinne and damnation to righteousness and salvation so that it is a great blessing where men injoy these meanes and profit thereby as it is a great curse and punishment when either the Lord removes the candlestick thereof out of his place as he threatned Ephesus Rev. 2. 5. Or where the Ministry of the Word is contemned as we see 2 Chron. last 15. 16. Or where it is unprofitable as Jer. 8. 6. and 20. 8. 4. With the externall Ministry of the Word and meanes of conversion we should earnestly beseech God to concurre with the operation of his blessed spirit to make the same powerfull and thereby to work in our hearts repentance and faith else as Peter fished all night and caught nothing till Christ came so Peter may preach and not prevaile till the hearts of his hearers be pricked by him who opened the heard of Lydia while Paul did preach Act. 16. 14. For Paul may plant and Apollos water but God only giveth the increase And Nathan here might carry the Lords message of Davids eare but God only could thereby work upon 〈◊〉 heart 〈…〉 5. It is said here that the Lord sent Nathan to David where we observe the duty of all faithfull Ministers of Gods Word not to runne unsent or rush into that sacred calling as many do
shewes not onely Quod non tangit non angit but likewise that the best hearts may be sometimes overtaken with dulnesse in holy duties 5. David when he sees the plague he inquires of the sinne considering that never man smarted causlesly from the hand of God and that sinne ever calls for punishment O then when we suffer that we would inquire what have I done and that our crosses were a pedagogie to lead us to repentance as we see in the example of Josephs brethren Gen. 42. 21. Hosea 6. 1. 6. David is a Prophet and yet the cause of this famine is not revealed to him but he must inquire thereof in the ordinary way If God then will have Prophets to have recourse to Priests as the ordinary way how to know his will how much more should people now use the ordinary meanes and not neglect the same to inquire of Gods Word and the ministry thereof of Gods will as they are commanded Mal. 2. 7. 7. David no sooner inquires of the cause than the Lord by his oracle readily answers Whereby we see a ground of great comfort to such as in sincerity draw neer to God as we see in his ready answer to the theefe on the cross and others Yea he has been found of them that sought him not as we see in Pauls conversion and much more will be found of them who seek him in sincerity 8. The Lord shewes that this plague on the Land was for Saul and his bloody house because he slew the Gibeonites Where we see how happy is a land that has a good King and how miserable a land is who have an ill King whose sinne is oftimes punished in the person not only of the people while he is alive as Davids numbering of the people was by pestilence but also when they are dead yet their sinne not dying as we see in the person of Saul and in the famine on the land which his sinne procured 9. Between Sauls slaying of the Gibeonites and the time of this famine on the land for the same there had intervened neer fifty yeares Wherein it was forgot by many that were alive but was not forgot by God who keepes our sinnes unrepented of in a fresh register till the day of our account and remuneration It is therefore a vaine hope of impunity which arises from the delay of judgments Which oftimes is for this cause that the cup of sinners as was of the Amorites is not yet full 10. This sin was not the sinne of the present age but of the former generation and yet those of the present age are punished so that sinne never goes unpunished as we say either in the stock or brock as many houses of our land can verifie and according as it is said that the Lord will visite the sinnes of the Fathers upon the Children to the third and fourth generation to wit with temporall judgments as here but not with eternall which is only personall and not successive except they tred the steps of their sinnefull and impenitent predecessours 11. Amongst all Sauls sinnes which were many and great the Lord pitches only on blood guiltiness and perjury All sinnes having a loud cry in the Lords eares for vengeance but none having a louder cry then blood guiltiness As we see in that of Abells and of Christ whom he typified whereof the Jewes said His blood be on us and on our Children so also of his Martyrs Revel 6. 10. And of all other innocent persons whosoever 12. Likewise as he calls Sauls house a bloody house so the Lord layes to his charge the guiltiness of perjury by slaying of the Gibeonites contrary to the oath of the Lord made unto them by Joshua and the Princes of Israel Josh 9. 3. So that perjury is a grievous and damnable sinne violating that which is most sacred the oath of God and which kindles Gods wrath here that without repentance shall burne against the guilty unto all eternity hereafter except they repent 13. Vers 2. It is said that Saul sought to â—tay them in his zeale to the Children of Israel and Judah Whereby we may observe that mens good intention is not a sufficient warrant for their Actions except the same â—e warranted by the Word of God As we see in Nadab and Abihu and Sauls sparing Agag and in all will-worship Collos 2. 23. Neither is it enough to have zeale which even the crucifiers of Christ had and Paul when he was a persecuter except it be guided by right knowledge and direction from Gods Word else it will prove but fury aâ—d like wild fire and will tend not to edification but unto destruction 14. Vers 3. David askes the Gibeonites what he should do to them and wherewith should he make atonement Whereby we see that he looked not on the secundary causes of the famine as drouth and unseasonable seasons or the like but he looks higher to a provoked God by sinne who beâ—oâ—ed to be appeased and to vindictive justice against blood and perjury As all men ought to do when either any generall plague or punishment is on the land or any particular chastisement is upon themselves or their neâ—r relations 15. In Davids asking the Gibeonites what he should do for them We see likewise that David as being acquainted with Gods proceedings knew well that the removall of the judgment behoved to beginne at the satisfaction of the party wronged For we say non remittitur peccatum nisi restituatur ablatum and that by so doing the sinne which cryed for a curse being removed with the judgment a blessing may come in place thereof 16. Vers 4. The Gibeonites in their answer to David 1. Refuses any satisfaction for the blood and lives of their predecessours by silver or gold of Saul or his house To shew that they were free of covetousness in that matter and would not make merchandise of that which was so precious to them who had suffered by Saul which thing may condemne many Christians now a daies and make them ashamed who for mony and price will sell the blood and lives of their dearest and neerest relations and not prosecute the law against such who have polluted the land by blood guiltiness if their greed be once satisfied 17. Vers 5. In their demand also of seaven of Sauls sonnes to be delivered to them to be hanged by them in Gibeah of Saul for his consuming and destroying of them We see not only that the Lord oftimes retaliates sinne with the like punishment and destruction but also that it is lawfull for persons wronged to have their recourse for remedy and satisfaction to the civill Magistrate howsoever private revenge be alwaies forbidden 18. The Lord smites the land with famine for this wrong whereof they complaine and they know it not till David reveales it to them and the Lord to him Which sheweth that the righteous judge oftimes avengeth the vexations and wrongs that are done to men when they
escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
discipline militarie together with the record of the Lords battles as mention is made likewise thereof Joshua 10. 13. Which book with diverse others that were composed by Salomon were burned in the first destruction of Jerusalem by the Chaldeans and so the whole Bibliothek hebraick fell not into the hands of Esdras In the third period we have the generall pathetick proposition of this lamentation proponed by poeticall figures of Apostrophe turning his speech to God and the people in a verse interrogative which the Greek poets call Amoebeus by fiction of persons which we call Prosopopeia and by a description of the calamity which is called Periphrasis The verse is O honour of Israel in thy high places how are the mighty slaine and overthrowne by interpretation O God who art the honour of Israel and O Israel that had the honour to have so many mighty men how miserable is thy calamity by the which thy God is dishonoured and thou art spoiled of so many honourable and strong men the cause of all this doubtless is thy manifold sinnes For we must understand that the scope of this oration is to bring Israel to understand that this calamity proceeds from sinne and can not cease but by unfained repentance In the 20. and 21. verses which is the fourth and fift periods he amplifies this calamity by the events the first in the twenty verse containing a deprecation proponed by Enallage of the Imperative mood for the Optative after the manner of poets Tell it not in Gath nor publish it in the streets of Ashkelon by which as the capitall Cities he meanes the whole land the reason assigned is lest the daughters of the uncircumcised Philistims rejoice and in praising their Idol gods dispraise the name of the true God of Israel and so the end of this deprecation is the glory of God which he doth tender But how doth he will here a thing which is impossible in saying tell it not or let it not be told It is answered this comes from a perturbed mind wherein falls no certain deliberation and to testify his care of the glory of God is spoken not as assured of performance but optative and as he would wish it By Daughters some meanes the little townes of Palestina but the common opinion and literall sense is more simple and better and confirmed by the custome used after victories in those daies both amongst the faithfull 1 Sam 18. 5. c. And amongst the infidels Judg 16. 23. By the Philistims rejoycing over Sampson The second period of amplification of this calamity containeth vers 21. An imprecation against Gilboa by the figure of Prosopopeia and Apostrophe cursing that place wherein that misery befell to Israel with drougth and barrenness to remaine so as monuments of that calamity In the five verses following is the speciall lamentation for Saul and Jonathan taken 1. From their couragious acts against Gods enemies and happy victorious success 2. From their mutuall love and lot to dye together 3. From their provident diligence and undaunted courage in prosecuting the affaires 4. From the effects of the government that thereby they enriched their subjects 5. From his private interest and dammage received by the loss of Jonathan with whom he had such conjunction that he compares his love which he did beare to Jonathan to the love of brothers and preferreth Jonathans love towards him to the vehement love of women which they can or do beare to Husbands Children or any others whereunto he subjoynes the conclusion by way of interrogation called Amoebeus O Israel againe I must say how great is thy calamity whereby thy God is so dishonoured and thou spoiled of men of such qualities surely sinne hath thus provoked God to deale with thee therefore timely and truely reconcile to him least he altogether consume thee where as we saw upright justice before so here is true piety O happy beginnings therefore of a happy King OBSERVATIONS 1. V. 17. WE see here by the example of David and practice of the primitive Church that the use of funerall orations amongst Christians is indifferent and lawfull if without flattery partiall affection and ostentation they be made to the glory of God encouragement and example of virtue and godliness stirring up to the consideration of our mortality and duty of repentance and for confirmation of the doctrine of the resurrection all tending to the instruction of the living and not to the superfluous or unjust praise of the dead 2. Here is a most Godly and imitable example in David who mourneth not only for the death of Jonathan his friend but likewise for Saul his foe and adversary whereby we see that the rule of godly or Christian love extends not only to thy friends natuturall or civill but to all men albeit in the first place to the family of Faith yea to thy very enemies as is confirmed by Christ in the disputation he had with the corrupted Pharisees Math 5. 44. The chiefe cause hereof is the honour of God which we ought to tender and the enlargement of his kingdome which by the fall of men in defection is hindred Gods truth slandered and the Lord stirred up in wrath for to punish but on the contrary by their conversion God is glorified the kingdome of Christ so farre amplified and the Church comforted But what shall we say of the unnaturall world now and the manners of men who would be called Christians in this latter age who not only attaines to the Christian perfection but on the contrary proponing their particular passions to Gods glory are not only rejoyced at the calamities of men their adversaries but also are void of naturall affection to parents and friends and are so full of envy and ungodly emulations that they are sorry for the good same and estimation of their very brethren these are they of whom the Apostle speaks 2 Tim 3. 3. Let us learne then to be compassionate with the calamities of all men for Gods cause following the example of the godly herein and that Apostolicall precept 2 Pet 3. 8. But especially mourning for the affliction of Joseph Amos 6. 6. 3. Vers 18. David teaching Israel to learne the exercise of the bow gives the argument of the right use of armes as lawfull to invade or defend in lawfull waies against the erronious opinion of the Anabaptists and agreeing with the chiefe part of a Kings office to whom is said to be given the sword by which is understood the Jurisdiction and power and the execution thereof at home and abroad as just cause requires Examples of Abraham Moses Joshua the Judges Samuel David and constant practice received in Israel by divine command warranting the same Let no man doubt therefore in lawfull causes to follow the Supreame Magistrate and lawfull Authority in just persuit or defence where they are required 4. Vers 19. The honour of every Nation consists in these two God and valiant men or true religion and
righteous Judgment piety and courage the dishonour in the opposite A rule then to discern between honourable kingdomes estates and houses and the contrary for these two it was then that Jerusalem was called the glory and beauty of the whole earth the Holy City and City of the great King of which many excellent things were spoken besides and for the want of the true worship of God without which no true fortitude can be Elisha disdaines so an Idolatrous Jehoram though a King that he protests were it not for the presence of good Jehosaphat he would not have looked towards him 2 King 3. 14. As also for the same defect and guiltiness the Nations were then called the dogs of the Gentiles Then if men would have themselves or their houses truly honourable seek God and righteousness otherwise without him they are but mancipat slaves to Satan sinne and their own beastly affections 5. Vers 20. In Davids deprecation we see what care the godly should have of the Lords glory and honour of his name that the same be not blasphemed amongst the adversaries so farre as we may hinder or stop the same being jealous over the same with a Holy zeale that thereby we may show our selves affectionate and true Children to our heavenly Father and not by our words or actions to open their mouths against that holy profession of his blessed truth to the triumphant rejoycing of the adversary and scandalizing of the weake as we would eschew that fearfull condemnation of Hypocrit's and that terrible woe pronounced against all those by whom offence cometh 6. The rejoycing of the wicked is evill and in the calamities and affliction ever of the godly as this same propheticall prince testifieth and sheweth plainly also in the 41 Psalm of his enemies and false friends thus Shimei railed against David in his flying from Absolom and those that were more vile then the earth made their song and talk of holy Jobs affliction and took pleasure at his calamity so did the earthly sort spoken of in the Revelation rejoyce over the Lords Prophets that were slaine by the beast and left unburied and were glad and sent gifts one to another for these two Prophets vexed them continually which rejoycing proceeds from the hatred of the Godly and it againe from the dissimilitude of their manners no society being between light and darkness and an inveterate enmity being between the Serpent and the seed of the woman 7. The right consideration of all calamities whether publick or private but especially such as befall the estate of a whole Nation as this is in the right respect of the causes consequents and right remedy the materiall being sinne or procurer the Lords anger being the efficient or just inflictor the forme is punishment and the finall cause to bring men to repentance the sequell that followes upon our sinning and procuring God so to punish being the slander of Gods glory disgracing of our profession and making the name of God to be blasphemed amongst the adversaries and the taking away of good men with eversion of republicks No remedy being to amend all this but speedy repentance and reformation of our Lives 8. Vers 21. The blessings and priviledges of places are not perpetuall but temporall and alternative sometimes to be monuments of Gods benefits and sometimes of his wrath witness Jerusalem sometime the glory of the earth and now for it sinnes and crucifying the Sonne of God the mappe of ruine and utter desolation Chorazim and Bethsaida let them testify the same 9. Wickedness or sinfull facts committed in places is the cause which bringeth alterations and curses upon them cursed therefore saith the Lord shall the earth be for thy cause to Adam when he transgressed consider likewise what made that pleasant valley where Sodome and Gomorrha with the other Cities stood a stincking lake even untill this day Pharaoh's cruelty and induration brought plagues upon Egypt the iniquity and pride of Babylon literall brought utter devastation upon her and as is is surely prophesied the same for the like causes shall be the lot of that Citie mysticall even as for the slaughter of the people of God upon it a curse of perpetuall barrenness is pronounced as here against mount Gilboa 10. Vers 22. The benefits of God bestowed upon men when we see them altered and changed to the contrary should give us an example to beware least we procure the like by our ingratitude and should make us to lament their fall and to acknowledge in any temporall thing that befalls to man that there is no perpetuity whereof he ought to dreame or presume but as the Moon our life is led by changes and time goes by turnes thus Jonathans bow and Sauls sword once faile them and they are overcome though ever victors before and the weapons of the strong men are cast down in battle 11. A notable example of Davids godly modesty who with dead Saul buries the remembrance of all his faults and infirmities speaking only good of him albeit his foe and reporting these things only that tended to his praise whereby he shewes his heart out of the abundance whereof the Mouth speaks to be void of all malice or hatred ever carried towards him although he oftentimes sought his life and hunted him to and fro as a Partridge in the wilderness and therefore as before his hand would not touch his person so neither will he have his tongue now for to touch his fame thinking he could not seem conscionable of the one if he shew himselfe careless of the other 12. Vers 23. In turning to the daughters of Israel he would testify not only his great griefe which makes him to exhort others to assist him especially that sex which by nature are most prone to be pitifull in a matter chiefly so nearely concerning themselves but also thereby he would shew what loyall love and respective duty affectionate subjects owe to their Prince rejoycing for his happy life over them and mourning for his dolefull death from them he being the common parent under whom they enjoy peace and prosperity Thus was Josias lamented by his people as the breath of their nostrils and the crown of their head that had fallen Lam 5. 16. 13. Vers 24. The effect of prudent and good government is riches and plenty therefore Saul is said to have cloathed them with scarlet and to have hung ornaments of Gold upon their vestures witness this especially the government of Salomon under whom his subjects had such affluence that Gold was counted as brass and silver as stones the contrary towit a defect of people and furniture see in the wicked government of Jehoahaz the son of Jehu under whom all Israel was brought to 50 horsemen 10 chariots and 10000 footmen 14. Vers 25. In Davids bewailing of Jonathan by a particular lamentation we see that as we ought to be sorry at the calamity of all men so especially of our
anointed Knowing well where the warrant of Cods direction is had in acceptation there the comfort of his aidfull protection shall never be wanting in the execution of an office which should teach us how to behave our selves in the entry to our particular callings in like sort and not to runne before we be sent 7. Vers 2. According to the Lords direction so David goeth up to Hebron so as he is carefull to know Gods will so is he diligent to practise and to obey the same Not like to Johanan and his company who would enquire the Lord by Ieremie what way they should walk in and what they should do with a solemne protestation to obey the Lords direction whatsoever it were but when the Lords direction was declared unto them they said unto the Prophet that he spake falsly and that they would do what pleased themselves like most men now adayes in like manner who will hear but neglect to doe labour for science but omity conscience are whole in words of professing but nothing in works of practising and will acknowledge Christ to be a Priest who hath offered up himself for them and a Prophet to teach but will not admit him to be a King and to rule over them subdueing their affections unto his holy obedience those and their faith are alike dead though they would seem to live let us practise then as we pray Fiat voluntas tua and do as we are directed 8. In bringing up his wives and men with him with their families to Hebron he shewes his equitable and thankfull minde in that he would have those who were Portioners with him in his adversity pertakers likewise with him in his prosperity and preferment his honours not changing his manners much unlike to the arrogant formes of many ingratefull great men and courtiers and others now a dayes who are forgetfull like Pharaohs Butler of curtesies and good deeds formerly done unto them when they were shrubs like other albeit they are become since like tall cedars and in their advancement consider neither from whence preferment cometh nor yet remember Joseph As we should be thankfull therefore to God for his benefits and carefull of the first table so let us be likewise unto men as good instruments and practise the duties of the second God hath joyned them let no man then seperate them 9. Vers 3. David distributeth his men and followers with their housholds amongst the villages of Hebron wherein his royall wise and loving care at his first entry appears towards his subjects in respect that he will not over burden Hebron it self nor any other one part with a multitude but so prudently appoint the places of their habitations that both they should be eased and those amongst whom their abode should be should have no overcharging whereby he saves himself from giving occasion of grudging and gaines greatly the love of their hearts as afterwards appeares A good example for all Princes and Magistrates to follow and not like foolish Rehoboam to be reguardlesse of their ease and not to overburden their subjects or like tirannous Pharaoh to make them marks to deal so in holy discretion and loving prudence with others as having a due and compassionate regard to the strength and ability of every one not straining nor straitning them above the same 10. Vers 4. David is no sooner come up to Hebron but the men of Judah came also and there they anoint him King where we see that to them who obey Gods direction all things shall succeed albeit though Laban be following after and Esau be meeting Jacob before both of a cruell intention towards him yet seeing he was following the Lords direction in his returne Labans tongue and Esaus hand is so restrained that the one is commanded to speak nothing but good to him and the others heart so turned that he embraces Jacob and his journy becomes prosperous let every one therefore who would have a blessing and happy successe in their callings or affaires obey the Lords direction and then things expected yea and things unexpected to their comfort shall fall out and come to pass and who doth otherwise contrary to that direction shall with Jonas find crossings and disappointments unawares so that they shall never attaine to their aimes more then he did to Tarsis but was forced to go unto Niniveh 11. In that he is formerly here elected and accepted to be the King by the men of Judah and albeit that David had the undoubted right yet he will not proceed but by the consent and the ordinary way his practice herein serves sufficiently to condemne all these who intrude themselves in any eminent place in Church or policy Magistracy or Ministry upon whose government and labours a blessing cannot be expected nor in their crossings can they be sure of comfort witness Abimelech and the men of Sechem because they entered not in an orderly way 12. Judah who doth anoint David King dissenting therein from all the tribes of Israel who refuse him and accept Ishboseth and yet Davids right and election is better then Ishboseths neither doth Judah's paucity serve to improve Davids title nor Israels multitude to approve Ishboseth's personall succession therefore multitude is no sure note of the true Church nor of a good cause therefore a wise caveat is set down in Scripture follow not the multitude to do evill but try the quality and warrant of the cause and resolve with Joshua albeit all should forsake the Lord yet for thy part still to obey and serve him Ioshua 24. 15. 13. In respect likewise that Iudah apart from all Israel anointeth David their King being warranted herein both in generall by the promises of God made concerning the preheminence of that tribe and in particular by the manifest declaration of Gods will concerning David by the Prophet Samuel therefore having and following the warrant of Gods will and Word herein they are not the division or Schisme-makers but Israel wanting the same though the greater multitude by farre It is not they then who separate themselves from the company or persons of men but who separate themselves from the truth and Gods Word which is the touchstone thereof that are schismaticall or rent-makers in the Church and all those who follow the direction of it as Iudah doth here assuredly shall goe aright where such as contemne the same and with Israel glorie in multitude shall be seduced and goe astray 14. David long ago had gotten title unto the kingdome but after many yeares till now he gets no entry unto the same and not now unto the whole but a small part till afterwards but at last he getteth possession of all So by degrees doth the Lord performe his workes to exercise the faith the hope the patience and constancy of his chosen but at last to the full he accomplisheth whatsoever he promiseth that still we may learn to depend upon him without fainting being assured in his own time he
as the Prophet saith they conquer shame and destruction to themselves as the Psalmist likewise found by experience I looked after the ungodly and he was not but the just inherit the earth 3. Vers 14. The cruell and barbarous nature of the wicked is seen in Abner delighting to feed his eies with bloodshed and slaughter and counting no more of it but as a game whereas the Godly man regardeth the life of his beast but the very mercies of the wicked are cruell this nature they participate of their severall masters the Godly who are called the meek of the earth of that meek Lamb Jesus and the wicked the gyants of the earth of that roaring Lyon Satan who ever goeth about seeking whom he may destroy and hath been a manslayer from the beginning 4. Vers. 16. The sad and unfortunate event of this singular combat all of them on both sides being slain proveth the unlawfulnesse of such practises whether they obtrude the triall of a title or right that otherwise cannot be decided for a warrant or a meanes to stay further effusion of blood neither of which is here effectuate for albeit Davids title be undoubtedly good yet all of his men here doe fall as oftimes in Monomachies it happeneth the innocent to receive the foil not that hereby we should accuse God for nâ—t regarding innocence but justly so that he punisheth presumption and will not be holden to blesse with good successe unlawfull practises without and against a warrant of his approbation not staying for his time of clearing what is in doubt but thrusting ourselves into his room and as for the battle it joyneth hereupon presently so that it was rather a spurre than a bridle to further effusion of blood than hinder the same 5. In Ioab yeilding to Abner and in the young men obtempering them both Ioabs losse of such valiant twelve Champions their losse of themselves teaches what it is to obey an unlawfull challenge and ungodly command rashly ad aras then let our obedience be to superiours and ever Marshall God aright giving him the first place to obey rather him than man in election and him before man in Location and with holy wisdome and Christian care of others of whose life or welfare we ought not to be prodigall laying aside pride foolish temerity and lavish carelesnesse of the estate of them whom we may command and to behave and impale our selves in offer or acceptation within the Limites of the Lords command 6. In denominating the place the field of the strong men Helkathhazairim to wit where they were slain we see that inconsiderately oftimes without any such intention of the Authours by the providence of God monuments of the memory of things are erected whereby God will not only have good things to keep record but the facts of turpitude for their further detestation to have there own remembring thus was the field which was bought with the price of our saviour named Aceldama that proud towre of Nimrod called Babel the place where Israel murmured for wa tearmed Meribah with sundry the like examples seeing therefore post fata facta after death deeds have their own remaining by record remembrance let us be carefull that they be such as rather may be blazed with happy fame then blotted with haplesse infamie and seeing this place is so called to testify the enormity of the fact let us fight that good fight onely whereof the Apostle speakes which is between the flesh and the Spirit which onely hath the profitable end the glorious theater the godly armour and the blessed reward of assured triumph II. SAM Chap. 2. from the 17. verse to the 26. COncerning the ensueing battle we have to resolve whether warres are Lawfull or unlawfull we answer that publick warres undertaken by publick authority are Lawfull as that answer of the Baptists to the souldiers Christs direction to give Caesar that which was Caesars the commendation of the centurion the Laws of warfare set down by God himself to the Israelites the practise of their godliest Patriarches Judges and Kings the title of God himself the Lord of hosts that which is said 1 Sam. 25. 28. And the Apostolick Canon of the Magistrates sword all do testify providing they have these four causes and caveats the matter be punishment of vice the forme right proceeding the efficient Lawfull authority and the end that peace and piety may be obtained The Anabaptists hold the contrary because it is forbidden say they to revenge or resist evil and it is against Christian patience recommended by Christ and his Apostles as also against the nature of Christs Kingdome Isa 2. 4. Micah 4. 2. To all this it is answered that private revenge is onely forbidden and in that place of the Prophets he speaketh not against publick Lawfull warres but sheweth how the hearts of the godly shall be affected one to another albeit of divers nations which peace and love shall begin and grow here but be perfected hereafter And in some sort too even private warres in defense or resistance are Lawfull when by circumstances the Magistrates help cannot be implored for protection in which case as one of the ancients affirmeth the Magistrate seemeth quietly to consent to the deed and which is called inculpata tutela OBSERVATIONS 1. V. 17. A sore battle ensueth on this former combat whereby we see that of smal-provocations and infortunate beginnings great troubles oftimes arise witnesse the abuse of the Levites wife and the Benjamites froward answer the event which was the occasion of the pitifull overthrow of that whole tribe which might at first if the like practise as that of the men of Abel had been followed been wisely prevented 2. The servants of Abner fall before the servants of David so that a right and just cause may ever ordinarily look for Victory being prosecuted aright for as Hezekiah said concerning the King of Ashur there are more with us then with him for with him is the arme of flesh but with us is the Lord our God to help us even so that same protecting presence albeit the eye of the body like Gehezies while it was opened cannot perceive the same doth still attend and give a happy successe to all upright affaires so that if God be with us who can be against us and if that captain of the Lords hoste that appeared unto Joshua stand armed on our side we need not doubt of Victory ordinarily in any just cause and quarrel between us and any adversary whosoever witnesse Abraham against the 5. Kings Israels deliverance from Pharaoh their battles under Moses Joshua and their Judges David against Goliath and here against Abner with sundry others 3. Yet Abner here hath the greater forces eleven tribes against one The arme of man therefore is vain to trust unto neither is the race to the swift nor the battle to the strong but the Victory is of the Lord who will have the glory of
treacherous or towards David as insinuating onely for his owne preferment it was simply evill whereupon followeth that the accepting of the condition which in it selfe was Lawfull howsoever it proceeded from an evill author was Lawfull likewise and by this reason is excused the fact of Rahab surrendring Jericho to Israel as their owne City But hereon resulteth another doubt if David consents to that which on Abners part is evill and sinne by the sentence of the Apostle he falleth in the like guiltinesse with the worker of sinne Answer Augustine in his writing to Publius and in that disputation of his whether an infidels oath may be received by a Christian cleareth this doubt where concluding affirmatively that it may he sheweth that a godly man without sinne may make use of that which in the actor is sinne approving the same by the example of Iacobs league with Laban and accepting of his oath by the God of Nachor for conservation of civil peace and by Pauls saying to the Philippians that some preacht the Gospel upon envy and evil minde c. And yet affirmes that he is glad that Christ be preached upon whatsoever pretense for every one shall render their owne accompts and so the answer of the second question is conformed to the first that Lawfull conditions should be received by whatsoever instrument or of whatsoever minde they be offered But touching the Lawfulnesse of the contracting of a special amity with Abner we shall speak of it hereafter OBSERVATIONS 1. V. 12. IN all this dealing of Abners both in the manner and matter of his message to David we see the crafty nature of the wicked and that they are wiser in their generation then the Children of Light but all their wisdome is like that of Achitophels themselves oftimes are insnared therewith and the wilde Asse is found in his own moneth Let sanctity therefore season wit and conscience convey our conceptions let the doves simplicity and serpentine wisdome go together even the sincerity of the Holy Ghost and a good conscience direct our conclusions and moderat our consultations and then assuredly comfort shall attend our courses and a happy successe crown all our doings Let Pharaoh then applaud himself while he is working wickedly to say let us work wisely but plagues on his Land destruction of his first borne submersion of himself and subversion of his whole Kingdome shall prove he hath done foolishly wit then with wickednesse is Satans craft and was never undisappointed or punished witnesse Jonadabs Counsel to Ammon the issue thereof 2 Sam. 13. But wit guided by godlinesse is onely true wisdome both prospered and rewarded 2. In respect that Abner doth this of a vindictive minde as he threatneth Ishboseth Vers 9. We see the malitious and revenge-full hearts of the wicked which upon small or no just occasion at all oftimes are kindled and stirred up so that they can get no rest untill they put in practise their malice and evil will examples whereof we have in cursed Kain reprobat Esau rejected Saul cruell Ioab proud Haman wicked Achab hatefull Herodias the Highpriest and scribes against our saviour and his Apostles and sundry others where on the contrary the Children of God are meek patient and mercifull suiting redresse of their wrongs at the hands of the Magistrate or pardoning the same and ever having their hearts voyd of malice and committing their causes unto the Lord for he will repay yea praying for their adversaries and doing good in place of evil Examples whereof we have in Isaac Gen. 26. 19. In Iacob Gen. 31. 41. In Ioseph Gen. 50. 17. In meek Moses through all his life in David sparing Saul in our saviour praying for his crucifiers Steven for his stoners and the Martyrs for their persecutors 3. In Abners acknowledging of Davids title at last upon whatsoever minde we see the Lords overruling of the wicked to the comfort of his own in making the conscience of the wicked to be so convinced that their tongue in the end shall be forced in a sort to confesse that which with great reluctation they have striven against So did Saul acknowledge Davids innocency and that he was juster then he Pilate Christs the high priest the expedience that he should die for the people and so confessing him a Saviour for others Likewise that counsell convocated by Herod that he should be born in Bethlehem Gamaliels advise Acts. 5. 38. And the extorted confessions of the adversaries unawares impugning themselves and justifying the truth most frequently do testify so that like the unprofitable servants confession the very mouths of the wicked condemne themselves and they are caught in their own speeches like Pharaoh crying out that he had done wickedly Exod. 9. 27. 4. Yet in his Expostulation of a league with David the capitulation whereof as Josephus affirmeth was such promotion as he had with Saul or Ishboseth we perceive the corrupted mind and manners of the wicked albeit in his conscience he acknowledgeth and with his mouth he confesseth that the true title belongeth only unto David yet he will do nothing but ex pacto like Judas quid mihi dabitis sympathising herein with the bribing Judge and Simonaick patron 5. Abner calleth here his treasonable and corrupt dealing a league covering foule practises with faire pretenses and colouring rotten Sepulchers with pleasant paintings like the wicked who give honest names to unhonest actions and call vertue vice and vice by the name of vertue thus is superstition holy devotion pride called gravity ebriety good fellowship deceit wisdome whoredome youthfulness bloodshed manhood avarice frugality profusion liberality and every vice so strangely masked like whorish Tamar that Judah cannot know her and so cunningly disguised like Jeroboams wife faining her selfe to Abijah that except the Lord discover the matter the Prophet shall be deceived 6. In Abners promise unto David we see the ambitious self-confidence of the wicked making their own arme the pillar of their trust and stretching forth the same as if it were for others to relye upon therefore mine hand shall be with thee saith Abner to reduce all Israel This was the practise likewise of Goliah Nimrod Nebuchadnezzar Sinacherib Baltashar Antiochus Pharaoh with sundry others who all perished Pride ever more drawing with it as sundry sorts of vices to be noted here so likewise the professors thereof assuredly to their own destruction at last for the apostolick Canon is true God resists the proud and he giveth grace to the humble 7. And in all this we have an example of Gods inscrutable judgments leading the counsells of the wicked to the end of his glory and to his faithful's comfort in all their adversities he brings order from confusion light from darkness honour from ignominie and advancement from dejection over ruling ever all the courses of the wicked and directing them to his own end witness the perverting of Satans work in mans seduction in the work of Jacobs sonnes against
workers Pharaoh therefore in his Court shall bring up Moses to be a deliverer of Israel and Achab shall entertaine in his house an Obadiah to be a hider and feeder of the Lords Prophets Out of Sauls bowels also shall a Jonathan proceed to comfort and preserve David and Haman himselfe shall decree and performe the honour to be done to Mordecaj whom he thought to have hanged yea Tatnaj and his associates shall not only be commanded not to hinder the work of the Temple farre contrary to their expectation but also injoyned to further and furnish it Ezra 6. 8. And out of Balam's mouth who was sent for to curse Israel a blessing shall proceed whether he will or no. 2. In that Abner sheweth it was their former suit to have David we see what it is to have a just cause even the Lord will incline the hearts of men whom we know not and who seemed adversaries to favour the same as Israel did here Davids title though they were under Ishboseth Therefore saith Salomon when the waies of a man please the Lord he will make also his Enemies at peace with him for the Lord hath the hearts of men in his hands and turneth them which way he pleaseth 3. We note likewise in Abner damnable hypocrisie in making Scripture serve his turne and abusing Gods Word to sell Ishboseth and buy David which the Apostle calleth cauponari verbum dei and under a pretext of reverence to Gods ordinance which hitherto he had neglected and of obedience to the Lords appointment now concerning David he will alleadge a divine warrant out of malice against Ishboseth seeking his ruine and his own promotion this was the fault of Simeon and Levi so odious to Jacob and the practise of Satan in the tempting of Christ and the followers of this divelish and detestable example are they who cloake their particular affections and ambition with Gods Word and will make religion to serve their appetite in favour or seade to destroy or preserve not considering that as a heavy curse abides on them who adde or impaire so likewise doth it on those who throwe and abuse the same let holy things then be holily used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Gods Word to be forced to serve man yea worse to serve sinne and Satan and for wicked ends 4. In the contracting of this amity with Abner we find not that David consulted with God as he had formerly done Chap. 2. therefore the success of this is not as the former but matter of griefe through Joabs fact ensueth unto David Whereby we learne not to relye upon the arme of flesh or in purposes of any importance to be unconsulted with God who more clearly manifesteth now his will in his written Word then ever he did before by Prophet or vision so that we need not to goe farre but to the testimony and to the word which is amongst the midst of us else look for no happy success in the end The cause of all sinne and punishments for sinne is and hath ever been the omission of this duty amongst all sorts and degrees of men when not making God their direction they have fallen in his correction and despising his counsell they were defrauded of his comfort 5. Vers 20. David likewise here entertaineth and confederates with a wicked man which society of the Godly with the wicked hath ever been displeasing unto God as in the alliance of the posterity of Seth and Kain which procured the deluge is most evident and not only in the law was afterwards prohibited but by sundry examples made most apparent as in that covenant made between Benhadad and the King of Israel Of Jehosaphat with wicked King Ahab Salomons affinity with the King of Egypt Hezekiah's familiarity with the King of Babylon with sundry others and Davids league here with a treacherous Abner 6. Vers 21. In Abners pollicitation to David at his departure we see not only his arrogant self-confidence noted before but likewise that there is nothing more perillous than to put wicked men in places of great credit therefore Achitophell Davids counsellour giveth counsell against him and for Joabs authority in the camp David dare not execute Justice for the blood of Abner So Haman had almost brought Ahasuerus in a fearfull guiltiness of bloodshed And Rehoboam's wicked young Counsellours made him loose his kingdome The Roman Senat was likewise troubled by this meane And the accident by Phocas Author of the Popes creation 7. In like manner we see that the pusillanimity of a Prince makes hardy Rebells therefore Abner knew well enough that Ishboseth who durst not answer for timourousness his words of proud threatning Vers 11. doth farre less seek to repress his deeds of this his headstrong practising In a Prince then the foxes wit to rule wisely and Lyons heart to rule valiantly should ever dwell together parcere subjectis debellare superbos politick carriage and polemick courage being as two twinnes which like Gemini should be in a Princes Zodiack 8. And in regard as is probable by wine and good entertainment his courage was the more stirred up so to brag and presumingly to speak having attained likewise to Davids favour and high account in being royally banqueted Let us learne in prosperity not to be insolent but look for alteration as in the examples of Haman Balthassar and Alexander their banquetings was seen II. SAM Chap. 3. from the 22. verse to the 28. THe former part of the Chapter after the generall proposition of the history having contained the five severall means whereby the house of David waxed stronger and the house of Saul weaker This next part containeth the treacherous murther of Abner by Joab which may be accounted a sixt meane whereby the house of Saul is weakned and Davids house strengthned in having a new reconciled enemy taken out of the way and who being full of levity would hardly have proved faithfull together with Davids solemne purgation of himselfe from the guiltiness of the fact and his deploration of the forme of his death In the history of Abners murther we have to be considered 1. Davids estate at that time 2. Joabs acting of the fact described from the occasion motives manner of doing and event thereof And 3. Abners simple imprudency after his returne committing his life in a secret conference to an unreconciled enemy Concerning David and his estate the text sheweth that his Army was in the warres as is supposed against the Philistines without and within in like manner was exercised in obviating the practises of the contradictory Authority of Ishboseth and his followers so that David is troubled both with intestine and forraine Enemies while as yet he is only King of Judah and moreover the fact of Joab in this murther appeareth to have a more perillous consequence leading to the eversion of Davids whole estate present and rejection from the promised Kingdome by God and expected by Abners
like may be seen Let us beware then to loose in such quarrell 's the bridle to our affections but ever speak our particular justly with a diligent providence and care that thereby we be not offensive unto the estate publicke 3. Vers 24. In Ioabs manner of seeking to effectuate his purpose by dilating the fraudulent nature of Abner and that to prye into Davids estate and to circumvent him he had onely come and so concluding that David had done too simply in dimitting him and therefore it were best that he should be recalled we see the godlesse nature of the wicked ever misconstruing the intentions of men to whom they bear the least grudge and malitiously and most unjustly detracting and slandering their Persons This Satanicall practise we see in the Author thereof Job 1. Chap. And in Achab against Naboth and Eliah Daniel and Susannas accusersâ—â— the blasphemous Highpriest and Pharisees their calumnies against Christ and his Apostles and the most unjust opprobries of the Martyrs under the pensecuting Emperours the members and supposts of that cruell Dragon Where the contrary practise is of Gods Children not to backbite and uncharitably to construe mens intentions or make the worst of their indifferent actions but to be carefull to abstaine as well from the Murther of the tongue as of the hand it self knowing that the surviving same of man is more pretious unto him then is his peristing life 4. Vers 26. Likewise Ioab laboureth first to make his particular to be the Kings cause and when he cannot persuade the godly King in that forme then he goeth to practice by fained friendship This then is the nature of Atheists and ungodly worldlings first to colour their wicked pretences by the cloake of common causes and so to snare men and when they cannot this way prevail in that form of course to circumvent those whose harme they seek by dissimulate friendship or some such crafty means Let Princes therefore noble men and Magistrates learn here of David through too hasty credit and facility to beware that they suffer not their authorities in this manner to be abused And let private men be prudently suspitious and providently wary of the coloured friendships of the subtile and ungodly because the event is so perillous It being ever their nature to cloak their evil purposes with good pretenses as the examples of Sauls alliance with David for a snare Ioabs saluation of Amasa Absolons entertainment of Amnon with a feast and his treason thereafter Herods speech to the wisemen and Iudas kisse with sundry others do testify 5. In that he diviseth one snare that assuredly shall intrap Abner as is aforesaid if another fail we see how plentifull and ripe the wicked are in their impious inventions to accomplish their godlesse purposes and how diligent they are and restlesse in their executions that one way shall not sooner misgive but presently they shall attempt another that old experienced Serpent being their crafty schoolmaster and they docile in his Doctrine Thus when bondage and burdens cannot waste Israel Pharaoh can finde out a way by the Midwives to kill their male Children and when that succeeds not causes his Souldiers to drowne them in the River So look to Herods wayes and plots how to apprehend Christ the Highpriests and Scribes how to insnare him and put him to death and their Counsels With the practises of heathen Emperours how hereafter to suppresse his Gospel what nets were likewise spread by Saul to intrap David by the Philistines to get their adversary Sampson and by Achab and Iesabel to get Naboths Vineyard c. But in end all their witty wickednesses runne at last amain to their utter ruine they are caught at last in their own snares and are made fast by the fetters of their own devises the true wisdome of God in the godly having the contrary success 6. Vers 27. Abner had Davids protection and safe conduct whereunto he trusted but he wanted the Lords and therefore is murthered Let men therefore labour to be reconciled with God principally and to have his powerfull protection to watch every where over them otherwise that of man shall be found in vaine Seek Abrahams buckler therefore and unto Davids tower of refuge and then with Jacob because thou hast prevailed with God thou shalt prevaile with man and he who was with Joseph in the prison with Daniel in the denne with the three Children in the fiery furnace and with Israel in the desert wilderness shall shew himselfe to be unto thee as that Captaine of the Lords host who appeared unto Joshua armed for thy defense And as Elisha said unto Gehezi there shall be more with thee then is against thee though an Army were come to kill thee with Davids confidence Psal 4. 8. Thou shalt also lye downe and rise up in safety and he who hath numbered thy haires shall not let one of them fall to the ground without his good providence amd will 7. Abner was a bloody man and therefore dieth a bloody death so that blood cryeth for blood though Magistrates draw not the sword yet it is impossible that the gyants and centaures of the world shall escape Gods punishments howsoever they be able to escape the ordinary corrections of men Examples in Pharaoh Adoni-bezek Saul Joab Sinacherib Achab Antiochus Herod and sundry others that were punished Then let not wicked men boast in their favours remissions and oversights which they have of worldly Princes for without serious repentance to prevent Gods just judgments the Lord hath Joabs and such like instruments to raise up and correct when he best pleaseth 8. The time when Abner is slaine is immediatly after his reconcilement with David and his coming from the royall banquet that was made unto him even when he was assuring himselfe of peace then suddenly came his destruction Thus are the wicked in the midst of their security punished and when they least look for it cometh their visitation Examples the primitive world Sodome Pharaoh the Philistines smothering by Sampson Eglons death Balthassars overthrow and sentence thereof Hamans dejection Sisera's humbling the rich fooles departing Herods consuming and that glorious whore spirituall Jesabel her abasing Revel 18. 8. 9. Joab killeth Abner thus is one wicked man made to be anothers scourge Thus also are the Midianites made to kill one another Ammon and Moab to rise up first against Mount Seir or the Idumeans and then each one of destroy another in Mizpah Sinacheribs sonnes to stab him in the Temple of his God Misroch Ishboseths two servants to kill him on his bed And where God want scourges he shall make the same not only to proceed out of their own bowels as is said of Sinacherib but shall make themselves to be so to themselves sharp whips and cruell burrean's as in the examples of Saul Judas and Achitophel 10. In all this we see Davids kingdome is not promoted by Abners treason as David so expected but rather by the away
action of David after his inauguration with the success and sequels thereof is set down here which is the sieging and expugnation of Sion and the Citie Jerusalem then possessed by the Jebusites Idolators enemies to God and his people and one of the seven Nations execrated Exod. 23. Which Citie he purposeth to reforme and make it the Citie of the Lord and the Kings seat being in respect of the situation thereof most proper for that effect nobilitated by the habitation sometime of Melchizedek King of Salem situated in the marches between Judah and Benjamin and divided in these three parts mount Sion mount Moriah and the Citie which good intention of Davids is seconded by all good occasions especially by the Army conveenced there for the time who at this present make a perfect conquest of the same The answer of the inhabitants of the Citie except thou take away the crooked and the blind thou shall not enter in hither is diversly exponed omitting that fabulous Jewish conceit of two â—mages the one of blind Isaac and the other of crooked Jacob set upon their walls as monuments of the league between these two and Abimelech Without violating whereof David could not invade them this assertion being altogether differing from the truth of the story for Abimelech was King of the Philistines who was descended of Miscam Cains sonne progenitor of the Egyptians and not of the Jebusites who were of Canaan sonne to Cham progenitor of the Cananites Some affirme that they were the images of their tutelar gods which David and his followers called both blind and lame as the Prophet speaks Having eyes but see not feet but walk not c. And which stood after the manner of Idolaters upon their walls Josephus affirmes this to be spoken from the confidence which they had in the strength and fortification of their Citie which they thought inexpugnable though it had no other defenders but blind and lame and so this to be a hyperbolik speech Others as Tremellius following the letter of the text think that they set indeed blind and some lame men on their wall 's to deride David in this his attempt which they thought to be in vaine therefore saies the 6 Verse thinking that David could not come in hither David being thus deluded or rather derided he prudently adhibits the remedy and promises a reward to him who first should pass over the trench or fousy to smite the Jebusites and destroy their idols which Godly and zealous David did hate towit that he should be chiefe Captaine which by the inspiration of Gods Spirit Joab enterprises happily and so the Citie and mount Sion comes into Davids hand and being in his possession he dwelt in the fort and built round about the same but there arises some doubt in the exposition of this in the 8. Vers wherefore they said the blind and lame shall not come into the house some think it a proverb used after amongst the Jewes and that it was according to the inhabitation that neither blind or lame should enter into Gods house to officiate or that it is rather spoken of the Jebusites idolls which none should have no not in their private houses much less in publick places And that this was the chiefe cause of Davids Zeale to invade that Citie the same being so full of Idolatry which Davids soule hated Lastly Vers 10. The cause of Davids prospering and growing great is set down towit that God even the Lord of hostes was with him towit not only by his universall presence whereby he is with all his creatures sustaining and upholding them c. But his particular presence in mercy whereby he is with his own protecting providing for them prospering them and enduing them with all necessary and saving graces necessary to their salvation and welfare OBSERVATIONS 1. DAvid in the first entry to his kingdome takes in hand the abolishing of Idolatry and reformation of religion in Jerusalem to teach all Princes and Magistrates the like practise to follow this was commanded to Joshua and who have done so have ever prospered as David Jehosaphat Josiah and Hezekiah Constantine Theodosius Valentinian and that late worthy Queen Elizabeth And who have neglected the same have been punished as the examples of the Idolatrous Kings of Judah and Israel can witness 2. The Jebusites confided in their Idolls and strength of their Citie and therefore vilipend David which is the manner of all the enemies of Gods truth and Idolaters as of Antichrist and Papists this day Rev. 18. 7. But in the end this their confidence shall deceive them and God shall bring upon them and their Iâ—olls utter destruction and joy to his Church Rev. 19. 2. 3. We see what all Idolls are which Idolaters and Papists so â—uch esteem decore go unto in pilgrimage and confide in they â—re all but blind and lame c. and cannot help nor shall they in â—e day of the Lords visitation 4. We see also that as Davids zealous soule hated such so should all Godly and zealous do the like especially pious Princes 5. We see also that they ought not only to be prohibited by Godly Magistrates to be in publick places or Churches but also in private houses or places 6. Vers 8. Also we see in David prudence joyned with piety both which should be in a Prince or Magistrate and that as vice should be punished so vertue should be cherished and have its own encouragement and reward even as the Lord sets before us the rewarding of his own in mercy 7. In a well ordered Army we see not only Captaines but chief Captaines so in the Church which is compared theretoâ— Cant. 6. 4. There ought to be order in the government thereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also in all well governed other civill societies Politicke or Canonicke 8. Vers 10. The prospering and growing great of David is onely ascribed to the Lords being with him as he was for the Lord against Idolatry for his true worship Therefore as this is the constant high way to prosper so let all such who grow great and succeed ascribe their grandure and successe not to their valour or others but to God onely and his being with him in mercy II. SAM 5. from the 11. verse to the end FOllowes now the last two means wereby David grew great and was establisht in his Kingdome 1. The amity of Hiram King of Tyrus 2. Two great victories obtained against his Enemies the Philistines betwixt which two is inserted Davids polygamy In the first it is said that Hiram sent messengers to David next furniture of timber for building his house as also masons and Carpenters we find the like affection of this King or else his sonne of the same name in the dayes of Solomon for the edifice of the temple This City was first founded by the Phaenicians who being expelled from a City Sidonia which they first inhabited by
the King of Askelon taking the Sea they landed in an Island where they founded this City Tyrus out of which there came many colonies after who were the foundators of Carthage in Africke and so the Poet calls Dido Phaenicia a speaking of the origen of Carthage he writs urbs antiqua fuit Tyrii tenuere coloni It was situated betwixt Sidon and Caesarea and did abound with cedars and free stones whereof the holy Land did not so abound and therefore Hiram supplies David of his aboundance The substance of Hirams messengers probably has been a congratulation of Davids coming to the Kingdome and of his prospering and growing great therefore now he offers his amity to him which he did not before when he was in adversity according to the Worldly custome as the Poet sayes Si fueris flix multos numerabis amicos OBSERVATIONS 1. V. 11. HIram is here commended 1. For sending messengers to David to congratulate his prosperity a good disposition and not envious to rejoyce at the prosperity of the godly 2. He sends furniture and workmen for building his house in Sion whereof David stood in need in Canaan where we see 1. That God in his wise dispensation hath not given all things to every Land or Person but as the Apostles shew by the fabrike of the body there is a diversity of dispensation that none may contemne another but keep a seemly and necessary unity and corespondence together 2. Whereupon followes the right rule of dispensation which is each land and Person should communicate with others in the benefits of God the giver that he may behonoured and Gods people mutually may be conforted and mutuall charity entertained 3. In this we have 1. the mystery also of the increase of Christs Church typified by conjunction of the gentiles in building of the house of David or Church of Jesus Christs 2. In Hirams commendation we see that all such who contribute to he building of the Church and advancement of the Gospel their memory shall be flesh and fragrant to all ages like ointment poured out and Maria Magdalens anointing of Christ as we see in the register of Scripture whereas the remembrance of the wicked shall â—ot or stink in the records of posterity 4. David hath a good worke in hand therefore the Lord moves the heart of a very gentile to help to promote the same as he did also to the temple which may be an encouragement to do good and be forward in good courses and causes Pharaoh in Egypt to Ioseph Cyrus to Serubabell Ahasuerus to Nehemiah Darius to Esdras and Heathen Philosophers to defend the cause of God and of his servants as we read of Iustin Martyr and others converts 5. Vers 12. The godly advert the Lords gracious dealing and with a thankfull and humble heart acknowledge the same which wicked and worldlings do not 6. Princes and Magistrates should ever remember for what end next to Gods glory his Churches good they are advanced which is for the good of his people and not their own private good pleasure or preferment Vers 13. Followes how David in his great prosperity maries many Wives and Coucubines which did proceed from wordly wit which he chooses as a fit means to confirm his Kingdome and setle it in his posterity and yet this disagreed from Gods revealed will and institution of marriage and therefore did offend God as the sequels thereof did prove in the disagreement amongst his Sonnes in challening of his succession Absoloms rysing against him and defiling his Concubines which caused Davids divorce from them for notwithstanding of the diversity of names it is thought that all the Concubines were married Wives for in Israel whoredome was not permitted and therefore they make 〈◊〉 the difference that the Concubines were not of a like rank or authority in the family and the Concubines Children succeeded not to the heritage but ad bona mobilia as we see Genes 25. 5 6. The observatirn which we remarke on this is 1. How ready men are in prosperity to forget their due obedience to Gods will and commandements as we see also in the matter of Vriah 2. the cause of all errour in faith and manners is the declyning from Gods revealed will and the following of our own wit and fancy being the cause of all Popish superstition and will worship which ends in Idolatry therefore said our saviour concerning polygamy that from the beginning it was not so Vers 17. Followes the last part of the Chapter towit the warres betwixt David and the Philistines and his victories over them In which warres the Philistines are persuers and David the defender In the time of the civil warres between the house of David and Saul these common Enemies were spectators beholding the Jewes to wrake themselves by their own intestine dissentiousâ— but now when they finde peace setled in Israel then they beginne to stir and persue David although they should rather entertained peace with him being now grown so potent but by the secret counsell of God they are drawn to their own destruction and blinded by Satan This warre is set forth from all the circumstances as time place persons occasion form of proceeding battles events and finall end 1. The time is when David looks for greatest quietnesse 2. The place is the valley of Rephaim which is a fruitfull part betwixt Jerusalem and Bethlehem towards the southwest 3. The persons are the Philistines Davids and the Jewes common Enemies 4. The cause is to withstand the rising of Davids Kingdome 5. The form of proceeding is diverse for David counsults and followes Gods command the Philistines depend upon their Idols which they carried with them as Vers 21. 6. The event is victory on Davids part and shame and destruction on the Philistines and the last the greatest from Gaba the Metropolitan of Benjamin to Gazar a City in the Territory of Ephraim so that Davids honour and fame is increased by his Enemies troubles moved against him OBSERVATIONS 1. WHen David is in greatest honour and looks for greatest quietnesse then his Enemies make him greatest inquietation where we see what the estate of Gods Church is when she is in greatest peace and flourishing then she is most exposed to the fury of Satan and her Enemies therefore in time of calm as Matth. 8. 24. prepare for a storm neither let us be discouraged when we see Satan with all his displayed forces rise up against the rising and flourishing of Religion but consider that this hath ever been the Churches lot and look to the joyfull issue of all Satans and his instruments opposition which shall be joyfull to his Church and confusion of his Enemies 2. We see here the envious nature of the wicked by the instigatioÌ„ of him that is called the envious man and envyed our first parents happy estate and so here his instruments envy David growing great and the prosperity of Gods people under him 3. The divers form that is
consanguinity by Lâ—t their progenitor and David seekes to shew them favour and the Syrians are bound to David by oath Chap. 8. 6. Yet neither blood merits nor oath has any place when they have occasion to trouble David Whereon we observe that it is impossible that the true worshippers of God can have firme or long peace with Idolaters The reason whereof is assigned by Christ There can be no agreement between God and Belial The proof whereof is manifest by infinite examples and this in particular Which shewes to for-warne all such who serve God and feare him truly to expect no quietness nor security from Idolaters and Papists longer then they may have a fit occasion to execute their cruelty as the Massacre of Paris the Gun-powder-treason and the late Massacre of Protestants in Ireland can testify 22. The Syrians for hire joyne with the Ammonites without respect either to honour conscience danger or death that might ensue only for commodity Which shewes that covetousness is the root of all evill and produces sad effects as we see in Achan Judas and these Syrians here Which serves to warne men to beware thereof and specially men who follow the warres that they engage upon warrant of conscience and a good cause and not meerly for hyre or preferment the one flowing from covetousness and the other from pride and both from Satan as father of these vices 23. Vers 7. In Davids preparation to meet the Ammonites when he heard of their raising an Army We see the vigilant care that a good King should have of the safety of his people and repelling their enemies and of using lawfull meanes besides the confidence in God 24. Vers 11. In Joab's managing of this warre We see wisdome joyned with valour both requisite in a generall commander and in the mutuall support and help one of another against the common enemy the stronger to help the weaker We may also learne a common Christian duty to do the like as the Apostle exhorts Rom. 15. 1. The rich to help the poore and the wise the simple c. Especially pastours and leaders of Gods people to joyne as brethren in Unity and lend their help one to another against their common enemy 25. Vers 12. In Joabs oration to his Army he joynes with selfe-preservation the cause of religion for the Cities of God that is wherein Gods worship is established and professed and which the enemies would pollute with idolatry as the Romans used to say pro aris focis Whereby we see that in all lawfull warres the cause of God who is the Lord of hostes and gives the success and of religion is to be regarded and then as we see here the event proves the more prosperous and happy 26. Joab here does according to his vocation and leaves the success to God Whereupon we collect that the duty of every one in his calling civill or ecclesiasticall is to labour faithfully and to commit the success to God as the husband man does in sowing his ground and as Paul did plant and Apollos watered and left the grouth unto Gods dispensation Which serves to reform two errours the first of those who use not the lawfull means but relye on Gods providence and live on idle speculations The second who relye only on the means without seeking and depending on the Lords blessing on their labours 27. Vers 13. The success of the battle which is victory on Davids side and overthrow on Aâ—nmon and the Syrianâ— Shewes 1. What is the end of giving and taking evill counsell and pertinacy in evill courses on Ammons part as also what is the punishment of perjury and perfidy as also of coveteousness on the Syrians part 2. The victory in Davids side serves for the comfort of the Godly that are in a good course and have a good cause though in greatest perills of enemies and that it is just that they who abuse favours should smart at last with judgments 28. Vers 15. The Syrians gather themselves againe to battle the second time to their greater destruction and fall and finall overthrow Whereby we see what it is to persist obstinately and proceed in an ill course and that thereby they draw on upon themselves greater destruction for they might have seen Gods hand against themselves before when they were subdued chap. 8. As also now againe when they were stronger being joyned with Ammon but Satan so blinded their eyes and hardned their hearts like Pharaohs that no bygone punishments would make them wise being driven on by Satan to their own destruction 29. Vers 19. At last being overthrowne they make peace with Israel in granting whereof after so many provocations and perfidie beside this last victory we see the peaceable and pious disposition of David as also his noble and royall inclination like the Lyons Parcere subjectis debellare superbos 30. They make their own peace only with David not including their late confederates who hired them the Ammonites whom they resolve not to help any more Whereby we observe what a vaine thing and unsure it is to trust or relye on the arme of flesh or friendship of men II SAM Chap 11. from the 1. verse to the 14. and from thence to the end FRom the fift Chapter to this present we have seen many morall vertues in David as piety magnanimity prudence gratitude and the like And now in this Chapter we have his fall and sinnes both of uncleanness and murther adultery and blood-guiltiness whereby he declined from the law of God altered his former course brought scandall upon religion many judgments on his house incurred Gods wrath and shame and confusion before men In the exposition of this tragicall history we shall consider 1. The circumstances of time places and persons when where and betwixt whom this Action is committed 2. The occasion and antecedents of this ungodly fact both on Davids and the womans part 3. The fact it selfe adultery and that of the highest kind 4. The consequence and things coincident with it and fiftly lay down some observations that arise there from Among the genuine circumstances that of time comes first expressed vers 1. When the yeare was expired at the time when Kings go forth to battle that is at the end of the former yeare and beginning of the yeare following at which time the heavens and aire beginne to be temperate and the pastures afford grass for horses which made the season convenient for warre Then David had directed Joab whilest himselfe abode at Jerusalem with the Army to go against Ammon whom he destroyed and beseiged Rabbah their Metropolitan City called afterwards by the Greeks Philadelphia even then when Davids estate is most prosperous and all his troubles neer an end in place of thankfulnesse to God therefore he gives himself to ease security and uncleannesse 2. The place is his Palace and plateform or roof of his house from whence he beholds with lusting heart and eye Bathsheba the
estimate to 7000. French Crowns and rich in precious stones he gets also a rich spoil of the City and by severall tortures after he had punished the inhabitants of Rabhah and all the other Cities of the Ammonites he returned victorious and triumphant to Jerusalem But before we proceed to the observatious some questious or doubts are to be resolved 1. How was Davids sin remitted and yet the punishment thereof which was threatned vers 10. and 11. retained I answer when God remits the sin he remits the vindict which temporall chastisements are not to the godly because 1. they proceed from his love Heb. 12. 6. as also are in their nature medicinall corrasives And 3. their end or scope is their good and profite who are corrected Heb. 12. 10. That they may be made pertakers of his holinesse and consequently of eternall happinesse vers 14. And seeing of God in glory 2. How comes it to passe that David exercises such cruelty after his Victory against the Ammonites in all their Cities Which may be thought unbeseeming to so pious a Prince as David I answer that this was not without the speciall providence of God avenging himself by David on such wicked idolatres as those were 1 King 11. 5. And who had ever been capitall Enemies to his people rising up against them in the wildernesse and in their journey to Canaan Deut. 2. 18. As also rising up against them in the dayes of Jephtah Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul and who would not make peace with them except all the Citizens would thrust out their right eyes 1 Sam. 11. 2. Thereafter doing such a barbarous indignity to the messengers of David and hyring the Syrians to joyn with them against oath and covenant and making warre against David for all these their wiâ—kednesse and provocations the Lord makes David now when their cup is full to recompence them according to their works and to be exemplar to others in their sharp punishment as they had been in their grosse sinning OBSERVATIONS 1. V. 13. UPon the Prophets reprehension and threatning David humbly confesses his sin Where we see the fruit of reprehension and the efficacy of Gods Spirit conâ—urring with the faitfull discharge of the Ministriall function towards sinners for their conversion as we see here in David and Act. 2. 23. and 37. Let Pastors then do their duty and leave the event to God Also we see what long and dead sleeps the holiest soul may take in sinne till God awake them out of that lethargy as David lay in neer nine moneths 2. We see the difference between the godly and the wickedâ— when they are admonished and rebuked for there sinnes the wicked either mock and despise rebuke threatnings as the first World did Noah and the wicked impenitent Jewes did the Lords Propheâ—s that he sent unto them 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them as Ahab was inraged against Eliah and Herod against the Baptist but the godly to whom God mindes mercy and not judgement they receive the word of rebuke with meeknesse as David did here and confesse their sin resolving to mourn and mend as we see Hos 14. 2 3. Gods people are exhorted to do 3. We see here likewise in Davids confession a good example to be followed that he layes not his sin on others as Adam did nor denyes it as Cain nor extenuates it as Saul but freely acknowledges it and layes the blame onely upon himself saying I have sinned against the Lord and as he sayes Psâ—l 51. 4. Against thee thee onely have I sinned and done this evil in thy sâ—ght 4. In Nathans reply saying The Lord hath also put away thy sinne c. We see here as also in the parable of the prodigall Son and as is said Psal 103. 8. Joel 2. 13. Jonas 4. 2. And Micah 7. 18. That he is slow to anger but ready to forgive and plentious in mercy yea who delights therein therefore no sooner doth David confesse but as soon by his Prophet doth he pronounce forgivenesse no sooner did the theef on the crosse pray for Christs remembrance of him when he came to his Kingdome but as readily did he answer and promised it to him which is a great comfort to all penitent sinners and that a bruised reed he will not breake nor a smoaking flax he will not quench Also that confession is the way to get pardon from God which is contrary before Earthly Judges Prov. 28. 1. 1 Joh. 1. 9. 5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye because he had given great occasion to the Enemies of the Lord to blaspheme whereby we see what advantage the scandalous sinnes of Professours give to the Enemies of the truth and what wicked and evill use they make thereof which should make all Professours of the truth to walke the the more circumspectly and holily Least through their sides the profession it self be wounded as well as their own souls and the Lords name blasphemed 6. In the death of the Childe which is threatned we see that the sinnes of parents are punished oftimes in the Persons of their Children according to that threatning Exod. 20. 6. They being as it were a part of their parents flesh of their flesh and bone of their bone which should make parents who would wish their Childrens welfare to feare God the more and to eschew sin and when sicknesse death or any disaster comes to their Children to examine themselves if their sins have been the cause thereof 7. Vers 15. It is said that according to Nathans prediction and threatning the Lord stroke the Childe with sicknesse where we see 1. That Gods threatnings shall assuredly be accomplished and therefore are not to be despised as those did of the first world and others 2 Chron. 36. 16. But made use of for our humiliation 2. That sicknesse is the Lords rod wherewith he striks either young or old and therefore when it comes we should look up to the hand that striks therewith kisse the rod by patient submission and bearing the same and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite that we may say with David Psal 119. 71. It I was good for me that I was afflicted and to take off the same in his own good time 8. V. 16. David uses prayer and humilliation for the Childs recovery if it were the Lords will to be gracious unto him as he speaks Vers 22. Which teaches us that the onely way to avert and remove the Lords temporall judgements or any corporall visitation on our selves or ours is prayer and fasting and the humbling our selves before the Lord as we see we are exhorted Joel 2. Hos 6. 14. And was practised by David 2 Sam. 24. And here as also by the King of
The furie of the first motions of a deceived and fiery incensed people and of an insolent young Prince now their head and leader which fury David like a prudent and experienced warriour resolves for the time to avoide 2. David in this rebellion lookes to the correcting hand of God according to Nathans prophesie and therefore flies the fury of the instrument and as Vers 30. humbles himselfe bare-footed and weeping for his sinne that had procured the same that so God might be first appeased and then that he might the sooner be rid of the rod. 3. David chooses rather to flie than to hazard a number of innocent people their lives either who loyallie followed himselfe or who in simplicity of their hearts had followed Absolom like a tender father who looked to the good of his Children more then to his own credit or safety 4. David being now aged and like the sunne setting he saw that the multitude of the people their eyes were on Absolom as the sunne rising therefore it is said Vers 12. That the conspiracy was strong and the people increased continually with Absolom and therefore it was not safe with the few that followed him to encounter with so great a multitude And 5. He was exercised in mind between fear and hope his feare not being so much upon the conspiracy of Absolom as upon the apprehension of Gods justice and with this he had hope of deliverance looking and trusting in his mercy and relying on his promise made to him concerning the perpetuity of his kingdome Thirdly the action it selfe is Davids flieing for the causes forenamed the antecedent and first motive whereof is a messenger that came to him vers 13. With newes that all the people were following Absolom heartily and willingly Whereupon David presently resolves withall his servants to flie out of Jerusalem speedily the reasons whereof are two 1. The eschewing of their own danger And 2. The danger of the Citie if they remained therein till Absolom came unto it vers 14. Whereunto is subjoyned the yielding of Davids servants to this his resolution and his and their departure from Jerusalem leaving only ten of his Concubines behind him to keep his house whom Absolom afterwards defiled publickly that Nathans prophesie might be fulfilled Chap. 12. 11. The manner of his flieing is set down vers 30. In a penitentiary way beare-foot and weeping for his sinnes that had procured this punishment with whom in a compassionate manner all the people that were with him also did weepe The way by which he went is set down vers 23. over brook Kidron which was in a valley between Jerusalem and Mount Olivet famous in the history of Christs passion where he removed till the people who followed him joyned with him With whom thereafter as vers 30. he went up by the ascent of Mount Olivet and from thence to the wilderness towards Jordan and afterwards to Mahanaim in Gilead where the battle was fought as we see Chap. 17. 27. Fourthly The company which followeth David are 1. His servants or domesticks who prove loyall to him 2. His guard the Cherethites and Pelethites vers 18. 3. The people that joyned with him vers 23. 4. 600 Gittites that came with him from Gath with their Captain Ittai whom David perswades to returne and remain in Jerusalem Whose reasons are 1. Because he was a stranger and in exile and it was the Kings office not to trouble or indanger such but rather to provide and care for their peace and quietness which would be by his abiding with Absolom whom by a Catachrestick forme of speech he calleth King because he gave himselfe out to be so as vers 10. 2. Because David had no certain place to abide in nor provision and therefore Ittai and his men would be rather a burthen to him 3. Ittai was but newly come and his men to him and therefore no reason that after their late travells they should be put to new trouble and travelling Wherefore by way of conclusion he gives him and them a kind and curteous valediction vers 20. But Ittai like Ruth to Naomi will not be disswaded from going with David and therefore he and his men they go forward with him 5. The fifth sort of persons that follow David are Zadok and Abiathar the priests with the Levites bearing the Ark. And as example to others they joyne with David according to their office and owne without regard of danger his just cause and they bring the Ark with them for consulting with Gods oracle if necessity required for encouragement also of the people that were with David that Gods presence would be with them whereof the Ark was a symbole and for making prayers for David and his deliverance Whom David directs back again upon three severall grounds 1. His submission to God and hope of returne to Jerusalem 2. From the priests office which he will have them to attend there And 3. From a better service they may do him there vers 28. Whereupon they do obey OBSERVATIONS 1. THe observations on this place I reduce to the severall persons and their actions mentioned therein towit David his servants the people that followed him Ittai and his Gittites And last the Priests and Levites And 1. In David wee see newes comes to him like Jobs sad tidings that Absolom was risen up against him and the hearts of all Israel were with him vers 13. Where we see not only the truth of Gods threatnings Chap. 12. 10. But also when God is to correct any for sinne before he want instruments he will raise them out of their own bowels as he did Synacheribs two sonnes 2 King 19. 37. Who killed their Father in his idolatrous Temple as also vermine out of Herods bowels Act. 12. To consume him and here Absolom against his Father David to correct him 2. Ver. 14. Davids flieing for the time from the furie of his sonne and his followers Shewes the great care he had of his peoples preservation both those who were with himselfe and those also who were deceived and misled by Absolom and that though he had a good cause with many to defend it by force of Armes and was a skilfull valiant and victorious Prince himselfe yet rather then he will hazard so much blood and so many lives of the Lords people he will cede for the time and flie from unjust furie and preferre that which is Salus populi and suprema lex to his own particular standing A worthy example of a pious and prudent Prince which serves to condemne them who for their own standing and preferment care not to involve Kingdomes and Commonwealths into most cruell warres and to shed oceans of blood with the expence also of millions of Christian men's lives As we read in those battles betweene Caesar and Pompey the bloody warres also of many Popes against Christian Princes and as we see the bloody miseries of this age every where testifie 3. David feares and flies yet
be in every estate and at all times watchfull and humble 8. Vers 5. In this second action between Shimej and David we see 1. When King David came to Bahurim there to refresh himselfe and his men as we see vers 24. in place of rest which he looked for Behold new trouble a railing Shimej persecutes him and his followers both with tongue and hand So that we see as is said many are the troubles of the righteous and like Jobs messengers one comes on the back of another as wave followes wave and as Jacob was no sooner rid of Laban that followed him but he heares of Esau coming against him and in the mean time encounters with an Angel that wrestles with him No rest then to be expected here till after our dyeing in the Lord we settle in our heavenly Canaan Rev. 14. 13. 9. This Shimej being a man of the house of Saul his hid malice against David which lurked in the time of Davids prosperity breaks out now by cursing and casting stones at David in the time of his adversity which shewes not only what a wicked treasure and unclean ground the heart of man is which harboureth and preserveth what Satan shewes therein till occasion offer of manifestation as we see in Cain against Abell and Absolom against Amnon But likewise we see that adversity discovers who are true friends as we see those was to David who are mentioned Chap. 15. and Chap. 17. 27. and who are enemies as Shemej was here and Achitophel 10. Vers 6. Shimej curseth and casteth stones at David and so persecutes him both with tongue and hand Which sheweth what persecution in like manner the Godly may expect at the hands of the wicked as the Prophets found and our Saviour the Prince of Prophets and as he told his Apostles that they should find Matth. 5. 12. and Joh. 16. 33. And therefore not to think it strange nor to care for the scourge of their tongue or causeless cursing or reviling so that the Lord bless and that they have his approbation and of a good conscience 11. Vers 8. Where Shimej saies that God had returned upon him all the blood of the house of Saul and delivered the Kingdome to his sonne Absolom We see that malice so blinds the wicked that they most wrongfully censure the Lords doings in afflicting or trying his own and as if they were of Gods counsell they alledge that to be the cause of their sufferings which their malicious hearts suggests and is not the cause indeed and by the events they judge of the cause and justifies or condemnes the same 12. Where he saies that the Lord had delivered the Kingdome into Absoloms hand We see how foolish they are who measure Gods doings by their beginnings and do not attend the end as we see in the steps of Josephs fore prophesied advancement and here in Davids sad condition in respect of Absoloms great following and hopes which made Shimej say that the Kingdome was delivered to him The contrary whereof was shortly seen thereafter 13. Whereas in like manner he attributes to God the returning of the blood of Sauls house upon David and the delivering of the Kingdome into Absoloms hand We see the impudency of wicked men who dare ascribe to God what the wicked hearts of men doe hatch and their wicked hands for their wicked ends seek to performe and so to make him who is goodness it selfe and hates all iniquity to be not only accessary but author of sinne 14. Vers 9. Abishaj being incensed by this fact of Shimej out of a carnall humour offers to revenge this wrong done unto David Where we see that a good cause is not to be prosecuted by bad meanes as here by carnall revenge and cruelty which was also the disciples fault who would have had fire come downe from heaven upon the Samaritans for their not receiving of Christ but as the cause is good or bona so it should be prosecuted by good meanes or bene And as a revenge may be just so it should be seasonable 15. Vers 10. Abishaj looked onely to the stone as it were an instrument but David looked higher to the hand that was the supreame caster and chastiser of him as all the Godly do Gen. 50. 20. Job 1. 21. Which is the ground of their patience under sufferings and makes the same a pedagogie to leade them to repentance Therefore David gives way meekly rather to his own humiliation then to the punishment of another 16. Vers 11. Where David speaks of his own sonnes rising up against him to seek his life and therefore much more might Shimej do it We see that domestick crosses and those of nearest relation are the greatest and sharpest of any and such as may justly make men to be the more patient in lesser so that herein David gaines by it and it is the advantage of great crosses that they swallow up the lesser and though a weak heart faint with every addition of trouble yet the strong in grace do not so 17. Vers 12. Where David saies it may be that God would look on his affliction and requite good for Shimeis cursing that day We see Davids faith and confidence in the Lords goodness towards him even when he is many waies now sharply chastizing him so sharp is the eye of faith that through the darkest cloud it can perceive the light of the sun-shine of the Lords countenance which David ever did so highly esteeme Psal 4. 6. Also the bestowing of temporall favours go at peradventure it may be but eternall are infallible 18. Also we see here the truth of that Rom. 8. 28. That all things work together for the best to them who feare him even the cursing of a wicked Shimei as the hatered likewise of Josephs brethren and their selling of him did to him As likewise that the wicked are no more bent and ready to do evill to the Godly but God is more bent and ready to do them good as David shortly found by experience after this even as he projected 19. Vers 13. Shimei being thus spared he continueth and increaseth in his cursing and casting of stones abusing so Davids lenity and patience as the wicked do also the Lords which should leade them to repentance So that the wicked are like the Wasp that gathereth poyson out of that from which the Bee gathereth hony and make the worst use of best offices done unto them by Gods servants or others and because of impunity they continue in sinne and iniquity as all evill natures growe presumptuous upon forbearance whereas good are the contrary Mercy then has need to be guided with wisdome lest it prove cruell to it selfe II SAM Chap 16. from the 15. verse to the end FOllowes now Absoloms entry into Jerusalem the chiefe City of the Kingdome and Achitophel as chiefe Counsellour with him Where we have 1. Hushaj his coming to Absolom and his gratulatory salutation of him as King ingeminated to
express his hearty affection 2. Absoloms Ironicall accusation vers 17. For leaving David his friend in distress and not adhering to him Hushais defence by acknowledging him now to be King by a double right 1. Divine 2. Humane In respect that God and all Israel had chosen him whereunto therefore he subjoynes his promise of loyalty vers 18. Next he argues from equity why he should serve the same because he was the servant of his Father and therefore he would serve him also 3. Is set downe vers 20. and 21. Absoloms asking Counsell of Achitophel what was best to be done for prosecuting this business of rebellion Whereunto Achitophel answers by giving Counsell 1. For securing the rebellion in the continuance thereof in this Chapter And 2. That it may end in a full and finall victory in the next Chapter First then for the securing and continuance of this rebellion his Counsell is to commit incest with his Fathers concubines that were left to keep the house whereby the people shall heare that he was abhorred now altogether by his Father and so their hands should be made strong which so long as there were hope of reconciliation would be but faint and their hearts doubtfull So that his Counsell runnes on this he suspects that reconciliation may be between a sonne that might relent and a Father that would remit and so thereon David might be avenged on his sonnes prime Counsellours and speciall followers for eschewing whereof there was no way but to engage Absolom in some further fact which might be uncapable of pardon and obstruct all hope of reconciliation whereupon ensues Absoloms obeying of this wicked Counsell vers 22. Wherein the filthiness of the sinne was not so great as the impudency of the manner in an eminent place and in the sight of all Israel whereunto is subjoyned vers 23. Of how high estimation and Authority the Counsell of Achitophel was both with David and Absolom towit as an oracle of God and therefore so readily did Absolom here follow the same OBSERVATIONS 1. V. 16. HVshaj had a good cause but uses not lawfull meanes to go about the same Which he did by dissimulation and taking Gods name in vaine in his gratulation of Absolom saying by way of prayer God save the King and that the Lord had made him King Whereon we observe that the matter of a good cause is no sufficient warrant before God or to the conscience except also the meanes for the accomplishment thereof be also good and lawfull for we must not according to the Apostles rule do evill that good may come of it therefore Abraham lyes for his own safety and thereby exposing his wifes chastity to danger was sinfull So Rebecca's deceiving of her blind Isaac for conveighing the blessing to Jacob and the Gibeonites lye and dissimulation in making peace with Israel 2. Vers 17. Absoloms accusing of Hushaj for leaving his friend David in distress We see howsoever his judgment was pregnant to note the sinne of ingratitude in another and to tax the same yet he sees it not in a greater measure being Davids sonne and in a grosser manner of rebellion in himselfe Where we observe that every man is ready like the Pharisees To spye the mote in their neighbours eye but not the beame in their owne Matth. 7. 3. and severely to censure lesser faults in others than grosser in themselves as we see Judah did towards Tamar Saul against Jonathan for tasting a little hony contrary to his constitution but making no conscience of persecuting righteous David and killing the Lords Priests even as at this day in the Romish Church the breaking of her constitutions are censured damnable whereas the breach of Gods lawes are permitted and dispensed with 3. In Absoloms accusation we see also who is to be accounted a true friend towit he only who not only in prosperity but also in adversity proves so as Jonathan did to David and as is said Prov. 17. 17. 4. Vers 21. Achitophel gives counsell to Absolom to go into his Fathers Concubines that by incestuous fact all hope of reconciliation with his Father might be obstructed Where we see that prophane hearts so contrives the plots of their wickedness against Gods law as if there were no God or over ruling power to cross their designes or to punish them and therefore this foole though otherwise accounted had said in his heart there was no God 5. The scope of this Counsell we see was to foment and increase the flame of discord between David and Absolom but not to quench the same which shewes unto us Satans nature in his instruments and as he first divided between God and man and afterward between man and man as between Cain and Abell c. So he continues whereas God is the God of peace so are his Children peaceable as we see between Abraham and Lot and peace makers as we see Matth. 5. 9. 6. Where he saies that by so doing the hands of all who were with Absolom should be strong We see the blind folly of the wicked who think that to sinne is the way to prosper whereas Psal 1. 3. and in the examples of the holy Patriarch's Joseph and Godly Kings we see the contrary and as is shewne to us 2 Chron. 14. 7. 7. Vers 22. Absolom is counselled by Achitophel to commit incest with his Fathers concubines as Amnon was how to commit incest with his own Sister both Counsellours prevaile and both who were counselled obey his wicked counsell to their own destruction Where we see that it is as easy to one wanting grace and Gods Word and spirit to be their Counsellours to take ill counsell as it is to them who give it and pronesse to villany in great men want never either projectours to devise or Parasites like Doeg to execute the most odious sinnes at least to excuse them and so farre God gives way to their sinnes as their sinnes may prove plagues to themselves 8. The tent is spred on the top of the house and Absolom goes in to his Fathers Concubines in the sight of all Israel And so that is fulfilled which was threatned by Nathan Chap. 12. 12. So that the Counsell of Achitophel and fact of Absolom have fulfilled the judgement of God Where we may admire the Wisdome of God that can use the worst of evills well and most justly make the sinnes of men his executioners 9. Vers 23. Where it is said that Achitophels Counsell in these dayes was counted as the oracle of God We see that great parts misimployed proves most mischievous as leaning eloquence worldly wisdome and the like and when wicknesse is armed with wit and power like Nilus it overfloweth all the banks so that great need have they who have great parts to seek the sanctified use of them and this makes our condition the more dangerous that we have to deal daily with a powerfull and subtile Enemy Satan and therefore as David did Chap.
15. 31. In the case of Achitophel we ought to be devout in prayer and to watch as our saviour exhorts us 10. We see also in Achitophel that policy and grace or piety lodge not ever under one roofe And Pharaoh may say Exod. 1. 10. Let us deal wisely with them While in the mean time he was dealing foolishly and wanting grace to season and sanctify his wisdome he was drawing on the plagues of God on himself and his Land and in end utter destruction II. SAM Chap. 17. from the 1. vers to the 15. IN this Chapter is set down 1. The consultation had by Absolom concerning the warre against David how it may be prosecuted and have a full Victory Till the 15. verse 2. The intelligence that is given to David hereof what use he makes thereof Till the 23. verse 3. Achitophels hanging of himself Vers 23. And the progresse of both armies towit Davids to Mahanaim and Absoloms to the Land of Giload to the 27. verse And last the furniture and provision for his Army which David got being in Mahanaim To the end of the Chapter First in the consultation had by Absolom we have 1. The Counsell of Achitophel offered by him to the 5. verse 2. The contrary Counsell of Hushai being required thereto from the 5. to the 14. vers 3. The approbation of Hushais Counsell by Absolom and all Israel and the rejecting of Achitophels vers 14. First then in the Counsell of Achitophel we have 1. The scope whereat it is directed vers 2. Towit the destruction of David and therefore as cruell as well as crafty counsell as Satan is both 2. To come to this desired end he assumes these sure mediums 1. Celerity and expedition a thing most necessary to be used for surprising of Enemies and obtaining a speedy Victory 3. Thus the end being resolved and the mean in generall being concluded he labours to prosecute the warre by arguments from facility and utility The facility is grounded upon the reasons taken from the circumstances of persons and times the first person is himself as he should say this matter is so facill that it needs not the presence of the King and that I appear not to be the mover of others to endanger themselves I offer my self to execute that which I Counsell though my profession be not military The second perswasion is from the small number which he craves for the enterprise in respect of Absoloms great Army The third reason is from the estate of the adversaries whom he affirmes to be weary and weak The fourth is from the time of his invasion and surprisall the night time when all are at rest Next his arguments from utility are 1. By this speedy and unexpected invasion the Enemy shall be put to flight and every one retire to his own home leaving David destitute 2. David being so deserted shall be easily killed who is the head of the faction 3. Hereby the whole people shal be reduced to Absoloms obedience and so peace which should be the end of all warre shall be established all which sayings at first pleased Absolom well and all the elders of Israel Next followes the contrary Counsell of Hushai who being interrogated by Gods providence by Absolom he layes down the contrary end in minde and contrary mean to attain thereto his end being Davids preservation and the mean being delay which to David being weary was very advantagious for perswading Absolom to which delay and taking his Counsell which he was to give he uses a very artificiall oration wherein 1. he refutes the Counsell of Achitophel And 2. confirmes his own resolution before which refutation he uses a preface wherein he shewes that he denyes not but Achitophels Counsell is good but not at this time and then shewes that this enterprise is not so easy as Achitophel affirmed it to be but on the contrary dangerous by the reasons following The first whereof is taken from the known and confessed fortitude of David 2. From Davids Army who were so inraged like beares robbed of their whelps 3. From Davids experience that David had in the warres knowing all the Stratagems thereof and so being not onely valorous but wise the two properties of a complaet Generall 4. From Davids subtilty that he would not be found in the night with the Army but lurk in some secret place as he had sometimes done when Saul did persecute him 5. From the perill of the first overthrow of so few whom Achitophel would lead which commonly is interpreted to be the presage of future and the losse of the whole cause and whereby it shall come to passe that the hearts of the most valiant like Lyons who are with Absolom when they hear thereof shall melt for all Israel knowes that David and all who follow him are valiant men Unto which refutation of Achitophels Counsell he subjoynes his own 1. That Absolom commit not the leading of the Army to any Lieutenant the matter being of so great concernment as also people being the more encouraged by the presence of their Prince as likewise it being fitter that the Prince himself have the honour of the Victory which was a powerfull argument to a young ambitious Prince 2. He Counsells Absolom to go not with a part of the Army but with all the preparation he can and therefore that all Israel be assembled from Dan to Beersheba wherein he uses aâ— Hyperbole from the sand of the Sea And drawes the matter to a delay 3. He reasons from the event which should be a totall overthrow of David and his Army if they were found in the field and if he should get him to a City that great multitude should as it were with cordes drawit into a River and not leave a stone thereof Last of all followes Absoloms and all Israels approbation of Hushais Counsell as better than Achitophels the reason wherof is subjoyned For the Lord had appointed to defeat the good Counsell of Achitophel to the intent that the Lord might bring evill upon Absolom Achitophels Counsell here being called good the Spirit of God dimitting himself to the improper speaking of men who are accustomed to call that good which is profitable for the person end for which it is intended and which was better nor the Counsell of Hushai for the cause of Absolom The Lords purpose herein being that the deserved evill of punishment in Gods justice might be brought on Absolom OBSERVATIONS 1. V. 1. WIt and experience had taught Achitophel that in conjurations and hostile invasions celerity uses to produce most successefull events and therefore he gives Counsell to use speed whereas delay or protracting of time gives advantage to the adverse party whereby we learne that it is wisdome in such cases and all others to consider the due proportion between actions and the fit times of their performance 2. He offers his service to Absolom not onely as a Counsellour but as a generall his malice against David
the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. tâ—ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untoÌ„ thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such â—empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verseâ— so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the
he prosecuted not the same by unlawfull meanes as his enemies did Likewise it is to be remarked that he saies not that the Lord rewarded him for his righteousness as meriting any waies thereby but according to his righteousness according to that excellent distinction of Pope Gregory on the seaventh penitentiall Psalm and words fac auditam who saies thus If the felicity of the saints be mercy and not acquired by merits Where is that which is written who shall render to every one according to his workes If it be rendred then according to works how shall it be esteemed mercy but it is one thing saies he according to their workes and another thing for the workes themselves for in that it is said according to his workes the quality of the work is understood that whose workes are seen to be good his reward shall be also glorious as whose workes are evill his reward shall be contrary But as for eternall life which we have from God and with God no labour can be equalled saies he no work can be compared They are therefore as Bernard saies via regni non causa regnandi not the causes of Gods favour or delight in us but the effects not proceeding but succeeding the same and not the provocations but the declarations thereof Therefore he subjoynes for I have keept the waies of the Lord declaring 1. Positively what he did And 2. Negatively what he did not in these words and have not wickedly departed from my God By the waies of the Lord understanding his word and precepts which are called his waies as Psal 119. 3. Because he is the Author thereof by the inspiration of his spirit as also because there is nothing commanded therein but holiness which is the Lords way he being holy in all his waies and last because the same leads to him as the starre did the wise men to Christ Next his keeping thereof is 1. In mind and meditation as Ps 1. 2. 119. 11. And 2. In practice meditation and conversation againe his not departing from God is not in relation to place which none can do in respect that God is omnipresent But in relation to his commandments as he expones himselfe in the next verse and this he did not wickedly that is through presumption and in a constant course of sinning though through frailty and force of temptation one may fall as David did indeed and Peter likewise but on the contrary he sets Gods Word or precepts alwaies before him to be the directory of this life which he calleth his judgments as Ps 119. 30. 1. Because they serve to discerne good from evill And 2. because Gods Word is not a naked sentence but as it points out evill so it pronounces plagues against it which shall be executed according to the sentence thereof Likewise the same is called here Gods statutes as Ps 119. 8. Because of the obligatory power thereof to the Lords obedience as subjects are bound to obey the lawes and statutes of their King And this David professes he did in sincerity and uprightness which the Lord requireth Ps 5. 6. And without any hypocrisie which the Lord hateth Whereby he by the grace of God did keep himselfe from sinning against God as Ps 119. 11. Which he calleth his iniquity because what grace we have is Gods but what iniquity we commit is our own and from corrupt nature Next Vers 26. He subjoynes an Apostrophe converting his speech to God And 1. extolling his goodness and equity towards the Godly as also his equity and sutable dealing with the wicked and as for the Godly he gives them three Epithets whereby he describes them 1. Mercifull 2. Vpright And 3. Pure The first being relative to offenders and the poore and contrary to cruelty and uncharitableness The second being contrary to hypocrisie towards God and dissimulation towards man whereby a Godly man is like a Nathaniell And the third being contrary to uncleanness either of heart as Matth. 5. 8. Or life and conversation As for the wicked the Epithet which he gives them Is 1. Froward as Naball was said to be 1 Sam. 25. 17. who is as he would say of an obstinate rebellious and perverse disposition who neither will heare nor obey good Counsell and with such he saies the Lord will shew himselfe unsavory and unpleasant to them because of his sharp judgments which he will inflict upon them 2. The other Epithet that he gives to them is pride or haughtiness both against God in refusing to obey Gods commandments or taking his yoke upon them as we see Ps 2. 3. And in Pharaoh Exod. 5. 2. As also against man and in speciall the Godly whom they afflict usually Whom notwithstanding the Lord will save but as for those wicked proud ones the eyes of the Lord is upon them in wrath as his eyes are on the Godly in mercy that so he may bring them down After which from the 29. verse to the 50. he continueth the extolling of the Lords favour particularly to himselfe taken especially from the victories granted by God to David over all his enemies forraine and domestick in the first whereof he laies down a generall that God is his lamp who will lighten his darkness by a Metaphor darkness being taken for mens miseries and calamities and light for mens felicity and prosperity so that hereby he declares how the Lord turned his calamity to comfort and his adversity into prosperity In the next three verses he has an Epiphonema from the works of God from his essence or nature from his word and his preservation of all them who trust in him 1. From his workes in making him runne through the thickest troups of his enemies while they are in the field and when they have their recourse to their strong Cities in making him scale them nimbly and take them in victoriously 2. From his essence that he is perfect in his way 3. From his Word that it is pure like gold tryed in the fire and without mixture of any errour therein but true and infallible 4. From his preservation of all them who trust in him Which Epiphonema David closeth with a comparison of others that are called Gods by way of interrogation or challenge saying who is God but the Lord and who is a rock save our God as if he would say none are such the like interrogation having ever the force of a negation Thereafter from the 33. vers to the 50. He applies the generall to himselfe in particular by many arguments by way of gradation Whereby he proves that God had bestowed upon him all those things that are necessary or requisite for obtaining deliverance from his enemies and victory in battle Which are 1. That the Lord is his strength and power whereby he understands that he gave him courage of heart as we see in his going against Goliah and which is the first vertue of a commander in warres 2. That he maketh his way perfect or plaine
against God as he shewes Psal 119. 11. As also if by Gods judgments his punishments of sinne were meant the same likewise serves as a powerfull preservative from sinne to the Godly as we see Psal 119. 120. 7. Whereas he sayes That all his judgments were before him which is all one with that which he sayes Psal 119. 6. That he had a respect to all Gods commandments we observe that it is not the practise of the Godly to nourish any one bosome sinne as Herod did in hearkning to the Baptist in many things except in the matter of Herodias but as it is the commendation of Zachary and Elizabeth Luke 1. 6. That they walked in all the commandments of God blamelesse so to abandon and mortify all sinnes whatsoever and to observe all Gods ordinances and so to strive to be perfect by that perfection which we call of parts though we cannot in this life attain to that perfection which we call of degrees 8. Vers 24. Where David sayes That he was upright before God We see not onely wherein the Lord delights towit sincerity in his service and worship which Psal 51. 6. He calleth truth in the inward parts But likewise that it is the care of the Godly to be sinceer without hypocrisy and to approve themselves to God as doing all before him and in his sight whom they know to be omniscient and the searcher of the heart and reines 9. Likewise where he sayes And have keept my self from mine iniquity He shewes the difference between grace and sinne in the Godly the one is from God onely for what have we which we have not received And therefore sayes the Apostle Yet not I but the grace of God which was in me but the other which is sinne is onely from ourselves and our corrupt nature and therefore justly should we own it as ours and be humbled therefore 10. Vers 26. 27. From the properties whereby he describes the Godly that they are mercyfull and not cruell or uncharitable as also upright and not hypocriticall nor dissemblers and that they are pure both in heart and life and not unclean like Dogs and Swine Let us learn to be like them as herein they are like to God and do as the Apostle sayes 1 Cor. 10. 1. Follow me as I follow Christ. 11. Where he sayes With the forward God will shew himself unto them unsavory or displeasant We see not onely the naturall disposition of the unregenerate that they are froward rebellious and perverse but also that themselves are the cause why the Lord delights not in them as he doth in the Godly and that the Lord is as an unsavory thing and unpleasant to them especially when he punishes them justly for their sinnes who otherwise to the Godly is so sweet and desireable that they exhort others to taste how sweet he is and excellent and to seek after him Cant. 5. 9. So that he is like that cloud Exod. 14. 10. That was darknesse to the Egyptions but gave light to Israell 12. Vers 28. Gods people is called an afflicted people where we observe what their condition is and ever has been in this World as our Saviour foretold his Disciples and therefore are compared to a Lilly amongst Thornes Cant. 2. 2. Sheep amongst Wolves and to Noahs Ark tossed upon the Waters with which condition they should rest content seeing the same was of their head and Saviour and that the Lord does this for their good as David professes Psal 119. 71. And as the Apostle many wayes shewes Heb. 12. 13. As for the comfort of his afflicted people it is said That God will save them so to the terrour of the proud and ungodly who afflicts them it is said that the Lords eyes in wrath is upon them that he may bring them down whereby we see that as the Godly should referre their cause and wrongs to the Lord so that assuredly he sees there injuries and hears their cryes as he did Israells in Egypt And his peoples in the book of the Judges and will certainly revenge their cause for vengance is his and he will repay and he will bring down the haughtiest of them all who oppresse them as he did Pharaoh Sisera Synacherib Haman Herod and others and has brought down since mighty Princes noble houses and the flourishing estates of many for their pride and oppression 14. Vers 29. As the Lord was Davids Lamp and enlightned his darnesse so is he the author of our prosperity to whom therefore with a thankfull acknowledgment we should referre the same and it is he also who lightneth the darknesse of our minds by his Word and eye-salve of his Spirit whereof he speaketh Revel 3. 18. And maketh his Church also like Goshen wherein was light only when all others are like the Egyptian who were plagued with darknesse or like the Sodomites who were stricken with blindnesse before their destruction Whereupon we collect what a great blessing to any Nation or people the light of Gods Word is and a faithfull Ministery 15. Vers 30 34. and 35. c. We see by the many endowments which David rehearseth for fitting him for warre and for Victory that the Lord when he calleth any man for any work in his Church or Commonwealth he furnishes him with abilities fit for the work as he did Bezaleel and Aholiab for the work of the Tabernacle Sampson for delivering his people from the Philistims the artificers for building the Temple and as our Saviour furnished and fitted his Apostles with the gift of tongues and miracles so that they who want this furniture and fitnes with suteable gifts cannot pretend to a calling from God for the work 16. Hence also we see the Lawfullnesse of some warres whereof we have spoken before and of the art military which serves to confute the errour of the Anabaptists And in the example of David that it is Lawfull for the civill Magistrate to punish rebellious and seditious offenders this being the Lawfull use of the sword given by God to such for correction of them who do evill and to whom they should be a terrour as the Apostle shewes Rom. 13. 3 4. 17. Vers 36. David thankfully acknowledgeth that the Lords gentlenesse or kindenesse to him had made him great as Job also professed That God had given him all that he had whose example O that these who are great in honour or wealth in promotion and advancement would follow and that they would honour God and be comfortable instruments to his Church and people as Joseph was and David here and as his Sonne Solomon Josiah Hezekiah Esther Nehemiah and Daniel with others were and not Enemies to Gods Church to their own destruction as Pharaoh and the wicked Kings of Israell were especially Ahab and Jesabell and as Haman Herod and others 18. V. 42. David tells us That his Enemies in their straight they cryed to the Lord for help but he answered them not Which shewes that in their
distresse the wicked can call upon God but it is like the howling onely of a Dog like Pharaohs desiring of Moses to pray for him to be free from the plague but not from repentance for the cause which is sinne to be freed from nor yet from faith which grace they have not therefore their prayers being onely from self love and Worldly fear and being the prayer of unregenerate persons habituated in sinne the Lord did not hear nor answer them as it is said Of such that God hears not sinners 19. Vers 43. The wicked are by David here compared to vile things as dust mire and dung whereas the Godly on the contrary are compared to most precious things as the Lords treasure his inheritance and his jewell's Mal. 3. 17. Fruitfull Vines Kings and Priests Revel 1. 6. Sonnes to God coheirs with Christ and the most excellent on the earth Psal 16. 2. Whereby we see what ever be their earthly prerogatives how vile the wicked are in Gods sight and in the Godlies as Psal 15. 4. And that the Godly are onely in high esteeme with God and truly honourable and therefore let them correspond to these titles where with they are stiled 20. Vers 44. By the Lords subduing of the Nations to him and by making David to be head over them we may see here Christs Kingdome cleerly prefigured to whom the Lord hath not onely subdued all his Enemies and given him Victory over them triumphing on the Crosse and leading captivity captive but also by the conversion of the Gentiles he has made him head and Lord over all according to that promise Psal 2. 8. I will give thee the heathen for an inheritance and the uttermost parts of the Earth for a possession 21. Vers 51. After Davids resolution of a constant thankfulnesse to God for all his benefits in the preceeding verses he calls himself here his King acknowledging the Lord hereby to be the Author of his promotion for by him Kings raigne and he calleth all the benefits that that he had received from God his mercy which he had shewn to him excluding thereby merit which two things would God that Kings and all other men in place or power would seriously acknowledge and then as they have their power and places from God they would imploy the same for God and walk humbly before him II. SAM Chap. 23. from the 1. vers to the end THe parts of his Chapter are two the first is Propheticall from the 1. vers to the 8. The second is Historicall From the 8. vers to the end The subject of the Propheticall part is 1. The prosperity of Davids Kingdome but especially of the Kingdome of the true Messâ—ah whereof his Kingdome was a type and figure 2. The adversity and punishment of the Enemies of his Kingdome and of the Kingdome of Christ or his Church Next the subject of the Historicall part is a catalogue of 37. of Davids most valiant men who had assisted him in fighting the Lords battles and the valiant acts that some of them had performed In the Propheticall part we have 1. The exordium or inscription 2. The Prophecy it self or narration In the exordium or inscription we have 1. The nature of the Prophecy towit Testamentary or the last Words of David and therefore full of dignity weightinesse and Majesty seeing it is proponed in the last time of Davids life and raigne in form of a Testament at which time Godly men laying aside Worldly affaires or earthly thoughts are exercised in contemplation of Heavenly things and their words are esteemed to be of weight and therefore attentively heard and hearkned unto and which like attention and reverence ought to be given to the words of this exord for four reasons 1. In regard of the authority of the speaker of them King David 2. Of their dignity being his last and Testamentary word 3. In respect of the worthinesse of the subject towit the Prophecy of the temporall Kingdome of Judah and eternall of the Messiahs And 4. from the imitation of the ancient Patriarchs especially Jocob Genes 49. And Moses Deut. 32. This for the Exord and nature of his Prophecy Next for the Author of these words the same is either Instrumentall and this is David or Principall and this is the Spirit of God Vers 2. And the God of Israel Vers 3. As for David who is the instrumentall or secundary Author he is described by foure tittles 1. He calls himselfe the sonne of Jess which Sheba used in disdaine acknowledging thereby the mean condition he was in at first before the Lord raised him to a higher and this title he assumes for three reasons 1. Thereby to testify his humility and to give an example to others 2. For verification of the prophesies made of the geneologie of the Messiah who was to come of that root and stock And 3. that it might be certaine what Prophet was the Author of this prophesie The second stile which he assumes is from his dignity whereunto he was exalted from so low a degree to amplify the Lords goodness thereby and his free love The third title which he assumes is the anointed of the God of Jacob hereby signifying his inauguration 1. By Samuell 2. By the tribe of Judah in Hebron and last by common consent of all Israell in Jerusalem The last title which he assumes Is the sweet Psalmist or singer of Israell in respect of the divine Psalmes which he not only composed and wrote as the penman of Gods spirit but also which he sung himselfe and directed to be publickly sung by the musitians who were appointed for that use in the tabernacle and in the future Temple which songs are called sweet not only in respect of the melodious and sweet harmony of musicall instruments and voyces which were used in the singing of them but also and specially in respect of the sweet and comfortable heavenly matter that is contained in them as also he calls himselfe the sweet singer of Isaell to shew that all these Psalmes and spirituall songs as all other parts of Scripture or of mans ministry ought to be directed and be subservient to the good of Gods Church which is his true Israell All which Epithites of David here we see then may be reduced to these two a King and a Prophet Thirdly the principall Author by whom David is moved to utter these words of this prophesie he saies Is the spirit of God the God of Israell and the rock of Israell from which the ancient Fathers gathered against the Hereticks of their times the Orthodox doctrine of the holy Trinity one in substance and three distinct persons the Father noted by the name Elohim and God of Israell The sonne by the rock of Israell as Paull calles Christ 1 Cor. 10. 4. And the Holy Ghost by the spirit of God David therefore hereby declares that he has in this Action for his warrant the motion and inspiration of the blessed and Holy
because anger is the motion of revenge therefore by comparison when God revenges and executes justice and does those things which men use to do in anger he is said in Scripture to be angry and in wrath Next it is said that the Lord moved David and 1 Chron. 21. 1. It is said that Satan moved David and we shall also find that there were inward movers in David himselfe that moved him First then we see that both God and Satan had a hand in the work God by permission and in a wise ordination of it to good and Satan by suggestion and in a malitious intention for evill God as a judge in a just punishment for sinne and Satan as an enemy and an actoâ—r of sinne God then neither works evill nor by an evill way but he worketh in evill derelinquendo dirigendo withdrawing his grace and directing the evill to his glory in the end As we have shewne before in the Lords commanding of Shimei to curse David Neither is it any excuse therefore to Satan or David that God moved nor is any blot in God that Satan moved acting from divers principles and for divers ends That also which inwardly moved David was 1. Ambition and pride to know thereby his grandure in the numerosity of his subjects 2. Confidence in the arme of flesh and multitude of his people 3. Curiosity seeking to know that which at that time was unnecessary as Joab did shew him Secondly the thing that David did being thus moved is the numbering of the people which for a Prince to do or command to be done in it self or for a good end and upon an necessary occasion is not unlawfull the act then offends not as we see that Israell went oftimes under numbring as Numb 1. 17. By Moses himself but it is the mis-action and the doing thereof not out of a Princely providence but curiosity vain confidence and pride which makes the action vicious and sinfull The third thing is Joabs disswasion seeing the King curious and the fact dangerous and this he doth 1. By a plausible Exordium praying to God to augment the number of his people a hundred fold that David may live to see it 2. He interrogates the cause wherein he obscurely reprehends the Kings oftentation and curiosity 3. 1 Chron. 21. 3. He obviates the Kings instance if he should say that it were to try the peoples universall and generall subjection thereby To which Joab answers saying are they not all my Lords servants And 4. he shewes the danger of doing this in the same place of the Chronicles saying Why will he be a cause of trespasse to Israel The fourth thing is Joabs obedience at last the Kings word prevailing the reasons whereof are these 1. Joab was a wicked man and though he had declared that it would be a cause of trespasse to Israell and therefore unlawfull yet he dispenses with sinne and chooseth rather to obey man than God as he had done before in the matter of Vriah 2. He was an ambition man and a crafty cortior who feared to loose his place and that if he did it not another would be imployed to do it Therefore he takes his journey 1. Towards the East and passing Jordan enters into the City of Aroer situated on the River Arnon which enters in the mouth of Jordan marching the Kingdome of Sihon sometime a part of the Land of the Amorreans at the springs of which River Arnon stands this City Jasir their he past Northward and entred in Galaad at a place called Tachtim Hodshi which is by interpretation a new Land whereof no mention is in Josua But was after conquered by Saul 1 Chron. 10. From that he came to the City Dan which is the Northmarch of Palestina situated upon Jordan and from the North he entred in the Westmarches towards the Mediterranean and came to Tyre and Sidon for albeit the ancient inhabitants possessed the Cities yet they were in the partage of Asher and Nepthalim and from the Westmarch he entered into the South of Judah even to Beersheba which divided Judea from Idumea in Arabia and so compassed all the marches of the holy Land beginning at the East towards the North and from thence to the West and from thence to the South and so after nine moneths and twenty dayes came back to Jerusalem and gave up the whole number of the people to David extending to thirteen hundred thousand men Which number disagrees with that which is et down 1 Chron. 21. 5. Where the number of the men of Israell extends to eleven hundred thousand and of Judah onely four hundred threescore and ten thousand so there is addition to the one and diminution of the other But this seeming contradiction or disgreement is thus reconciled that these 300000. which are omitted in Samuel and added in the Chronicles are the twelve classes of Davids guard that were appointed in their severall vices to attend him monethly 24000. monethly as we see 1 Chron. 27. Which joyned together for the twelve moneths makes 288000. to which if 12000. of the Princes and Captaines of hundreds and thousands be added whereof is mention Vers 16. They make up the compleat number of 1100000. of the men of Israell which are not set down in Samuell because they were well enough known to the King and as for the number of them of Judah being 30000. lesse in the Chronicles then in Samuell it is answered by Interpreters that in the Chronicles their number is set down as they were after the plague of Pestilence and whereof 30000. by that plague were destroyed OBSERVATIONS 1. V. 1. BEcause after many Victories and abundance after famine Israell waxed in solent and luxuriously wanton therefore as God had pulled down their pride before by the sword and famine so now doth he by the Pestilence Whereby we see not onely what varity of rods God hath to chastise with but also that renewing of sinning procures the renewing of punishment and correction as we see especially here and in the book of Judges 2. Israell sinned and because Israell hath done so therefore David shall sinne that Israell may be punished The rulers sinne then is a punishment to a wicked people and if God were not angry with a people he would not give up their rulers to such sinnes as whereby he is provoked to vengance as people therefore should beware to provoke God to anger by their sinnes and abuse of Gods benefits so it is not without cause that they are charged to pray and make supplications for all but especially for those who are their rulers and in eminent authority over them the private well being ever comprised in the publicke 3. As is shewn to us 1 Chron. 21. 1. Satan moved David to this sinne of numbring the people Which so offended God and brought a plague upon them whereby we observe who is the chief tempter to all sinne and has been so in all ages from the
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his
sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and earâ—h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. â—nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the samâ— as our Savâ—our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the bâ—rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.
friend to whom by a more particular bond we are tyed naturall or civill except we would be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection as the Apostle speaks and so insensible as blocks Davids love then you see dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 15. In his comparing the love that he bore to Jonathan to the love of brethren and the love that Jonathan bore him to be greater then the extreame love of women we learne in humble and holy modesty to think of our own virtues and ever of the virtues of others as greater in measure then ours II SAM Chap 2. from the first verse to the 12. THe argument or matter contained in this chapter is the civill broiles which did fall out between David king of Judah and Ishboseth Sauls sonne King over the remanent tribes of Israel and is the history of the estate of Israel the first two years after the death of Saul The history is divided in two parts the former is the history of the elections David to be King over Iudah and Ishbosheth over Israel from the 1. vers to the 12. The second is the history of the civill warres between them and the event thereof from the 12. vers to the last The first part is subdivided in two againe the one is the election of David in Hebron over Iudah the second the election of Ishboseth in Mahanaim over Israel In the election of David we have first his consultation with God 2. His election where and by whom 3. His first action when he begins his reigne all which is proponed from the 1. vers to the 8. In the election of Ishboseth likewise we have by whom and over whom he is elected and where he made his residence whereunto is continued the Chronology and Supputation of the time of both their reignes Davids over Iudah in Hebron and Ishboseths over Israel in Mahanaim Now to return first to Davids consultation It is probable that David and his followers were wearied in the long and continuall troubles of Sauls persecution by the space of 18. years and now being a long time exiles had a great desire to return to their native Country as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome by the Ceremony and Sacrament of holy unction and now reasoned with himself that God had offered the opportunity which wise men should not neglect but because he considered that it was not enough to have a good cause but the same likewise should be rightly managed or used and albeit the substance of his title was good yet the circumstances of attaining thereto being uncertain therefore godly David for his own direction and confirmation of his associats begins to consult with God of the time and place where and when he should make entrance into his Kingdome This custome to consult with God before weighty enterprises in all times hath been practised by the godly as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment as at large we may view the truth hereof in their lives and actions and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing without consultation with Vrim and Thummim by the mediation of Eleazer the Highpriest and his successours which also by all the faithfull was carefully followed as a cloud of witnesses may testify in the Register of holy writ while the exhibition of the onely true Highpriest who is the perfect light and lamp of the World who after his ascension gave his Spirit to his Apostles and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World The gentiles and infidels as their Master Satan is a counterfeiter of God so were they herein apes of the godly they attempted in like manner no warres nor no weighty matter as they speak in auspicato so that it was an opinion amongst the heathen a Jove principium as well as amongst the godly albeit they varied in the forme and knowledge of the right God and that nothing should be attempted without consultation with the sacred oracle which should first go before And there is many examples in all Histories that even good matters have not prospered when this form hath been neglected But whether this consultation of Davids was by the extraordinary way of Prophets as Josephus thinks or by the more ordinary way of consulting with Vrim and Thummim by mediation of the Highpriest Abiathar who was with him or by both for his greater confirmation it is not to be controverted onely this is enough that we know that David in this action would do nothing by his own wisdome or will but by the Counsell of God as Jacob did in his flight from Laban Then the first interrogation is shall I go up or is it fit time and the second is whether or which is the most convenient place to both which concessively or affirmatively the Lord answers Go up to Hebron This City of Hebron was famous for the sepultures of the Patriarches and called Kiriath arba to whom the promises of the Kingdome was made and it was in the tribe of Judah distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb Unto this City then according to divine direction David goeth up together with his wives whom he would not leave in Ziklag being an unsure place for them to abide in without his presence and protection as late experience had taught as also he takes his men with him whom wisely and carefully he places distributing them and their families amongst the Cities or Suburb's of Hebron Thus being come up to Hebron by the men of Judah whose hearts the Lord had inclined towards him and prepared David is anointed King which is done by divine providence for his further confirmation in the assured expectation of the full performance of Gods promise of the whole Kingdome and to testify their approbation and willing consent to receive him to rule and reign over them His first action enseving is upon the report of the fact of the men of Jabesh Gilead in burying Saul after whose bodies probably he had caused or was of purpose to cause to inquire to bestow upon them honourable buriall and by this occasion got
Sodomites Midianites Judg. 7. and others And as is threatned against that Mysticall whoore of Babylon Revel 18. 8. Therefore dreame of impunity as they please and let them put the day of evill as farre from them as they list Gods judgments being farre above their heads and therefore unseen by their blinded minds yet assuredly the Lord in justice shall surprise them with his punishments while they are like the people of Laish lying in deepest security or as Zebul said to Gaal Judg. 9. 38. While they think that Gods threatnings are but shadowes or scarecrowes 22. Vers 17. Where it is said That he sent from above and drew him out of many waters whereby troubles are usually understood David hereby shewes that as has been said Many are the troubles of the righteous but the Lord delivers them out of them all and therefore as their deliverance is from above so their eyes are to him who is above and seeing their troubles are not few but many which they have in this life therefore they loath this 〈◊〉 and long for a better wherein are no troubles at all but rest forever Rev. 14. 13. With fulness of joy and pleasures for evermore Psal 16. 11. 23. Vers 18. He shewes that as his Enemies are many so they are strong and too strong for him Whereby we observe that worldly power or strength is not on the Godlies or Church of Gods side but rather on their enemies wherein therefore they glory as in multitude riches power and worldly grandure as we see Rev. 17. But therein is the comfort of the Godly that as Elisha said to Gehezj concerning the host of Angells there are more for them than against them and he who is for them is stronger than they who are against them they being but as the pot in the hands of the potter As we see in the example of David and Goliah Gideon and the Midianites Israell and Pharaohs Army and others Therefore though we be but like simple and weake sheep and our enemies be as strong Lyons and Beares yet let us not faint diffide or despaire seeing our security and safety stands not in our own strength but in his watchfull care and strength who is our shepheard and who as David overcame the Lyon and Beare and delivered his Fathers sheep from being their prey so will he who is the sonne of David subdue and hath subdued all our Enemies and has delivered us from being their prey and so will even to the end 24. David also sets down the ground of their enmity against him to be their hatred of him not that he had done any wrong to them to procure their enmity but rather he had done good offices to them as he did to Saul and loved them though they hated him as he did Absolom but their hatred of him without a cause was only from that root of that proclaimed enmity in paradise that the seed of the serpent should hate the seed of the woman the wicked and the world ever hating the Godly for Godliness sake as they hated our Saviour and as he foretells that the world would also hate his disciples Therefore let none now adaies think it uncouth that they are either hated for piety for which they are beloved of God and the Godly or as Micholl derided David and despised him that they are likewise mocked and contemned 25. Vers 19. As his Enemies were many and strong so David in like manner shewes that they were subtile and sedulous crafty and vigilant preventing him in the day of his â—â—â—mity that so they might surprise him before he was aware 〈◊〉 could sufficiently provide for his own safety As we see in the Counsell of Achitophell Chap. 17. 1 2. Such are the enemies of Christ Church many for multitude strong for power and crafty for Counsell as Pharaoh said Let us work wisely and such are the spirituall enemies with whom every Christian has to encounter with but this is our comfort in place of many enemies we have one as the people said of David more worth than ten thousand of them and for strength is the almighty God and Creator by whose word he made all things and upholds them by his power and in place of their craftiness he who is wisdome it selfe derides them from heaven and as he did Achitophells can turne their wisdome to folly therefore most justly as David professes here does the Godly make him their stay 26. Vers 20. David ascribes here his liberty or enlargement his life and preservation thereof and all other his benefits which he had received from God only to his free love and favour as the Prophet speaks Hos 14. 4. And not to any merit of his though he was a man according to Gods heart Which should teach all men the like humble acknowledgment for what have we as the Apostle tells us but what we have received and therefore why should we glory as if we had not received the same and when we have done all that we should do if it were possible our Saviour hath taught us no less truly then humbly to acknowledge our selves to be but unprofitable servants as we see also David acknowledgeth Psal 16. 2. And Eliphaz declares Job 22. 2. And Elihu Job 35. 7. 27. We may see here in like manner matter both of admiration and instruction Admiration of the Lords free love that he should pass by the fallen Angells who were created glorious spirits and that he should delight in the sonnes of men sinfull dust and ashes so that we may justly cry out with David what is man that thou should so regard him or the sonne of man that thou should be mindfull of him no cause of any such delight being on mans part but the contrary as we see at large Ezek. 16. Next we may see matter of instruction that if God delight in man therefore man should in like manner delight in God his service and ordinances and not as many do in the service or rather slavery of sinne Satan and like the prodigall that fed swine in their own beastly lusts and fulfilling thereof II SAM Chap. 22. from the 20. Verse to the end DAvid having spoken before of his deliverances and liberation he continues in the confirmation of the proposition of Gods goodness and benefits bestowed on him and from the 21. to the 26. He declares the Lords goodness towards him in a mercifull remuneration 1. According to his righteousness 2. According to the cleanness of his hands both which he repeates vers 25. By which righteousness is understood either the righteousness of his cause against his enemies whose cause on the contrary was unrighteous or if personall and not only causall the righteousness of integrity or sincerity is to be understood as he saies vers 24. I was also upright before him And by the cleanness of his hands is meant the innocency of his Actions and that as he had a just and righteous cause on his side so