or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
the carriage of the Ark from Obededom's House to its proper place in David's City Remarks upon it are First The removal of the Ark from hence upon the occasion of David's hearing how the Ark had been entertained not only without any damage but also with great advantage to Obededom N. B. Tho' it had not been so as we read to Abinadab who probably had not given iâ— so noble and reverent an entertainment as Obededom did and therefore was not blest like him David hereupon begins to bethink himself of his own loss that if the Ark had been this half year in his own house according to his first design all those blessings upon Obededom had been bestowed upon himself and on his houshold and 't is a wonder David should neglect consulting with God by the Vrim about this matter Now those tidings flush David to renew his former Design when he saw the danger was over v. 12. N. B. 'T is a good Note of a Grave Divine While the Ark brought the Plague both Philistines and â—eâ—â—shemites are weary of it yea and David himself can be content to want it But when it brought a Blessing with it as to Obededom then it is look'd upon as worthy of entertainment many will own a blessing Ark a prospering Truth but he is an Obededom indeed that will own a persecuted and a banished Ark. The Second Remark is David acknowledges his former fault committed in carrying the Ark upon a Cart c. but now it must be born upon the shoulders ef the Levites according to God's own appointment as before and finding his obedience to God herein Secking God in due order so far owned as that the Lord help'd the Levites by an invisible power so to bear it as that it seemed light and no burthen to them 1 Chron. 15.2.13.26 David upon this encouragement offers up a Bullock and a Ram every seventh station as well as at the first stage v. 13 in testimony of his thankfulness to God for his making no breach upon them as he had done in his former undertaking After his Sacrifices he Danced before the Lord with all his might laying aside his Royal Apparel and girding himself with a Linnen Ephod v. 14 15. such as young Samuel used 1 Sam. 2.18 which was a Popular Garment N. B. This David did to shew that in the service of God there is no difference betwixt Prince and People and David gloried more in being God's Servant than in being Israel's King as Psalm 18. the Title and here in God's Service c. The Third Remark is David's Entertainment of God's Ark with great joy in his own City Sion v. 17 18 19. wherein Mark First His placing it in an Holy Tabernacle which he had purposely erected for it by the help of Hiram's Artificers sent to him as is aforesaid for Moses's Tabernacle was still at Gibeon 1 Chron. 16.39 21.29 2 Chron. 1.3 this David still left there because he designed to build a Temple with all expedition 'till countermanded by God therefore built he not a Chapel now because the Ark was yet in its wandering posture 'till it came to be fixed in the Temple but a Tabernacle or Tent only and that at some distance from his Royal Palace for after his Sacrificing in this Holy Tent he is said to return to his own House Mark Secondly His giving thanks to God for this transcendent favour which he did partly by the Priests Sacrifices and partly by blessing the People which he did both as a Prophet and as a Prince to whom it belongs to pray for their Peoples welfare 1 King 8.54 55 c. and to promote it also Mark Thirdly David's Dismission of the people with a Royal Feast giving to each a Cake of Bread a good piece of flesh and a Flagon of Wine enough to suffice every man for his return home N. B Note well He did not make them a dry Dry Feast as Josephus relateth such as the Papists make the People at the Eucharist denying them the Wine Then David Sang the 132d Psalm The Fourth Remark is The Story of Michal v. 16.20 to 23. wherein Mark First Michal did not meet this Pomp as the Holy Women and David's other Wives saith Sanctius did like and Miriam and Jepthah's Daughter to honour the Solemnity with their presence but she peeps through her Window and beholding David's extatick postures despised him for a Madman v. 16. Mark Secondly Holy David returning home to bless his Household like a good Master as he had done the People like a Godly King Michal meets him and mocks him v. 20. her Chamber cannot now contain her but her malice more like a Daughter of Saul than of Sarah makes her to meet him to mind him of three faults First That he had forgot the Majesty of a King Secondly That he had made a Priest of a King by his laying aside his Robes and putting on the Ephod Thirdly That he had acted the Mad-Man's part she forgetting what her Father had done 1 Sam. 19.24 Mark Thirdly David's Reply not without some tincture of tartness v. 21 22. upbraiding her with God's Rejecting her Father and setting him up in his stead and what he had done was to honour God who had so honoured him nor can I saith he be luke-warm herein but resolve to be more so with honour 1 Sam. 2.30 Mark Fourthly God punish'd mocking Michal with a barren Womb v. 23. her Carnal Eyes discern'd not the things of God they were foolishness to her 1 Cor. 2.14 therefore is she call'd the Daughter of Saul v. 20. because she savoured more of Saul's Pride and Hypocrisie here than of Sarah's Faith and Humility Gen. 18.12 1 Pet. 3.6 N. B. Yet this barren Michal hath still too many Sons who make Religion not more a form than a scorn and no marvel if such be plagued with a continual fruitlesness as she was having no Child by David to her death 2 Sam. CHAP. VII THIS Chapter contains David's Counsel and purpose to build the Temple allowed by Man but dissallow'd by God Remarks are First The moving cause of this Counsel was the Peace God had given him now round about v. 1. this sublime tranquillity he look'd upon as an happy opportunity reflecting with a pious mind how himself dwelt in an House of Cedar which Hiram had built for him Chap. 5.11 but God and his Ark dwelt in a meaner unhandsom and unsetled Tent composed only of several Curtains and covered with Skins of Beasts this he thought very unsuitable that his House should be better than God's and more costly this was his word to Nathan v. 2. 1. Chron. 17.1 c. Hag. 1.4 So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favours Psal 116.12 the doing of which he not only Voted but also Vowed Psal 132.2 this was more than Ahab would do who tho' he dwelt in a Palace of
gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
Fathers Plenipotentiary and prays for us at his Right Hand much more than when on Earth as one in Joynt Commission with God John 17.24 'T is nor Father I wish but 't is Father I will and none but Christ can be a fit Mediator for he is God to manage matters with God and he is Man too to manage matters with Man 1 Tim. 2.5 This Mediator is so near us in the matter of his Incarnation that he will never be strange to us in the matter of his Intercession The Promise of Christ Gen. 3.15 was the first and will be the last and only Rope of Mercy for falling sinking Man to catch hold of for Salvation from the bottomless Pit In this sense saith the Prophet Isaiah A Man shall be an Hiding-place Isa 32.2 that is the Man Christ Jesus as he is called 1 Tim. 2.5 shall be a comfortable Cordial to Distressed Consciences an Absolute and an All-sufficient Saviour such as his Servants may most surely shelter themselves in and confidently rely upon both for safety here and for Salvation hereafter In this sense also saith the Prophet Micah This man shall be the Peace when the Assyrian comes into the land c Mic. 5.5 that famous He forementioned v. 4. the Man Christ Jesus Alas Flouds and Tempests will Arise and Toss the Church as the Deluge did the Ark the Assyrians and Babylonians Nimrods Brats will Invade and Infest the Church but Christ will be an hiding-place from the Storm and a Covert from the Tempest as Rivers of Waters in a dry-place and as the shadow of a mighty Rock in a weary Land This man Christ shall be her Peace yea her Prince of Peace Isa 6.6 who giveth her Shalom Shalom Peace Peace Isa 26.3 that is pacem regionis pacem Religionis Peace of Country and Peace of Conscience yea pacem omnimodam all kinds of Peace Internal External and Eternal a multiplied renewed and continued peace as God hath promised and Christ hath purchased he merited it as he was the chastisement of our Peace Isa 53.5 and he made it by the Blood of his Cross Col. 1.20 so became our Peace both the Maker of it and the Matter of it Eph. 2.14 16. Therefore though the Assyrian come into the Land he shall be a loser by it if he tread in your Palaces he shall retreat with Dishonour and Defeatment as it befel Senacherib Isa 37.36 37 38. And thus also God reconciled in Christ is known in Sions Palaces for a refuge Psal 48.3 as the City of Sion where the Temple stood was both an Ornament and a Muniment to the whole Countrey so God was both the Ornament and Muniment of both City and Country as being the common refuge to both Thou shalt hide those that fear thee in the secret of thy presence that is in the Golden Cabinet of thy gracious Providence where they shall be as safe as if they were in a Tower of Brass or Town of War yea as if in Heaven it self out of the reach of the rage of Persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Enemies Gunshot saith David Psal 31.19 20. and thou shalt keep them secretly as in a Pavilion which is a Princes Retiring Room or With-drawing Chamber always look'd upon as a sacred place and not to be assaulted there Gods Servants lye safe not only from the stroke of wicked Hands but from the strife of wicked Tongues from the calumnies and contumelies of Graceless Tongue-smiters as no Weapon form'd against them can prosper so every Tongue that riseth against them shall be Condemn'd in Judgnient for a wicked Tongue Isa 54.17 Jude v. 14 15. oh how safe was Noah when the Lord had shut him in his place of Refuge Gen. 7.16 so no Flouds can harm those whom God hands into his Pavilion of Protection The Scripture mentions three sorts of Refuge 1. Created Isa 4.5 His Churches purified unto himself Tit. 2.14 by the Spirit of Burning Isa 4.4 are his Glories v. 5 and 2 Cor. 8.23 Isa 46.13 and 62.3 Jer. 4.21 Ezek. 7.20 his Jewels as well as Crown Throne and Ornament Mal. 3.17 and rather than hazard the loss of those Kele Kamudoth Vessels of desire God will put forth his Creating power for the safety and security of his peculiar people and make a cloudy Pillar to cover them as the Ark did Noah like that for Israel in the Wilderness Exod. 13.21 and 14.19 Psal 105.39 This was done for them as they came out of Egypt where there was no Rain Zech. 14.18 yet there was a cloud If it be said how could there be a cloud where there is never any Rain 't is Answered God created it and rather than fail he will do so still he will Hedge their Houses about Isa 49.16 Job 1.10 2. Commended or Allowed Numb 35.6 and Deut. 19.3 4. Those Cities of refuge were Asylum's or Sanctuaries for such as kill'd any man casually without previous Hatred or Intention of Malice or Murder there they were safe Did God promise Cities of Refuge for those that kill'd Men Much more will he himself be a City of Refuge to Saints when wicked men design to kill them Zech. 2.5 A Wall of Fire 'T is supposed Israel was Circumcised when the Plague of Darkness on Egypt began so could not be assaulted while they were sore for at three days end they were recovered 3. Commanded this is God himself his Name Attributes Promises and Providences Prov. 18.10 Isa 26.20 Cant. 1.4 and 2.3 and Isa 25.4 All Gods People have need of this Refuge in as much as the World hath the Church in chase As all Hunted Creatures hasten to their Refuge by an instinct of Nature how much more we by a Divine instinct should hasten home to our God when Hunted by Bloody Hunters Jer. 16.16 Such as Nimrod was who Sacrificed mens Lives to his own Lusts Gen. 10.9 God will either 1. Over-rule the Power of those Pharaohs or 2. Over-wit the counsel of those Achitophels or 3. He will Restrain their Rage Psal 76.10 11. as Gen. 20.5 and 35.5 Exod. 23.31 and 2.4 1 Sam. 23.27 1 Kin. 22.33 provided we be such as 1. Fear him and hope in his Mercy Psal 34.18 2. Mourners marked Ezek. 9.4 and 3. Meek seeking Peace and pursuing it Zeph. 2.3 Psal 34.14 Oh how should we flee to this Refuge as they did to their Baal-Berith Jud. 9.46 God is known for a Refuge in all Ages Luther said when Threatned I shall have Protection from Heaven while I live and Provision in Heaven when I Die 'T was bravely said by the Duke of Hereford Banisht by Richard the Second I shall have the same Sun that he hath to shine on me and the Sun of Righteousness too which my Banisher hath not to shine upon him I am still on my Fathers ground all the Earth is the Lords c. So that the Banished may have more comfort than the Banisher and be in a far better condition than he As
Bethel Gen. 35.1 was only until he had perform'd his Vow 2. It may not be doubted but that this Holy Man having such high Communion with God departed from Bethel by the Command of God he who called him thither must call him thence also 3. But Suppose the time of Jacob's removal from Bethel after his Vow was paid God left to his own Prudence yet it may not be imagined that so Pious and Prudent a Patriarch would wilfully expose both himself to the loss or his Dear Wife and his Rachel to the loss of hâ—r Dear Life The Hebrews do indeed affirm That Rachel being wearied with her Journey was brought to her Travel before the Time If so then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born whereof the Scripture is silent 'T is more probable that Jacob might be ignorant that Rachel was so very nigh her Time otherwise he had not removed for Travelling Women will make but bad Travellers But even to the most prudent Persons many things may happen beyond their Expectation And however this be taken it must be granted Jacob had cause enough to be jealous that he was mistaken in so bold an Adventure his Ignorance of Rachel's so near approaching Travel could not relieve him against his Jealousie that himself was at least the causa sine quâ non if not the Principal yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage He could not look upon his so hasty removal of her when so unfit for it without Remorse and Regret especially considering how First Rachels Travel came upon her when she was but a Field-breadth from Bethlehem-Ephratah that fruitful House of Bread as the word signifies where she might have had better Help and more Accommodations This was a sad Circumstance to fall short of such a City only Kibrath haerets Gen. 35. and 48.7 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippodromum an Horse-Race the Chaldee Stadium Pagnin Milliare a Mile Borcardus a fleet-shot and Rab Kimchi a morning-walk to come within a little way as our Reading is of Bethlehem the very place wherein Christ the Son of God was born Mat. 2.1 that Bread which came down from Heaven John 6.33 was born in that City Baith-lechem which signifies the House of Bread and not Reach it with his lovely Rachel This made the Disaster much sadder Oh how happy might Jacob think himself if his Benjamin might be born there where his Shilo whom he foresaw by his Spirit of Prophecy Gen. 49.10 should be born and his Rachel live too to rejoice in the mercy which he might think might have come to pass had she been so happy and he with her therein to have held out to this City call'd also Ephratah for its fruitfulness of all sorts of fruit and food where she might have been corroborated with all good Cordials and Comforts and thereby carried through her Travel Which is the second thing to be considered that must needs pinch Jacob's spirit Rachel's Travel was hard and so hard that 't is twice told in Scripture Gen. 35.16 17. she had hard Travel and if her Travelling on foot that same day of her Travel made her Travel harder as probably enough it did being a Journey of twelve miles betwixt Bethel and Bethlehem this also is another Aggravation and could not but grieve Jacob's Soul for a long time after yet before I say Jacob could possibly have digested his sorrows for the death of his dear Yokefellow who had been a faithful Fellow-sufferer with him in all his hard service in Syria and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto before he had sung out his sad Song of being exceeding loth to lose her did this fourth Cross of his Eldest Sons Incest befal him Jacob falls far short of David's priviledge and mercy whose two Wives are expresly said to go up with him out of all his Wandrings and Banishments unto Hebron 2 Sam. 2.2 God then thought it a most meet mercy for David and for his two Wives Abigail and Ahinoam to be partakers together of Prosperity as they had been before at burnt Ziklag c. 2 Sam. 30.5 18. Partners together in Adversity And David did judge it but just likewise to hand his two Wives along with him to Hebron that as they had been comforts to him in his misery they might also be Conforts with him in his mercy and communicate together so far as their share should reach with his Dignity and Glory In which they were indeed true Types of Christ and his Church when she for a while hath suffered with him she shall then Reign with him for evermore 2 Tim. 2.12 Luke 22.28 29. The Lord Jesus will likewise in a short time remove his Spouse the Church from the Land of her Banishment and Bitterness even from the Ashes of her forlorn Ziklag to the Hebron of her peace and eternal happiness where she shall have Fellowship as Hebron signifies with glorified Saints and glorious Angels for ever Her Redeemer hath taken order for this already John 17.24 that where he is there she may be also and is only gone before as her Harbinger to prepare the best Rooms for her more honourable Reception John 14.2 3. not reckoning himself right and compleat until this be done and that his Church be with him Eph. 1.23 But alas though this was David's Priviledge which praefigured the Promises to hand both his Wives to Hebron yet Jacob must not be so happy in his going to the self same City even to Hebron Gen. 35.27 but one of and the best beloved of his Wives must lay her bones by the way his dear Rachel must fall short of Mamre that is Hebron where Isaac lâ—ved and where Abraham and Sarah Isaac and Rebekah and her Sister Leah lay buried Gen. 49.31 Rachel must not be joyned with them in burial which phrase importeth a Judgment Isa 14 20. Such sad circumstances as are all these aforesaid must most probably seize upon her Husbands heart yea and sit long upon his spirit before time alone could wear them off notwithstanding all these Aggravations fore-mentioned Jacob was not got above two miles farther of his Journy towards his Father in Hebron to wit one mile from Rachel's Sepulchre which lay about that distance North from Bethlehem and another mile from thence to the Tower of Edar which lies about the same distance towards the South from Bethlehem 〈◊〉 the Travels of the Patriarchs tell us ere Reuben his Eldest and so should have been his wisest Son climbs up into his Fathers Bed and lyes carnally with Bilhah his Fathers Wife This was an ugly fault in so godly it Family So it sometimes falls out through the malice of Satan who designs thereby to put the greater disparagement upon Profession and upon the pious practice of the good ways of God Satan never tempted Saul to such heinous actions
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
all the Reprobate 1 Chron. 18.13 but more fully by Christ than by David Isa 63.1 6. The accomplishment of which Promise David celebrateth Psal 60.14 Nor is this all that Balaam prophesies of Christ's Conquests but that he shall conquer the Remainders of the City which some take for Rome it being call'd per Antonomasiam the City by way of eminency as Christ over-turned Edom which some Rabbins read Rome Obad. ver 21. And as he over-turned Rome Pagan so he will assuredly do to Rome Papagan and all Kingdoms shall be the Lord's Rev. 11.15 The seventh and last Remark upon the first pare of Balaam's Prophecy concerning Christ is A bad Man a mad Prophet may make a very clear and comfortable Prophecy of the Messiah as Balaam doth here by whom he himself received no saving benefit Hereupon one Expositor doth excellently descant Thus the Church Christ's Garden enclosed Cant. 4.12 may be watered through a wooden Gutter The Sun may give its comfortable Light through a sluttish Window The fruitful Field may be well sowed with a dirty hand The Bell may call us to the Church tho' it self never enters in but by its sound The Well may yield excellent Water tho' it hath much Mud at the bottom To which I add Noah's Carpenters may make an Ark for the saving of others yet themselves perish in the Deluge Your Way-marks where one great Road divides it self into two Ways leading to several Cities c. may direct the Traveller into his right Road yet the Way-mark it self never stirs out of its place and a Candle may give light to the Labourers yet burn it self away c. Some save themselves and them that hear them 1 Tim. 4.16 Some themselves and not others some others and not themselves and some lastly neither save themselves nor others Now follows the second part of Balaam's Prophecy concerning the Destruction of many Nations that set themselves in opposition to Christ and his Kingdom and he begins 1. With Amalek ver 20. He looked on Amalek the Posterity of Esau Gen. 36.12 from whence is The first Remrrk That as the sight of Israel stirred up that spirit of Prophecy upon Balaam on the top of Pisgah to pour out a blessing on them ver 2. So the beholding of this wicked Amalek did occasion him to utter God's Curse and Judgment upon them here The second Remark hence is They that are first in the wicked Deed shall be also first in the woful Doom As Amalek was the first of the Nations that waged War against Christ in his Conduct of his Church through the Wilderness Exod. 17.8 c. So they are the first here that are doomed to utter destruction Because Amalek had not the fear of God before his Eyes Deut. 25.18 but was acted by that old Enmity betwixt Jaeob and Esau whose Grand-child Amalek was therefore the Lord threatned their Ruine Exod. 17.14 laying his hand upon his Throne and swearing to effect it ver 16. As Israel was the Lord's first-fruits Jer. 2.3 and therefore by him blest and preserved So Amalek being the first of those wicked Nations is devoted to destruction fulfill'd in part by Soul 1 Sam. 15. and by David 2 Sam. 8.2 c. and after by Mordecai in Haman the last of that Race we read of in Scriptures Esth 7. but spiritually by Christ c. The second People Balaam prophesied against here were the Keniteâ— ver 21 22. As Amalek was the principal Nation so Reshith Goim may be render'd for they were generally a People of Robust Bodies and of most Martial Minds therefore they led up the Devil's Front or Van-guard against God's Israel whereby they did but come forth to fetch in that Divine Doom and final fate of their perishing for ever Tho' the Amalekites did for a long time after this Flourish and were Famous for Warlike Atchievements among the Neighbouring Nations yet at the last all their Splendor did dwindle away into Smoak as if there never had been such a Nation Thus Deus tarditatem supplicii gravitate compensat tho' Divine Justice have sometimes but leaden feet in its coming slowly yet hath it Ioon hands and strikes home and dead when once it cometh So the Kenites are the second People in this dismal doom because they dwelt among the Amalekites whom Saul bid depart 1 Sam. 15.6 The First Remark concerning those Kenites is Some suppose them to be descended of Kain Adam's Eldest Son because Kain is named v. 22. but that cannot be for Kain's Posterity were destroyed by Noah's Deluge That Kain mentioned v. 22. may be the Name of some Famous Progenitor of those Kenites descending from him or the Name of some City of Note where they dwelt But others do better suppose them to be Midianites of the Posterity of Jethro who returned into Midian when he left Moses Exod. 18.1 27. Numb 10.29 30. Judg. 1.16 and 4.11 some of which in Sauâ—'s time had built their Nests among the Rocks as Eagles Obad. v. 4. Habak 2.9 as is here expressed Veshim Bashelang Kineka alluding to the name Kenites to those Saul said get ye down from those strong habitations trust not in them nor look on them as inaccessible for 't is a part of Amalek accursed of God The Second Remark is Such as would escape the punishments of the Wicked must separate themselves from their Company and Fellowship 2 Cor. 6.17 Revel 18.4 Isa 52.11 Thus those Kenites are commanded by Saul with much earnestness Go depart get yon down from among the Amalekites 1 Sam. 15.6 that is shift your habitations lest you perish with your evil Neighbours as Hamath did by lying so nigh to Damascus Zech. 9.2 the words v. 22. are in Hebrew thus Ki im Jiheieh lebagned Kain which we read Nevertheless the Kenite shall be wasted It may be rendred thus Paraphrastically If Cain Abel's Murderer was banish'd from his habitation c. Gen. 4.14 16. then thou Kenite shall not for ever abide in thy habitation tho' thou hast roosted thy self among the Rocks 't is an Irony thou shalt be Conquered The Third Remark is The wonderful word of Prophecy that God put into this Mad Prophet's mouth concerning those Kenites in those words Vntil Ashur shall carry thee away Captive the Hebrew Gnad ma Ashur Thisbeka our Margin reads it How long shall it be e're Ashur carry thee away Captive The time that Balaam thus Prophesied was in the year of the World 2553. and the accomplishment of this Prophecy was about 3416 year of the World when God sent Nebuchadnezzar against the Jews and against all those Nations round about Jer. 25.9 2 King 25.11 those Kenites then dwelling nigh unto them and therefore Balaam might well break forth into these words Who shall live when God doeth this v. 23. intimating hereby the great and grevious calamities of that time wherein the Assyrian that overflowing Scourge and Rod of God's Wrath Isa 10.5 c. should surely sweep all before him
Achan seems not this a cruelty to the Creature that Sheep Oxen and Asses c. which were not capable of sinning nor of punishment properly so called because they cannot sin which is the cause procuring it Answ 1. Though God's Judgments be often unsearchable and above the reach of Man's reason yet are they always Just and Righteous Gen. 18.25 Jer. 12.1 Psal 145.17 God's Judgments both upon the Persons and upon the things here must be Just No Iniquity is found in God Answ 2. Those Animate things thus doom'd to be burned were made for Man's use and such Creatures as Sheep and Oxen are daily killed for Man's Food and therefore it should not seem strange if they be killed for Man's Good and for the Instruction of his mind namely that Man may know that such is the detestable and contagious nature of sin as it involves innocent Creatures in its Plagues and Punishments The very Instruments of sin are accursed Answ 3. Hence none can doubt of the Doom concerâ—ing the Inanimate things that were burned such as the dig Spade c. which were Instruments Achan used in his Act of sinful hiding the Accursed Goods much less of the Justness in burning the stolen stuff as the Babylonish Garment c. Assuredly it is highly desireable as well as just that all the Babylonish Garments in the World were burned This undoubtedly the Lord will do the Whore of Babylon and all her Vestments will be burnt together To conclude Junius's Note is excellent here saying In the Persons God Condemn'd the Contagion of Conscience but in the things he Condemn'd the Instruments of Contagion Besides from these premises may we learn this Divine Lesson That if the very Goods which God gives us for our good both Animate and Inanimate be so liable to Punishments for our sins how much more are we to whom God hath given his Holy Laws and that excellent Gift of Reason to restrain us from transgressing that Law guilty of greater Provocations and so liable to more unexpressible and the severest Sufferings c. God hangs up some in Gibbets as it were for publick Example to others the destruction of others should be a terrour unto us that we may wash our Feet in the Blood of the Wicked Psal 52.6 worthily are they made Examples that will not take them Austin saith well some wicked God punishes here least his Providence but not all least his Patience and Promise of Judgment should be call'd into Question Those few God punishes here are for our Example and Admonition 1 Cor. 10.6.11 'T is a just presage and desert of our own Ruine not to be warned by the Ruine of others The Last Remark upon this Seventh Chapter ver 26. is The effect of all the aforesaid Impartial Administration of Justice upon Achan c. which was this the People of God are Reconciled to God when they had executed his Just Commands and when they had set up a Monument of Stone for a lasting Memorial of Man's Sin and of God's Judgment for that sin and that they all might be warned not to commit the like sin when their new erected Empire should be farther advanced into a prosperous Conquest of the Land of Canaan and that none might dare to retard it as Achan had done who by his foul fault and folly had already exposed Thirty and six Soldiers to the Slaughter ver 5. that were innocent of Achan's Sacriledge though for their own sins known to God they had justly deserved to die at that time and in that way After this Israel went on without any Obstruction in Conquering Canaan CHAP. VIII JOshua the 8th contains the taking of that strong Town of Ai by Israel now reconciled to God by their removing of Achan c. before which they had fled while the Accursed Persons and things remained amongst them unremoved This Chapter consists of two parts the first is Polemical or Military Matter the second is Sacred and Sacerdotal The first comprehends the means manner and other Circumstances of Israel's Victory over Ai from ver 1. to 29. the second is Israel's Thank-Offering upon the Altar c. for the Victory obtained from ver 30. to 35. The Remarks-upon the first part are 1st As Gods People have their times of discouragements in their way into Canaan so 't is the Divine condescension of the most gracious God to grant them praeponderating times of encouragement therein Here the Lord comes again after his withdrawment for Israel's sin and saith to Joshua fear not neither be dismayed ver 1. good cause Joshua had to fear because of their late defeat and because of the vicious inclinations of the People who would not be restrained from taking Spoils and because he was upon his Enemies ground c. therefore God comes to comfort him against all those fears saying 1. I have found a Ransom to expiate Israel's sin Job 33.24 they shall flee no more before their Enemies 2. They shall not be tempted to take forbidden stuff any more for the Spoil of Aii I freely give them tho' not of Jericho and 3. tho' Ai have the Men of Bethel with them as their Auxiliaries so make up about Twelve Thousand ver 17.25 yet fear them not c. All shall be delivered into thy hand thus God's Plaister was broad enough for Joshua's Sore and the falling out of Lovers was the renewing of Love The 2d Remark is Policy as well as Prowess and Valour is not only lawful and laudable but also at some time necessary in the General of an Army that is engaged in a Just and Righteous War Dolus an Virtus quis in Hoste requirit 't is as lawful to gain a Victory by Secret Stratagems and Ambushments as by open Fight and Force God himself the Author of Justice hath warranted it as by many Examples in Scripture so here by his express command lay thee an Ambush c. ver 2. God saith Wisdom is better than Weapons of War Eccles 9.18 Prov. 20.8 The Examples or Instances who found this to be a great truth were 1. Abraham in the first War that we read of in Scripture came upon the four Kings by Night with his handful of Servants only while they were Secure Sleepy and Drunken as Josephus saith and overcame them Gen. 14.14 15. 2. Ehud by a Stratagem slew Eglon and saved Israel Judg. 3. from 16. to 30. 3. Gideon by a Stratagem of Trumpets and Pitchers was Israel's Saviour Judg. 7.20 4 David found policy above prowess against Goliah 1 Sam. 17.40 c. With many more that might be named beside this here of Joshua whose Policy was double 1. in not only laying an Ambush of 5000 Men on the West-side of the City but also 2. in his counterfeiting a Flight with his other 25 thousand Men whereby all the Citizens were decoyed out of the City which made way for the Ambush to take it c. ver 12. 17. c. The 3d Remark is Joshua's Constancy
common Politicks have commanded this Confederacy sooner before the Five Southern Kings had been destroyed This had assuredly been done at Israel's first entrance into their Land had not the great God confounded the Counsels of those wicked Kings God's Holy Hand orders it thus that Jabin who had probably a Jurisdiction over all the other Kings in the North East and West must be an Epimetheus a Post-Master an After-witted Monarch and wise too late least Israel should be disheartened and overmatched had those many Kings Confederated with the Five Kings at the first these Five Kings must first be Conquered and Israel must have time for Rest and Recruit before they be call'd forth to encounter this Numerous Host which was Even as the Sand upon the Sea-Shore ver 4. and thus doth our Lord still deal with his People they shall have their Tryals and Troubles not by whole Bushels at once but by Peck and by Peck as the Hebrew Reading is Isa 27.8 he Corrects in measure Jer. 30.11 and as his People can bear 1 Cor. 10.13 not rushing in upon them in Multitudes but in Mercy and Moderation 2. The Preparation on Israel's side then the Lord of Hosts took care and came to encourage Joshua saying ver 6. fear not their Many and Mighty yea and Malicious Chariots and Horsemen though thou have only a company of raw and unexperienc'd Footmen yet will I make thee Master of them all and for the farther strengthning of Joshua's Faith against his Fears God gives him before the Battle such particular Directions what he shall do to the Chariots and Horses after the Battel as if already he had got the Victory The Second Remark is The Battle it self in its Concomitants by whom where when in what manner and with what Event ver 7 8 9. Though Joshua had God's Infallible Promise of Victory yet dares he not neglect any politick means in subserviency to God's Providence for obtaining the Victory promised but in sublime Prudence sets upon the Enemy suddenly ver 7. when they least expected him they being weary with their March to the Rendezvous were Refreshing themselves and probably to Debauchery for joy of so vast an Host and design'd to Assault Israel first this made them secure when Joshua came first and surprized them The Third Remark is Joshua's Victory according to God's Promise both obtained ver 8. and Improved ver 9. the same God who was the promiser of Victory ver 7. was the performer of it also ver 8. where 't is said The Lord delivered this vast Host into Israel 's Hands as if God had taken them all up into his Almighty Hand and handed them over to Joshua bidding him to take possession of them No doubt but the Dread of God was upon them which made them flee several ways Hence Israel divides into two Bodies to pursue the Vanquished both those that fled Eastward and those Westward also Seeing Sidon lay West as Mizpeh did East of the place of the Battle and Joshua improved his Victory according to God's Precept ver 6. for he Houghed their Horses rendering them thereby altogether unserviceable for War and burnt their Chariots with fire ver 9. Neither of which Utensils of War did God permit Israel to use in their Wars that they might learn to trust in him alone for all their following Victories Israel must not say Mine own hand hath saved me Judg. 7.2 Some trust in Chariots and some in Horses but Israel must trust in the Name of the Lord. Psal 20.7 Hereupon God forbad the Kings of Israel to multiply Horses Deut. 17.16 and what Joshua doth here David hereupon did afterward 2 Sam. 8.4 The Fourth Remark is The Consequents of the Victory relating to the Cities and Countries which Joshua Conquer'd after this Battle They are all described ver 10 11 12 13 c. He began with the Metropolis Hazor the Head of those Countries that were conquered in this Expedition destroyed all of Humane kind in it and burnt it down to the ground ver 10.13 because this City with its King began this War ver 1. and being the Royal City might renew the War should the Canaanites have recovered it as they did in the Judges time after it was rebuilt when the Canaanites recover'd strength by the sins of Israel Judg. 4.2 3. but all the Minor Cities whose Walls were not Batter'd down by the fury of War in storming them Joshua still preserved entire for Israel's use that they might afterwards more safely dwell in them And in this War did Joshua destroy the Anakins ver 21. whom the Ten Spyes had formerly represented and reported invincible Numb 13.28 32 33. N. B. All this doth our Joshua and Jesus for us subduing our Gyant-like Corruptions Houghing those Chariot Horses that would hurry away our Souls to Hell by the Spirit of Mortification in us The Fifth Remark is Though we have a short Narrative of all those great and many Conquests recorded together in this Eleventh Chapter yet ver 18. gives an account That it was a long War that lasted Seven Years As Jericho had been Seven Days Besieged so in Seven Years is Canaan Conquered That this was the term of time which Joshua's Wars continued appeareth by the Words of Caleb to Joshua Josh 14.7.10 He was sent one of the Spies of the Land in the second Year of their coming out of Egypt and had lived Five and Forty Years since that time Namely Eight and Thirty Years in the Wilderness and Seven in Canaan which make up the Number c. CHAP. XII XIII JOshua the Twelfth is plainly an Epilogue or Conclusion of Israel's Wars both under Moses and under Joshua's Conduct and 't is likewise a Catalogue of all those Countreys which these two Generals Conquered together with the Names of all those Kings whom they killed upon all which many Remarks have been already It may therefore suffice to say only this here that the Divinely Inspired Writer of this Book of Joshua purposing in the next place to relate how the whole Land of Canaan was distributed and divided among the Twelve Tribes of Israel in order hereunto be first proposed a prospect of all those places which did belong to that Division and distribution and this he doth by naming the Kings rather than their Kingdoms for that was a more compendious Method for a Narrative of that Nature not only because many places were under one King and because the Conquest of Kings gave a lustre to the glory of all those Victories but also because the Name and Dignity of Kings was had in the highest Veneration amongst all Nations therefore doth this Chapter give us a brief Epitome a short Compendium First Of Moses Conquering the two Kings Sihon and Og from ver 2. to 6. And Secondly Of Joshua's Conquering other Nine and Twenty Kings making up the Number to be Thirty one from ver 7. to 24. a Number that is accounted a Compleat Hitter among Card-Gamesters Joshua the
the first Offender yet this the offended Husband will condescend to do either out of pity to her or from his want of her Company he offers Reconcilement ver 3. whence some say his Concubine had not committed Adultery for in that case no Reconciliation ought to be offered for Adultery was severely punished by the Law of God c. However he would Imitate God in alluring her c. Hos 2.14 therefore brings he a Beast to ride upon home a couple of Asses though possibly she ran from him on Foot N. B. The Father in-Law rejoiced to behold Reconciliation brought home to him though all this while he had not stir'd out of Doors to fetch it Now must they all rejoyce together in this new Reconcilement the Levite is content to spend three Days therein on his own Voluntary Accord but he must spend other Days more though unwillingly being over-born with the Importunity of his Father-in-Law ver 4 5 6 7 8 9. still the Father in Law presseth his stay so long upon the last Day and all that this renewed Love might be the more confirmed by his kind Entertainment that it was a time sitter to take up Lodging than to begin a Journey but the Levite was resolute and will stay no longer ver 10. and here begins the sad Tragical Story Note here by the way Delays are many times dangerous had they set out betimes and not staid till the Afternoon they might haply have got home that Night and the following Mischiefs might have been prevented Semper nocuit differe paratis N. B. Thus the Devil usually Courteth and Cozeneth those that would look toward Heaven our best Home just as this Old Man did the Levite Be content I pray thee c. What haste In space comes Grace and hereafter is time enough Thus one Delay begets another as one Link in a Chain draws on another Qui non est Hodiè cras minus Aptus erit He that is not fit to Day will be less fit to Morrow and oft times our choice may be made our Judgment For if lingring and loitering in Matters of Salvation be our voluntary choice one Day God may justly inflict it as a Judgment upon us the next day Our delaying to Day may become the hardening of our Hearts to Morrow To Day if ye will hear his voice harden not your hearts Hebr 3.15 Now is the accepted time and now is the Day of Salvation 2 Cor. 6.2 Dr. Hall hath an excellent Note here It is good hearing when the Levite maketh hast home an Honest Man's Heart is where his Calling is such an one is like a Fish in the Air whereinto if it come for Necessity or Recreation yet it soon returneth into its own Element again This Office by how much more sacred it is so much the more attendance it requireth even a Day breaketh square with the truly Conscientious as it did in this Levite who rose up early two Mornings together to Depart and to return to his charge ver 5.8 but the Old Man his Father-in-Law detained him against his Inclinations Hinc illae lacrimae from hence sprang all the following Mischief and Miseries No doubt but the Old Father might out of a good Mind constrain their stay N. B. Would to God we could thus constrain Christ to stay with us as the two Disciples did at Emmaus not by force but by friendly Intreaties Luk. 24.28.29 that the hearts of the Levite and his Concubine might be the better reunited and their Mutual Loves be the more reciprocally renewed As a Bone once broken becomes stronger after setting and as Boards well Glued together will not easily be dissevered However this over affectionate Father soon felt the sad effects of his fond Affections both in detaining his Daughter four Months before and now in detaining her Husband with her other five Days until the Day was declined upon the fifth Day for he soon after even that very Night lost his Daughter as well as the Levite lost his Concubine and that after a more than bruitish and barbarous manner which happened thus The Day was far spent when they came toward Jebus the Levite dare not lodge there because it was Inhabited by the Jebusites though the City Jerusalem had been taken by Caleb c. Judg. 1.8 therefore Adonibezek was brought to Jerusalem because it was then in Israel's hands ver 7. yet could they not quite drive out the Jebusites neither the Tribe of Judah out of their part Josh 15.63 nor the Benjamites out of their part Judg. 1.21 And the Jebusites did Inhabit that City until David's day 2 Sam. 5. ver 6 7 8. which was the upper part the strong Fort of Zion from whence probably they much molested the lower part and afterwards by God's Permission drove out the Israelites that dwelt there for the punishment of their Sin Therefore this Levite durst not lodge with those Cursed Canaanites ver 10.11 12. but piously resolveth to lodge in a City belonging to God's People so pitches upon Gibeah belonging to Benjamin ver 13 14 15. where he expected better Entertainment but by an over-ruling Providence of God his choice here proved pernicious to himself to his Wife and to many Thousands of his People If this City were one that was given to the Levites as some suppose from Josh 21.17 no wonder if he turn'd in thither hoping to find some of his fellow Levites there to have the comfort of their Company If so either the Backsliding Benjamites had Banish'd them thence or themselves were become as bad as the Benjamites and the following wickedness was so much the worse Where can a Man be safe from the Devil and his Imps and what place excepting Hell it self can afford a worse Creature than an Apostate Israelite a profligate Professour and a Depraved Priest or Levite Here N. B. This Levite leaning upon his own Vnderstanding in his choice of Lodging Prov. 3.5 and not desiring God's Direction Prov. 16.9 and 19. â—1 and 20.24 Jerem 10.23 goes to Gibeah where he found none so kind as to entertain him there being no Inns in those times as are now but if no Man took them in Travellers lay in the Streets Gen. 19.2 though he would not have been at all chargeable save only for House-room having all Accommodations of his own for his Journey so that there was no reason to refuse him Lodging There was no Job among all the Benjamites who suffered not Strangers to lodge in the Streets but opened his Door to Travellers Job 31.32 Nor was there a Lot to entertain a Levite an Angel Gen. 19.3 Hebr. 13.2 until he came who was an Old Man yet a Work-man yea at Field-work and that till the Evening whereas the other Citizens were Idle and Luxurious and he was also of Mount-Ephraim as the Levite was which might make him the more kind to his Country-man who after some needful Questions asked and understanding he was going to the House of the Lord
lose Samuel at such a juncture to his disgrace he therefore holds him violently by his Mantle and it rent in his Hand which Samuel told him was a sign of God's rending the Kingdom from him and giving it to one who should tear off the Skirt of his Garment which when Saul saw came to pass he said Now I know thou shalt surely be King chap. 24 4.20 The Seventh Remark is Samuel slays Agag and at the Importunity of Saul Samuel yields to go to Gilgal to own him as his Soveraign as yet being only Rejected but not Deposed but chiefly to Execute Agag v. 31 32 33. who had been as cruel to Israel as his Ancestors and having escaped the Sword of Lusty Saul did not dream of Death by the Sword of Old Samuel N. B. Whom yet God enabled to hew him in pieces as Phinehas stab'd Zimri and Elijah slew the Baalites all extraordinary Cases We are to walk by the ordinary Rule and not by extraordinary Examples which are no Presidents for us After this Samuel went no more to visit Saul now Excommunicated yet mourns for him v. 34 35. for the hardness of his Heart and hazard of his Soul which was more than Saul did for himself CHAP. XVI CHapter the Sixteenth is a Narrative of David's private Anointing to be King by Samuel upon Saul's Rejection by God wherein the Antecedents Concomitants and Consequents be considerable The Remarks first upon the Antecedents whereof The First is The Dialogue or Conference betwixt the Lord and Samuel in which is N. B. First God's Speech to Samuel How long wilt thou mourn for Saul c v. 1. Mourn he might but it was over-long that he mourned and not only so but pray'd also for his Restitution Do not so saith God seeing I have Rejected him lose not thy Prayers and Tears upon such a Reprobate an Aethiopian that will never be washed white with all thy Weeping Didst not thou tell him from me God is not a Man that will Repent chap. 15.29 I am resolved to Reject him and the Manifestation of my Resolve must make thee submit to my Pleasure and the Lord tells him As I am peremptory in Rejecting Saul so no less am I in providing me a King among Jesse's Sons one better than he whom the People provided for themselves therefore fill thine Horn with Oyl to Anoint him N. B. Saul was Anointed with Oyl out of a Glass Vial chap. 10.1 the brittleness whereof signified the Instability of Saul's Kingdom which would soon be broken but David must be Anointed out of an Horn-Vial which is of a more durable substance to signifie the continuance of his Kingdom that never should have an end and this was accomplished in Christ the Son of David N. B. Secondly Samuel's Answer v. 2. He saith nothing to the Negative part of God's Speech and therefore we may well suppose that he was satisfied it was his Duty to forbear Mourning any longer for Saul and praying any more for his Restitution But as to the positive part of it he makes his Objection saying How can I go If Saul hear it he will kill me N. B. A strange Question instead of a positive Answer and such an one as seemeth to favour of Humane Frailty in an old Servant of God who had so much and so long experience of the Lord's faithfulness to him in a most familiar Conversation with him Bernard could say Quid timet Homo in sinu Dei positus What need that Man fear who is seated in the very bosome of an All-sufficient God Samuel here should have strongly believed that the Lord who call'd him to this word would carry him safely through it But 't is more suitable to Samuel's Gravity and Godly Experience to suppose that he said How can I go Not so much out of any Diffidence and Distrust but out of a desire of Divine Direction therein N. B. As the Blessed Virgin did in her Question to the Angel How can this be seeing I know not a Man Luke 1.34 The Lord's Answer to Samuel's Objection makes it more probable for he directs Samuel how it might be done without danger saying Take an Heifer and say I am come to Sacrifice unto the Lord. This was usual for Samuel to do sometimes in one place and sometimes in another to keep up the Worship of God and to keep out the Worship of Idols unto which Israel was notoriously inclinable This therefore was one cause of his coming to Bethlehem but not the only cause nor was Samuel obliged to declare all that he came about N. B. Note well Some part of a truth may lawfully be concealed out of Civil Prudence as Jeremy did Jer. 38.27 N. B. As he is a Fool saith Solomon that believeth all he heareth Prov. 14.15 so he is no less that declareth all he knoweth The Lord farther directs Samuel to invite Jesse and his Sons to the Sacrifice and to the Feast that followed the Peace Offering and thou shalt Anoint unto me him whom I Name unto thee v. 3. N. B. This Jesse above all others must be an Invited Guest because he was Grand-Child to Ruth the Moabitess Ruth 4.22 who was now grown a great Lady in this little City Bethlehem and now noted to be the Great-Grandmother to the King of Israel so little lost Ruth by renouncing the Idolatry of Moab and cleaving close to the Lord God of Israel The Second Remark upon the Antecedents is The sad Alarm Samuel's coming to this City gave to the Citizens The Elders trembled at it c. v. 4 5. out of Reverence to him they met him at the Gate and Courted him with Is all well Knowing that he was now an Old Man and stirred seldom from his House at Ramah especially since he deserted Saul in so great displeasure they did justly wonder that he should now take so long a Journey from home and come to so small a City as Bethlehem was Micah 5.2 N. B. It must be upon some extraordinary Errand and their own Guilty Consciences feared the worst They might fear First That some grievous sin had been committed in the City and he was come to denounce some grievous Judgment against them for it Or Secondly That Samuel coming so privately might flee from Saul who was sore incensed against him for his so late sharp reproof and should they receive and harbour him this would horribly expose them to Saul's Rage and Revenge and so evil might befal Bethlehem for Samuel's sake as it did afterwards to Nob for David's sake Thirdly They might fear such a great Prophet as Samuel was came to foretell some sad Calamity would befal their City either from some Foreign Enemy or from Saul himself who now began to fall into Frantick Fits c. N. B. But good Old Samuel doth not only comfort them against all those Fears but also Invites them to a Peace-Offering and to the Holy Feast that followed it only with this difference their single Persons are
seat of his Pride and Impudence when no other part of Goliah was capable of danger he being wholly Immured from Top to Toe as it were in a Wall of Brass that the Stone did sink into his Forehead v. 49. N. B. As a stone doth naturally and speedily fink into the soft Water so it sank into his hard Skull and through that into his Brain also But suppose he had his Helmet pull'd down over his Forehead and Face as some say he had this renders the Wonder more Wonderful that a Sling stone should pierce through his Helmet of Brass which was harder than his Skull surely David by the Spiritual force of his most Heroick Faith makes this Stone fly at the Face of his Adversary and he seemed no otherwise than to have wrapped up in his Sling not a Stone only but with Reverence be it spoken even the Blessed God himself he hurl'd the Almighty Power of his God at the Head of Goliah and this bâ—â—ke through all Seventhly No sooner had this Stone pierced through the Pia Mater which compasseth the Brain like a Swathing Cloth which Solomon calls The Golden Bowl Eccles 12.6 if that be broken the Wound is Mortal and Goliah with this Wound was deprived of all sense and motion so that he fell flat with his Face on the ground and there lay the Greatness of Great Goliah N. B. No doubt but he caus'd an Earthquake by his great fall considering both the Bulk of his Body and Weight of his Armour Eighthly Observe how David prevailed over the Philistine with a Sling and a Stone v. 50. which were unlikely means to prostrate so Bulky a Body in so strong a Garrison as it was wrap'd up in such strong Armour All this did David by the help of his God and by the force of his Faith Hebr. 11.32 So Shamgar had obtained a great Victory over those Philistines with an improbable Weapon namely an Oxes-Goad and Samson the like with a like contemptible Instrument to wit the Jaw-bone of an Ass 'T is no matter what the Tool be if God take it in his Hand God oft useth such contemptible means the more to manifest his own Power and Glory 2 Cor. 12 9. Ninthly Observe how Goliah's Head was cut off with his own Sword v. 51. So soon as David saw Goliah lay sprawling upon the ground saith Josephus then David ran and drew out the Gyants Sword out of its Sheath which Goliah had not as yet drawn out designing first to begin the Fight with his Spear and not to use his Sword till he came to a closer Combat but David's Sling-stone had prevented that and now David doth draw it for him to cut off his own Head with his own Sword N. B. This argues that David was a strong Man if he were a little Man as most imagine otherwise he had not been able to have wielded a Giant 's Sword as he did here for cutting off the Giant 's Head and we read he was able to wear it after Chap. 21.9 N. B. Thus Goliah Propriis pennis configitur as Julian the Apostate said when the Christians consuted his Heathens by their own Arts and Authors alluding to that Adage A Fowl may be shot with an Arrow that is Feather'd out of its own Wing So Goliah was first stunn'd with the stone out of David's Sling is now Beheaded with his own Sword which he had designed for the Death of David and for the Destruction of God's People Thus Haman was Hang'd upon his own Gallows that he had prepared for Mordecai See Psal 9.16 They are Snared in their own Snares Tenthly Observe how David's fighting and prevailing against Goliah was a singular Type of Christ who fighting against Satan Sin the World and Death doth Vanquish them with their own Weapons N. B. For By his Death he destroyed him that had the power of Death to wit the Devil Heb. 2.14 He swallowed up Death in Victory Hosea 13.14 and took away Sin Isa 25.18 which is the sting of Death and the strength of Sin which is the Law 1 Cor. 15.54 55. He hath Cancell'd this Handwriting of the Law and Nail'd it to his Cross Col. 2.14 15. and finally he hath broke open the Prison of the Grave and so hath set all his Elect at Liberty as a Learned Annotator here saith No doubt but the Israelites run as fast to Insult over Goliah when now Dead as they had sled from him for fear of him before while he was alive v. 11.24 Christ hath kill'd Death for us c. so we ought not to fear Death Mors Mortis Morti Mortem quoque Morte dedisset N. B. See more of this Monomachy in the Third Volume upon that Duel fought betwixt Christ and the Devil Matth. 4. where our Saviour throws three smooth stones the three Scriptum est's at Satan wherewith he broke the Serpent's Head the Type and Antitype agrees c. Now the third part of this Chapter is the Consequents of all Remarks hereupon are First No sooner did that vast Host of the Philistines behold their Champion their Idol in whom alone they put all their Confidence fall down Dead and Beheaded by David but they all fled out of the Field v. 51. yielding the Victory to Israel partly as the Condition of the Covenant at the undertaking of this Duelling Combat did oblige them v. 8 9. and partly yea more especially because the Lord struck them with a Panick Terrour otherwise the loss of one Man could never have so daunted such a Prodigious Army as they were c. The Second Remark is The Army of Israel pursues and makes a dreadful Slaughter of Thirty Thousand Men saith Josephus even to the Gates of Gath and Ekron v. 52. and then return'd to take the Plunder of their Camps v. 53. This Pursuit was prudently manag'd by Saul who suffer'd not his Soldiers to Plunder till the Victory was compleated The Third Remark is David's Triumph v. 54. David brought Goliah's Head to Jerusalem and set it up upon some Pinacle as a Trophy of his Victory and to terrifie the Jebusites that still held the strong hold of Sion 2 Sam. 5.7 though the City had been won before by the Tribe of Judah and Benjamin Judg. 1.21 and 19.10 and put his Armour in his Tent either that Tent he had at his Father's House or that Tabernacle he erected afterwards N. B. Then David penn'd the Ninth Psalm the Title being Muthlaben the Death of the Champion c. and some say the Hundred and forty fourth Psalm also for the Chaldee reads v. 10. From the Sword of Goliah The Fourth Remark is David's Honours from Saul v. 55. to the end which are related in the two first Verses of the Eighteenth Chapter upon these last Verses here N. B. A Doubt is moved How Saul could be ignorant who David was when he lived at the Court Chap. 16.21 Answer 1. David was not constantly at Court till after this Conquest chap. 18.2 but
only was sent for by times when Saul had his Fits which came not again all that time the Philistines threatned Israel 2. Kings take not much notice of Inferiour Servants 3. Especially King Saul whose Brain had been distemper'd with his Fits 4. Much Alteration a little time makes in a growing Youth as David was 5. Especially having laid aside his Courtiers Habit and now coming as a Shepherd 6. Abner might not know him because he convers'd more in the Camp as General than in the Court c. N. B. Dr. Lightfoot affirmeth that neither Saul nor Abner were ignorant who David was because he went but from Harping to Saul when Saul went to this War v. 15. and Saul's Question to Abner was not so much Filius cujus as Filius qualis viri not of his Person but of his Parentage as wondering what kind of Man Jesse was that had such Brave Sons in his Army c. 1 Sam CHAP. XVIII CHapter the Eighteenth giveth an Account First Of the extraordinary Grace and Favour that Saul c. expressed towards David from v. 1. to v. 8. And Secondly How all this came to be changed in Saul into extraordinary envy and hatred from v. 8. to the end Remarks upon the first part are First Saul looked upon David with an Amicable Eye and with a Look of Love when Abner brought him to the King with Goliah's Head in his Hand chap. 17.57 58. and when he had made an excellent Oration to Saul debasing himself and exalting his God who was the sole giver of the Victory over Goliah c. 'T is said here v. 1. When David had made an end of speaking to Saul no doubt but he spake much more to Saul than is here Recorded for himself saith The Mouth of the Righteous speaketh Wisdom and his Tongue talketh of Judgment the Law of God is in his Heart Psal 37.30 31. When Saul heard the many Gracious Words that proceeded out of his Mouth and withal saw the Giant 's Head in his Hand for which a little before he would have given even the half of his Kingdom while Goliah put him to shame for forty Days together How could Saul do less but thank him for his Valour and Victory a Mercy to himself and to all his Subjects yea and Admire him also for his most excellent Endowments which shone forth in him both in his Speeches and Actions Saul might also admire David's Modesty in not claiming the Wages promised for his Work Chap. 17.25 N. B. However this is expressed that David found so much favour with Saul as that he now must have his constant Residence in the King's Court and have no more Dismissions into a Countrey-Life as he had heretofore v. 2. and Chap. 17.15 If Saul could Love David greatly when he was to him but a skilful Musician chap. 16.22 How much more now when he was so highly Honour'd of God to become his Conquering Champion better had it been to have loved him less and loved him long The Second Remark is David had the Love of Jonathan v. 1 3 4. whatever defect was found in the Father's Love to David it was abundantly supplyed in the Sons Love to him And this Love of Jonathan's to David was First Internal he Loved him as his own Soul v. 1. as if there had been but one Soul in their two Bodies Corporibus geminis Spiritus unus erat because of suitableness in their Age Natures and Manners 2. Jonathan's Love was External in making a League of Love a Convenant of Friendship with him the Symbol and Pledge whereof was his striping himself of all his Princely Robes and Accoutrements and putting them upon David who devested himself of his Pastoral Habits in order thereunto v. 3 4. so that here Prince Jonathan to mend his Father's the King's neglect did as it were confer the Honour of Knighthood upon David saying to him Kneel down David a Shepherd and rise up David a Prince thou shalt have the Veneration due to Jonathan in the Garments and Ornaments of Jonathan thou shalt be my alter ego thou shalt be my Court-Companion and wear these Robes of the highest Courtier as a Reward of thy Heroick Valour and Victory N. B. Nor was it perhaps without a Mystery saith one that Saul's Garments fitted not David but Jonathan's fitted him and these he was as much delighted to put on and wear as he was desirous to put off and disburden himself of the other Oh how liberal was Jonathan's Love to David thus to strip himself even to his Sword Bow and Girdle but the Love of our Jonathan of our Jesus is more liberal in stripping himself of his own righteousness and became sin for us that we might be Righteous to God in him 2 Cor. 5.21 Jonathan did not put on David's poor Pastoral Coat when he put off his own Royal Robes as our Jesus doth for us c. The Third Remark is The Love that the Courtiers bare to David yea and all the People also loved him v. 5. for his prudent management of all his Military Matters when Saul had made him the Captain of his Life-guard his Vertue was so Amiable and Attractive In his behaving himself so wisely in all his concerns that both the Court and the Countrey were plainly Inamour'd with him though no doubt some of Saul's Servants did envy his Glory The Fourth Remark is The Love that he gained likewise among the Women v. 6 7. This was immediately after the Slaughter of Goliah and of the Army of the Philistines as Saul and David marched through the Cities to Jerusalem the Women who share deeply in the common Calamities of War as Ravishments c. and rejoyce greatly in Victories whereby they are freed from such Abuses came forth to meet King Saul with singing and playing upon Instruments of Musick according to the custom of those times and places Exod. 15.20 Judg. 11.34 the burden of their Song was Saul hath slain his Thousands but David his Ten Thousands as if they had said Saul deserves to be commended much but David ten times more Hinc illae lachrymae From hence came the rise of all David's following Troubles N. B. Objection Had this Song of the Virgins enamour'd with David been immediately after the Victory over Goliah c. This would have hindered Saul from preferring David to be the Commander in Chief of his Life-guard c. Answer 1. It was Saul's Policy to prefer David at the present to gratifie his whole Army and People especially his Son Jonathan who was become such a passionate Lover of David and therefore Saul must bestow a badge of Honour upon him for his famous Victory or he could not retain his own Reputation nor answer Universal Expectation of fulfilling his promise of preferring the Conqueror Chap. 17.25 Answer 2. It was principally God's Providence more than Saul's Policy over-ruling Saul against his own Inclinations who designed to crush him when he could obtain a fit opportunity
too good for him foaming out of his Mouth in his Frantick Fit whatever Spite and Spleen yea the most Malignant Malice could invent making foul Reflections upon his own Queen Jonathan's Mother as if she had been a Whore or no better than his Concubine Rispah 2 Sam. 21.8 or however such an Imperious Dame whom he could never govern possibly opposing at times his Frantick Extravagancies And seeing partus sequitur ventrâ—m The Birth follows the Belly that Jonathan had derived this perverse Temper from her and not from him and thus the Tyrant Rants and Hectors his good Son intimating as if David by his Crafty Insinuations had wheedled the Fool out of his Kingdom whereof he was Heir Apparent so in a Rage resolves that the Cheat David shall surely die N. B. Note well Nay but stay Sir you must ask God leave For to him belongeth Issues from Death Psal 68.20 and David's times were in the Lord's Hand Psal 31.15 and not in the hands of bloody Saul No sooner did Jonathan intercede a word for David in his Why shall be die v. 32. but presently Saul seconds his raging Words with outragious Deeds casting his Javelin at his dear Jonathan v. 33. which had it hit and kill'd Saul could expect little Joy in so doing for a Father to kill such an obliging Son with his own hands might have broke a more Natural Father's Heart c. N. B. But a Mad Man is not capable of any such consideration Had this Hypocritâ— now dissembled his Displeasure he might have got David into his Clutches c. but hereby he proclaims his Irreconcileable fury and taught David by this Token to provide the best for his own safety The Fifth Remark is Jonathan's Anger at his furious too Angry Father that had thus foully affronted him at the publick Table traducing him for a Traytor in so open a Theatre and not only so but essaying to wound him c. N. B. The Signs of Jonathan's Anger were two First His Abrupt Departure from the Royal Table upon this Affront from Saul The Second was his Abstinence from Meat all that second Day v. 34. So near to his good Heart did David's desperate Condition lay making it as if it had been his own so that the cause of his Anger was for David's sake as well as for himself Duo nunc moriuntur in uno Two days as it were in one by Sympathy The Last part is the Consequents The Remarks on it are First The third day being the time appointed v. 6.19 Jonathan Walks forth into the Field no better guarded than with a Boy to signifie these said Tidings to David v. 35 36 37 38 39. as they two had agreed the Boy being altogether ignorant of the design as the Boyâ—an Jonathan shot his Arrow beyond him and cryed to him Is not the Arrow beyond thee This was the Warning-word for David to pack away N. B. Note well Thus God shoots sharp Arrows sometimes beyond us not to wound us but to warn us of Saul's or Satan's design to destroy us When Jonathan had shot all his Arrows beyond the Boy he bids him gather them up bring them away take his Bow Arrows and Quiver and be gone with them in haste to the City v. 40. The Second Remark Then David observing the Coast clear of Passengers came forth of his Cave meets Jonathan and these two dear Friends met and melted one over another v. 41. until David exceeded having the greater Reason in many Respects for now he was like to be Banish'd 1. From the sweet Society of his dear Jonathan 2. From his Wife and Family 3. From the Common-wealth of Israel But above all 4. From the Church of God whereof he complains mostly chap. 26.19 because there lay his chief delight Psal 42.1 2. and 84.1 2. The Third Remark is Jonathan dismisses him with his Prayers as well as Tears that the Lord would direct him Renews the Covenant with him and returns to the City v. 42. leaving David to Divine Direction N. B. Note well Behold here what a plunge David was in not knowing whither to go for safety not to Saul's Friends durst he go for they would betray him nor to his Foes for those also he had incensed against him by his many Victories over them Into all these and many other present Perplexities God was pleased to plunge David to fit him the more for future felicity and in the mean time to exercise his Faith and Patience that he might run to God as his only Rock and Refuge by fervent Prayer Psal 16.1 2. and 144.1 2 c. CHAP. XXI THis Chapter contains the beginning of David's perpetual Banishment which was first to Achish King of the Philistines residing in Gath c. Upon which the Remarks are First David in his way thither comes to Nob about Twelve Miles from Gibeah where Jonathan and he had their sad parting he comes hither because it was a City of Priests chap. 22.19 whom David feared not to betray him into Saul's Hands N. B. It seems Saul had removed the Tabernacle from Shilo to Nob though the Ark was still at Kiriath Jearim where it continued till David's Reign yet the Priests of the Lord did here attend the Tabernacle and David had a double Errand to this place not only to supply his Wants with Bread c. but also and more especially to seek Counsel and Comfort from God by the Mediation of the High-Priest here The Second Remark is David's Success in this double Errand with the High-Priest at Nob Now was David in great distress being driven both from the Prince Jonathan and from the Prophet Samuel who were both fast and faithful Friends to him where could he hope to find any Justice and Compassion better than in the Bosome of those Priests of the Lord under his present Circumstances seeing their Persons were Consecrated to God and his Worship N. B. No doubt but David's prime and principal Errand to this place was to consult with God for his direction what way he should take in this Emergency for his own future preservation it being of far more importance than to seek relief for his present Necessities which he might expect at another place as at Anathoth where the Priest likewise dwelt as appeareth 1 Kings 2.26 Nehem. 11.31 N. B. Note well Though this consulting with God be not mentioned in this Chapter yet is it over and over again in the next where Doeg Accuseth Ahimelech for so doing and Ahimelech himself confesseth he did it Chap. 22.10 13 15. N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God which he so dearly loved and the loss of which he so much bewailed in his Exile before his departure out of his Native Countrey and Kingdom both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition and also to ask Counsel from God's Oracle by the High-Priest who
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
there from the hands of Saul where this Sword might have been a desperate snare to him more especially because it was gotten by a Lye The Fifth Remark is David's Exile from Saul to Gath of the Philistines v. 10 11 12.13 14 15. wherein several Branches are Remarkable As First The Discovery of Doeg which he made unto Saul concerning David at Nob where he obtained both Alimony and Arms v. 7. to be spoke to in Chap. 22. The second Branch is David flees from Saul to Achish which might seem a leaping out of the Frying-pan as we say into the Fire though the Philistines were profess'd Enemies to Israel yet chused he to adventure himself amongst them rather than expose himself to Saul's Implacable fury N. B. Note well Thus Protestants have found it safer to live among the Turks than among the Papists of Spain and Italy's Inquisitions The third Branch Though David thought to hide himself among the Crowd being alone without Attendants yet was he Discovered Apprehended and brought to Achish the King with all Aggravations against David concerning the Song of his slaying Ten Thousand Philistines c. This startled him not a little lest Policy might prompt them to Revenge N. B. And 't is a wonder they did not Disarm him of Goliah's Sword and therewith hew him into a Thousand pieces The Fourth Branch In this desperate Exigency David Acts the Gestures and Postures of a Mad Man yea the Habits and Speeches of such an one as they might well think both his disappointment of Saul's Crown promised him was enough with them to make any Man Mad And had he not been Mad he would never have sought shelter among them whom he had so disobliged to the utmost c. The Fifth Branch As David Acted the part of a Mad Man to move their Compassion to him or their Contempt of him that they might never fear any Danger by him So the King and his Courtiers Acted the part of Fools not Feignedly but Really to let this Man go out of their Hands who was to be their Ruin after The Sixth and Last Branch The Rabbins render this Reason why Achish dismissed David because his own Wife and Daughter were both Mad and there was no need of a Third in one House But this Infatuation of Achish was an Act of Gods Providence for David's preservation and the Answer of his Prayers poured forth at this time in the Title of the Thirty Fourth and the Fifty Sixth Psalms c. See more of David's Danger here in Remark the Third of the Twenty Second Chapter 1 Sam. CHAP. XXII THIS Chapter contains a farther Account of David's Banishment first into Moab and then into Judah Remarks upon the First are First No doubt but David was full glad that he was so fairly delivered out of the hands of the Philistine King and Courtiers he departed from Gath when Achish had said it was below a King to defile his Fingers with the Blood of a Mad-man that was not capable to do any mischief to him because of his Mopishness so he thrust him out of his Presence whereupon he escaped to the Cave of Adullam v. 1. a place fortified by Art as well as by Nature 2 Sam. 23.13 14. which lay in his own Tribe of Judah from whom being his kindred he expected some assistance to protect both him and themselves from Saul's fury N. B. In this Cave not far from Bethlehem and about eight Miles from Jerusalem David composed the Hundred and Forty Second Psalm as appeareth by the Title and by his Prayer in it where he complains how low he is brought now so that none would know him nor any that took care for him that he was in this Cave as in a Prison c. Psal 142.7 Hereupon the Lord heard his Prayer and sends his Friends and Kindred about him to his Comfort and divers others to become a Guard to him of about Four Hundred Men and God sent Gad also to him to be his Chapla n. Verse 2. The Second Remark is Though David seemeth here to be a Sanctuary for Out-lawries a Refuge for Rebels and a Protector to broken Debtors to the damage of their Creditors c. N. B. Yet in truth he was not so for suppose any such came David was Ignorant of their Debts it may be their Creditors were Cruel Oppressors who had however their Debtors Lands and Goods for satisfaction Nor did he Countenance any of his Followers in a way of Rebellion against their King but occasionally suppressed all Rebellious intentions against Saul though Davids mortal Enemy Chap. 24 4 6 7. and 26.8 9. Nor did he retain them as Robbers to Plunder the Country but rather to Protect it from the Common Enemy as Nabal's Servants testifie in Chap. 25.15 And the Distressed ones whom David entertained are supposed to be such as were great sufferers by Saul's Tyranny whereof Samuel forewarned them Chap. 8. from v. 11. to 18. N. B. Note well Herein David became a Type of Christ the Captain of our Salvation Heb. 2.10 who entertained contemptible Fishermen c. And such as were deeply Indebted to Divine Justice for their Sins and desperately distressed with the heavy burden of them Luk. 7.41 to 48. 1 Cor. 1.26 27. Yea Christ still Cries Come to me all that are weary c. Matth. 11.28 All such as are sensible of their suffering worse under Satan's Tyranny than those had under Saul's The Third Remark is David's Removal from hence into Moab v. 3 4. where he came to the Kings Court Oh! what Various Prospects have we of David in differing Figures at the Courts of Kings after he had turned his Shepherds-Hook into a Souldiers-Sword N. B. Note well At first we have him in the Court of Israels King as a None such David both with Saul that thought him worthy to be made the Kings Son-in-Law and with his Subjects that Sang Saul hath Slain his Thousands but David his Ten Thousands as before The next Prospect we have of him is in the Philistines Courts when forced by Saul to flee unto Gath the very City of Goliah and Goliah's Sword now girt about him where he is Discovered and Upbraided with that very Song above-said so was haled to the King being in the midst of all the Gyants Friends he could not expect but they would now take Revenge upon him for slaying their Champion N. B. David's danger was now so inevitable that he could find no other shift but to feign himself a Natural Fool behaving himself like a Mopish Dotard then was he Jonath Elam Rechokim the Title of his Fifty Sixth Psalm that is A Dumb Dove in a far Country But the third Prospect we have here of David at the Court of the King of Moab He is now come hither voluntarily and in a better Equipage not all alone and by constraint as to the Philistines King but as Colonel of a Regiment and without fear of this King as he had of Achish but
and thereby to incense Saul yet more against him whom he saw already beyond measure inraged c. No Ahimelech will rather dye than discover the infirmities of such an Holy Man as David was to such a wickeed Tyrant as Saul The Fifth Circumstance is The bloody Execution of this Barbarous Sentence Now wants Saul nothing but Executioners hereupon he commands 1st His Footmen the Runners Hebr. that had run to fetch the Priests from Nob to Saul to kill the Priests of the Lord ver 17. which had such an emphatical sound Priests of the Lord that it struck those Footmen into such a fear they durst not lift up an hand against them as probably they might have done had they been Priests of Baal or Priests of the Devil and not of the Lord but because they were so they had such a veneration both for the innocency of their persons and for the fanctity of their Office that they refused to obey the Royal Command and the rather because all those Priests appeared as Sanctius supposeth in their Sacerdotal Habits seeing they are said to wear the Linnen Ephod ver 18. N. B. They all appeared before the King thus Apparell'd saith Sanctius 1. For the honour of their High Priest 2. For Reverence to the King And 3. For pacifying the King's wrath suspecting their Summons was upon David's account though that expression holds out only their wearing an Ephod in the Sanctuaries service Exod. 28.40 41. yet if they so appeared here no wonder if Saul's Footmen were loth to dye their white Ephods red with their own blood N. B. However they chused rather to obey God who had forbidden Murther than this wicked Tyrant who would make them his Agents and Instruments in such an horrid Massacre this was well thus far but Chrysostom blames them for not steping farther in an effectual pleading with Saul to save the Priests c. Secondly Upon the Footmens refusal Saul turns to dogged Doeg ver 18. being sure he would do it himself seeing he was resolv'd to have it done N. B. Some do probably suppose that Saul committed here the unpardonable Sin his malice extending against the Lord himself in his saying Slay the Priests of the Lord as if he had said the Lord favours David and rejects me because my rage cannot reach the Lord himself I will be reveng'd upon his Priests N. B. Note well And who but such a damnable Hypocrite as Saul could be liker to sin that sin against the Holy Spirit he out of a seeming Kingly Compassion would spare Agag whom God had destinated to be destroyed yet now is so flesh'd in blood and cruelty that he sticks not in his furious malice to murther the Priests of the Lord in despite and defiance of the Lord himself whom they served and into whose protection they betrusted their lives This was much like the Devil's doings who when he must not meddle with Job's self falls foul upon Job's Servants thus Saul seems to be Sataniz'd here N. B. And Doeg the Edomite must be his tool to work with who is call'd so ver 18. on purpose to wipe off the stain from the Israelitish Nation of so bloody a Butchery intimating that a true Israelite would abhor such barbarous villany none but an Edomite one of that bloody Off-spring of Prophane Esau who had an implacable hatred against Israel would dare to perpetrate such an unparalleld a Massacre not only of those 85 Priests of the Lord but also a great multitude of many more Innocents when Doeg at the Devil's command as well as Saul's destroyed the City Nob the Men Women Children and Sucklings ver 19. leaving the Tabernacle desolate of either place or Priest says Josephus N. B. Whether Doeg could do all this execution with his own hands only some question no doubt but he might do much mischief with the Devil's help where he met with no resistance it may be Saul had more Edomites than Doeg attending him or such degenerate Israelites as he had debauched for his Tyrannical practices 't is probable Saul was thus severe against this City Nob in terrorem to afright all his Subjects from assisting David The last Remark is The issue of this Tragedy ver 20 21. wherein mark First How God over-shoots the Devil in his own Bow while this bloody Villain Doeg and his cruel Master Saul or Satan in him the Devil in both thought of nothing but of glutting their blood-thirsty minds they are unwittingly over-ruled to be but the Executioners of God's just yet severe Sentence against Ely's Family Chap. 2.31 God used them as Physicians do Leeches to suck blood for their Patients health so God did those blood-suckers for his own glory c. N. B. Secondly Yet Abiathar who now was High-Priest by his Fathers death must by a singular providence escape from this general Massacre for God had promised to preserve some of Eli's House Chap. 2.33 Though God had long suspended that direful threatning against Eli's Family for the outragious villanies of his profligate Sons c. Yet now suffers this Divine Vengeance which had slept for a great while now to awake and break forth in this brutish manner but in wrath God remembers mercy Hab. 3.2 N. B. Thirdly Abiathar escapes and comes to David as he was going to Keilah Chap. 23.6 7. and tells him the sad Tragedy hereupon David becomes heartily sorry saying tho' Saul and Doeg as I feared when I saw him at the Tabernacle be the cause of all this blood shed yet have I been the occasion of it by deluding Ahimelech with my untruths for which as I am much to be blamed so am I greatly humbled So he promiseth N. B. Fourthly To Abiathar that he would repair his loss by making him his High-Priest thus when David had ascribed the whole guilt of this Massacre to himself the Lord extracts this good out of that evil for encouraging discourag'd David that now he that an High-Priest in his Army as well as a Prophet to counsel and comfort him So Christ our Mystical David saith to us With me ye shall be in safety c. as literal David said to Abiathar N. B. Fifthly How Doeg dyed by his own hands with Saul his bloody Master see Chap. 31. Remark the Fourth 1 Sam. CHAP. XXIII THis Chapter containeth Saul's pursuing David through Inhabited Places and Vninhabited Desarts The first was Keilah an Inhabited City in the Tribe of Judah thither Saul pursued David upon which are these Remarks as First The Occasion of Saul's pursuit which was David's delivering this City from its Enemies Wherein are Remarkable First The Antecedents of this Deliverance by David Tydings were brought him that the Philistines fought against Keilah and plundered all about it v. 1. This City was in Judah Josh 15.44 and lay nigh Hareth Forrest where David now was Chap. 22.5 and being besieged by the Philistines who had seized upon all their Corn in the Fields where it was to be Thrashed and Winnowed
with the Wind. The Citizens fearing that Saul could not come soon enough being far off nor raise Forces for their Relief sends to David who was near at hand and had Forces about him desiring his help against the Besiegers Secondly the Concomitants which be two the first is David's Discouragement to undertake it was from his own Army saying We are not safe here much less there v. 3. that is we shall be as Corn between two Milstones enclosed behind and before with our Enemies for Saul will be sure to pursue after us and the Philistines if Routed by us will have fresh supplies this place lying upon the Borders of their Country The second was His Encouragement to the Expedition which was double for as he had enquired of the Lord by his Prophet Gad v. 2. for the confirmation of his own Faith because this was his first expedition against the Philistines from himself the former having been by Saul's Commission and it was likewise a dangerous Attempt of his Handful of Forces against a Numerous Army He therefore Would wage War with Good Advice Prov. 24.6 seeing it is a matter of so great Moment and the Event of it so uncertain N. B. The neglect of this Duty in consulting with God about this weighty Work cost good Josiah his Temporal Death but David here dare not do so He does his Duty and now receives a new Commission not from Saul as before but from the Lord of Hosts himself saying to him Go and prosper yet his four hundred Followers took no notice of this former Answer of God's Oracle but by David's Report only so made many Carnal Objections as if it were but a fool hardy Attempt Hereupon David consults God the second time v. 4. by his Prophet Gad for Abiathar was not yet come to him with the Vrim and Thummim v. 6. meerly to confirm the Faith of his Followers Thirdly The Consequents of this Expedition v. 5. Though Saul had proclaimed David a Rebel and a Traytor to his King and Countrey yet he adventures his own Life to relieve this City from the common Enemy and was so far from being a burden to his Countrey that he fought the Philistines with his few Forces discomfited them in Battel and took the Plunder of their Camp wherewith he maintained his own Soldiers that they might not be injurious to any of their own Countrey-men He brought away much Cattle which either he found in the Philistines Camp brought with them for Provision in the Siege or fetched them out of the Philistines Countrey whom he pursued after he had defeated them and raised the Siege into their own Land The Second Remark is No sooner had David saved Keilah and returned from the pursuit but he seats himself and his small Army in this fortified City which he had thus saved N. B. We may mark here 1. Abiathar coming to David at Keilah Some suppose that this Man staid at home to take care of all the Holy Vessels and Vestments when all the other Priests went along with Ahimelech at Saul's Summons where they were all basely Butchered as above Abiathar being informed hereof hereupon packs up his All and by a good Providence he hastily folds up the Holy Vestment with the Urim and Thummim wherewith the High-Priest confulted with God Exod. 28.30 in his Fardle and flees to David here with it N. B. As Saul had oft grosly neglected this Ephod and now was most justly deprived of it So David had now got it v. 6. which could not but much corroborate his Confidence in God's Promise of giving the Kingdom to him when now the Lord had furnish'd him both with an ordinary and an extraordinary Minister to assist him namely Abiathar as an ordinary High-Priest and Gad his Seer as an extraordinary Prophet Abiathar's coming thus Accoutred must needs be very acceptable to David and could not but qualifie his present Sorrows for his being the occasion of so bloody a Butchery c. N. B. Mark 2. How Saul deludeth himself with false hopes v. 7. He hearing that David was come into a City with Gates and Bars promiseth to himself his desired Prey saying Now God hath delivered David into my hands as if the same God who had rejected him were now on his side N. B. Thus this foolish Hypocrite flatter'd himself until his Iniquity was found to be hateful Psal 36.2 what he earnestly desired he easily believed God was near in his Mouth but far from his heart Jerem. 12.2 Saul falsely hoped what David had chose for his safety would now become his ruine therefore resolveth to catch him in Keilah v. 8. though he knew of God's Watchful Providence over David whereby he had been so oft delivered out of his bloody hands The Third Remark is The Event of Saul's Attempt of catching David in Keilah Where N. B. Mark 1. Saul readily raises all his Men of War to Besiege Keilah when David was in it but he was not so forward to relieve Keilah when the Philistines did Besiege it for his Malice against David was more than his Love of a King to his own Countrey N. B. Mark 2. When David heard of Saul's March though he pretended to his Army that it was for fighting against the Philistines that Besieged Keilah yet David knew he intended to surprize him v. 9. and therefore David calls Abiathar to consult God in the Ephod with the Vrim and Thummim David putting words into his Mouth what to pray for according to Numb 27.21 that he might know the Will of God in it v. 10. N. B. Mark 3. The Enquiry of the High-Priest at David's Direction was double and both Hypothetical or upon Supposition as God's Answer was accordingly to the Enquiry v. 11 12. The first Enquiry was Will Saul come down to Keilah God Answers He will if thou continue there And the second Enquiry was Will the Men of Keilah deliver David into Saul's hands God Answers again If Saul come down and thou stay there they will This is called Scientia Media in Deo by the School-men God knows future Contingents and not only things that are absolute but things that are conditional also God knows Mens thoughts afar off Psal 139.2 and knows better than themselves what they would do in such and such a case N. B. Bernard saith Deus est Intimior Intimo nostro God is more inward with us than we are with our selves God by his Omnisciency knows all Mens Passions and Purposes if they be led into such and such Temptations Therefore saith the Lord to David here though thou hast deserved the City-Crown for saving the City from the Siege of the Philistimes that would have destroyed their All and therefore they owe their All to thee their Deliverer yet trust thou not the Citizens if Saul come and put them upon Tryal they will prove treacherous to thee they have already served themselves of thee and now they will make no matter what befals thee they will
requite thee evil for good I know their Aversion to David and their Affection to Saul whom they fear more than Love and rather than they will suffer such Severities as Nob did by Saul they will certainly make thee their Sacrifice to pacifie Saul's Phrantick Fury and judge it better than one Innocent person perish than that their whole City should be destroyed Inferences from this grand case may not be omitted N. B. Note well The First is That Scientia Media which the Schoolmen plead for cannot consist with the highest Perfection of God because as they state their Notion it maketh some knowledge of God to depend principally upon the External Object in Man and not independantly upon the Eternal Will of God The plain Truth here is that God by his Praescience and Omniscience Knoweth all things Joh. 21.17 both all Good and all Evil he foreseeth three sorts of Evils 1. The Evils of Nature as Famine Sword Pestilence c. so reveals them to his Prophets 2. The Evils of Sin both in Men and Devils c. And 3 The Evils of Punishment which God inflicts upon both The Eyes of the Lord run to and fro through the Earth 2 Chron. 16.9 The maker of Man Psal 33.15 Isa 44.2 must needs know what is in Man John 2.24 25. So God hath a Science of Vision even of all future things whether they be in their own Nature necessary or free and voluntary or Contingent and casual And here God by his Omniscience fore-knowing in these future contingents what would come to pass in the course of Naturral causes though in his Absolute Decree he had purposed that they should never happen and therefore he croâ—â—â—â— their Course so God telleth David here that Saul would certainly come down and that the Men of Keilah would as certainly deliver David into Saul's hands if their purposes were not crossed by David's departure which God had Decreed c. Objection How could these two Oracles of God be true when it plainly appeareth that neither of them came to pass Answer 1. David did not enquire of God what would absolutely come to pass for then he had fled in vain Answer 2. God's Oracle was rather a Provident Caution to David teaching him what he should do than any positive Assertion informing what Saul and the Men of Keilah would do Not speaking of the Decree and Providence of God to the contrary N. B. Note well The Second Inference is God loveth to be often sought unto by his Praying People Luk. 18.1 c. and therefore answereth them not all at once all they desire but by degrees that he may the more frequently hear from them which God loveth Cant. 2.14 These two requests of David to God are rehearsed both together v. 11. But God answers only to one of them and then the other request is renewed again v. 12. to which God gives a particular Answer and not to both at once Thus the Cloud of Heaven doth not empty it self by any sudden and violent out-burst nor dissolveth all at once by impetuous Streams and Water Spouts but gently distilleth by drop and drop N. B. Note well The Third Inference is What desperate Wickedness lodgeth in the Heart of fallen Mankind which lyeth lurking there and never discovered because Satan's Temptation and Man's Corruption have not an opportunity given them by God to meet together as in this case of the Men of Keilah who are supposed to be the Magistrates of the City so called and whom David was more jealous of than of the Common People who are not usually so ungrateful to their Deliverers saith Martinius David trusted those Migistrates with Himself and his Soldiers seeing the City was of sufficient strength for Defence against Saul's Forces if these Chief Citizens would but be faithful to him which he might hope they could not well be otherways seeing they both knew his Innocency and themselves lay under such a strong obligation of venturing their Lives for him who had so lately ventured his own Life and the Lives of his Army to save them from the Philistines Siege Notwitstanding under David's hope of Trust God saw Treachery Jer. 17.9 though they never had opportunity to discover it 'T is true they were bound to save their City from being ruin'd by Saul as Nob was yet might they have done this by a friendly intreating of David to depart The Second Part of this Chapter is Saul's pursuit of David into the Wilderness when he was thus miraculously delivered from him by his departure from Keilah from v. 13. to the end Remarks upon it are First David at his departure thence hath augmented his Army Two Hundred Men more to his Four Hundred he had before Chap. 22.2 This new Addition was made by his Valour and Victory over the Philistines Besiegeing Keilah and his raising the Siege there could not but oblige many of the honest Citizens to List themselves under such an Honourable General So that now he hath got the number of Six Hundred Soldiers v. 13. N. B. Here again David is constrained to wander hither and thither where he could find any Refuge with his Six Hundred Men Saul hunting him every day but God delivered David out of his bloody hands v. 14. quite contrary to what Saul had fondly perswaded himself that God would deliver him into his hands v. 7. Here N. B. Note well 1. Concerning Saul he saught David every day so outragiously resolv'd he was to ruine him which desperate Blood-thirstiness for David's Destruction did plainly transform him into the Devil's likeness whose Malice against Mankind is not only uncessant but also unsatiable so that Saul is now another Satan N. B. Note well 2. Concerning David that God to make him fit the more for the Kingdom makes him go he knew not whither which had been Father Abraham's case whom God call'd to his foot Isa 41.3 and leads him as it were blindfold he knew not whither Hebr. 11.8 yet this was both Abraham's and David's support tho' neither of them knew whither they went yet both of them well knew with whom they went for they walked as dear Children in the hands of a tender Father and of the two David was the happier in this that he went not now in an untrodden path for Abraham had gone before him therein to lead him the way The Second Remark is Saul's â—â—dry Snares he laid to intrap David all which as they were disappointed by the Providence of God in general v. 13 14. so in particular were discovered by David's Scouts and Intelligencers whom he employ'd to espy out Saul's Motions or he might behold them by some prospect from an high Mountain v. 15. but more especially they were qualified by Jonathan's Cordial Kindness to him and Candid Correspondency with him v. 16. Who came into the Wood where David had appointed to meet him and strengthened his Hands in God by reminding him of God's infallible promise to him and of his irresistible
Providence over him in all his dangers hitherto and assuring him the same would still so secure him that he need not fear his Father's finding him v. 17. N. B. Where good Jonathan promiseth to himself of being second in the Kingdom more than God had promised him grounding this his Confidence upon David's Generosity and Fidelity in the Covenant contracted between them and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity as did the two Brothers Frederick and John Dukes of Saxony who most amicably managed the Matters of the Dukedom by their mutual Counsel and Consent to the great advantage of the Common-wealth but God had purposed to dispose of this good Man Jonathan otherwise and to advance him from an Earthly Pilgrimage to an Heavenly Kingdom The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death but providing a better Life for him c. N. B. Thus God doth with many of his Godly Servants who oft fail of their hopes in Earthly Comforts whereof they have no absolute promise giving them preferment unto those Comforts which are Spiritual and Heavenly Thus Paul hoped God would deliver him from Death to be restored to the Philippians when he wrote to them from Rome where then he was Prisoner 2 Cor. 1.10 Phil. 1.25 Yet Ecclesiastical History doth assure us that Paul was not delivered from his Prison in Rome but there he ended his Days by a Glorious Martyrdom When God rewards not the Godliness of his Servants with the Silver of this Life he never fails to pay them with the Gold of a better Life N. B. Thus Jonathan might be next to David in Heaven though God would not have it to be so on Earth N. B. At this Meeting likewise these two renew their League of Love the third time the first was in the House chap. 18.3 the second was in the Field chap. 20 3. and this third was in the Wood here v. 18. not done thus often out of any Jealousie they had each of other but because Lovers do love to renew their mutual Loves often and seeing Humane Nature is so fluid and fickle we also ought to renew our Covenant with God often all will be found little enough to oblige our slippery hearts in a Conscientious Observation of the Conditions of the Covenant N. B. Behold here the remarkable Modesty of this good Jonathan in his ready renewing of the Old Covenant betwixt them before the Lord before Gad the Prophet and before Abiathar the High-Priest not once upbraiding David with the many Affronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father who as he tells David acted all along against his own knowledge seeing Samuel had told him God would have David to Reign in his stead chap. 15.28 and observing David's daily safety and success under the shadow of God's Protection and which he was brought to confess at last that he knew it to be God's will indeed chap. 24.20 The Third Remark is The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands v. 19 20. Though these Men were of David's own Tribe and descended from Caleb 1 Chron. 2.42 yet so far did they degenerate from that good stock as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines Possibly they might fear Saul would serve them as he had served the City of Nob as the Men of Keilab feared However this perfidious dealing of those Men of Judah with David in discovering him to Saul c. did so discompose his Spirit that for composing it with a Divine Cordial he composed that sweet Psalm the 54th where he calls those Men of his own Tribe wherein he trusted a Company of Treacherous Strangers v. 3. who from the Alienation of their Affections though near to him in Affinity they had dealt more unkindly with him than Forraign Countries had done therefore David turns them over to God that he might take an order with them Psal 54. v. 5 c. The Fourth Remark is The kind Reception Saul gave to those perfidious persons v. 21 22 23. Wherein First Saul dareth to pronounce a Blessing upon them for their Perfidiousness and that from the Lord whose Priests he had basely butchered God was much in this Hypocrites Mouth while the Devil that envious one was in his Heart He makes Religion his pretence to palliate his bloody purpose of killing David and to Animate them in their Treacherous design Secondly Hereupon he lays his Royal Command upon them to search out David's lurking holes rendring this reason that he is so crafty he will certainly slip you if you be not exceedingly circumspect And Thirdly When you have sett him for certainty then bring me word that we may joyn together and catch our Prey So loth was Saul to lose his labour and to come off with dishonour by being disappointedany more N. B. Note well 1. Oh that we could with the like care Find out and Ferret our Dilectum Delictum or Darling Lust That Sin which doth so easily beset us Hebr. 12.1 And will certainly find us out if we do not carefully find it out first Numb 32.23 N. B. Note well 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself and against his Son Ishbosheth 2 Sam. 4.10.15 Saul an Unsound Hypocrite durst do that which David a Sincere Saint durst not do The Fifth Remark is David's marvelous Deliverance when Saul had compassed David about and resolvnd to ruine him and his Six Hundred Men as one Man v. 24 25 26 27 28 29. Where we may Mark First Those Secrets of Saul were discovered to David by Jonathan as some suppose that the Ziphites were Saul's Guides to catch him upon this he departed from the Wilderness of Ziph and went into that of Maon Secondly Saul pursues him thither and dividing his Army into several Parties each marching several ways after David at last they come so nigh him as nothing but a Mountain was between them Here David was in great distress yea and in great distrust too thinking Samuel was a Lyar in promising him the Kingdom Psal 116.10 12. which Psalm David Penn'd upon this occasion Thirdly Here God more than the Mountain comes as out of an Engine gives Saul a diversion from David by an unexpected Message of the Philistines Invasion supposed to be procured by loving Jonathan against whom he was forced to bend all his Forces knowing they would utterly lay wast his whole Kingdom if not prevented Thus God sent from Heaven and saved him Psal 57.3 which Psalm he Penn'd on this occasion also Therefore was the place call'd Selangh Hammalekoth a Rock of Division because here God divided Saul from his Prey Divine help came when Human failed 1 Sam. CHAP. XXIV THIS Chapter consists of two General Parts
I shall one day perish c. Wherein Mark First David instead of Consulting with God either by the Prophet Gad or by the High-Priest Abiathar with the Vrim and Thummim doth consult here with the Carnal Reason of his own Heart which is the worst Counselor in the World David did not trust in God when afraid as Psal 56.3 And Josephus tells us he took Counsel from his Company none of the best such as Abishai who had twice counselled him to kill the King Secondly Mark here David's mighty mistake in saying from the dictates of such blind councel aforesaid There is nothing better for me than to flee to the Philistines When indeed there was nothing worse for him upon many accouâ—â—â— N. B. Note well The sum of the Reasons demonstrating how David ran upon a desperate Rock here briefly be First He forsakes the place where God had settled him by the Prophet Gad chap. 22.3 5. and had given him assurance of Divine Protection by a special promise yea and much experience of manifold deliverances from Saul by Gods Providence The Second Reason is Seeing God had check'd David for living with the Moabites which was more tolerable as being the Posterity of Righteous Lot c. How could David devise it the best for him to flee unto the Philistines who were of the number of those Cursed Nations whom God had devoted to utter destruction and with whom God had forbidden Israel to make Leagues or to live among them The Third Reason is David well knew what a professed Enemy to them they looked upon him to be both for his killing their Goliah and for his slaying Two Hundred of them whom he Circumcised after they were slain which was the highest Affront to that uncircumcised Nation besides all other slaughters he made among them in other Battles and Victories 'T is strange how David could expect any safety among such a People after so many unpardonable provocations and say 'T is best for me to flee thither The Fourth Reason is This act of David was a scandal to the weak and a scorn to the wicked As his own Nation on the one hand could not but be offended at David's deserting the cause of God and exposing them now weakned by his withdrawment with a considerable company of their most expert and most experienced Souldiers to the Invasions and Incursions of their Enemies round about c. So on the other hand the Philistines could not but scorn David and call him a Turn-Coat so wound Religion and the Professors of it through his sides as if they were a pack and parcel of Men who notwithstanding their plausible pretences of Profession would tack about to the Enemies side for their own safety and advantage and so betray the cause of God and of his People The Fifth Reason is Hereby David voluntarily incurred the penalty of that direful Curse and Doom which his own mouth had denounced against Doeg and the other Court-Sycophants of Saul for driving him out of God's Inheritance and tantamont for commanding Him to go and Worship other Gods chap. 26.19 And now David does that to himself for which he Curseth them The Sixth Reason is Hereby David involved himself unavoidably into that odious sin of ingratitude Ingratum si dixeris omnia dixeris which hath all sins in the Belly of it by his present procuring protection and provision from that very People whom be knew God would have him when he came to be King to fight against as God's and his mortal Enemies Where was David's gratitude to them then for this their present protection of him from Saul's persecution The Seventh Reason is How could this be the best for David to do which did expose him to so many Snares and Sins As the Sequel of this History doth Demonstrate The Second Remark is David departs to Achish King of the Philistines c. v. 2 3. Where Observe First Whether this doing was best or worst for David he thought himself forced to do it through his fear of Saul's irreconcilable Rage which made him so fickle in all his Oaths and Promises of Friendship Secondly No doubt but David did first obtain the publick Faith of this King by his Agents that had agreed upon Terms for his safe abode in Gath the Capital City c. Thirdly David might well hope Achish would be glad to entertain him partly because he freed himself from the most formidable Enemy he had in all Israel now when he was designing a War against them He feared David more than Saul And partly because David came not now alone as he did before chap. 21.12 but now brought pledges enough of his Fidelity So Achish before David's Fear became now his Friend The Third Remark is These Tidings being told Saul that David was fled to the Philistines he sought no more after him v. 4. Which implyeth Saul would have sought him again had David staid within Sauls Dominions so restless and irreconcilable was hi Malice against him notwithstanding all his Oaths and Promises to the contrary therefore David had some pretence of fear and so got Himself and his Six Hundred Souldiers with their Wives c. out of his reach The Second â—art of this Chapter is the Accidents that befel David in this place of his Retirement Remarks upon it are First David's Humble and Modest Petition to Achish for a place to dwell in not liking to dwell in the Roral City v. 5. For 1. David found Gath where the King had his Court a bad Air to breath in for his own and his Friends Devotion Exeat ex Aulâ qui volet esse pius He that would be truly Religious must not resort to an Irreligious Court c. No doubt but as Lot was in Sodom he was also vexed with Court-Vices 2. He might fear that his Friends and Followers would soon be corrupted with both the Idolatry and Immorality of the City 3. He might desire a distinct place for himself and all his Men c. where they should Worship God freely and not offend the Philistines 4. That he might not be ensnared to fight for the Philistines against Israel which he now knew they were designing to do 5. That he might make unknown Incursions into neighbouring Nations such as God had devoted to Destruction c. The Second Remark is Achish's Liberality unto David in granting his Petition and bestowing so great a City as Ziklag upon him so capacious as to receive David and his Six Hundred Souldiers with all their Wives and Children v. 6. N. B The King gave David Ziklag not only to Inhabit in for the present but to Possess it as his own to oblige him the more whom he knew well able to serve him in his Wars N. B. Though this City had been given to the Tribe of Judah Josh 15.31 and after to the Tribe of Simeon mingled with Judah Josh 19.1 5. yet had the Philistines kept Possession of it until this time the Israelites not
being able to Conquer it The Third Remark is The time how long David enjoyed this City we are told it was a full Year and four Months v. 7. which some read from the Hebrew Text only about four Months that is some odd Days saying David fled from Saul at Samuel's Death which as they say was but Seven Months before Saul's Death So Saul persecuted David Eight Months only after the Death of Samuel c. N. B. This is the Computation of Peter Martyr Vatablus c. and Judicious Dr. Lightfoot saith That in the Thirty Ninth Year of Saul David was sent to Ziklag and in Saul's Fortieth Year divers of Saul's own Tribe resorted thither to David which was a bad Omen to Saul of his approaching fall 1 Chron 12.1 to 8. So tender was God of his Servant David as to procure him a place of Repose and sent him some to comfort him in his straits yea and to Cut those straits short in respect of time also The Fourth Remark is The successful Incursions David made upon the old Enemies of Israel while he abode here v. 8 9. It seems Ziklag was but an Hungry place to him according to the Notation of its Name which signifies Augustia Sextarij a making their measures narrow from the scarcity of Provisions David was here hard put to it for a poor Subsistence and therefore was forced to Forrage abroad and to fetch in the Spoils of Foraign Enemies to Israel And this place being an out-Town was fittest for David to do so undiscovered Thus David Invaded some Countrey-Towns of Amalek whom Saul had spared chap. 15. and some of their Neighbours and Left neither Man nor Woman alive to tell Tales or carry Tidings to Achish and this he did because God had devoted them all to destruction c. The Fifth Remark is David's Policy in Deceiving Achish with words as well as deeds v. 10 11 12. David returning from his Conquest did likely call at Gath by the way to make a Royal Present of the best of his Spoils to Achish who thereupon asked him where his Exploit had been David answered Against the South of Judah c. N. B. Which was either a Flat Lye or a Foul Equivocation not becoming him who was both an Anointed Prince and an Eminent Professor yea and Prophet too of the Pure Religion Take it at the best it had the formality of a Lye in it which is A purpose to deceive Achish who understood it that David had fallen upon the South parts of Judah it self and not on those beyond it who were Confederates with Achish or Tributaries to him whom he was bound in Honour to Protect Therefore t is said Achish believed David that such a Man would not Lie N. B. Josephus saith Achish did the easilier believe it because he so earnestly desired it Quod volumus facile credimus What we would have to be we most easily believe to be That David might be the firmer to him against Israel whom he had thus disobliged But chiefly God would have it so for David's good though herein God left him to lye The best of Men are but Men at the best out of God's precincts out of God's protection yet God makes Achish Kinder to him than Saul his Father-in-Law and King of Israel was 1 Sam. CHAP. XXVIII THIS Chapter is a Narrative of the Preparations made both upon the Philistines and upon the Israelites part for the fatal Battle wherein Saul had his fatal and final fall Remarks upon the First Part the Philistines Preparations are First When Saul's sin was now grown Ripe and Ready for God's Sickle when Samuel was Dead so could not relieve Saul by his Prayers for him as he had done while he was living and when David was now become a weaned Child Psal 131.2 and so fitted to come to the Kingdom then God stirred up the Philistines to War against Israel that Saul might meet with his Condigne Punishment at the last and this the Philistines were the more encouraged to do because they had got David their greatest dread amongst them whom therefore their King Courteth to fight for them v. 1. promising to make him his Protector and the Chief Captain of his Life-Guard v. 2. When David had given him an ambiguous Answer to his Demand saying Surely thou shalt know what thy Servant can do N. B. Note well Sure I am we ought to say so to God and to give him the best of our best Gen. 43.11 Though we cannot do what we ought yet ought we to do what we can though it be but a little Mark 14.8 and that Little also be of his own 1 Chron. 29.14 But David here doth not declare what he would do either for Achish or against him for Israel Indeed he could doe neither with any Honesty seeing an indelible obligation lay upon David to sight for God and his People and he was not a little obliged in his fidelity to the Person of Achish for his favour and liberality though his People bore a grudge against him and his Chap. 29. ver 3. yet could he not prove a Traytor to the King himself and therefore giveth another Ambiguous Answer as he had done Chap. 27.9 10. N B. The Law of Charity chargeth us to say that David resolved with himself neither to fight for the one nor for the other but relied upon the good providence of God to extricate him out of his present perplexities either of betraying his trust to Achish or of fighting against God's People neither of which could David do with a good Conscience and though he had brought himself into those Briars by his own Carnal Counsel Chap. 27.1 2. yet God by his grace fetched him out Chap 29.4 c. The Second Remark is The Philistines gathered a very formidable Army being encouraged that Saul had now neither Heaven to help him because holy Samuel had left him as forlorn being now gone to Heaven nor could he expect any help from Hell because he had put away all the Wizards out of the Land ver 3. according to God's Law Levit. 19.31 20.6 27. Deut. 18.11 which he did as is supposed partly from a conceit that they by their Witchcraft had sent that Evil Spirit upon him c. N. B. For after Saul's rooting out of Witches we have no mention of his Evil Spirit troubling him in the latter part of his life which mercy was possibly granted him as a Reward for that Work and partly that he might gain the repute of a Religious Prince after all his misgovernment which in this his exigency would be useful to him among all the Tribes N. B. Note well From hence how far a wicked Hypocrite may go in doing some of God's Commands to shew a false zeal for God as Saul did in this of putting down Witches and in slaying the Gibeonites in his zeal also as 't is said 2 Sam. 21.1 2. The Third Remark is Another encouragement the Philistims had
the Kings Death v. 22 23 24. she might fear it because Saul had slain so many of her Consorts and how some would say she had revenged it by killing him So it was her self love to set Saul fafe out of her hands But Josephus highly commends her for this kindness to him that had slain her Consorts and could now never be likely to make her recompence 1 Sam. CHAP. XXIX THIS Chapter contains the Dismission of David out of the Camp of the Philistines and not without disgrace Remarks upon it are First The Circumstances of David's Dismission as 1. The Place where it was v. 1. was Aphek contiguous to Shunem where the Philistines Encamped chap. 28.2 covering both those places with their numerous Host 2. The Time when v. 2. It was at their General Muster when the Lords of the Philistines took a distinct View of every Company Regiment and Brigade whereby David was discovered in the Rear-band attending as Life-Guard to Achish their General The Second Remark is The Quarrel those Lords of the Philistines had against David for which he must be Cashierd out of their Army and all his Men with him First Their Quarrel was against them all in General because they were Hebrews v. 3. which they knew to be so by their Language Garbs and Manners as hateful then to the Heathens as the Christians are now to Pagans and Infidels The Philistines at this time accounted the Hebrews their mortal Enemies Secondly But their principal Quarrel was against David saying Make this Fellow to return v. 4. This they spake in great Wrath against him calling him Fellow in contempt and those Four Princes thus roughly ruffling with Achish about David were Fellow-Princes with the King whom they would not suffer to Patronize David notwithstanding his fair Apology from long experience he made for him to them Nor can this Military Prudence of those Four Princes be altogether condemned seeing they looked upon David but as a reconciled Enemy at the best so not to be too far trussed saying Because some Hebrews heretofore had given us the slip and turned from us to the Enemy chap. 14.21 and because David hath no better expedient to reconcile himself to Saul than by betraying us into his hand N. B. Note well Thus they strenuously Argue First That he will do it as one discontented to want all the comforts of his own Native Countrey and live an Exile in a strange Nation but the betraying of us will merit his return Secondly they Argue That he can do it v. 15. As his Interest may incline him to betray us so he hath abilities to do it being so well known to be a Man of valour in conquering our Goliah c. The Third Remark is Achish the King when he saw he could not hold up against the other Four Lords his Confederates in this War nor could effectually justifie David against their jealousies v. 6. he kindly intreats David to an Amicable dismission lest the Lords in their morose humor should Cashier him by force c. And so Complaisant was the King that though he was an Idolater and a Dagon-Worshiper yet he Swears by David's Jehovah so much good he had got in the knowledge of the true God by his kindness to David and conversing with him that he might receive his unwelcome Message with less offence assuring him it came not from any want of my love which thou hast throughly merited but 't is only because the Lords love thee not N. B. Indeed there be but few Lords in the World that love such as David was a Man after God's own heart not many Noble are called 1 Cor. 1.26 However Achish here doth qualifie the severe Suspicions and Censures of those losel-Lords by saying to David the Lords favour thee not and therefore I advise thee to depart and displease them not seeing thou art now in their power and it is not in my power to defend thy innocency v. 7. The Fourth Remark is David's Reply to Achish v. 8. Why may not I go to fight against the Enemies of my Lord the King this was down right glosing flattery and David's grievous frailty in such deep dissimulation No doubt but David had earnestly prayed that God would prevent his going to Fight against God's People and now when God is at work to grant his desire he pretends a grand discontent that he is prevented from so doing in Achish's service N. B. Menochius affirms that David did well in uttering discontentful words this Complaint was necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the most desperate danger from the Lords The Fifth Remark is Hereupon Achish doth assure David that he was good in his sight as an Angel of God v. 9. that is a Man of such Excellencies in mine eyes that thou seemest as an Angel sent from Heaven to me which Phrase he had learnt from David also tho' an Heathen but saith he tho' thou be as welcom as an Angel to me yet art thou as irksom as a Devil to those Lords that are of equal Authority with my self save only they have made me their General and seeing all thy Souldiers are Saul's Servants as he calls them v. 10. thou canst not oblige them say the Lords to fight for the Philistines against their Old Lord and Master therefore I dismiss thee in peace depart as soon as it is day to Ziklag which I gave thee lest thy longer stay incense the Lords and they fall on thee and thy Followers in the Camp upon this David departs early before the Battle began c. The Sixth Remark is The Stupendous Providence of God towards David when his own Carnal Policy had brought him into this perplexity by his forsaking Judah where God placed him Chap. 22.5 and his coming to Gath where he had placed himself Chap. 27.1 c. He must now be perfidious either to Saul or Achish he can be neither with comfort when the wit of Man cannot extricate him then God comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine useth these Lords to rid themselves of him desiring rather his Room than Company they look'd no farther but God did not only to bring David out of the Bryars here but also to send him in season to redeem his loss at Ziklag Chap 30. 1 Sam. CHAP. XXX THis Chapter is a Narrative of David's Successful Deeds for Ziklag against the Amalekites The Remarks upon David's Expedition here are First the Calamity of Ziklag and its Citizens when David came thither he found the City burnt sacked and spoiled v. 1. and all the Women with their Sons and Daughters were carried away Captive and all this was done by the Amalekites who had not slain any v. 2. though David had not left in his Expedition against them neither Man or Woman alive Chap. 27.9 and though these Amalekites took the advantage of David's absence and sought revenge yet were
they so chained up by the over-ruling Providence of God that they are bound up from doing so much mischief to David and his Friends as David had done to them for God designed this Calamity only to Chastise David for his distrusting God in the Land of Judah Chap. 22.5 and for his Dissimulation to the King of the Philistims but not to deliver either Him or His to Death The Second Remark is though the loss was not so great as it might have been without God's restraint yet was it so grievously deplorable that they all bewail'd it and wept until they could weep no more v. 3 4. and no wonder for Achish had dismiss'd David and his Men and bid them return home to the City which he had bestowed on them They thereupon march away and were three Days in marching from Achish's Army to Ziklag v. 1. 2 Sam. 1.2 well wearied undoubtedly with this long march all on foot and at the end find they had no home to harbour them nor Wives to embrace them after a long absense nor Sons or Daughters to refresh them with their presence and t is no wonder that David was greatly distressed also for the loss of his Wives v. 5. but more especially for fear of being stoned by his own Friends and Followers as he was the Chief Cause of all their Calamities N. B. Note well First in provoking the Amalekites to this Cruelty Secondly In his so improvidently drawing forth all his Forces that should have guarded Ziklag against the incensed Amalekites Thirdly In his being over-forward to march with Achish against their own People and to assist him in such an unnecessary yea pernicious War against God's Israel Fourthly This Fury of their stoning David might arise from that innate levity of their minds naturally inherent in the Jewish Nation that upon every discontent were for stoning their Rulers as Moses Exod. 17 6. and the Messias Joh. 8.59 and here David a Type of Christ that Blessed Messiah Fifthly Or it might spring from that stupefaction into which their great grief had overwhelmed them so that they had lost the use of their reason and knew not what they either said or did Sixthly Tacitus Noteth that an Overthrow received in any Army doth commonly cause a Mutiny The Third Remark is David's Remedy to this desperate Malady but David encourag'd himself in the Lord his God v. 6. Take a particular prospect of David's discouragements whereby he became so prodigiously distressed N. B. Note well 1. He was forced to flye from his own home in the Land of Promise and by Saul's furious rage against him driven as an Exile into an Heathenish Countrey 2. Having had a little lucid intervals a short respit of peace and breathing by seating his Family at Ziklag and though himself had been for a while absent from thence with Achish yet now had he sent him home but now he had no home to come to for he found his House burnt c. 3 What to do or which way to turn himself he knew not not to his own Country for that had been to run into the mouth of that Furious Lion Saul who sought to devour him every day nor to the Philistims durst he turn back for their Lords had such an envious eye of jealousie over him that they had newly got him Cashiered from their Army though their General had shewed much Generosity towards him yet the Lords prevailed to pack him away with dishonour and disgrace 4. The Amalekites his malicious Enemies were now become Possessors of his beloved Wives and had a strong Army to maintain their possession of them 5. His own Friends and Followers from whom alone he could expect any comfort were so exasperated as they will needs Stone him Alas poor distressed David What was his Remedy against this desperate Malady He can look for relief no where here below therefore he looks up to Heaven and encourag'd himself in the Lord his God now David was at his worst as Joah said afterwards to him in another case 2 Sam. 19.7 This sad dispensation was worse to him than all the Evils that had befaln him from his Youth until now and therefore was a sign that Deliverance was not far off as when things are once at the worst we use to say they will then mend so David's Deliverance was here at the door when he believingly cast his whole dependency upon the Lord his God only whom he had found Faithful to him in his Promises and had never fail'd him in his deepest dangers with his Providences God loves David well knew to reserve his holy hand for a dead lift in the behalf of his Servants in Covenant with him when there is a damp upon their hopes and a death upon their helps Thus his Encouragements in God did by the help of his Faith out-weight weighs his discouragement from Man though his distress was the greater inasmuch as those very distressed Persons whom he had received into his protection Chap. 22.2 were now become David's grandest distressers in their designing to stone him The Fourth Remark is The Antecedents of David's Expedition against the Amalekites v. 7 8. wherein he first craves Divine Help and Consults God's Oracle according to God's Ordinance Numb 27.21 as he had done before with good success for his own safety Chap. 23.9 10 c. He here begins at the right end c. Before which time we find in this good Man a bad neglect of this good duty in thus Consulting with God for we read not of his calling for the Ephod either when he fled to Gath for Refuge from Saul Chap. 27.1 or when he offered to go along with Achish to the Battel against Israel Chap. 28.2 But now when his distresses he had brought himself unto be being his own Counsellor made him sensible both of his former errors and of his present duties now he can cry again bring hither the Ephod This Great distress had driven David into his Counting-House where he found how his God in Covenant Relation had hitherto preserved him by his All-poweful Providence and had likewise given him a special Promise which he could not but account Infallible of his succeeding Saul in the Kingdom therefore so good a God was no longer to be neglected by him who was bound likewise by Covenant on his part to acknowledge God in all his ways and not to lean upon his own understanding Prov. 3.5 as he had done heretofore and had deeply smarted for it No doubt but David had more than a Months mind to pursue the Amalekites and to recover his beloved Wives yet dare he not now do so without God's leave and liking and no sooner did David remember God but God also did remember him and gave him an Answer of Peace both his approbation and direction to pursue and prevail David's Ephod brought a Blessing to him when Saul's Witch brought a Curse upon him and his Sons c. N. B. Note well Saul had
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
to David but at last come in and submit to his Government so all Nations Jews and Gentiles after a long reluctancy shall at last submit to Christ's Scepter Christ as David had both a Kingdom of Patience Revel 1.9 3.10 and a Kingdom of Power When this latter comes all his People shall be willing in the day of his power Psal 110.3 and then shall the Gentiles flock like Doves to the Windows of his Temple Isa 60.8 and he will graciously receive them Hos 14.2 Mark Secondly Israel said to David behold we are thy bone and thy flesh so Christ is our Goel Hebr. our neer Kinsman our Redeemer we may well claim Kindred seeing by his Incarnation he is become bone of our bone and flesh of our flesh and is not ashamed to call us Brethren Hebr. 2.11.15.18 he is the Head of that Body whereof we are Members Eph. 5.30 and we may boldly say he is that near Kinsman of ours that Redeemed Mortgaged Heaven for us c. Ruth 3.9 4.6 8 9. Jer. 32.7 Mark Thirdly As Israel calls David their Shepherd in time of Peace and their Captain in time of War so no less is Christ to his Church call'd the Israel of God Gal. 6.16 in both those Titles he is our good Shepherd that leads us into green pastures c. Psal 23.1 2 3. Joh. 10.3 4 10 11. and he is the Captain of our Salvation in our Spiritural Warfare Heb. 2.10 11. our King Ruler and Law-giver Psal 2.6 Isa 33.22 c. Mark Fourthly As the Congruity and Parity betwixt the Type and the Antitype runs in parallel lines both as to Conquest at the last near alliance in Kindred and in Titles of Honour so in their three-fold Unction also for as David was three times Anointed 1. by Samuel 1 Sam. 16.13 The 2. by the Tribe of Judah 2 Sam. 2.5 And the 3. here by all Israel even so Christ had first his Secret Vnction being born by the overshadowings of the Holy Spirit so was said to be Anointed Psal 2.6 7. With the Oyl of Gladness above his Fellows Psal 45.7 Secondly At his Baptism when the Holy Spirit in the form of a Dove did Anoint him and Proclaim him King also Mat. 3.16 17. and again Thirdly At his Transfiguration Mat. 17.5 c. Mark Fifthly The Parallel holds a parity in the Age of their lives also for as 't is expresly said here that David began to execute his Kingly Office at the Age of thirty years v. 4 even so was Christ of the same Age when he entred upon his Kingdom Luke 3.22 23. and had the double Kingdom of Patience and of Power as David N. B. A Sixth Parallel is added by Angelomus saying David Reigned four tens which signified fulness and perfection of times and things this also is most applicable to the Kingdom of Christ c. The Third Remark is David's Conquest of the Tower of Zion for his Royal Palace at Jerusalem v. 6.7 8 9. wherein Mark First The Opportunity David takes for this Expedition He had now an Army of Three Hundred Thousand Brave Men well Armed c. as they are summed up 1 Chron. 12.23 to v. 40. Feasting three days with David at his Coronation David was loath to lose so happy a Season when so well fitted and furnished for any Noble Exploit hereupon he marches away from Hebron to Jerusalem designing to make it his Metropolis but yet could not because the Jebusites still held the Tower of Sion there Judg. 1.23 and still in the time of the wandring Levite Judg. 19.10 11. therefore David began his Auspicious Reign with this Eminent Action of Besieging this strongly fortified Tower being a nest of many infamous Persons and such as boasted so in their impregnable Fort that they scoffed at David in his undertaking to take it from them saying the Blind and the Lame were sufficient to defend it which some interpret First Their Idols whom David had ridicul'd or derided as Gods that have eyes and see not hands and act not feet and walk not c. Psal 115.5 6. as if they had said thou David reproaches our Tutelar Daemons as if they could neither direct nor protect us but we will set those our Images in the front against thee and we bid thee defiance they will defend us well enough though we strike not one stroke for our own defence These might well be the hated of David's Soul as v. 8. N. B. Some say as Paraeus reporteth that they were the Images of blind Isaac and of lame Jacob in contempt of those Holy Patriarchs or to mind them of the Covenant betwixt Abraham and Abimelech Gen. 21.27.32 These are but Suppositions but Secondly The literal sense seems most natural and less forced than the former which is metaphorical only for those insolent Jebusites were so confident of the invincible strength of their Tower so well fortified both by Nature and Art that they verily thought a few really Blind and Lame Persons would be powerful enough to protect it against all David's Assaults Now these might be the hated of David's Soul not because they were Blind and Lame for so they were undoubtedly the Objects of David's Compassion as was lame Mephibosheth and Sense-failing Barzillai c. but because they were Jebusites accursed of God and such as were set up to deride David's Army and to defie the God of Israel yea worst of all to defend this place which God had designed for the place of his Worship in the Temple c. Mark Secondly The Action of taking this Fort the carnal Confidence of those Cursed Jebusites did not weaken but rather waken David's Courage nor did their scornful Scoffs so much discourage but rather did enrage both him and his Army for no sooner had David propos'd his Royal Offer that whoever getteth up to the Gutter should be his General v. 8.1 Chron. 11.6 but presently Joab accepts of the Exploit and finds followers enough to Conquer it by Scaling N. B. This Bold and Daring Enterprize Joab was obliged to manage with more undaunted Gallantry to redeem his lost Reputation with King David who had lately so dreadfully Cursed both his Person and Posterity for his sordid murthering of Prince Abner under a colour of Friendship before this famous fact of storming this strong Fort Joab was one of David's Chief Captains and General of the Forces of Judah Chap. 3.22 23. but now for confuting the carnal confidence of those cursed Idolaters he is made Captain General of all the Forces of Israel and Judah and when this Tower was taken the City soon yielded to David which he repaired in that part that he call'd the City of David but Joab out of the generosity of his new Generalship repaired other parts 1 Chron. 11.8 The Fourth Remark is The Contrary Events that David's Settlement over the Kingdom of Israel in the Metropolitan City Jerusalem produced namely The Congratulation of the Tyrians towards him v. 10 11
said further The King may do his pleasure with Mephibosheth but he might have his diet with me and should by me be Royally Entertained like a King's Son this was fairly promised by a sordid Pick-thank suppos'd to be a Canaanite by birth who afterward worm'd out his Master Chap. 16.4 The Fourth Remark is Humble Mephibosheth was exalted from his lurking hole at Lodebar to live in Jerusalem v. 13. tho' he was lame of both his feet and so unfit to diet at Court and tho' David had resolv'd that none such should come thither Chap. 5.8 N. B. What greater savour doth Christ afford us to feast us at his own Table in the Lord's Supper no doubt but we all come limping thither oh that we may be as humble as lame Mephibosheth c. 2 Sam. CHAP. X. THIS Chapter relateth the Story of David's sending Embassadors to the King of Ammon the Causes and Effects thereof Remarks hereupon are First David being securely settled in his Kingdom like a truly grateful person indeavoureth to testifie his gratitude unto all that had been kind to him in the day of his Adversity and now having done it at home to Jonathan's Son he would do it abroad also to Nahash's Son whose Father was now dead and who had shewed some kindness to David in distress and therefore he sent Embassadors to comfort the Son concerning the death of his Father who had been so kind to him v. 1 2. N. B. What this kindness was that Nahash shewed David the Scripture doth not declare but Tradition tells us First The Rabbins say that when the King of Moab had slain David's Father Mother and Brethren whom he had left with him for safeguard from Saul one of his Brethren escaped to Nahash King of Ammon who kindly succour'd him Secondly Jerom saith with whom Abulensis Angelomus Lyra and others do concur that when David fled from Achish King of Gath at the instigation of his Lords that envy'd David he came to Nahash King of Ammon who gave him courteous entertainment but not so much out of love to David as out of hatred to Saul who was a common Enemy to them both for as to himself Saul had given him a great over throw before Jabesh-Gilead 1 Sam. 11. and as to David Saul had driven him into strange Countries for the safety of his life and therefore some humanity must be shew'd him which he did and which David here requiteth The Second Remark is David's Embassadors of Peace were treated with the grossest disgrace v. 3 4. against the Law of Nations the young King that abused those Embassadors was Hanun which signifies gracious but he had grace in his name only not in his Nature however David will be both grateful and gracious tho' Hanun be never so graceless as he shew'd himself here His Princes did misrepresent David's simplicity indeed to him there is nothing so good saith Grotius here which may not sometimes meet with malicious Interpreters in the Courts of Kings Those Wicked Men in their Thinkest thou that David c. mused as they used and measured David's mind by their own malice It was that old Hereditary hatred of those Ammonites against Israel Deut. 23.3 4 5 6. which suggested those Satanical surmises and sinful Counsels whereof themselves at last had the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod saith Evil Counsel proves always pernicious to the Evil Counsellors Peter Martyr brings in those Princes speaking thus to their King David doth but dissemble Friendship to thee for he knows God hath commanded that Israel shall not seek our peace nor our prosperity for ever Deut. 23.6 and we know that David is a zealous promoter of the law of his God Hereupon this young foolish arrogant King follows their fond Counsel shaves off one half of the Embassadors Beards and cuts off their Garments by the Buttocks c. v. 4.1 Chron. 19.4 this horrid affront Hanun acted partly to deform and disgrace them that they might be derided by all Spectators and partly to put a scorn upon their Religion which forbad even in their mourning to mar the corners of their Beards Levit. 19.27 28. and Deut. 14.1 yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash Hanun's Father according to the Custom of that Country tho' forbid to Israel and therefore were they bid to stay at Jericho till their Beards were grown v. 5. N. B. But Hanun's cutting off their Garments was the far worse affront because the Israelites wear no Breeches save the Priests only when they ministred before the Lord that their nakedness might not appear Exod. 20.26 28.42 43. otherwise they wore long loose Garments both for ease ornament modesty and comeliness now this was done in despight to David's Embassadors that not only their uncomely parts but also their Circumcision might be scoffed at by the uncircumcised Courtiers and common People Isa 20.4 47.2 50.6 The Third Remark is David's ill resentment of this sublime indignity done to those that represented his own person to this foppish King he prepareth for a Revenge feeling his own cheeks shaven and his own Coat cut and curtail'd in his Embassadors But first he sent them Cloaths to cover them c. and bids them stay in an obscure Village for Jericho was not built till long after 1 King 16.34 'till their reproach was removed by the growth of their Beards v. 5. the Ammonites now too late understood how they stank like loathsome Carrion by this horrible fact so they hired the Syrians whom David had lately subdued and who were therefore ready enough to joyn with them both for revenging themselves of David that made them Tributaries to him and to suppress his growing greatness N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen with a Thousand Talents of Silver 1 Chron. 19.6 7. to fight against Israel's Army consisting wholly of Footmen hereupon David prudently sends Joab with his Army to Medebah a City in the borders of Ammon 1 Chron. 19.7.9 chusing rather to make their Countrey the seat of War than his own v. 7. The Fourth Remark is The event of this preparation on both sides v. 8. to 14. Wherein Mark. 1. The Ammonites were so wary as to put their Army in Array at the entring in at the Gate of their own City Medeba that in case of a Defeat they might have that Bush at their Backs for a Retreating shelter but the numerous Syrians of all sorts were placed afar off in the open Field to surround Joab both in Front and Rear v. 8 9. Mark 2. Joab like an Accomplished General chuseth the choice Men of Israel wherewith to Assault the Syrians looking upon them as a multitude of Mercenaries who would never stand it out if hotly charged and if they were once beaten the Ammonites would quickly flee Thus with this Stratagem and with his gallant Oration to Animate his Brother Abishai he falls on v.
Joab is busie about routing the Ammonites in the Field in laying Siege to Rabbah the Metropolis of Ammon the Devil is as busie to lay a Siege to David Joab's Lord and King of Israel and drawing him out of his Trenches as Joshua did the Men of Ai Josh 8.16 Satan far sooner prevailed against David than his General did against the City he besieged 'T is said David arose from his Bed and took a turn upon his Turret and from thence he saw a Woman washing her self Here began David's down-fall from the top of his Turret He had prayed Lord turn away mine Eyes from beholding Vanity Psal 119.37 and now he should have persisted in that suit but here alas Satan made his Eyes burning Glasses to set his Heart on Fire of Lust He that prayed Lord keep the Door of my Lips Psal 141.3 should now have entreated the Lord to keep the Windows of his Sight which here became Loop-holes of Lust and Windows of Wickedness No sooner had David opened the Casement of his Eyes having newly rubb'd his late Sleep out of them but that subtile Serpent Satan easily enters in and makes a shift to wind himself in and wriggle down into David's Heart whereby he made himself Master of the whole Man having once taken possession of that Hidden Man of the Heart so called 1 Pet. 3.4 Job did better in hedging in his Eyes and Heart not only with a Prayer but with both a Vow and an Imprecation as well as with a Covenant Job 31.1 7. The Third Remark is Upon the third Circumstance the Person next to Time and Place the sight whereof was the occasion of David's foul following fall She is Described here divers ways First A Woman washing her self to wit from her Legal Vncleanness Lev. 15.19 and 18.19 Possibly some Window was carelesly left open for Air in her Chamber that was near the Palace-Royal where she could espie no beholder but Lust being quick-sighted Lustful David espied her through the Casement that then was Casually or Carelesly left open Secondly Very Beautiful to Behold This was a strong bait to David who had been indulging himself with some excess of Eating and Drinking and then with that Lazy humour of Sleeping after Dinner This was the root of all David's wretchedness Her Beauty was as Jeat to draw and as the Adamant to hold fast David's now Fired Affections Thirdly She is Described by her Name as well as by her Beauty ver 3. David enquired after her who she was when he should rather have reproved himself for Looking and Lusting after a forbidden Object more especially when he found she was a Daughter to one and a Wife to another of his Famous Worthies 2 Sam. 23.34 39. Fourthly David sent Messengers to fetch her Unbridled Lust like the Wild Vine will ramble over the Hedge David saith By the help of my God I Leaped over a Wall Psal 18.29 But sure I am it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here Fifthly She came from her own House into his Palace not by Force but by Perswasion pretending only to speak with her but she came not so well fortified for resisting a Temptation as she should N. B. We do not read that she gain said David's Unchast motion no not in Word much less in Deed. Some suppose David tempted her with making her a Queen and Divorcing her from Vriah by his Royal Authority Sixthly This Female Person is farther described And he lay with her ver 4 10. Wherein saith blessed Bradford he received a foul fall and in this fall lay long even ten Months asleep Let us turn aside with Moses to take a little prospect of this a great wonder Here 's a Bush Burning yet not consumed Exod. 3.3 both in respect of David's Piety and in respect to Bathshebab's Modesty First As to David A Man after God's own Heart yet his Unbridled Lust had metamorphised him into a Beast He might now well say in the words of Asaph So Foolish was I and Ignorant and even as a Beast before thee Psal 73.23 The Hebrew word for Beast there is Behemoth the feminine plural for the She Elephant as if there had been many Beasts in one Belly Or in the words of Agar I am more Brutish than any Man and have not the Vnderstanding of a Man Prov. 30.2 David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart Matth. 5.28 and now he can never be at rest in plotting and projecting until he had actually done it with his Lustful Body Where was David's Grace and Piety the Seed of God all this time which should quickly have quenched this Wild-Fire in him so soon as it was kindled or presently have cast it forth by meditating upon the greatness of the Sin and the grievousness of the punishment how highly offensive it would be to his Good God who had so graciously granted such great things both for preserving and for prefering him and how dishonourable it would be to himself as well as displeasing to his God It would remain a reproachful brand and blot in his Royal Eschucheon But alas on the contrary he rolls and revolves this contemplative wickedness in his Mind until he had produced it into a Bodily Act. N. B. This teacheth us That the best of Men are but Men at the best and Who art thou O Man that thinks thou art safe and and secure enough from acts of Sin Surely thou knowest not the plague of thine own Heart 1 King 8.38 Art thou stronger than David Zech. 12.8 Or art thou wiser than Solomon Yet both these famous Kings were captivated with this sin and if such great falls befel such Green-Trees what may befal such Drie-Trees as we are Luk. 23.31 if God leave the best of us in the Hands of our own Counsels Psal 81.12 He that trusts his own Heart is a Fool Prov. 28.26 Our own Clay-Leggs cannot carry us to Heaven The Lost Sheep no Creature being more apt to wander and less able to find home cannot come to the Sheep-fold but on the Shoulders of the Shepherd Luk. 15.5 6. N. B. Behold and wonder here David was as the Bush burning with the Flame of Lust yet not Cousumed thereby as appeareth by his Penitential Psalms Psal 51 c. This is the blessing of the Covenant of Grace though it permits a fall yet it always ensures a repentance after the fall David fell not Totally and Finally Secondly As to Bathsheba some do say she was not free from faultiness upon several Accounts N. B. 1. That she Bathed her self in her Garden so nigh to the King's Court for Vriah being one of David's Worthies had his House assigned him near to the Royal Palace therefore they blame her for taking no more care of hiding those Beauties which were a bait to Lust when discovered especially in the view of Courtiers who are at most Leisure
what he denies when pleased N. B. It seems the Lord in answer to David's prayers dropped down some assureance that his Child was saved and therefore he saith I must go to him not only with my Body into the Grave but also with my Soul into Heaven c. Mark Seventhly The mitigation of David's punishment v. 24 25. wherein First He comforted Bathsheba with the comforts wherewith God had comforted him 2 Cor. 1.4 to wit by telling her that the Child was saved Secondly Moreover God comforted David by making up his loss of a dead Child with the birth of a Wise Solomon born of Bathsheba of whom David had all his Best Sons because they were the fruit of their Parents solemn humiliation Thirdly Nathan who was sent to humble David is now sent to comfort him and to become Tutor to Solomon who must live tho' that in Adultery did dye now David signifying only beloved he hath a Son Jedediah signifying the beloved of the Lord. The last Remark upon this twelfth Chapter is the taking of Rabbah the Metropolis of the Ammonites from v. 26. to the end First in part then the whole c. Mark First Here Joab had laid close Siege to this strong City about Twelve months and now had taken that part of the City where the Royal Palace stood the place of the King's residence which was surrounded with water both for defence and for delight the whole City probably was supplied by Conduit-pipes from hence which therefore Joab the General took care to cut off v. 26 27. Mark Secondly When General Joab saw the City could not long hold out now for want of water he sends for David in all haste that he might have the glory of the Victory v. 28 29. This was a most generous act of General Joab In other of his Conquests he Conquered others only but in this act he Conquered himself to let the honour of all redound to David who had by his sin retarded his success for so many Months N. B. Learn we from Joab these two good Lessons the first is when in our Spiritual Warfare we would Conquer any Corruption we must cut off those Conduit-pipes of water that keep them alive c. The second is when through Grace we have Conquered any Corruption and mortified it by the Spirit Rom. 8.13 let Christ our Spiritual David have the whole glory of the Conquest as the Disciples did Acts 3.12 16. Mark Thirdly David hastens with an Additional Army having now as some suppose made his peace with God whereas while he lay in his sin he durst not look an Enemy in the face takes the City and the King's Crown from off his head which weighed a Talent of Gold c. and setteth it upon his own head v. 30. N. B. Yet the Crown of Glory laid up for David now reconciled to God is far more weighty 2 Cor. 4.17 and enambled with more precious Pearls Mark Fourthly He put the People to most barbarous torments for abusing his Embassadors v. 31. whom he tore in pieces with Saws and Harrows or burnt them in the Furnace of Moloch where they had burnt their own Children This Cruelty makes that Opinion more probable that David had not yet recover'd his mild temper and former tenderness toward Saul and others his heart was yet hardened with impenitency and he had not yet recovered the Spirit of Grace which would have taught him more Mercy and Moderation so there is a transposition of the Story c. N. B. If the Ammonites were so severely punished for abusing David's Embassadors Oh what severity may they expect that abuse the Embassadors of Christ 2 Cor. 5.20 God will strike through their loynes Deut. 33.11 never any such prospered Job 9.4 c. 2 Sam. CHAP. XIII THIS Chapter gives a Narrative how God's Justice which seemed to sleep a while after the death of the Child begotten in Adultery now awakeneth and shews it self in the Temporal punishments of David's foul offences of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldest Son Amnon First in General Remarks are First The Lex talionis Divine Justice observed here in Writing David's Sin upon his Punishment As David had committed Adultery made Vriah drunk and then murthered him so his Eldest Son Amnon committed Incest is made drunk by Absolon and then is murthered Remark the Second From the general prospect of this Chapter Lavater noteth excellently from those three Names here mentioned Amnon signifies Stable and Faithful Tamar the Palm-Tree and Absolon his Father's peace but not one of them answered their own Names nisi per Antiphrasin unless by contraries Fallitur Augurio spes bona saepe suo Names and Natures do not always agree Now to the particular parts of this Chapter and first the Adultery or Incest of Amnon the Remarks are First The Agent was Amnon David's first born Chap. 3.2 who lusted after his Sister a Virgin so violently that he fell sick upon it because he could not accomplish his lustful desires v. 1 2. N. B. The reason of his sickness is rendred by some to be this The Affections are placed in the grossest part of Man's mind which hath the greatest affinity with the Body and thence it is that the vehemency of the Affections both those call'd Irascible and those call'd Concupiscible in Philosophy do so powerfully produce strange Distempers in the Body The Second Remark is The Patient Tamar a fair Woman whose Beauty was the bait of Amnon's Lust yet his Sister by the Father's side tho' Absolom's Sister both by Father and Mother Chap. 3.3 This Daughter of David and for any thing we find to the contrary the King 's only Daughter and being a Beautiful Virgin was strictly kept in from gadding abroad lest Dinah's danger Gen. 34. should thereby entangle her No doubt but this precious Jewel this sparkling Diamond David's dearest Darling went always well attended when her occasions call'd her from home This daily diligence of guarding her made Amnon despair of satisfying his lustful desires and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiscence The Third Remark is The Instrument used for Amnon's ease v. 3 4 5. Satan soon found him out a Broker to bring him out of his Mulligrubs namely his Cousin Jonadab of a Serpentine subtilty so a fitter tool for that old Serpent the Devil to work with He being Ingeniose Nequam Wittily Wicked pumps out of Amnon the cause of his paleness and drooping so unlike a King's Son who well cannot have discontent saying Wil t thou not tell me thy Friend who can both keep Counsel and give Counsel Amnon answers I love Tamar my Brother Absolon's Sister he saith not my Sister for shame as he did after to David for obtaining his ends without suspicion v. 6. but here minces the matter of love to an half Sister now Jonadab gives his pestilent Advice A Friend and no Friend had he
his making Vriah Drunk c. and for his Sin of Deflouring Tamar which minded him also of his Adultery with Bathsheba and for three years he mourned every day ver 37. The Fourth Remark is Absolom was lost too for he fled not to a City of Refuge in Israel for there no protection was for wilful Murderers but to his Mothers Father 2 Sam. 3.3 at Geshur where the Law of God had no place ver 38. that he might have present Protection and Provision and that by his Mediation he might in time obtain his Father's Pardon and Favour The Fifth Remark is David's Dolour for dead Amnon wore off in Three Years time because his mourning for him could not revive him Chap. 12.23 and because he considered better that Amnon had deserved his Death Justly though Absolom failed in the manner of it c. For which David now thinks he had lost Absolom long enough and now his Soul longs to have him fetched home ver 39. And had it not been for shame such an Ocean of Bowels hath a Father c. he could have gone himself and have fetched him c. 2 Sam. CHAP. XIV THIS Chapter contains the Narrative of Absolom's Recall and Return from his Banishment The Parts are two First His Revocation by Joab The Second is His Reconciliation to David First Upon the former The Remarks are First Joab being a Crafty Old Courtier and long conversant about David the more easily perceived how the King's pulse did beat Some probable signs he saw in David's discourse that Chileab alias Daniel being dead as well as Amnon his bowels earned after Absolom as not only now the Eldest but also the Fairest of all his Sons and the People's Darling likewise Therefore David earnestly desired to see him but was ashamed to shew kindness to one whom both God's Law and his own Conscience obliged him to punish To solve these doubts he was at a loss in himself but this Cunning Courtier contrives a plausible pretence how it might be done both to gratifie David's desires and to Ingratiate himself with the Heir apparent who might do him a pleasure or a displeasure The Second Remark is Hereupon Joab Consults a Woman as cunning as himself ver 1 2 3 4. Wherein Mark. 1. He chuses for his working Tool not a Man but a Woman because that Sex can more easily express their Passions having greater command over Tears c. and so more readily procure compassions Mark 2. She must be a Widow Woman too so being unable to help her self might the better implore Assistance from the King whose office it was to interpose for the Fatherless and Widow Mark 3. This Widow Woman must not be one of Jerusalem for that was too near at hand her feigned tale might have too easily been discovered upon David's enquiry of his Courtiers therefore sends he to Tekoah eight Miles from Jerusalem the Prophet Amos his City Amos 1.1 whom the Rabbins reckon to be Grandson to this Widow Mark 4. She must likewise be a Wise and a Witty Woman well-spoken having her Tongue dipt in Oyl though not her Face anointed with it ver 2. because of acting a Mourners part Mark 5. Joab speaks to David what he knew would please him by her Mouth and makes her to mask an evil matter with a plausible Parable the property whereof is deeply to affect and to leave a very vehement impression as Joab well knew Nathan's Parable had done upon David and so this did also The Third Remark is When she had Insinuated her self with her humble Gestures and loud Out Cries David like a good King readily admits and patiently hears her petition ver 5 6 7. Wherâ—â— Mark 1. This Suborned Woman begins her borrowed Oration with her being indeed a Widow which was misery enough of it self having no Husband to help her in her calamitous condition Mark 2. She proposeth her case that her two Sons quarrell'd in the Field upon a sudden occasion and the one killed the other seeing there was none to part them and consequently no Witnesses to prove the Fact as the Law Requireth Deut. 17.6 Mark 3. Yet upon this presumption without proof she saith my Kindred whom the Law appoints to be the Avengers of Blood Numb 35.19 Deut. 19.12 will needs Slay the Slayer for the slaughter pretending Zeal for Justice but 't is for their own self ends for the Superviver is mine Heir and so mine Inheritance will fall to them by his Death which will quench my poor Coal c. The Fourth Remark is Upon her requesting relief from his Royal Power David grants to remedy her by due course of Law v. 8. Which occasioned a new Discourse by way of Dialogue betwixt her and David ver 9 10 11 12. VVherein Mark 1. The VVoman seems wilily unsatisfied with the King's Answer as too dilatory a remedy for the mischief might be done before the Law could take care to prevent it whereas I am so confident of my surviving Son's Innocency saith she that I dare to take all the blame of him to my self in thy royal protection of him But if by the want of it he be Slain then the Guilt of Innocent blood comes upon thy Kingdom Mark 2. Hereupon David more plainly promiseth to secure those Avengers of Blood she so much feared from slaying her Son Mark 3. She smartly replies the Avengers of Blood were so many that while she was bringing one of them to the King to be secured another may chance to kill my Child in the mean season Mark 4 Then the King Swears to her that her Son should not Die This Oath was not in Truth Righteousneses and Judgment Jer. 4.2 for this Manslayer ought to have died according to Numb 35.16 17 21. But now it was David's own case in respect of Absolom and thence was he so favourable to this Petitioning Widow and so ready to relieve her in this case The Fifth Remark is the Application of the Parable ver 13 14 15 16 17. Wherein Mark 1. No sooner had this Wise Woman prepared David with her Parable and procured his Oath to confirm his sentence of protecting the Man-slayer having now gained this main point she brings the case home to David's own self making intercession for Absolom by many Arguments Mark 2. These Arguments were coyned to her hand both to matter and form and put into her Mouth by Joab who knew well enough that this her plain Song now after an obsure Parable would be very pleasing Musick to David's Ear and come kindly as a Rich Cordial to David's Heart whose Bowels had some time yerned after Absolom And so all this form of Speech fetched about was but the gratifying of David's own desires Mark Thirdly She now musters up and multiplies her Arguments to drive David that way which he earnestly desired to go but until now David wanted a plausible pretence which by Joab and this Wise Woman's means he at this time obtained Her first Argument
a place wherein thou mayest Sacrifice to the Lord as well as at Hebron c. David might have suspected something from his delay of time too that having been two full years in Jerusalem Chap. 14.28 yet all that time never paid his Vow Nor was Hebron the proper place of Sacrificing then tho' it was an Ancient City where Abraham built an High-Place Gen. 13.18 and the place of Absalom's Birth 2 Sam. 3.3 and where David began his Kingdom where likewise he resolves to begin his Reign among all his Relations yet David is so blind as to send him thither with his Blessing The cause was because God had blinded his eyes that he might bring both upon David and upon Absalom the Judgments which they both deserved and himself designed The Fourth Remark is Absalom soon made it appear he came not to Hebron to serve the Lord so much as to serve himself of the Lord v. 10 11 12. wherein Mark First He sent out Spyes c. to feel the pulses of the Elders of each Tribe and to gain them over to Absalom's Party acquainting them with the main design of that Meeting Grotius saith some of those Spyes were debauched Priests and Levites fit persons to become Trumpets for Rebellion and to lend their loud acclamation crying God save King Absalom Mark Secondly Two hundred of the Principal Citizens of Jerusalem are decoyed to accompany Absalom in his dissembled Devotion they knowing nothing of his Treasonable Design the concurrence of those Grave Senators undoubtedly of great reputation with David could not but give a great countenance to Absalom's Diabolical Enterprize and cause the People to think this was done by David's consent when they saw David's Friends present in the Solemnity tho' basely wheedled thither only to wait upon David's too much doted on Son in paying his Devotion to God As this Wile served to weaken David's party so was it an unhappy president for lesser Cities to fall in with Absalom and no doubt but it was now hotly discours'd that David being much decayed with Age and Wars was now minded to resign up his Crown to Absalom both his Eldest Son and the Noblest descended as coming from a King by both Parents 2 Sam. 3.3 Mark Thirdly That crafty Councellor Achitophel is call'd to the Conspiracy v. 12. call'd David's Councellor and who had been doubtless in high esteem with David for his Wisdom however now fallen out of favour N. B. Some say the Quarrel arose from David's abusing Bathsheba supposed to be Achitophel's Grand-Child but there was small cause of a quarrel seeing David made her amends in making her a Queen which could not chuse but please that Old Fox well enough It was rather because he saw David declining yet too down-right for all true piety so could not manage him with his wicked Counsel He hereupon resolves to Worship the Rising-Sun and whom he might better manage in ways of wickedness and two wicked wretches would fadge best together 'T is very probable Achitophel was the Author or at least the Fautor and Fomenter of this Conspiracy tho' he had now craftily withdrawn himself and lay close like an old Fox 'till call'd out of his Kennel that he might seem to have no hand in the Rebellion until it was past recovery and past David's power to repress it yet had he all along before this paved the way by his private perswasions and putting others upon publick Actions in so dangerous an Undertaking like the subtle Ape that saw Chesnuts roasting in the fire and takes them out with the paw of the Cat sleeping by the fire beside him The Fourth Remark The Conspiracy now grows strong by a great concourse of People 't is a wonder that a Prince so pious and so prosperous in all his Wars should be so shamefully deserted by his ungrateful Subjects but thus it is always with the Mobile who are ever-more weary of the present Government and will pick quarrels with every want or weakness which cannot be wanting in the best of Governours Neutrum modò mas modò Vulgus The Vulgar will be sometimes of one Gender and Party and sometimes of another They turn here from most pious David to most impious Absalom 't is true this Apology may be made for them N. B. First They resorted to Hebron upon a most specious pretence to be present there at the Worship of God for which they ought not to be blamed And being thus wheedled in and plainly trepan'd neither they nor those Citizens of Jerusalem could make a safe retreat being hem'd and hedg'd in by the hands of those bloody Conspirators And Secondly It may be said for their excuse also that no doubt the Ringleaders of the Conspiracy did sedulously black and blast blessed David aggravating to the utmost all the errours of his Reign as his Adultery with Bathsheba his Murther of Vriah with divers others of his Army his pardoning Amnon for an incestuous Rape c. and 't is pity they did not add as they might have done his foolish sparing of unnatural Absalom for his so treacherously butchering his Brother Amnon but this they forbear to mention as making against them however they did probably justifie that Act of Absalom as a just Revenge for the abuse of his Sister and did lay load upon David for his so much rigour and so long severity against Absalom for so Just an Action therefore it was but a righteous thing for Absalom now to right himself and the People were bound to assist him the rather because he had promised what great things he would do for them were he but a Judge v. 4. how much more if he were the King No wonder then if the Mobile thus flush'd with high hopes of what they would have from their new King who had already stole their hearts v. 6. came thus in great Confluences to Hebron and there influenced with such plausible Harangues and florid Orations as is above said no wonder if the Conspiracy was strong N. B. But above all this must be attributed to the over-ruling hand of the most high God who hath the Spirits of all People as well as of Princes at his own command and thus turned their hearts to Absalom for chastizing of David as was fore-threatned The Third Part is the Consequences of this Conspiracy from v. 13. to the end Remarks are as follow The First is David's Flight when Tidings were told him that the hearts of all Israel were gone out after Absalom v. 13 14 15. a flight is resolved on first wherein Mark First David was greatly distressed here to hear that the People had so sordidly deserted him of whom he had deserved better things for his cloathing them with Scarlet c. more truly than what Saul boasted he had done for them in giving them Vineyards and Oliveyards c. 1 Sam. 22.7 Tho' David in his passionate Elegy upon Saul doth Hyperbolically apply it to him 2 Sam. 1.24 David had really done it
in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites Philistines c. Now all these favours are forgotten by this ungrateful people but blessed David did blessedly read his own ingratitude to God in theirs to him Mark Secondly David resolves saying Let us flee here stand and wonder at David's words N. B. He had now got that impregnable fort of Sion so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults Chap. 5.6 c. and himself had added many more artificial fortifications about it v. 9. c. He had likewise his tried Old Soldiers Men of great gallantry at his hand to defend both him and this fort yea himself was a Man of vast Valour and Magnanimity insomuch that he had Courage to encounter that Monster of Men Goliah when himself was but a Stripling yet now when become an experienced Man of War he seems so Pusilanimous as to talk of fleeing and so Timerous as not daring to look his Son in the face Mark 3. Grotius greatly mistakes the ground of David's Flight calling it Pavor Ingens a prodigious fear made him resolve to flee Sanctius saith better here that David now Acted the part of an Humble Penitent rather than a Couragious Captain His own guilt making him more afraid of God than of Man But assuredly David's resolve to flee did not flow from any want of Courage as plainly appeareth from the Third Psalm which then he Penned as the Title telleth us He indeed complains there of the Multitude of his Enemies yet professeth he was not afraid of Thousands of them c. Psal 3.3 6 c. Where he foretels their downfal to shew his Faith was above his fear but it was an high piece of prudence in him so to resolve and in no better way could he be willing to serve God's Providence and to allay the rage of his graceless Son's Rebellion Reasons are many to demonstrate that this resolve came not from Cowardise or any distrust in God's power beside Psal 3. but from Wisdom and well-regulated Policy N. B. For First This strong Fort was not furnish'd with Provisions for any long Siege Secondly Had David been once Besieged there Absalom might have taken a peaceable possession of his whole Kingdom Thirdly The spacious City of Jerusalem was not Tenable Fourthly Nor durst David trust the Citizens having a malignant Party in it who were more for adoring a rising than a setting Sun Fifthly Had David staid there it had exposed the chief City to be plundred by the Rage of the Rebels Sixthly He knew God had design'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worship and therefore would secure it from being burned down as it might have been had he made this City a Seat of War Seventhly David by his marching abroad might gather up a considerable Army for his own defence as indeed he did to the suppression of the Rebellion Eighthly Peter Martyr saith David by his departure declined a Civil War hoping present Animosities might be amicably composed but Ninthly This Resolve to flee came into David's mind by an over-ruling hand of God that way might be made for executing the Judgments God had threatned in giving David's Wives to be defiled by his Beastly Son Chap. 12.11 Mark Fourthly When David declared his resolve to flee his Courtiers and Counsellours complied saying we are ready to obey thy resolve v. 15. where Peter Martyr Notes well this comfort God gave to David in his distress that tho' his own Son was perfidious to him as to a Father and rebelld against him yet his own Servants remained faithful to him as to a Master to defend him The Second Remark is David's Departure from Jerusalem according to his prudent and politick resolve v. 16 17 18. Mark First Distressed David marcheth forth on foot not calling for the King's Mule which he kept his Son Solomon shall ride in state upon his own Mule 1 King 1.33 but himself will travel on foot beragelau which we read after him v. 19. signifying in pedibus suis he went upon his feet as v. 30. explains it This David did partly to humble himself under the humbling hand of God his present Condition call'd for this self-afflicting posture partly to encourage his Companions in trouble seeing himself so submissively underwent it and partly saith Peter Martyr that walking among others as a Foot Souldier he might not be discerned Mark Secondly David left only ten Concubines to keep his House as hoping the Rebells would not hurt those weak women whose Sex as unable to make resistance useth to be a safeguard even among Barbarous Nations 'T is probable David now in an hurry of distractions had forgotten what God had threatned Chap. 12.11 or God over-rul'd the matter so that those Secondary Wives of David should be the subjects of Absalom's filthy lust Mark Thirdly David marcheth with his Family and Followers to a due distance from the City and there makes an halt not so much to rest and refresh themselves as to receive Recruits at this place of Rendezvous whither his old Soldiers and many other friends resorted to him that they might march away in a considerable body The Third Remark is David's commiseration of Ittai's Case more than his own v. 19 20 21 22. wherein Mark First Ittai a Philistine yet a Proselyte to the true Religion and a great lover of David comes to him as Captain over the Six hundred Valiant Squadron who had stuck to David in all his exile loath was David that this late Convert should be overloaded with discouragements especially being Son to the King of Gath as some say yet chused to live in Jerusalem for Religion's sake and being a man of great Courage and Conduct David for his encouragement had made him Captain over those brave stout Souldiers yet the sight of him troubled David Mark Secondly David courts him to a departure out of a meer duty of humanity saying I should deal but inhumanely with my dear friend should I suffer thee who hast so lately left thy own Kindred and Country for the sake of Religion to go along with me into a new Exilement Go back saith he to the new anointed King as he will not suspect thee being but a stranger so he is able to encourage thee according to thy merit which I had not time enough to do because of this my sudden misfortune Go back to thy own house in Jerusalem Mark Thirdly The Candour of David to his unkind rebellious Son in calling him King whereas he might have call'd him not only a Rebel but also a Brother-Murtherer and one who would be a Father Murtherer also His true Title now was a Tyrant a Rebel and an Vsurper oh the lenity and meekness of David in giving his graceless Son such a gracious Character and oh the self-denial of David who had
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
Evil Advice to a Good End Whereas the least Evil ought not to be done no not for procuring the greatest good Rom. 3.4 8. Simple Truth he thought not sufficient without Sinful Shifts Mark 3. Though Abiathar was Chief yet David sets Zadok before him as the more confiding Man he bids Hushai consult with them two how matters go and they will send me word by their two Sons ver 35 36. So Hushai David's real Friend departs ver 37. a dissembled Friend of Absolom's only whose Counsels he designed to defeat c. 2 Samuel CHAP. XVI THIS Chapter is a Narrative 1. Of David's Deeds in his flight And 2. Of Absolom's entrance into the Royal City The Remarks upon the First Part are First The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant ver 1 2 3 4. Wherein Mark 1. No sooner was David departed from the top of the Mount of Olives where he worshipped God but Ziba Mephibosheth's Man met him one that was so Sagacious and of such a crafty fore-sight that he could fore see David's Restitution notwithstanding his present disturbance because of his most eminent Piety yea and Absolom's Down-fall for his most notorious Impiety therefore he subtily brings a Rich present unto David in distress that he might lay a fair foundation of his own future fortune if David be restored Mark 2. David marvels at this Man's First Present and asks him if it were his Master Mephibosheth's doings to be so tender of his Wives and Children that all walked on foot as well as David did to send a couple of Asses for them to Ride upon This sordid Sycophant makes David believe that not only the Asses but also the Two Hundred Loaves of Bread the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods whereas probably being Steward he had furnished himself out of Mephibosheth's means designing to wrest the Land from his Master by a false Accusation for his own private advantage Mark 2. Upon David's asking where he was he answers with a shameless and senseless slander That Mephibosheth expected the return of the Kingdom to him as to the Top branch of Saul's House because Israel would be wearyed with VVars under the House of David thus divided against it self Son against Father c. This was a plausible pretence too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousie and Defection from David who above all expected Mephibosheth's presence Mark 4. David thus deluded with bribes and calumnies condemns Mephibosheth unheard and against his Oath to his dear Jonathan c. and gives all to this fawning slanderer who could bring two Asses to David but in truth would not saddle one Ass for his Lame Master Mephibosheth to go along with David as it afteward appeared Chap. 19.26 The Second Remark upon the First Part is David's providential check for passing this unrighteous sentence expresly against the Law of God upon the testimony of one witness only Deut. 17.6 and that when byassed and blinded with bribes Exod 23.8 and that also of a Sycophant Servant against an Innocent Master which Tacitus and Lawyers of Antient times call Petty-Treason ver 5 6 7 8. VVherein Mark 1. The Rod wherewith God chastized David for this his Injustice was Shimei who was but a Servant also so God wrote David's Sin upon his Punishment to humble him still more and to make him know that the best of Men are but Men at the best Peter Martyr notes well here that as David had unjustly enriched one Servant so God Afflicts him by another Servant And he addeth that Ziba in all probability would have been as ready to Murther his Master Ezek. 22.9 had David Doomed him to Death for his Treason and then Mephibosheth's whole Land had been his c. Mark 2. This other Servant Shimei was of God's sending as David himself acknowledgeth ver 10 11. to correct him for too much favouring Mephibosheth's Servant of the Devil 's sending to make David break his Oath with Jonathan This Shimei was an impudent fellow saith Grotius Qui Cynicos maledicentiâ facilè vicisset No Crabbed and Sowre Philosopher was comparably so Dogged as he One of Saul's House and therefore the more envious to David whom he would Kill with his Tongue Mark 3. Shimei throws Stones as well as Curses at David passing along to Bahurim of Benjamin not far from Jerusalem and so Adds Affliction to Affliction he spake Stones and cast stones as if he would have stoned David for his being an Adulterer and his Wife Bathsheba too for an Adulteress also according to Deut. 22.22 Ezek. 23.45 46 47. though all the Men of War did Guard them which shews him a Man mad with malice Mark 4. Nor did Shimei thus desperately vent his outragious malice and madness in casting Curses as well as Stones at David only though this Mad Man ventured his own Life thereby Yet he adds also such railing reproaches against David whom he called a Bloody Man and a Man of Belial c. ver 7 8. as if this Dead Dog had learnt to Bark out such Rhetorick from the Devil himself This Disciple of the Devil shot his Venomed Arrows at Rovers and missed the mark in charging David with the Blood of the House of Saul which was notoriously false for David had spared to spill Saul's blood twice when few other Men would have done it as Saul himself confessed 1 Sam. 24.19 and as to the Death of Ishbosheth and Abner it was well known that David had no hand in either of them Yet those shafts shot at random by Shimei God guided them to the wounding of David for Vriah's Blood from which Crimson-Guilt he so earnestly deprecates Psal 51.14 Beside David was rightly punished by Shimei's railing for his hearkening over-readily to Ziba's flattering How justly was David spoiled of his Honours and Regal Respect c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods c. The Third Remark is The manner how David endured with prodigious patience this reviling reproacher ver 9 to 14. Wherein Mark 1. Abishai offered his service to revenge David's reproached Royalty Shimei a Dead Dog did indeed deserve to have his Head cut off that he might be dead indeed and bark no more Abishai's cause was good because this villain had spoke evil against a Ruler the Lord 's Anointed Exod. 22.28 but his Zeal saith Peter Martyr was bad like that in Luk. 9.54 a preposterous Zeal 'T is probable Joab prompted his Brother Abishai to say so ver 9. Mark 2. David therefore rebukes them both for medling too much with his matters which appertained not to them ver 10. saying your Advice is now unseasonable Though your Fingers even itch to take off this Fellow's Head yet must not I indulge my Heart in personal revenge nor disoblige Shimei's Tribe of Benjamin at thi◠juncture of a
Joseph of Saul to David of Nebuchadnezzar to Jeremy of Darius to Daniel and of Cyrus to the Jews c. And thus God turned off Absalom's heart from heeding the probable Councel of Achitophel and to hearken unto Hushai's Rhetorical wheedles c. Yea and God's Providence mingleth it self with all affairs of the People also causing them to cry O Wheel Ezek. 10.13 The Sixth Remark is Tidings of all these Transactions Hushai tells the Priests that their Sons might tell David v. 15 16 20. Mark First Hushai sends David tidings of all as had been agreed Chap. 15.27.34 35 36 37. and bids him haste over Jordan because he found Absalom fickle in approving Achitophel's Counsel at the first and then suddenly disapproving it nor did he know whether of their two Councels Absalom would finally follow fearing that Politick Fellow might influence him in private pressing upon him with new Arguments c. tho' he had publickly disown'd it therefore David's best way was to get out of his reach in haste Mark Secondly Jonathan and Ahimaaz the two appointed Messengers Chap. 15.36 durst not be seen in the City being known to be of David's party so they stay'd at Eurogel the Fuller's Fountain near Jerusalem Josh 15.7 18.16 by their Parents appointment and seeing Zadock and Abiathar might not be seen to go themselves to them they sent their Message by a faithful Maid who might safer go out of the City under the colour either of washing cloaths or of fetching water Mark Thirdly An unlucky Lad probably saw the Wench whisper her Message to them he ran and told Absalom v. 18. in the mean time they disliking the demeanor of the Lad hasten away to Bahurim where they hid themselves in a Well from the Pursuers N. B. Josephus saith this Lad was one of Absalom's Horsemen but we may more truly affirm he was one of the Devil's Foot-Boys his Tool at this time Mark Fourthly The Pursuers hit upon the house where they were hid in a dry Well the mouth whereof the witty Woman of the house covered with a cloath and spread Corn upon it pretending it was moist or musty so needed to be dried or sweetned with Sun and Air v. 19. N. B. 'T is usual with many Women to be quick of wit as hath been noted before upon Rahab in the like case Josh 2. Mark Fifthly This witty Woman being examined by the pursuers where her Guests were shams them with an Officious Lye which many persons in those times looked upon to be lawful v. 20. Exod. 1.19 Josh 2.4 5 6. because the Lye was told for good only and not for any hurt but tho' God be graciously pleased to lay the finger of his mercy upon such blots of humane frailty where the bent and intent of the heart for the main is upright yet undoubtedly all kind of Lyes are Moral Evils God could and would have wrought without this Woman's Lye we ought not to tell a Lye for God's Glory Rom. 3.7 8. The Second Part is the event of all the premises v. 21 to 29. Remark the First David was greatly distressed here as he had been 1 Sam. 30.6 when his encouragements in his God out-weighed his discouragements in the World Take a prospect of his present danger in the several parallels thereof as First David's safety was endangered when reduced so low as to depend upon the faithfulness of that Wench whom Zadock and Abiathar betrusted to be the Messenger to their Sons which was to shew how God delighteth to help his Servants with low means and little helps Dan. 11.34 c. Secondly David's safety depended likewise upon the fidelity of this witty Woman whose wit might have taught her to adore the Rising Sun and so have betrayed the young Men. Thirdly It more originally depended upon Hushai's stability to him suppose he had proved a fail-friend or had a scruple cast into his Conscience that it was not lawful for him to discover Absalom's Councels seeing the Civil Law makes it death to discover Secrets of State 't was well Hushai might do it for the Glory of God and Safety of his Sovereign Fourthly How did David's safety depend likewise upon the preservation of those two Sacerdotal Messengers who might have perished by the Pursuers had not the Lord hid them as he hid Jeremy and Baruch Jer. 36.26 as well as the Woman did The Second Remark is David's passing over Jordan with his Men v. 21 22. Mark First These hidden Messengers delivered from danger hasten to David to hasten him over Jordan lest Achitophel with his twelve thousand Men should come to cut them all off that night as he designed and which he might have done had David wanted intelligence but God wrought for him Mark Secondly To pass over Jordan that night was an hard task to those that had tired themselves all the day with a long and tedious march so were fitter for rest than for motion especially so dangerous a motion over a River in the Night but there was necessity for doing it yet by a special Providence all were preserved There lacked not one in the Morning Mark Thirdly Now did David pen his 42d and 43d Psalm as is intimated in them From the Land of Jordan he remembers the Lord Psal 42.6 and meditates upon his own miseries at the sight of Jordan's Billows rowling one over another v. 7 c. No doubt but David was forded or first ferry'd over that he worth ten thousand of the rest Chap. 18.3 and most despited c. thereby had time enough 'till all his Army was wasted over both to Pen those two Psalms and also the fifty fifth Psal where he prays against Achitophel v. 13 14. The Third Remark is God's speedy Answer here v. 23. to David's Prayer there in Achitophel's death c. Mark First Achitophel's Pride seeing Hushai prefer'd before him who had been the Oracle this brought him to despair when he saw David would gain time he foresaw he must dye as a Traytor Mark Secondly Resolving therefore to dye by his own hands wherein he was a Type of Judas he sets his House in order but not his heart N. B. Had he bridled his anger when he sadled his Asse he had not dyed as a Fool taking care for his Family but none for his Soul Mark Thirdly He tied up those Chaps that had wag'd too fast in giving wicked Councel N. B. The like end to like Councellors God send at all times and in all places among all People The Fifth Remark is David's possessing Mahanaim and Absolom passing over Jordan after him v. 24 25 26 to 29. Mark First It could not but comfort distressed David to be got to Mahanaim where Jacob had a double Guard of Angels Gen. 32.2 Mark Secondly Strangers relieve David whom his own Son sought to destroy such as Shobi Brother to Hanun who abused David's Embassadors now deposed and this Man placed by David in his stead Mark Thirdly Absalom did not pursue his
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the â—â—rst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
c. pretending great profit to him for thereby he might lay a Tax upon every Poll and much enrich his own Coffers Hereupon David bids Joab to do it Secondly How God had his Holy Hand in the Punishment appears after Objection How could this Act of David being but a Civil Act and frequently practised by Kings be so great a Sin to deserve so great a Plague Answer 'T is true it hath been the practice of great Princes to Tax their People with an Universal Tax by Poll This is certified not only by Civil but also by Sacred Story The Holy Scriptures tell us of Agustus Caesar's Taxing the Subjects of his Dominions far larger than that of David his being of the whole Roman World both of Jews and Gentiles Luk. 2.1 and probably with far more Pride and Vain Glory than this was done by David yet was it not imputed to him as any heinous sin Yea and Moses Numbered the People of Israel without sin Numb 1. ver 2 3. and this was done to prevent a Plague every Head paying the Redemption of their Souls Exod. 30.11 Answer the Second Though all this be granted yet David doubtless sinned in thus doing for that expression of his That I may know the Number of the People ver 2. seems to point directly at David's Sin in that matter seeing there was then no important Reasons either for Church or State to require it at this time therefore must it proceed either from his Curiosity or from Vain Glory or Carnal Confidence in the Number of the Creature with a distrust of God's Providence which an All-seeing God distinctly observed and something thereof Job himself suspected And though Caesar did so for his pleasure without punishment yet David shall not do so God will bear with that in others he will not bear in his own Amos. 3.2 The Philistines may Cart the Ark of God but if David do so he smarts for it and as to Moses God bid him do so but David did this of his own Head without any Divine Direction Answer the Third How could this Action of David be good when General Joab a Man more a Souldier than a Casuist Souldiers use not to trouble themselves with Cases of Conscience saw it to be evil and unseasonable ver 3 4. and 1 Chron. 21.3 Wherein Mark First Joab Judges there was no just cause for so tedious and troublesome a task at this time seeing there was now no fear of any Sedition but the whole Tribes of Israel were entirely devoted to be the Subjects of David and not now blowing up in any part any new Rebellion Mark Secondly This will create saith Joab an endless disturbance to thy Subjects and give them a grievous Avocation from their necessary Employments by their Daily Attendance for many Months to be Polled in every City This will make them murmur Mark Thirdly Besides their dissatisfaction with the Vanity and Vain Glory of this Action it will also involve the People into a participation of thy Pride and Curiosity if not of thy Creature-confidence so God may punish them for this sin as he commonly doth People suffer for their Prince's sins 1 Chron. 21.3 c. N. B. Joab hath here more Piety at least more Policy than Holy Wise David had and declines this God-displeasing Act. N. B. 2. Joab very judiciously having a Nail to drive in disswading David from this design dips it first in Oyl that it might drive the deeper saying The Lord thy God how many soever they be make them an Hundred times more this he wisely wisht lest David should suspect that he Disswaded him out of Dis-affection to him N. B. Thirdly Joab had more sagacity and sapience saith Peter Martyr for his Soveraign than he had for himself saying Why doth my Lord the King delight in this thing that is to be so set upon it without colour of cause and meerly for thy mind's sake This would oft have been happy Counsel to himself had he not been better at giving than at taking Counsel N. B. Fourthly The best Kings may sometimes be too Soveraign as the School-Man phraseth it both Grace and Wit being asleep in one of the best of Human breasts as here in David's a Man after God's own Heart The Third Remark is The accomplishment of this unalterable resolve-Royal in Numbering the People at the King's importunity Mark First Joab perceiving David would not be disswaded neither by him nor by the Captains of the Host that did second him loth he was to lose again the King's favour by farther disputing or disobeying his commands ver 4. Hereupon they like obsequious Courtiers began their computation of Polling the People in the Eastern part of David's dominions beyond Jordan ver 5. Mark Secondly Joab took the Captains of the Host and their Companies with him therefore 't is said they pitch'd in Aroer probably saith Peter Martyr to over-awe the People who might be unwilling enough to be put to this unnecessary trouble and more especially to pay Poll-Money if required of them No wonder if Joab went thus well guarded not only for the pomp of a General but for his safety also in fear of Resistance c. Mark Thirdly Joab passeth through the other parts of Israel to Poll the People according to the King's Command Behold how Joab differed from himself as Peter Martyr well observes when David bewailed the Death of Absalom he could handle the King couragiously and with his roughness reduced David out of his Melancholick Dumps for then was he but acting the part of too Fond a Father But now coming to act the Part of a Resolute King Joab opposeth him molliori Brachio with a softer Hand though he knew it was against the Law and though he had found already how hateful a thing this Poll-Tax was to the People beyond Jordan yet he tamely here not only receives the King's Commission against the light of his own Conscience but Executes it also in other parts of the Kingdom on this side Jordan that he might not lose the King's favour Mark Fourthly The time taken up for this Poll-Tax was Nine Months and Twenty Days ver 6 7 8. So that Joab's counting time was much near the counting time of a Woman with Child and then he brought forth his Number as his Child N. B. So long did David lay again insensible of his Sin in numbring the People as he had done before about the same term of Time after he had committed Adultery with Bathsheba He lay senseless of that Sin till the Child was born as is noted before upon that Story and repented not all those intervening Months which shews that God's Children may not only be deeply Drenched in the Waves of Sin but even lay under them for some time and perhaps sink twice to the Bottom c. notwithstanding all this yet Sin did not dwell in David as an Owner or Home-dweller 't was only a Stranger or a Traveller to him Chap. 12.4 Mark
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
Porch and the Courts c Secondly The Cubits by which the Temple was counted were Sacred and Greater each Cubit consisting of twenty four Inches but these Cubits here were the common Cubits and lesser containing only eighteen Inches c. Thirdly The Measures of the Temple are reckoned from inside to inside the thickness of the two Walls and the space of the Porch at the Entry and of the Chambers round about are left out Fourthly Peter Martyr well observeth that the heighth of this House being but thirty Cubits high consisting of two fifteens was equal to the Temple Fifthly 'T is supposed that the three Houses that for the King that for the Queen and a third for Delight were all comprized under the compass of one hundred Cubits yea and the King's Treasury also 2 Chron. 9.16 The Fourth Remark is Solomon's building his Royal City-Palace in Jerusalem when he had built his Summer Country house in Lebanon saith Dr. Lightfoot and an House for Pharaoh's Daughter his Queen and his own Throne so sumptuous as there was not the like in the World for Splendour and Glory ver 7 8. and Chap. 10.18 c. Mark 1. The Porch for the Throne was that before the King's Palace distinct from the former Porch mentioned before the House of Lebanon called the Porch of Judgment capacious enough and convenient to cover those that came to the King for Judgment from Sun and Rain Mark 2. This Throne is called a great Throne described at large Chap. 10.18 19 20. 1. It 's Matter 'T was made of Ivory with some Cavities left in it to be fill'd with Gold and so made more beautiful to the Eye of the beholder 2. It s Form made like a Semicircle so that the King sat upon it saith Grotius almost surrounded with the People that he might sit safer from Assassinates 3. It s Advance by six stately Steps which while the King ascended did Mind him both of his Dignity and Duty in administring Justice as pure as the Gold he sat upon 4. It s Canopy at the Top encircling Solomon's Head for his greater ease and state having stays on each side to rest his Arms upon 5. It 's Ornament both two Lions upon the two staies and twelve Lions upon the six Steps six on a side to shew that his Throne might not easily be overturned as the Lion was the Emblem of the Tribe of Judah Gen. 49.9 And Christ is called the Lion of the Tribe of Judah Revel 5.5 And this was likewise to teach Solomon that both the Valour and the Vigilancy of a Lion is requisite in Royal Judges And 6. It s Footstool was of Gold also 2 Chron. 9.18 Teaching Him to trample under foot the best things of this lower World N. B. Here behold Solomon sitting in the greatest Grandeur and most illustrious splendour of worldly Glory Yet oh how soon did all this pompous Lustre and magnificent Majesty perish and vanish away both in himself and in his Successors Mark 3. The Palace for his Queen Solomon built also ver 8. We find that when he had marry'd Pharaoh's Daughter He placed her in the City of David 1 King 3.1 which then was Solomon's Court but that City being now too narrow a place to entertain so great a Princess with all her princely Train therefore He built a spacious and special Palace for her after he had built for the Lord and for himself and brought her from the strait Palace of David saying My Wife shall not dwell in the House of David because the Places are Holy whereunto the Ark of the Lord hath come 2 Chron. 8.11 which Piscator reads The House of David is too narrow and cannot contain both the King and Queens Court And Solomon had said these Words my Wife shall not c. before he built an House for her and while the Ark was yet in the City of David nor was every place where the Ark came Consecrated to God so as not to return to common use after the Ark's Departure for then the House of Obed-edom and all other Places where the Ark either rested or passed over had been made Holy thereby and not lawful for Men to dwell in But Solomon's Reason was Ceremonial because she was a Woman and so by her Sex was subject to many Ceremonial Pollutions the Law of Moses forbad menstrous Womens ingress into the Temple until they were Purified moreover the Queen being of Egypt might have Heathens at that time for her Attendants so Solomon judg'd it unsuitable that she should dwell in the House of David where the Ark of God was but builds a fair Palace peculiar for her and brought her into it ☜ The materials of all these buildings for civil Uses were very costly and lasting as Marble and Cedar above ground and under ver 9 10 11 12. Now the History having finished the account of those Civil Fabricks returns to the Description of the sacred Furniture of the Temple Remark the First is The Artificer who is commended by his Name and Nation ver 13. and by his Offspring Tribe and Skill ver 14. At the request of King Solomon 2 Chron. 2.7 King Hiram sends him his Name-sake Hiram when he first began his Temple-building though set down here for Order of History This Hiram's Father was of the Tribe of Naphtali here but said to be a Tyrian as Obed-edom a Levite is said to be a Gittite his Mother was of the Tribe of Dan 2 Chron. 2.14 the Place of Idolatry I find Sanctius solving this seeming Doubt saying that possibly the King of Tyre being no Israelite might be misinformed in the Distinction of the Tribes N. B. However it was a singular Providence of God that this Widow's Son a great Comfort to Widows in their great trust in God Jer. 49.11 should join himself to an Artificial Master in Tyre and so become so curious a Workman As this Son was undoubtedly a great Comfort to his Mother so at this juncture he was qualified for this glorious Generation-work God call'd him to whereby his Name is eternaliz'd in Scripture-Record as the chief Instrument in the Temple The Second Remark is this Hiram is said to Work all King Solomon's Work not only in Brass but also in Gold Silver Iron Stone Timber Purple c. 2 Chron. 2.14 upon which account Solomon as Piscator well noteth calls this Hiram Abibu Hebrew his Father as a Father and Master of Arts 2 Chron. 4.16 out of pure respect to him for his universal skill as King Hiram had call'd this Hiram Abi my Father from the like Veneration 2 Chron. 2.13 All the particular most Exquisite and Artificial Works of this most excellent Artificer and Workman are hard to be numbred in due Order seeing they are scattered here and there in divers Places upon Scripture Record but to omitt all those exact Artifices that belong'd to those other Structures for Civil Vse only and likewise those that appertain'd to the Sacred Temple which
of them ver 19 20 to 24. Mark 1. Their Rise was from this Baasha who went up in the thirteenth Year of his own Reign and in the fourteenth of Asa's 2 Chron. 16.1 being afraid of him who had now conquer'd the Ethiopians and of his growing greatness therefore he attempts to build Rama as was hinted before upon the very Frontiers of Ephraim Judges 4.5 to block up that Passage that none of Israel might flee to Asa for the sake of God's sincere Service as they had done in abundance 2 Chron. 15.9 Mark 2. Asa's removal of this Trouble from Baasha hereupon Asa hires the Army of Syrians as before to fall upon the Coasts of Israel nearest to Syria this gave Baasha a Diversion from annoying Judah such as Saul had from annoying David when tidings came to him that the Philistines had Invaded the Land 1 Sam. 23.27 28. Baasha desists from Building the Bulworks and Asa after Baasha's departure to defend his own Coasts took away the Stones Baasha had brought to Ramah and built two Cities of Benjamin with them his Enemy providing Materials for it 2 Chron. 16.6 The Fourth General Remark is when this Holy Penman hath largely related the Life and Death of Asa King of Judah Chap. 15. He returns again to the History of the Kings of Israel beginning with Nadab ver 25. and with Baasha ver 27. and so on in this Chap. 16. yea and continueth solely that History of Israel's Kings only until he come at Chap. 22.41 where he returns to Asa's Son and Successor as King of Judah And though Jehosaphat Asa's Son be mentioned ver 2. Chap. 22. yet that Story belongs to the Reign of Ahab King of Israel and not to his Reign The last general Remark is that of great Grotius saying That in the Ten Tribes many came to the Kingdom by Force and Violence and not by Succession whereas none came to the Kingdom of Judah but by Descent in the Royal Blood of the Right-line according to God's Promise made to David 2 Sam. 7.16 1 Kings 15.4 c. So that we need the less wonder why Asa lived up to the Eighth King of Israel when five distinct Families in Israel's Kingdom had destroyed one another in Asa's Reign Now come we to make particular Remarks first upon Baasha as First God threatens Baasha with the Destruction of his Family for his Idolatry ver 1 2 3 4 5 6 7. wherein Mark 1. As Hanani the Seer reproved Asa for his Reliance upon Syria so Jehu the Son of Hanani reproveth Baasha for his Idolatry A good Father God blest with a good Son to succeed him in his Office c. Mark 2. This Prophet tells Baasha how God had exalted him His Treachery and Cruelty saith P. Martyr were from himself but it was an Act of God's Providence to bring him to the Throne Mark 3 Behold how loth the Lord was to lose Israel whom he still stiles My People notwithstanding their notorious Apostasy from him yet did he most graciously send them many Prophets time after time in their State of Defection Mark 4. 'T is a certain Presage and a just Merit of Ruine not to be warned by the Woe of others Jeroboam's Perdition should have been Baasha's Caution though he had been God's Instrument to destroy Jeroboam's House yet dares he to commit the very same Sins over again ver 34. of Chap. 15. Mark 5. God gives Baasha here the History of his Judgments upon Jeroboam already past which sets out to the Life the Dread of God more than a bare Prediction of the like to come What God hath done once he can do again and not fail to fulfill his Threatnings Mark 6. The like Sins bring the like Punishments Baasha conspired against his own Lord Worshipped the Works of his own Hands as Jeroboam had done so his House became Food to Fowls and Dogs yea he murdered his Master ver 7. and his Son was murder'd The Second Remark is upon Elah who succeeds his Father Baasha ver 8 9 10. wherein Mark 1. Elah Reigns in the twenty-sixth Year of Asa and was kill'd in the twenty-seventh Year of Asa ver 8.10 wherein God paid Baasha in kind as he had done to Nadab the same is retaliated upon Elah as he had cut Jeroboam's Son short so his Son is cut short also Mark 2. That Noon-day Devil Drunkenness was Elah's Destruction when drunk he was soon surprized as was Amnoh 2 Sam. 13.28 29. and Belshazzar Dan. 5.2 30. a fit opportunity this was to his discontented Captain especially if he were of Saul's House 1 Chron. 8.36 Mark 3. King's are safest in the place of their Callings Had David Headed his Army in besieging Rabba 1 Sam. 11.2 3. he had avoided that Temptation c. and had Elah been with his Army besieging Gibbethon ver 15. here perhaps they might have protected him from Destruction Mark 4. Vatablus saith Elah was drinking himself Drunk in the House of an Idol which he worshipped However he was drown'd before he was Stabb'd and he died in his Sin far worse than to die in a Ditch or Dungeon c. The Third Remark is upon Zimri from ver 11 to ver 17. Wherein Mark 1. He was a Murtherer of his Master yea of a kind Master who had preferr'd him to a very great Command in making him high Captain over all his Chariots for War ver 9. and to attend upon himself Mark 2. So soon as he had set himself upon the Throne in the room of his Master whom he had treacherously murthered when helpless by excessive Drinking He destroy'd all the House of Baasha yea all his Kinsfolks and Friends ver 12. resolving to leave never a Rubb to lay in his way that might hinder the true running of his Bowl c. lest any that favour'd Elah's Cause should seek to revenge his Death on Zimri Mark 3. Though this Zimri whom God raised out of the Dust ver 2. was as bad as that impious Prince Zimri Numb 25.14 yet is he said to fulfil the Will of God ver 12.13 while he aim'd only to fulfil his own Will Mark 4. When God had worn this Rod to the stump in one Week's time for this rash Zimri laid about him lustily to ruin the House c. of boisterous Baasha at seven days end God cast it into the Fire for the news of Zimri's Tyranny at Tirzah coming to Omri Captain of the Camp at Gibbethon his Army there proclaim'd Omri King who immediately came to Tirzah with his Forces and forced Zimri to burn himself with the Pallace Saul-like rather than fall into Omri's Hands ver 18. N.B. Thus Tyrants cruel to others at last are left to be cruel to themselves The Fourth Remark is Upon Omri from ver 21 to ver 28. Wherein Mark 1. The People having not yet ratified the Armies Election of Omri after his recovering Tirzah chose Tibni but the Soldiâ—ry prevailing over the unarmed Faction probably as some say slew Tibni
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sâ—â—h a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life
more to strengthen his Faith for a just revenge upon his insulting Adversary Ruach render'd here a Blast signifies a Spirit which was saith Grotius that spiritual Substance the Angel of God who destroy'd the Assyrian Army ver 35. which was a most stormy Blast and a terrible Tempest indeed a Plague saith Josephus Mark 4. And he shall hear a Rumour namely Tidings of Tirhakah's Invading his Land ver 9. with a vast Ethiopian Army as 2 Chron. 14.9 this must needs affright and divert Senacherib so Josephus this Rumour made him return to his own Land but rather that Ruine of his Army ver 35 36. where he fell by the Sword ver 37. Mark 5. Oh what a comfortable Cordial did Isaiah hand here to Hezekiah assuring him of the Truth of this Prophetick Promise in all its Branches And how happy was Hezekiah in having an Heart willing to advise with the Prophet Isaiah in such a Crisis of Affairs which was so blest with such an happy Issue 〈◊〉 N.B. But how unhappy was good Josiah whose Heart neglected to advise with that famous Prophet Jeremiah or with Zephaniah c who were then living at that Time beside a whole College of Seers when he went to War against Pharaoh Necho The omission of this Duty made him rush headlong upon his own Death in whom died the whole State of Israel as may be seen after Chap. 23.29 2 Chron. 35.22 Now come we to the Third Act in this Comedy which describes Rabshukeh's Departure and the moving Cause thereof ver 8 9. and the Railing Letters that were sent in the room of Rabshakeh Remarks hereupon are First Rabshakeh returns to Senacherib to give him an Account of the Treaty and to advise what was farther to be acted upon the Jews's Obstinacy yet leaving his Army behind him under the Conduct of Tartan and Rabsaris Commanders to carry on the Siege But finding his King removed with his other huge Host from Lachish to Libnah upon Tidings that Tirhakah had designed to fight against him hereupon he sends his Threatning Letters Remark the Second The King of Ethiopia's Invading Assyria broke all the measures of Senacherib and gave him such a marvelous Diversion from the Cities of Judah â—as Saul had from pursuing David when a Messenger came and told him that the Philistines had invaded his Land 1 Sam. 23.27 28. which place David therefore call'd Selangh Hammelekoth the Rock of Division because there God divided Saul from his Prey So here Senacherib was loath to let go his hold of Lachish and Libnah with one of his Armies Lachish was a very strong City Chap. 14.19 and likely Senacherib found the taking of it too difficult a task at this Time so was gone now to besiege Libnah when Tidings came of Tirhakah's Invasion c. which when he heard saith Vatablus he rais'd his Siege in that place to March against the King of Ethiopia with that Army but still his other huge Host besieged Jerusalem and more loath he was to let it go than either Lachish or Libnah being most eager to lick his Lips with it the King consults Rabshakeh then those hectoring Letters are sent to Cajole them into compliance Remark the Third The Contents of these Letters were at the best a compleat Roll of Rabshakeh's rudest and most railing Rhetorick Senacherib here Sings the same Song over again in these Writings which Rabshakeh had deliver'd by Word of Mouth in the foregoing Chapter ver 29 30 31 32 33 34 35. with ver 10 11 12 13. here and those Letter-Carriers are commanded to deliver the summe of what was written by Word of Mouth lest Hezekiah when he receiv'd the Letters should lay them aside and conceal them from the Knowledge of the People whom he design'd to Wheedle c. or to terrifie them into a Submission both by Word or Writing Now follows the Fourth Act when these Letters were received Remark the First Hezekiah carries this rude Roll of Railery and black Blasphemy into the Temple and spread it before the Lord the most Just and Jealous God vor 14. this he did not to inform the All-knowing God as if he knew it not but for the quickning of his own Spirit and for the strengthning of his own Faith the more thereby being saith Piscator at the Ark of God's Presence Remark the Second Then he Prays a most Pathetical Prayer ver 15 16 17 18 19. wherein 1. He pitches upon one of God's proper Attributes to prop up his Prayer 2. His Motive for God's revenge he makes Rabshakeh's reproaching the living God 3. He confesseth what ought to be confessed that Senacherib had conquer'd the false Gods because but Wood and Stone 4. He runs over those Arguments wherewith he had fill'd his Mouth and finally having a Promise before he puts it into Suit by Prayer preferring God's Glory before his own Preservation and pressing the Lord to make his Power known at this Juncture that all other Kingdoms may acknowledge with us that thou art the only Jehovah Remark the Third Nor would Hezekiah having done all this dare to tempt the Lord by neglect of such means as might be subservient to God's Providence but he doth many more Matters in order to his own Defence and Deliverance which are Recorded in 2 Chron. 32. ver 3 4 5 6 7 8. Mark 1. Because Water was a scarce Commodity in Canaan's Countrey and the want of it might much annoy the Assyrian Army therefore he stopp'd the Fountains without the Walls with Earth yet convey'd Water by Pipes under ground into the City ver 3 4. N.B. Oh that we could starve Satan thus by mortifying our earthly members Col. 3.5 so cause him to depart from us as Luke 4.13 Mark 2. He rebuilt the Wall that King Joash had broke down 2 Chron. 25.23 and mounted Engines upon the Tower Gates for his better Defence ver 5. Mark 3. He settles his Guards round the City ver 6. to stop the Rapid Torrent of Senacherib that came like an over-flowing fierce River Isa 8.7 Mark 4. He Comforts his Captains c. saying Fear not our Foes who trust in an Arm of Flesh for our God will quickly curse it Jer. 17.5 and cause the strongest Sinew in his Arm to Crack With us is the Lord our God Hebr. Gnimmanu Jehovah Elohenu which imports Immanuel the Name of Christ whereby he began to be known amongst them N.B. Thus ought we to go to Christ when Satan assaults our Souls or our Land telling him The stretching out of his Wings hath filled thy Land O Immanuel Isa 8.8 Vatablus and Osiander read this Phrase ver 7 8. Plures nobiscum quam cum illis There be more with us than with them as 2 Kings 6.16 for we have God's help and an Army of Angels N.B. Now if Antigonus in the time of the Maccabees could say to his fearful Souldiers fearing the Multitude of their Enemies but how many do ye reckon me for how much more may we reckon
20. hereby all beard their Doom Princes as well as People Mark 3. Jehoiakim had so Debauch'd his own Conscience that he falls into a Rage to hear this Divine Revelation This was the Ninth Month answering to the latter part of our November and the former of our December so 't was a Cold Season yet the King's Soul was colder than his Body for while he was warming the latter in his Winter-Chamber the former was cold and careless of calling upon God not at all countenancing and encouraging his People with his Presence who at this very juncture were now Cold and Empty Fasting and Praying in the Temple and had been hearing the word of God read to them by Baruch ver 20 21 22. Mark 4 No sooner had Jehoiakim heard two or three Columns read by Jehudi but he Tiger-like catches up the Penknife cuts this precious Piece in Pieces and casts it in to the Fire ver 23 24 yet neither the King nor those cursed Court-Parasites were afraid N. B. Jehoiakin's Father good Josiah had his Heart melted at the hearing of the Law 2 Chron. 34.27 but so had not this desperate degenerate Son of his who like a Frantick Person doomed those innocent Papers as it were to a double Death they must be both cut and burnt and he himself will be the Executioner Mark 5. Elnathan who had been too active before for the King in apprehending and executing Vrijah the Prophet Jer. 26.22 and now possibly touched with some remorse interceded with the King for the Rolls saving c. Jer. 36. ver 25. Notwithstanding this Intercession of Elnathan and his two Partners Delaiah and Gemariah Jehoiakim desperately runs on headlong to perpetrate that unparallel'd Impiety to destroy it and not only so but immediately in a rage sent his Serjeants to Arrest Jeremy and Baruch but the Lord hid them from the hands of his Blood Hounds ver 26. N.B. The Rabbins say God cast a Scotoma or Mist before their Eyes as Gen. 19.11 and 2 Kings 6.18 or God might provide for them an hiding Place in some honest Man's House as those Princes had advised them to do ver 19. which they might warrantably do when hunted for their precious Lives seeing there is no Fence but Flight nor Counsel but Concealment to succour an Innocent Subject against the Mad Fury of an enraged Soveraign Mark 6. Shall this Frantick King escape by Iniquity No verily God in anger casts him down Psalm 56.7 for here he is made to know as God's Word cannot be bound 2 Tim. 2.9 so nor can it be burnt or abolish'd by all the Tyrants of the World God will revive and preserve it Matth. 5.18 as he doth here ver 27 28. adding a most doleful Doom to this destroyer of it ver 29 30 31 32. In the new written Roll 't is said that his Successor should but sit on the Throne for three Months and some odd Days and that himself should have a most Infamous Funeral the Burial of an Ass threatned before Jer. 22.19 whereas his good Father Josiah both lived and died in Glory c. Remark the Sixth No Historical Passage is found Recorded in Scripture as precisely fixed upon either the third fourth fifth sixth or seventh Year of the Captivity The Story of Jeremy's setting Wine before the Rechabites is indeed said to be in the Days of Jehoiakim Jer. 35.1 but in what Year 't is not mentioned yet as the end of that Action is clearly express'd that their abstinence from Wine c. did shew their faithfulness to a Law of their Father to aggravate thereby the Jews falshood and faithlesness to the Covenant of their God so they tell the Prophet there ver 11. the Reason why they now had left their Tents and were come into the City 't was for fear of the Chaldeans and of the Syrians that join'd with them to invade the Land 2 Kings 24.2 which was the Army that came up against Jehoiakim when he rebell'd against the King of Babylon as is before noted at the Instigation of the King of Egypt Therefore this Relation of the Rechabites must be about the latter Years of Jehoiakim who in the eleventh Year of his Reign which Dr. Lightfoot reckons the eighth Year of the Captivity was Captivated kill'd and buried with the Burial of an Ass 2 Kings 24.2 5 6. 2 Chron. 36.5 6. Jer. 22.19 and 36.30 31. Ezek. 19.9 't is supposed from this last Scripture that the Chaldeans put an Iron Collar upon this Captive-King's Neck and fasten'd an Iron Chain at it to drag him to and fro at Pleasure which Chain was enough to change the Roaring of this Lion into the Roarings of a despairing miserable Caitiff This hard usage might soon kill this proud King and break his haughty Heart c. which being done and he Dead they cast his Corps out like Carrion into some by-Corner c. N.B. A Just Hand of God upon this wicked Prince that he who had made so many to weep by his squeezing so much Money out of them to please Pharaoh should have none to weep over him when Dead that he who had so stately a Palace in Jerusalem should now not have so much as a Grave to House his Carcase in but be in an infamous Manner thrown into a Ditch or on a Dunghil to be devoured by the Beasts of the Earth and by the fowls of Heaven Remark the Seventh The Scripture of Truth doth in the next Place relate the most remarkable Occurrencies As First Of the eighth Year of Nebuchadnezzar's Reign 2 Kings 24.12 which was likewise the eighth Year of the Captivity for there is a Synchronism betwixt them both being of one Time and running in Parallel Lines together then were three thousand twenty three Jews carried Captive to Babylon at Jehoiakim's Captivity Jer. 52.28 which saith it was done in the seventh Year This seeming Contradiction Grotius Vatablus and Dr. Lightfoot do reconcile saying First The Siege began in the latter End of the seventh Year and the City was taken in the beginning of the eighth Secondly In the same Year was the next Captivity of Jehoiakin or Jeconiah who reigned but three Months and ten Days of that Year as before he was no sooner on the Throne but Jeremy denounceth his Captivity and the fall of that earthly Kingdom of Solomon calling the Earth Earth Earth to hear the Word of the Lord Jer. 22.24 29 30. and thereupon foretelleth the Spiritual Kingdom of Christ one greater than Solomon Jer. 23.5 6. denouncing woes against those cursed Guides that hastened the Ruine of David's earthly Kingdom from thence to the End then it was that ten thousand out of the City and eight thousand out of the Country were carried Captive 2 Kings 24.14 to 17. and with them Mordecai Esth 2.6 and Ezekiel Ezek. 1.2 and 40.1 Thirdly In the ninth Year of the Captivity came Zedekiah to the Kingdom 2 Kings 24.17 to 20. Jer. 52.1 2 3. 2 Chron. 36.11 12 13. the
Diligence what those in former Times lost by their Disobedience Remark the Fourth Is the Obstruction they met with in this good Work but was Removed by this good Magistrate ver 19 20. Mark 1. Sanballat Tobiah and Geshem that had been Sad before at the Tidings of a New Governour c. were now Mad with Malice deriding them for Fools that could never effect what they now attempted and accusing them for Rebelling against the King Mark 2. Wise Nehemiah renders not Railing for Railing nor Honours them so far as to let them know they had the King's License but saith The God of Heaven sets us above your reach and the King has committed Samaria to your care ye have nothing to do with Judea being Samaritans as Ezra 4 3. Nehemiah CHAP. III. THIS Chapter is a Description of the Parties Manner and Order of Building the Walls of Jerusalem and other Places c. Remark the First The First Part that was built was the Sheep-gate ver 1 2. Eliashib the Grand-Son of Jehoshua Chap. 12.20 and the Third High-Priest saith Sanctius after their Return began to build this Gate and 't was fit he should be first for Example to others Ministers must be patterns of Piety And the Priests his Brethren were his Assistants in that Work who had been Timorous before but now become Couragious when the Stout Lion Nehemiah Headed those Heartless Harts This Sheep-gate was first built because 1. it was nighest to the Temple which in the first place was to be secured 2. At this Gate the Sheep came in that were offer'd up in Sacrifice after they had been wash'd in the Pool of Bethesda John 5.2 saith Sanctius And 3. This Sheep gate must be built by the Priests for they were the Shepherds to the People saith Dr. Pilkington N. B. 1. This Gate was a Type of Christ who sought the lost Sheep and was Sacrific'd as a Lamb and is the only Gate whereby we enter into the Temple of Heaven Acts 4.12 John 10.7 c. N B. 2. Those Shepherds the Priests did not only Build and Beautifie this Sheep-gate but did also Consecrate it by Prayer and Sacrifice from whence probably saith Junius was it so highly honoured with that Miracle of an Angel's descending into the adjacent Pool of Bethesda at their Solemn Feasts to heal all Diseases John 5.4 N. B. 3. The Men of Jericho Assisted Eliashib c. Tho' they dwelt farthest off yet they were of the first of Country-men that came to help the Citizens in the Work and this beam of Piety they so Timely put forth saith Wolphius as a Specimen to testifie their gratitude to God for that Miraculous Cure of their Waters 2 Kings 2.19.20 22. Remark the Second The Second Part that was built was the Fish-gate v. 3 4 5. This was so call'd because it stood toward the Sea and let in the Fishermen from Tyrus c. Neh. 12.39 and 13.16 19. 2 Chron. 33.14 Zeph. 1.10 The Builders whereof were Meshullam that Man of Vnderstanding Ezra 8.16 and the common sort of the Tekoites But their Nobles withdrew their Necks they being Haughty and High-minded saith Sanctius look'd upon it as too sordid a Business and far below their Grandeur and Greatness N. B. Much unlike those Antient Nobles who were so forward and active with their Staves of Honour c. Numb 21.18 But these degenerate Plants of this Generation would not Stoop to the Service of Adonehem Hebr. their Lord of Lords whom they seem'd to serve in other respects yet in this were too stiff-necked therefore stand they branded upon Record saith Menochius for their Pride Carelesness or Compliance with the Jews Enemies whereas the old Nobles be Famous but they Infamous Prov. 10.7 Remark the Third Then were the Old-gate the Dung-gate and the Vally-gate c. All along with the Walls between all the Gates Repaired ver 6 to ver 16. Mark 1. The Old-gate so call'd saith Menochius from Melchisedech's first building it in Abraham's Day was Repaired by such good Men here named whom the Lord stirr'd up and some Women also ver 12. which Daughters either finished what their Father now dead had begun or parted with their Portions towards the Repair of the Wall adjoining to the Common Hall where the People resorted for Judgment ver 7. saith Wolphius and probably those Rich Widows saith Osiander laid their hands to the Lord's Work Mark 2. The Valley-gate which led into the Valley of Jehosaphat Joel 3.2 12. was Repaired not only by the Citizens but by great Men in the Country yea and by the Country People too ver 13. every one must be active in his own Sphere at God's Building Mark 3. The Dung port which was as a Voyder to the City through which all the Filth of the place was carry'd to the Town-Ditch the Brook Kidron was Repaired by Malchiah ver 14. a Son of that Noble Family of the Rechabites and tho' he was a Ruler yet refuseth not as sordid and below him to Repair the Dung-gate All God's Work he judged Honourable Mark 4. The Fountain-gate ver 15. was Repaired by Shallum a Ruler likewise yet disdaineth not to be a Repairer This was call'd the Well-gate saith Junius because through it Men went to the Pool of Siloam and to the Well En-Rogel and Shallum built to the Stairs by which David descended from Mount Sion into the lower City N. B. A Type of Christ who came down from Heaven to fetch us thither and is as Jacob's Ladder by whom alone we have Access to Heaven c. Remark the Fourth Beside those Common-places there were other Special Parts Repaired pertaining both to the Royal Palace and to the Levites Seat which are distinguish'd 1. By their Places Repaired as the Outward Wall in Mount Sion ver 16. the Inward ver 19 to 25. and that part of the Wall that jutted out as Ophel or the Tower did ver 25 28 to 32. Or 2. By their Persons Repairing them which were either Levites ver 17 18. or Nethinims ver 26 27. Mark 1. Baruch was an Earnest Builder ver 20. He was in a Fume as Hachesik Hebr. signifies being angry at himself and others that no more was done saith Wolphius he did two parts while others did one Mark 2. The Tekoites having dispatch'd their first share sooner than others ver 5. freely help them that were slower ver 27. This their double Diligence did shame their Nobles who still stood out stout and stiff neck'd Mark 3. Goldsmiths and Merchants carry'd on the Work so that the Wall went round and ended at the Sheep-gate where they first begun ver 1 31 32. N. B. Such as build the Spiritual Jerusalem shall be Crown'd and Chronicl'd c. Nehemiah CHAP. IV. THIS Chapter consists of Two Parts First The Builder's Obstruction and Discouragement from ver 1 to 14. And Secondly Nehemiah's Courage in himself and Encouragement of them ver 15 to 23. In the First Part are Three External
Edifices and with Inhabitants taking a Poll of all the People ver 5 to 69. And Thirdly How He and the Chief Men gave Gifts to the Cities Treasury ver 70 to 73. Remark the First Upon the first Part is Pious and Prudent Nehemiah pitcheth upon such-men like himself for Piety and Prudence to be Chief Captains of the City-Watch namely his two tried and found faithful Friends Hanani and Hananiah to preserve the Cities Peace and principally to watch its Walls and Gates against the Incursions of the Enemy He chose not those principal Officers out of any carnal respect because they were related to him but because they both feared God above many which is the truest and surest ground of a firm Fidelity Mark 1. Though nothing be affirmed hereof concerning Hanani here the former of them yet enough had been Recorded before of his Piety and Zeal for God and his Countrey in taking such a tedious Journey from Jerusalem to Shushan to inform Nehemiah of the sad Estate of the City and to implore his helping hand to relieve it Chap. 1.1 2. so after such a plain Demonstration 't was needless to add here a new Commendation Mark 2. But Hananiah of whom no such account had been given before save only as a Repaizer Chap. 3.8 hath Ish Emeth Hebr. a Man of Fidelity given him here for his Character and one that feared God Merabbim Hebr. above many exceeding and excelling other Men therein or for many Days as Vatablus renders it to shew he was no Novice but stanch and try'd to whom Matters of Moment might safely be committed c. Remark the Second To those two faithful Favourites Nehemiah committed the Castody of the whole City the latter of which had been the Keeper of his Court and Palace wherein he lived like a Viceroy in great Splendour though at his own Charge as above Now Nehemiah having found him faithful over a little makes him Master over much Matth. 25.31 and knowing that they both feared God which was the best Defence against all Temptations to perfidiousness that they might meet with in his absence as other Nobles had met before this and the best ground of his Confidence in them Therefore he constituted them the Shomerims Hebr. or Keepers of the City-gates charging them not to open them till broad Day ver 3. when the Enemies approaching saith Masius may more manifestly be discovered and the Citizens all up and ready in Case of an Assault and their Office every Night was to feel with their Hands saith Junius whether the Gates were made Fast ver 3. moreover the Citizens were set to Watch upon the Walls saith Mariana in that watching Place which was next his own House every one in their Turns to make them more careful for their own safety Remark the Third ver 4 Shews the necessity of keeping this Order of a General Watch upon the Walls because the Circumference of the City was large six Miles in Compass saith Wolphius and the People but few that had yet return'd from their Captivity and their Houses were not yet generally compleated but they made a shift with sheds of Boards for present use near the Walls and many of the few that returned were dishearten'd by the Threats of the Adversary to remain there so retired back to Babylon and Persia and with them Zerubbabel saith Sanctius The Second Part is Nehemiah's replenishing Jerusalem with Inhabitants Remark the First While this good Man was musing in his Mind what Mischief might arise from the fewness of Citizens that inhabited the City at last he bethinks himself of such means whereby the City might be better Peopled and thereby become the better preserved ver 5 6 to 69. the means he made use of was to Congregate the Nobles Rulers and People and to take a Catalogue of them that so it might be known who appertained to the City and whose Calling lay therein and whose Inheritances lay in the Country that he might saith Grotius recal the Ancient Citizens and their Families to replenish the City N.B. Wolphius Objects here why was God so angry with David for this very Action of taking a Poll of his People c. He Answer 's it thus Nehemiah had just Causes to do so both for a sufficient Replenishment of the City with Citizens and for raising a summ of Mony out of that Poll to supply present importunate Necessities and likewise for a more Select number of Soldiers in this Emergency whereas David was no way urged by any of those urgent and necessary cogent Causes and Reasons It may farther be added what David did in that Case was not so much from want as from Wantonness Pride and Presumption c. Remark the Second Though this Act of Nehemiah was meerly a prudential Act commonly practised by prudent State-Polititians that know not God in Cases of the like Emergency yet this good Man ascribes this piece of Prudence not to himself or to his own Wit and Wisdom but to the Gift and Grace of God both directing and inclining him to it ver 5. wherein he humbly acknowledg'd with the Holy Apostle that the best of Men are not sufficient of themselves so much as to think a good Thought but his sufficiency is wholly from God 2 Cor. 3.5 and without him we can do nothing John 15.3 His humble Heart ingenuously owneth that this good Motion so useful and advantagious to the Church of God was handed down from Heaven to him He heard the joyful sound of God's goings in it and felt the Footsteps of his Anointed therein Psalm 89.15 51. N.B. Nehemiah made it more manifest afterwards that he firmly believed this good Motion of mustering up this Multitude of People came from God for out of them he taketh every Tenth Man to replenish the City with Inhabitants Chap. 11.1 2. after they had been first prepared by hearing the Law Chap. 8.2 Remark the Third The following Catalogue from ver 6 to 69. is the same in Substance saith Masius with that in Ezra 2. ver 1 to 68. they both begin and end alike they only differ in number as hath been noted before upon that Place This difference doth not at all weaken saith Wolphius the Truth of either of those sacred Catalogues seeing many Mutations saith Masius might be made both in Names and in Numbers within the Compass of an hundred Years and such a distance saith He as betwixt the first Catalogue at Zerubbabel's return and this here c. The Last Part is Nehemiah's Collection of Stores for the common good Remark the First This Collection was made ver 70 c. for the maintenance of the Ministry saith Osiander to which the Tirshatha Nehemiah's Name of Governour in the Persick Language gives Liberally and so did the Roshe Haaboth Hebr the principal Fathers c. according to their Ability which was very laudable being so lately delivered from Captivity N.B. This condemns the Custom of such saith He that tho' freed from Antichrist
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâ—enzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
the lustre and variety of precious Graces Accordingly saith Junius Ezekiel here doth by a most apposite Type of the Judaical Church which once flourish'd under David and Solomon describe the Glory of the Evangelical Church its Antitype and as it were the Third Temple To which Capellus addeth that though the restoring of Solomon's Temple be related here yet must it have a more Mystical meaning that the Jewish Synagogue shall rather be restored by the Church of Christ because now God was not so well pleased with those Carnal commands and with the Flesh of Bulls and Goats as with the Sacrifice of his own Son c. Polanus steps farther saying though something of a second Temple was indeed begun after the return of the Jews from Babylon yet the Glory of this latter House came not till Christ was come into it Hag. 2.6 7 9. Isa 66.11 12 22. therefore must we ascend from the Shadow to the Substance from the Earthly to the Heavenly Jerusasalem as Rev. 21. and 22. do expound this whole Vision in Christ's Kingdom begun here but perfected hereafter Remark the Seventh Many Reasons may be rendred why this Vision must not be meant Literally but Mystically As First This new Temple of Ezekiel is bigger in its Dimensions than the old Jerusalem was and this new Jerusalem is bigger than all the Land of Canaan yea some Rabbin's reckon it larger than all the World from Ezek. 48.35 it being round about eighteen thousand Measures c. however this Temple is judg'd four Miles in Compass and this City thirty six Miles at the least or fifty four by common Computation of ver 32. so large is the City of God which is prefigured by it Secondly The Waters that flowed from this new Temples Threshold Ezek. 47.1 to 9 growing to a great River and sweetning the Mare Mortnum by running into it such as never was nor could be seen in the Litteral Temple must be meant the Gifts of the Spirit c. and the Trees growing upon the Bank of the River must be Trees of Righteousness of the Lord 's Planting c. Isa 61.3 and 44.3 4. and 55.11 Rev. 22.2 Thirdly The East gate always shut Ezek. 44.2 was only for Messiah the Prince and to whom he having the Keys of David shall open it Psalm 118.20 Isa 26.2 Heb. 6.20 and 10.20 c. No meer Man enters into God's City but by Emmanuel c. Fourthly The Inhabitants of this new City are the ten Tribes as well as the two as Chap. 47. and 48. teach us whereas we read nothing of their return and this Division of the Land differs much from that of old and Levi here hath a Gate into the City Ezek. 48.31 Though he had no Lot in the Land c. Fifthly The Strangers Gentiles that never had any Inheritance with the Jews in Old Testament Times though they lived with them yet here they shall have equal Inheritance Ezek. 47.22 which is a plain Prediction of a perfect Abrogation of the Mosaical Polity and of a new Church by the Messiah Sixthly The Longitude of each Tribe's Lot is described Ezek. 48.2 c. but not the Latitude to denote that Christs Kingdom is Limitless and his Dominion without Dimension 't is universal he is Lord of all Persons and things Acts 10.36 c. Seventhly Jehovah Shammah the Lord is there is the true Church's Name Ezek. 48.35 whereas the Lord was there in the Jewish Church but is not God will not leave his Gospel-Church as he did that Synagogue Lo I am with you always even to the end of the World Matth. 28.20 and at this World's end he will then hand his Church up into Heaven a better World into Mansions of Glory c. Rev. 21. and 22 c. AN EXACT INDEX OF THE SCRIPTURES Explained in the Whole or in Part in my three Volumes of the Old Testament The three Numbers 1. 2. 3. signifie the first second and third Volume wherein the Explanation is found in the Title Page of each Volume distinct GENESIS CHap. Verse Vol. Page 1. 1. 1. 1 2 c. 3. 16. 1. 216. 4. 17. 1. 168. 5. 29. 1. 123. 7. 19 20. 1. 126. 8. 9 11 19. 1. 128. 9. 3. 1. Ibid. 11. 2 4 c. 1. 134. 12. 3. 1. 129. Â 4. 1. 159. Â 10. 1. 161. 14. 4 15 17. 1. 138. 16. 1 2. 1. 160. 17. 17. 1. 159. Â 2. 1. 180. 18. 24 to 32. 1. 130. 20. 16. 1. 162. 22. 6. 1. 148. Â 14. 1. 156. 23. 16 20. 1. 138. 25. 11. 1. 215. Â 23. 1. 216. Â 26. 1. 226. 27. 4. 1. 225. Chap. Verse Vol. Page 28. 12. 1. 255. 30. all 1. 273. 31. 10 c. 1. 275. 32. 31. 1. 52. Â 1 2 6. 1. 281. Â 9 10 12. 1. 285. 33. 8 9. 1. 282. 34. all 1. 311. 35. 8 16. 1. 322. Â 22. 1. 324. 36. 6. 1. 237. Â 7 8. 1. 330. 37. all 1. Ibid. Â 28. 1. 336 c. Â 19. 1. 352 c. 39. 9. 1. 371. 41. 9. 1. 390. 45. 26. 1. 405. 46. 1 2 c. 1. 406. 47. 19 to 28. 1. 405. 48. 21 22. 1. 419. 49. all 1. 423 c. Â 23. 1. 465 c. 50. all 1. 427. EXODVS all 1 439 Chap. Verse Vol. Page 1 all 1 430 438 Â 8 14 1 439 2 all 1 Ibid. 3 2 3 1 434 4 3 4 5 1 442 5 2 1 443 6 3 1 441 7 9 1 443 9 27 1 Ibid. 12 13 all 1 447 16 11 23 27 1 36 37 20 11 1 36 32 10 1 107 33 18 19 1 16 34 6 LEVITICVS the whole 1 438 Chap. Verse Vol. Page 14 34 41 45 1 103 17 3 4. 1 65 NVMBERS the whole 1 438 Chap. Verse Vol. Page 31 23 1 103 DEVTERONOMY all 1 438 439 Chap. Verse Vol. Page 7 7 8 1 203 16 16 17 1 65 32 4 1 4 JOSHVA Chap. Verse Vol. Page 24 2 1 136 JVDGES Chap. Verse Vol. Page 13 22 23 1 168 RVTH Chap. Verse Vol. Page 1 SAMVEL Chap. Verse Vol. Page 10 23 1 73 15 29 1 100 16 6 7 1 73 17 28 1 Ibid. 2 SAMVEL Chap. Verse Vol. Page 11 2 1 15 1 KINGS Chap. Verse Vol. Page 18 23 38 1 168 2 KINGS Chap. Verse Vol. Page 1 CHRONICLES Chap. Verse Vol. Page 2 CHRONICLES Chap. Verse Vol. Page EZRA Chap. Verse Vol. Page NEHEMIAH Chap. Verse Vol. Page ESTHER Chap. Verse Vol. Page 2 15 1 161 JOB Chap. Verse Vol. Page 26 13 1 2 33 4 24 1 40 35 10 1 2 36 10 15 1 16 40 41 per totum 1 67 42 2 1 3 PSALMS Psalms Verse Vol. Page 8 5 6 8 1 22 49 12 1 40 50 21 1 171 78 41 1 141 119 37 1 15 123 2 1 124 127 3 1 54 128 3 4 PROVERBS Chap. Verse Vol. Page 8 13 1 18 10 22 1 37 12 2 1 76 15 8 1 Ibid. ECCLESIASTES Chap. Verse Vol. Page 7 29 1 30 40
or matter of it and Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale or Form of it both those must be well minded N. B. Note well 1. The Material part may not be wrested as if it justified griping Usury or that it proved any Austerity in God unbecoming to God c. This were no better than to squeeze Blood in stead of Milk out of this Sacred Scripture which indeed is as it is called a Breast of Consolation Isa 66.11 N. B. Note well 2. Therefore the Formal part of this Parable must mostly be minded take these Similes for its Illustration as 1. Though it be the Plough-share only that plows up the Ground in order to Sow Seed upon the Soil yet all the other parts of the Plough are needful Contributors to that plowing-work and 2. Though it be the strings of a Musical Instrument only that make the sweet Melody to our Ears yet the Back the Belly the Bridge and the Handle especially the Bow c. are all necessary parts for Accomplishing the Musick even so in some Parables some passages are Annexed which do signifie nothing sometimes saith Augustin concerning the Main Scope of it yet are added for the sake of those passages which do signifie something yea the chief thing designed by it c. N. B. Note well 3. Therefore as we may not abuse those passages aforesaid either for Mans Usury or for Gods Austerity so nor any of the other superadded sayings as to think that the Saints shall be made Rulers over Cities or that there shall be any Expostulatings of Man with God in the last Day or that the Gifts of God given to one shall be taken from him and given to another or that there shall be any sending of Mens Messages after Christ c. Multa Talia in parabold sunt quae Vexari possunt saith Austin there be many such passages in some Parables which may be Misimproved 'T is a true Maxim in Moral Philosophy Omnit similitudo non currit cum quatuor pedibus every Similitude or Parable doth not run upon four equal feet c. In this Parable Mat 25. There be four principal parts to be considered The First two are the Lords Traveling and the Servants Trading contained in ver 14 to the end of ver 18. And the Second two are the Lords Returning and the Servants Reckoning contained in ver 19. to the end of ver 30. First of the first of those four to wit of this Lords Traveling The first Enquiry is who is this Traveller c Answer The Evangelist Luke calls him a Nobleman Luke 19.12 By whom is meant our Blessed Messiah who is truly Noble every way as 1. By his Birth Nobly Descended as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie for he was by Birth the Son of God 2. By his Beauty which was Noble indeed the Spouse beheld him as White and Ruddy of a most lovely Complexion above all Cant. 5.10 to ver 16. And the Disciples saw his Glory the Glory as of the only begotten of the Father John 1.14 3. He is Noble for his Wealth too as full of Grace and Truth John 1.14 It pleased the Father that in him should all fullness â—â—â—ell not the fullness of a Vessel only but also the fullness of a Fountain never to be drawn dry Col. â— 19 No Nobleman hath any such fullness the fullness of the Firmament of the Earth and of the Sea are all his All Treasures are â—id in 〈…〉 Col. 2 3.14 He is Noble also in his Candid and Kind Disposition this is his True Generosity to Give Gifts even to the Rebellious c. Ps 68.18 Pâ—ssâ— Nolle est 〈◊〉 Nobile to bâ—â—ble to take Revenge upon Rebels and not to be willing to do it is the Character of 〈◊〉 truly Noble Mind Naturalestis say the Lion is so Noble an Animal that Satis â—â—t prostrasse Lâ—oâ—â— 't is enough for the Lamb to fall down at the Foot of the Lion than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey Sure I am it holds most true concerning this Lion of the Tribe of Judah Rev. 5. â— Who most freely Pardons Truly Penitent Persons such as Humble themselves at his Feet Where he seeth a casting down he then gives a lifting up and saves the Humble Person Job 22.29 He Remembers and forgets not the Cry of the Humble Ps 9.12 Especially such as Cry God be Merciful to me a Sinner as Luke 18.13 The Second Enquiry is What is that far Country into which this Noble-Man Traveleth Answer It is Heaven it self into which our Lord passed at his Ascension and then sat down at the Right Hand of God the Father God the Son went up with a merry Noise Ps 45 5. And we ought to look up after him as his Disciples did at his Ascension Acts. 1.9 We need not say Who will go up into Heaven for us Rom. 10.6 And as David said Who will bring him into the strong City Ps 80.9 For our Blessed Mediator hath Insisted upon this point That his Departure out of this World was as needful and expedient for us at that time as was his first coming into the World John 16.7 He went up into this far Countrey as our Embassadour of Peace who hath his Residence in the Court of that King of Kings to Negotiate all the Affairs of all his Redeemed and this Great King the Father did bid his Son welcome home to that Glory which he had with him before the World was John 17.5 And which he had out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Mankind Tit. 3 4. left for a while during his State of Humiliation And the Father provided for his Returning Son a most easie and glorious Seat at his Right Hand to Rest in after all his Sore Travels here below and to Intercede merein continually for his Church and Children upon Earth c. N. B. Note well For our Comfort our Advocate in Heaven will not excuse himself from pleading for us as too many Lawyer-Advocates do in Inferior Courts among us saying they cannot stand in the Crowd 't is either too Hot or too Cold c. so will be absent and wanting to us when our Cause comes to be Tryed c. But our Blessed Saviour is a surer Friend in this Superiour Court having all Accommodations of Ease and Satisfaction he sits always at Gods Right Hand and there appears as the Rainbow Gen. 9.12 to 15. To be an Everlasting Remembrancer unto God concerning his Covenant with Man Nor will he nor can he forget any of his Redeemed as the Chief Butler forgot Joseph and Remembred him not Gen. 40.23 He is our High Priest who beareth all our Names upon his Heart or Breast place for a Memorial before the Lord continually as Aaron did for his Israel Exod. 28. ver 29 30. The Third Enquiry What is this Nobleman's Errand c. Answer We are told Luke 19.12 That it was to
c. still waiâ—â— for their Prey again and there presseth upon them for his Release more than eveâ—â— But while he urged Christ's Absolution this time also they cry out against Pilate that if he Justified him whom they had Condemned in their Court and committed the Prisoner to him they would Article against himself as no Friend to Caesar c. John 19.12 This saying knocks down all Pilate's Honesty dead to the ground save only that as he had brought Christ out from the Barr before shewing him most notoriously abused that they might be moved with Compassion towards him when he said to them Behold the Man thus madly misused by the Rude Rabble Soldiers So here again he brings him forth from the Bar and cries again Behold your King John 19.13 14. Are you not ashamed to kill your King whom you have caused me to put all this Contempt upon Those faint Essays of Pilate's clearing the Innocent were took weak Remedies for Curing so strong a Malady as the Priest's Malice Who were not at all moved with all the Miseries they had Mischievously Inflicted upon Innocent Jesus but though they Relented not at their beholding the Man and beholding their King thus abominably abused N. B. Note well 't is meet we should be moved to see the King's Son so basely Scourged by the basest of Men and that for our sakes not for his own those Miscreants melted not Mollified not to behold the most prodigious and profoundest part of our Redeemer's Misery but on the contrary made themselves sport thereof and with many Outragious and Spiteful Speeches flocked about Pilate Threaten to Accuse him of Treason to the Emperour for Labouring by many means to Release such a Traitor to Caesar's Government Now is Pilate Conquered to yield for two Causes and Considerations N. B. Note well First the Impatiency Importunity and Impudency both of the Priests and of the People like Priest like People Pilate faintly saith to them shall I Crucifie your King the more backward he was to it the more madly forward and furious they were for it And the same Mouths that had but a little before cryed Hosanna to Christ at his entring into Jerusalem now with their loudest Clamours cry Crucifie him and to shew the earnestness of their Divelish Desires they double that Outcry saying Crucifie him Crucifie him He is none of our King we have no King but Caesar let him be pushed out of the City to be Crucified Then Pilate Feared a Tumult Matth. 27.24 As God made this People's choice their Judgment they would have no King but Caesar as if there were no King in Sion Mic. 4.9 And as if they Rejected the Lord from being their King 1 Sam. 8.7 God gives them their choice with a Vengeance for their King Caesar utterly destroyed them as was prophesied Zech. 11.6 which was fulfilled by the Emperour Vespasian So this fear of Man brought Pilate into a Snare Prov 29.25 Causeth him to comply with the Clamorous Crew to avoid the Danger of a Tumult c. The Second cause of his complying was his fear of losing Caesar's Favour fearing that more than the loss of God's So chuses to obey the Creature 's Corruptions rather than the Creator's Commands And in fine he loses the Favour of both as the sequel sheweth CHAP. XXXI WHen this Cowardly and Inconstant Pilate was thus Sordidly overcome by the pressings both of Priests and People and overawed by his fear of losing Caesar's Favour and so by Consequence his Office of Power and Presidentship then he that had been as stiff as an Oak in absolving Christ so oft before saying I find-no fault in him becomes as supple and plyable as a Willow and complies with the cursed Crew to Condemn the Innocent and Faultless One that they might lead him away to Execution Whence do arise these few Remarks Remark The 1st is That Men of no Principle Magistrates or others that Act for pleasing the People and fear of Princes Dust and Ashes more than the living God cannot persevere in their pretended Piety or Honesty but yields at last to the Temptation Remark 2d Such as do yield to the Tempter whether they be Godly or Ungodly are sure to be punished for not persevering as was Adam for yielding to Eve Sampson to Dalilah and Pilate here to the People as Adam lost Paradise and his Primitive Excellency both to his Person and to his Posterity and as Sampson lost his Strength his Eyes his God and his Life thereby So Pilate perplexed here with Threats of Impeachment persists not Honest in his Office soon after he was kicked out of it by Cajus for perverting of Justice Banished into Germany as before where through Grief and Shame for loosing both Gods Favour and Caesar's he became his own Death-Man Eusebius Hist lib. 2. cap. 7. and which is worse he stands Branded in the Bible for Condemning the Just One upon Everlasting Record to the end of the World to say nothing of his Torments for it in the other World N. B. Note well This should Teach all Persons to fear God above the World we may not warp and act against the Light of our Consciences as he did The 3d Remark is Above all it concerns Magistrates to be Men fearing God Exod. 18.21 Able and Active Strong and Stout Hearted well underlayed with Righteousness as well as Riches fearing God above all Judges should be Men of Courage ceur de Lions Solomon's Throne was supported with Lions to shew what manner of Men such as Sit in places of Judicature should be and what Mettal a Magistrate should be made off The Standard of Justice should be of Case-harden'd Steel and the Main-posts of a Common-wealth should be Heart of Oak Tully tells us 't is a Mercy to have Judges Modò Audeant quae sentiant so they dare but do according to the Dictates of their Consciences which because Pilate did not do therefore all that Evil aforesaid by a Just Judgment of God came upon him As Joseph yielded not though his Sollicitations were so oft renewed So he and Daniel had no fault found in their Grandeur save in the matters of their God c. The 4th Remark is It was a wonderful providence of God that Pilate should in these his contrary Actings of Absolving and Condemning Christ serve God's Will as well as his own both God's Secret and his Revealed Will. In his Absolving Christ so often he concurred with the Revealed Will of God which declareth him Faultless and without Sin Heb. 4.15 A Lamb without blemish of Original Sin and without spot of Actual Sin 1 Pet. 1.18 and in his Condemning him Pilate served the Secret Will of God which laid upon Christ all the Sins of the whole Elect Isa 53.6 according to the Covenant of Redemption contracted betwixt the Father and the Son for satisfaction of Divine Justice and for the expiation of all our Sins While he stood before the Bar of this Mortal Man he
for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion this place was therefore God's choice where both of them abounded and the mentioning of Cornelius's his being of the Italian Band Acts 10.1 may be look'd upon as an intimation from the Holy Spirit that this very City was designedly pitched upon for this very end wherein both Jews and Gentiles should meet here first in Christ's Sheepfold 4. In their unwillingness to deliver God's Errand for both were backward to it both were more for disputing than for dispatching their Lord and Master's commands Much unlike to Abraham who followed God blindfold and went out not knowing whither Heb. 11.8 N.B. But though he knew not whither he went yet did he know full well with whom he went namely that he walked as a Child in his tender Father's hand which is sufficient incouragement even to a timorous Son as it was to David Psal 23.4 to walk through the Valley of the shadow of Death but neither Jonah nor Bar-Jonah had this confidence First Jonah the Prophet did take shipping at Joppa this very same City when he would flee from the presence of God and decline his duty Jon. 1.3 He Rose indeed like a Servant whom his Master calls up to do his commands verse 2. but it was to Run from his business not to perform it Whatever was the Reason that moved Jonah to Run away from God's command yet is this strange he should fall into such a fixt Opinion that he might and take up such a fixt Resolution that he could flee from the presence of the Lord mentioned twice in verse 3. He could not be ignorant how David had described the Omni-presence of God Psal 139 7 8 9 10 11. Yea natural Reason would rebuke him for thinking he could flee from God Jovis omnia plena God fills all places saith the Heathen Poet. Secondly Bar-Jonah the Apostle was backward enough also as is before related for though he did not as the other Jonah who out of a sullen humour and a melancholy discomposure at the dislike of his Message crept into a Ship-Cabbin or got under the Dâ—â—k before the Ship was ready for her Voyage that he might be sure to go in her and therefore paid for his passage before-hand presently upon his going first on Board which used not to be paid till Passengers come to the Port or Haven designed c. Yet this Bar-Jonah did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stick fast in the Mud of his own doubting heart of unbelief and could find no way out Acts 10.17 In this sense the same Greek word is â—â—â—d to express the perplexity of Herod's guilty Conscience Luke 9.7 as Beza noteth N.B. 'T is true Jonah Run away but Bar-Jonah stood at Mark for the former had only an ordinary Divine Command Arise go to Nineveh c. Jon. 1.2 but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles notwithstanding Peter's doubting was so prevalent that he verily thought his Jewish Custom in shunning Gentile-Communion was a Reason strong enough to refuse God's Command therefore he cryed Not so Lord c. Acts 10.14 till he was expresly bid to go doubting nothing verse 20. and then he delayed not to obey the Heavenly Vision as Acts 26.19 2. The Disparity betwixt Jonah and Bar-Jonah are these 1. The former was sent in Embassage to a prodigiously vast and populous Gentile-City but the latter was God's Embassador at the first only to a Gentile-Family and his Friends and Relations 2. Jonah's Doubting was worse than Bar-Jonah's for Jonah not only doubted whether the Conversion of the Gentiles might not prove the Rejection of the Jews whereof he was very unwilling to become the Instrument and Bar-Jonah might have the like Doubt But also Jonah doubted whether that great King and his City would not rather deride and punish him than regard his Message for he had no such good Character of them as â—eter had of Cornelius before his going to him Acts 10.22 to incourage him 3. Jonah also feared that his Threatning Message to Nineveh would not proye true for God's graciousness he thought would Reverse the Doom of destroying it within forty days if the City did Repent and then they would repute him for a false Prophet but Bar-Jonah had no such Reasons of any such fear here 4. This Refractory Prophet is punished for a Run-away and put close Prisoner into Little-ease the Whale's Belly out of which upon his prayer he is delivered when made more sensible of his duty by this Miraculous Deliverance yet when thus forced to set upon his work and became successful in it he became passionate and in a pet fit he must needs lie down and die Notwithstanding this God most graciously spared him as well as Nineveh and left him upon Record not only as a Type of Christ's Burial and Resurrection as he lay three nights in the Whale's Belly and then was cast upon dry ground Matth. 12.40 but also as a Caution and Warning-piece to Prophets and People that 't is possible they may prove over-passionate and though good men may Run over far away from their duty This doth not cum Petroquadrare Bar-Jonah did not do as this old Jonah did c. This brings in the first Circumstance namely How Peter was expected by Cornelius Acts 10.24 but so was not Jonah expected by Nineveh Peter after he had lodged the Centurion's Messengers for him whereof Nineveh sent none for Jonah in all civility tho' Gentiles all night verse 23. In the morning he rose up and went with them taking six Brethren from Joppa with him that they all might testifie with him the Grace of God which was dropped down from Heaven upon the Gentiles when it might be questioned as it happened afterwards to be Acts 11.1 2. when Peter returned the second time to Jerusalem to be after observed Now comes he to Caesarca where it is expresly said Cornelius waited for him and he had called together his Kinshmen and near Friends to wait with him for Peter N.B. For this good man Cornelius thought he could not express his love to his Relations and Acquaintance who had probably with him forsaken all Pagan Idolatry better than by giving them an opportunity to hear the Word of Life and receive Instruction for their Souls And 2dly How he was accepted and entertained So soon as Peter was come Cornelius met him fell down at his feet and worshipped him verse 25. Acts 10. that is with a most humble Civil Worship not with any Divine Worship for he had forsaken his Pagan Idolatry and though he could not think him to be God yet perhaps might mistake him for an Angel and designed to worship him accordingly for which Peter blames him verse 26. by letting him know he was no more than a Man who must adore God but must not be adored either as God or as an Angel by Mortal Men We must glorifie
of this Host's House it was nigh to the Synagogue verse 7. And 3. From the Suceess of Paul's Teaching there many of the Corinthians believed verse 8. N. B. When Crispus the chief Ruler of the Synagogue believed then many of the people believed also Great men are Looking-Glasses of the places where they live according to which most men dress themselves Though Paul had said upon the Jews discovering their first obstinacy against the Gospel from henceforth I turn to the Gentiles verse 6. yet loth he was so easily to let go his hold of his own Country-men therefore made he this house his fixed place of residency because it was so nigh to their Synagogue and even Contiguous to it here Paul Preached much and oft yea long for 18. Months least he should seem to withdraw the Grace of the Gospel altogether from those of his own Nation still hoping that his threatning to depart from the Jews and preach to the Gentiles might awaken them and the Aemulation of the Gentiles might provoke them to believe But their obstinate and obdurate hearts Received no impression by any thing but made an evil use of every thing so they rendred themselves incurable as they had done before Acts 13.46 Hereupon they Unanimously accord to raise a new Perseution against Paul verse 12 accusing him to the Governour of breaking the Roman Law verse 13. or the Law of Moses not of Murder Theft or any such injury wherefore when Paul was about making an Apology for himself the Governour Gallio himself undertook his defence against his accusers telling them That none of their Articles against Paul did belong to the Cognizance of his Court so drove them out of the place of Iudicature verse 14 15 and 16. N. B. And because they hastned not out fast enough from troubling the Court the Gentile-Greeks that attended Gallio in his Judgment-seat laid hands upon Sosthenes a chief Ruler of some other Synagogue and probably one of Paul's principal Accusers and beat him out of the Croud withall his Fellow Jews that their bawling against Paul might give no farther disturbance to the proceedings of the Judge in more necessary causes verse 17. N. B. The Catastrophe of this new-persecution was wonderful through the over-powering hand of Christ who had promised Paul his preserving presence verse 9.10 for hereby though the matter came to hand-blows yet these fall upon the Accusers but Paul the Accused against whom they all conspired comes off untouched and without any harm at all verse 17. The Remarks do follow the foregoing Analysis or Resolution of the whole into its distinct parts of this History The first Remark is That such Cities as are very rich are usually very loose and very Luxurious so was this Corinth which Paul here came to This City being accommodated with two havens near to it on either side of it the one Jochaeum at which they took Shipping for Italy and those western parts and the other at Cenchrea mentioned Acts ch 18. ver 18 c. at which they took shipping for Asia Much Merchandise Arriving at those two Ports from those several parts of the world were all brought to Corinth which lay in the middle betwixt them and by this extraordinary advantage this City became the great Exchange for those parts of the world The compass of Corinth was five Miles about being strongly walled round So that those Citizens might say with David our lines are allotted us in a pleasant place and we have a godly heritage Psal 16.6 Yet did not this wealthy Mart-Town make any good improvement of these Manifold mercies of God but abused all with their Idolatry and notorious licentiousness for they had within their City the Temple of Isis or Jo an Aegyptian Goddess to whom they Sacrificed a Goose and were silly Geese themselves in their Solemnities but without the City they had the Temple of Venus to whom there were well nigh a thousand Curtizans such Nuns as Venus had consecrated for their lasciuious and wanton worship This Idol-Temple must needs have a very Ample Foundation and be a most prodigious Structure that could contain covents or convenient Lodgings for above as some say a thousand of those Wanton Dames Those Corinthians were generally so leavened with Licentious notions N. B. That they held Fornication to be no sin for this cause Paul in his Epistle to the believing Corinthians is so earnest against that sin 1 Cor. 5. and many other places The Luxury and wealth of this City is a plain Comment upon that old adage Magna Cognatio ut rei it a nominis Vitijs et Divitijs Vices and Riches as they have in the Latin tongue an harmony in name so they differ not much in their Nature when wealth is abused to wickedness N. B. Notwithstanding all this Paul Leaving Athens comes to Corinth which was the other eye of Greece being full of Orators and Philosophers where he expected an Harvest of Converts whereof God assured him after he should reap in great plenty Acts 18.9 10. yet Paul himself came poor enough to this wealthy City altogether a stranger and without Money in his Pocket he is constrained to betake himself to work with his hands for his present subsistency in the work of Tent making but neglects not to frequent the Synagogue every Sabbath to gain Converts The second Remark is A wicked world is soon sick of the Saints and long to worm them out of their Cities and Societies tho' their own preservation from utter ruine be for the Saints sake God saith to Abraham I will not destroy wicked Sodom and her Sisters if ten Righteous Souls may be found in all those five Cities Gen. 18.32 and he saith also If there be but one Cluster of Grapes one Church of Sanctified Souls that hath a blessing in it I will not destroy the Vine for their sakes Isa 65.8 Nay yet lower are divine condescensions toward pardoning mercy find out but one man that is Righteous in Jerusalem and I will pardon it Jerem. 5.1 Notwithstanding all this as the Emperor Claudius did Acts 18.2 so all the the Potentates of the world do banish the true Servants of God from their Socities Claudius commanded all the Jews to depart out of Rome and from Italy and with the Jews the Christians were likewise banished for the Pagan-Romans did not care to distinguish betwixt them because they both worshipped but one God and both agreed to oppose their Idolatry Beside the same quarrel was got to Rome with the Gospel which did attend it in all parts of the World where it came among the Jews who every where opposed it and the Contesting also at Rome against it thereby such Tumults were bred by the Jews against the Christians as occasioned this Decree of the Emperor which Suetonius mentioneth for the banishment of them both Thus foolish are the powers of the Earth that they are resolved to be rid of the Saints who torment those that dwell upon the
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
v. 10 11 16. Secondly God minds David of the Spiritual favours he had also to give him as a sufficient Seal of his complacency in him The Third in the General God Crowns David's Throne with the promise of Christ whereby it was made an invincible Throne indeed but more particularly some of those following promises v. 12 13 14 15 16. be peculiar to Solomon and some unto Christ and some to both as to the Types and Antitypes First I will set up thy Seed after thee v. 12. this belongs to Solomon as the Type 1 Chron. 28.6 and to Christ who is oft call'd the Son of David as the Antitype Secondly He shall build an House for my Name v. 13. belongs to both for as Solomon built the material Temple so the Messiah doth build the Mystical Temple that promise Deut. 12.11 was literally performed by Solomon to whom David gave the pastern and for whom he prepared the materials only 1 Chron. 22.14 28.11 but Spiritually Christ builds the Church call'd God's House Heb. 3.3 6. 1 Pet. 2.5 whereof the Temple was but a Type Luke 1.32 33 c. Thirdly I will be his Father v. 14. so God was to Solomon the Type by Grace and Adoption but to Christ the Antitype by Nature and Eternal Generation which no Man can declare Isa 53.8 and by Personal Vnion also Heb. 1.5 Psal 2.7 Joh. 1.18 Acts. 13.33 1 Joh. 4.9 Fourthly If he commit iniquity as Solomon did but so never did our Lord Jesus no guile or sin was found in him Isa 53.9 1 Pet. 1.19 2.22 Heb. 4.15 tho' all our sins were laid upon him by way of imputation Isa 53.4 2 Cor. 5.22 and tho' he was a Sinner likewise by way of Reputation as he was reputed or reckoned among Transgressors Isa 53.12 So that Solomon was no Type of Christ in his sin proper to himself Fifthly I will Chasten him c. Thus God did to Solomon for his Idolatry in his Old Age 1 King 11.9 14 23 26. and thus the Chastisement of our peace was upon Christ Isa 53.5 but it was for our sins and not for any of his own as Solomon's was Christ suffered to procure our Pardon and Peace thus was there disparity as well as congruity Sixthly But my mercy shall not depart c. v. 15. So Psal 89.30 31 32 33. God chasten'd Solomon only with the rod of weak Men as Enosh signifies like a tender Father to break his Child's stubborness but not his bones he chasten'd him only with Rods and not with Scorpions Seventhly Therefore thy Kingdom shall be established for ever c. v. 16. Solomon's Kingdom continued 'till Shilo came Gen. 49.10 but Christs is for ever and tho' his dispensatory Kingdom shall be delivered up when Sin and Death and all his Enemies end 1 Cor. 15.24 yet his essential Kingdom abides for ever c. The Second and last part is David's Oration or Prayer to God being the blessed Effect of God's Oracle to him Remarks 1. upon the Gratulatory part thereof First When Nathan had delivered God's Oracle to him v. 17. he doth not fall foul upon him for unsaying what he had said v. 3. but presently goes to God in the Tabernacle and having first vilify'd himself as one less than the least of God's Mercies as Father Jacob had taught it him Gen. 32.10 he then makes a thankful acknowledgment of God's matchless mercy c. v. 18 19 20 21 22 23 24. where Mark First Being ravish'd with joy he praiseth God for bestowing upon him such undeserved honour and happiness as if he had not been a poor Man's Shepherd but a Son to some Mighty Monarch Mark Secondly He admires the extent of God's Promise to him for a long time to come for so far as Christ's time and for all Eternity also saying as if all thou hadst done already were too little for me Mark Thirdly He in a rapture advances the kindness of God above the manner of Men who think it kindness enough to give their Servant a Pension for Life only not for Posterity too Mark Fourthly He confesses that he was non plus'd What can David say more had he the tongue of Men and Angels he might admire better than express all God's Praises Mark Fifthly He acknowledges all this kindness of God to him not for any merit of his own but for his word sake that is for the sake of Christ the eternal word or for his promise sake Mark Sixthly Then by an Emphatical Apostrophe he extols God's great goodness to Israel whom Elohim all the Three Persons in the Trinity Redeemed from Egypt fed in the Wilderness brought to Canaan c. Remarks Secondly upon that part which is Supplicatory Mark First He prays God to perform his Promise both as to his own Temporal Kingdom and as to the Spiritual Kingdom of Christ v. 25. N. B. Do as thou hast said is a special speeding Argument Mark Secondly He confirms his faith in praying over God's Promises that God's performing them would be for his glory ver 26. and would demonstrate the unchangeableness of his Nature in word and deed v. 27 28. Mark Thirdly He concludes his Oration making most both of God's Mercies and of his Promises sucking earnestly those Breasts of Consolation Isa 66.11 not with Lip Labour but Heart Prayer ver 27. and with full assurance of God's faithfulness ver 29. being perswaded that tho' he did not build God an House as he desired yet God would build for him an House for ever 2 Samuel CHAP. VIII THIS Chapter is a Narrative of the Acts of David in time of War and of Peace those Acts are reducible to two Heads First Polemical and then Political Remarks upon his Polemical Acts touching his Wars The First is General Active David would not be out of action if he must not Build God an House he will at the least make all preparations he could for the doing of it In order hereunto he subdues all the Enemies of Israel round about which work had a double tendency towards the Temple work for first thereby he procured a Sublime Peace the Daughter of War that his Son Solomon might have no avocation by any Wars while he was building the Temple and Secondly David hereby provided abundance of materials out of the Spoils of those Nations he subdued N. B. 'T is very observable no Nation he War'd against could stand before him after God had crown'd his Kingdom with the Promise of Christ in the former Chapter after this to rebel against David was to rebel against Christ himself Psal 2.6 7 c. God had sworn to him Eccles 8.2 c. The Second Remark is in Particular his War against the Philistines v. 1. which was his third War against them after he was Crowned King of Israel only with this difference In the two former they were the first Agressors upon David Chap. 5.17 22. but in this David assaults them as the inveterate and implacable Enemies
of Israel and takes from them Metheg-Ammah that is Gath with her praecincts 1 Chron. 18.1 their Principal City that only had a King over it when their other four famous Cities had only Lords over them and it was thus call'd because it was the Bridle of that Corner of their Country as the Hebrew signifies or Bridge of Bondage in General Notes having always a Garrison in it to keep the Israelites from invading them but now David takes this Bridle out of Israel's mouth and puts it into their own mouths N. B. So our Spiritual David Removes the dominion of sin from us Rom. 6.14 The Third Remark is He killeth Moab to a third part v. 12. marking them out with a Line who should be slain and who should live as the Carpenter doth what he means to cut off Isa 34.11 44.13 Some do marvel at this severity of David Partly because Moab had been kind to his Father and Mother 1 Sam. 22.3 4. and partly because God forbad Israel to molest Moab Deut. 2.9 N. B. Note well The former of these two Objections the Rabbins Answer saying they treacherously murthered his Parents after his departure thence for which bloody fact David was thus severe upon them but this is to be wise above what is written Sacred Writ tells us tho' Moab had not molested Israel in their coming out of Egypt Deut. 2.9 yet afterwards they proved malicious Enemies to Israel in the Wilderness Balak their King hiring Balaam to curse them c. Numb 22.5 and Eglon their King sorely oppressed them Judg. 3.12 and God Cursed them to the Tenth Generation for not meeting Israel their near Kindred with bread and water Deut. 23.3 4. therefore David had good cause for this seeming Cruelty they still persisting in their old malice yet David dispossess'd them not but calls this just revenge the measuring of the Valley of Succoth Psal 60.10 The Fourth Remark is David's Conquest over the Syrians v. 3. to v. 8. wherein Mark First Hadadezer was an Ambitious and turbulent Prince whose Father Saul had war'd against 1 Sam. 14.47 but he only vexed them Now the Son was grown great and had already subdued Damascus and still would be greater by enlarging his Territories towards Euphrates which God had granted to Israel by promise Deut. 1.7 11.24 Josh 1.4 therefore David takes him down in time before he became over-formidable and to Euphrates fell to Israel Mark Secondly David took from this Potent King Twenty Thousand Men and a Thousand Chariots and Seven Thousand Horsemen that attended them there being seven Horsemen to attend every Chariot he spoiled them all but an hundred Chariots and reserving seven hundred Horesemen for them N. B. Josephus saith David slew five thousand Horsemen and twenty thousand Footmen but the Scripture saith better 22000 Men v. 5. Mark Thirdly David houghed the Horses as Joshua had done before Josh 11.6 to make them unserviceable for War reserving only an hundred as before for his own use for he was not to multipily them Deut. 17.16 Josephus makes no mention of David's houghing those Horses looking upon it as it seemeth to have been unwisely done of David N. B. Therefore Josephus must be read with much discretion for he writing his Antiquities of his own Countreymen to be communicated to other Nations he described them as stately as he could and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews he taketh the boldness either to add unto or to detract from the Holy History Mark Fourthly God preserved David every where v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East the Philistines in the West Syrians in the North and Edom in the South of Judea v. 14. Conquering his Enemies Countries upon all quarters round about And then David composed the 60th and 108th Psalms c. The Fifth Remark is David's Conquest over Hadadezer This occasion'd Toi King of Hamath now Antioch to Congratulate the Conqueror to whom he sent most rich Presents by his Son Joram for freeing him from so troublesome a Neighbour who was evermore picking quarrels with him v. 9 10. Compare this with 1 Chron. 18.9 10. where the Names differ The Sixth Remark is David sought not himself nor the enriching of his own Personal Estate when he fought against all those Nations but laid all those prodigious Spoils taken from them together with Toi's Precious Presents up in the Treasury of the Lord's Tabernacle v. 11 12 13. yea and the Spoils of Edom also whom he subdued next for Assisting the Syrians in their Recruits against him v. 14. all those Treasures David provided for the Building and Beautifying of the Temple though he might not build it himself and David's subduing of Edom was the fulfilling of Isaac's Prophecy The Elder shall serve the Younger Gen. 27.43 which continued until the Reign of Joram then the Yoke was cast off 2 King 8.22 The Second Part is Political v. 15 16 17 18. wherein Mark First As David made Tributaries to him those Nations abroad above-mentioned so he gave Just Laws to his own People at home v. 15. that his Throne might be established in righteousness Prov. 14.34 Mark Secondly He made Joab his General according to his promise for his Conquering the Jebusites Fort of Sion 1 Chron. 11.6 and Jeho ophat the Chancellor of the Kingdom in the Office of Peace as the other was of War v. 16. Mark Thirdly David took care for the Church as well as State v. 17. where Zadok and Ahimelech alias Abiathar be Officers of the Church N. B. Not as if there were two High Priests as in corrupt times Annas and Caiaphas were but these were the heads of the two Lines Eleazer and Ithamar Abiathar of the latter Line was the only High Priest 'till Solomon thrust him out for siding with Adonijah and put Zadock in his place 1 King 2.25 27. Mark Fourthly David for his own security made Benaiah the Captain of his Guard and his own Sons Rulers v. 18. Which Honour being heap'd upon them likely put Absolom and Adonijah upon ill designs an over-kind Father kill'd them with his over-much kindness c. 2 Sam. CHAP. IX THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan's Posterity wherein two General Parts offer themselves obvious to our eyes First The Persons to whom his Royal Bounty was extended and Secondly The matter and manner of his benevolence to them Remarks upon the First are First No sooner had David ended his War as above and set himself to Administer Justice to all his People Chap. 8.15 and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family N. B. Some reckon this neglect of David so long 'till the twentieth year of his Reign among the Chief Errours of his Life That it was so long he forgot his