of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
THE THRONE OF DAVID OR AN EXPOSITION OF THE Second of Samuell WHEREIN IS SET DOWNE THE Pattern of a Pious and Prudent Prince and a clear Type of of the Prince of Princes CHRIST IESVS the Sonne of DAVID and his Spirituall Kingdome By WILLIAM GUILD D. D. and Minister of Gods word at King Edward in Scotland OXFORD Printed by W. HALL for ROB. BLAGRAVE Anno Salutis 1659. A Letter written in order to the now mentioned Society or little Common-wealth By some well affected persons whose hearts and hands have already joyned therein to stir up all such who are truely sensible of the poor and needy to carry on this so necessary and charitable a work HAving not only considered the poverty afflictions and streights of many well minded people Together with the evil consequences that arise from the corrupt customs and waies of most employments and the general disorder proceeding from riches and poverty But also the way propounded by the endeavours of our friend Peter Cornelius to rectifie all such and many other inconveniences by bringing together a fit suitable and well qualified people into one Houshold government or little Common-wealth wherein every one may keep his propriety and be employed in some work or other as he shall be fit without being oppressed as is more at large expressed in a Platform to that purpose Whereupon we are resolved judgeing it to be necessary and our duty to promote so good and pious a work with the assistance of other mercifull and rational men to lay such a foundation as may tend to the relief of the oppressed the preserving of such as are in danger of falling into snares and the increase of understanding and mutuall love as also the exemplary ordering of such acts as may be accomplished by prudential charity And hereunto we do earnestly invite all Persons that have a willing mind to do good according to their abilities some by their Wisdom and Councell others by money and credit or by both as they shall be able and free that so a stock may be raised for the carrying on of this good and beneficial work To which end we have subscribed our names and the summs of money which we are willing to give Hoping that all such as are for so general a work will upon due consideration likewise subscribe for such a summe of money as they are willing to give towards the accomplishment of the Premisses and meet together to confer and order the said summes of moneys into the hands of some trusty Persons for the use and benefit of the Society only and what else shall be found conducing to the perfecting of this work till the Society can subsist of it self in order which we believe may soon be from the credible information of divers persons relating that many hundreds in Transilvania Hungaria and the Paltsgraves Countrey from a small beginning have attained not only to a very comfortable life among themselves but also ability of doing much good to others not of their Society subscribed towards the raysing of a Stock I. S. 100 l. W. R. 100 l. To the Reader Christian Reader THe ensuing Commentary was about a year since sent unto me out of Scotland it was intended by the Authour to have been published with a Preface or Dedication to my self Being a stranger unto me some mistaken apprehensions of me which may easily happen at such a distance it seems put him on that resolution after the finishing of the whole work and prefixing the Epistle mentioned unto it with his own hand the Authour himself dying his Relict sent the Book and Epistle with a Letter of her own fignifying the commands of her dying Husband to that purpose unto me both his Epistle and her Letter as expressing many things concerning me which I dare not own or arrogate to my selfe much lesse be a means of publishing them to the world I thought meet to suppresse But for the Treatise it self finding it written with perspicuity and clearnesse handling a subject of great and delightful variety with a choice mixture of spirituall morall and politicall observations tempered by a good and sound judgment unto common capacities and not knowing but that the onely copy of it was in my hand that publick good might not by the learned Author's respect to me be hindred I thought meet to further the publication of it which being offered I make bold to recommend it to the Christian Reader as I do him also in the perusall of it to the grace of him who is able to make it usefull John Owen THE THRONE of David Or An exposition of the second book of Samuel Wherein is set down the pattern of a pious and prudent prince and a cleare type of the prince of princes Christ Jesus the sonne of David and of his spirituall Kingdome THE PREFACE TO omit any generall or prolix discourse concerning the utility and delectation of historie and in speciall of these registred in Holy Scripture and to come in particular to this present History contained in this second of Samuel In it we have the pattern of a pious and prudent prince and in the estate of the Kingdome of Israel under David we have typified the estate of the Church militant under Christ Jesus But before we come to the particular explication of this Book we will speak 1. Of the Author and penman thereof 2. Of the inscription and reason thereof 3. Of the Subject and matter thereof and 4. The utility and profit thereof First then there is no doubt of the Author but as is said of the whole Scripture in generall so of this in particular that the same is by divine inspiration and that the spirit of God is the Author and indyter thereof But as for the penman some suppose that the same was written by the Prophets Gad and Nathan who lived in the reign of David Others that Samuel from whom it hath the denomination was the writer of it till the 25. chapter where his death is recorded and the rest supplied by some of the forenamed Prophets But the most probable is thought to be that it was the office of the high-priest to register the History of the Jewish church and what fell out every one in his own time But herein seeing Scripture is silent we need not curiously inquire further hereof 2. Concerning the title and inscription The Hebrews give this reason thereof because they containe the whole course of the life of Samuel and of these two Kings Saul and David whom he according to Gods ordinance anointed But the Greeks as the 70. or septuagint whom Jerome and most part of the Latines do follow rejecting the inscription of these two bookes from Samuel they call these two the first and second book of the Kings because of the life and acts of the Kings that are set down therein to wit Saul and David as in the other two bookes that followes the lives and acts of the rest of the Kings of
Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
ministred unto him by a prophane woman the daughter of a prophane Father Michal his own wife and Sauls daughter who first Vers 16. despised him in her heart for dancing before the Ark. And next bursts â—orth now in open and unreverent upbraiding and mocking him is if in doing as he did he had forgotten royall dignity gravity and sutable carriage and had made himselfe contemptible to the very lowest and basest of his people even the hand maids of his â—ervants and behaved himselfe not as a King but as one of the most rascall multitude or as one of the vaine fellowes shamelesly â—ncovereth himselfe Whereby she not only sheweth her proâ—hane irreligious disposition towards God and his service but â—er audacious irreverent and unbeseeming miscarriage both as a subject to her sovereigne and as a dutifull wife towards her husband for which she justly receiveth a sharp check and a bitter reply from her husband and a sad punishment of barrenness inflicted upon her from God to the day of her death OBSERVATIONS 1. V. 17. DAvid makes his Pallace a Sanctuary by setting in it the Lords Tabernacle and Ark of the Covenant a good example for all Princes and others to follow in advancing of religion and to make their house like a Church or house of God by setling religious exercises therein of the Word prayer and praising of God and a suteable religious practise as the Lord praised Abraham for this Gen. 18. 19. And as Joshua resolved to do Josh 24. 15. And as we see here in David Psal 101. 2 3 4. c. All his former victories ending now in devotion 2. When David had setled the Ark and performed his worship to God by Sacrificing Vers 18. He blessed the people in the name of the Lord of hostes which he did both as a Prophet and as a pious loving Princed praying to God for them and wishing from God a blessing to them Wherein we see the patterne of a Godly and a loving Prince which is not only to rule his people by Lawes and good Example but likewise to pray for the welfare of his people as they also should do for him and to beg a blessing from God upon them and upon his government over them 3. The Lord is called here by David the Lord of hostes whereby he thankfully insinuates who was the Author of all his former victories and success of his hostes or Armies even the Lord who is the Lord of hostes and has innumerable hostes of Angells and other inferiour creatures ready at his command to fight for his own and be avenged on his Enemies as we see in Pharaoh's plagues and Herods destruction Act. 12. and elsewhere Which may be a comfort to the Godly and a terrour to their foes 4. Vers 19. With blessing of the people David joynes beneficence and liberality in giving and dealing to the whole multitude of Israel as well women as men a quantity of bread of flesh and of wine for their entertainment so it is a good thing when benedicere and benefacere goes together And when in a Prince is seen not only piety towards God but love and liberality towards his people and that he is rather carefull to supply their wants and necessities then any waies by sad exactions and the like to bring them to want and necessity 5. David when he is quieted from externall troubles and as he had first blessed his people 〈◊〉 now Vers 20. to bless his house as a religious Master of a Family taking speciall care thereof He falls now into domestick discontents by Michal Sauls daughter and his wife her scornfull and proud upbraiding Thus are the Godly still exercised with some crosse or other which like Jobs messengers fall one on the back of another Thus we see was Abraham exercised in the persons of Hagar and Ishmael Isaac in Esaâ— and his wives the daughters of Heth. Jacob in the persons of Dinah Simeon and Levi and selling of Joseph Samuel in his two sonnes and David here and sadly hereafter In Amnon Tamar and Absolom 6. David here is a type of Christ who as he was despised and reproached by his own so was Christ when he came into the world as we see Joh. 1. 12. And no greater enemies had his Apostles and Church then the false Apostles and his owne people the unbelieving Jewes and hereafter the Arrian hereticks and others who yet professed to be for the truth of the Gospell and the Church of Christ And last of all Antichrist and his followers who pretend to be the only true Church of Christ and yet are the most dangerous enemies and persecutors thereof 7. Vers 16. It is said that Michal despised David first in her heart and now Vers 20. She uttereth her contempt by the speeches of her mouth wherein we see 1. Where Satan and sinne first beginnes towit at the spring and root of the heart to poyson the same which therefore we should watch over with all diligence and remember that which the Lord requires my sonne give me thy heart 2. We see that where the heart is once poysoned and possest sinne and Satan never rest till they proceed further and come to a ripe harvest as we see in our first parents In the lusting of the sonnes of God before the deluge after the daughters of men In Simeon Levies wrath against Sechem Cains against Abell Achans coveting the Babylonish garment c. And Judas coveting the 30. peeces of Silver c. So that principiis obsta is a good rule 8. In Michal's fact we see the prophane disposition of irreligious persons who count all actions of zeal to be but folly who cannot content to be irreligious themselves but to sit down as Psa 1. 1. In the chaire of the scorner and to be the mockers of Religion and of a religious disposition in others which indeed is the putting on the very kepstone of wickednesse and prophanenesse 9. In this fact of hers we see also the grosse breach of matrimoniall duty who being Davids Wife should have reverenced him as her Husband as is commanded Eph. 5. 33. And was done by the holy women of old 1 Pet. 3. 6. And not reproachfully nor scornfully upbraided him a vice therefore to be eschewed in all godly Wives who ought to obey their Husbands in all Lawfull things but simply alwayes to reverence them 10. In this speech of Michal's we see likewise exorbitant pride censuring her Husbands Laudable and godly practise as a base shamelesse and foolish fact more be seeming the basest and vilest fellowes then the dignity and gravity of a King and so she would ascribe to herself greater wisdome and care of keeping state dignity then David had and doth impute unto him basenesse and folly Where we see how great and dangerous 〈◊〉 sinne pride is whereby miscarriage on her part so grossely is produced whereby also we see contention comes to be between most conjunct persons whereby she procures from David
whom there is no shaddow of change 15. Amasa is directed to assemble all Judah to David in three dayes Which shewes that in suppressing of sudden insurrections there is need of speed and the least delay in rebellion is dangerous and may prove irrecoverable 16. Vers 9. How friendly doth Joab salute Amasa with his tongue how kindly kisses he him with his lippes but how cruelly killes he him with his hand as he had done to Abner before Whereby we see that there is no enmity so dangerous as that which comes like Jails to Sicera Judâ—s to Christ and Joabs here to Amasa masked with love for open hostility calls us to our guard but there is no fence against a trusted treachery Thus soiritually dealeth the world with our soules it kisses us and stabbs us at once if it did not embrace us with one hand it could not murther us with the other the evill of whose temptation like Joab his sword we advert not more then Amasa took heed to Joabs sword God deliver us therefore from our trust therein and we shall be the safer from the danger thereof 17. The cause of this treacherous murther in Joab was his pride not enduring that any should be put in his roome and his envy at Amasa's preferment though so neer in kinne unto him Which shewes unto us what dangerous and damnable vices pride and envy are and what bad fruits the same doth produce as we see they did before in the murther of Abner And as pride doth here in bursting all bands to God King Country and kindred 18. Amasa likewise now being in peace and preserment and expecting no harm receives that reward which he should have received in warre when he was following Absolom and leader of his Army God then the righteous judge of the world we see has his own times of punishing though magistrates forbeare And God is just in all his waies though man be unjust Neither let any who sinne and are on evill courses dreame of impunity but that at one time or other they shall smart for their guiltiness and oftimes when they least suspect danger 19. Amasa is innocent of the crime of seeking Joabs place for which he is murthered by him yet he is guilty before God for his siding with Absolom Whereupon we collect that oftimes men suffer innocently for some crimes that are laid to their charge and in respect of the persons who are their pursuers yet in Gods judgment they are justly punished for other sins wherein either they have been spared or else has not been noted to the world as many at the hour of their death execution publickely have acknowledged With should teach all men to flie sinne though never so secretly committed or by men past by and where impiety is not to expect impunity at one time or other 20. Vers 10. It is said That Amasa took no heed to the sword that was in Joabs hand wherewith he killed him and so foresaw not his danger which shewes that God blinds the eyes of the wisest and benum's their judgments when he is to cut the pillars of their standing and the thred of their lives according to the proverb hos dementat quos Jupiter vult perdere 21. Joab was not punished by David for the like muthering of Abner as he did now of Amasa therefore he committeth this new offence and pollutes the Land with blood again the guiltinesse whereof for this toleration did lie upon the royall throne which should teach all Magistrates to use the sword aright which God hath put in their hands impartially and without respect of persons otherwise what further sinne is committed by their impunity of the former they become guilty thereof and may expect divine punishment for the same 22. After the death of Amasa Joab with Abishai persue after Sheba a traitour to his King while as himself is a traitour to his friend a publicke person imployed by his King in a publicke service in the very execution thereof and who was both innocent expecting no such thing and cousen german with Joab whereby we see how ready some are to censure condemne and punish that in another whereof themselves are guilty as we see Gen. 38. In Judah and that no bands of nature can ty to duties where grace is wanting 23. Vers 12. The people passing by when they saw Amasa lying in the high way killed they stood still Which shewes us that the death of great men draw many eyes upon it and many censures of it whether they be in Church or Commonwealth therefore their life should be so ordered as their death may justly be bemoaned as Samuell was 1 Sam. 25. 1. 24. Joabs man seeing this removes Amasa out of the high way and covers him not regarding so much the losse as the eye-sore of Israell Thus wicked politicians care not so much for the committing of wickednesse as the notice thereof therefore if murthers oppressions thefts whoredomes be smothered and hid from the knowledge of men their Atheist blind and obdured hearts care not for the omniscient knowledge of the Almighty who has power both of soul body to cast into Hell fire whence it is said by the Psalmist The fool hath said in his heart that there is no God 25. Amasa being thus removed out of the way the people follow bloody Joab in persuit of rebellious Sheba Vers 13. Their leader being wicked and evill but the cause which they chiefly followed being good It is to the cause then which we ought to look and not censure the cause or judge thereof by persons or their personall faults who maintain the same but separating the precious from the vile and distinguishing between the one and the other Let us adhear to the cause or to that which is good whether Doctrine forme of government or other and leave the persons for their faults to God and them who has power to punish them 26. Vers 15. Sheba being persued betakes himself to Abell a fenced City as David had said Vers 6. To escape taking which notwithstanding of intended safety did prove his ruin God so disappointing the projects and practises of wicked men that he makes their glory to turn to their shame and turneth their wisdome like Achitophells into folly and that wherein they place their confidence and safety to tend to their destruction O happy then is he who is directed by God who puts his whole confidence onely in him and makes him to be onely his sunne and his shield Psal 84. 11. 27. Vers 16. For preservation of the City onely a wise Woman appears and parlies with Joab Whereby we observe that God useth weak instruments oftimes to effectuate great purposes that the glory may be his own and the good redound to others as we see in Deborah Jaill Judith this wise Woman here and many others and that Gods graces as wisdome and the like are not tyed to any one sex but are free to all on whom
sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and earâ—h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. â—nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the samâ— as our Savâ—our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the bâ—rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.