people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
Judah and Israel are set down therein 3. As for the argument or matter contained in this second book of Samuel the same is the whole History of the estate of the Church of God of their Kings and Commonweale from the death of Saul to the decrepit age of David which is the space of 40 yeares wherein is declared the noble acts of David his entrie to the kingdome and how he inlarged the same also what troubles he had both intestine and forraine from all which at last the Lord did deliver him and gave him victory over all his enemies and how in the end in peace and rest he finished his daies 4. The utility and profit which this History affords is manifold which may be reduced to two heads the first for confirmation of Faith the second for example of Life which Paul joyneth 2. Tim 3. 10. The first appeareth in the verifying of the promise made by Samuel to David in the Lords name that he should be King after Saul albeit for the triall of his faith after many great sufferings and desperate like dangers the same came to pass and he all this while did relye on the Lords promise The second appeares in the prudence piety zeale humility equity and good government of David and all other his heroick and godly virtues worthy of imitation As also is set down David's infirmities and fall's as examples of the weakness of the best when they watch not over themselves or are left to themselves proponed to be eschewed ut majorum ruina sit minorum cautela as likewise his repentance to be imitated and the sharp corrections notwithstanding as medicinall corrasves wherewith he was chastised as we see in the Lords dealing with his dearest sonnes and servants Heb 12. 6 7. And therefore what sharper punishments may the impenitent and Satans slaves expect In this History likewise of David's reign and kingdome we have typified Christ Jesus the Sonne of David his condition and estate of his Church to the end of the world for 1. As David was anointed to be king over Israel so was Christ anointed to be King over his Church 2. But as David endured many troubles persecutions and sufferings before he entred into his kingdome so did Jesus Christ here on earth before he entred in his 3. After his entry he was mightily opposed and oppugned by them of Saul's house his enemie by armes force and violence and so was Christ Jesus and his Church and Gospell by the bloody persecution of the heathens Roman Emperors 4. Notwithstanding Davids house waxed still strong and Sauls house weake so the Christian Church and profession did the more flourish and heathenish idolatry and heresies decay 5. Hiram also a Gentile and King of Tyrus joyned in Amity with David and contributed to the building of his house in Sion both furniture and workmen typifying thereby how the gentiles should come into the profession of the Gospell and should contribute to the building of the Church of Christ as mysticall members thereof 6. Then doth David bring home the Arke of God and set it in his house at Sion and then in like manner was the true worship of God established in his Church which is the true Sion 7. But hereafter did Absolon craftily under a faire pretence of the good of Israel rise against David and stole away the hearts of Davids people who joyned themselves with him in rebellion many following him in the simplicity of their hearts and being deceived by his simulat and faire pretence of piety even so did Antichrist arise against Christ under a like faire pretence to be for him and therefore is said to be horned like the lamb though speaking like the dragon and who fraudulently stole away the hearts of Gods people who in like manner except a few like those who followed David followed him in the simplicity of their hearts till the time of evocation out of Babel Revel 18. 2. And that as David was thereafter brought back to Jerusalem by his people so that the truth of the Gospell and professors thereof was brought back in like manner which seemed before to be exiled as David and his followers were and driven like him and the church Revel 12. 14. Into the wilderness and desert But as Absolon was at last overthrown and Davids kingdome under him was thereafter peaceably established so shall Antichrist according to that prediction Revel 18. And the Church of Christ shall thereafter injoy peace and quietness II. SAM Chap. 1. to the 17. Verse THe principall argument of this chapter is the report of the event of the battle between the Israelites and Philistines under Saul upon mount Gilboa which generally comprehends these two particulars 1. The report it selfe from the first verse to the 17. The second is what fell out thereon from the 17. verse even to the end In the report we have to consider 1. The matter and circumstance thereof 2. The triall and how it was accepted And 3. the just reward of the reporter and actor therein 1. The matter reported is the losse of the battle on Israels side and death of Saul and Jonathan The first circumstance set down in the report is of the time to have been the third day after Davids victory against the Amalikites wherein the swiftness of the fame of the battle on Gilboa is to be noted seeing in less then the space of three daies It is divulged from Gilboa which is situated in the territory of Isachar at the border of Jordan in the east march of Canaan to David in the land of the Philistines dwelling then at Ziklag situate neer to the mediterranean upon the West-point of Canaan esteemed to have been each part distant from the other the bounds of a hundred miles or thereabout in the latitude of the land Next the person reporter is called herein generall one and there after in speciall an Amalekite probably the Son of one of that Nation whom Saul had formerly unlawfully spared in his expedition against Agag and therefore God had reserved him now to be his murtherer 2. His carriage or behaviour is very crafty and cunning he covereth his head with ashes he rents his garments and doth most humble curtesy to David as to his King This gesture of his was used ever by such who were displeased for the publick calamity of the Lords People as may be seen in the example of Joshua and of the messinger that came to report the event of the battle to Heli. But as they used this forme uprightly so doth this Amalekite use the same Hypocritically 3. His Oration testifies his further Hypocrisy which he useth very elaboratly and artificially by degrees beginning at the generall and coming to the particulars ascending from that which was most grievious and ending with that which he thought unto David should be most acceptable and good news in this manner the People are fled and many of them overthrown also Saul and Jonathan his
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
their brother Joseph in this work of Abner and of Judas against Christ c. 8. Vers 13. In Davids yeilding and acceptation of Abners offer we see that albeit he hath a good cause yet he neglects no occasion of secondarie meanes offered which is an example of imitation for as men are said to contemne God who relye altogether upon seconds so are they to be thought to tempt God who altogether rejects the use of the lawfull seconds Asa then ought not to put his trust more in the Physitians then in God neither should Naman despise to wash himselfe in the waters of Jordan our Saviour also will not cast himselfe down from the pinnacle of the temple neglecting the ordinary degrees nor Paul suffer the mariners to depart out of the boate albeit it was revealed to him that both he and his company all should be safe for it is written saith Christ thou shalt not tempt the Lord thy God 9. Vers 15. In Ishboseth his fact of restitution of Michol we see the nature and practise of the gyant oppressors of the world and violent usurpers of other mens rights in a small thing especially if it concerne not them greatly like Michol they will seem very equitable and conscionable but in a great thing which is in their own possession and very gainfull or pleasant unto them such as the kingdome which Ishboseth usurpeth here they will by no meanes hearken to the restitution thereof Herod therefore will heare and obey John the baptist in many things so he touch not his having of Herodias and Pharaoh will beare with Moses and let the people go untill he deny that their sheep and cattle shall abide but then nothing but packing to Moses and that he see his face no more under paine of death The pythoniss masters can abide Paul and Sylas doctrine very well likewise so long as they loose not the hope of their gaine by her divination but when they saw that to be gone nothing but tumult and accusation the like example we have in the smiths Demetrius and Alexander and in many unjust usurpers both of God and mans right now a daies who will heare and be friends in any thing so that their gainfull Diana be not oppugned 10. Vers 16. In Phaltiel we have how difficult restitution is of things unlawfully usurped there being a blinding and bewitching desperate inchantment upon the heart ever therewith so that albeit with Achan they know that without a heavy curse they cannot possess the execrable things yet with perill of soule body estate their coveting heart will take it Achab though he should loose his life and kingdome for it he will have Naboths vineyard while Christ then come into the house look not that Zaccheus will make restitution or while the Idole of covetousness is in the hearts of men that they will abhorre to commit sacriledge stolen waters are so sweet and hid bread so pleasant but they know not that death is there and that the reward is the depth of hell for it is a destruction to a man to devoure that which is sanctified and by wickedness a man cannot be established neither shall riches availe in the day of wrath but the roote of the righteous shall not be moved and righteousness only shall deliver from death 11. In the behaviour of Phaltiel not only following Michol but mourning after her shewing by the first how loath he was to forsake her and by the second what griefe it was to him her desertion we see that illicite pleasures are like the Scorpion having ever the sting of sorrow in the end witness the looseness of the primitive world the voluptie of Sodom the ravishing of Dinah the love of Dalilah the adultery with Bersheba with sundry others but especially that eternity of weeping wailing and gnashing of teeth which the voluptuous wicked shall endure for their momentarie pleasure taking in the deceivable delights of sinne in that great day of exchange and reward like Esau who for the red pottage lost the blessing and was forced to weepe bitterly therefore thereafter II SAM Chap 3. from the 17. verse to the 22. THe persuasion of Israel unto defection from Ishboseth to David hath in it three arguments used by Abner à jucundo à pio ab utili 1. A jucundo It was your own suit formerly and your pleasure to have David to be your King and in deliberation between David and any of Sauls posterity you choosed rather and preferred him as Abner well knew in his familiarity with them now therefore take your pleasure and choose him 2. A pio It is the will of God that so it should be and that by Samuel plainly declared and notified unto all for God hath said it whose word is most true and which without gainstanding it becometh you in piety to embrace 3. A commodo He will save you from all your Enemies which is a great advantage and for that end God hath appointed him to rule over you whose promise is your warrant And in all this he perswadeth most carefully and particularly the Benjamites who were harder to be induced in regard of their naturall conjunction with the house of Saul But at last having cunningly effectuate his purpose at all hands he goeth accompanied with 20 specialls of Israel to Hebron unto David by presence to ratifie that which by message he had covenanted and to shew unto David his diligence credit and convoy of the errand and what he had effectuated Unto whom David maketh a royall banquet as a symbole of their new contracted amity Wherein for satisfaction of the doubt rejected to this place we affirme plainly that David erred 1. In temeritie or forme not consulting with God according to the command and practise of the Godly And 2. In substance or matter in entring in familiarity and entertaining a notorious wicked man with whom according to the apostolik Canon he should not have eaten In the end Abner goeth and promiseth to reduce all Israel arrogantly challenging unto himselfe so great a place in that kingdome where there was a King of such simplicity and pusillanimity as Ishboseth was OBSERVATIONS 1. IN Abners perswasion of Israel to defection from Ishboseth to David first as we see the nature and practise of many ambitious and crafty wicked men who place their chiefe standing and promotion in the disquieting of other mens estates and fisheth ever best in disturbed waters by the weakening and variance of others strengthening and enriching themselves So againe we note the wonderfull working of God in making that same man who perswaded Israel from David to adhere to Ishboseth now from Ishboseth to make defection and adhere to David and so to undoe that which he had formerly done and turne his course contrary so powerfull is God in overruling the wicked and here his Children want comfort or his work for them be unwrought he will make their and his Enemies the
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
not suffer the good and laudable intentions of the godly to be unrewarded much more their pious and commendable actions no not a cup of cold water given to one of his which shall want its reward Which should be a great encouragement to pious and good works 16. As it is God that raises great houses so it is he that brings down great houses for their sinning against him and this is the cause why many great houses in the Land are fallen and their honour laid in the dust because they honoured not God as they ought in time of their prosperity 17. Vers 12. Where it is said when thy dayes are fulfilled we see the shortnesse of mans life numbred not like the richfools Arithmetike by many years but by dayes as Jacob professed and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 18. Likewise we see here that your life is limited and there is a fulfilling of our dayes which cannot beyond Gods pleasure be shortned or prolonged he being that secret Palmoni or numberer which we see professed by Job 7. 1. and 14. 14. 19. Where it is said when David should sleep with his Fathers we see what the death of the godly is as Rev. 14. 13. And therefore no more to be feared then sleep which makes us ly down in our beds or rest to a weary traveller or a hard labourer Job 7. 2. Which made the Apostle to desire to be dissolved that he might be with Christ and Revel 14. 13. to call it a rest from our labours 20. The Lord promises after Davids death to blesse his posterity whereby we see that it is true which the Lord sayes Exod. 20. 6. That he will shew mercy to thousands of them who love him and keep his commandments and that it is a happy blessing to come of good and godly parents if their ofspring insist in their footsteps 21. Vers 13. Where it is said that Davids Sonne towit Solomon should build a house to his name which was a greater honour to him then the honour of his Kingdome we see that in like manner it is the greatest honour that any Prince can attain unto to be the builder not of a materiall house but of the Church of Christ and promoter of his truth like a nursing Father to the Church as the godly Kings of Judah were and the godly Christian and Orthodox Emperours which would to God that all Christian Kings would now adayes consider and that they would not prop up Antichrists throne and persecute the true Church of Christ For this should be the way of the establishment of their Kingdomes as is here promised to him who should build the Temple 22. Vers 14. The Lord saies moreover that he should be his Father and he his sonne which is the greatest honour that any King can have and the only true nobility which Kings or any can claime unto and wherein to their singular comfort the poorest Godly house has a share and perceive therein the admirable love of God as the Apostle shewes 1 Joh. 3. 1. 23. But as this is the ground of singular and manifold comforts as of his love to us even when he is correcting us Heb. 12. 6. His care for us his protection of us and granting any good thing to us c. So this teaches us also our duty of sonnes to love him to obey him to honour him to serve him to be zealous of his honour to relye in him and his Fatherly goodness for all things we stand in reach of and at last for that heavenly inheritance which he has prepared for us 24. And if he commit iniquity where it is said I will chastise him with the rods of men c. We see the Godliest may have and have their own failings and falls as we see in David Salomon and Peter when they are â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— be watchfull over themselves with prayer and as is said Phil 2. 12. Be working out your owne salvation with feare and wit trembling 25. Also here we see what the committing of iniquity procures even to the Godliest towit sharp correction as David and Salomon found And therefore let not the wicked though spared for a time expect impunity but that dreadfull punishment abides them who neither repent as the Godly do and who make a trade of sinne as Psal 1. 1. and as we see Psal 73. 18. Nor yet let any think that want of correction and prosperity here is a mark of Gods Children 26. We see also when the Godly are corrected that those whom the Lord permits to trouble and afflict them are called the Children of wickedness Vers 10. They are nothing else but like the rods of men wherewith they chastise their dearest Children for their good and therefore as the Godly with David in Shimeis railing and as Job spoke Job 1. 21. They should look up to the hand of God so when the Lord by such hath sufficiently chastised them he will cast the rod in the fire which should be a terrour to all wicked persecutors and troublers of his Israel 27. Where it is said Vers 15. But my mercy shall not depart away from him as I took it from Saul Here we see with what sweetness the Lord tempers the bitter cup of the sufferings of his own which should comfort them in their sharpest corrections and be their prayer And what is the difference between the punishments of the wicked and corrections of the Godly the one is a mixed cup with the sweetness of mercy tending to conversion like the dealing of a Father with his Child the other a cup of wrath without mixture of mercy or love as we see Revel 14. 10. Tending to eversion like the dealing of a Judge with a malefactor condemned to death 28. Vers 17. Where it is said That according to these words and according to all this vision so did Nathan speak unto David We see the fidelity of the Lords Prophet which all his servants in the Ministry should imitate and that he is not ashamed to recall and recant what formerly he had said to David Vers 3. Upon better ground and information from the Lord. Which should teach all men humbly ever to submit to truth and quit errour and not to stand upon their owne credit in maintaining what once they have professed without retractation the contrary whereof we see good Augâ—stine did to his ever and singular commendation II. SAM Chap. 7. from the 18. Verse to the end FOllowes the second part of the Chapter wherein is set down Davids thanksgiving both for the promise made to himselfe as also to his posterity and for the benefits past present and promised which he concludes with a petition for the continuance of the Lords favour and performance of his gracious promises Which Eucharisticall oration has 1. It
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
which signifies the removing of all impediments and facilitating his enterprises In making his feet swift to pursue and fall upon his enemies and having over taken them to get the victory over them and to be set above them 4. That he he taught his hands to fight which signifies his skill in military affaires and how to use his weapon 5. That with skill he had also given him strength of body requisite for warre So that a bow of steel was broken by his Armes 6. That he had given him the shield of his salvation whereby he signifies his surety from the weapons or darts of his Enemies and subjoynes that the Lords greatnesse of power was the cause of his greatnesse by Victories 7. That he inlarged his steps under him so that his feet did not slip whereby he signifies his prosperous successe in all his marchings 8. He sets down the consequences of all the former in the execution and practise thereof in persuing his Enemies destroying them consuming them and deadly wounding them that they could not rise but were fallen under his feet so that the Lord had given the necks of his Enemies who would not lie under the yoke of his obedience unto him for that end that he might destroy them and when they were in this extremity when they looked for help from man they were disappointed for there was none to save then and when they sought help from God he did not answer them and thus being helplesse he compares them to most vile things and shewes that he did beat them as small as dust and did stamp them as myre the in street and disperse them as they spread dung on the ground And thereafter he amplifies yet more the Lords goodnesse to him From the 44. verse to the 50. In that this Lord had not onely delivered him from the strivings of the people who were his own subjects but also that he had subdued under him the Nations that were round about him as the Syrians Ammonites and Philistims c. Wherefore Vers 47. he bursts forth in a Patheticke doxologie for the Lords deliverance of him from all his Enemies and his advancement over them and last by way of conclusion From the 50. vers to the end He resolves to be thankfull to the Lord while he lives which he doth upon two reasons the one is ab antecedentibus implied in the particle therefore that is for all the before rehearsed benefits the other is à consequentibus because he will shew mercy to his anointed and to his seed for ever Wherein David is a cleer type of Jesus Christ who is called the Sonne of David whom the Lord anoynted with the oile of gladnesse above his fellowes as his name Christ imports and who has subdued all his and our Enemies sinne Satan Hell Death and the Grave and Triumphed over them on the Tree of the Crosse and led captivite captive to whom also the Lord has given the Nations and the heathen for an inheritance as Psal 2. 8. And the uttermost parts of the Earth for a possession by the conversion of the gentiles to the profession of Christianity and embracing of the Gospell OBSERVATIONS 1. V. 21. IN true piety or sanctification we see that integrity or uprightnesse of heart and outward practise thereof in our lives which is cleannesse of hands should ever go together and not the voyce of Jacob and the hands of Esau or an hypocriticall and simulate shew of Godlinesse denying the power thereof and not joyning the practise which is to have leaves like the Figtree which Christ cursed or a name that they live but are dead like the Church of Sardis Revel 3. 2. 2. David had said before Vers that the Lord favoured and had delight in him wherefore he subjoynes as an evidence thereof the grace of sanctification Thereby shewing that this is the only true evidence of the Lords love towit grace and sanctification and by no other thing can it be known seeing worldly prosperity is rather the portion of the wicked in this life as we see Psal 73. And in the examples of the rich fool and glutton than the lot of the Godly to whom God gives the gifts of his right hand and for whom he has appointed the inheritance as Abraham did for Isaac and the birthright with the blessing which Isaac gave to Jacob. 3. We see that although the Godly merit not by any condignity of their works or Persons yet that piety and Godlinesse wants not its own reward ratione pacti because God has promised the same thereunto and therefore it is just with him to perform and onely of meer mercy as we see Psal 62. 12. and Hose 10. 12. Where we are willed to sow in righteousnesse and reap in mercy Therefore sayes Paul 2 Tim. 1. 16 17. concerning Onesiphorus who had refreshed him oftimes in his bonds The Lord grant that he may find mercy of the Lord in that day towit of death and his account the wages of sinne being death but life everlasting being the free gift of God Rom. 6. 23. And therefore called an inheritance Jam. 2. 5. Which comes to Children not by their own purchase but which is given them by their Father Which recompensing therefore of sinceer holinesse and practicall piety should be a great encouragement to the Godly to persevere therein and abound in good works in which as the way which leads to that heavenly Kingdome we are exhorted to walk Eph. 2. 10. And to abound therein and bring forth much fruit Joh. 15. 2. 4. Vers 22. Davids keeping the wayes of God and not departing wickedly from him or his statutes We see not onely the Godlies care of ordering their conversation aright but likewise wherein true Godlinesse consists which is as Isa 1. 16. To cease to do evill or not to depart from Gods commandments and to learn to do well or to keep his wayes as we see also Psal 34. 14. and Amos 5. 15. Where we are commanded to hate evill and love good that is to eschew sinne not onely in action and to do good but also to hate the one and love the other in our affection 5. We see here likewise the difference between the sinning of the Godly and of the wicked the Godly sinne daily and therefore are taught to crave daily forgiveness but this their sinning is but through frailty and by sins which we call Quotidianae incursionis but they are not as the sinnes of the wicked are of presumption by departing wickedly from God with delight making a trade of sinne and sinning against both knowledge and conscience 6. Vers 23. David sayes That the Lords judgements were alwayes before him Whereby we observe that the right way how to eschew sinne is to hold Gods Word or his statutes called here his judgments ever before our eyes a the directory of our life and conversation as David did here and which he hid also in his heart that he might not sinne
beginning and therefore is called the tempter as also to what end he tempts to sinne which is to kindle Gods wrath against man and to bring Gods plagues upon man here and eternall destruction upon him hereafter and therefore he is called a murderer also from the beginning and is an Enemy both to God and man fy then on foolish sinners that are slaves to such a one 4. He moves David to sinne an eminent person yea a man according to Gods own heart Which shewes that Satan dare adventure on the best and strongest as he did on our first parents in their estate of Innocency and on Christ himself and therefore the best of men ought to watch and pray that they be not led by him into temptation remembring the examples of David here and in the matter of Vriah and of Peter notwithstanding of his forewarning by our Saviour As also that the higher any are in place in Church or Commonwealth they are in greatest danger to be tempted because their fall is most scandalous and the occasion by their example of the fall of many Majorum ergo ruina sit minorum cautela 5. In Davids sinne of numbring the people through pride curiosity and confidence in the arme of flesh We see that the Godliest whosoever have their own infirmities which should keep them watchfull and humble and that there is no perfection during this life the fairest face having its own blemish the cleerest day its own clouds and the Godliest on Earth being like Jacobs spotted sheep and with the Apostle Rom. 7. 24. Having occasion to cry out O wretched man that I am who shall deliver me from this body of death 6. Vers 3. David a Godly man yet sinneth Joab a wicked man yet disswades from sinning Where we observe that no man is so leud or wicked but that sometimes he will dislike some evill and it will be abhominable to him as the Kings word was to Joab 1 Chron. 21. 6. As on the contrary their is no man on Earth so holy but that sometimes he may sinne grosly but as we say one swallow makes not the spring so by one onely act men are not to be Judged holy or wicked 7. Joab gives good counsell to David though he was a wicked man Where may observe that there are many who can give good counsell to others for the avoyding of some sinnes who in grosser trespasses have not grace to take good counsell themselves like the Pharisees who could espy the moat in their neighbours eye and offer to take it out who would not spy nor let the beam be taken out of their own eye Such was Joab who counted Davids command to number the people abhominable though having no great shew of evill and therefore disswaded him therefore who in the matter of Vriah Abner and Amasa could not take good counsell to himself from his own heart Neither let any look who gives the counsell but what it is and if good not to reject it for him who gives the same as our Saviour taught the people concerning the Pharisees 8. Vers 4. Notwithstanding of Joabs good counsell we see that David persists obstinately in his resolution and will have the people numbred that he might know their number a fault too ordinary in Princes who would use arbitrary government and to have their will a Law as the proverb is Sic volo sic jubeo stat pro ratione voluntas Whereas their will should be submitted to Gods and their actions ruled by Law by which they would have the actions of their subjects and inferiours to be ruled 9. David not onely sinnes in commanding the people to be numbred but also in an obstinate resolution notwithstanding of good counsell in the contrary which therefore brought a plague upon his people Which shewes not only how farre foulely the best sometimes may fall and fail but likewise that for the sinnes of a people oftimes either the Lord takes away a good Magistrate from them or else withdrawes his grace from such and leaves them to themselves to commit such sinnes as in the Justice of God and for their offences punishment is inflicted upon them as the three years samine was for Sauls trespasse against the Gibeonites and Davids here in numbring the people 10. Notwithstanding Joabs resistance unto Davids command at first yet for worldly respects and corrupt ends against knowledge and conscience he obeys Davids command at last and prefers obedience to man to the obedience of God contrary to that worthy speech of Peter Act. 5. 29. And which teaches us in like manner that we should in all things obey God rather than man whereof our Saviour gives the reason because he has power both of soul and body to cast both into Hell fire which no man hath II. SAM Chap. 24. from the 10. vers to the end FOllowes now after Davids sinne 1. Davids repentance wherein are three things 1. Davids contrition 2. His confession And 3. his deprecation In the first it is said That after he had numbred the people which was after nine moneths and twenty dayes Davids heart smote him Which is the same phrase that is used 1 Sam. 24. 5. Whereby is signified the awaking and accusation of his guilty conscience and sense of his sinne now wherein he had layed so long in a deep and dead security without either sight or sense of his own guiltynesse before Which smiteing is called Psal 51. 17. The breaking and contrition of the heart Whereupon ensues the second part of his repentance which is a confession to God of his sin exprest by two phrases 1. That he had sinned greatly And 2. that he had done very foolishly and last is his deprecation That the Lord would take away the iniquity of his servant The second thing which we have in the text is the message from God to David which ensued upon his repentance From the 10. vers to the 15. Wherein we have 1. The time 2. The messenger that is sent to David 3. The message it self or Option given to David And 4. Davids answer and election First then the time was when David was up in the morning the smiting of his conscience raising him from his bed which as he sayes Psal 6. 6. He had been watering with his tears in the night time before 2. The messenger whom the Lord sends to him is described from his name Gad. 2. From his office a Seer and more particularly from his relation to David that he was his Seer or one whom familiarly David used to consult with in his doubts or difficulties The word Seer being an ordinary stile given to the Prophets of God because of the Lords revealing by visions words or dreams of his will to them and by them to others As we see 1 Sam. 9. 9. 3. The message it self is an Option of any of three plagues whereby the Lord was to punish Davids people for their own sinnes that had angred him against them
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
notice of this peece of kinde service he sendeth a loving message unto them wishing mercy and truth from God which is that they might have their part in the Lords gratious promises and assured performance and promising reward and recompense on his part towards them and subjoyning withall a comfortable exhortation to be of good courage seeing the Lord had not left them destitute but had raised him up as a head and Protectour over them Concerning the anointing of Ishboseth first we have by whom it was to wit Abner secondly over whom to wit all Israel except Iudah as for the first it is like Abner did this as a subtile and arrogant person to make Ishboseth a shaddow being of a timorous and base minde and he alone to command all besides against all right he doth this seeing if it should belong to any of Sauls posterity Mephiboseth the sonne of Ionathan eldest Son of Saul had the true title and against conscience likewise he doth herein expresly knowing of the promise that God had made unto David of the Kingdome as he confesseth Chap. 3. 18. The place Mahanaim is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Iacob because there he met the Lords host The description of these over whom he is made King is from their severall habitations containing in a manner a description of all Israel on each side of Iordan Iudah onely excepted As for the supputation of the time of both their reignes subjoyned whereby an interregnum or vacancy of 5. years and a half would seem to be imported which is unlike the best exposition therefore is not that Ishboseth reigned onely two years in all but that he did reign two years before Abners going out against Ioab in persuit of David as Saul is said to have reigned two years over Israel 1 Sam. 13. 1. Not simply but as Lawfull King unrejected by God he reigned no longer OBSERVATIONS 1. V. 1. WE see here in David holy prudence and wisedome in not omitting that fit occasion of entry to the Kingdome which the Lord by the death of Saul had offered but embracing the same and addressing himself to make good use thereof for as the Lord will have us not to runne before him but patiently to wait while he offer occasion and open a dore of entry so likewise will he have us not to slip occasions offered but laying hold on the hoary fore head thereof to work and walk with him in Christian wisdome and serpentine prudence having a judicious eye to mark them a holy heart to reverence them and a diligent hand to make use and lay hold of them and this both in the occasions and offers of grace with the wise virgins and of our temporall estate with Salomons diligent man in his affaires who standeth before kings we may see cleerly Prov. 12. 24. 2. In that orderly he beginnes at God we see that it is not sufficient to have good causes publick or private but in like manner it is requisite to prosecute them aright otherwise a good cause in the matter may become evil in the preposterours forme albeit the reciprocant be never true that a good forme may make an evil cause good in substance bona bene ergo agantur The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good but the forme wicked to doe it by private revenge and under trust and cloake of circumcision the cause likewise of Saul against the Philistines was good but the forme in consulting with a Witch in the persecution thereof unlawfull So the causes of Josias against Necho King of Egypt of Jeconias and Jehojakim against Nebuchadnezzar with sundry others Let all men therefore know the right warrant of their causes to be in the matter and then in the forme the right rule whereof is to be had in the sacred oracle of Gods will and word which we ought reverendly to consult not to proceed without the warrant thereof otherwise men will be disappointed of their expectations and aimes as in Ioshuas example against Hai of Israel against Benjamin and in Saul consulting with a Pythonesse and in all them who consults flesh and blood 3. As David inquires so the Lord answers yeelding he should go in generall and in particular directing him to Hebron where we may behold the great clemency of God who is most attent unto the suits of his own and more redy to give a comfortable answer and resolution to his Children in their perplexities then they are bent to crave the same of him and will ever give the direction of his word and Spirit to all those who earnestly call upon him for the same witnesse a heap of testimonies contained in holy Scripture Gen. 25. 22. 32. 28. 46. 1. 2. c. Exod. 3. 9. and 14. 15. 4. In that he inquires not once onely if he should go But again whether he should go We perceive how precisely in each thing he desires to have a warrant and information and how fully he would follow the Lords direction that he would have every step as it were of his progresse in this purpose pointed out by God and would not in any thing lean or rely to his own brain or wisdome in holy humility distrusting thus the counsell or course of flesh and blood and submitting himself as a Child to be led by the hand of so wise and carefull a Father whom if he obediently followed he was sure he should neither stumble nor stray but should see a prosperous successe and end of the matter he had in hand whose example herein every Child of God ought to imitate in all the course of their lives and actions of any importance especially 5. As he inquires often so is he to every interrogation answered for we shall first be weary and like Abraham sueing for the Sodomits preservation leave of to speak before the Lord cease to hearken or be weary in answering and granting the requests of his own if we ask it shall be given us if we seek we shall finde and if we yet knock it shall be opened unto us and whatsoever we shall desire of the Father in Christs name if it be according to his will and our will it shall be granted to us No importunity then can trouble this righteous Judge therefore pray continually and let this comfort be as that stone set under Moses heavy hands to uphold our hearts that we saint not and weary not in prayer 6. In all this proceeding of Davids we see that he was void of a greedy minde to the Kingdome or any gain or glory thereof not using preposterous hast as many doe not consulting God nor conscience but walking in a right and in a slow course expecting by inquisition and direction the Lords thrusting him forward to undertake that place and function upon him where unto formerly by Samuel he had been
will come and not delay mercy and truth shall kisse one another and one jot of his word shall not faile let that performance of the promises made unto Abraham concerning his seed Josephs preferment Israels deliverance and many others be witnesses hereof 15. In all the foresaid things we have the kingdome of Christ represented for as by Sauls tyranny David was persecuted so was Christ and his Church yet as Saul was overthrowne and an entry made to David so were the Churches persecutors taken out of the way and she began to be advanced as David did not his own will but followed Gods so Christ wrought not his own will but his fathers as David ascended to Hebron so hath Christ to heaven as David carried thither with him his wives and servants so hath Christ made his Church and servants participate of all his benefits and doth daily bring them to that same place to which he hath gone before them as David was received only by Judah but rejected by the greatest part so is Christ and his kingdome as Davids kingdome is not accomplished at one time so neither Christs as it had ist own competitours so hath Christs but as the kingdome of Ishboseth is short and declining but Davids longer and flourishing so is it between Christ and Satans kingdome and as David was often times anointed by Samuel by Judah and at last by Israel so was Christ which Paul reduceth to three the Spirit of power sanctification and first resurrection 16. Vers 5. Concerning the report made of the men of Jabesh Gilead unto David concerning their burying of Saul after whose body probably he had caused to inquire as is aforesaid others are of opinion that it was to inflame him against them others that he should beware of them seeing they were professed favourers of Saul or reconciled with them but David layeth all sinistrous opinions and suspitions of them aside charitably construing their fact and for their fidelity and kindness to their Lord he honours them with an embassage congratulatory and a promise of his favour and assistance whereby we are taught not to give eare and credit to detraction but being slow to misconceive of mens actions rather charitably to make the best construction of them till more manifest experience prove them otherwise thus greatly shall we disappoint Satan that ill seed sower stop dissention maintaine unity approve our selves to God and readily winne our neighbour 17. In the men of Jabesh we see the loyall and sinceer love of subjects to their prince obeying him being alive and honouring him being dead which fact as pleasing to God and approved by man is registred in Scripture like Mary Magdalens anointing of Christ to be recorded for ever for the memoriall of the just shall flourish that the name of the wicked shall be put out either with the silence of oblivion or else the black dash of the record of their foule deeds innumerable examples hereof may be collected in holy writ where they are recorded 18. Vers 6. That which David wisheth to them from God is mercy and truth in the assured performance but that which he himselfe promiseth is reward the one is free the other of debt no merit then will he ascribe unto them at Gods hands but will yeeld the same at his own in regard by his princely office he was bound to cherish the good as well as to chastise the bad and not to suffer such kind loyalty to his Father-in-law and predecessour which they with such care and hazard of their lives had shewne to be misknowne uncommended and rewarded as being assured that they who were loyall to one would be so to another Let this therefore informe aright the minds of all men how to esteeme of their own actions in all holy and humble sobriety never urging merit upon God howsoever we deserve at the hands of man but suiting free mercy and with Jacob professing our selves unworthy of the least of his mercies being but unprofitable servants and our goods deeds wherein as in the way to the kingdome ever we should walke extending no waies to him but to the Saints on earth as the Psalmist sayeth Psalm 16. 2. And availing our own soules but not God as we likewise see Job 22. 2. and 31. 7. 19. We have also in David here the patterne of a good King and loving who as he was carefull before to execute justice upon the Amalekite for his wicked fact so is he diligent here to practise kindness to the men of Jabesh for their godly deed thus ought all Magistrates who are the Lords deputies and gods on earth cherish virtue and chastise vice that so the one may grow and the other may be repressed being as an awfull Lyon to the one and a mild Lamb to the other rewarding the vertuous and godly and punishing the vicious and wicked so shall their throne be established their Crowne glister and their Scepter flourish In the Church let Abiathar therefore be cast out and Zadok set in his roome and let Joab suffer for his fault and Benajah in the policy be surrogat in his place 20. In respect that he promiseth unto them protection and therefore exhorteth them not to be discouraged by the Philistines late victory or Sauls death seeing God had raised him up and he was anointed King we see not only the duty of a lawfull prince which is to maintaine and defend his subjects but likewise that the Lord suffers never his own to be altogether destitute of comfort for if he humble with the one hand he will raise with the other and if he take one benefit from us he will give us another in the place thereof yea perhaps a greater as he did here David for Saul or as he restored holy Job if with thankfulness patience and constancy we depend upon him 21. Vers 8. In the election and anointing of Ishboseth who was made King by Abner we see no consulting of God against whose ordinance and express notified will confessed c. 3. 18. they were going an indirect course therefore they knew either with Saul they would get no answer or else contrary to their intended proceedings thus against God conscience and right they rebelliously prosecute that course which turned thereafter to their own ruine like many now adaies who if they may attaine to a pretended right and possession by policy and power to defraud the right owners and withhold their due from them whether it be holy things seperate from the common use or mans good and prophane they will never consult Gods Word nor conscience how lawfully they attained or detaine the same yea although the oracle of the one and prick of the other most evidently contradict and convince them yet Achan will take the execrable thing and Ahab will have Naboths vineyard though they should make sure with it Gods curse and heavy judgments unto themselves and theirs II SAM Chap 2. from the 12. verse to the 17. THe election
things unto himself and will impart the same to none other therefore albeit Midian be scattered like Grashoppers on the field yet a barly cake shall overturne their tents and Gidion with a few having Trumpets and Lamps in earthen Pitchers shall suddenly make them agast Let Joshua then trust in the Lord and with compassing onely Jericho he shall enter the City whereas Pharaoh trusting in his chariots or Rabshaketh boasting of his invinceable Armado shall perish or returne with shame to his own place 4. Vers 19. The confidence that Abner had in his experience and strength and that Asahel had in his swiftnes and agility being said by a hyperbolicall kind of speech to have been as swift as a roe as Saul aud Ionathan are said to been swifter then Eagles Chap. 1. 23. aâ—ailes them nothing now but rather turns to their ruine So that those things wherein above others men have gotten a preferment being abused God turneth them to their confusion examples Goliah Sampson Saul Achitophel Haman Absolom Iudas and others such as Arrius confiding in his subtility Milo in his strength Cicero in his eloquence Pompey in his greatnes and Iulius Caesar in his courage as we desire to get therefore gifts or benefits outwards or inward from God let us likewise desire the right use of them that we abuse not the talent that he giveth us else our blessings shall be turned to curses and at last to our own destruction 5. Vers. 22. In Abners dehortation to Asahel containing a direction to meddle with any other souldier of the host rather than him least otherwise he repent and a reason of eschewing further irritation of his Brother Ioab whereby he shewes his unwillingnesse to kill him We see as it is a good thing in him to be slow in revenge or loath to shed blood so first that it is a very evill thing to be so carelesse of those that followed him in making so small account of their lives or spoil Secondly that he should have more thought of this How he should hold up his face before Ioab if he killed Asahel then how he should hold up his face before God at the last day thus the fool hath said in his heart there is no God or with Pharaoh presumptuously inquiring Who is God that I should regard him therefore oftimes the fear of man restrains more the wicked then the terrour of God is a lore unto them this was Esaus fear Gen. 27. 41. But let the godly be contrarily minded 6. Vers 23. In Asahels death who was so eager and wilfull in persuit we see that it is good to use Victory with mediocrity and not with too great cruelty and eager persuit of the yeelding and intreating adversary by making their minds desperate and to reinanimate them as it were with new courage to assault and seeing no courtesy to be had to hazard that altogether which otherwise they cannot save Therefore it was the wise Counsel of that elder Scipio non solum praeparanda sed etiam viae munienda Hosti fugienti 7. Ioab getteth the Victory but not without the death of Asahel his Brother with others 19. So that in all civil warres the very triumphs are lamentable and their Victories not without miserable scarres witnesse Israels lamentation for the destruction of their Brethren the Benjamites and Davids losse and lamenting of Absalom with sundry others II. SAM Chap. 2. from the 26. Verse to the end THe retraite is caused by four reasons 1. Gods providence gathering the clouds and night whereby he declared that it was not he will that more blood should be shed otherwise he might have protracted the day as he did to Joshua 2. The stay and gazing of the people at the body and death of Asahel which greatly moved them the 3. was the recollection of Abners forces on the hill taking so the opportunity and advantage of the place 4. the speech of Abner to Ioab taken from three places 1. Shall the sword devoure for ever The meaning whereof is of things that are not good in themselves but for the respect of another and have the conjunction of perill there should be some measure but warres are such therefore an end should be put unto them the argument is taken from the right fine of warre which is the establishing of peace and from humanity The second argument is from the consequent of commodity and incommodity proponed in this forme knowest thou not Ioab that the end of all civil warre is but sorrow and albeit thou hast the Victory yet thou hast not past the perill for if the battle be renewed the hazard may change and it is hard to bring men to the point of despare for fury ministrates armour and bitternesse will be in the end The third is from naturall and spirituall necessitudes we have Abraham one common Father one God one faith one sort of Sacraments and are all Brethren therefore it is most charitable and best seeming to desist OBSERVATIONS 1. V. 26. A Fit argument of dissuasion we have here against all civil dissentions within any Christian Kingdome professing the truth amongst whatsoever Persons within Church or commonwealth let the Midianites thrust their swords in to one anothers bowells and Sampsons foxes carry firebrands between them looking diverse wayes but let Abrahams voyce be heard amongst professours let there be no discord between thee and me for we are Brethren and Moses gentle rebuke accepted to the Hebrew who was in the wrong why smitest thou thy fellow It greiveth Rebecca then the strugling of her two Sonnes in her womb and for the divisions of Ruben are great thoughts of heart and so should it greive all godly hearts any schisme or rent in Church or Commonwealth 2. Abner provoked hoping assuredly to have given the foile to Joabs small Army but in the mean while he receives the same so man propones but God dispones neither should he that putteth on his armour boast as he that puts it off for oftimes he that diggeth a pit for his neighbour doth unawares fall therein himself witnesse the sword of Saul brandisht for David the gallowes of Haman set up for Mordecai the hungry Lyons prepared for Daniel and the judgement of stoning given out against Susanna 3. Vers 27. Ioab in his answer to Abner turning over the blame upon him witnesseth what was Davids part in this battle towit defensive onely and that he would never have made persuit nor sought by bloodshed or cruelty violently to have enlarged his Kingdome but contented him self with his lot and suffered that wrong of withholding and usurping his right till the Lord had redressed the same Thus are the godly patient and peaceable violent in nothing but by holy zeal taking the Kingdome of Heaven by force 4. Vers 28. Ioab in hearkning unto the Counsell of Abner though his adversary teacheth us to receive the truth at whosoevers hands non quis sed quid dicat attendendo and to make good
himself into an Angel of light when he intends to bring into greatest darknesse so can the the wicked cover themselves in their most impious proceedings with least suspicious and best be seeming shewes like Jael giving the sweetest milk when they intend most bitter destruction and under subtilest Hypocrisy evermore harbouring most dangerous impiety 10. The fall of the house of Saul after this manner in himself and in his posterity represents last of all unto us the example of Gods Justice against Tyrants and persecutours of his Church and Kingdome of Christ agreeable unto that in the first Psalme The wicked shall not stand amongst the just but as the wind bloweth the chaffe and dust to and fro so shall the wicked perish and decay this consenting unto the frequent other Prophecies of the Lords words Job 18. Psal 2. 37 110. Isa 13. 18 23 44. Jerem. 25. Revel 17. 18. As the examples of Pharaoh as of all ages clearly can testify and as we may evidently remarke when in Gods judgement we see by treason and violence one after another the Enemies of the Church cut down by the siccle of justice and cast in the Winepresse of Gods wrath till they be made all at last his footstool to tread upon II SAM Chap. 4. from the 8. Verse to the end THe second part of this Chapter which beginneth at the 8. Vers hath the honest part of David in condigne revenge of Ishboseths Murther wherein are three things 1. The oration of the Murtherers 2. Davids reply And 3. the punishment of those and the honour exhibited unto the head of Ishboseth in burying the same As for the Murtherers they carry with them the Kings head and in great hast they flie from Mahanaim beyond Iordan in the Territory of Galaad and passing the River through all the Territory of Benjamin journing by night they come unto David in Hebron and their diligence as an argument of their good will to David thus travelling by night to be the first reporters Being come they have a short accurate speech the end whereof is to perswade David of their well doing and good intention in that fact to his advancement and the butt whereat they aime is hereby to acquire some high place and authority with the new King or else to get a rich reward from him The perswasions are from three places of Rhetorick à Jucundo honesto utili 1. The fact say they is pleasant because hereby we have brought unto thee the head of thine Enemy who sought they life and there is nothing more pleasant to naturall man than the destruction of his capitall Enemy 2. God hath wrought this by our hands and there is no purpose more honest then that which he hath ordained and is an actor in the same 3. By this work thou art fully avenged on the house of Saul so that there is none left of his seed save an impotent boy to quarrell with thee now in the Kingdome or seek after either thy life or honour which is to thy great profit and commodity David answereth and refuteth their speech by two arguments the former he taketh from the true cause of his preservation and replyeth in this manner It is not by your deed that my life is preserved or by the taking away of Ishboseth that so I am freed from trouble or adversity and henceforth may live secure But it is by Jehova who lives by whose favour I have been raised directed and protected in all my wayes hitherto upon whose promise I depend and not upon any indirect means to have my advancement or establishment wrought thereby and this argument is couched in words set down in form of an oath or solemne protestation The second argument is taken from an example or preparative by way of comparison of the lesse with the greater in this manner Ye suppose saith David to abuse my lenity because I spared Ioab in the Murther of Abner but I referre you to remember the execution which I used upon the Amalekite who slew Saul and brought me the first news with the royall ornaments hoping thereby to get a reward but I took and slew him how much more then are you worthy of death and of a greater punishment in respect your fact is much more odious considering all the circumstances thereof That man was an Amalekite but you are Israelites yea and of the same tribe with Ishboseth he slew Saul at his own desire but you by a devised treason have slain your Master unwittingly he helped him being wounded and to accelerate his death which was a benefit but you murdered your Lord sleeping on his bed being in his health he did the one in the field and persuit of battle but you the other in your Masters bed-chamber and in time of no other perill Saul also was an Enemy to the Amalekites but Ishboseth a just man and a loving Master to you therefore in all respects your fact being more odious your punishment must be proportionable and the greater Therefore accordingly he commandeth his servants to make the execution seeing the office of a publicke executioner was not then in use And in greater detestation of the fact and striking terrour in the hearts of others to do the like he addeth a form of severity in cutting off their hands and feet instruments of that cruelty and as a publicke spectacle for example to others he hangeth the same up in a open place In the mean while David honoureth the head of Ishboseth and burieth the same wherein he confirmeth three notable lessons marked before 1. That a Prince or noble man should not take pleasure or allow any vice 2. That nothing can be profitable which is not godly and honest And 3. that no man should insult or rejoyce in the misery or destruction of his very Enemy OBSERVATIONS 1. V. 8. THe nature of the wicked is ever to measure others by themselves and therefore because to flesh and blood it is a pleasant thing to be avenged on their Enemies therefore these two Murtherers think that even so here it will be unto David and that they both actours and first reporters thereof cannot misse both thanks and reward but they measure David by the wrong line and find him contrarywise disposed for as the naturall man knoweth not the things which are of God so neither the work of regeneration wrought in the Godly whereby they think they speak they do and desire farre otherwise then the Child of Adam and mass of blind corruption Witness the contrary dispositions of Jacob and Esau though Brethren and in this place of these Beerothites and Davids 2. The audacious impiety of these wicked Murtherers may be seen in that they will in this their vile practise make God to be a worker and chiefe actour of the deed like Simeon and Levi colouring their bloody fact with the vaile of Religion and imbarking divine mercy it selfe in participation with Divelish cruelty The most odious sin of any is
a most sharp and sarcastike answer and whereby also she procures from God a sore and sad punishment and her name with the black cole of infamy registred unto all posterity And therefore this should teach not onely humility to all Women and observing of matrimoniall duty herein in being of a meek and quiet Spirit as is injoyned 1 Pet. 3. 4. And accounting their wisdome inferiour to their Husbands who are godly and wise as David was but also it should teach all Persons to avoid pride as they would the bitter fruits of that forbidden Tree and contrary to that which is Satans sinne to learn of Christ to be meek and humble 10. Vers 21. In Davids answer to Michal he shewe that what he did he did it out of humility as before the Lord who had rejected the house of Saul her Father and had advanced him to be ruler over Israel and therefore in regard that it was before the Lord who had been such a promoter of him to so high a place he could not be humble enough and therefore he would be more vile yet and base in his own fight Where we see that it is not the mocking of a Religious disposition or bitter reproaching thereof that will discourage the truly godly to desist from their duty but that constantly they will the more rather insist therein upon the motive of remembrance of Gods goodnesse towards them beyond others and what he requires therefore at their hands 11. Vers 22. Where David shewes to Michal that he wil be yet more base in his own eyes and so study self-deniall and humility and yet by doing so he should be had in honour of these maide servants that she spoke of who would or did contemne him as she said We learn hereby that humility and basenesse in ones owne sight is the readier way to be honoured of others then a puft up heart by pride and hawty and high looks which God resists and disappoints when he giveth grace and â—referment to the godly and humble as we see in the example â—f Mordecai and Haman as also that the heart is in Gods hand â—hich he moveth to honour them who honour him 12. Vers 23. Michal is not onely punished for her pride and â—ornfull reproaching by Davids sharp and bitter reply to her â—ut likewise she is plagued of God by barrennesse all her life â—nd depriving her of the comfort of Children or succession â—hich amongst the Israelits was counted a great reproach and doubtles was a great grief to herself So that we see not onely what is the fruit of sinne which it produceth especially prophanity and mocking of piety but likewise how the Lord will avenge the quarrels of his own and the wrong or indignities that is done unto them Therefore said he Saul Saul why persecutes thou me And so tender is he and sensible of their injuries That who touches them touches the apple of his owne eye 13. Where it is said that she had no Child till the day of her death that is none all her life time not that hereby is meant that she had any after her death which forme of speech serves to shew the meaning of that place Matth. 5. 26. Which Papists alleadge for mens satisfactions in purgatory where it is said That they shall not come forth of prison till they have payed the uttermost farthing that is never and as it is said Matth. 1. 25. Of Joseph that he knew not Mary till she brought forth her first borne Son and called his name Jesus II. SAM Chap. 7. to the 18. verse and 1 CHRON. 17. THe generall subject of this Chapter is the History of Davids deliberation to build a Temple for God and the stay thereof which is comprehended in four particulars 1. Davids deliberation and conclusion with the consent there to and approbation of the Prophet Nathan from the 1. Verse to the 4. 2. The impediment and reasons thereof revealed by God to his Prophet Nathan and by him to David from the 4. Verse to the 12. 3. The promise made by God to David that his Soâ— Solomon should perform that intended work by him and that hiâ— Kingdome should endure for ever from the 12. Verse to the 18 And 4. Davids thanksgiving to God for his gracious acceptatioâ— of his intention and promise of his favour to him and to hiâ— house and for all his past benefits that he had bestowed on him For the more clear understanding of all which former things confer with this 1 Chron. 17. and 22. 1 Kings 6. and 8. and Psal 89. First then is set downe Davids deliberation with Nathan to build a Temple to the Lord and his Arke which he had brought to his house in Sion of the which there are assigned three severall reasons 1. From the opportunite of the time which is said to bee when David was setled in his house and God had given him rest round about from all his Enemies and which has relation to Deut. 12. 3. 2. From the duty of gratitude which has a warrant from the word of God that seeing God had given him a house peace and such preferment therefore he would build a house likewise to God 3. Ab honesto or seemlinesse by a comparison a minori ad majus that it is not seemly and honest that he should dwell in a house of Cedar and the Arke of God should dwell within curtaines Next followes Nathans approbation of so holy an intention and promise that the Lord should be with him in the performance but not having first consulted and had warrant from the Lord he shews herein his temerity rashness therefore the Lord that very night reveales his will in the contrary to Nathan and by him to David not that David did evill in this his intending for 1 King 8. 18. The Lord said to him Whereas it was in thy heart to build an house to my name thou didst well But from the performance thereof he disswades him by three arguments The first is Vers 5. by way of interrogation equivalent to a negative as if he would say thou shalt not build an house to me not having a calling from me to that work the reason whereof is elswhere set down because he was a man of blood and had warres with those about him on every side as we see 1 King 5. 3. And so â—e was called to another work to fight the battles of the Lord. The second argument is from the practise of God Davids predecessors Gods practise being not to dwell in any such materiall house since he brought them out of Egypt but walking in a Tabernacle not commanding them to build any such house unto him or quarrelling with them for not doing so but onely injoyning them to feed his people Israel and they obeying The third argument is after the rehearsall of all Gods goodnesse to David from a low estate advancing him to a royall dignity and giving him victory over all his
inducement to lust as it proved to Lot therefore who would eschew lust let them eschew ebriety II. SAM Chap. 11. from the 14. verse to the end OBSERVATIONS 1. V. 14. DAvid now sends a letter with Vriah to Joab to set him in the front of the battle that he might be killed Where we see as has been said that from one sin he falls in another and in the last as the worst of all whereby we observe 1. The nature of sin that it never goes alone but is like a chain one link whereof is tyed to another 2. That Satan where he may once get in a foot will never rest till he get in his whole body And 3. we see that oftimes God punishes sin by sin and man by his own iniquity till there cup be full and then followes judgment as we see in Pharaoh and others 2. Vriah carries with him the letter to Joab which was his own destruction and so does the wicked carry in the bosome of their own breast there dittay and accusation of their own guilty conscience before God in the day of their account which in like-manner is their owne destruction 3. David began to cover his sin by subtilty and fraud and now he comes from fraud to force and cruelty Thus doth Satan himself act first as an insinuating and subtile Serpent and who can transforme himself into an Angel of light to deceive and hereby if he cannot prevail he turnes a bloody Dragon by open persecution as we see Revel 12. And thus to do he teaches others whom he misleads as he did Pharaoh and in this place David 4. Hereby likewise we see that in the best of men their are the seeds and a naturall inclination to the grossest sins all the imaginations of the heart being onely evill continually which should serve to keep us humble and watchfull and to be earnest with God by prayer for grace and strength to resist the temptations of the Divell that we be not insnared to commsit sins which otherwise we would seem to abhorre in others 5. We see as in this so that adultery and unlawfull lusts is the chief argument of all tragicall Histories almost as we may see in the examples of the first World Sodom Sechem Israel with the Moabitish Women in the desart the warres between Israel and Benjamin Sampson and here in the example of David omitting prophane Histories as the destruction of Troy Thebes Carthage and others which teaches us that whoredome is not so light a sin as carnall men take it to be who call it but a trick of yoâ—th or the like seeing we see it punished with such sad judgements here and excluding from the Kingdome of Heaven hereafter 1 Cor. 6 9. Revel 22. 15. 6. Vers 16. As David directed Joab so he obeyed this wicked direction of the King and so becomes guilty likewise of the innocent blood of Vriah which was avenged on him 1 King 2. 28. Which should teach us not to obey the unjust commandments of superiours but as Peter said Act. 5. 29. We ought to obey rather God than man and to give unto God that which is Gods and then to Cesar that which is Cesars Honour also is pretended to Vriah but death is meant so doth Satan in his temptations 7. V. 17. Vriah an innocent man suffers and is killed whereupon we observe that it is not ever the will of God to give temporall deliverance from the cruelty of Tyrants or of Enemies as we see in the examples of the Prophets Apostles and Martyrs the reason is that thereby God will be glorified in their constant integrity good example of the like may be left behind them God may have just matter to punish Tyranny and cruelty the innocent sufferers may be translated to a better life in glory 8. We see in this fact first of uncleanesses next of Davids subtilty and last of cruelty whereunto he was instigated by Satan the properties of the Divell that he is an unclean Spirit full of subtilty and cruelty and that he makes them who obey him to take on his image and to be like himself 9. Vers 26. Batsheba mournes for her Husband when she hears of his death as for a Worldly losse but we reade not that she mourned for her sinne that procured his death which shews that many will be more grieved for any Worldly losse or crosse then for that which should grieve them most the offence of God the killing of their own souls and the losse of a heavenly Kingdome her sinne then was more worthy of her sorrow then her losse 10. Vers 27. Where it is said that the thing which David had done displeased the Lord which should teach us the like disposition to be ever displeased with sinne in any person whatsoever and to hate the same it being Satans image but not to hate the person who is created to the image of God as the Lord hated not Davids person but his sinfull action Therefore Paul affirmes That the end of excommunication the last of discipline should be to the destruction of sinne but that the soule may be preâ—erved in the day of the Lord. Last consider that God had neversuffered so deare a Saint so fouly to fall if he had not meant to make him an example to all neither to presume that they may not sinne grosly nor to despaire if they sinne when they see David so to have fallen and so to have risen II SAM Chap 12. from the 1. verse to the 13. IN the preceding Chapter was the Tragicall history of Davids fall to be evited and fled and in this Chapter is the happy history of Davids rising by repentance to be imitated and followed This Chapter had these parts 1. The Lords commission to David by his Prophet Nathan to the 13. vers 2. Davids penitent confession and Nathans absolution of him in the name of the Lord from his sinne howsoever because by his uncleane fact he had given occasion to the enemies of the Lord to blaspheme the Child that was borne to him should die vers 13 14. 3. The sickness and death of the Child as Nathan had foretold with his deportment in the time of the Childs sickness and after the death thereof together with the reasons thereof which he gives to the Elders of his house 4. From the 24. vers to the 26. Davids comforting of his wife Bathsheba concerning the Child that was dead and the Lords giving unto him another sonne by her who was beloved of God whose name was Jedidiah by direction from God to Nathan and by Nathan to David And 5. Davids taking in of Rabbah of the Ammonites and the tortering of the people thereof and all other their Cities and then his victorious returne to Jerusalem From the 26. vers to the end First then we see that the first actor in Davids repentance is God his commission to Nathan and not that David seeks to God first by any act of his free
2. 22 23. 14. Vers 10 11. In Nathans denunciation of punishment for Davids sinne We see that sinne draweth ever punishment as we see in our first parents first world Sodome Egypt and infinite other examples Scripturall and prophane histories And therefore sinne may be compared to these Locusts Revel 9. 7 8. Which had mens faces and the alluring haire of women but Scorpion tailes vers 10. With stings that did both hurt and torment or like that little book Revel 10. 10. Which was sweet in the mouth like hony but bitter in the belly Therefore let none who sinne dreame of impunity how long suffering soever the Lords patience be to suffer them for a while but in the end resolve if they eate the sower grapes that their teeth shall be set on edge At farthest in that place where there is weeping and wailing and gnashing of teeth 15. Judgment here is denounced against David a King from the Lord as the inflicter Which shewes that albeit Kings and great men may escape punishment by men in respect of their place and power yet they shall not escape at the hands of God as we see in the examples of Pharaoh Nebuchadnezzar Saul Herode and others A notable example we have hereof in our own Chronicles Bachavan 〈◊〉 5. which is this The nobility of Scotland having consulted to depose King Ferâ—uhard for the detestable cruelâ—ies he had committed by Colmanus Bishop of Northumberland they were diswaded who told them that the punishment of Kings belonged to God and that he ere it were long would take vengeance of his wickedness which accordingly came to pass for the King after a few daies being a hunting happened to be bitten by a wolfe and falling in a fever such a putrefaction ensued in his body that out of every part thereof issued such abundance of lice and vermine which made him loathsome to all so that languishing in this Consumption he sent for Colman to whom he exprest his remorse for his wicked life and would needs be carried to the nex fields wrapped in sackcloth where after humble confession he was absolved and so ended his life shortly after his absolution 16. In Nathans denuncing the sword against Davids house and the defiling of â—his Wives as he had killed Vriah with the sword and defiled his Wife we see how oftimes by Law of talion the Lord punishes sinne as he did Pharaoh Adonibezek and as we see Job 31. 10. So that a man may read his sinne in his punishment As David might here and as we see performed Revel 16. 6. 17. Vers 11. Whereas the Lord sayes I will raise up evill against thee meaning the evill of punishment this teaches us in all punishments corrections or tryalls as Job did and David in the cursing of Shimei Chap. 16. 11. To look up to the hand of God and acknowledge that comes from him as we see Gods people did Hos 6. 1. And therefore to returne to him and humble ourselves under his hand 18. Whereas also the Lord sayes to David I will raise up evill against thee out of thine own house We see that the saddest punishments are these which are domesticke and so most neer unto us and affects us most as David shewes Chap. 16. 11. And as we see in Sinacherib King of Assyrias punishment 2 King 19. 37. 19. Vers 12. The Lord sayes what David did secretly should be punished publickly which shewes that it is vain to commit sinne in secret thereby to hide the same for what is done secretly in sinning shall be made publicke by the Justice of God in the punishing God being thereby glorified in the manifestation of his omniscience and Justice as has been seen in the discovery and punishment of many secret murthers adulteries incests and such like hatefull crimes But specially such sinnes are are hid and secretly committed if they be not discovered and punished here in the day of the generall judgement they shall be discovered and punished then Psal 50. 21. II. SAM Chap. 12. from the 13. vers to the end FOllows now after Nathans Message and his accusation of David and denunciation against him 1. Davids penitent confession in few words but weighty which at more length is amplified in all the circumstances thereof in the 51. penitentiall Psalme which may 〈◊〉 as a commentary upon this text 2. Is subjoyned Nathans absolution or declaration that God had remitted his sin wherein as Psal 32. 1. The blessedness of man consists and that he should not dye towit that death which his sin deserved and which the Apostle Rom. 6. 23. declareth to be the wages of sin Howbeit the Child that was borne unto him of that adulterous procreation it should dye the temporall death because by that deed he had given great occasion to the Lords Enemies to blaspheme which by the Childes death in the scandall thereof would the sooner be forget nor by the life thereof if it continued whereupon ensueth the performance of what Nathan herein had foretold 1. By the Lords strinking of the Child with sicknesse and thereafter Vers 18. With death during which time of the Childs sickness Davids behaviour is set down towit his humiliation by prayer and fasting and lying on the Earth doubtles confessing his great guiltinesse provocation in the begetting of that Child and as Vers 22. intreating the Lord if it were his will to be gracious to him that the Child might live but when he heard by the servants of his house Vers 19. That the Child was dead then he changes his behaviour arised from the Earth washes and annoints himself changes his apparell And 1. goes to the house of God and worships and then comes to his own house and refreshes himself by meat the reason of which both his former carriage while the Child was sick and of his contrary carriage after the Childs death he gives unto his servants who asked him the reason thereof and this he donh Vers 22. and 23. After which Vers 24. and 25. is set down Davids comforting of Bathsheba now his Wife and his begetting upon here a Son whom she boor to him and he called his name Solomon whom the Lord loved and in testimony thereof he sent by his Prophet Nathan and he called his nam Jâ—dediah which is by interpretation the beloved of the Lord. After all which is set down a new document of the Lords favour to David in giving him a notable victory over his Enemies the Ammonites by the expugnation of there chief and royall City Rabbah which so long had been beseiged and at last the chief part whereof which was the City of Waters or where their Water was without which the other could not long hold out was taken in by Joab who hereupon sent to David to come in Person himself with his forces to take the honour of the Victory and full in taking thereof which David accordingly does where he is crowned with there Kings Crown weying a Talent of gold
estimate to 7000. French Crowns and rich in precious stones he gets also a rich spoil of the City and by severall tortures after he had punished the inhabitants of Rabhah and all the other Cities of the Ammonites he returned victorious and triumphant to Jerusalem But before we proceed to the observatious some questious or doubts are to be resolved 1. How was Davids sin remitted and yet the punishment thereof which was threatned vers 10. and 11. retained I answer when God remits the sin he remits the vindict which temporall chastisements are not to the godly because 1. they proceed from his love Heb. 12. 6. as also are in their nature medicinall corrasives And 3. their end or scope is their good and profite who are corrected Heb. 12. 10. That they may be made pertakers of his holinesse and consequently of eternall happinesse vers 14. And seeing of God in glory 2. How comes it to passe that David exercises such cruelty after his Victory against the Ammonites in all their Cities Which may be thought unbeseeming to so pious a Prince as David I answer that this was not without the speciall providence of God avenging himself by David on such wicked idolatres as those were 1 King 11. 5. And who had ever been capitall Enemies to his people rising up against them in the wildernesse and in their journey to Canaan Deut. 2. 18. As also rising up against them in the dayes of Jephtah Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul and who would not make peace with them except all the Citizens would thrust out their right eyes 1 Sam. 11. 2. Thereafter doing such a barbarous indignity to the messengers of David and hyring the Syrians to joyn with them against oath and covenant and making warre against David for all these their wiâ—kednesse and provocations the Lord makes David now when their cup is full to recompence them according to their works and to be exemplar to others in their sharp punishment as they had been in their grosse sinning OBSERVATIONS 1. V. 13. UPon the Prophets reprehension and threatning David humbly confesses his sin Where we see the fruit of reprehension and the efficacy of Gods Spirit conâ—urring with the faitfull discharge of the Ministriall function towards sinners for their conversion as we see here in David and Act. 2. 23. and 37. Let Pastors then do their duty and leave the event to God Also we see what long and dead sleeps the holiest soul may take in sinne till God awake them out of that lethargy as David lay in neer nine moneths 2. We see the difference between the godly and the wickedâ— when they are admonished and rebuked for there sinnes the wicked either mock and despise rebuke threatnings as the first World did Noah and the wicked impenitent Jewes did the Lords Propheâ—s that he sent unto them 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them as Ahab was inraged against Eliah and Herod against the Baptist but the godly to whom God mindes mercy and not judgement they receive the word of rebuke with meeknesse as David did here and confesse their sin resolving to mourn and mend as we see Hos 14. 2 3. Gods people are exhorted to do 3. We see here likewise in Davids confession a good example to be followed that he layes not his sin on others as Adam did nor denyes it as Cain nor extenuates it as Saul but freely acknowledges it and layes the blame onely upon himself saying I have sinned against the Lord and as he sayes Psâ—l 51. 4. Against thee thee onely have I sinned and done this evil in thy sâ—ght 4. In Nathans reply saying The Lord hath also put away thy sinne c. We see here as also in the parable of the prodigall Son and as is said Psal 103. 8. Joel 2. 13. Jonas 4. 2. And Micah 7. 18. That he is slow to anger but ready to forgive and plentious in mercy yea who delights therein therefore no sooner doth David confesse but as soon by his Prophet doth he pronounce forgivenesse no sooner did the theef on the crosse pray for Christs remembrance of him when he came to his Kingdome but as readily did he answer and promised it to him which is a great comfort to all penitent sinners and that a bruised reed he will not breake nor a smoaking flax he will not quench Also that confession is the way to get pardon from God which is contrary before Earthly Judges Prov. 28. 1. 1 Joh. 1. 9. 5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye because he had given great occasion to the Enemies of the Lord to blaspheme whereby we see what advantage the scandalous sinnes of Professours give to the Enemies of the truth and what wicked and evill use they make thereof which should make all Professours of the truth to walke the the more circumspectly and holily Least through their sides the profession it self be wounded as well as their own souls and the Lords name blasphemed 6. In the death of the Childe which is threatned we see that the sinnes of parents are punished oftimes in the Persons of their Children according to that threatning Exod. 20. 6. They being as it were a part of their parents flesh of their flesh and bone of their bone which should make parents who would wish their Childrens welfare to feare God the more and to eschew sin and when sicknesse death or any disaster comes to their Children to examine themselves if their sins have been the cause thereof 7. Vers 15. It is said that according to Nathans prediction and threatning the Lord stroke the Childe with sicknesse where we see 1. That Gods threatnings shall assuredly be accomplished and therefore are not to be despised as those did of the first world and others 2 Chron. 36. 16. But made use of for our humiliation 2. That sicknesse is the Lords rod wherewith he striks either young or old and therefore when it comes we should look up to the hand that striks therewith kisse the rod by patient submission and bearing the same and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite that we may say with David Psal 119. 71. It I was good for me that I was afflicted and to take off the same in his own good time 8. V. 16. David uses prayer and humilliation for the Childs recovery if it were the Lords will to be gracious unto him as he speaks Vers 22. Which teaches us that the onely way to avert and remove the Lords temporall judgements or any corporall visitation on our selves or ours is prayer and fasting and the humbling our selves before the Lord as we see we are exhorted Joel 2. Hos 6. 14. And was practised by David 2 Sam. 24. And here as also by the King of
despaires not for the extremities of true fortitude are presumptuous confidence and desperate diffidence the midest being moderate feare with hope the one whereof breeds tempting of God and diffidence is the mother of despaire Therefore let men in afflictions feare God as a punisher of sinne in justice but yet hope in God for mercy 4. Where David saies to his servants make speed to depart lest Absolom over take us suddenly and smite the Citie with the edge of the sword We see that it is the part of a prudent Prince or any other who are wise timely to fore see and prevent dangers before they come and neither to contemne appearances of what may befall or to sleep in careless security as those of Laish did Judg. 18. 27. As also to be carefull for the good and safety of their people 5. We see here also Davids condition contrary to Absoloms Davids being like a comedy with a sad and sorrowfull beginning but having a happy deliverance and joyfull ending whereas Absoloms condition is like a tragedy a pompous and joyfull beginning with joyfull acclamation as King and a great following but a tragicall and sorrowfull ending and even such is the case and condition of the Godly and the wicked as we see Psal 73. And in the example of Joseph David and Saul the rich glutton and Lazarus c. And here of David and Absolom therefore let no man judge of the Godly by their crosses and afflictions that they who are not in Gods favour are unhappy neither let any man Judge of Gods Works by their beginnings as the former examples may teach us but look to their end and as we may see Psal 126. 5 6. 6. David has a good cause but few followers in respect of those who followed Absolom with whom was the multitude of all Israel as vers 12. and 13. And yet in the end is victorious even so it fareth oftimes with good causes And in speciall with the cause of God which in the time especially of Antichrists prevailing as before in the time of Eliah under Ahab had few followers therefore compared unto two witnesses Revel 11. And as it was likewise when the Arrian heresie so prevailed that as Jeronie testifies the whole world groaned under the same and wondered that it was turned Arrian but in the end the truth has prevailed and in the end shall prevaile more and more when that mysticall whoore shall be made naked and her flesh eaten and she burnt with fire Revel 17. 16. and 18. 8. 7. Vers 16. Davids leaving of his ten Concubines to keep the house which was his only intention was not without divine and secret providence that by their defiling by Absolom the Lords Word by Nathan might be fulfilled Chap. 12. 11. and his polygamie punished So that many things falls out beyond mens intention or expectation for the punishment of sinne wherein we see not the finger of God and performance of his word till they come to pass 8. Vers 25. In Davids sending back the Priests and Levites with the Ark to Jerusalem we see the Jurisdiction that the civill Magistrate has over Church-men according to that Apostolicall precept Rom. 13. 1. To command them to do their office and punish them if they transgress either in negligence in their spirituall function or against the lawes of the republick as we see in Salomon punishing Abiathar for his conspiracy with Adoniah in 〈…〉 likewise in punishing the Arrians and herein David commanding the Priests and Levites to returne to Jerusalem to execute their office 9. David likewise for his preservation relyes only on the mercy of God and that God would work that work without the presence of the Ark albeit it was the externall sacrament and signe of Gods presence whereupon we ground this generall That grace or remission of sinnes comes from the free mercy of God in Christ and is not tyed to sacraments which as they ought not to be contemned being necessary as we say necessitate precepti but not that they are so necessary necessitate medii that grace and salvation should be thought to be tyed unto them 10. Vers 26. Where David saies Let the Lord do to me what seemeth good to him In him we see the duty of a Godly soule under any cross to submit humbly to the good will of God as our Saviour said Let this cup pass from me notwithstanding not my will be done but thine O Father and indeed this is the work of one truly humbled and mortified and is a presage of comfort and deliverance in the end 11. Vers 30. Likewise in Davids going bare-foot and weeping as he went we see his right apprehension that this proceeded from the hand of God correcting him for his former sins before whom therefore he humbles himselfe after this manner Which teaches us the right use of corrections that they serve us as a Pedagogy to repentance for our sinnes for there is no evill towit of punishment in the Citie which God does not and therefore as Hos 6. 1. We should turne to him who smites us and whose fatherly hand chastises us for our good as we see Heb. 12. 10. And therefore the Lord uses bloody tyrants as Nebuchadnezzar and the King of Assyria Herod and others as Absolom here but as rods in his hand to execute his judgments as he does sometimes insensible creatures against the wicked as water fire the aire the sea the earth and the basest creatures as lice and vermine wherewith he plagued Pharaoh and Herod 12. Vers 15. Having spoken and observed all the former in David we see next in the persons of his Servants a laudable and worthy example of fidelity to their Master and of obedience to his just commands with all promptitude being ready and offering to do what he should direct them The like we see in Abrahams servant Gen. 24. And which is injoyned to all others Ephes 5. 6. 13. Vers 21. In Ittai the Gittite and his 600. men that were strangers their constant resolution to abide with David and take part with him in life and death when his own Son had unnaturally rebelled against him and sought after both his life and estate We see and collect an argument of courage and comfort to the godly afflicted that when those who are neerest foresake them or become their Enemies the Lord will never forsake them but stirre up strangers to assist them and be their truest friends and comforters As we see in Joseph when he was hated and sold by his brethren in the friendship likewise of Achish King of Gath to David when he was persecuted by his own Father in Law Saul of Jethro likewise Prince of Midian to Moses when he was put in such danger by one of his own people of Ebedmelech the Ethiopians favour to Jeremie chap. 38. And of Ittai's assistance here of David in his greatest distresse and desertion For the Lord has the hearts of all men in his hands and if
the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
of the City To which their disswasion David assents knowing it to be out of love towards him and the Commonwealth And so standing in the gate by which the Army was to march forth in order he gives command to the three Generalls in audience of the people to deal gently with the young man Absolom Whereof some gives these reasons 1. Because of his naturall affection which moved him to pity his own flesh though rebellious 1. Because he looked not so much on the instrument or rod as on his own sinnes of homicide and adultery that had procured this his correction by his own sonne as the Lord had threatned And 3. Because he looked on the double danger of soul and body wherein Absolom now stood and therefore labours for the preservation of his body that thereafter he might be induced to repentance and so his soule might be saved Followes next the battle it selfe and circumstances thereof and 1. The place the wood of Ephraim in the territory of Gilead where Ephraim fought with Jephta after the defeat of the Ammonites Judg. 12. 2. The number of those who were slain on Absoloms side in battle towit 20000. besides those that were devoured by the wood and in flying 3. The manner of Absoloms own death who flying through the wood on his Mule whereon he rid and the Mule going under the thick boughes of a great Oke his head caught hold of the oake and he was taken up between heaven and earth and the Mule that was under him went away Which thing when one of Davids Army had seen he told Joab who challenged him that he had not killed him and he would have rewarded him with ten shekells of silver and a girdle which the discoverer shew he would not doe though he might have a thousand shekells 1. Because he was the Kings sonne 2. Because of the Kings command that none should touch him 3. Because the fact had been capitall 4. Because it could not be hid from the King if he had done it And 5. Because Joab himselfe would have been his accuser and enemy Whereupon followed the killing of Absolom by the hand of Joab himselfe while he was hanging in the oake alive by thrusting him through the heart with three darts and by his Armour bearers their smiting of him and killing him Whereupon ensued Joabs sounding a retreat from following of the people that had been with Absolom And Absoloms buriall in a great pit in the wood whereon was laid a great heap of stones notwithstanding that he had in his life time provided and built a sumptuous pillar or buriall place for himselfe in the Kings dale to keep his name in remembrance seeing he had no sonnes and which he called after himselfe Absoloms place One doubt only rests to be solved how it is said that he had no sonnes seeing chap. 14. 27. It is said that he had three sonnes and a daughter to which it is answered that those were dead before the erecting of that pillar or tombe God so ordering that such a poysonous stock should not prosper to have a posterity of such like branches OBSERVATIONS 1. IN David we see an accumulation of most worthy parts requisite in a good Prince to wit prudence patience authority courage hearkning to good Counsell and love to his people and above all piety and Godlinesse to whom therefore God gives good successe a fit pattern to all Princes to follow 2. Vers 2. and 3. We see here in Davids offering to go with his Army in person and in their disswading a loving contest between a Godly Prince and a loyall and a loving subject every one striveing to overcome another by good offices David offering his paines yea the very hazard of his Person blood and life for the common welfare and his subjects highly valuing his safety and contenting for the same to hazard their lives and fortunes O happy state then and Kingdome or other society whatsoever Ecclesiasticall Politicke or Economicall where this harmony is found as on the contrary unhappy is their condition where the contrary contention is seen 3. Vers 5. David desireth his Generalls to deal gentle with the young man Absolom what means this too great indulgence Deal gently with a traitour but of all traitours with a Sonne and of all Sonnes with a wicked incestuous and bloody fratricide and an intending pariside Where we see ever in holiest parents as Eli was nature may be guilty of an injurious tendernesse and sinnefull indulgence Or whether shall we not rather think that this was done in type of that free and matchles love and mercy of that Son of David the King of Kings and redeemer of Israel who prayed for his murtherers and said when they were killing him Father forgive them for they know not what they do And though we be rebellious Sonnes yet still also is he so compassionate towards us that he intercedeth for us 4. David speaks so concerning Absolom as confident of the victory on his side though in respect of the contrary Army he was but a few Which shewes Davids faith and confidence in God who is able to save by a few as well as by many as Gideons 300. proveth and that he was not afraid of the arme of flesh having the arme of the Almighty Lord of hostes to be for him 5. Vers 7. The sword devoures 20000. of Absoloms Army the wood more than the sword which shewes how numerous an Army Absolom had how strong an arme of flesh and how universall this rebellion was Wherey we observe how easely a fickle multitude may be transported to the wrong side and what vertue or merits of a Prince can assure the hearts of the vulgar when so gracious a King finds so many rebells 6. We see also how God takes part as the Lord of hostes with a just cause and the very wood and insensible creatures conspire with the swords of Davids Army and lets Israel feel what it is to take part with an unnaturall and traiterous usurper Let no people therefore look to prosper alway in rebellion but in end look for divine revenge 7. Vers 9. Absolom in his flying through the wood on his mule his head takes hold of the thick boughes of a great oak whereby he hangs between Heaven and Earth as hated of both for his unnaturall rebellion and other his wickednesse as if God meant to prescribe this punishment for traitours therefore Absolom Achitophel and Judas dye all three one death and so let all such perish who are guilty of the like treachery against the Lords anointed or the Lawfull supreame Magistrate 8. An oak serves to be both gallowes and hangman to this vile traitour and the very mule that he rode upon leaves him to divine revenge who had left filiall duty to his Father and loyalty to his soveraigne if there were no others to persue and punish wickednesse God will make the very sensles creatures and brute beasts to avenge the same
as we see in the plagues of Egypt the fire of Sodom the punishment of Korah the mockers of the Prophet Elishai and others Let not the wicked then expect impunity some way or other in the Lords own time here or at farthest after death hereafter 9. Absolom is punished by that wherein he most delighted for his hair was no small part of his beauty nor matter of his pride Where we see what it is to glory and be proud of any earthly benefit and that that part which is misused by man to sin is commonly imployed by God to revenge 10. Neither is it without speciall and divine providence that the place of the battle is the wood of Ephraim that Absolom in a great oak thereof might finish his ungodly life in an ignominious manner so that while like Jehu he is marching towards it in persuit of his Godly parent he is but hastning thereby to the gallowes and his own destruction 11. Vers 10. A private souldier sees him hanging and tells it to Joab but would not kill him because of the reverence and obedience to the Kings command concerning Absolom A good part in private men and subjects to reverence and obey the Lawfull commands of their superiours and not to do any thing of concernment without a warrant or call from them that are in authority 12. Vers 14. Joab upon that intelligence sees him and smites him through the heart in which that hatefull rebellion first was hatcht with three darts so that what the souldier forbore in obedience Joab doth in zeale not fearing to prefer his soveraignes safety to his indulgent command and more tendring the life of the King and peace of his country then the weake and fond affection of too indulgent a father Especially seeing by Gods Law Deut 21. 21. A rebell Childe should dye and by martiall Law a publicke Enemy may be killed in the field The which teaches that the publicke good ought to be preferred before private interests or relations Especially by publicke persons 13. All Israel did not afford so firme a friend to Absolom as Ioab had been who but he suborned the Woman of Tekoah to sue for the recalling of Absolom from his exile Who but he went to fetch him from Geshur to Ierusalem And who but he who at last reconciled him fully to his Father David Yet now he who formerly was a Solicitour for him is his executioner and has justly forgotten himself any more to be a friend to him who had forgotten himself to be a Sonne and to such a Father and turned Enemy to him So that we see that with honest hearts all respects either of blood or friendship ought to cease in the case of treason 14. Vers 15. Ioab not onely peirces his heart with darts who had peirced his Fathers heart with so many griefs after that he was lift up to an oke who had lifted himself up against his King but he is also mangled with many wounds by Ioabs armour bearers who had wounded his parent with so many wounds of sorrowes and mangled and divided all Israel by his rebellion So that as a man sinnes oftimes like Adonibezek and Pharaoh he is in like manner punished As we see also Revel 16. 6. 15. Vers 16. Ioab at last having obtained the Victory sounds a retreat and with holds his Army from persuing Israel Wherein appeares Ioabs prudence and what should be the like wisdome of commanders to put a difference between the heads of a faction and a seduced multitude and to pity the one while they take revenge on the other 16. Vers 17. Absolom is cast in a pit in the wood and a heap of stones upon him who for a glorious and Princely tombe had reared up a simptuous pillar like the Piramids of Egypt for conserving his name and memory in the Kings dale which therefore he called after himself Absoloms place Where we see how the wicked are oftimes disappointed in their ambitious designes as the builders of Babell were and are more carefull for conserving their name in memory or remembrance then in keeping a good conscience or to be carefull of their souls salvation and to do that which by shewing charity and doing of good works would perpetuate their name here and receive approbation and remuneration in the day of their accounts hereafter 17. We see here that although Absolom had three Sonnes Chap. 14. 27. Yet there is no Sonne left him the Lord by their death having so chastised him by which because he would not be amended and leave off his wickednesse but rather increase therein Therefore after the rod he takes now the axe as it were and finally destroyes him leaving him no posterity to perpetuate his memory but in place thereof a heap of stones upon him every one whereof to be a witnesse as it were and a proclamer of his detestable villany and to eternize his infamy II. SAM Chap. 18. from the 19. vers to the end FOllowes now the report of the event of the battle And 2. how David is affected for the death of Absolom In the report we have 1. A contest between Ahimaaz who desires to be the first reporter and Joab the subject whereof was if it was expedient or not that Ahimaaz should be the first reporter Ahimaaz takes the affirmative Joab the negative Ahimaaz reasons are 1. From his Person Let me now runne as if he would say I have before brought tydings from my Father Zadok to David of the event of Achitophels Counsell and Hushai's defeat thereof and therefore it is fittest that I likewise now runne and bring tydings to David of the event of the battle 2. From the Person of the King now in great perplexity of mind till he hear of the event of the battle and who has gotten the Victory 3. From the nature of the report Good tydings that the Lord hath avenged him of his Enemies Which will make him gracious to his Prince which subjects desire to be On the contrary Joab disswades him therefore by these reasons 1. From the time it is not expedient thou beare the message this day seeing another time will offer thee a more favourable argument by reason of the mixture of that which will be sorrowfull with the victory which is joyfull 2. From this subject of the report in particular that the Kings Son is dead and therefore the reporter thereof will not be acceptable knowing Davids great affection to Absolom as he shew thereafter Therefore Joab directs Cushi one of the Kings servants Vers 29. With the newes to David But notwithstanding Ahimaaz insists to go likewise and through importunity prevailes with Joab and being dismissed and running by the way of the plaine overrunneth Cushi who for a shorter way had taken the Wildernesse and coming in fight he is spied by one of Davids watchmen who was upon the the roof of the gate of the wall of the City and who accordingly cryed and told the King and
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
as experience herein did prove and therefore should be followed by others and as we see is the Lords own practice when he has any great work to do 18. Likewise they promise to Amasa in Davids name That he would make him Captaine over his hoste in the roome of Joab Which shewes not only the disgust that David had taken against Joab for his bold unreverend and peremptory dealing unto him but also that hope of reward and promotion is a great and powerfull motive to covetous and ambitious worldly minded persons to do that whereunto they would have them perswaded II SAM Chap 19. from the 16. verse to the 31. FRom the 16. vers of this Chapter to the 31. Are contained two Actions the first of grace and pardon which David gives to Shimej to the 24. vers The second is the Action between David and Mephibosheth and his decree of the division of the land between Mephibosheth and his servant Ziba In the first Action between David and Shimej We have 1. His hastning to come down with the men of Judah to meet the King and who were his convoy and attenders 2. His humiliation before David and his dissimulate oration which he has to the King the nature whereof is deprecatory wherein 1. He confesses his sinne of cursing David and casting stones at him in his going to Bahurim 2. He beggs pardon for the same which he expresses in these termes 1. That he would not impute that iniquity to him 2. That he would not remember that which he had done perversly And 3. that he would not take the same to heart 3. He subjoynes the reasons why David may be moved to grant him pardon 1. Because he knows and is sensible of his fault 2. He has laboured to make amends for the same by being first of all the house of Joseph to have come down to meet his Lord the King Naming the house of Joseph and by it all Israell over which Ephraim who was descended of Joseph had the preheminence And therefore oftimes in Scripture is named in place of the ten tribes of Israell as Hosea 12. and 13. c. Unto which deprecatory speech of Shimei's is subjoyned Abishai's opposition of granting pardon but rather that David should inflict death upon him because he had cursed the Lords anointed To whom David answers sharply 1. By reprehending Abishai And 2. granting the desire of Shimei his reprehension of Abishai is 1. By disclaiming his Counsell or advice which he gives unasked and before David himself whom it most concerned is heard to speak By saying in the plurall and thereby including Joab What have I to do with you ye Sonnes of Zerviah 3. By counting them adversaries to him though they seem friends because of giving such Counsell as might renew trouble when matters were not yet setled therefore also our Saviour said to Peter when he as a friend would advise Christ to pity himself Go behinde me Satan c. As counting him herein his Enemy 3. From the unfitnesse of the time and custome after Victories which is rather consecrated to Triumphs and rejoycings then to funeralls and Tragicall executions And 4. from his present condition that he was but newly restored to his Kingdome over all Israell and therefore the beginnings of a Kingdome should be in mercy and not in cruelty Whereupon ensueth Davids pardon of Shimei that he should not dye sealed confirmed by an oath Where upon this doubt onely ariseth how then gives David direction to his Sonne Solomon 1 Kingsâ— 9. That he suffer not his hoary head to go down to the grave without blood Where unto it is answered That the promise that David made to him that he should not dye was onely temporall towit during Davids lifetime but not absolute and so rather a suspenâ—ion of the punishment due by the Law then a totall absolution of him therefore according to the proverbiall speech Quod defertur non aufertur or that which is deferred is not forgiven which delay or suspension was granted upon the grounds of prudence and policy the present time and necessary occasions and reasons of state tending to the good of the publicke and eschewing of evill causing the same Followes Vers 24. to 31. The action between David and Mephibosheth whose meeting of David is described 1. From the place where towit when he was come to Ierusalem And 2. the manner how towit That he had neither dressed his feet nor trimmed his beard nor washing his cloathes all which were signes of sympathy and sorrow for Davids affliction since the time that David had departed for Jerusalem to his returne whom when the King sees he presently accuses him why he went not with him when he departed from Jerusalem unto whom Mephibosheth answers laying the blame on his servant Ziba who 1. had deceived him in not sadling his Asse to ride on being lame and being otherwise unable to traâ—ell albeit he had commanded him 2. In slandering him to the King As we see Chap. 16. 3. But he reposes his confidence in Davids equity and not rash beleiving in being as an Angel of God who could discerne between truth and falshood and therefore submits himself to Davids determination to do therein as he thought good especially seeing he had already before this time gotten such proof of the Kings gracious and free favour that all his Fathers house being but dead men in the vulgar and their own account yet he had set him at his own table to eat and therefore since his life and all what he had was his gift he could not gain say his will in any thing nor complain of wrong To whom David answer's that he needed not to speak any more of these matters and therefore decernes that he and Ziba should divide the Land between them to whose sentence Mephibosheth acquiesceth consenting that Ziba take all considering his joy and contentment which he had of the Kings returning to his own house which to him was in place of all OBSERVATIONS 1. V. 17. IN Shimei's hasting to meet King David with such a train of Benjamites after the Victory and in Ziba's joyning with him with his Sonnes and servants not from any sincere affection that either of them had to David but for their own ends We see the nature and disposition of dissembling and temporizing hypocrites whose actions for their own self end are farre different from their affections and that where they hate most yet they can in some outwards pretend and make shew of greatest love and respect 2. Shimei curseth David and casts stones at him in his adversity whom now in his prosperity he flatter's and followeth Which sheweth unto us not onely the various condition of the Godly now in adversity and after in prosperity but likewise the various disposition of time servers who with the Jewes can cry Hosanna to day but on the morrow Crucify and can in adversity flie from them whom in prosperity they will faune upon
might not goe with the King for the forenamed reasons he makes offer of his Sonne Chimham to go with him he to do to him what he thought good Which offer David doth kindely accept and promiseth that whatsoever he would ask of him he would do for him And so having blessed Barzillai he dismisses him home again and so goes on in his journey to Gilgall a famous place in the territory of Benjamin neer to Jericho accompained with Chimham the tribe of Judah and the halfe of the people of Israel The second action is between the ten tribes of Israel and the tribe of Judah the men of Israel complaining to David of the men of Judah That they had stolen him away and brought him and his houshold and men over Iordan and so despised them whose advice should been first had in bringing back their King To whom the men of Iudah answer that they were first in that action 1. Because the King was neer of kinne unto him being of that tribe and therefore collecting that they where causesly angry at them for that cause 2. They shew that it was not for any benefit or reward that they expected or had for this their being first in his conduct To whom these of Israell reply especially concerning that right by kindred to David which the men of Judah pretended affirming that their right to him was greater as having ten parts in him because they were ten tribes whereas they were but one whereby arises such a contention between them in bitter speeches that it occasioned the rebellion of Sheba in the next Chapter and in which contention it is said That the words of the men of Judah were fiercer then the men of Israell OBSERVATIONS 1. V. 33. IN Davids kinde remembrance of Barzillais favour and bounty to him when he was in distresse and in the gracious offer that he now makes unto him for the same We see the praise worthy vertue of gratitude commendable in all persons as the contrary vice is odious and especially in Princes for which we see the thenth leper who was healed by Christ and came back to give him thanks so commended as likewise Pharaoh his gratitude to Joseph in giving Goshen to his Father and friends to whom his successor proved so ungratefull thereafter and was plagued in like manner Davids gratitude to the King of Ammon ungrately requited which was the cause of the Ammonites utter ruine likewise Eliahs gratitude to the Widdow of Sareptah Elisha's to the Woman of Shunem Davids also to the posterity of Jonathan and our Saviours promise That a cup of cold water shall not be given to one of his which shall want its reward as he also shewes at the last day how it shall be said When I was hungry ye fed me not c. Inherit therefore the Kingdome prepared for you before the beginning of the World Which should teach us to be thankfull both to God as we see Psal 103. 2. And to men who have deserved well of us 2. Barzillai is said to have been a very rich and great man and in Davids distresse both helps and hazards with him Whereby we observe the right use of riches and a great estate towit when occasion calls for it both to help and hazard in a good cause wherein either Church or Commonwealth or both have their interest and not to mispend upon pride ryot or superfluities farre lesse to use their greatnesse or bestow their goods for persecuting Gods Church and opposing his cause As we see that Roman Antichrist and his followers which are the hornes of the beast doe Revel 17 12 13. 3. Vers 34. Barzillai speaks of the shortnesse of his life and Vers 37. Of his death and buriall teaching all thereby especially the aged in the midst of their greatnesse and prosperity to be mindefull ever of these things which made Joseph of Arimathea to have his tombe into his garden which made Moses also to teach Gods people Psal 90. 12. to pray Teach us Lord to number our dayes that we may apply our hearts unto Wisdome This was Jobs waiting Job 14. 14. All the dayes of his appointed time till his change should come and which like practice counting every day the day of our death account and entring into eternity if it were ours daily it would further our mortification of sinne and prevent falling therein where as while men with the rich fool being in health and strength promised to themselves long life they lull their souls in security put off repentance and amendement of life and are snatcht away by death unawares and presented to judgement 4. This remembrance of the shortnesse of his life of death and buriall weanes Barzillai from regarding worldly or court delights and from high offered promotion so that he becomes dead to the World in affection before he be dead in the World in condition Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures or profit honour or advancement and specially not to hunt after the same by unlawfull meanes as many do by seriously considering how short momentary an a time we have to enjoy the same how uncertain also the honour of death is and that we must leave all when we go to the grave and are presented to judgment 5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him now followes a new trouble by the division dissention that fell out between the tribe of Judah the other ten tribes of Israel So that we see as is said of old age Eccl. 12. 3. That the cloud returne after raine so in this life the Godly may expect trouble after trouble as one wave followeth in the neck of another or as Jobs messengers of evill newes came one after another 6. We see here also Satans pollicy to hinder a good work which was an unanimous and peaceable reduction of David by raising a dissention between the tribes of Judah and Israel who were of one stock of one religion under one King and fellow members of one Commonwealth And which hath ever been Satans practise since he made the first division between God and our first parents as we see in that attempt of dissention between Abraham and Lot Cain and Abell Saul and David Korah and Moses Israel and the Ephramites Judg. 12. Israel and the Benjamites Judg. 21. Israel and Judah here and Paul and Barnabas Act. 15. â—9 And in the Schismes that he hath ever stirred up in the Christian Church and still does to hinder the Gospell and make the greater way to the propagating of his damnable errours 7. We see here likewise in this dissention from whence it and all other the like proceeds to wit from envy jealousy and pride for precedence and preheminence as Salomon speaketh saying by pride cometh contention which was the cause of of Joabs killing of Abner and thereafter
of Amasa of the warres between Caeâ—ar and Pompey of the contention also amongst Christs disciples who should be greatest of the Bishop of Rome and between other Bishops of Patriarchall seates and amongst others also both in the Civill and Ecclesiasticall estate even unto this day forgetting that speech of our Saviour Learne of me for I am humble and meek which is the true and sure way to peace and unity 8. Vers 43. This dissention is increased and fomented by the feirceness of words on both sides but the words of Judah are said to have been the feircest Where we see the truth of that which the Apostle James sets down concerning an evill bridled tongue that though it be a small member as he calls it Jam. 3. 5. yet what a great fire it kindleth and is a world of iniquity which setteth on fire the course of nature and is it selfe set on fire of hell Whereas a soft answer pacifieth wrath and prevents discord 9. In all this though the complaint was made to David by the ten tribes yet for the naturall affection that he carried to Judah whom he was loath to offend And which therefore made their words to be feircer he forbeareth to decerne and decide the matter whereupon a new rebellion did ensue as we see in the next Chapter Which may learne Magistrates and Judges to eschew partiality upon carnall or naturall respects and not to suffer affection to beare sway either to obstruct or corrupt justice but looking to the equity of the cause to do that which is agreeable thereto and so to prevent dangers that otherwise might ensue II. SAM Chap. 20. from the 1. Verse to the end IN this Chapter we have these foure things 1. The rebellion of Sheba and defection of Israel of a new 2. The Action of David after his returne to his house and shutting up his concubines that had been defiled by Absolom till the day of their death vers 3. 3. Davids imployment of Amasa to assemble all Judah together for the pursuit of Sheba and his followers and Joabs treacherous killing of him from the third vers to the 14. 4. Joabs pursuit of Sheba and his besieging of the City Abell where he had fortified himselfe and by perswasion of a wise woman therein is Sheba's tragicall end and Joab's removall from the City in peace Whereunto is subjoyned a rehearsall of Davids chiefe officers and prime men both in Church and Common-wealth First then in the rebellion of Sheba we have his description 1. From his name 2. From his nature a man of Belial or a wicked man 3. From his progeny the sonne of Bichrj a Benjamite 4. From his Action he blew a trumpet for assembling the men of Israel unto him 5. From his seditious speech unto them the like whereof was that of Jeroboam 1 King 12. 16. Disclaiming now that they had any part in David who before were claiming ten parts in him And 2. Proclaiming liberty to them from royall government by bidding them go to their tents and houses that leaving David whom contemptuously he calls the sonne of Jess they might think of another sort of government The event of which speech is set down vers 2. To wit the defection of the men of Israel from David and their following of Sheba but that all Judah constantly did cleave to their King The second Action is Davids sequestration and shutting up his concubines whom Absolom had defiled immediatly after his returne to Jerusalem The third Action is Davids imployment of Amasa whom he had newly placed in Joabs roome within three daies to assemble to him the men of Judah who tarrying longer then the time appointed and David thinking delay in such purposes to be dangerous so that Sheba if he were not speedily pursued might do more evill then Absolom lately had done therefore he imployes Abishaj to take his servants and pursue after him who when they were at the great stone in Gâ—beon Amasa meets them and goes before them whom when Joab who was with Abishaj in company sees he kindly first salutes him calling him Brother and askes of his welfare but taking him by the beard with his right hand to kiss him as the manner of the Jews was agreeable to our joyning of hands with his left hand he treacherously kills him with his sword which he had so cunningly girded unto him that it might easily fall out of the scabbard when he did stoop to embrace Amasa and so he might have occasion to hold it in his left hand after he had taken it up without any occasion of susspition to Amasa who being dead then Joab and Abishaj his brother pursue after Sheba which pursuit being retarded by the peoples standing still as they came by gazing on Amasa who was lying wallowing in his blood in the midst of the high way one of Joabs men who stood by him 1. Proclaimed that all who favoured Joab and were for David should follow after Joab And 2. That the sight of Amasa should no more impeade them he removed Amasa out of the high way into the field and cast a cloth upon him so that thereafter all the people followed Ioab who also went through all the tribes of Israel and gathered the people till they came to Abel of Bethmacaachah whither Sheba had gone as David had suspected he would vers 6. To fortify himselfe or escape which City therefore Ioab did besiege and as the custome was for battering the same he did cast up a bank against the same to throw it down Whereupon a wise woman of the City calleth unto Ioab and disswades him from destroying of the City by foure arguments The first whereof is taken from military discipline according to the law of Moses whereby it was appointed that first conditions of peace should be offered to any City which if the same were accepted the matter was so ended and no invasion used 2. She argues from the disposition of the inhabitants of the City who were peaceably disposed as her selfe was and not rebellious 3. She reasons from the dignity of the City that it was a mother in Israel that had bred and brought forth many inhabitants and Children And 4. From the duty of Ioab as a Godly Commander and Lieutenant to a Godly King which was not to swallow up the inheritance of the Lord but rather by the right use of the sword committed to him to defend and maintaine the same By which arguments Ioab disclaiming any such cruelty or wickedness sheweth unto her that he was come only against a rebell Sheba whom if the City would deliver to him he would spare the same Whereupon she capitulates with him in name of the City that Sheba's head should be throwne over the wall unto him Which being done by the people of the City through the wise perswasion of this woman Ioab sounds a retreat from the City every man to his tent and Ioab returned to Jerusalem to the King who having all things
Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. tâ—ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untoÌ„ thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such â—empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verseâ— so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the
Trinity God the Father by his sonne and the inspiration of the Holy Ghost speaking unto him himselfe and speaking by him to others Fourthly followes what he is moved to speak which is to declare the properties of a good King and how prosperous his Kingdome shall be under him But especially not meaning his own temporall kingdome and continuance thereof as was promised to him but the perpetuity of the kingdome of the Messiah to come which though his kingdome should decay and his house come to an end as all temporall things have their own period through the unworthiness and provocation of his posterity yet the kingdome of Christ who was to come of him and is called his sonne should never decay but be permanent and perpetuall because of that everlasting covenant made with him ordered in all things and sure concerning his everlasting salvation which is all his desire Now this everlasting kingdome of the Messiah who is the supreame ruler over all men and who is not only just himselfe being without spot of sinne but also who justifieth others and who ruleth not only justly like one that feareth God but also who makes others to feare him This everlasting kingdome of his I say is compared here to two things 1. To the light of the morning that succeedeth after the darkness of the night and drives it away when the Sunne riseth and is without clouds to obscure and hinder the bright rayes and shining thereof 2. To the tender grass springing out of the earth after the sharp and frosty winter and which shineth pleasantly after the sweet and warme summers raine But as for the enemies of Christ and his Church He 1. compares them to thornes thrust away by the decree of rejection After he has called them the sonnes of Beliall who would not endure to be under the yoke as we see Psal 2. 4. And 2. he shewes what shall be their finiall end vers 7. to wit burning by fire first then they are called the sonnes of Beliall which is as much as the sonnes of the Divell as our Saviour called the incredulous and obstinate Jewes who gloried that they had Abraham for their Father and who cannot suffer to be under the yoke of Gods obedience and Christs though the same be easie and light Matth. 11. 29. but refuse not Satans yoke of sinne and to be slaves to him and to their own lusts though he can give them no better reward in the end but hell fire here spoken of Next he compares them to thornes as they are also compared so Cant. 2. 2. Not growing which may be for some use as hedges or the like but pluck't up and thrust away being not only unprofitable but hurtfull so that they cannot be handled or touched with a hand that is not sufficiently armed against their hurtfull disposition and therefore being both unprofitable and noysome they are fit only to be fuell to the fire and to burne therein As for the second part of this Chapter which is Historicall containing a Catalogue only of the names and some valiant Actions of Davids chiefe officers and Captaines in his Army the same not needing a copious explanation therefore we remit the same to the reader Only this is to be marked that Joab his name is here omitted though he had done many valiant deeds for David and this is for his many vices and treacherous murthers of Abner and Amasa for which David gave charge to his sonne Solomon 1 King 2. 6. That he should not let his hoary head go to the grave in peace And as for others their valour and vertues are here recorded not only for commemoration and remembrance But likewise for example and imitation of their vertues and to shew how great workes the Lord wrought by weake meanes Only the temerity of the three is not to be commended altogether nor followed that hazarded themselves so for bringing to David water out of the well of Bethlehem which was commendably therefore poured by David upon the ground unto the Lord as a testimony of his thankfulness for their preservation and that he should not seem so much to be given to the satisfying of his carnall desire and longing as to drink that for which these three had hazarded their blood and lives OBSERVATIONS 1. DAvid now being neerest to death like the swanne sings sweetest comforting himselfe with heavenly meditations and expressions of his faith in the Messiah and obtaining salvation by him and not grudging that he is to leave an earthly Crowne and kingdome being sure of a heavenly The like example we have of old Simeon when he got the babe Christ Jesus in his armes and of Paul 2 Tim. 4. 7 8. And which should be the practice of all Christians who draw neer to death to exercise themselves with holy and heavenly meditations having laid aside the world and the thoughts thereof 2. Vers 1. Davids first stile which he assumes is the sonne of Jess to testify his humility and to acknowledge from how low a condition the Lord had raised him up as he called Abraham out of Vr to be the Father of the Faithfull and of many Nations Moses from keeping Jethro's sheep to be a Prince over his people Israell The Judges from a low pedigree to be deliverers of his people from their oppressours And David here who was but the sonne of Jess a private and obscure man to be King of Israell From whence then let all men learne a lesson of like humility seeing the same in so great a King and especially in him who is King of Kings Christ Jesus who saies learn of me for I am humble and meek 3. He calls himselfe next The anointed of the God of Jacob acknowledging thereby that all his promotion and advancement to be King was from God whom he calleth the God of Jacob and from whence our Saviour reasoneth for the resurrection shewing thereby That God is not the God of the dead but of the living who as they were living in their soules after death so should they live in their bodies at the resurrection And therefore he is called the God not of the soule of Jacob but of Jacob in the complex as he doth consist both of soule and body 4. Also from the title of the sweet Psalmist of Israell We observe that our skill in arts or sciences and all the gifts and endowments that we have from God as the Talent concredited to us should be imployed for the good of the Israell of God which is his Church unto the edification thereof 5. Vers 2. Where David saies that the spirit of the Lord spake by him We see as the Apostle Peter speaketh 2 Pet. 1. 21. That the Scripture and prophesie in old time came not by the will of man but the holy men of God spake as they were moved by the Holy Ghost and therefore ought so to be reverenced and obeyed being not of humane but divine authority 6. Here also we see that
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.