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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85769	The throne of David, or An exposition of the second of Samuell wherein is set downe the pattern of a pious and prudent Prince, and a clear type of of [sic] the Prince of Princes Christ Iesus the sonne of David and his spirituall kingdome by William Guild D.D. and minister of Gods word at King-Edward in Scotland.	Guild, William, 1586-1657.	1659 (1659)	Wing G2212; Thomason E984_8; ESTC R207805	271,425	357

of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit comm●morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and

the worst evill of any that ever yet befell him We see that the greatest good and strength of a Prince is the love of his people and their cleaving to him Whereas on the contrary the greatest evill that can come to a Prince and which is his greatest weakning is their justly procured hatred and deserting of him as we see in Rehoboam and which therefore should make all Princes and Kings strive to keep the love of their people and cherish the same 8. Whereas Joab threatneth David and confirmes the same by a solemne and great oath taking Gods name in vain against the commandment We see both his impiety and imprudency for threatning of a Prince except by warrant from God as Nathans was or from his Word by faithfull pastours and in a modest prudent and reverend way they are unfit to be used by subjects and do rather provoke to wrath than produce any good effect 9. Vers 8. Notwithstanding of Joabs rash boldness presumptuous upbraiding and sharp threatning yet passing by all and possessing his soule in patience he yields to Joabs admonition and what Joab gives with the left hand he takes with the right and makes good use thereof Wherein we have a good example for imitation in obeying wholesome Counsell suffering rebuke and admonition from pastours or others although in the manner of delivery of the same some tartness or passion or any other personall infirmity appeare yet we should strive to pass by the same and consider what is spoken and to make our best use thereof 10. Vers 9. In Israells contest and striving who should be fi●st in bringing back King David We see the inconstancy of the multitude which like Ruben is unstable and light like water before for David thereafter for Absolom and when he is dead againe for David and shortly after that following a rebellious Sheba no trust then to be had in them as we see in their crying Hosanna one day to our Saviour and crucifie another day but a watchfull eye is to be had over them and a right hand of a prudent and wise government 11. The argument that is used for bringing back David is the benefits which Israel received by him to wit deliverance from their enemies especially the Philistimes who were the most noysome and cruell Whereby we observe that it is a good part and policy in a Prince to oblige his subjects by benefits for which cause our Saviour tells us that they are called benefactours So likewise it is the duty of subjects seasonably to remember and thankfully to requite the same as fit time and opportunity requireth But O what greater cause have we to be dutyfull subjects to Christ our King who has delivered us from all our spirituall enemies and is our most liberall benefactour Psal 103. 2. 12. The ten tribes of Israel who before in Absoloms rebellion were Davids greatest enemies they prove now most earnest for his reduction and his first and fastest friends Whereby we observe that where God is a friend to any he will not let them want friends yea will make their most cruell enemies to be their friends as he made Esau to be to Jacob Gen. 33. Abasuerus to Gods people Esth 8. And Nebuchadnezzar to Daniel and the three Children Dan. 3. Which should teach every one by all meanes to seek after the friendship of God and to be at peace with him and then they shall have the Angels and all the creatures to be their friends and be at peace with them 13. Vers 11. Though Judah unnaturally and rebelliously had followed Absolom and revolted And albeit now victorious David might by force reclaime them to his obedience yet prudently and piously he uses all faire meanes for their reclaiming and coming back to him againe and therefore for this end he sends Zadok and Abiathar priests to perswade them An example worthy to be imitated by all Princes by all faire meanes rather then rigour and severity both to procure and retaine their people in obedience the threatning of the people wherewith of twelve tribes lost ten to Rehoboam is an example But what a gracious King have we who is the sonne of David who being now victorious over all his enemies and might by his Almighty power soon subdue his proudest rebells yet uses all faire meanes for our reclaiming by the promises of the Gospell to pardon and accept us and for that end that we may be perswaded to his obedience and to come to him he sends the ministers of his Word as the embassadours of peace and reconciliation 14. For perswading Judah to peace and coming to David to bring him back in peace he sends to their elders Zadok and Abiathar as fit instruments for that purpose Where we observe that those who are in that holy function of the Ministry who have succeeded to the Legall and Mosaicall priesthood as they are the preachers of the Gospell of peace and minister to him who is the Prince of peace so they should be speciall peace-makers and perswaders of men to peace and unity both in the Politick E●clesiastick and Economicall estate and should not like Sheb● blow the trumpe● of sedition or rebellion or be like those of whom Luther complained in his time who stirred up the boors of Germany against their own Princes under pretext of zeale for religion and whom he calls the blooddy trumpets of rebellion As also as they perswade Judah to do their duty to their superiour so is this the office of all Ministers to teach people to do their duty to all ranks of persons and especially to their superiours 15. Zadok and Abiathar make this as one of the motives to Judah to bring back their King That the speech of all Israel their forward●ess to reduce him was already come to his eares Which shewes what a powerfull motive and prevalent argument the good example of others is in a good cause as our Saviour shewes Matth. 5. 16. And the Apostle 1 Cor. 10. 11. 1 Pet. 2. 21. and Phil. 3. 17. and 2 Thes 3. 9. 16. Vers 12. They make likewise Judahs consanguinity with David to be another motive for their bringing him back Which shewes that naturall relations are not to be contemned but should be engagements to duties and kindness which such relations call for least otherwisemen be counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unnaturall such as those who are prophesied off to be in the last daies and are ranked with other gross transgressours Grace then and nature may well consist the one being only the rectifier and sanctifier of the other but not the abolisher 17. Vers 13. By the same argument these priests are willed to deale with Amasa who was Generall of Absoloms hoste and had much power and influence on the people of Judah as we see in the next vers Wherein we see Davids prudence in making choice of a fit instrument for effecting of a good purpose which contributes greatly for obtaining of a wished success