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
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
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
anointed Knowing well where the warrant of Cods direction is had in acceptation there the comfort of his aidfull protection shall never be wanting in the execution of an office which should teach us how to behave our selves in the entry to our particular callings in like sort and not to runne before we be sent 7. Vers 2. According to the Lords direction so David goeth up to Hebron so as he is carefull to know Gods will so is he diligent to practise and to obey the same Not like to Johanan and his company who would enquire the Lord by Ieremie what way they should walk in and what they should do with a solemne protestation to obey the Lords direction whatsoever it were but when the Lords direction was declared unto them they said unto the Prophet that he spake falsly and that they would do what pleased themselves like most men now adayes in like manner who will hear but neglect to doe labour for science but omity conscience are whole in words of professing but nothing in works of practising and will acknowledge Christ to be a Priest who hath offered up himself for them and a Prophet to teach but will not admit him to be a King and to rule over them subdueing their affections unto his holy obedience those and their faith are alike dead though they would seem to live let us practise then as we pray Fiat voluntas tua and do as we are directed 8. In bringing up his wives and men with him with their families to Hebron he shewes his equitable and thankfull minde in that he would have those who were Portioners with him in his adversity pertakers likewise with him in his prosperity and preferment his honours not changing his manners much unlike to the arrogant formes of many ingratefull great men and courtiers and others now a dayes who are forgetfull like Pharaohs Butler of curtesies and good deeds formerly done unto them when they were shrubs like other albeit they are become since like tall cedars and in their advancement consider neither from whence preferment cometh nor yet remember Joseph As we should be thankfull therefore to God for his benefits and carefull of the first table so let us be likewise unto men as good instruments and practise the duties of the second God hath joyned them let no man then seperate them 9. Vers 3. David distributeth his men and followers with their housholds amongst the villages of Hebron wherein his royall wise and loving care at his first entry appears towards his subjects in respect that he will not over burden Hebron it self nor any other one part with a multitude but so prudently appoint the places of their habitations that both they should be eased and those amongst whom their abode should be should have no overcharging whereby he saves himself from giving occasion of grudging and gaines greatly the love of their hearts as afterwards appeares A good example for all Princes and Magistrates to follow and not like foolish Rehoboam to be reguardlesse of their ease and not to overburden their subjects or like tirannous Pharaoh to make them marks to deal so in holy discretion and loving prudence with others as having a due and compassionate regard to the strength and ability of every one not straining nor straitning them above the same 10. Vers 4. David is no sooner come up to Hebron but the men of Judah came also and there they anoint him King where we see that to them who obey Gods direction all things shall succeed albeit though Laban be following after and Esau be meeting Jacob before both of a cruell intention towards him yet seeing he was following the Lords direction in his returne Labans tongue and Esaus hand is so restrained that the one is commanded to speak nothing but good to him and the others heart so turned that he embraces Jacob and his journy becomes prosperous let every one therefore who would have a blessing and happy successe in their callings or affaires obey the Lords direction and then things expected yea and things unexpected to their comfort shall fall out and come to pass and who doth otherwise contrary to that direction shall with Jonas find crossings and disappointments unawares so that they shall never attaine to their aimes more then he did to Tarsis but was forced to go unto Niniveh 11. In that he is formerly here elected and accepted to be the King by the men of Judah and albeit that David had the undoubted right yet he will not proceed but by the consent and the ordinary way his practice herein serves sufficiently to condemne all these who intrude themselves in any eminent place in Church or policy Magistracy or Ministry upon whose government and labours a blessing cannot be expected nor in their crossings can they be sure of comfort witness Abimelech and the men of Sechem because they entered not in an orderly way 12. Judah who doth anoint David King dissenting therein from all the tribes of Israel who refuse him and accept Ishboseth and yet Davids right and election is better then Ishboseths neither doth Judah's paucity serve to improve Davids title nor Israels multitude to approve Ishboseth's personall succession therefore multitude is no sure note of the true Church nor of a good cause therefore a wise caveat is set down in Scripture follow not the multitude to do evill but try the quality and warrant of the cause and resolve with Joshua albeit all should forsake the Lord yet for thy part still to obey and serve him Ioshua 24. 15. 13. In respect likewise that Iudah apart from all Israel anointeth David their King being warranted herein both in generall by the promises of God made concerning the preheminence of that tribe and in particular by the manifest declaration of Gods will concerning David by the Prophet Samuel therefore having and following the warrant of Gods will and Word herein they are not the division or Schisme-makers but Israel wanting the same though the greater multitude by farre It is not they then who separate themselves from the company or persons of men but who separate themselves from the truth and Gods Word which is the touchstone thereof that are schismaticall or rent-makers in the Church and all those who follow the direction of it as Iudah doth here assuredly shall goe aright where such as contemne the same and with Israel glorie in multitude shall be seduced and goe astray 14. David long ago had gotten title unto the kingdome but after many yeares till now he gets no entry unto the same and not now unto the whole but a small part till afterwards but at last he getteth possession of all So by degrees doth the Lord performe his workes to exercise the faith the hope the patience and constancy of his chosen but at last to the full he accomplisheth whatsoever he promiseth that still we may learn to depend upon him without fainting being assured in his own time he
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
as here when Abner and Ishboseth are making all their power against David even then they are divided a sunder and David is freed from danger and in our own time when that high enterprise of subverting Church and commonwealth Prince and people by gunpowder was contrived and brought to the point of execution within this land then the Lord mightily discovered and disappointed the same to the confusion of the enemies his Churches comfort and praise of his name for ever as he had-dispersed also and disappointed that Spanish invincible armado of Spaine in 88 before 2. As in the time of the highest machinations of the wicked being combined together the Lord bringeth all their counsells to nought so we see that God maketh their dissentions amongst themselves being divided to tend to the peace and quietness of his Church thus God made the incursion of the Philistines upon Sauls borders an occasion for him to retire from compassing David in the wilderness of Maon to defend his land thus likewise did the Lord put a hook in the nostrills of Sinacherib and made the invasion of the King of Egypt an occasion for him to returne from Jerusalem and persuit of good King Hezâ—kiah so Pauls delivery is occasioned by a dissention amongst his accusers And here Ishboseths accusation of Abner is made to be an occasion of variance for the peace of David Let us ever rely then upon our provident and powerfull God who can draw light out of darknesse sweetnesse out of the strong as Sampsons ridle saith and peace out of discord and who hath infinit means to comfort his own Church with and hath all hearts in his hands to turne them what way he pleaseth 3. In the variance of these two we see there is no solid and constant friendship amongst the wicked for that which is in God is onely like unto him immutable and sure and worthy of the name of amity the other being more properly conspiracies as they are called Psalm 2. Which God shall dissolve and undo a clear example whereof we have in that league between Abimelech and the men of Sechem between whom notwithstanding the Lord sent an evil Spirit of variance that the blood of Gideons Sonnes might be revenged whereof both were guilty Let us not therefore make such friendship as is spoken of in the 50. Psalm 18. Nor be like Sampsons foxes tyed together or Simeon and Levi Brethren in evil but let our friendship be in God and our concurrance be to holy duties 4. Vers 7. Saul leaves behind him Rizpah a concubine who is here the occasion of all this trouble between Ishboseth and Abner where we may see the Scorpions taile of sinne stings the posterity of a man oftimes when he lyeth in ashes witnesse the immediate former example of base Abimelech begotten in whoredome who after his Fathers death is reserved as it were to be the burrean of his 70. lawfull begotten Brethren 5. We perceive that albeit reprehensions be lawfull in nature yet they should be prudently and timorously used otherwise they may import more hur than profit as we see here in Ishboseths example this moved the preacher to say a word spoken in due season is like aples of gold with pictures of silver Therefore let our reprehensions be after due tryall spoken in love observing the necessary circumstances of time place and person c. And uttered to that end that we may winne our Brother from his sinne to God 6. Vers 8. In Abner we see how impatient the wicked are at the rebuke of sinne that they altogether misregarding God and authority cannot be appeased till they be avenged on them who reprove them this is our corrupt nature till we be reformed by grace and that strong man who rageth within us being loath to depart till he be cast out by that stronger Jesus Then rebukes shall be unto us like sweet ointment and pretious balme this naturall hatred to be reformad wee see in Pharaoh Ahab Jeroboam Herod and many others of all ranks 2 Chron. 36. 14 15. 7. In the ambitious recitall of his high deservings Abner sheweth here that the wicked for wordly benefits would be winked at in the commission of sinne else no longer shall the river of their bounty flow then the fountain of wholesome admonition beginne to be opened and in all things they shall willingly hear till you come to their Herodias but there you loose them Let Gods servants then be free of them that they may be faithfull with them 8. Also in upbraiding to Ishboseth ingratitude let us learn never to expect sure amity nor upright thankfulnesse at the hands of men whom we would benefit with the detriment of our own conscience as Abner did here Ishboseth But be persuaded thâ—t thereby we shall make ourselves vile in their accompt and their favour which we have so hunted after with misregard of God conscience the Lord shall in the end turn into detestation of us accepting of the deed tending to their commodity but hating the doer thereof with an evil conscience Let us then approve our selves above all and in all to our gratious God who will both praise and reward his own 9. In Abners threatning we see the nature of high exalted and ambitious courtiers who would have their Princes to serve their appetites else in discontentednesse they will not regard to hazard if they can the estate and condition both of King and Kingdome 10. Also we may behold the admirable presumption and boldnesse of dust and ashes against the omnipotent creator when man is not indued with grace which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against Gods known ordinance and to resist his manifested decree albeit the same be confirmed by his oath therefore saith Abner as the Lord hath sworn not considering that the pot is in the hand of the potter ever to do there with as it pleaseth him best Let this teach us therefore the duty of humility considering what we are both by nature and corruption dust towit and repyning clay voyde not onely of will or performance of good but highly rebellious and stubborne in evil against God till grace doth renew us 11. Vers 11. In Ishboseths timorousnesse and pusillanimity we see where the fear of God is not there worldly fear soon dasheth and occupieth the minde but where Gods fear is and the maintenance of a good cause there is true courage and wonderfull holy boldnesse This made Eliah bid Obadiah go tell his Master Abab that he was there and would shew himself unto him albeit through all Kingdomes about he had straitely sought for him this made Job likewise in his greatest calamity to say though mine adversary would write a book against me would not I take it upon my shoulder and bind it as a crown unto me I would tell him the number of my goings and go unto him as a Prince This made the Apostles in like manner answer
not to be sudden and may be upon better cognition of the crime and further triall of others conâ—â—ices in conspiracies as also for saving innocent infants in Women with Child till the birth and in such like cases Lawfully delayed but they ought not to be so long postponed and the noâ—ent party tolerated and overseen 3. Christ remits his servants in his Ecclesiasticall Kingdome but David had a politicke And the argument from the type to the substance doth not ever follow not yet from comparisons and as for revenge it is indeed to be referred to God where no other redresse can be had and that by private Persons but not by publicke Magistrates who are his deputies on Earth Again this fact of David is against the office of a Magistrate described Exod. 18. and 21. And against the use of the sword Set down by Paul Rom. 3. 4. And against his own former example likewise in the execution of the Amalekite and against the common Law of all nations beside the expresse Law of God in his Judicials to Israel And how this omission upon diffidence and carnall fear was the occasion of the polluting of the Land with further bloodshed the murther of Amasa may testify Yea it was a way to hinder the establishing of his Kingdome for the Kings Throne saith Salomon is established in Justice Prov. 25. 5. OBSERVATIONS 1. V. 28. DAvid diligently purgeth himself here by a solemne protestation flowing 1. From the testimony of a good conscience which unrequired maketh him to burst forth so and lay open his innocency to all men This testimony making ever bold and not to be a hamed as we see in Iob ch 31. 2. From piety and detestation of the fact this ever being the nature of the godly not onely to eschew wickednesse themselves but to hate detest the same in others so that sinne both in action affection dies to them and they to it 3. From wisdome least the people should rebell counting David cruell dissimulate and false or treacherous therefore he solemnly by many arguments and evidences cleareth himself before them of any such suspition or that in any sort by knowledge devise or practise he is any way guilty of the blood of Abner An example of imitation to all men but especialy to such as beare publicke offices in Church or Commonwealth that they be carefull and provident they fall not in suspision or just slander of publicke offences like the Sonnes of Eli. For how the same severely hath been punished not onely in the wicked as in Saul Achab and sundry others but likewise in the dearest elect the example of Davids corrections for his whoredome with Beersheba and the blood of Vriah most clearly doth testify 2. It is before the Lord for ever that he attests here himself and his Kingdome to be guiltlesse So that it is to Iehovah that the godly have ever their chief respect For he is the Judge of the whole World to whom we ought to approve our selves and if not to him it matters not to whom else this was Iobs comfort that concerning his innocency his record was on high and the care of his approbation before God was his restraint from evill therefore doth not he behold my wayes saith he and tell all my steps for Gods punishments were fearfull to me and I could not be delivered from his Highnesse Therefore Iacob nameth him the fear of his Father Isaac and Abraham feared wrong in Gerar for Sarah his Wife onely because the fear of God was not in that place and no other reason obtrudeth Ioseph unto his Brethren to assure them that he would deal uprightly with them then that which restrained him from whoredome with his Masters Wife For I fear God saith he and no better assurance can he give also of Brotherly dealing after his Fathers death unto his Brethren who feared just recompence of their doing to him then this fear not for am not I under God And comptable unto him Where on the contrary the fool hath said in his heart there is no God and Pharaoh blasphemously dares enquire who is God that I should obey him The carelesse regard of this approbation before that unpartiall and eternall Judge being now and ever hitherto the onely cause of the desperate course and continuance in sinne as if there were no God no judgement no reward 3. Vers 29. In his imprecation by laying over the blood to abide upon the head of Ioab and on his Fathers house we see 1. The nature of sin the act whereof is soon accomplished but the abiding guiltinesse of the act not no soon transitory but remaining upon the eaters of the sowre grape afterwards to set their teeth on edge Let the short indurance of the pleasure and the long extended guiltinesse of the first trangression of Adam and Eva even unto their posterity testify the same together with other examples as of Kains bloodshed crying for a curse Sodoms lust for fire Pharoahs oppression for plagues with many more such like And let us learn hereby not to be deluded therefore by the momentary pleasure of swallowing the alluring bait that hath annexed with it so sharp and permanent a hook of guiltinesse and destruction but remember when the pleasure is soon gone the never dying worm shall then begin to gnaw and the record of the fact enrolled in the book of our conscience Gods register shall recently abide in the guiltinesse thereof upon us unto fearfull punishment and inevitable judgement for ever 4. Next in that he wisheth the guiltinesse of this blood not onely to abide upon Joab but upon his Fathers house also both the Brethren as Vers 30. being culpable thereof we see the propagation of the punishment and fruit of sin according to that threatning of the Law I will visit the sinnes of the Fathers upon the Children unto the third and fourth generation of them that hate me Being thus as an evil blood or spreading leprosy a consuming mothe and eating canker making not onely the heart sick but troubling the bowels and the rod seasing not onely on the back but also on the Loyns Thus we see the sinne of Amalek Exod. 17. 15. long after in their posterity called unto remembrance before the Lord and Saul commanded to go and by temporall pnnishment to avenge the same So for the sinne of Eli because his Sons came in slander and he stayed them not the Lord pronounceth that in all his house or posterity there should never be an old man for ever Gideons ephod likewise after which Israel went a whoring was not onely his destruction but of his house after him and Salomons poligamy and Idolatry was punished by the rods of men in Rehoboam his Son and all his succession As on the contrary the Lord will shew mercy upon thousands of them that love him keep his commandements As in that promise concerning Abrahams obedience and Phineas zeal
evidently may be seen O happy gain therefore is godlinesse and blessed conquest is the savour left unto posterity which the Lord hath promised 5. Amongst the punishments that he wisheth to befall unto Joab and his house he imprecateth blood twise either that the hand of God do it by a bloody issue or that the hand of man shed it by the edge of the sword Where we see that like sins crave alike punishments frequently as I have done therefore so hath the Lord rewarded me saith Adonibezeh thus the firy lust of Sodom was purged by fire Kain feareth killing because he had killed Pharaohs males of his Land are destroyed because he destroyed Israels males he shed their blood and his waters are plagued with blood and as he drowned them so is he and his hoste drowned So Saul killed the Lords Priests with the sword and so is he killed by the same And David as he had abused the bed of Vriah so is his bed abused by his Son Absolom even as Job if he where guilty wisheth the same retribution Job 31. 9 10. And our saviour declareth That with what measure we measure to others with the same it shall be measured to us again See also Revel 16. 6. 6. These visitations we see are imprecated and were to be inflicted for sinne to learn us what fruit that bitter coloquintida bringeth forth and when any kind of temporall judgement or visitation cometh to acknowledge that it is our sinnes that hath procured the same And therefore by true repentance as the nearest way to have them taken away to turne unto God that he who hath wounded may make whole again Not that all troubles come for sinne some being trialls onely for exercise as these which did befall unto holy Job being both honourable as not inflicted for iniquity and profitable as tending to the stirring up manifestation and greater grouth and strengthning of Gods graces in the elect to the glory of Gods mercy and confusion of Satans malice And such are seldome now adays so few being such as holy Job who may say that their sins hath not procured their chastisment some again are dishonourable as inflicted for sin but yet profitable as tending to conversion like those afflictions whereby David was reduced home and the poor prodigall And such are all the sanctified corrections of the Lords chosen And last of all some are both dishonourable being for sin and improfitable because they tend not to conversion but rather finall eversion such as Sodoms overthrow Pharaohs drowning and the like The former two sorts being in love God dealing with the elect either as a goldsmith with the fine gold or as a Father with the Child But this last which is properly called a punishment being in wrath as the Axe in the hand of the just Judge or executioner to punish the malefactor and cut down the evil Tree 7. In the method that David useth before that by these imprecations he will shew his detestation of the fact in that first he purgeth himself to be altogether guiltlesse of the same We observe that it is the duty of a rebuker or of one who would seem to be a detester of any wickednesse in others first to labour to be free thereof himself turpe enim doctori cum culpa redarguit ipsum Thus Iudah ought to have been free himself of that fault which so severely he would have punished in Tamar and David in pronouncing that sentence against the man who took his neighbours one sheep unto Nathan ought to have been carefull that he had not been pointed at himself to be the man Thou therefore that preachest a man should not steal doest thou steal thou that fayest a man should not commit adultery doest thou commit adultery And thou that abhorrest Idols committest thou sacriledges Rom. 2. 21. 8. Vers 31. David commandeth Ioab with the people to solemnize a publicke lamentation for Abner and by a custome then used to expresse their grief which is injoyned to Ioab either as a part of punishment that he is forced to lament him whom in his rage he had slain and for the greater detestation of the fact as Moses caused the people to drink of the water whereupon the pouder of their Calf was strawed or else hereby to bring Joab to a deeper consideration of his sin seeing the great lamentation that the whole people that were guiltlesse thereof altogether made for the same and therefore much more should he lament grievously his fact David then in requiring him with mourngin and tokens of repentance to celebrat this funerall wherein if he dissembled the fault was his own doth herein as Princes and Magistrates ought and may do in the outward exercises of Gods worship and Religion to compell their subjects to give their bodily presence as we may see in the examples of Asa Josiah Hezekiah and other godly Kings of Judah wherein if there be Hypocrisy the blame resteth upon the dissembled themselves and their condemnation with that guest that was compelled unto the wedding and wanted the wedding garment abides them 9. In Davids mourning for Abner we see here the nature of the godly not rejoycing but compassionating the evil of their very Enemies even as Iob protesteth the like of himself If I rejoyced at the destruction of him that hated me saith he or was moved to joy when evil came upon him neither suffered I my mouth to sinne by wishing a curse to his soul And according as the Lord commandeth Be not thou glad when thy Enemy falleth and let not thy heart rejoyce when he stumbleth This David did likewise shew at the death of his perfecutor Saul And went about all the day mourning when his Enemies were visited and this is the surest badge of a true Christian whose heart is so free from malice that they love their very adversaries 10. In that David doth all those duties to a foe giving him the honour of buriall and that in so famous a place and in so solemne a manner as that he himself will follow the beer We see not onely the humility of the godly wherein they imitate Christ dimitting themselves in duties towards their very inferiours but also that their practise is usually to recompence evil with good according to that precept of our saviour Mat. 5. 44. And as the Lord by Salomon commandeth If he that hate thee be hungry give him bread to eat and if he be thirsty give him water to drink for so thou shalt lay coales upon his head and the Lord shall recompence thee This recompence gave Ioseph to his Brethren in feeding them and their families in the Land of Goshen David unto Saul and here unto Abner not remembring his former injuries and our saviour in healing the ear of Malchus who came against him and praying for those that cruelly did Crucicy him 11. In all this behaviour of Davids he sheweth that no wayes he alloweth this sin of
in all good causes the only way to constancy and comfort is to depend upon the assured promises of Gods blessing and favour and to use and esteem the second ordinary means whereby God worketh in their own rank and place otherwise they shall prove but like the rotten reed of Egypt which shall break and wound the hand of him who hath leaned thereon of this diversity David prophesieth in the 1. Psalm and examples of them who have found comfort relying upon God when the seconds hath failed them We have in Abraham Jacob Joseph Moses Iob David Daniel Christs Apostles and sundry others in Scripture 3. In the time when Israel is commanded by Ishboseth an unworthy man without courage negligent and sleeping in his office and hath Mephiboseth young and unable in body to travell then the land is possest with violences and wicked men whereupon we gather a doctrine for reformation of manners That when such as are the supreame Magistrates or subordinate Nobles and great Men in any land or state are either simple or unworthy either sleeping and neglecting their offices either young in yeares or lame in feet sparing their travells it is then that oppression murther and every sort of vice defileth the land and inquieteth the estate both in private and publick and this confusion is in Gods justice who threatneth in his ire to give a people for their sinnes children and women to raigne over them Therefore the exhortation is that where such misgovernment is and such inconveniencies fall out subjects should not betake themselves so much to the misliking invection against their superiours much less in putting violent hands on them As was done to Ishboseth as to be displeased with themselves and their sinnes whereby they have provoked God in his justice thus to punish them and seek their reformation by teares and prayers from God in mercy who hath the disposition of the hearts of all superiours to make them fierce Lyons Foxes and such like beasts in his justice and meek lambs and couragious rulers againe in his favour Of this we have the examples of the first Pharaoh Cyrus Constantine and the like and of the contrary Abimelech Saul Achab Joas Herod Julian and others 4. Through the impunity used towards Joab by David these wicked men are encouraged to murther Ishboseth Where we see what are the dangerous fruits which grow from impunity of any vice especially of blood This was the fault laid to Eli's charge that he suffered his Sonnes to runne into a slander and by correction he stayed them not therefore the Lord threateneth that he should do to him a thing whereof whosoever heard it should make his eares to tingle This impunity made Joab thereafter to kill Amasa and Absolom his brother Amnon so that the oversight and winking at any vice and tolerating of sinne by Magistrate or Minister is nothing else but the encouraging of men to go forward in the further practise thereof whereof they cannot be guiltless nor free from the blood of such who grant such impunity 5. Abner is slain the people make defection and now at last Ishboseth himself is likewise murthered Thus like Jobs messengers when God hath bent his bow and wheâ— his sword then the arrowes of the Almighty and the strokes of his justice one after another redouble upon the wicked till they be consumed examplified by the plagues on Pharaohs Land at last his own submission Which teacheth us not to abuse his long suffering patience which should not imbolden us or harden our hearts and make us secure in sinne but rather in feare to break off our sinfull course and lead us to repentance for otherwise assuredly he cometh and his reward is with him 6. Ishboseth is murthered and that by two men of his own Captaines of bands and of that same tribe and kindred with himselfe Where we see not onely that Kings are priviledged from the Lords punishments when they offend more than others as the examples of Pharaoh Saul Achab and sundry oâ—her wicked Kings of Israel Antiochus and the three Herods c. do testify But likewise how that he draweth Arrowes out of their own quiver to strike them through withall thus Sinacheribs own sonnes are made his burrean's and when David offendeth Absolom shall be made his rod and as the vipers own brood are the destroyers of their owne damme in gnawing forth her belly so when the wayes of a man displease the Lord he will make his servants his sonnes his kindred and familiars to be his scourges as when the wayes of man please him he will make his very Enemies at one with him Prov. 16. 7. As also we see where grace tyes not the bond of nature like Sampsons cords is easily burst Kaâ— will slay Abell Esau persecute Jacob and Sinacheribs Sonnes will kill their own Father 7. In his very bed-chamber this murther was committed so that we may see that no place so close so retyred fenced nor priviledged can hold out Judgment when it cometh thus the Froggs crawle upon Pharaoh himself in his Chamber and on his bedâ— and the destroyer entreth within the Kings Pallace and killeth his first borne Eglon is stabbed in the summer parlour Sinacherib murthered in the Temple of his God Nebuchadnezzar visited in his great Babell Belshazzar made stupefact at his royall table And Herod striken with the hand of God on his glorious throne For that God who is God not only of the hills but of the vallies hath every where a reaching hand and where can a man flie from his fearfull presence 8. The time when Ishbosheth is murthered is while he is a sleep on his bed where we have to observe not onely how the wicked oftimes into their greatest security are visited but likewise how carefull men ought to be to implore the watchman of Israel even the Lords protection at all times but especially in the time of our sleep to be stretched over us without which what perills may over take us The examples of Ishboseth Sisera Olofernes and others may delare but having the same we may in a joyfull assurance say with David I will lay down and sleep in peace for thou O Lord onely makest me to be in safety Psalm 4. 8. As likewise where a sleepy and negligent King is we see here what perill is both to himself and the state Royall administation is the Lords work and wo be unto him that doth the same negligently 9. These two like Simeon and Leui Brethren in evil and like Ananias and Saphira or the two wicked elders agreeing together in wickednesse do not onely shew the unity or rather consenting conspiracy of the ungodly to do evil whereof the Psalmist speaks Psal 50. 18. And that agreement of Herod and Pilate though at variance before to Crucify Christ doth testify but in their disguising of themselves we see the crafty and masked dealing of such in their pretenses who Proteus-like as their Master can transform
the King of Askelon taking the Sea they landed in an Island where they founded this City Tyrus out of which there came many colonies after who were the foundators of Carthage in Africke and so the Poet calls Dido Phaenicia a speaking of the origen of Carthage he writs urbs antiqua fuit Tyrii tenuere coloni It was situated betwixt Sidon and Caesarea and did abound with cedars and free stones whereof the holy Land did not so abound and therefore Hiram supplies David of his aboundance The substance of Hirams messengers probably has been a congratulation of Davids coming to the Kingdome and of his prospering and growing great therefore now he offers his amity to him which he did not before when he was in adversity according to the Worldly custome as the Poet sayes Si fueris flix multos numerabis amicos OBSERVATIONS 1. V. 11. HIram is here commended 1. For sending messengers to David to congratulate his prosperity a good disposition and not envious to rejoyce at the prosperity of the godly 2. He sends furniture and workmen for building his house in Sion whereof David stood in need in Canaan where we see 1. That God in his wise dispensation hath not given all things to every Land or Person but as the Apostles shew by the fabrike of the body there is a diversity of dispensation that none may contemne another but keep a seemly and necessary unity and corespondence together 2. Whereupon followes the right rule of dispensation which is each land and Person should communicate with others in the benefits of God the giver that he may behonoured and Gods people mutually may be conforted and mutuall charity entertained 3. In this we have 1. the mystery also of the increase of Christs Church typified by conjunction of the gentiles in building of the house of David or Church of Jesus Christs 2. In Hirams commendation we see that all such who contribute to he building of the Church and advancement of the Gospel their memory shall be flesh and fragrant to all ages like ointment poured out and Maria Magdalens anointing of Christ as we see in the register of Scripture whereas the remembrance of the wicked shall â—ot or stink in the records of posterity 4. David hath a good worke in hand therefore the Lord moves the heart of a very gentile to help to promote the same as he did also to the temple which may be an encouragement to do good and be forward in good courses and causes Pharaoh in Egypt to Ioseph Cyrus to Serubabell Ahasuerus to Nehemiah Darius to Esdras and Heathen Philosophers to defend the cause of God and of his servants as we read of Iustin Martyr and others converts 5. Vers 12. The godly advert the Lords gracious dealing and with a thankfull and humble heart acknowledge the same which wicked and worldlings do not 6. Princes and Magistrates should ever remember for what end next to Gods glory his Churches good they are advanced which is for the good of his people and not their own private good pleasure or preferment Vers 13. Followes how David in his great prosperity maries many Wives and Coucubines which did proceed from wordly wit which he chooses as a fit means to confirm his Kingdome and setle it in his posterity and yet this disagreed from Gods revealed will and institution of marriage and therefore did offend God as the sequels thereof did prove in the disagreement amongst his Sonnes in challening of his succession Absoloms rysing against him and defiling his Concubines which caused Davids divorce from them for notwithstanding of the diversity of names it is thought that all the Concubines were married Wives for in Israel whoredome was not permitted and therefore they make 〈◊〉 the difference that the Concubines were not of a like rank or authority in the family and the Concubines Children succeeded not to the heritage but ad bona mobilia as we see Genes 25. 5 6. The observatirn which we remarke on this is 1. How ready men are in prosperity to forget their due obedience to Gods will and commandements as we see also in the matter of Vriah 2. the cause of all errour in faith and manners is the declyning from Gods revealed will and the following of our own wit and fancy being the cause of all Popish superstition and will worship which ends in Idolatry therefore said our saviour concerning polygamy that from the beginning it was not so Vers 17. Followes the last part of the Chapter towit the warres betwixt David and the Philistines and his victories over them In which warres the Philistines are persuers and David the defender In the time of the civil warres between the house of David and Saul these common Enemies were spectators beholding the Jewes to wrake themselves by their own intestine dissentiousâ— but now when they finde peace setled in Israel then they beginne to stir and persue David although they should rather entertained peace with him being now grown so potent but by the secret counsell of God they are drawn to their own destruction and blinded by Satan This warre is set forth from all the circumstances as time place persons occasion form of proceeding battles events and finall end 1. The time is when David looks for greatest quietnesse 2. The place is the valley of Rephaim which is a fruitfull part betwixt Jerusalem and Bethlehem towards the southwest 3. The persons are the Philistines Davids and the Jewes common Enemies 4. The cause is to withstand the rising of Davids Kingdome 5. The form of proceeding is diverse for David counsults and followes Gods command the Philistines depend upon their Idols which they carried with them as Vers 21. 6. The event is victory on Davids part and shame and destruction on the Philistines and the last the greatest from Gaba the Metropolitan of Benjamin to Gazar a City in the Territory of Ephraim so that Davids honour and fame is increased by his Enemies troubles moved against him OBSERVATIONS 1. WHen David is in greatest honour and looks for greatest quietnesse then his Enemies make him greatest inquietation where we see what the estate of Gods Church is when she is in greatest peace and flourishing then she is most exposed to the fury of Satan and her Enemies therefore in time of calm as Matth. 8. 24. prepare for a storm neither let us be discouraged when we see Satan with all his displayed forces rise up against the rising and flourishing of Religion but consider that this hath ever been the Churches lot and look to the joyfull issue of all Satans and his instruments opposition which shall be joyfull to his Church and confusion of his Enemies 2. We see here the envious nature of the wicked by the instigatioÌ„ of him that is called the envious man and envyed our first parents happy estate and so here his instruments envy David growing great and the prosperity of Gods people under him 3. The divers form that is
consanguinity by Lâ—t their progenitor and David seekes to shew them favour and the Syrians are bound to David by oath Chap. 8. 6. Yet neither blood merits nor oath has any place when they have occasion to trouble David Whereon we observe that it is impossible that the true worshippers of God can have firme or long peace with Idolaters The reason whereof is assigned by Christ There can be no agreement between God and Belial The proof whereof is manifest by infinite examples and this in particular Which shewes to for-warne all such who serve God and feare him truly to expect no quietness nor security from Idolaters and Papists longer then they may have a fit occasion to execute their cruelty as the Massacre of Paris the Gun-powder-treason and the late Massacre of Protestants in Ireland can testify 22. The Syrians for hire joyne with the Ammonites without respect either to honour conscience danger or death that might ensue only for commodity Which shewes that covetousness is the root of all evill and produces sad effects as we see in Achan Judas and these Syrians here Which serves to warne men to beware thereof and specially men who follow the warres that they engage upon warrant of conscience and a good cause and not meerly for hyre or preferment the one flowing from covetousness and the other from pride and both from Satan as father of these vices 23. Vers 7. In Davids preparation to meet the Ammonites when he heard of their raising an Army We see the vigilant care that a good King should have of the safety of his people and repelling their enemies and of using lawfull meanes besides the confidence in God 24. Vers 11. In Joab's managing of this warre We see wisdome joyned with valour both requisite in a generall commander and in the mutuall support and help one of another against the common enemy the stronger to help the weaker We may also learne a common Christian duty to do the like as the Apostle exhorts Rom. 15. 1. The rich to help the poore and the wise the simple c. Especially pastours and leaders of Gods people to joyne as brethren in Unity and lend their help one to another against their common enemy 25. Vers 12. In Joabs oration to his Army he joynes with selfe-preservation the cause of religion for the Cities of God that is wherein Gods worship is established and professed and which the enemies would pollute with idolatry as the Romans used to say pro aris focis Whereby we see that in all lawfull warres the cause of God who is the Lord of hostes and gives the success and of religion is to be regarded and then as we see here the event proves the more prosperous and happy 26. Joab here does according to his vocation and leaves the success to God Whereupon we collect that the duty of every one in his calling civill or ecclesiasticall is to labour faithfully and to commit the success to God as the husband man does in sowing his ground and as Paul did plant and Apollos watered and left the grouth unto Gods dispensation Which serves to reform two errours the first of those who use not the lawfull means but relye on Gods providence and live on idle speculations The second who relye only on the means without seeking and depending on the Lords blessing on their labours 27. Vers 13. The success of the battle which is victory on Davids side and overthrow on Aâ—nmon and the Syrianâ— Shewes 1. What is the end of giving and taking evill counsell and pertinacy in evill courses on Ammons part as also what is the punishment of perjury and perfidy as also of coveteousness on the Syrians part 2. The victory in Davids side serves for the comfort of the Godly that are in a good course and have a good cause though in greatest perills of enemies and that it is just that they who abuse favours should smart at last with judgments 28. Vers 15. The Syrians gather themselves againe to battle the second time to their greater destruction and fall and finall overthrow Whereby we see what it is to persist obstinately and proceed in an ill course and that thereby they draw on upon themselves greater destruction for they might have seen Gods hand against themselves before when they were subdued chap. 8. As also now againe when they were stronger being joyned with Ammon but Satan so blinded their eyes and hardned their hearts like Pharaohs that no bygone punishments would make them wise being driven on by Satan to their own destruction 29. Vers 19. At last being overthrowne they make peace with Israel in granting whereof after so many provocations and perfidie beside this last victory we see the peaceable and pious disposition of David as also his noble and royall inclination like the Lyons Parcere subjectis debellare superbos 30. They make their own peace only with David not including their late confederates who hired them the Ammonites whom they resolve not to help any more Whereby we observe what a vaine thing and unsure it is to trust or relye on the arme of flesh or friendship of men II SAM Chap 11. from the 1. verse to the 14. and from thence to the end FRom the fift Chapter to this present we have seen many morall vertues in David as piety magnanimity prudence gratitude and the like And now in this Chapter we have his fall and sinnes both of uncleanness and murther adultery and blood-guiltiness whereby he declined from the law of God altered his former course brought scandall upon religion many judgments on his house incurred Gods wrath and shame and confusion before men In the exposition of this tragicall history we shall consider 1. The circumstances of time places and persons when where and betwixt whom this Action is committed 2. The occasion and antecedents of this ungodly fact both on Davids and the womans part 3. The fact it selfe adultery and that of the highest kind 4. The consequence and things coincident with it and fiftly lay down some observations that arise there from Among the genuine circumstances that of time comes first expressed vers 1. When the yeare was expired at the time when Kings go forth to battle that is at the end of the former yeare and beginning of the yeare following at which time the heavens and aire beginne to be temperate and the pastures afford grass for horses which made the season convenient for warre Then David had directed Joab whilest himselfe abode at Jerusalem with the Army to go against Ammon whom he destroyed and beseiged Rabbah their Metropolitan City called afterwards by the Greeks Philadelphia even then when Davids estate is most prosperous and all his troubles neer an end in place of thankfulnesse to God therefore he gives himself to ease security and uncleannesse 2. The place is his Palace and plateform or roof of his house from whence he beholds with lusting heart and eye Bathsheba the
his carnall lust 5. V. 2. When David is idle and at ease not fighting the battles of the Lord nor ministring justice to his people as Chap. 8. 15. Then Satan prevailes against him Which teaches every one to be diligently exercised in some lawfull and particular calling if they would eschew temptation and the snares of the Divell 6. David from the roof of his house beholds the beauty of Bathsheba washing herself and is insnared Which should teach us to watch over our senses that they be not like open doors to let in temptations to our hearts as we see by the eye and care Satan entred into the heart of Eve by the eye likewise he entred into the hearts of the Sons of God who saw the daughters of men and took of them to wives which brought the deluge on the first world so did temptation enter into the heart of Potiphars Wife into Achans heart and here into Davids Whereas Jobs practise was contrary Job 31. 1. 7. Bathsheba's washing herself in so publicke a place gives occasion of committing uncleannesse with her of the murther of her Husband Which should teach modesty and care to all Women to eschew the occasions of sin that they make not their beauty or curtizan dressings or any other unseemly behaviour to be snares to uncleannesse but that they be of a chast conversation coupled with fear as Peter speaks 1 Pet. 3. 2 3. And whose adorning may not be that outward of platting the hair of wearing of gold or of putting on of apparell but the hidden man of the heart in that which is not corruptible even the ornament of a meek quiet spirit which in the sight of God is of great price to make that discription of a vertuous woman Prov. 31. 10 c. A patterne to follow 8. V. 4. She yeilds to temptation wanting grace to resist so David commits adultery with her against the express known Law of God a haynous guiltines indeed which Iob describeth Cha. 31. 9 10 11. 12. And the bitter fruits thereof and as may be seen in that bloody war between Israel Benjamin Judg. 20. And what fornication produced Gen. 34. 25. 9. In this fact of Davids we see also the progresse of sin till it come to the highest perfection 1. He is idle then beholds a woman washing herself and lusts after her because of her beauty thereafter sends and brings her and at last he lies with her as is said hanc vidit visamque ciâ—pit potitunque cupita The like progresse we see also in Achons sacriledge whereby we should learn to resist the beginnings of sin to crush the Cockatrice in the egg and dash Babels babes against the stones choaking the seeds of sin in the bryer before it come to a ripe harvest of guiltinesse procure a harvest of wrath 10. It is said that she was purified from her uncleanesse which was Ceremoniall onely but in the mean while she was committing a morall uncleanesse to keep herself free from which she was not so carefull being herein like the Pharisees who cleansed the outside of the cup onely and were like painted tombs But had much hid uncleanesse and corruption within as there are likewise many now adayes who content with an outward formality and shew of Religion who otherwise deny the power thereof 11. Vers 8. David labours first with all subtilty to cover his sin from the eyes of the World but considers not what this would avail when the all seeing God did know the same and whom he should rather feare then man seeing he has power both of soul and body as our Saviour speaks to cast both in Hell fire Therefore let no man sin in secret and think all is well if it be concealed from men For either God discovers it here as he did Davids or else at the day of his account and judgment before men and Angels as he shewes Psal 50. 21. For there is nothing so bad sayes or saviour which shall not be revealed 12. Davids dissembled kindnesse to Vriah and his messe of meat that he gave her was but for a snare even as Michal Sauls Daughter for the same end was given to himself and as the Serpents dissembled kindnesse to Eve was to be a snare to her Even so the baits of unlawfull profite or pleasure which Satan holds out they are but snares to intrap men in guiltinesse 13. Vers 9. Vriah notwithstanding of the Kings direction guided by secret providence goes not down to his house Whereby we see that God disappoints the policy of the subtile as he did Pharaohs working wisely Exod. 1. 10. And Herodes Matth. 2. 16. For there is no Counsell nor wisdome against the Lord. 14. Vers 11. Good Vriah sheweth a godly and tender sympathy with the Lords people and Joab who with the Arke were lying in tents and in the open fields and therefore he would not take ease and daliance with his Wife Which should teach us the like sympathy with the Church of God in danger and distresse and to regard the affliction of Joseph Amos 6. 6. As we see was the practise of Nehemiah Daniel Esther and others farre contrary to yours who if themselves be well and at ease they care not for the distresse of Gods people and Church As also we see as Eccles 3. That there is a fit time for every thing and that even Lawfull and best actions are not ever seasonable therefore it is said That a word spoken in due season is like apples of gold with pictures of silver neither does this abandoning of Vriahs Lawfull pleasure more magnify his zeal for Gods Arke and people then it doth aggravate Davids sin and taking unlawfull pleasure 15. Whereas Vriah sayes to David that he would not do that thing commanded we see that the unlawfull commands of Princes are not to be obeyed as we see in the examples of Daniel and the three Children in the Midwives of Egypt and Sauls servants 1 Sam. 22. 17. 16. Vers 13. David deviseth another sinnefull subtilty and makes Vriah drunk that so he might have a minde to his Wife being inflamed with Wine wherein also he is again disappointed wherein David for covering one sin falls into many and which we see to be the practise of Satan by one sin to draw on men to another as from drunkennesse to draw to whoredome or bloodshed and from unjust anger to draw to murther as he did Cain and the like he does by covetousnesse As we see in Judas 17. By Vriahs being drunk we may see that the best man may sometimes fail and fall into sin and excesse as we see in Noah and Lot yea David here with Bathsheba but they make not a trade of sin and if they fall throw frailty they rise by grace and their faults are not registred as is said for imitation but to be fled not followed As also we see that David knew that Wine would be an
also his subtilty appears That Vers 22. he never spoke good or bad to Amnon towit of that subject of the rape or forcing of his Sister by quarrelling with him for the same that so he might conceale his malice till he found occasion to put the same in execution and so he was past Master in the rule of courteous dissimulation and in all this and above all we see his irreligious contempt of God or his commandements and that he regarded onely the wrong that was done to Tamar but not the offence that was done to God 2. In David we see his errours were 1. His too great indulgence to his Sonnes whereupon proceeded his facility without suspition to believe and obey them And 2. his negligence in his office as a Magistrate who should have punished Amnon for his incest deserving death and which he neglecting is thus punished and revenged by Absolon to his great grief and in Gods just judgement 3. In Amnon his errour was the want of the remorse of conscience for his incest and his sleeping in security seeing for the space of two years nothing was said unto him by Absolon or done unto him nor expected by him 4. In Absolons servants we see their vice and wickednesse was their base slavery whereunto they subject themselves to betray and murther the Prince upon the onely warrant of their Masters command and authority misregarding both Gods command and the Kings authority or considering the cause on consequence of the fact 5. In the rest of the Kings Sonnes we see their imprudence to have committed themselves all at one time to have been at such a banquet as also their negligence in being onely spectatours and not seeking any way to hinder the fact 6. In Jonathan we see the patterne of a temporising and dissembling courtier favouring and following them by whom they may best stand and framing his speeches all to that end Fourthly the form of the practising and execution of this bloody fact is extended in all the circumstances thereof 1. The time was after two full years and at the shearing of sheep which was usually celebrated with a publick feast as we see Gen. 38. and 1 Sam. 25. At which time Absolon takes occasion to invite the King and his Sonnes and particularly Amnon to his feast of sheep-shearing and then to murther Amnon 2. The place is Baalbazor which bordereth with Ephraim 3. The occasion is Absolons earnest invitation of the King and all his Sonnes to his banquet which when the King had refused to go he presses him that Amnon should go which at last the King grants and that all his other Sonnes should also go with him 4. The manner of the acting is when all are come the banquet is begun with great mirth and liberall entertainment especially in drinking of Wine that Amnon being drunk might make the lesse resistance therefore Absolon gives commandement to his servants when they saw him so that then they should kill him upon his warrant and authority which accordingly they wickedly perform Last of all the consequents are the Kings Sonnes flie David and all his servants mourne Jonadab mitigates the first report and in a manner excuses Absolon for the fact and Absolon flieth and goeth to Geshur where he remained three years OBSERVATIONS 1. IN Amnon before and now in Absolon both Israelites and professours of the true worship of God and members of the visible Church We see grosse and wicked crimes of uncleanesse in the one and cruelty in the other which shewes us that it is not enough to be professours of the truth of the Christian name or will ever that avail us to salvation if our practise be contrary to our profession but our guiltinesse is the greater that we dishonour our holy profession by our unholy life mocks God giving him words but our reall service to Satan makes the Enemies to blasphmy and brings destruction upon our own souls 2. Vers 1. Two full years Amnon sleeps in security before his incestuous fact is punished whereby we see 1. The Lords long suffering patience all this while which he abused and should have led him to repentance And 2. albeit sinners through Satans subtilty lie sleeping in security yet the Lords justice and their deserved punishment sleeps not but though he come with leaden feet yet he comes at last with an iron hand to crush them in pieces 3. Amnon had escaped punishment which David as the Magistrate ought to have inflected impartially according to the Law which was one of the causes of his security but he could not escape that punishment which God in his just judgement had ordained for him therefore let none though never so great Princeâ— as Amnon was or others dreame of impunity for sinne for assuredly howsoever they may escape the hand of man the hand of God in his own time shall reach them 4. Absolon had all these two years harboured in his heart this hatered and inveterate malice which he had against Amnon and which now he was to put in execution whereby we see where Satan once gets possession of the heart as he got also of Cains and Iudas he will never rest till he bring that wicked seed sown and rooted there till a full harvest perfection as he did this inveterate hatered of Absolons towards Amnon Which ended in a cruell murther And that evill determined courses die not as oftimes the good does Before their performance 5. Absolon invited all the Kings Sonnes to a banquet and in speciall Amnon whom he intended to murther as we see Vers 26. So that it is no new thing to see foulest practises varnished over with fair pretences as in that fact of Simeon and Levi against the Sechemites the fast indicted by Jesabells means for killing of Naboth and here Absolons inviting of Amnon to a feast intending to murther him This also is the practise of Satan in tempting to sinne he layes before them pleasure or profite and the like and invites them as it were to taste and take of these baits intending their destruction as it is 〈◊〉 〈…〉 decipit auceps whereunto we oppose omnibus esca cibis â—râ— sâ—besse puta 6. Vers 25. King David being also invited to this banquet refuses to go but he blessed Absolon who was accursed of God and going about a cursed and 〈◊〉 fact Which teaching us that man blesseth in vain where the Lord blesseth not and therefore Children should earnestly desire that with parents blessing which is onely optative the Lord would joyn his blessing which is operative and so carry in a holy course of life that the one may concurre with the other 7. Vers 27. After that David had denyed that Amnon should go yet through Absolonsâ—ressing â—ressing he consents at last that he and all other his Sonnes should go Where we see what importunity doth produce and especially by servent and frequent prayer and waiting what is produced at the hands of God our heavenly
Rehâ—boant and his young Counsellours And here David and Joab whereas it was better when Saul was counselled by Samuel David by Nathan and Gad that Achab had been guided by Eliah Rehoboam by the old Counsellours and when the good Kings of Judah were ruled by the true prophets for then was the estate of the republick happy and prosperous 21. Vers 22. Joab humbly thanks the King for fulfilling his request though in an unlawfull thing that as we heare hereafter tended to his hurt vers 30. How much more then should we be humbly thankfull to the King of Kings who so often fulfilleth our requests in pardoning us and in many things that tend to our good here and eternall salvation hereafter 22. Vers 23. Joab being the Kings Generall of his Armies goeth himselfe to Geshur and with great solemnity brings back Absolon to Jerusalem who should rather have suffered death there for the murther of his brother then to have been so honoured But oftimes this is the custome of the world that vertue suffers when vice is rewarded Whereas the duty of the Magistrate is to cherish vertue and chastise vice as is said tolle malos extolle pios These being the two pillars of a Common-wealth the reward of vertue and punishment of vice else who shall follow the one and flie the other 23. Vers 24. Davids condition upon which he grants to Absolons reduction that he should turne to his own house and not see his face Proceeds from worldly prudence to please the people like Sauls sparing of Agag and the best of the cattle for sacrifice but was contrary to the law of God any such mitigation which required that the murtherer should dye the death and the land thereby be purged of blood Which should teach all Magistrates to make Gods Word and the lawes to be the rule of their actions in punishing of vices and not to dispence with Gods law through humane policy and wisdome 24. Vers 25. Absolon is here commended for his beauty of body which was outward but wanted that inward beauty spoken of Psal 45. 13. and 110. 3. And without which the outward is but like a ring of gold in a swines snout Whereas beauty with vertue especially humility and chastity is like a pearle in a gold ring Wherefore let every one that has bodily beauty seek for the inward beauty of grace and vertue as Joseph had without which it will be more hurtfull than profitable as we see in Dinah and Tamar and here in Absolon And such as want bodily beauty strive to have spirituall beauty that so they may be like the vine which though it want outward beauty yet brings forth most pleasant and comfortable fruit 25. Vers 26. Absolom takes inordinate delight in his haire whereby he fostered that which in the end was his own destruction it being as the rope that hanged him Where we see that it is the just judgment of God that worldly things wherein men inordinately delight become the occasion of their destruction as riches honour wit eloquence strength beauty and the like therefore let men to whom God has given any such gifts pray to God for the right use of them to his glory and their own good and that they be not like the rich foole or Haman Achitophel Tertullus Sampson or like Absolon here II SAM Chap 12. from the 1. verse to the 13. FOllowes the second part of the Chapter which is Absoloms reconciliation to his father David wherein is set down the time towit after two yeares dwelling in Jerusalem 2. The instrument which he uses to procure his reconciliation Who is Joab the same man that had procured his former reduction from Geshur 3. The manner how he uses Joab 1. By sending for him twise And 2. When he would not come by causing his servants to set his barly field on fire that what intreaty could not do coaction might enforce 4. Is set down Joabs coming unto him and asking the cause why he should have caused his servants to set his field on fire Whereunto Absolom answers that it was only by way of Stratagem because when he sent for him he would not come therefore he thought upon this occasion that he would not faile to come And then he laies out the cause why he sent for him which was to make known his condition to the King which he affirmed to be more tolerable in exile in Geshur than in that domestick exile from his fathers presence which he either desires or else that he would put him to a legall triall and kill him if he were found culpable In this offer confiding partly in his innocency who had done nothing but that whereunto he was provoked by a notable injury and partly confiding in his Fathers indulgence and clemency whose heart and affection he understood was towards him though he restrained his countenance for a time from him as Ioseph did from his brethren And 5. followes Ioabs delivery of his commission to David and thereupon as the event Absoloms reconciliation to his Fathâ—r who in token thereof as the custome was kissed him Having externally given all due reverence to his Father against whom notwithstanding inwardly he had hatch't a monstrous rebellion against both his life and honour as we shall shew God willing in the next Chapter OBSERVATIONS 1. V. 26. ABsoloms ambitious heart is mightily grieved as we see V. 32. That he is restrained from the court the Kings presence Which shewes us the torture and disquiet of proud Spirits that cannot attain to their ambitious desires so that it may be said of pride as is of envy Intactis vorat ossibus medullas and that it is a punishment to it self whereas the wise man sayes Bene vixit qui bene latuit As also what torture shall it be to be deprived of his presence for ever who is the King of Kings and of that fulnesse of joy that is therein Psal 16. 11. 2. Vers 30. Absolom extorts by force and violence what he could not obtain otherwise Wherein we see the nature of Tyrants that where they cannot allure men to meddle with them in ill courses they menace or oppresse them as experience teaches And so does enforce them 3. Absoloms servants do as their Tyrannous Master commands them and burne Ioabs barly field Where we see a new example of a wicked Master and of wicked servants as we saw before in the murther of Amnon 4. We see here likewise that Ioab receives a just recompence at the hands of Absolom proceeding from Gods just judgement punishing men who with dispensing with a good conscience and in ill courses or causes seek to pleasure the wicked 5. Vers 32. Where Absolom sayes If there be any iniquity in me let the King kill me We see the blind and impenitent heart that was in Absolom that having committed such a vile murther on his own Brother in such a treacherous and base way yet would plead innocency that there was
and for Davids in numbring of the people 4. Davids answer and election contains 1. His perplexity and strait whereinto he was put 2. His choyce of the Pestilence And 3. the reason of his choyce from the greatnesse of Gods mercy Thirdly followes from the 15. vers to the 18. The execution of the plague and staying thereof wherein we have 1. From whom it is sent towit the Lord. 2. How long it continued 3. How many dyed thereof towit 70000. men 4. By whom the execution was made towit by an Angell 5. The Lords staying of the destroying Angell 1. When and where towit when he was stretching his hand upon Jerusaleâ—â— to destroy it 2. How by the direction of the Lord saying It is enough stay thine hand 3. Upon what ground towit the Lords compassion and repenting him of the evill And 4. Where this Angell was towit By the threshing floor of Araunah Now the Lord is said to repent of the evill towit of punishment as is said There is no evill in the City which the Lord does not not properly but per anthropopatheiam when he does that in mercy what men use to do when they repent of any evill that they have done and forbear the same Fourthly followes for the ceasing of the plague and after the former direction of the staying thereof Davids prayer humble supplication wherein we have 1. The occasion thereof towit his seeing of the destroying Angell who being an invisible spirit yet appeared in a visible shape at this time to David as the Angels did to Abraham Lot and others 2. Davids humble confession of his sin that he had done wickedly 3. His cleering of the people of any guiltinesse towit in this his fact and sinning whom he calls sheep for innocency and relating to himself who was as their shepheard and ruler And 4. his preferring their safety to his own and his Fathers house and desiring that the Lord would transferre the plague and punishment rather on him and it than any wayes to let it lie on them Whereupon the Lord who sent first a sad message to David by the same messenger Gad gives him now a comfortable assurance of mercy and deliverance of his people from the plague of Pestilence and in testimony of Davids thankfulnesse for the same Gad by a warrant from God directs him to erect an altar to the Lord in that very place where he saw the destroying Angell towit In the threshing floor of Araunah the Jebusite Which thing David readily went about to perform as the Lord had commâ—nded sayes the text although it was Gad as the messenger who spake unto him and for this end went up to the floor of Araunah conferres with him byes the floor of him erects the Altar offers thereon burnt and peace offerings and so the plague was stayed from Israell Wherein we have to consider 1. Who this Araunah was 2. Where was this place 3. Why this Altar was erected 4. Araunahs liberall offer and his pious prayer 5. Davids modest refuseall and the cause thereof with his buying of the floor and Oxen and the price thereof 6. Davids building of an Altar and offering thereon And 7. the happy successe that followed hereupon towit the staying of the plague of Pestilence 1. As for Araunah he is called by Nation and pedigree a Iebusite or Cananite but now a Proselite and of the Iewish religion as may be seen by his offer and prayer 2. This floor was on mount Moriah and therefore it is said that David went up to it 3. This Altar was to be erected that the plague might stay from the people 4. Araunah therefore for the service of God and good of his people and love to the King and especially as a presage of the vocation of the Gentiles liberally offers not onely his threshing floor freely but also his Oxen and threshing instruments and instruments of the Oxen as their yokes and such like for wood which liberality of his is extolled highly that he did this as a King to the King Who notwithstanding modestly refuses it upon this reason that according to the Law a man must offer to God of that which is his own and therefore 5. Buyes it and the Oxen for 50. shekells of silver whereupon 6. David offers having built the Altar burnt offerings and peace offerings for expiation of Gods wrath and propitiation And so 7. this was the successe The Lord was intreated for the Land and the plague ceased Not that this is to be referred to these sacrifices as the cause but by way of Metonymie When the name of the cause is transferred to the effect OBSERVATIONS 1. V. 10. IT is said That Davids heart smote him after he had numbred the people Whereby we observe the difference between the wicked the Godly that albeit the Godly sin yet they lye not still impenitently in sinne and security as the other do but by grace and repentance they rise againe and their hearts smites them for the sinne which they have committed as we may see here in David in Hezekiah Peter and others 2. We see here likewise that the committing of sinne is like John's eating of that little book Revel 10. 10. Which was sweet in his mouth but thereafter bitter in his belly or like those locusts Revel 9. 8. Who had alluring haire as women but had Lyons teeth that bite and Scorpions tailes which stinge even so sinne in the committing thereof is pleasant but in the end when the conscience is awaked is painfull as Manassah Mary Magdalen and David found both in the matter of Vriah and this Who therefore would eschew the sower of sinne both here and hereafter let them eschew the poysonable sweet thereof 3. Davids heart smites him after the numbring of the people which was after nine moneths and more Where we see as it is Satans policy when he has moved men to commit sinne so thereafter to lull them a sleep in security even so that the Godly when they have sinned may lye a long time in this sinfull sleep before they awake as David did in the matter of Vriah till the Lord by Nathan awaked him and as here he did in the numbring of the people therefore as our first care should be not to sinne so our next care and prayer to God should be that if we sinne he us suffer not to lye still in security with impiety joyning impenitency 4. In Davids confession saying he had sinned greatly and done very foolishly We see that he neither excuses his sinne as our first parents did nor extenuates his sinne as Saul did in sparing Agag and the cattle nor defends his sinne as Simeon and Levi did but rather aggravates his sinne that he had sinned greatly This being the practice ever of them who are truly humbled and this being the best â—and only way to obtaine pardon as we see in the example of the Publican and parable of the returning Prodigall and of David in this