light is comfortable so they may be comfortable instruments for the good of their people And as lights and lanternes goe before and leade as the fiery pillar did Israell in the wilderness and the starre the wise men so they may go before in a Godly and good example and not be as darkness by the contrary 31. In David and his servants victory at last over all those gyants that invaded them We see that bodily abilities are not to be trusted or gloried in and that there is no wisdome also nor strength against the Lord nor them for whom he stands As we see Rom. 8. 38. As likewise we see what the Godly and they who trust in him may expect against all their most mighty or malicious enemies to wit deliverance and victory in the end So that they may say with the Apostle Rom. 8. 31. and 37. If God be for us who can be against us Nay in all these things we are more then Conquerours through him that hath loved us II. SAM Chap. 22. from the 1. Verse to the 21. IN the former Chapters we have set down Davids many victories against his divers and potent enemies both forraine and domestick After which when he enoyes peace in the end of his raigne he praises and extolles the goodness of God towards him So that as he began his kingdome with prayer as his sonne Solomon also did so he closes and concludes the same with praise these two religious exercises being the Lords prerogative Psalm 50. 15. Which song of praise in this Chapter is coincident both for matter and words with the 18. Psalm in the exposition whereof we mind not therefore copiously and accurately to insist and which we remit to the many worthy Divines who have written upon the book of the Psalmes but generally to illustrate the matter proponed in this Chapter so farre as is requisite for the continuation and more clearing of the history The purpose then of David in this Psalm is to praise God for his many deliverances and victories over his Enemies bearing the type of the trophe's that Christ and his Church shall in like manner obtaine over all his and their Enemies And because the matter proponed here is high mixed and of great variety and therefore hardly can be reduced to an uniforme method yet for facility and instruction we divide the sam into a Preface a proposition a confirmation and a conclusion The preface is the inscription of the Psalm vers 1. The proposition is the commendation of the omnipotent power and gracious favour of God towards him to the 5. vers The confirmation and probation thereof is taken from two arguments the one is from the commemoration of the power and mercy of God delivering him from his Enemies amplified from the 5. vers to the 29. the second is from the narration of the victories given to him over them from the 29. to the 47. vers Whereupon he inferres the conclusion that therefore he will praise God serve him and call upon his name for all his benefits past present and promised to his seed forever and will make a perpetuall profession thereof and leave the example of the same to his posterity for their imitation Concerning the Preface which we supply from the inscription of the 18. Psalm it containes five things 1. The Author 2. To whom it is directed 3. The nature thereof 4. The time when it was composed And 5. Upon what occasion First then the Author is David who albeit he had other glorious styles yet he chooses this as the most honourable to be the Lords servant professing in humility and truth his subjection to God whose Vicegerent he was over others He is called therefore the servant of the Lord in respect both of his publick estate as all Kings are called Rom. 13. 4. And by whom they raigne as also in his private estate common with all others that are Godly and serve him 2. He to whom this Psalm is directed is to the chiefe musitian who was over the others who were appointed both by voyce and instruments to praise God melodiously in the Temple of Solomon and thereby implying the dignity of this excellent Psalm 3. The nature of this Psalm is Eucharisticall or a song of thanks-giving used to be sung after victories or benefits received such as were the song of Moses and Miriam of Deborah and Barak the women of Israell after the killing of Goliah the song of Simeon 4. The time was when David had peace within and without his Kingdome which the ungodly abuse to insolency lust ease excesse and the like 5. The occasion is his deliverance from all his Enemies and especially his most mighty and capitall Enemy Saul which occasion wicked men would abuse to their own glory and ostentation and not to Gods onely as here doth David Next in the proposition we have 1. Davids profession of the Lords goodnesse towards him in preserving him from all his Enemies exalted and amplified by eight severall Epethits whereunto he compares God as not being able sufficiently by one or a few to expresse his thankfulnesse and the Lords goodnesse 2. We have the meanes whereby he procured the Lord to be so gracious which is prayer and therefore Davids resolution to continue in that holy exercise from two arguments 1. Taken from Gods dignity as worthy to be praised and therefore also to be prayed unto 2. From the utility that should redound to himself thereby towit that thereby he shall be saved from all his Enemies The exalting and amplifying of the Lords goodnesse by the Epethits which he ascribes unto him are Metaphoricall And 1. He calles him his Rock 2. His Fortresse 3. His Deliverer 4. His Shield 5. The Horne of his salvation 6. His Tower 7. His Refuge And 8. His Saviour whence he gathers 1. That therefore in him he will trust Vers 3. and 2. That he will call upon him Vers 4. First then God is called a Rock and by application of faith his Rock 1. Because men take refuge when they are persued to Rocks as we see Judg. 20. 47. The Benjamites did to the Rock Rimmon and so Cant. 2. 14. The Spouse is said to be in the clifts of the Rock 2. Because wise men who would build upon a sure foundation which can neither be undermined nor overthrown by storm they build upon a Rock which indeed is Christ Jesus against which the gates of Hell shall never prevail and he is also that Rock spoken of 1 Cor. 10. 4. Which affordeth to us in the Wildernesse of this World spirituall drink and refreshment whereof he spake to the woman of Samaria Joh. 4. 14. 2. He calleth God his Fortresse from a Metaphor of strong holds whereunto men have their recourse in time of warre placeing therein their safety from their persuing or assaulting Enemy and which the Lord proveth to be to all such who put their trust in him 3. David calleth God his Deliverer from
of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
workers Pharaoh therefore in his Court shall bring up Moses to be a deliverer of Israel and Achab shall entertaine in his house an Obadiah to be a hider and feeder of the Lords Prophets Out of Sauls bowels also shall a Jonathan proceed to comfort and preserve David and Haman himselfe shall decree and performe the honour to be done to Mordecaj whom he thought to have hanged yea Tatnaj and his associates shall not only be commanded not to hinder the work of the Temple farre contrary to their expectation but also injoyned to further and furnish it Ezra 6. 8. And out of Balam's mouth who was sent for to curse Israel a blessing shall proceed whether he will or no. 2. In that Abner sheweth it was their former suit to have David we see what it is to have a just cause even the Lord will incline the hearts of men whom we know not and who seemed adversaries to favour the same as Israel did here Davids title though they were under Ishboseth Therefore saith Salomon when the waies of a man please the Lord he will make also his Enemies at peace with him for the Lord hath the hearts of men in his hands and turneth them which way he pleaseth 3. We note likewise in Abner damnable hypocrisie in making Scripture serve his turne and abusing Gods Word to sell Ishboseth and buy David which the Apostle calleth cauponari verbum dei and under a pretext of reverence to Gods ordinance which hitherto he had neglected and of obedience to the Lords appointment now concerning David he will alleadge a divine warrant out of malice against Ishboseth seeking his ruine and his own promotion this was the fault of Simeon and Levi so odious to Jacob and the practise of Satan in the tempting of Christ and the followers of this divelish and detestable example are they who cloake their particular affections and ambition with Gods Word and will make religion to serve their appetite in favour or seade to destroy or preserve not considering that as a heavy curse abides on them who adde or impaire so likewise doth it on those who throwe and abuse the same let holy things then be holily used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Gods Word to be forced to serve man yea worse to serve sinne and Satan and for wicked ends 4. In the contracting of this amity with Abner we find not that David consulted with God as he had formerly done Chap. 2. therefore the success of this is not as the former but matter of griefe through Joabs fact ensueth unto David Whereby we learne not to relye upon the arme of flesh or in purposes of any importance to be unconsulted with God who more clearly manifesteth now his will in his written Word then ever he did before by Prophet or vision so that we need not to goe farre but to the testimony and to the word which is amongst the midst of us else look for no happy success in the end The cause of all sinne and punishments for sinne is and hath ever been the omission of this duty amongst all sorts and degrees of men when not making God their direction they have fallen in his correction and despising his counsell they were defrauded of his comfort 5. Vers 20. David likewise here entertaineth and confederates with a wicked man which society of the Godly with the wicked hath ever been displeasing unto God as in the alliance of the posterity of Seth and Kain which procured the deluge is most evident and not only in the law was afterwards prohibited but by sundry examples made most apparent as in that covenant made between Benhadad and the King of Israel Of Jehosaphat with wicked King Ahab Salomons affinity with the King of Egypt Hezekiah's familiarity with the King of Babylon with sundry others and Davids league here with a treacherous Abner 6. Vers 21. In Abners pollicitation to David at his departure we see not only his arrogant self-confidence noted before but likewise that there is nothing more perillous than to put wicked men in places of great credit therefore Achitophell Davids counsellour giveth counsell against him and for Joabs authority in the camp David dare not execute Justice for the blood of Abner So Haman had almost brought Ahasuerus in a fearfull guiltiness of bloodshed And Rehoboam's wicked young Counsellours made him loose his kingdome The Roman Senat was likewise troubled by this meane And the accident by Phocas Author of the Popes creation 7. In like manner we see that the pusillanimity of a Prince makes hardy Rebells therefore Abner knew well enough that Ishboseth who durst not answer for timourousness his words of proud threatning Vers 11. doth farre less seek to repress his deeds of this his headstrong practising In a Prince then the foxes wit to rule wisely and Lyons heart to rule valiantly should ever dwell together parcere subjectis debellare superbos politick carriage and polemick courage being as two twinnes which like Gemini should be in a Princes Zodiack 8. And in regard as is probable by wine and good entertainment his courage was the more stirred up so to brag and presumingly to speak having attained likewise to Davids favour and high account in being royally banqueted Let us learne in prosperity not to be insolent but look for alteration as in the examples of Haman Balthassar and Alexander their banquetings was seen II. SAM Chap. 3. from the 22. verse to the 28. THe former part of the Chapter after the generall proposition of the history having contained the five severall means whereby the house of David waxed stronger and the house of Saul weaker This next part containeth the treacherous murther of Abner by Joab which may be accounted a sixt meane whereby the house of Saul is weakned and Davids house strengthned in having a new reconciled enemy taken out of the way and who being full of levity would hardly have proved faithfull together with Davids solemne purgation of himselfe from the guiltiness of the fact and his deploration of the forme of his death In the history of Abners murther we have to be considered 1. Davids estate at that time 2. Joabs acting of the fact described from the occasion motives manner of doing and event thereof And 3. Abners simple imprudency after his returne committing his life in a secret conference to an unreconciled enemy Concerning David and his estate the text sheweth that his Army was in the warres as is supposed against the Philistines without and within in like manner was exercised in obviating the practises of the contradictory Authority of Ishboseth and his followers so that David is troubled both with intestine and forraine Enemies while as yet he is only King of Judah and moreover the fact of Joab in this murther appeareth to have a more perillous consequence leading to the eversion of Davids whole estate present and rejection from the promised Kingdome by God and expected by Abners
that promise made to Abraham of the holy Land of his seed in whom all Nations should be blessed and multiplying thereof Of the whole possession of that land made to Israel in the desert deferred till the reigne of David of the reducing of the people out of Babylon after 70 yeares Davids inauguration here and as in our owne daies is commonly found in the experience of the estate of many good men and Princes 2. In the example of David patiently abiding the Lords leasure and in adversity neither doubting nor grudging neither using any unlawfull means we have the generall rule of the behaviour that the Godly should learne when they find themselves in the like condition in good causes which God hath promised to bless and in following of the same albeit the promise be slowly performed and the middes be troublesome let them not think that God hath not a care over them neither grudg as do impatient men neither doubt as do the weak in faith neither use unlawfull seconds as do the worldlings neither despaire as do the reprobate but following the examples of David Abraham Moses Joshua Daniel the Apostles and such assure themselves upon the conclusion of Christ that heaven and earth shall perish but one jot of Gods promise shall not alter and remember what Paul saith Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God which is in Christ Jesus and that all things in the end shall work together for their good who love him 3. Vers 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David and albeit they had the word amongst them yet it was not followed because they wanted the inward perswader till now who is the holy Ghost so that the kingdome of David riseth not by violence and compulsion but by the inward perswasion of the holy Spirit whereupon we inferre in the generall literally and then mistically that the hearts of subjects to temporall princes are in the Lords hands to harden or mollifie them as he thinketh expedient to shew in them his favour or his wrath to their superiours and therefore if they will have obedience of their subjects let them subject their scepters to the obedience of God for he will honour them that honourt him and they that despise him shall be despised and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours so the rebellion of inferiours is a token of Gods ire against their Magistrates 4. As this is true in Davids temporall so it is true in Christs spirituall kingdome for it is not the externall hearing that moveth the heart albeit that thereby the incredulous be made inexcusable but it is the inward operation of the Holy Ghost which inwardly perswadeth and draweth the heart as the Loadstone doth the iron to the obedience of the Lords Word and so erecteth the kingdome of Christ into the soule of man No marvell then that the greatest part of the world remaine in infidelity and wickedness albeit Gods Word plentifully sounds in their eares because as a sound only there it evanisheth And as a feeling power descendeth not in the heart to take root downewards and bring forth fruit upwards as Christ therefore spoke of his body Iohn 6. 63. So it is the spirit which quickneth the Word without the same profiteth nothing 5. In this occasion and election or inauguration of David we inferre the generall rule of electing of Magistrates as well in regard of his qualities and forme of election as of the end wherefore he is to be elected As for his qualities 1. He must not be a stranger in birth much less in religion but must be of a conjunction naturall and spirituall with them whom he governeth otherwise there can be no sympathy nor symbolizing between â—hem 2. He must be able to governe which is called here to leade out and in Next the forme of his election should be by common and voluntary consent according to the constitution of the state and oath or obligation of right administration the rule whereof should be the Law of God and positive constitutions of the realme And last the end should be to feed the people caring that they be spiritually fed in the food of life and temporally that they be not spoiled or bereft of their meanes of the life corporall to be their guider protector father patron and to have a regard to all their necessities as the good pastour hath to his sheep and the Father to his family 6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them then they are urged by him to give unto him the government for he saw that it was not so much honos as onus teaching hereby all those who are to undertake any function in Church or Commonwealth not to runne before they be sent nor to thrust themselves in at the window till they be lawfully let in at the doore and as they have the inward and effective calling of God fiting them for the work so to expect the outward and declarative calling of man suiting them to the work The Lord will therefore give wisdome and skill to Bezaleel and Aholiab but Moses must call them 7. Vers 3. The covenant of mutuall observance of duty which they make it is before the Lord who did heare not only the words of their league but did see the sincerity of their hearts therein and whom they acknowledged not only as a solemne witness to beare record but as a just judge and severe revenger of the breach So before this same Lord we ought to consider that both we and our secretest actions yea the very thoughts of our hearts are patent and as in his presence whose al-seeing eye beholdeth all things watchfully we ought to walk fearing to speak or do either wickedly or hypocritically seeing as Elisha said to Gehezi his heart goeth ever with us and he will make no other but our own wickedness to find us out 8. Vers 4. In the Chronology of Davids life and reigne as we see that the people get a great benefit from God in having a Prince given them of ripe age experience and ability to governe being 30 yeare old when he began to reigne where women and Children are given in Gods wrath so on the other part we see also that long life and a prosperous government in a Princes person is a great blessing likewise and old age as Salomon saith is a Crowne of Glory when it is found in the way of righteousness therefore honour thy Father and Mother saith the Lord that thy daies may be long in the Land which the Lord thy God hath given thee the long life is a reward and the contrary as a punishment is denounced against the house of Eli 1 Sam. 2. 32. II. SAM Chap. 5. from the 6. Verse to the 11. THe first
used by David and the Philistines in their proceeding David enâ—uiring of the Lord and the Philistines confiding in their multitude and idols which shewes that the godly in all their troubles or enterprises consult with God and his mouth and rely upon him whereas Idolaters confide in their Idols and have their recourse to creatures and rely on the arme of flesh as in 88. the Spanish did in their invincible Armado 4. Davids faith and obedience is seen herein that as God directs so he obeyes not fearing the greatnesse of the Philistines host and on the Lords word he builds his confidence as we should in like manner ours 5. Vers 20. Though David smote them yet he ascribes all the victory only to God saying The Lord hath broken out upon my Enemies as a breach of waters such is the humility of the Godly looking ever up to the Lords hand giving him the glory of all 6. The calling of the place Baal perazim or the breach of waters or plain of breaches shewes that the godly desire ever to keep in fresh memory the mercies and deliverances that hee gives unto them Psalm 103. 1 2. 7. Also we see as the Psalmist speaks though many be the troubles of the godly yet the Lord delivers them out of them all 8. Vers 21. Whereas there they left their images and David and his men burnt them we see 1. the vanity of idols that can not help in the day of distresse as in 88. and 2. We see what should be done with idols as the Lord hath commanded Deut. 7. 25. 9. Whereas Vers 22. the Philistines yet again came up againsâ— David we see 1. the restles and irreconciliable malice of the wicked driven on by Satan which they have against God and his Church 2. how blind they are in not seeing by their former experience that the hand of God was against them and made a breach upon them 3. We see that Satan leades men in wicked courses to their own destruction in the end 10. Vers 23. David will do nothing without direction from God and consulting with him this being the onely sure way to prosper which wee also should follow and therefore the Lord readily answers and directs him of new what he should do 11. Vers 24. The Lord not onely directs what David should do which he obeyes but it is said that the Lord should go out before him to smite the host of the Philistines which is a great comfort to the godly who follow Gods direction that his powerfull presence as their generall marches before them to prosper them and overcome their Enemies as it is or may be a terrour to their Enemies Josua 5. 14. 12. God fights for David both by ordinary and also extraordinary means as the shaking of the tops of the mulberry Trees whence we gather how impossible it is for man to fight against God and his Church seeing he is the Lord of hostes who hath so many armies and by the most contemptible of his creatures is able to overthrow the most mighty as we see in the plagues of Egypt the Rams hornes their sound against Jericho Gideons pitchers Herods lice and here a shaking of the tops of Trees A comfort as is said to such as fight under such a Captain and his colours as it is a terrour to his Enemies and such who rise up against him or against his Church II. SAM Chap. 6. from the 1 vers to the 17. and 1 CHRON. 13. IN this Chapter is set down after Davids establishment in his Kingdome and victories over his Enemies his Religious disposition and testimony of his thankfullnesse to God by fetching the Arke of God from Kiriath Iearim to his house now in Sion and the severall passages that fell out therein which History is likewise set down 1 Chron. 13. This generall argument of the reduction of the Ark from Kiriath Iearim house of Aminadab which all the time of Sauls raign had been neglected is divided in two heads The one is Davids care to establish it in his house at Sion the second is the impediment that hindred the same for a time with his prosecution of his godly intention afterward till he brought it to perfection But before we proceed it is necessary that we speak somewhat of this Arke it self what it was how it is called and what was the use and signification thereof As for the first it was a chest of Shittim or fine wood overlaid within and without with gold as we see Exod. 25. 10. c. The cover whereof was called the propitiatory whereon stood two Cherubims of Gold looking and streatching their wings one towards another and wherein was kept the two tables of the Law Aarons rod that flourished and the pot of Manna 2. It was called as vers 2. by the name of the Lord of hostes being onely a sign of his presence where we see by way of Sacramentall speeches the signe getting the name of the thing signified as circumcision is called the covenant and the Lamb the Passover as likewise Baptisme the Laver of regeneration and the bread in the Lords Supper Christs body c. 3. The use thereof was to represent Gods presence with his people and from between the Cherubims to declare his will and oracles 4. The signification thereof was 1. It was the keeper of the Tables and Testimony and so is Christs Church the keeper of the Scriptures to them the oracles of God being committed and the same being the Pillar of truth 2. In it was also the pot of Manna and Aaronsâ—od â—od and so is the spiritual food of Doctrine Sacraments and true exercise of Discipline iâ— Christs Church 3. The propitiatory covered the Arke and sâ— doth Christ our propitiation his Church by protection anâ— covering of all their defects and infirmities 4. God manifested hiâ— presence with the Arke and so doth he ever with his Church 5. The Cherubims stood above it continually and so doth thâ— Angels as ministring Spirits attending the same 6. The oracleâ— of God were heard from this onely and so is his voyce to be heard in his true Church onely 7. it was moveable ever in the Wildernesse till at last it was setled in Solomons Temple and so is the Church restles in this World till it rest at last from its labours in Heaven Rev. 14. 13. Now the first beginning of this Religious work in reforming Religion and setling his Arke in Sion who had setled him in his Kingdome he takes it from a publicke assembly of 30000. of the chosen men of Israel with whom he deliberates and whom for the better and more solemne performance he associates like a prudent as well as a pious Prince But in the performance and bringing of the Arke from its place where it was the commandement of God is not remembred which was that the Levits should carry it on their shoulders but they imitate the example of the Philistines 1 Sam. 6. Who
Likewise we see that the Ark brings death and destruction to Vzzah but as after blessing to Obededom even so the right use or abuse of the Word and Sacraments brings the like to the right users or abusers thereof And we should feare with a prophane heart and hands to come and touch that holy Sacrament that is called Christs body and blood as the Ark was called the Lord of hostes 10. Vers 8. This sad accident produces in David 1. Grief or displeasure that the Lord had been so offended and made such a breach upon Vzzah And 2. Feare to bring the Ark of God at that time to his house at Sion Where we see 1. Davids Godly griefe that God should have been grieved at that which Vzzah unwarrantably had done against the Law which did inhibite that the Levites should otherwise carry the Ark but upon their own shoulders and not touch it otherwise but only by bearing it by the instruments and barres appointed for that purpose 2. That God should have been moved by their not taking heed to his ordinance and sinning thereby to have smitten Vzzah by so sudden and unexpected death which shewes 1. The griefe that Godly men have at the offence of God which is exprest Ezek. 9. 4. Jer. 9. 1. and Psal 119. 136. And 2. The sympathy that they have with others who for their errours are justly punished or chastised by the hand of God as fellow feeling members of one body And 3. How by the punishments of others they are instructed and feare to commit any like offence whereby Gods anger may be kindled against themselves 11. Whereas in remembrance of that punishment inflicted on Vzzah he called the name of the place Perez-Vzzah or the breach of Vzzah We see that not only the testimonies of the Lords mercy towards the Godly and their deliverances should be remembred but likewise the testimonies of his justice towards offenders The first to tye us to his obedience as by love cords the other to terrify us from offending his divine Majesty as we see Psal 119. 120. 12. Vers 11. This feare that David had of carrying the Ark at that time to his own house makes him to carry it aside to the house of Obed-Edom a Gittite where it remained three months during all which time the house of Obed-Edom was blessed To teach us that where religion and the Word of God and Sacraments gets footing there is and will be the blessing of the Lord as when Jacob was with Laban Joseph in Potiphars house and the widdow of Zarephath for her sustaining of Eliah Much more also is that soule blessed where Christ himselfe is suborned or his poore members 13. Vers 12. and 1 Chron. 15. 25. Where upon the report of the Lords blessing Obed-Edoms house because of the Ark. David of new againe enterpriseth the bringing of the Ark unto his house in Sion We see that good purposes should never be left off altogether although they find some rubs and impediments â—ast in the way through the policy of Satan or mens obstructions 14. One maine cause of this renewed enterprise is the report of the Lords blessing of the house of Obed-Edom not that David envyed the same but that he was desirous to be partaker of this blessing of the Lord by harbouring the Ark in like manner in his own house at Sion Which shewes the disposition of the truly Godly like Iacob they will wrestle for the blessing of God and will endeavour by all meanes and above all things to have the Lord to blesse themselves and their families and have the light of his countenance to shine upon them as Psal 4. 6. As also we see that it is good to be in a Godly family for there is the blessing of God 15. Vers 13. In the carrying of the Ark now this second time from the house of Obed-Edom to the Citie of David we see the former errour amended that the Levites bore the same as the Law commanded and therefore it had the better success Where we see that it is a token of great wisdome and grace to consider wherein any errour has been for which God has been angry and punished a land or persons and when they have found out 〈◊〉 same as Achanâ— fault was to redress the same as is done here 16. It is said likewise that when they that bare the Ark towit the Levites had gone six paces David sacrificed Oxen and Fatlings being mindfull of the Lords anger that burst forth in a temporall judgment against Vzzah for his errour that the Lord by these legall Sacrifices might be appeased if any like errour or provocation ignorantly should fal out in this second bearing of the Ark from the house of Obed-Edom as we see the like practise of Job 1. 5. Which teaches us to be still in feare to offend God in the meanest measure or manner and by a watchfull care so farre as in us lyes to prevent his displeasure 17. Vers 14. David also danced before the Ark girded with a linnen Ephod white being the colour of joy and linnen being light for use Which fact of his was extraordinary and therefore not to be imitated His dancing being a signe of the great joy of his heart upon this extrarodinary action of bringing the Ark from the house of Obed-Edom to his own house and this linnen Ephod not being a priestly or leviticall vesture but a covering of his royall under-apparell made of linnen like to an Ephod to witness his humility as we see Vers 22. And that he thought no disgrace in the Ephod as many do the office of the Ministry Whence we see also that with spirituall rejoycing and with humility the performance of religious duties should be but not from extraordinary outward practises to argue for the like ordinary performances that by Davids dancing before the Ark immodest lascivious dancing should be authorized which is for exciting of lust or other sinfull ends as that dancing was of Herodias daughter 18. The joy and rejoycing that is made by the King and people at the bringing up of the Ark shewes us what is and should be the right cause of the Godlies rejoycing even the establishing of Gods true religion from the highest to the lowest and not in things unstable and transitory as Nebuchadnezzar's storring was and the rich foole of the Gospell but let him that rejoyceth rejoyce in the Lord for there is nothing but this wherein we may not rejoyce either unmeâ—sureably or unseasonably but in spirituall joy we can neither be out of time nor measure II SAM Chap 6. from the 17. verse to the end FOllowes now the fixing and establishment of the Ark in his place at Sion which David had prepared for it his sacrificing to the Lord and his blessing of his people and royall beneficence towards them after the performance whereof when he came into his house to bless his houshold likewise He finds a new matter of griefe and indignation
ministred unto him by a prophane woman the daughter of a prophane Father Michal his own wife and Sauls daughter who first Vers 16. despised him in her heart for dancing before the Ark. And next bursts â—orth now in open and unreverent upbraiding and mocking him is if in doing as he did he had forgotten royall dignity gravity and sutable carriage and had made himselfe contemptible to the very lowest and basest of his people even the hand maids of his â—ervants and behaved himselfe not as a King but as one of the most rascall multitude or as one of the vaine fellowes shamelesly â—ncovereth himselfe Whereby she not only sheweth her proâ—hane irreligious disposition towards God and his service but â—er audacious irreverent and unbeseeming miscarriage both as a subject to her sovereigne and as a dutifull wife towards her husband for which she justly receiveth a sharp check and a bitter reply from her husband and a sad punishment of barrenness inflicted upon her from God to the day of her death OBSERVATIONS 1. V. 17. DAvid makes his Pallace a Sanctuary by setting in it the Lords Tabernacle and Ark of the Covenant a good example for all Princes and others to follow in advancing of religion and to make their house like a Church or house of God by setling religious exercises therein of the Word prayer and praising of God and a suteable religious practise as the Lord praised Abraham for this Gen. 18. 19. And as Joshua resolved to do Josh 24. 15. And as we see here in David Psal 101. 2 3 4. c. All his former victories ending now in devotion 2. When David had setled the Ark and performed his worship to God by Sacrificing Vers 18. He blessed the people in the name of the Lord of hostes which he did both as a Prophet and as a pious loving Princed praying to God for them and wishing from God a blessing to them Wherein we see the patterne of a Godly and a loving Prince which is not only to rule his people by Lawes and good Example but likewise to pray for the welfare of his people as they also should do for him and to beg a blessing from God upon them and upon his government over them 3. The Lord is called here by David the Lord of hostes whereby he thankfully insinuates who was the Author of all his former victories and success of his hostes or Armies even the Lord who is the Lord of hostes and has innumerable hostes of Angells and other inferiour creatures ready at his command to fight for his own and be avenged on his Enemies as we see in Pharaoh's plagues and Herods destruction Act. 12. and elsewhere Which may be a comfort to the Godly and a terrour to their foes 4. Vers 19. With blessing of the people David joynes beneficence and liberality in giving and dealing to the whole multitude of Israel as well women as men a quantity of bread of flesh and of wine for their entertainment so it is a good thing when benedicere and benefacere goes together And when in a Prince is seen not only piety towards God but love and liberality towards his people and that he is rather carefull to supply their wants and necessities then any waies by sad exactions and the like to bring them to want and necessity 5. David when he is quieted from externall troubles and as he had first blessed his people 〈◊〉 now Vers 20. to bless his house as a religious Master of a Family taking speciall care thereof He falls now into domestick discontents by Michal Sauls daughter and his wife her scornfull and proud upbraiding Thus are the Godly still exercised with some crosse or other which like Jobs messengers fall one on the back of another Thus we see was Abraham exercised in the persons of Hagar and Ishmael Isaac in Esaâ— and his wives the daughters of Heth. Jacob in the persons of Dinah Simeon and Levi and selling of Joseph Samuel in his two sonnes and David here and sadly hereafter In Amnon Tamar and Absolom 6. David here is a type of Christ who as he was despised and reproached by his own so was Christ when he came into the world as we see Joh. 1. 12. And no greater enemies had his Apostles and Church then the false Apostles and his owne people the unbelieving Jewes and hereafter the Arrian hereticks and others who yet professed to be for the truth of the Gospell and the Church of Christ And last of all Antichrist and his followers who pretend to be the only true Church of Christ and yet are the most dangerous enemies and persecutors thereof 7. Vers 16. It is said that Michal despised David first in her heart and now Vers 20. She uttereth her contempt by the speeches of her mouth wherein we see 1. Where Satan and sinne first beginnes towit at the spring and root of the heart to poyson the same which therefore we should watch over with all diligence and remember that which the Lord requires my sonne give me thy heart 2. We see that where the heart is once poysoned and possest sinne and Satan never rest till they proceed further and come to a ripe harvest as we see in our first parents In the lusting of the sonnes of God before the deluge after the daughters of men In Simeon Levies wrath against Sechem Cains against Abell Achans coveting the Babylonish garment c. And Judas coveting the 30. peeces of Silver c. So that principiis obsta is a good rule 8. In Michal's fact we see the prophane disposition of irreligious persons who count all actions of zeal to be but folly who cannot content to be irreligious themselves but to sit down as Psa 1. 1. In the chaire of the scorner and to be the mockers of Religion and of a religious disposition in others which indeed is the putting on the very kepstone of wickednesse and prophanenesse 9. In this fact of hers we see also the grosse breach of matrimoniall duty who being Davids Wife should have reverenced him as her Husband as is commanded Eph. 5. 33. And was done by the holy women of old 1 Pet. 3. 6. And not reproachfully nor scornfully upbraided him a vice therefore to be eschewed in all godly Wives who ought to obey their Husbands in all Lawfull things but simply alwayes to reverence them 10. In this speech of Michal's we see likewise exorbitant pride censuring her Husbands Laudable and godly practise as a base shamelesse and foolish fact more be seeming the basest and vilest fellowes then the dignity and gravity of a King and so she would ascribe to herself greater wisdome and care of keeping state dignity then David had and doth impute unto him basenesse and folly Where we see how great and dangerous 〈◊〉 sinne pride is whereby miscarriage on her part so grossely is produced whereby also we see contention comes to be between most conjunct persons whereby she procures from David
not suffer the good and laudable intentions of the godly to be unrewarded much more their pious and commendable actions no not a cup of cold water given to one of his which shall want its reward Which should be a great encouragement to pious and good works 16. As it is God that raises great houses so it is he that brings down great houses for their sinning against him and this is the cause why many great houses in the Land are fallen and their honour laid in the dust because they honoured not God as they ought in time of their prosperity 17. Vers 12. Where it is said when thy dayes are fulfilled we see the shortnesse of mans life numbred not like the richfools Arithmetike by many years but by dayes as Jacob professed and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 18. Likewise we see here that your life is limited and there is a fulfilling of our dayes which cannot beyond Gods pleasure be shortned or prolonged he being that secret Palmoni or numberer which we see professed by Job 7. 1. and 14. 14. 19. Where it is said when David should sleep with his Fathers we see what the death of the godly is as Rev. 14. 13. And therefore no more to be feared then sleep which makes us ly down in our beds or rest to a weary traveller or a hard labourer Job 7. 2. Which made the Apostle to desire to be dissolved that he might be with Christ and Revel 14. 13. to call it a rest from our labours 20. The Lord promises after Davids death to blesse his posterity whereby we see that it is true which the Lord sayes Exod. 20. 6. That he will shew mercy to thousands of them who love him and keep his commandments and that it is a happy blessing to come of good and godly parents if their ofspring insist in their footsteps 21. Vers 13. Where it is said that Davids Sonne towit Solomon should build a house to his name which was a greater honour to him then the honour of his Kingdome we see that in like manner it is the greatest honour that any Prince can attain unto to be the builder not of a materiall house but of the Church of Christ and promoter of his truth like a nursing Father to the Church as the godly Kings of Judah were and the godly Christian and Orthodox Emperours which would to God that all Christian Kings would now adayes consider and that they would not prop up Antichrists throne and persecute the true Church of Christ For this should be the way of the establishment of their Kingdomes as is here promised to him who should build the Temple 22. Vers 14. The Lord saies moreover that he should be his Father and he his sonne which is the greatest honour that any King can have and the only true nobility which Kings or any can claime unto and wherein to their singular comfort the poorest Godly house has a share and perceive therein the admirable love of God as the Apostle shewes 1 Joh. 3. 1. 23. But as this is the ground of singular and manifold comforts as of his love to us even when he is correcting us Heb. 12. 6. His care for us his protection of us and granting any good thing to us c. So this teaches us also our duty of sonnes to love him to obey him to honour him to serve him to be zealous of his honour to relye in him and his Fatherly goodness for all things we stand in reach of and at last for that heavenly inheritance which he has prepared for us 24. And if he commit iniquity where it is said I will chastise him with the rods of men c. We see the Godliest may have and have their own failings and falls as we see in David Salomon and Peter when they are â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— be watchfull over themselves with prayer and as is said Phil 2. 12. Be working out your owne salvation with feare and wit trembling 25. Also here we see what the committing of iniquity procures even to the Godliest towit sharp correction as David and Salomon found And therefore let not the wicked though spared for a time expect impunity but that dreadfull punishment abides them who neither repent as the Godly do and who make a trade of sinne as Psal 1. 1. and as we see Psal 73. 18. Nor yet let any think that want of correction and prosperity here is a mark of Gods Children 26. We see also when the Godly are corrected that those whom the Lord permits to trouble and afflict them are called the Children of wickedness Vers 10. They are nothing else but like the rods of men wherewith they chastise their dearest Children for their good and therefore as the Godly with David in Shimeis railing and as Job spoke Job 1. 21. They should look up to the hand of God so when the Lord by such hath sufficiently chastised them he will cast the rod in the fire which should be a terrour to all wicked persecutors and troublers of his Israel 27. Where it is said Vers 15. But my mercy shall not depart away from him as I took it from Saul Here we see with what sweetness the Lord tempers the bitter cup of the sufferings of his own which should comfort them in their sharpest corrections and be their prayer And what is the difference between the punishments of the wicked and corrections of the Godly the one is a mixed cup with the sweetness of mercy tending to conversion like the dealing of a Father with his Child the other a cup of wrath without mixture of mercy or love as we see Revel 14. 10. Tending to eversion like the dealing of a Judge with a malefactor condemned to death 28. Vers 17. Where it is said That according to these words and according to all this vision so did Nathan speak unto David We see the fidelity of the Lords Prophet which all his servants in the Ministry should imitate and that he is not ashamed to recall and recant what formerly he had said to David Vers 3. Upon better ground and information from the Lord. Which should teach all men humbly ever to submit to truth and quit errour and not to stand upon their owne credit in maintaining what once they have professed without retractation the contrary whereof we see good Augâ—stine did to his ever and singular commendation II. SAM Chap. 7. from the 18. Verse to the end FOllowes the second part of the Chapter wherein is set down Davids thanksgiving both for the promise made to himselfe as also to his posterity and for the benefits past present and promised which he concludes with a petition for the continuance of the Lords favour and performance of his gracious promises Which Eucharisticall oration has 1. It
s Exordium or beginning 2. A narration And 3. A conclusion 1. The Exordium has the place where David makes it and his gesture The place is the sanctuary now established in Sion into which now he comes and where the Ark was and to which the Lord had promised his presence Next his gesture was sitting which was to denote the settledness of his mind in uttering his oration Used therefore by Judges in hearing of parties and pronouncing sentences no wise to be taken exception against in David as unreverent more then in us in hearing of Gods Word and singing of Psalmes and sometimes in prayer as at meate and elswhere For the speciall thing that the Lord looks unto is the sincerity of the heart and truth in the inward parts as Psal 51. 6 â—s declared 2. The narration it selfe has 〈…〉 A depressing and lying low of David himselfe as he saies elswhere What is man that thou should'st so respect him c. And here What was he that the Lord not only should have brought him to such preferment but also promised the establishment of the Kingdome to his posterity which is not the manner of men to look so low to their inferiours and without their deserving from a low estate having no motive on their part to advance them and theirs to a high condition 2. Next to depressing of himselfe Vers 22. He advances God his greatness and goodness both towards himselfe and his people and thereafter from Vers 25. He petitions the Lord to establish his promises to him and his posterity which he acknowledges to be true and that he would of his good pleasure bless his house and to continue it before him And â—is he makes to be the conclusion of this forenamed thanksgiving OBSERVATIONS 1. WE see that David is not only thankfull in heart but also for the Lords benefits he expresses the same by Word that so by the whole man God may be worshipped as it is said we believe with the heart unto righteousness and confess with our mouth 's unto salvation 2. Vers 18. Where he saies Who am I c. We see that the Lords benefits move David to humility and dejection with Jacob the Godly ever acknowledging themselves unworthy of the least of all his mercies Gen. 32. 10. Whereas on the contrary the wicked are puft up with them as we see in Nebuchadnezzar and Pharaoh who said who is God that I should obey him And therefore the benefits of God to the Godly are blessings indeed whereas to the wicked they are turned into curses through their abuse of them unto pride excess tyrannie and the like 3. Vers 19. Where the Lord not only promises to establish the kingdome to David himselfe but also to his posterity after him we see the large bounty and goodness of God to his servants and that he does more to them then they could expect as we see in Jacobs profession Gen. 48. 11. In Josephs Davids Mordecai's Daniels and others their preferment And here in the promise to David concerning his posterity 4. Vers 20. Where David saies thou Lord knowest thy servant We see that the Lord is an omniscient God and who knowes particularly all his servants and subjects and the very secrets of their hearts The truth whereof in the hidden and inward parts he doth desire Psal 51. 6. And therefore David having this sincerity of heart can say what an hypocrite dare not thou Lord knowest thy 〈…〉 5. Vers 21. All the Lords promises and goodness to him 〈◊〉 it ascribes to free love only as the Lord himselfe speaks Hos 14. 4. Which we also should do and to no 〈◊〉 6. Vers 22. In Davids abasing of himselfe Vers 18. And extolling of God both his greatness and goodness here We see the disposition of the truly Godly they can never enough extoll acknowledge and praise the Lord as the spouse doth in the Canticles and David in the Psalmes Nor can they sufficiently lye low enough before him in the dust as we see Gen. 18. 27. 32. 10. In the Publican and parable of the Prodigall and others 7. This matchless and incomparable greatness and goodness of God David saies is according to that which he had heard with his eares shewing thereby unto us as the Apostle speaks that Faith comes by hearing and hearing is of the Word of God whereunto we should therefore hearken if we would be truly instructed and believe to salvation 8. Vers 23. If Gods goodness to his people be so extolled by David here for a corporall redemption from Egypt and from the Nations and their gods how much more should he be extolled by us Christians for that great and spirituall redemption of our soules from the tyrannie and bondage of Satan sinne and damnation and for our liberation who profess the Gospell from the tyrannie of Antichrist and his gross Idolatry 9. Vers 25. and 26. In speaking of Gods promises he ever makes mention that they are made to his servant Where we see who have right to the promises of God or may justly lay hold upon them towit only they who are Gods servants and who apply themselves to obey his precepts these only may apply to themselves his promises What God therefore has joyned together let us man separate 10. Vers 28. Where David saies to the Lord That he is that God whose Word is true we see that the Word of God is thâ— prop of the Godlies faith one jot whereof shall never fail no has ever failed towards his own 11. Vers 29. David closes up all with an earnest and reiterated petition for a blessing to himselfe and his house forever so that herein he is like Jacob who wrestled for the blessing and it should be likewise our earnest suit to the Lord that he would in like manner bestow his blessing upon us and ours and if we geâ— this Fatherly blessing of his all will be well and we may say I is sufficient II SAM Chap. 8. and 1 CHRON. 18. IN this Chapter the Generall summe whereof is the amplification of Davids kingdome in his own time and by his own person are these particulars set down 1. The five warres that he had against the Philistines Moabites the King of Zobah the King of 〈◊〉 and the Edomites all whom he subdued and whereby his Empire was enlarged not only from Sichar the river in the South to Euphrates in the North but further almost from Sinai and mount Caucasus in Arabia Petra in the South even to mount Taurus and Armenia beyond Euphrates in the North. This is set down from the first to the 9. vers and in the 14. 2. Vers 9. and 10. Is set downe Toi King of Hamath his congratulatory message of Davids victory over the King of Zoba with the cause thereof and what gifts he sent unto David 3. Is set downe what David did with these gifts and all the rich spoiles of all the Nations which he subdued vers 11. and vers 15.
will but God by his preventing grace seeks David who had gone astray like a lost sheep and followes him with tender mercy to reclame him and bring him back againe therefore faies Gods people Lam. 5. 21. Turne thou us unto thee O Lord and we shall be turned Next the Lord doth this not immediatly but by the Ministry of his Prophet Nathan with which he did concurre by the secret operation of his spirit and converting grace which is his usuall dealing in reclaiming of sinners whereby he gives repentance as we see Act. 2. 37. And begets faith in their hearts Rom. 10. 17. The impulsive cause of this next to the forenamed efficient and instrumentall is Gods free love Hos 14. 4. Without yea against Davids deserving and the finall is the glory of the riches of Gods mercy and Davids salvation whom he takes as David did the sheep out of the Jawes of the Lyon so he out of the power and pawes of the divell The cause also wherefore the Lord did not send and admonish David sooner and before he did fall Is 1. That he would let him have a proof of his own naturall corruption and see how soone and fouly he would fall being left to himselfe and not being assisted by his speciall grace that so he might ever walk humbly watch carefully and pray for grace more earnestly 2. That others might with the greater feare and trembling work out their own salvation considering how so great a Cedar sell they being but low shrubs 3. That the greater glory and riches of his grace and mercy might appeare in his conversion and pardon thaâ— so none may dispaire either of pardon to themselves if they repent or of the conversion of others in Gods own time In this coming of Nathan to David and excepting so perilous a commission to so great a King with a sharp accusation reprehension and commination as we see his laudable and greater obedience to God So likewise we see 1. His prudence in the forming of his accusation and rebuke the scope whereof was to make David out of his own mouth to pronounce sentence against himselfe therefore he propones it by way of parable 2. We see his dexterity in the amplification 3. His courage and boldness in the application And 5. His fidelity in the denunciation In this parable which he uses David is compared with the rich man and his many wives and concubines to his many flocks and herds and Vriah is compared to the poore man and the ew-lamb to Bethshebah and the traveller is Davids lust that entered into his heart for satisfying whereof he would not take one of his own wives or concubines but the wiâ—e of Vriah To this generall as it was proponed David answers with an oath that he is worthy to die and restore the fourfold of the Lamb according to the Law Exod. 22. 1. Who had done this thing Whereupon the Prophet makes a plaine application saying Thou art the man and so makes David to have pronounced just judgment against himselfe The major of the argument he takes from David himselfe thou saies that such a wicked and merciless offender should die But thou art the man therefore thou shouldest die Hereafter he aggravates Davids sinne by many amplifications 1. From the argument of ingratitude in repetition of Gods benefits formerly bestowed upon him and his readiness to have bestowed more 2. After this he sets down the root of the sinne to be the contempt of God and his Word which he amplifies by the repetition and particular accusation of David of these crimes 1. That he had killed Vriah with the sword 2. Had taken his wife to be his And 3. That he had killed Vriah with the sword of the Children of Ammon the common enemy of the Lords people and made them to be the instruments of his cruelty and not having pitty on his own faithfull subject Whereupon he subjoynes the denunciation of the Lords punishing his sinne by lex talionis relative both to his sinnes of cruelty against Vriah as also his sinne of uncleanness with Bethsheba according to his threatning Deut. 28. 30. And as sad experience in the person and actions of Absolon afterwards proved whereunto he addes this aggravating of the punishment that what David did he did it secretly in sinning but what God should do it should be openly in the punishing OBSERVATIONS 1. IN this history of Davids rising by repentance after his fall we see the difference between the Godly and the wicked they fall but by grace they rise again but the wicked they fall and lye still in impenitency and careless security to their own destruction as we see in the examples of Cain the first world Sodome Pharaoh the obstinate Jewes Herode and others 2. Vers 1. In the Lords sending Nathan to David sleeping in security we see the Lords preventing mercy whereby like that sheapherd that left the 99. and went to seek the â—rayed sheep so likewise he seeks us first and turnes to us before we can turne to him as we see in his calling of Abraham out of Vz from Idolatry Mathew from receit of custome Zaccheus from an forged caâ—iller and Paul from a persecutor And that as our Saviour saies to the obstinate Jewes How faine would I have gathered you as a Henne doth her Chickens under her wings but yee would not So how faine the Lord is to reclaime sinners 3. In the work of Davids conversion instrumentally by the Ministry of Nathan and efficatiously by the concurrance and cooperation of Gods spirit we see that the Ministry of the Word is the ordinary meanes by which the Lord will have men converted from sinne and damnation to righteousness and salvation so that it is a great blessing where men injoy these meanes and profit thereby as it is a great curse and punishment when either the Lord removes the candlestick thereof out of his place as he threatned Ephesus Rev. 2. 5. Or where the Ministry of the Word is contemned as we see 2 Chron. last 15. 16. Or where it is unprofitable as Jer. 8. 6. and 20. 8. 4. With the externall Ministry of the Word and meanes of conversion we should earnestly beseech God to concurre with the operation of his blessed spirit to make the same powerfull and thereby to work in our hearts repentance and faith else as Peter fished all night and caught nothing till Christ came so Peter may preach and not prevaile till the hearts of his hearers be pricked by him who opened the heard of Lydia while Paul did preach Act. 16. 14. For Paul may plant and Apollos water but God only giveth the increase And Nathan here might carry the Lords message of Davids eare but God only could thereby work upon 〈◊〉 heart 〈…〉 5. It is said here that the Lord sent Nathan to David where we observe the duty of all faithfull Ministers of Gods Word not to runne unsent or rush into that sacred calling as many do
untill they be sent and have the warrant both of an inward calling and sufficient furniture of gifts and grace as Aholiab and Bezaleel with skill were fitted for building of the Tabernacle Exod. 31. 6. As also a lawfull outward call from the Church and the people of God over whom they are to be set 6. In Nathans coming to David and delivering of his message as he did though it would have seemed dangerouâ— as the Baptists proved to Herode and Eliah's to Ahab we may behold many singular vertues requisite in the Ministers of Gods Word As 1. Obedience to the Lords call though the burthen of the Ministry and charge of soules may seem justly formidable to Angels let be weak men 2. Wisdome in the discharge of their message and in doing that which may best fasten a conviction on the conscience of sinners and bring them to a sight of their sinne 3. After generall doctrine to bring in the same to particular application as the Chirurgian after the making of the plaister doth apply the same to the sore 4. Courage and fidelity not only in the rebuking of sinne though in the greatest without partiality but in denouncing Gods judgments against every sort of sinne whereof they have warrant in the threatnings that are contained in the Word of God 5. As we see vers 13. where they see evidence of repentance and humble confession to be as ready to comfort as before to have rebuked and threatned imitating herein Pauls direction 2 Cor. 2. 7. And our Saviours practise Who would not brake a bruised reed nor quench a smoaking flax 7. Vers 5. It is said that Davids anger was greatly kindled against the man of whom Nathan spake in the parable who had done such wrong to his poore neighbour and declares that he should be punished according to the Law Which shewes that it is a good part in a magistrate to be angry at sinne and the committing thereof as Moses was at the peoples Idolatry while he was in Mount Sinai Though otherwise the meekest man on the earth and to punish the same according to the Law and as our Saviour also was angry at the abusing of his Fathers house and making it a donne of theeves and therefore overturned the Tables of the mâ—ny chaâ—gers and with whip-cords drove these abusers out of the Temple 8. David is severe in judging and censuring another whereof in the application of the parable vers 7. He is only guilty himselfe which shewes that oftimes men are like the Pharise's who were clear-sighted to spye the mote in their neighbours eye but blind in spying the beame that was in their own or like Judah Gen. 38. 24. Who gave out a severe sentence against Tamar for his whoredome when he thought that it had been with another till he heard and knew thereafter that it was with himselfe which shewes the deceitfulness of the heart of men our own self-love and hypocrisie who should rather search themselves and their own stuffe what is in them and to judge themselves that they might not be judged Omni enim vitio debet carere qui in alterum paratus est dicere rather than to be severe justitiers in others of the very crimes whereof they are guilty themselves 9. Vers 7. Where Nathan saies Thou art the man We see that particular application is necessary when men are not moved or touched with generalls so that the same be done wisely for the good of a sinner his conversion and not out of humour or malice against the person but out of love to the man and only hatered to his vice which would be his self-destroyer and such prudent rebukes seasonable given and particular applications are like medicinall potions or wholesome corrasives necessary for spirituall health though to flesh and blood bitter and sharp and must be sometimes applyed as the case requires by their soules Physitian as we see here in Nathan the Baptist and Ezek. 33. 6 7. And which is a part of the cutting the Word a right 2 Tim. 3. 16. And the very life of doctrine 10. In Nathans rehearsall of the Lords benefits to David we are taught what use we should make of the benefits which the Lord bestoweth upon us towit we should not only remember them continually as we see Psal 103 2. And chiefly his spirituall benefits as there but likewise they should be to us like so many love-cords to bind us to his obedience which is the only true and reall evidence of our thankfulness for them 11. Vers 9. Nathan shewes to David that by his sinne he had despised the commandment of the Lord whereby he shewes what is the very root of sinne towit the despising of the Lords commandments Which if men did regard as they ought considering whose commandments they are even his who has power both of soule and body to cast both in hell fire and to the obedience whereof they are bound by so many tyes they would not despise nor break them as they do especially seeing by despising of them they despise also the Lord himselfe as we see vers 10. and how high a crime this is a worme of the earth to despise the God of heaven any one may judge and what the same deserves and yet sinners are so blind and misbelieving that if this were laid to their charge that they are despisers of God none would confess the same 12. Nathan likewise tells David in the aggravating of his sin that he was not only ungratefull a despiser of Gods commandment but a bold transgressour in doing this evill in Gods sight this being the blind boldness of all other sinners and wicked men even when they commit sinne secretly as Nathan saies to David vers 12. Yet they do it in the sight of God whose all-seeing eye beholdeth them and all-reaching hand shall find them out and what boldness yea desperation dacity would this be thought for a theefe to steale even in the sight of the judge but hence is it that men sinne so securely because they think God to be like the Idols who have eyes and see not or that he is not all-seeing and when they sinne that they are doing evill in his sight 13. Nathan also layeth this to Davids charge that he had killed Vriah though it was their Ammonites that killed him as we see in this same verse because David had written to Joab to set Vriah in the fore-front of the battle before Rabbah and to retire from him that he might be killed as Chap. 11. 15. Where we see that the devisers counsellours or abetters in any sinne or wickedness or who have any hand in committing thereof directly or indirectly or are airt or pairt as we say they are before God guilty of the deed as we see also in Ahabs murther of Naboth 1 King 21. 19. Where it is said thou hast killed and taken possession though it was by a formall process of Law and the ordinary executioners so Act.
how he should fulfill his desire and so he comes in as the third actour in this tragedy and wicked crime and is discribed 1. From his name 2. From his friendship to Amnon 3. From his consanguinity with him being Davids brothers sonne and so they being brothers Children And 4. From his subtility which was seen after like that of Achitophels in his wicked counsell vers 5. The occasion whereof is set down vers 4. Towit his questioning Amnon why he waxed leaner daily being the Kings sonne and so not having any probable cause to be so and Amnons revealing to him that it was his love to Tamar whereupon ensueth Jonadabs pernitious counsell how he might easily compass his desire vers 5. Which Amnon greedily embraces and does follow vers 6. By lying down and making himselfe sick upon the hearing whereof David as the fourth actor in this tragedy out of Fatherly affection coming to visit Amnon he desires that his sister Tamar might come and dress him some meate which he might eate from her hand whereunto he rashly and inconsiderately consents and directs his daughter vers 7. to go to Amnons house to dress him meat not considering the perill which might and did ensue by reason of youth and lubricity of that sex where there is occasion had of enticement and provocation So that as we see the foure actours in this tragedy so we may see the foure antecedent occasions provoking and promoting this wicked fact of incest which are 1. Tamars beauty alluring and coming to Amnons house whereas abefore she was carefully keeped at home according to the custome of Virgins so that as vers 2. Amnon thought it hard to come at her to do any thing unto her 2. Amnons lust inraging 3. Jonadabs counsell promoving And 4. Davids indulgence and facility throw circumvention consenting to Amnon his sonnes petitioning After this followeth the manner of the committing of this wicked fact 1. By removing the impediments which might hinder vers 9. Commanding all who were in his bed-chamber to go out from him 2. By intaeating of her to lye with him and when she could not be so moved but had refused 3. By forcing her which deniall of her's and disswading of him is grounded upon foure arguments vers 12. and 13. 1. From naturall neareness of consanguinity he was her brother and therefore it would be incest 2. From being against the law which makes it capitall Levit. 18. 9. Whereunto Israel Gods people are bound to obey and therefore to do no such thing 3. From the consequents of this sinne 1. That Amnon should be counted a foole in Israel and so unworthy to reign after his Father 2. It should bring not only sinne but shame upon her which a brother should not wish let be to be the doer thereof And 4. That it were better to speak to the King to give her to him in marriage which she saies he would not refuse All which arguments have this event vers 14. 1. He would not hearken to her 2. Being stronger then she he forces her and lyes with her Whereupon ensueth these sad sequells 1. Having satisfied his lust he hates her more then ever he loved her vers 15. 2. Uncivilly and unbrotherly he not only bids her begone but also commands his servant that waited on him to put her out violently and bolt the dore after her although she shew him that the doing of this unto her would be a greater wrong then the other because the former might be either covered by secrecy or cured by future marriage whereas this disgracefull manner of putting her away would tend to her shame and dishonoâ—r and make any remedy impossible upon which this his barbarous uncivill and unnaturall dealing 2. She fall's into desperate lamenting vers 19. Putting ashes on her head as the custome of such was and tearing her garment and crying 3. Absolon her brother comforts his sister and receives her into his house where she remained desolate but conceives a deadly hatered against Amnon for this wrong done to his sister vers 20. and 22. And the fourth sad sequell or consequence is vers 21. When King David hard of all these things he was very wroth OBSERVATIONS 1. IN this tragicall history of the performance what Nathan had threatned Chap. 12 10 11. We see that one jot of Gods Word and threatnings shall not faile as we see in that of our first parents the first world against the Idolatrous Jewes and the incredulous in our Saviours time and here c. beware then to sinne and to hearken to Satan to put the day of the Lord farre from us as he said to our first parents yee shall not dye at all But by speedy repentance either to prevent Gods wrath as Niniveh did or to remove it as David did chap. 24. 2. These tragicall accidents fall out after that notable victory over the Ammonites and Davids triumphant returne to Jerusalem which shewes the vicissitudes that are in this life as are in the seasons of that yeare summer and winter night after day ebbing after flowing and hereafter rejoycing sorrowing no sublunary thing being permanent nor perfit and therefore neither to be trusted unto or delighted in but only in God and only to expect elsewhere plenitude of joy and perpetuity thereof Psal 16. 11. 3. Vers 1. The motive and inducement to Amnon to lust after Tamar is her beauty wherewith he is allured and insnared by a lustfull looking thereon as we read the like Gen. 6. 2. Whereby we see the wrong use that many make of the benefits of God either bestowed on others as in the forenamed examples or on themselves as Sampsons strength Achitophel's wisedome Hamans preferment and the like and that we should watch over our selves and the use of our senses as Job did chap. 31. 1. For it was no fault in Tamar to be beautifull it being a good gift if joyned with grace Psal 45. 13. but the fault was in Amnon lusting thereby as it is no fault in the candle it burning but in the flie that scorches it selfe in the flame he making it the occasion of her disgrace and his own ruine Also we see whither will not lust carry the inordinate minds of pamper'd and unruly youth's if grace do not restraine 4. We see here in that Amnon loved Tamar not with a chast love but a lustfull and unchaste love Where sinne beginnes towit at the heart and affections which are the root and spring and not being sanctified and set on the right object sends forth rotten and filthy streames and brings forth wicked and ill fruit which should make us to watch over our hearts with diligence and to beseech God to sanctify our affections to love what he loves and hate what he hates 5. Vers 2. It is said that this unlawfull lust vexed him that he fell sick which shewes what an ill guest this was as we see covetousness was to Ahab and pride to Haman and as these and the
and so committed that vile act of incest against the lawes both of God and man and which the baptist reprehended in Herode and which the Apostle also 1 Cor. 5. condemned as deserving excommunication and giving over into the hands of Satan where we see that where Satan prevailes no arguments neither from reason equity dammage or the Word of God will prevaile but what God or man saies is despised as we see is said Chap. 12. 9. Yea God himself is contemned as vers 10. is shewne 18. It is said that Amnon forced her he being stronger then she Where we see when gifts of body or mind or any other benefit that God gives is abused to sinne against the giver from blessings or benefits they turne to curses and to their destruction in the end who are the abusers of them as we see in the strength of Sampson the wisdome of Achitophel he preferment of Judas the riches of the rich glutton and foole the beauty of Absolon and here the strength of Amnon 19. Vers 15. Then Amnon hated her exceedingly more then he loved her Which shewes the shortness of unlawfull pleasure enduring no longer then the sinfull act and for which like fooles they hazard and loose pleasures for evermore and next wherein the fulfilling of unlawfull lust and carnall sinfull pleasure as also all ill grounded love and friendship at last doth end when once the conscience is touched and awaked towit in a bitter hatred more then ever they loved sinne as we see 1 Cor. 7. 11. The same being as those locusts Rev. 9. 20. Herein also is a resemblance of true repentance when we are not only grieved for the committing of sinne but also hates the same exceedingly and puts it to the dore from us in the practise of our lives and bolts the dore upon it that it may never after returne to us nor we to it like the dog to the vomit or the sow to the puddle 21. Vers 20. In Absolons speech to Tamar saying that Amnon is her brother and not to regard that thing for which himselfe conceaved a deadly hatered against Amnon and resolved to kill him though he was his brother we see the pattern of a notable and dangerous dissembling hypocrite who spoke so faire extenuating the matter to Tamar and in that particular spoke neither good nor evill to Amnon but on the contrary thereafter invited him to a feast where he caused crually to murther him as hereafter also chap. 15. He played the cunning hypocrite as shall be shewne in their own place whereby he stole the hearts of the people from his father first and next would have stolen his Crowne 22. Vers 21. When David hard of these things he was very wroth Doubtless both at himselfe for his own simplicity and indulgence the sad fruit thereof he now saw as also at his sonne Amnon for his wicked fact of incest which proceeded from idleness pampering the flesh and carnall delight in the beauty of women the pests of Kings courts Wherein we see that oftimes the Child which the father loves most as David did Amnon as we see vers 36. and 37. becomes their greatest griefe through too much indulgence towards such As we see in the sonnes of Eli in Amnon here and Absolon hereafter 23. Where it is said that Absolon hated Amnon because he had forced his sister as this teaches us that such wrongs should not be done lest we incurre the hatred of those whose love rather we should seek to injoy So likewise this sheweth where sin and especially murther here beginnes towit at the heart as we see in Cain And therefore we should resist beginnings and watch over the heart with all watchfulness and diligence It being like the fort or citadell which if Satan once take in he will the more easily command all the rest II. SAM Chap. 13. from the 23. vers to the end FOllows now the second part of the Chapter in it the Tragicall history of Absolons murthering of Amnon for the forcing of his Sister Tamar and as an accomplishment of that threatning in part of Nathan against David for the killing of Vriah whose blood did crye like Abels for revenge In which History we have to consider 1. The haynousnesse of this sinne of fratricide and muther 2. The persons actors in this Tragedy 3. Their severall vices or errours 4. The manner of this murther and acting thereof And 5. the consequences First what a haynous sinne murther is we may see not onely in the prohibition thereof in Gods Word and the punishments that ensueth thereon as we may perceive in these wherewith Vriahs blood was avenged and Naboths the Lords Priests whom Saul caused to be killed c. the same making a man like to Satan who being a murtherer from the beginning and innocent blood crying ever to heaven till the same be avengend as we see in Abels and Rev. 6. 10. And debarring from the Kingdome of Heaven as we see Rev. 22. 15. But of all sorts of murther paricide and fratricide is the most haynous as we see that of Cains murthering of his Brother Abel and Abemelechs murthering of his Brethren Judg. 9. And therefore perishing thereafter shamefully and of Absolons murthering here of his Brother Amnon Secondly the persons actours in this Tragedy are 1. Absolon King Davids third Son procreat upon Maacha the Daughter of Talmai King of Geshur an infidell who is the principall actour deviser commander and avower of this cruell murther 2. David the King in his simplicity and indulgence to his Children albeit by circumvention yet he is the exposer by his authority of his Sonne Amnon to this murther 3. Amnon the Kings eldest Sonne incircumspectly and yet by Gods just judgement is he who is murthered 4. Absolons servants are the burreans and executers of this murther 5. The Kings other Sonnes were spectatours being invited and present at this bloody banquet 6. Jonadab acts the part of an inconstant courtier his friend Amnon now being slain implying Vers 32. That the fact was a just revenge of the forcing of Absolons Sister Tamar notwithstanding that he had plotted the way how it should be done and therefore now he turnes to Absolons part who was living the other being dead and gone 7. Gods part is not to be a bare spectatour in all this or a permitter onely but also a worker directing all these evills to a good end As he did all that which was done to Joseph by his Brethren towit to his own glory in the punishment of vice and fatherly correction of his servant David and so to performe what his word was by Nathan threatned Thirdly the vices of these actouns are 1. In Absolon we see hatred Grosse dissimulation implacable malice desire of revenge ambition to the next to the Crown treason effeminate cruelty commanding others to do what he durst not himself and want of all reverence or duty to his Father or his authority and herein
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
were the Author of sinne Whereunto I answer 1. That hereby is not meant that Shimei had any commandement from God as a warrant whereon he could grond that sinnefull action of his which doubtles he had then alleadged and afterward when he excused himself Chap. 19. Because in Gods Word an expresse commandment is in the contrary Ezod 22. 28. Saying Thou shall not revile the Gods nor curse the ruler of thy people and God cannot be contradictour to himself and therefore these words Vers 10. The Lord hath said unto him curse And vers 11. The Lord hath bidden him are not to be taken properly as any such warrant of Gods Word or commandement to do so but onely to shew how David took that cursing as a correction for his sinne from a just God See the like Isa 10. 6. as if he had said to Shimei curse David or as he had bidden him curse which made him to be so patient then and afterward Chap. 19. 23. And not to suffer Abishai to revenge it 2. In this sinnefull action of Shimei's as in others the like we must consider that these three have a hand and each one their severall ends towit Satan stirring up Shimei's lurking malice now to break forth in cursing and casting stones at David whose end herein was to afflict and trouble David more and more now in his distresse the next is Shimei obeying Satans instigation acteth this sinnefull deed out of the hatred of his heart Whose end therefore herein was wraithfull revenge The third is God making use of this their sinnefull action to the correction of his servant whose end was his own glory and his servants good As Joseph speaks of his brethrens wrong done to him Gen. 50. 20. Ye thought evill against me sayes he but God meant it unto good the like may be said of Amnons incest with Tamar and Absoloms with his Fathers Concubines as also Absoloms murther of Amnon and his rebellion now against his Father that Nathans prophesy concerning both might be fulfilled and in like manner in Christs delivering up to death wherein God had an hand and is said to have done it Rom. 8. 32. For the redemption of mankinde and Satan had an hand in it who entred into Judas heart out of malice to Christ and as Enemy to mans redemption and Judas had a hand in it for his owne wicked end to satisfy his covetousnesse These wicked ends in these two wicked actours making the act sinnefull in them which in God directing it to his glory and mans good is the greatest testimony of his over-ruling power and love to mankinde So likewise in Iob 1. 21. and Isa 10. 5 6. The same is evident as here in Shimei's fact God wills that as Davids chastisement which he hates as Shimeis wickednesse so that wicked men are never the freer from guilt and punishment for that hand which the holy God has in their sinnefull actions OBSERVATIONS 1. IN Ziba and Shimej Absolom and Achitophel recorded in this Chapter We see the memory of their wicked deeds dye not as themselves did but the same survives to the posterity in the publick register of sacred history as on the contrary the good deeds of the Godly survive in the same register to their eternall praise and for others imitation as it is said of Maryes breaking of the box of oyntment which she powred on Christs head that it should be recorded wheresoever the Gospell should be preached Which should serve to the disswading of men from doing of evill and to the encouragement of well doers especially when they consider at the last day how both good and evill works shall be remembred and have their severall rewards given to them accordingly And how they survive men even in this life as it is said post fata facta 2. Vers 2. Ziba under a faire pretence and profession of love to David but out of selfe-love only to himselfe hunts after his own gaine and preferment Which shewes the disposition of many crafty worldlings who under a faire shew of religion to God or love and respect to others have their own private and selfish ends which they propose making their gaine to be Godliness but not Godliness to be gaine and pretending love to others by their smaller gifts which like crafty fishers or fowlers they use as baits only to attaine to greater being as one saies more skilfull in the Ablative than liberall in the Dative and like that woman who swept the house not for love of clean-lines but to find out the lost groat pretending love to religion and reformation but intending their owne sacrilegious gaine and ambitious preferment 3. Vers 3. Ziba likewise to attain to his forenamed end by calumnies and false accusation he sowes sedition between David and his loyall and true subject Mephibosheth Which shewes that they who are greedy of gaine and preferment will let loose reines to all sort of wickedness whereby they may attain to their end even to take away the life of man As we see in Judas and here in Ziba accusing his Master of less Majesty and treason 4. In Ziba likewise we see the pattern of a wicked and ungrate servant leaving his impotent and lame Master at such a time of danger to which he did not only expose him but also did back-bite him falsly and sought himselfe to be possessour and owner of his Masters estate whereof before he had the trust only and government So little trust is to be had in men and especially worldlings and such as want the feare of God 5. Vers 4. David who had overcome the sword of many and mighty enemies before and Absoloms great Army hereafter Yet is himselfe overcome by a small gift and a flattering lying tongue of Ziba Which shewes how dangerous and of what great power insinuation by gifts and flattery is even to the best and that oftimes what may not be obtained by force is obtained by fraud which made Satan after his persecution of the Church like a reed Dragon to turn himselfe next into an Angel of light and the vicar of his power to be horned like the lamb though he spake like the Dragon Whereby he attained to so great and universall a following as we see Revel 13. The like effect of which fraud and flattery we see also in Satans deceiving of our first parents 6. David without triall of the truth or hearing first the party accused pronounces through rash crudelity an unjust sentence against just Mephibosheth in favours of an unjust calumniator and so sinneth against the duty of a just judge or Magistrate Which should teach all judges or men in place and power to beware of rash credulity and to trye well before they trust or decree in judgment 7. David under the rod suffers wrong patiently and yet under the same does wrong unjustly Which shewes unto us the frailty and infirmities that are in the best that none should confide in their own strength but
shewes not onely Quod non tangit non angit but likewise that the best hearts may be sometimes overtaken with dulnesse in holy duties 5. David when he sees the plague he inquires of the sinne considering that never man smarted causlesly from the hand of God and that sinne ever calls for punishment O then when we suffer that we would inquire what have I done and that our crosses were a pedagogie to lead us to repentance as we see in the example of Josephs brethren Gen. 42. 21. Hosea 6. 1. 6. David is a Prophet and yet the cause of this famine is not revealed to him but he must inquire thereof in the ordinary way If God then will have Prophets to have recourse to Priests as the ordinary way how to know his will how much more should people now use the ordinary meanes and not neglect the same to inquire of Gods Word and the ministry thereof of Gods will as they are commanded Mal. 2. 7. 7. David no sooner inquires of the cause than the Lord by his oracle readily answers Whereby we see a ground of great comfort to such as in sincerity draw neer to God as we see in his ready answer to the theefe on the cross and others Yea he has been found of them that sought him not as we see in Pauls conversion and much more will be found of them who seek him in sincerity 8. The Lord shewes that this plague on the Land was for Saul and his bloody house because he slew the Gibeonites Where we see how happy is a land that has a good King and how miserable a land is who have an ill King whose sinne is oftimes punished in the person not only of the people while he is alive as Davids numbering of the people was by pestilence but also when they are dead yet their sinne not dying as we see in the person of Saul and in the famine on the land which his sinne procured 9. Between Sauls slaying of the Gibeonites and the time of this famine on the land for the same there had intervened neer fifty yeares Wherein it was forgot by many that were alive but was not forgot by God who keepes our sinnes unrepented of in a fresh register till the day of our account and remuneration It is therefore a vaine hope of impunity which arises from the delay of judgments Which oftimes is for this cause that the cup of sinners as was of the Amorites is not yet full 10. This sin was not the sinne of the present age but of the former generation and yet those of the present age are punished so that sinne never goes unpunished as we say either in the stock or brock as many houses of our land can verifie and according as it is said that the Lord will visite the sinnes of the Fathers upon the Children to the third and fourth generation to wit with temporall judgments as here but not with eternall which is only personall and not successive except they tred the steps of their sinnefull and impenitent predecessours 11. Amongst all Sauls sinnes which were many and great the Lord pitches only on blood guiltiness and perjury All sinnes having a loud cry in the Lords eares for vengeance but none having a louder cry then blood guiltiness As we see in that of Abells and of Christ whom he typified whereof the Jewes said His blood be on us and on our Children so also of his Martyrs Revel 6. 10. And of all other innocent persons whosoever 12. Likewise as he calls Sauls house a bloody house so the Lord layes to his charge the guiltiness of perjury by slaying of the Gibeonites contrary to the oath of the Lord made unto them by Joshua and the Princes of Israel Josh 9. 3. So that perjury is a grievous and damnable sinne violating that which is most sacred the oath of God and which kindles Gods wrath here that without repentance shall burne against the guilty unto all eternity hereafter except they repent 13. Vers 2. It is said that Saul sought to â—tay them in his zeale to the Children of Israel and Judah Whereby we may observe that mens good intention is not a sufficient warrant for their Actions except the same â—e warranted by the Word of God As we see in Nadab and Abihu and Sauls sparing Agag and in all will-worship Collos 2. 23. Neither is it enough to have zeale which even the crucifiers of Christ had and Paul when he was a persecuter except it be guided by right knowledge and direction from Gods Word else it will prove but fury aâ—d like wild fire and will tend not to edification but unto destruction 14. Vers 3. David askes the Gibeonites what he should do to them and wherewith should he make atonement Whereby we see that he looked not on the secundary causes of the famine as drouth and unseasonable seasons or the like but he looks higher to a provoked God by sinne who beâ—oâ—ed to be appeased and to vindictive justice against blood and perjury As all men ought to do when either any generall plague or punishment is on the land or any particular chastisement is upon themselves or their neâ—r relations 15. In Davids asking the Gibeonites what he should do for them We see likewise that David as being acquainted with Gods proceedings knew well that the removall of the judgment behoved to beginne at the satisfaction of the party wronged For we say non remittitur peccatum nisi restituatur ablatum and that by so doing the sinne which cryed for a curse being removed with the judgment a blessing may come in place thereof 16. Vers 4. The Gibeonites in their answer to David 1. Refuses any satisfaction for the blood and lives of their predecessours by silver or gold of Saul or his house To shew that they were free of covetousness in that matter and would not make merchandise of that which was so precious to them who had suffered by Saul which thing may condemne many Christians now a daies and make them ashamed who for mony and price will sell the blood and lives of their dearest and neerest relations and not prosecute the law against such who have polluted the land by blood guiltiness if their greed be once satisfied 17. Vers 5. In their demand also of seaven of Sauls sonnes to be delivered to them to be hanged by them in Gibeah of Saul for his consuming and destroying of them We see not only that the Lord oftimes retaliates sinne with the like punishment and destruction but also that it is lawfull for persons wronged to have their recourse for remedy and satisfaction to the civill Magistrate howsoever private revenge be alwaies forbidden 18. The Lord smites the land with famine for this wrong whereof they complaine and they know it not till David reveales it to them and the Lord to him Which sheweth that the righteous judge oftimes avengeth the vexations and wrongs that are done to men when they
Shepherds who watch over their flocks and when they are persued by wilde beasts protect them and deliver them from them as David did the the sheep of his Father from the Paw of the Lyon and Beare the great and good Shepherd of our souls being so to all the sheep of his flock as we see Psal 23. 4. And of which number never a one shall perish 4. He calleth God his Shield as he is so called Psal 84. 11. And as he said to Abraham Gen. 15. 1. Under whose shelter he was safe and under the coverture whereof likewise laying hold by faith thereon We are safe from all the fiery darts of the Divell Eph. 6. 16. 5. David calleth God The Horne of his salvation a Metaphor from horned beasts whose hornes are their ornaments and whereby they both defend themselves as also pusheth their Enemies even so the Lord is the ornament of the soul and who not onely is our defence but also the pusher and destroyer of all our Enemies especially which are spirituall 6. He calles him his Tower by which he understands that it is he who is his eminent refuge and who exalted him to be King and from a low degree raised him to an eminent place such as Towers are as also by his many Victories had exalted him as one in a Tower above all his Enemies who he had laid low and subdued to him 7. David calles God his Refuge a Metaphor from the City of refuge in the Jewish Nation to which the offender had his recourse for safety from his persuer and avenger of blood and to whom likewise when we have offended must have our recourse for salvation from the persuit of justice and the wrath of the Father and righteous Judge of the whole World 8. He calleth God his Saviour as he is properly and indeed not onely from bodily Enemies and all outward evills or dangers but he saves his people from their sinnes as the Angell said Matth. 1. 21. And consequently from all the evills that sinne hath brought on mankinde especially death everlasting and changing the nature of all other things that are evills of their own nature and making them work together for their good as Rom. 1. 28. shewes and to turne to their best as the hatred and selling of Josephs Brethren did unto him From which acknowledgment of Gods goodnesse to him and deliverance of him he gathers two conclusions 1. That therefore he will trust in him and so make use of his by gone experience for the time to come as he did when he encountred with Goliah And 2. that as by prayer and calling upon God he had formerly found favour and deliverance from his Enemies so he would therefore continue upon these two grounds 1. Because the Lord is worthy to be praised for his deliverances which he giveth and therefore worthy to be prayed unto and that deliverance be still sought from him as we are taught to do Psal 50. 15. 2. Because of the good that he should reap thereby which is safety from all his Enemies Thirdly The confirmation of the proposition is taken from four arguments 1. From his extreame and desperatelike miseries from the 5. verse to the 7. 2. From three degrees of Gods benefits to him the one the hearing of his prayers in his adversity the other in the wonderfull testification of his presence to his comfort and destruction of his Enemies from the 7. verse to the 17. And the third is from the work of his deliverance from the 17. verse to the 21. First then he sets forth his miseries ranking them in four sorts or expressions 1. The waves of death compassed me 2. The floods of ungodly men made me afraid 3. The sorrowes of Hell or as some translate the grave compassed me about And 4. The snares of death prevented me By the waves of death meaning his frequent and deadly like dangers wherein he was and which as one wave followes on the back of another did in like manner follow one after another and assault him so that one danger of death was no sooner past especially in Sauls time but another followed in the place thereof Next by the floods of ungodly men is understood the multitude of his wicked Enemies and their furious rage which like spouts of waters did terrify him 3. By the sorrowes of Hell is meant such as might bring one to despaire and pit of destruction And 4. by the snares of death is understood such snares as craftily were laid for his life and did threaten assuredly death unto him Whereof the giving unto him Michal Sauls Daughter was one 1 Sam. 18. 21. And his imployment of David for a dowry to get him a hundred foreskins of the Philiâ—tims that he might fall by their hands and having thus described his miseries severall dangers wherein he was he amplifies the same in most pithy and patheticke words they compast me they terrified me they inclosed me about and they prevented me and so as he used an aggravating of words to set forth Gods goodnesse towards him so in the same manner doth he amplify his own dangers and misery Hereafter he recounts again the Lords mercies and benefits towards him by their degrees the first whereof he makes to be the Lords hearing of his prayer which by the word crying he shewes was earnest and by saying He called on the Lord in his distresse and cryed he shewes that the same was frequent The second degree is taken from the arguments of Gods presence whereby he declares the same to the comfort of David and the Godly and to the terrour and confusion of his and their Enemies and this he doth in a Poeticke and Patheticke manner the force whereof is that as God by the sudden impressions in the Elements declares his power and presence so by many evidences he likewise declares the same in delivering his own from dangers and bringing on their Enemies dreadfull destruction so that when we see or hear these meteors they may serve as books of instruction to teach us the mighty Majesty and power of God for the protection of his own and overthrow of their Enemies and the manifestation of his love to the one and of his wrath against the other exprest by an Allegoricall manner of speech and as by a fearfull tempest and storm raised against them The third degree of his confirmation of the proposition is from the work of the Lords deliverance of him as is said of the Godly many are the troubles of the righteous but the Lord deliver's them out of them all And this he propones under the similitude 1. Of one that was ready to drown and perish in a River of waters whereby troubles are meant according to the Phrase that is usuall in Scripture out of which he acknowledgeth his deliverance was from above that is from Heaven when all earthly hope or help failed and therefore that as Pharaoh Daughter preserved Moses by drawing him out of the
he prosecuted not the same by unlawfull meanes as his enemies did Likewise it is to be remarked that he saies not that the Lord rewarded him for his righteousness as meriting any waies thereby but according to his righteousness according to that excellent distinction of Pope Gregory on the seaventh penitentiall Psalm and words fac auditam who saies thus If the felicity of the saints be mercy and not acquired by merits Where is that which is written who shall render to every one according to his workes If it be rendred then according to works how shall it be esteemed mercy but it is one thing saies he according to their workes and another thing for the workes themselves for in that it is said according to his workes the quality of the work is understood that whose workes are seen to be good his reward shall be also glorious as whose workes are evill his reward shall be contrary But as for eternall life which we have from God and with God no labour can be equalled saies he no work can be compared They are therefore as Bernard saies via regni non causa regnandi not the causes of Gods favour or delight in us but the effects not proceeding but succeeding the same and not the provocations but the declarations thereof Therefore he subjoynes for I have keept the waies of the Lord declaring 1. Positively what he did And 2. Negatively what he did not in these words and have not wickedly departed from my God By the waies of the Lord understanding his word and precepts which are called his waies as Psal 119. 3. Because he is the Author thereof by the inspiration of his spirit as also because there is nothing commanded therein but holiness which is the Lords way he being holy in all his waies and last because the same leads to him as the starre did the wise men to Christ Next his keeping thereof is 1. In mind and meditation as Ps 1. 2. 119. 11. And 2. In practice meditation and conversation againe his not departing from God is not in relation to place which none can do in respect that God is omnipresent But in relation to his commandments as he expones himselfe in the next verse and this he did not wickedly that is through presumption and in a constant course of sinning though through frailty and force of temptation one may fall as David did indeed and Peter likewise but on the contrary he sets Gods Word or precepts alwaies before him to be the directory of this life which he calleth his judgments as Ps 119. 30. 1. Because they serve to discerne good from evill And 2. because Gods Word is not a naked sentence but as it points out evill so it pronounces plagues against it which shall be executed according to the sentence thereof Likewise the same is called here Gods statutes as Ps 119. 8. Because of the obligatory power thereof to the Lords obedience as subjects are bound to obey the lawes and statutes of their King And this David professes he did in sincerity and uprightness which the Lord requireth Ps 5. 6. And without any hypocrisie which the Lord hateth Whereby he by the grace of God did keep himselfe from sinning against God as Ps 119. 11. Which he calleth his iniquity because what grace we have is Gods but what iniquity we commit is our own and from corrupt nature Next Vers 26. He subjoynes an Apostrophe converting his speech to God And 1. extolling his goodness and equity towards the Godly as also his equity and sutable dealing with the wicked and as for the Godly he gives them three Epithets whereby he describes them 1. Mercifull 2. Vpright And 3. Pure The first being relative to offenders and the poore and contrary to cruelty and uncharitableness The second being contrary to hypocrisie towards God and dissimulation towards man whereby a Godly man is like a Nathaniell And the third being contrary to uncleanness either of heart as Matth. 5. 8. Or life and conversation As for the wicked the Epithet which he gives them Is 1. Froward as Naball was said to be 1 Sam. 25. 17. who is as he would say of an obstinate rebellious and perverse disposition who neither will heare nor obey good Counsell and with such he saies the Lord will shew himselfe unsavory and unpleasant to them because of his sharp judgments which he will inflict upon them 2. The other Epithet that he gives to them is pride or haughtiness both against God in refusing to obey Gods commandments or taking his yoke upon them as we see Ps 2. 3. And in Pharaoh Exod. 5. 2. As also against man and in speciall the Godly whom they afflict usually Whom notwithstanding the Lord will save but as for those wicked proud ones the eyes of the Lord is upon them in wrath as his eyes are on the Godly in mercy that so he may bring them down After which from the 29. verse to the 50. he continueth the extolling of the Lords favour particularly to himselfe taken especially from the victories granted by God to David over all his enemies forraine and domestick in the first whereof he laies down a generall that God is his lamp who will lighten his darkness by a Metaphor darkness being taken for mens miseries and calamities and light for mens felicity and prosperity so that hereby he declares how the Lord turned his calamity to comfort and his adversity into prosperity In the next three verses he has an Epiphonema from the works of God from his essence or nature from his word and his preservation of all them who trust in him 1. From his workes in making him runne through the thickest troups of his enemies while they are in the field and when they have their recourse to their strong Cities in making him scale them nimbly and take them in victoriously 2. From his essence that he is perfect in his way 3. From his Word that it is pure like gold tryed in the fire and without mixture of any errour therein but true and infallible 4. From his preservation of all them who trust in him Which Epiphonema David closeth with a comparison of others that are called Gods by way of interrogation or challenge saying who is God but the Lord and who is a rock save our God as if he would say none are such the like interrogation having ever the force of a negation Thereafter from the 33. vers to the 50. He applies the generall to himselfe in particular by many arguments by way of gradation Whereby he proves that God had bestowed upon him all those things that are necessary or requisite for obtaining deliverance from his enemies and victory in battle Which are 1. That the Lord is his strength and power whereby he understands that he gave him courage of heart as we see in his going against Goliah and which is the first vertue of a commander in warres 2. That he maketh his way perfect or plaine
against God as he shewes Psal 119. 11. As also if by Gods judgments his punishments of sinne were meant the same likewise serves as a powerfull preservative from sinne to the Godly as we see Psal 119. 120. 7. Whereas he sayes That all his judgments were before him which is all one with that which he sayes Psal 119. 6. That he had a respect to all Gods commandments we observe that it is not the practise of the Godly to nourish any one bosome sinne as Herod did in hearkning to the Baptist in many things except in the matter of Herodias but as it is the commendation of Zachary and Elizabeth Luke 1. 6. That they walked in all the commandments of God blamelesse so to abandon and mortify all sinnes whatsoever and to observe all Gods ordinances and so to strive to be perfect by that perfection which we call of parts though we cannot in this life attain to that perfection which we call of degrees 8. Vers 24. Where David sayes That he was upright before God We see not onely wherein the Lord delights towit sincerity in his service and worship which Psal 51. 6. He calleth truth in the inward parts But likewise that it is the care of the Godly to be sinceer without hypocrisy and to approve themselves to God as doing all before him and in his sight whom they know to be omniscient and the searcher of the heart and reines 9. Likewise where he sayes And have keept my self from mine iniquity He shewes the difference between grace and sinne in the Godly the one is from God onely for what have we which we have not received And therefore sayes the Apostle Yet not I but the grace of God which was in me but the other which is sinne is onely from ourselves and our corrupt nature and therefore justly should we own it as ours and be humbled therefore 10. Vers 26. 27. From the properties whereby he describes the Godly that they are mercyfull and not cruell or uncharitable as also upright and not hypocriticall nor dissemblers and that they are pure both in heart and life and not unclean like Dogs and Swine Let us learn to be like them as herein they are like to God and do as the Apostle sayes 1 Cor. 10. 1. Follow me as I follow Christ. 11. Where he sayes With the forward God will shew himself unto them unsavory or displeasant We see not onely the naturall disposition of the unregenerate that they are froward rebellious and perverse but also that themselves are the cause why the Lord delights not in them as he doth in the Godly and that the Lord is as an unsavory thing and unpleasant to them especially when he punishes them justly for their sinnes who otherwise to the Godly is so sweet and desireable that they exhort others to taste how sweet he is and excellent and to seek after him Cant. 5. 9. So that he is like that cloud Exod. 14. 10. That was darknesse to the Egyptions but gave light to Israell 12. Vers 28. Gods people is called an afflicted people where we observe what their condition is and ever has been in this World as our Saviour foretold his Disciples and therefore are compared to a Lilly amongst Thornes Cant. 2. 2. Sheep amongst Wolves and to Noahs Ark tossed upon the Waters with which condition they should rest content seeing the same was of their head and Saviour and that the Lord does this for their good as David professes Psal 119. 71. And as the Apostle many wayes shewes Heb. 12. 13. As for the comfort of his afflicted people it is said That God will save them so to the terrour of the proud and ungodly who afflicts them it is said that the Lords eyes in wrath is upon them that he may bring them down whereby we see that as the Godly should referre their cause and wrongs to the Lord so that assuredly he sees there injuries and hears their cryes as he did Israells in Egypt And his peoples in the book of the Judges and will certainly revenge their cause for vengance is his and he will repay and he will bring down the haughtiest of them all who oppresse them as he did Pharaoh Sisera Synacherib Haman Herod and others and has brought down since mighty Princes noble houses and the flourishing estates of many for their pride and oppression 14. Vers 29. As the Lord was Davids Lamp and enlightned his darnesse so is he the author of our prosperity to whom therefore with a thankfull acknowledgment we should referre the same and it is he also who lightneth the darknesse of our minds by his Word and eye-salve of his Spirit whereof he speaketh Revel 3. 18. And maketh his Church also like Goshen wherein was light only when all others are like the Egyptian who were plagued with darknesse or like the Sodomites who were stricken with blindnesse before their destruction Whereupon we collect what a great blessing to any Nation or people the light of Gods Word is and a faithfull Ministery 15. Vers 30 34. and 35. c. We see by the many endowments which David rehearseth for fitting him for warre and for Victory that the Lord when he calleth any man for any work in his Church or Commonwealth he furnishes him with abilities fit for the work as he did Bezaleel and Aholiab for the work of the Tabernacle Sampson for delivering his people from the Philistims the artificers for building the Temple and as our Saviour furnished and fitted his Apostles with the gift of tongues and miracles so that they who want this furniture and fitnes with suteable gifts cannot pretend to a calling from God for the work 16. Hence also we see the Lawfullnesse of some warres whereof we have spoken before and of the art military which serves to confute the errour of the Anabaptists And in the example of David that it is Lawfull for the civill Magistrate to punish rebellious and seditious offenders this being the Lawfull use of the sword given by God to such for correction of them who do evill and to whom they should be a terrour as the Apostle shewes Rom. 13. 3 4. 17. Vers 36. David thankfully acknowledgeth that the Lords gentlenesse or kindenesse to him had made him great as Job also professed That God had given him all that he had whose example O that these who are great in honour or wealth in promotion and advancement would follow and that they would honour God and be comfortable instruments to his Church and people as Joseph was and David here and as his Sonne Solomon Josiah Hezekiah Esther Nehemiah and Daniel with others were and not Enemies to Gods Church to their own destruction as Pharaoh and the wicked Kings of Israell were especially Ahab and Jesabell and as Haman Herod and others 18. V. 42. David tells us That his Enemies in their straight they cryed to the Lord for help but he answered them not Which shewes that in their
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
sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and earâ—h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. â—nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the samâ— as our Savâ—our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the bâ—rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.