inducement to lust as it proved to Lot therefore who would eschew lust let them eschew ebriety II. SAM Chap. 11. from the 14. verse to the end OBSERVATIONS 1. V. 14. DAvid now sends a letter with Vriah to Joab to set him in the front of the battle that he might be killed Where we see as has been said that from one sin he falls in another and in the last as the worst of all whereby we observe 1. The nature of sin that it never goes alone but is like a chain one link whereof is tyed to another 2. That Satan where he may once get in a foot will never rest till he get in his whole body And 3. we see that oftimes God punishes sin by sin and man by his own iniquity till there cup be full and then followes judgment as we see in Pharaoh and others 2. Vriah carries with him the letter to Joab which was his own destruction and so does the wicked carry in the bosome of their own breast there dittay and accusation of their own guilty conscience before God in the day of their account which in like-manner is their owne destruction 3. David began to cover his sin by subtilty and fraud and now he comes from fraud to force and cruelty Thus doth Satan himself act first as an insinuating and subtile Serpent and who can transforme himself into an Angel of light to deceive and hereby if he cannot prevail he turnes a bloody Dragon by open persecution as we see Revel 12. And thus to do he teaches others whom he misleads as he did Pharaoh and in this place David 4. Hereby likewise we see that in the best of men their are the seeds and a naturall inclination to the grossest sins all the imaginations of the heart being onely evill continually which should serve to keep us humble and watchfull and to be earnest with God by prayer for grace and strength to resist the temptations of the Divell that we be not insnared to commsit sins which otherwise we would seem to abhorre in others 5. We see as in this so that adultery and unlawfull lusts is the chief argument of all tragicall Histories almost as we may see in the examples of the first World Sodom Sechem Israel with the Moabitish Women in the desart the warres between Israel and Benjamin Sampson and here in the example of David omitting prophane Histories as the destruction of Troy Thebes Carthage and others which teaches us that whoredome is not so light a sin as carnall men take it to be who call it but a trick of yoâ—th or the like seeing we see it punished with such sad judgements here and excluding from the Kingdome of Heaven hereafter 1 Cor. 6 9. Revel 22. 15. 6. Vers 16. As David directed Joab so he obeyed this wicked direction of the King and so becomes guilty likewise of the innocent blood of Vriah which was avenged on him 1 King 2. 28. Which should teach us not to obey the unjust commandments of superiours but as Peter said Act. 5. 29. We ought to obey rather God than man and to give unto God that which is Gods and then to Cesar that which is Cesars Honour also is pretended to Vriah but death is meant so doth Satan in his temptations 7. V. 17. Vriah an innocent man suffers and is killed whereupon we observe that it is not ever the will of God to give temporall deliverance from the cruelty of Tyrants or of Enemies as we see in the examples of the Prophets Apostles and Martyrs the reason is that thereby God will be glorified in their constant integrity good example of the like may be left behind them God may have just matter to punish Tyranny and cruelty the innocent sufferers may be translated to a better life in glory 8. We see in this fact first of uncleanesses next of Davids subtilty and last of cruelty whereunto he was instigated by Satan the properties of the Divell that he is an unclean Spirit full of subtilty and cruelty and that he makes them who obey him to take on his image and to be like himself 9. Vers 26. Batsheba mournes for her Husband when she hears of his death as for a Worldly losse but we reade not that she mourned for her sinne that procured his death which shews that many will be more grieved for any Worldly losse or crosse then for that which should grieve them most the offence of God the killing of their own souls and the losse of a heavenly Kingdome her sinne then was more worthy of her sorrow then her losse 10. Vers 27. Where it is said that the thing which David had done displeased the Lord which should teach us the like disposition to be ever displeased with sinne in any person whatsoever and to hate the same it being Satans image but not to hate the person who is created to the image of God as the Lord hated not Davids person but his sinfull action Therefore Paul affirmes That the end of excommunication the last of discipline should be to the destruction of sinne but that the soule may be preâ—erved in the day of the Lord. Last consider that God had neversuffered so deare a Saint so fouly to fall if he had not meant to make him an example to all neither to presume that they may not sinne grosly nor to despaire if they sinne when they see David so to have fallen and so to have risen II SAM Chap 12. from the 1. verse to the 13. IN the preceding Chapter was the Tragicall history of Davids fall to be evited and fled and in this Chapter is the happy history of Davids rising by repentance to be imitated and followed This Chapter had these parts 1. The Lords commission to David by his Prophet Nathan to the 13. vers 2. Davids penitent confession and Nathans absolution of him in the name of the Lord from his sinne howsoever because by his uncleane fact he had given occasion to the enemies of the Lord to blaspheme the Child that was borne to him should die vers 13 14. 3. The sickness and death of the Child as Nathan had foretold with his deportment in the time of the Childs sickness and after the death thereof together with the reasons thereof which he gives to the Elders of his house 4. From the 24. vers to the 26. Davids comforting of his wife Bathsheba concerning the Child that was dead and the Lords giving unto him another sonne by her who was beloved of God whose name was Jedidiah by direction from God to Nathan and by Nathan to David And 5. Davids taking in of Rabbah of the Ammonites and the tortering of the people thereof and all other their Cities and then his victorious returne to Jerusalem From the 26. vers to the end First then we see that the first actor in Davids repentance is God his commission to Nathan and not that David seeks to God first by any act of his free
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.
2. 22 23. 14. Vers 10 11. In Nathans denunciation of punishment for Davids sinne We see that sinne draweth ever punishment as we see in our first parents first world Sodome Egypt and infinite other examples Scripturall and prophane histories And therefore sinne may be compared to these Locusts Revel 9. 7 8. Which had mens faces and the alluring haire of women but Scorpion tailes vers 10. With stings that did both hurt and torment or like that little book Revel 10. 10. Which was sweet in the mouth like hony but bitter in the belly Therefore let none who sinne dreame of impunity how long suffering soever the Lords patience be to suffer them for a while but in the end resolve if they eate the sower grapes that their teeth shall be set on edge At farthest in that place where there is weeping and wailing and gnashing of teeth 15. Judgment here is denounced against David a King from the Lord as the inflicter Which shewes that albeit Kings and great men may escape punishment by men in respect of their place and power yet they shall not escape at the hands of God as we see in the examples of Pharaoh Nebuchadnezzar Saul Herode and others A notable example we have hereof in our own Chronicles Bachavan 〈◊〉 5. which is this The nobility of Scotland having consulted to depose King Ferâ—uhard for the detestable cruelâ—ies he had committed by Colmanus Bishop of Northumberland they were diswaded who told them that the punishment of Kings belonged to God and that he ere it were long would take vengeance of his wickedness which accordingly came to pass for the King after a few daies being a hunting happened to be bitten by a wolfe and falling in a fever such a putrefaction ensued in his body that out of every part thereof issued such abundance of lice and vermine which made him loathsome to all so that languishing in this Consumption he sent for Colman to whom he exprest his remorse for his wicked life and would needs be carried to the nex fields wrapped in sackcloth where after humble confession he was absolved and so ended his life shortly after his absolution 16. In Nathans denuncing the sword against Davids house and the defiling of â—his Wives as he had killed Vriah with the sword and defiled his Wife we see how oftimes by Law of talion the Lord punishes sinne as he did Pharaoh Adonibezek and as we see Job 31. 10. So that a man may read his sinne in his punishment As David might here and as we see performed Revel 16. 6. 17. Vers 11. Whereas the Lord sayes I will raise up evill against thee meaning the evill of punishment this teaches us in all punishments corrections or tryalls as Job did and David in the cursing of Shimei Chap. 16. 11. To look up to the hand of God and acknowledge that comes from him as we see Gods people did Hos 6. 1. And therefore to returne to him and humble ourselves under his hand 18. Whereas also the Lord sayes to David I will raise up evill against thee out of thine own house We see that the saddest punishments are these which are domesticke and so most neer unto us and affects us most as David shewes Chap. 16. 11. And as we see in Sinacherib King of Assyrias punishment 2 King 19. 37. 19. Vers 12. The Lord sayes what David did secretly should be punished publickly which shewes that it is vain to commit sinne in secret thereby to hide the same for what is done secretly in sinning shall be made publicke by the Justice of God in the punishing God being thereby glorified in the manifestation of his omniscience and Justice as has been seen in the discovery and punishment of many secret murthers adulteries incests and such like hatefull crimes But specially such sinnes are are hid and secretly committed if they be not discovered and punished here in the day of the generall judgement they shall be discovered and punished then Psal 50. 21. II. SAM Chap. 12. from the 13. vers to the end FOllows now after Nathans Message and his accusation of David and denunciation against him 1. Davids penitent confession in few words but weighty which at more length is amplified in all the circumstances thereof in the 51. penitentiall Psalme which may 〈◊〉 as a commentary upon this text 2. Is subjoyned Nathans absolution or declaration that God had remitted his sin wherein as Psal 32. 1. The blessedness of man consists and that he should not dye towit that death which his sin deserved and which the Apostle Rom. 6. 23. declareth to be the wages of sin Howbeit the Child that was borne unto him of that adulterous procreation it should dye the temporall death because by that deed he had given great occasion to the Lords Enemies to blaspheme which by the Childes death in the scandall thereof would the sooner be forget nor by the life thereof if it continued whereupon ensueth the performance of what Nathan herein had foretold 1. By the Lords strinking of the Child with sicknesse and thereafter Vers 18. With death during which time of the Childs sickness Davids behaviour is set down towit his humiliation by prayer and fasting and lying on the Earth doubtles confessing his great guiltinesse provocation in the begetting of that Child and as Vers 22. intreating the Lord if it were his will to be gracious to him that the Child might live but when he heard by the servants of his house Vers 19. That the Child was dead then he changes his behaviour arised from the Earth washes and annoints himself changes his apparell And 1. goes to the house of God and worships and then comes to his own house and refreshes himself by meat the reason of which both his former carriage while the Child was sick and of his contrary carriage after the Childs death he gives unto his servants who asked him the reason thereof and this he donh Vers 22. and 23. After which Vers 24. and 25. is set down Davids comforting of Bathsheba now his Wife and his begetting upon here a Son whom she boor to him and he called his name Solomon whom the Lord loved and in testimony thereof he sent by his Prophet Nathan and he called his nam Jâ—dediah which is by interpretation the beloved of the Lord. After all which is set down a new document of the Lords favour to David in giving him a notable victory over his Enemies the Ammonites by the expugnation of there chief and royall City Rabbah which so long had been beseiged and at last the chief part whereof which was the City of Waters or where their Water was without which the other could not long hold out was taken in by Joab who hereupon sent to David to come in Person himself with his forces to take the honour of the Victory and full in taking thereof which David accordingly does where he is crowned with there Kings Crown weying a Talent of gold
estimate to 7000. French Crowns and rich in precious stones he gets also a rich spoil of the City and by severall tortures after he had punished the inhabitants of Rabhah and all the other Cities of the Ammonites he returned victorious and triumphant to Jerusalem But before we proceed to the observatious some questious or doubts are to be resolved 1. How was Davids sin remitted and yet the punishment thereof which was threatned vers 10. and 11. retained I answer when God remits the sin he remits the vindict which temporall chastisements are not to the godly because 1. they proceed from his love Heb. 12. 6. as also are in their nature medicinall corrasives And 3. their end or scope is their good and profite who are corrected Heb. 12. 10. That they may be made pertakers of his holinesse and consequently of eternall happinesse vers 14. And seeing of God in glory 2. How comes it to passe that David exercises such cruelty after his Victory against the Ammonites in all their Cities Which may be thought unbeseeming to so pious a Prince as David I answer that this was not without the speciall providence of God avenging himself by David on such wicked idolatres as those were 1 King 11. 5. And who had ever been capitall Enemies to his people rising up against them in the wildernesse and in their journey to Canaan Deut. 2. 18. As also rising up against them in the dayes of Jephtah Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul and who would not make peace with them except all the Citizens would thrust out their right eyes 1 Sam. 11. 2. Thereafter doing such a barbarous indignity to the messengers of David and hyring the Syrians to joyn with them against oath and covenant and making warre against David for all these their wiâ—kednesse and provocations the Lord makes David now when their cup is full to recompence them according to their works and to be exemplar to others in their sharp punishment as they had been in their grosse sinning OBSERVATIONS 1. V. 13. UPon the Prophets reprehension and threatning David humbly confesses his sin Where we see the fruit of reprehension and the efficacy of Gods Spirit conâ—urring with the faitfull discharge of the Ministriall function towards sinners for their conversion as we see here in David and Act. 2. 23. and 37. Let Pastors then do their duty and leave the event to God Also we see what long and dead sleeps the holiest soul may take in sinne till God awake them out of that lethargy as David lay in neer nine moneths 2. We see the difference between the godly and the wickedâ— when they are admonished and rebuked for there sinnes the wicked either mock and despise rebuke threatnings as the first World did Noah and the wicked impenitent Jewes did the Lords Propheâ—s that he sent unto them 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them as Ahab was inraged against Eliah and Herod against the Baptist but the godly to whom God mindes mercy and not judgement they receive the word of rebuke with meeknesse as David did here and confesse their sin resolving to mourn and mend as we see Hos 14. 2 3. Gods people are exhorted to do 3. We see here likewise in Davids confession a good example to be followed that he layes not his sin on others as Adam did nor denyes it as Cain nor extenuates it as Saul but freely acknowledges it and layes the blame onely upon himself saying I have sinned against the Lord and as he sayes Psâ—l 51. 4. Against thee thee onely have I sinned and done this evil in thy sâ—ght 4. In Nathans reply saying The Lord hath also put away thy sinne c. We see here as also in the parable of the prodigall Son and as is said Psal 103. 8. Joel 2. 13. Jonas 4. 2. And Micah 7. 18. That he is slow to anger but ready to forgive and plentious in mercy yea who delights therein therefore no sooner doth David confesse but as soon by his Prophet doth he pronounce forgivenesse no sooner did the theef on the crosse pray for Christs remembrance of him when he came to his Kingdome but as readily did he answer and promised it to him which is a great comfort to all penitent sinners and that a bruised reed he will not breake nor a smoaking flax he will not quench Also that confession is the way to get pardon from God which is contrary before Earthly Judges Prov. 28. 1. 1 Joh. 1. 9. 5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye because he had given great occasion to the Enemies of the Lord to blaspheme whereby we see what advantage the scandalous sinnes of Professours give to the Enemies of the truth and what wicked and evill use they make thereof which should make all Professours of the truth to walke the the more circumspectly and holily Least through their sides the profession it self be wounded as well as their own souls and the Lords name blasphemed 6. In the death of the Childe which is threatned we see that the sinnes of parents are punished oftimes in the Persons of their Children according to that threatning Exod. 20. 6. They being as it were a part of their parents flesh of their flesh and bone of their bone which should make parents who would wish their Childrens welfare to feare God the more and to eschew sin and when sicknesse death or any disaster comes to their Children to examine themselves if their sins have been the cause thereof 7. Vers 15. It is said that according to Nathans prediction and threatning the Lord stroke the Childe with sicknesse where we see 1. That Gods threatnings shall assuredly be accomplished and therefore are not to be despised as those did of the first world and others 2 Chron. 36. 16. But made use of for our humiliation 2. That sicknesse is the Lords rod wherewith he striks either young or old and therefore when it comes we should look up to the hand that striks therewith kisse the rod by patient submission and bearing the same and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite that we may say with David Psal 119. 71. It I was good for me that I was afflicted and to take off the same in his own good time 8. V. 16. David uses prayer and humilliation for the Childs recovery if it were the Lords will to be gracious unto him as he speaks Vers 22. Which teaches us that the onely way to avert and remove the Lords temporall judgements or any corporall visitation on our selves or ours is prayer and fasting and the humbling our selves before the Lord as we see we are exhorted Joel 2. Hos 6. 14. And was practised by David 2 Sam. 24. And here as also by the King of
and for Davids in numbring of the people 4. Davids answer and election contains 1. His perplexity and strait whereinto he was put 2. His choyce of the Pestilence And 3. the reason of his choyce from the greatnesse of Gods mercy Thirdly followes from the 15. vers to the 18. The execution of the plague and staying thereof wherein we have 1. From whom it is sent towit the Lord. 2. How long it continued 3. How many dyed thereof towit 70000. men 4. By whom the execution was made towit by an Angell 5. The Lords staying of the destroying Angell 1. When and where towit when he was stretching his hand upon Jerusaleâ—â— to destroy it 2. How by the direction of the Lord saying It is enough stay thine hand 3. Upon what ground towit the Lords compassion and repenting him of the evill And 4. Where this Angell was towit By the threshing floor of Araunah Now the Lord is said to repent of the evill towit of punishment as is said There is no evill in the City which the Lord does not not properly but per anthropopatheiam when he does that in mercy what men use to do when they repent of any evill that they have done and forbear the same Fourthly followes for the ceasing of the plague and after the former direction of the staying thereof Davids prayer humble supplication wherein we have 1. The occasion thereof towit his seeing of the destroying Angell who being an invisible spirit yet appeared in a visible shape at this time to David as the Angels did to Abraham Lot and others 2. Davids humble confession of his sin that he had done wickedly 3. His cleering of the people of any guiltinesse towit in this his fact and sinning whom he calls sheep for innocency and relating to himself who was as their shepheard and ruler And 4. his preferring their safety to his own and his Fathers house and desiring that the Lord would transferre the plague and punishment rather on him and it than any wayes to let it lie on them Whereupon the Lord who sent first a sad message to David by the same messenger Gad gives him now a comfortable assurance of mercy and deliverance of his people from the plague of Pestilence and in testimony of Davids thankfulnesse for the same Gad by a warrant from God directs him to erect an altar to the Lord in that very place where he saw the destroying Angell towit In the threshing floor of Araunah the Jebusite Which thing David readily went about to perform as the Lord had commâ—nded sayes the text although it was Gad as the messenger who spake unto him and for this end went up to the floor of Araunah conferres with him byes the floor of him erects the Altar offers thereon burnt and peace offerings and so the plague was stayed from Israell Wherein we have to consider 1. Who this Araunah was 2. Where was this place 3. Why this Altar was erected 4. Araunahs liberall offer and his pious prayer 5. Davids modest refuseall and the cause thereof with his buying of the floor and Oxen and the price thereof 6. Davids building of an Altar and offering thereon And 7. the happy successe that followed hereupon towit the staying of the plague of Pestilence 1. As for Araunah he is called by Nation and pedigree a Iebusite or Cananite but now a Proselite and of the Iewish religion as may be seen by his offer and prayer 2. This floor was on mount Moriah and therefore it is said that David went up to it 3. This Altar was to be erected that the plague might stay from the people 4. Araunah therefore for the service of God and good of his people and love to the King and especially as a presage of the vocation of the Gentiles liberally offers not onely his threshing floor freely but also his Oxen and threshing instruments and instruments of the Oxen as their yokes and such like for wood which liberality of his is extolled highly that he did this as a King to the King Who notwithstanding modestly refuses it upon this reason that according to the Law a man must offer to God of that which is his own and therefore 5. Buyes it and the Oxen for 50. shekells of silver whereupon 6. David offers having built the Altar burnt offerings and peace offerings for expiation of Gods wrath and propitiation And so 7. this was the successe The Lord was intreated for the Land and the plague ceased Not that this is to be referred to these sacrifices as the cause but by way of Metonymie When the name of the cause is transferred to the effect OBSERVATIONS 1. V. 10. IT is said That Davids heart smote him after he had numbred the people Whereby we observe the difference between the wicked the Godly that albeit the Godly sin yet they lye not still impenitently in sinne and security as the other do but by grace and repentance they rise againe and their hearts smites them for the sinne which they have committed as we may see here in David in Hezekiah Peter and others 2. We see here likewise that the committing of sinne is like John's eating of that little book Revel 10. 10. Which was sweet in his mouth but thereafter bitter in his belly or like those locusts Revel 9. 8. Who had alluring haire as women but had Lyons teeth that bite and Scorpions tailes which stinge even so sinne in the committing thereof is pleasant but in the end when the conscience is awaked is painfull as Manassah Mary Magdalen and David found both in the matter of Vriah and this Who therefore would eschew the sower of sinne both here and hereafter let them eschew the poysonable sweet thereof 3. Davids heart smites him after the numbring of the people which was after nine moneths and more Where we see as it is Satans policy when he has moved men to commit sinne so thereafter to lull them a sleep in security even so that the Godly when they have sinned may lye a long time in this sinfull sleep before they awake as David did in the matter of Vriah till the Lord by Nathan awaked him and as here he did in the numbring of the people therefore as our first care should be not to sinne so our next care and prayer to God should be that if we sinne he us suffer not to lye still in security with impiety joyning impenitency 4. In Davids confession saying he had sinned greatly and done very foolishly We see that he neither excuses his sinne as our first parents did nor extenuates his sinne as Saul did in sparing Agag and the cattle nor defends his sinne as Simeon and Levi did but rather aggravates his sinne that he had sinned greatly This being the practice ever of them who are truly humbled and this being the best â—and only way to obtaine pardon as we see in the example of the Publican and parable of the returning Prodigall and of David in this
evidently may be seen O happy gain therefore is godlinesse and blessed conquest is the savour left unto posterity which the Lord hath promised 5. Amongst the punishments that he wisheth to befall unto Joab and his house he imprecateth blood twise either that the hand of God do it by a bloody issue or that the hand of man shed it by the edge of the sword Where we see that like sins crave alike punishments frequently as I have done therefore so hath the Lord rewarded me saith Adonibezeh thus the firy lust of Sodom was purged by fire Kain feareth killing because he had killed Pharaohs males of his Land are destroyed because he destroyed Israels males he shed their blood and his waters are plagued with blood and as he drowned them so is he and his hoste drowned So Saul killed the Lords Priests with the sword and so is he killed by the same And David as he had abused the bed of Vriah so is his bed abused by his Son Absolom even as Job if he where guilty wisheth the same retribution Job 31. 9 10. And our saviour declareth That with what measure we measure to others with the same it shall be measured to us again See also Revel 16. 6. 6. These visitations we see are imprecated and were to be inflicted for sinne to learn us what fruit that bitter coloquintida bringeth forth and when any kind of temporall judgement or visitation cometh to acknowledge that it is our sinnes that hath procured the same And therefore by true repentance as the nearest way to have them taken away to turne unto God that he who hath wounded may make whole again Not that all troubles come for sinne some being trialls onely for exercise as these which did befall unto holy Job being both honourable as not inflicted for iniquity and profitable as tending to the stirring up manifestation and greater grouth and strengthning of Gods graces in the elect to the glory of Gods mercy and confusion of Satans malice And such are seldome now adays so few being such as holy Job who may say that their sins hath not procured their chastisment some again are dishonourable as inflicted for sin but yet profitable as tending to conversion like those afflictions whereby David was reduced home and the poor prodigall And such are all the sanctified corrections of the Lords chosen And last of all some are both dishonourable being for sin and improfitable because they tend not to conversion but rather finall eversion such as Sodoms overthrow Pharaohs drowning and the like The former two sorts being in love God dealing with the elect either as a goldsmith with the fine gold or as a Father with the Child But this last which is properly called a punishment being in wrath as the Axe in the hand of the just Judge or executioner to punish the malefactor and cut down the evil Tree 7. In the method that David useth before that by these imprecations he will shew his detestation of the fact in that first he purgeth himself to be altogether guiltlesse of the same We observe that it is the duty of a rebuker or of one who would seem to be a detester of any wickednesse in others first to labour to be free thereof himself turpe enim doctori cum culpa redarguit ipsum Thus Iudah ought to have been free himself of that fault which so severely he would have punished in Tamar and David in pronouncing that sentence against the man who took his neighbours one sheep unto Nathan ought to have been carefull that he had not been pointed at himself to be the man Thou therefore that preachest a man should not steal doest thou steal thou that fayest a man should not commit adultery doest thou commit adultery And thou that abhorrest Idols committest thou sacriledges Rom. 2. 21. 8. Vers 31. David commandeth Ioab with the people to solemnize a publicke lamentation for Abner and by a custome then used to expresse their grief which is injoyned to Ioab either as a part of punishment that he is forced to lament him whom in his rage he had slain and for the greater detestation of the fact as Moses caused the people to drink of the water whereupon the pouder of their Calf was strawed or else hereby to bring Joab to a deeper consideration of his sin seeing the great lamentation that the whole people that were guiltlesse thereof altogether made for the same and therefore much more should he lament grievously his fact David then in requiring him with mourngin and tokens of repentance to celebrat this funerall wherein if he dissembled the fault was his own doth herein as Princes and Magistrates ought and may do in the outward exercises of Gods worship and Religion to compell their subjects to give their bodily presence as we may see in the examples of Asa Josiah Hezekiah and other godly Kings of Judah wherein if there be Hypocrisy the blame resteth upon the dissembled themselves and their condemnation with that guest that was compelled unto the wedding and wanted the wedding garment abides them 9. In Davids mourning for Abner we see here the nature of the godly not rejoycing but compassionating the evil of their very Enemies even as Iob protesteth the like of himself If I rejoyced at the destruction of him that hated me saith he or was moved to joy when evil came upon him neither suffered I my mouth to sinne by wishing a curse to his soul And according as the Lord commandeth Be not thou glad when thy Enemy falleth and let not thy heart rejoyce when he stumbleth This David did likewise shew at the death of his perfecutor Saul And went about all the day mourning when his Enemies were visited and this is the surest badge of a true Christian whose heart is so free from malice that they love their very adversaries 10. In that David doth all those duties to a foe giving him the honour of buriall and that in so famous a place and in so solemne a manner as that he himself will follow the beer We see not onely the humility of the godly wherein they imitate Christ dimitting themselves in duties towards their very inferiours but also that their practise is usually to recompence evil with good according to that precept of our saviour Mat. 5. 44. And as the Lord by Salomon commandeth If he that hate thee be hungry give him bread to eat and if he be thirsty give him water to drink for so thou shalt lay coales upon his head and the Lord shall recompence thee This recompence gave Ioseph to his Brethren in feeding them and their families in the Land of Goshen David unto Saul and here unto Abner not remembring his former injuries and our saviour in healing the ear of Malchus who came against him and praying for those that cruelly did Crucicy him 11. In all this behaviour of Davids he sheweth that no wayes he alloweth this sin of
himself unto the Law to be an observer thereof himself as a good example to others to follow as is said Regis ad exemplum totus componitur orbis and as the Apostle speaks Rom. 2. 21. Thou that teaches another teaches thou not thy self So thou who wouldest have another observe Lawes shouldest thou not be examplar in observing the Lawes thyself A necessary lesson and good example for all Princes and Pastours Magistrates and Ministers to follow 4. This kindnesse that David would shew to any that is left sayes David of Sauls house shewes plainly hereby and by the finding out but of one poor lame man of it that the Lord for Sauls wickednesse cruelty had quite destroyed that house of his though a potent King Which sheweth what sinne does to the greatest houses though royall and to others inferiour being like the worm at the root of Jonas flourishing gourd which made it soon to decay 5. This kindnesse that he would shew he sayes it is for Ionathans sake where we see 1. That the fruit of wel doing lives longer then himself who is the doer and thereby he leaves a blessing and good treasure behinde him to his posterity And 2. that it is a happy thing to be the ofspring of a good parent chiefly if they insist in their godly footsteps 6. Vers 3. This kindnesse is called the kindnesse of God which David sayes he was to shew for Ionathans sake to denote first the greatnesse of the kindnesse as sundry things in Scripture has this denomination for the same signification as the montain of God c. As also 2. to shew that this was agreeable to Gods commandment that promises being Lawfull and specially oathes should be keeped as we see Psal 25. And which should be the rule of all our actions and motive thereto And 3. that the samâ— would be acceptable to God which should be the scope of all 〈◊〉 doings 7. Vers 5. Mephibosheth being lame of his feet and lurking in an obscure place farre against his expectation is called both to riches and honour so graciously doth the Lord deal with such whom he visits one way he comforts them another way 〈◊〉 though he suffer some a long time to lie as it were low in the dust yet at last he lifts them up not looking for it as he did to Joseph as he called Saul also to be King when he was seeking his Fathers Asses and David from the sheepcoat as also the Apostles from their fish boates c. 8. This humility which Mephibosheth shewes both in gesture and words being a Princes Sonne gives a good and imitable example to all others to follow and verifies that of Gods Word That before honour goes humility but God resists the proud while he gives grace to the humble and specially to be humble when God has humbled any as he had done Sauls house Therefore though he calls himself not onely a Dog but also a dead Dog fitter for a ditch or at best like a Dog to lie under a table yet he is honoured to sit as a Prince at a royall table 9. Vers 7. We see here great liberality in David towards Mephibosheth which is a worthy vertue in a Prince so that it be towards right Persons for good causes and in a moderate measure not to exhaust their own treasure and lay heavy burthens on their people for the enriching of a few perhaps not well deserving as on the contrary covetousnesse and a niggardly disposition is most unsuteable to a Prince or great man 10. Vers 9. Davids not onely bestowes upon Mephibosheth honour and riches but also being lame and impotent to travell he provids for his ease by laying the charge on Ziba of tilling his Land and gathering in the fruits thereof which shewes Davids care of him as well as his kindnesse to him and his compassionate disposition to one that had such a bodily infirmity as an example to others to follow the like compassion 11. Likewise vers 11. Though he was lame on both his feet yet he is not therefore the more dispised or lesse honoured by David to eat at his table as one of the Kings Sonnes Teaching â—s thereby to despise none or the lesse to regard them because by â—ome bodily infirmity the hand of God had visited them but to â—ity them and be thankfull to God for his dealing more indulgently towards our selves Also David looks not on Sauls blood his persecutor in lame Mephibosheth but on Jonathans deserving how much lesse will the God of mercies regard our infirmities or corrupt blood of our sinnefull pregenitours whiles he beholds 〈◊〉 in the merits of him in whom he is well pleased II. SAM Chap. 10. and 1 CHRON. 19. IN this Chapter we have the further proof of Davids continuing in his begun course to gratify and requit the favour of them to whom he was addebted in the time of his troubles This Chapter is divided in three parts in the first is Davids message to Hanun King of Ammon to comfort him after the death of his Father 2. Is set down the Ammonites barbarous usage of Davids messengers Vers 4. and 3. We have the revenge that David took of the Ammonites and their associates the Syrians in two severall battles the one with the Ammonites and the Syrians from the 6. verse to the 15. And the other with the Syrians from the 15. vers to the end In both which David is still victorious First then in the legation or message to the King of Ammon we have 1. The time when this message is sent 2. The action or message it self and the occasion thereof And 3. the end wherefore it was sent First then the time is when David was setled in his Kingdome had subdued all his Enemies both intestine forrain and was now a mighty victorious Monarch and yet hereby he is neither puft up to despise a meaner neighbour Prince nor forgetfull of any duty of kindnesse or gratitude that was requisite on his part towards him 2. The occasion of this message was the death of Nahash Hanun's Father who in his life time had shewn kindnesse to David and therefore now upon this occasion he would likewise shew kindnesse to his Sonne And 3. The end wherefore he sends this message is to comfort Hanun by the hand of his servants for his Father who was now dead But David most ungratefully is requited and his messengers villanously and barbarously abused wherein 1. Is set down the ground or motive towit the unjust suspition that the princes of the Children of Ammon had and did apprehend of the end of this message of Davids that it was not as was pretended to comfort Hanun but really and indeed to spie the City and to search and destroy it and so they censure David as a deep dissembler and Hypocrite as also a covetous wicked man seeking after that which was his neighbours not contenting with his own and imputing unto him cruelty as intending
Wife of Vriah 3. The Persons are David a great and godly King before whose life and manners were sometimes a mirrour to his subjects and called a man according to Gods own heart and who was invincible in his warres with externall Enemies yet is overcome in the battle betwixt the flesh and the Spirit and by his own bosome and inward Enemy of his carnall corruption as Lot was in Zoar who could not be overcome in the City of Sodom The second person is Bathsheba the Wife of Vriah the Hittite called 1 Chron. 3. 5. Bethshua the Daughter of Ammiel The third is Vriah himself called a Hittite because he was a stranger borne and now a proselite in Religion an Republicke of Israel a faithfull and valiant souldier in the warres as he gives the proof thereof Vers 11. Secondly the antecedent causes which moves this ungodly and unhonest fact are as well on Davids part as on the Womans On his part their be chiefly four 1. His great prosperity which brings him to a careles security as well in matters concerning God as in his office to the Republicke the evidence whereof is that afternoone he gives himself to sleep and ease when hi◠subjects are in danger of their Enemies farre contrary to a Kingly care and duty 2. His idlenesse Satans cushion and Mother of all vices and the sinne of Sodom as it is said Diuturna quies vitiis alimenta ministrat And especially to uncleannesse therefore sayes the Poet quaeritur Egestus quare sit factus adulter in promptu causa est desidiosus erat Whereas on the contrary otia s◠tollas periêre Cupidinis arcus 3. The loosnesse and lust of his eyes looking with delight and concupiscence upon the beauty of the Woman contrary to Jobs practise Chap. 31. 1. And that precept of Gods to turne away our eyes from vanity Christ telling us also that to look upon a Woman and to lust after her though no more is adultery for God 4. The object of the eye the Womans beauty In it self being good and the gift of God as we see in Joseph Moses David Esther Sarah Rebecca Rachel and others but being abused either to pride as in Absolom or to turpitude as in Davids practise and Potiphars Wifes to be insnared thereby or to insnare it turnes to such a curse and drawer on of most heavy judgments In the Woman likewise we see these occasions 1. Immodesty in discovering her nakednesse and washing herself in an open view of the Kings pallace which rather should have been done in her private Chamber 2. Facility in yielding to Davids motion of uncleannesse 3. Arrogancy counting it an honour to be courted by a King and to be his Concubine 4. Breach of duty and fidelity to her honest Husband And 5. lubricity and sinnefull frailty was seen in the fact Thirdly the act it self was double adultery a married man with a married woman also the man a King who should have given good example to his subjects as is said Regis ad exemplum c. As likewise a Prophet and so should have been eminent beyond others in holinesse And one who had not only one wife but many wives and Concubines as Nathan told him All which aggravates this fact of his adultery Fourthly the consequence was the matter is revealed by Bathsheba to David of her being with Child Who strives by many wayes to cover his adultery 1. Subtily by sending for Vriah and moving him by indirect inticements to colour his crime 2. By a more cruell device of his murther To effectuate the first David 1. directs Joab to send Vriah to him who now was at the siege of Rabbah 2. When he comes David in all Hypocrisy as intending to know by him how affaires went he asks of the estate of the Captain and Army and then intreats him more familiarly not after the manner of Kings to wash his feet whereby in the Hebrew phrase was signified all which belongs to a mans entertainment and ease and so to visit his house and for the more inducement he sends after him a messe of his own meat But good Vriah being governed by Gods providence rests that night in the Kings gardhouse 3. Which when David perceives he uses another slight and feasts him and makes him drunk thinking thereby to make him lie with his wife and so to be Father to a bastard or as the Law calls it Partus suppositus and bring in an unlawfull heir into the inheritance of Vriah Yet worthy Vriah guided by Gods Spirit disappoints this policy of the King also David by his worldly wisdome and authority thinking to colour vice but God resolving to bring it to light and therefore at even went out to lie on his bed with the servants of David but went not down to his house at all Whereupon David writes with Vriah to Joab directing how he should be killed which Joab accordingly obeyes and so Vriah is killed and David advertised thereof which when Vriahs Wife understands she mourneth for him and is thereafter taken by David to Wife and beares him a Son but this thing displeased the Lord. OBSERVATIONS 1. BY these falls of David Peter and the like let not any excuse themselves in their sinnes for they are registred not for imitation or excuse of the like but as Beacons for evitation and their repentance onely for imitation Et ut majorum ruina sit minorum cautela and that the best may see how weak they are and how prevalent their naturall and sinfull corruption will be if they be left never so little to themselves and to the force of temptation which finds time to lay siege to the secure heart of David in his house and surprises it while Joab is laying siege to Rabbah of the Ammonites in the field to take it 2. If such a strong and tall Cedar as David did fall how ought weaker Christians to fear and pray that God would deliver them from temptation and as we are exhorted 2 Phil. 12. To work out our own salvation with fear and trembling 3. Vers 1. When David after divers Victories is now in peace by the mercy of his God he falls to fighting against God himself when he has subdued many nations to his great credit abroad to his farre greater shame he is subdued by and inslaved unto his own filthy lust Whereby we see that prosperity is more dangerous then adversity that sanctified correction is more profitable then a prosperous condition with a remission of Gods assisting grace 119. Psal 67. 71. And as is further shewn to us Heb. 12. 6. 4. We see that bosome Enemies of our own sinfull corruption and concupiscence are the worst and most dangerous like Dalilah and Judas ready to betray us and subdue us to them Thus Saul who at first overcame the Philistims was overcome thereafter by his own pride envy and cruelty Sampson by his lust after so many noble victories as also here David is subdued by
Niniveh Jonah 3. And by others 9. Vers 17. During which time also the servants of David labours to comfort him as he also comforted his Wife vers 24. Which shewes unto us that it is a charitable and Christian duty to comfort such who are any way afflicted as we see practised by Jacobs Sonnes Gen. 37. 35. and elsewhere 10. Vers 18. The Childe dies the seventh day before it could be circumcised as likewise being sicke before and yet as we see vers 23. David doubts not of the salvation thereof which shewes us that it is not the want of Babtisme answerable to circumcision then that is any way damnable to the infants Gods mercy not being tyed to the outward means but it is the contempt thereof that is damnable in the parents 11. Vers 20. David having heard that the Child was dead he prayes nor fasts no more whereby he shewes the vanity of of those who pray for the dead as if prayers or solemasses for such ould be any way profitable to them as they are not but indeed it is true that they are profitable for the masse Priests who are living and who get great gain thereby 12. David repines not at the Lords doing but patiently and humbly acquiesces to his good pleasure therin and first of all goes to the house of God and worships and thereafter to his own house and takes bodily refreshment Where we see how in likemanner in all erosse dispensations we should do the like by reverencing Gods providence humbly submitting to his will as our well and in all things giving him thanks And to preferre first our duty to him in worship before we take that which may be for our own refreshment as also after we know the Lords determination in any thing to rest content theirwith 13. Versâ—3 â—3 In Davids speech concerning the Child that he was to go to him but he not to return back to him We see not only a laudable remembrance of mortality and death in David but also a good resolution to be imitated by the living towards the dead of neerest relations whether Wivers Children or friends which serves greatly to setle immoderate mourning and the mindes of such who survive the dead 14. Vers 24. In place of the Childe that dyed God gives to David another Sonne by Bathsheba who was Solomon which shewes us what is the fruit of a humbly patient and thankfull acquiescing to Gods will and that the Lord is ready if he take one benefit from us if we depend upon his mercy to give us another and a better as we see in his dealing with Job Chap. 42. 10. 15. It is said here of Solomon newly born as is said of Jacob in like manner Rom. 9. 11. Having done neither good or evill that he was loved of God which shewes as is said Hos 14. 4. The freedome of Gods love according to the election by grace and that the same is onely of his meer mercy and no merit of man 18. Vers 27. In Jacobs message to David to come himself in Person now against Rabbah neer taken in fully that he might have the honour of the businesse We see in Ioab these vertues towit modesty wisdome and humility requisit in a generall or any in high preferment and which also should teach us much more in all our actions to be zealous of the honour of God our heavenly King and Master and of his glory to make it the scope of all our enterprise Seeing Ioab was so zealous of the honour of an earthly Master 19. Vers 31. In the torturing severall wayes of the inhabitants of Rabbah and other Cities of the Ammonites who stubbornly stood out against David and would not make peace with him as the Syrians had done Chap. 10. 19. And had done such barbarous indignities against the Lords people and Davids messengers as has been spoken of We see the truth of that Exod. 20. 6. That the Lord will visit the sinnes of the Fathers upon the Children to the third and fourth generation of them that hate him and so that albeit men forget their sinnes God doth not so but keeps them before him in a book of remembrance till their cup be full as he said of the Ammonites as likewise what an ill treasure or portion wicked men leave behinde them to their posterity And it may in like manner be considered what torture and torments they may expect at last who stubbornly stand out in impenitency against Christ Jesus the Sonne of David and who will not in time agree with their adversary and make peace with him as other penitent believers do who is the Prince of peace and invites all those Who are weary and heavy laden to come unto him and he will give them rest Matth. 11. 28. II. SAM Chap. 13. from the 1. vers to the 23. IN this Chapter is set down the execution of that correction threatned by Nathan to David for his sinnes of adultery and murther Chap. 12. 10 11. Amnons incest with Davids Daughter Tamar answering to his adultery and Absolons murther of Davids Sonne Amnon answering to his murther of Vriah as we likewise see the same chap. 15. In the person of Absolon rising thereafter in rebellion against his Father David and defiling of his Fathers Concubines In which Tragicall History we have 1. The time noted vers 1. After that notable victory of David against the Ammonites their subduing which had been matter of joy followes now that which is matter of sorrow 2. We have to consider the actours first in this fact of incest and of the crime it self and thereafter we shall come to the actours in the murther that followed thereon the first person who is agent in this incestuous crime is Amnon Davids eldest Sonne begotten on his Wife Ahinoam the Israelite His firstborne and strength of his youth His delight and hopefull successour to him in his Kingdome and he on whom all Israel looked as the Sunne rising after the death of David and finally whose appearing greatnesse should have moved him to follow vertues agreeable to his estate yet he falls into this filthy crime to the dishonour of God griefe of his Father disgrace of his Sifter his own utter ruine and the regret of all Israel And in his person next to the death of the Child Chap. 12. 14. is Davids sinne punished The second agent or rather patient in this crime is Tamar the Kings daughter and whose mother was daughter to the King of Geshur and she Absolons sister german a virgine and forced by Amnon who is described vers 1. Not only by her name but also from her beauty whereby Amnon was allured so to lust after her For fulfilling whereof he takes that wicked course which followeth but first is set down how this rage of lust worketh on himselfe vers 2. and 4. That he was so vexed that he fell sick for Tamar and waxed leane from day to day whereupon followed Jonadabs pernicious counsell
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
express his hearty affection 2. Absoloms Ironicall accusation vers 17. For leaving David his friend in distress and not adhering to him Hushais defence by acknowledging him now to be King by a double right 1. Divine 2. Humane In respect that God and all Israel had chosen him whereunto therefore he subjoynes his promise of loyalty vers 18. Next he argues from equity why he should serve the same because he was the servant of his Father and therefore he would serve him also 3. Is set downe vers 20. and 21. Absoloms asking Counsell of Achitophel what was best to be done for prosecuting this business of rebellion Whereunto Achitophel answers by giving Counsell 1. For securing the rebellion in the continuance thereof in this Chapter And 2. That it may end in a full and finall victory in the next Chapter First then for the securing and continuance of this rebellion his Counsell is to commit incest with his Fathers concubines that were left to keep the house whereby the people shall heare that he was abhorred now altogether by his Father and so their hands should be made strong which so long as there were hope of reconciliation would be but faint and their hearts doubtfull So that his Counsell runnes on this he suspects that reconciliation may be between a sonne that might relent and a Father that would remit and so thereon David might be avenged on his sonnes prime Counsellours and speciall followers for eschewing whereof there was no way but to engage Absolom in some further fact which might be uncapable of pardon and obstruct all hope of reconciliation whereupon ensues Absoloms obeying of this wicked Counsell vers 22. Wherein the filthiness of the sinne was not so great as the impudency of the manner in an eminent place and in the sight of all Israel whereunto is subjoyned vers 23. Of how high estimation and Authority the Counsell of Achitophel was both with David and Absolom towit as an oracle of God and therefore so readily did Absolom here follow the same OBSERVATIONS 1. V. 16. HVshaj had a good cause but uses not lawfull meanes to go about the same Which he did by dissimulation and taking Gods name in vaine in his gratulation of Absolom saying by way of prayer God save the King and that the Lord had made him King Whereon we observe that the matter of a good cause is no sufficient warrant before God or to the conscience except also the meanes for the accomplishment thereof be also good and lawfull for we must not according to the Apostles rule do evill that good may come of it therefore Abraham lyes for his own safety and thereby exposing his wifes chastity to danger was sinfull So Rebecca's deceiving of her blind Isaac for conveighing the blessing to Jacob and the Gibeonites lye and dissimulation in making peace with Israel 2. Vers 17. Absoloms accusing of Hushaj for leaving his friend David in distress We see howsoever his judgment was pregnant to note the sinne of ingratitude in another and to tax the same yet he sees it not in a greater measure being Davids sonne and in a grosser manner of rebellion in himselfe Where we observe that every man is ready like the Pharisees To spye the mote in their neighbours eye but not the beame in their owne Matth. 7. 3. and severely to censure lesser faults in others than grosser in themselves as we see Judah did towards Tamar Saul against Jonathan for tasting a little hony contrary to his constitution but making no conscience of persecuting righteous David and killing the Lords Priests even as at this day in the Romish Church the breaking of her constitutions are censured damnable whereas the breach of Gods lawes are permitted and dispensed with 3. In Absoloms accusation we see also who is to be accounted a true friend towit he only who not only in prosperity but also in adversity proves so as Jonathan did to David and as is said Prov. 17. 17. 4. Vers 21. Achitophel gives counsell to Absolom to go into his Fathers Concubines that by incestuous fact all hope of reconciliation with his Father might be obstructed Where we see that prophane hearts so contrives the plots of their wickedness against Gods law as if there were no God or over ruling power to cross their designes or to punish them and therefore this foole though otherwise accounted had said in his heart there was no God 5. The scope of this Counsell we see was to foment and increase the flame of discord between David and Absolom but not to quench the same which shewes unto us Satans nature in his instruments and as he first divided between God and man and afterward between man and man as between Cain and Abell c. So he continues whereas God is the God of peace so are his Children peaceable as we see between Abraham and Lot and peace makers as we see Matth. 5. 9. 6. Where he saies that by so doing the hands of all who were with Absolom should be strong We see the blind folly of the wicked who think that to sinne is the way to prosper whereas Psal 1. 3. and in the examples of the holy Patriarch's Joseph and Godly Kings we see the contrary and as is shewne to us 2 Chron. 14. 7. 7. Vers 22. Absolom is counselled by Achitophel to commit incest with his Fathers concubines as Amnon was how to commit incest with his own Sister both Counsellours prevaile and both who were counselled obey his wicked counsell to their own destruction Where we see that it is as easy to one wanting grace and Gods Word and spirit to be their Counsellours to take ill counsell as it is to them who give it and pronesse to villany in great men want never either projectours to devise or Parasites like Doeg to execute the most odious sinnes at least to excuse them and so farre God gives way to their sinnes as their sinnes may prove plagues to themselves 8. The tent is spred on the top of the house and Absolom goes in to his Fathers Concubines in the sight of all Israel And so that is fulfilled which was threatned by Nathan Chap. 12. 12. So that the Counsell of Achitophel and fact of Absolom have fulfilled the judgement of God Where we may admire the Wisdome of God that can use the worst of evills well and most justly make the sinnes of men his executioners 9. Vers 23. Where it is said that Achitophels Counsell in these dayes was counted as the oracle of God We see that great parts misimployed proves most mischievous as leaning eloquence worldly wisdome and the like and when wicknesse is armed with wit and power like Nilus it overfloweth all the banks so that great need have they who have great parts to seek the sanctified use of them and this makes our condition the more dangerous that we have to deal daily with a powerfull and subtile Enemy Satan and therefore as David did Chap.
the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
which signifies the removing of all impediments and facilitating his enterprises In making his feet swift to pursue and fall upon his enemies and having over taken them to get the victory over them and to be set above them 4. That he he taught his hands to fight which signifies his skill in military affaires and how to use his weapon 5. That with skill he had also given him strength of body requisite for warre So that a bow of steel was broken by his Armes 6. That he had given him the shield of his salvation whereby he signifies his surety from the weapons or darts of his Enemies and subjoynes that the Lords greatnesse of power was the cause of his greatnesse by Victories 7. That he inlarged his steps under him so that his feet did not slip whereby he signifies his prosperous successe in all his marchings 8. He sets down the consequences of all the former in the execution and practise thereof in persuing his Enemies destroying them consuming them and deadly wounding them that they could not rise but were fallen under his feet so that the Lord had given the necks of his Enemies who would not lie under the yoke of his obedience unto him for that end that he might destroy them and when they were in this extremity when they looked for help from man they were disappointed for there was none to save then and when they sought help from God he did not answer them and thus being helplesse he compares them to most vile things and shewes that he did beat them as small as dust and did stamp them as myre the in street and disperse them as they spread dung on the ground And thereafter he amplifies yet more the Lords goodnesse to him From the 44. verse to the 50. In that this Lord had not onely delivered him from the strivings of the people who were his own subjects but also that he had subdued under him the Nations that were round about him as the Syrians Ammonites and Philistims c. Wherefore Vers 47. he bursts forth in a Patheticke doxologie for the Lords deliverance of him from all his Enemies and his advancement over them and last by way of conclusion From the 50. vers to the end He resolves to be thankfull to the Lord while he lives which he doth upon two reasons the one is ab antecedentibus implied in the particle therefore that is for all the before rehearsed benefits the other is à consequentibus because he will shew mercy to his anointed and to his seed for ever Wherein David is a cleer type of Jesus Christ who is called the Sonne of David whom the Lord anoynted with the oile of gladnesse above his fellowes as his name Christ imports and who has subdued all his and our Enemies sinne Satan Hell Death and the Grave and Triumphed over them on the Tree of the Crosse and led captivite captive to whom also the Lord has given the Nations and the heathen for an inheritance as Psal 2. 8. And the uttermost parts of the Earth for a possession by the conversion of the gentiles to the profession of Christianity and embracing of the Gospell OBSERVATIONS 1. V. 21. IN true piety or sanctification we see that integrity or uprightnesse of heart and outward practise thereof in our lives which is cleannesse of hands should ever go together and not the voyce of Jacob and the hands of Esau or an hypocriticall and simulate shew of Godlinesse denying the power thereof and not joyning the practise which is to have leaves like the Figtree which Christ cursed or a name that they live but are dead like the Church of Sardis Revel 3. 2. 2. David had said before Vers that the Lord favoured and had delight in him wherefore he subjoynes as an evidence thereof the grace of sanctification Thereby shewing that this is the only true evidence of the Lords love towit grace and sanctification and by no other thing can it be known seeing worldly prosperity is rather the portion of the wicked in this life as we see Psal 73. And in the examples of the rich fool and glutton than the lot of the Godly to whom God gives the gifts of his right hand and for whom he has appointed the inheritance as Abraham did for Isaac and the birthright with the blessing which Isaac gave to Jacob. 3. We see that although the Godly merit not by any condignity of their works or Persons yet that piety and Godlinesse wants not its own reward ratione pacti because God has promised the same thereunto and therefore it is just with him to perform and onely of meer mercy as we see Psal 62. 12. and Hose 10. 12. Where we are willed to sow in righteousnesse and reap in mercy Therefore sayes Paul 2 Tim. 1. 16 17. concerning Onesiphorus who had refreshed him oftimes in his bonds The Lord grant that he may find mercy of the Lord in that day towit of death and his account the wages of sinne being death but life everlasting being the free gift of God Rom. 6. 23. And therefore called an inheritance Jam. 2. 5. Which comes to Children not by their own purchase but which is given them by their Father Which recompensing therefore of sinceer holinesse and practicall piety should be a great encouragement to the Godly to persevere therein and abound in good works in which as the way which leads to that heavenly Kingdome we are exhorted to walk Eph. 2. 10. And to abound therein and bring forth much fruit Joh. 15. 2. 4. Vers 22. Davids keeping the wayes of God and not departing wickedly from him or his statutes We see not onely the Godlies care of ordering their conversation aright but likewise wherein true Godlinesse consists which is as Isa 1. 16. To cease to do evill or not to depart from Gods commandments and to learn to do well or to keep his wayes as we see also Psal 34. 14. and Amos 5. 15. Where we are commanded to hate evill and love good that is to eschew sinne not onely in action and to do good but also to hate the one and love the other in our affection 5. We see here likewise the difference between the sinning of the Godly and of the wicked the Godly sinne daily and therefore are taught to crave daily forgiveness but this their sinning is but through frailty and by sins which we call Quotidianae incursionis but they are not as the sinnes of the wicked are of presumption by departing wickedly from God with delight making a trade of sinne and sinning against both knowledge and conscience 6. Vers 23. David sayes That the Lords judgements were alwayes before him Whereby we observe that the right way how to eschew sinne is to hold Gods Word or his statutes called here his judgments ever before our eyes a the directory of our life and conversation as David did here and which he hid also in his heart that he might not sinne
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
what David spake he did not the same without a warrant from God who spake by him and as vers 3. who spake to him Teaching us thereby in like manner that we should have a warrant from the Word of God now comprehended in Scripture both for doctrine or what we should believe as also as a rule of our actions and conversation how we should live and order the same a right 7. David likewise as a Prophet saies that Gods Word was in his tongue and so should the same only be in the tongue of all faithfull and true preachers and not mens fancies or the traditions of men 8. Vers 3. David who was a ruler over men himself shewes what are the two parts of such a one to wit the execution of justice impartially and to rule in the feare of the Lord having that rooted in their heart and having the same also ever before their eyes in all their Actions or decrees in judgment But how farre many Magistrates and Judges vary from this rule is but too common and to be deplored 9. Vers 4. By earthly things for our capacity He teaches how comfortable and profitable the government of such a one is to Gods people and especially the government of Christ Jesus the true Messiah is to his Church who is that sunne of righteousness who disperseth the darkness of sinne and ignorance and as a bright morning without obscuring clouds sends forth his beames and rayes of saving knowledge in the minds of his elect and is also as the pleasant and tender grass that springeth out of the earth by cleare shining after raine to be green pasture as David speaks Ps 23. 2. to his own sheep 10. Also as none can hinder the rising of the sunne or the brightness of a cleare morning nor the springing of the grass out of the earth in the due season thereof so none shall be able to hinder the kingdome of Christ and progress of the Gospell but shall find that as is said Psal 2. 4. That he who sits in heaven shall laugh them to scorne and as our Saviour said to Paul That it is hard for them to kick against the pricks 11. Vers 5. Where David saies after the setting down the prosperity of Christs kingdome and continuance thereof for ever although my house be not so with God yet he has made with me an everlasting Covenant of salvation which is all my desire This teaches us to be content with whatsoever dispensation it pleases the Lord to make to be our lot in temporall things though we should be as poore as Laâ—arus so be that we be made pertakers of that salvation wrought by Christ and be within the Covenant of grace Which also with David should be all our desire as he decleres likewise Psalm 4. 6. 12. Vers 6. The wicked are compared to thornes in respect of their present disposition and of their future estate and condition prickly and hurtfull in the one and sad and dreadfull in the other as being appointed to be burnt for ever Which as it should be a terrour to the greatest to be of a wicked disposition and chiefly to be prosecuters of Christs Church which is compared therefore to a Lillie amongst thornes Cant. 2. 2. So it should be a comfort to the Godly who are prosecuted by them that though their wrongs be not redressed here on earth yet they shall be hereafter when these who like Cananites were thornes in their sides shall be burnt in hell fire forever 13. The wicked also are called thornes thrust away that is rejected Whereby we observe that wickedness continued in without repentance is an evident token of reprobation as on the contrary piety and true Godliness is a sure signe of election and predestination unto life eternall and therefore we are exhorted in relation to our selves to make sure our election by wel-doing and Ephes 2. 10. Are called Gods workmanship created in Christ Jesus unto good works which God hath preordained that we should walke in them elected to them but not elected for them and they being via regni but not causa regnandi 14. Vers 8. And thereafter in this Catalogue of so many valiant men under David We see that it is a happy kingdome wherein there is a good King as David was wise Counsellours and valiant souldiers As also how by the contrary as in Rehoboam a Nation or Kingdome becomes rent and miserable 15. We see likewise how the Lord workes great and admirable workes sometimes by very weake and unlikely meanes As we see chiefly in the book of the Judges and by a few fisher men the conversion of the Nations that all the glory may be given to God and his own finger may be seen in the work as also by this register of their names in holy Scripture That the memory or remembrance of the Godly shall be blessed but the memory of the wicked shall rot 16. Vers 17. We see how tender Davids conscience was who would not drink of the water of the well of Bethlehem which his three valiant men brought unto him because he counted it their blood in respect they had hazarded their lives for the same O then how farre contrary is the consciences of those men seared with a hot iron and past feeling whose daily meat and drink is the blood of men especially the poore whom they oppress and whose faces they grinde and chop their flesh as meate for the pot as the Prophet speaks and what dreadfull an account have those Canniball's to make at the last day And especially how dreadfull shall be their doome and damnation who live by sacriledge or such idoll shepheards who live on the blood of soules as are described Isai 56. and Ezek 34. II. SAM Chap. 24. from the 1. Verse to the 10. THe generall argument of this Chapter is the history of the three daies pestilence wherewith God in his justice punished his people for their own sinnes but specially for Davids their King in numbering the people which may be divided in these four particulars 1. Davids causing the numbring of the people to the 10. vers 2. Davids repentance for the same in the 11. vers 3. The punishment thereof by pestilence to the 16. vers And 4. The removing of the plague from the 16. vers to the end As for the first we shall consider 1. By whom David was moved to number the people 2. What he did being moved 3. Joabs disswasion to David And 4. Joabs obedience at last to Davids command which prevailed First then Vers 1. It is said That the Lord moved David being angry against Israell for their sinnes which doubtless had been great although not nominated and for which he is said to be angry per Anthropopatheiam whereby humane passions are attributed to God which truly and properly fall not in his divine offence but for our capacity the Scripture speaks to us in our own language and attributes to God mans affections And
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
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his
treacherous or towards David as insinuating onely for his owne preferment it was simply evill whereupon followeth that the accepting of the condition which in it selfe was Lawfull howsoever it proceeded from an evill author was Lawfull likewise and by this reason is excused the fact of Rahab surrendring Jericho to Israel as their owne City But hereon resulteth another doubt if David consents to that which on Abners part is evill and sinne by the sentence of the Apostle he falleth in the like guiltinesse with the worker of sinne Answer Augustine in his writing to Publius and in that disputation of his whether an infidels oath may be received by a Christian cleareth this doubt where concluding affirmatively that it may he sheweth that a godly man without sinne may make use of that which in the actor is sinne approving the same by the example of Iacobs league with Laban and accepting of his oath by the God of Nachor for conservation of civil peace and by Pauls saying to the Philippians that some preacht the Gospel upon envy and evil minde c. And yet affirmes that he is glad that Christ be preached upon whatsoever pretense for every one shall render their owne accompts and so the answer of the second question is conformed to the first that Lawfull conditions should be received by whatsoever instrument or of whatsoever minde they be offered But touching the Lawfulnesse of the contracting of a special amity with Abner we shall speak of it hereafter OBSERVATIONS 1. V. 12. IN all this dealing of Abners both in the manner and matter of his message to David we see the crafty nature of the wicked and that they are wiser in their generation then the Children of Light but all their wisdome is like that of Achitophels themselves oftimes are insnared therewith and the wilde Asse is found in his own moneth Let sanctity therefore season wit and conscience convey our conceptions let the doves simplicity and serpentine wisdome go together even the sincerity of the Holy Ghost and a good conscience direct our conclusions and moderat our consultations and then assuredly comfort shall attend our courses and a happy successe crown all our doings Let Pharaoh then applaud himself while he is working wickedly to say let us work wisely but plagues on his Land destruction of his first borne submersion of himself and subversion of his whole Kingdome shall prove he hath done foolishly wit then with wickednesse is Satans craft and was never undisappointed or punished witnesse Jonadabs Counsel to Ammon the issue thereof 2 Sam. 13. But wit guided by godlinesse is onely true wisdome both prospered and rewarded 2. In respect that Abner doth this of a vindictive minde as he threatneth Ishboseth Vers 9. We see the malitious and revenge-full hearts of the wicked which upon small or no just occasion at all oftimes are kindled and stirred up so that they can get no rest untill they put in practise their malice and evil will examples whereof we have in cursed Kain reprobat Esau rejected Saul cruell Ioab proud Haman wicked Achab hatefull Herodias the Highpriest and scribes against our saviour and his Apostles and sundry others where on the contrary the Children of God are meek patient and mercifull suiting redresse of their wrongs at the hands of the Magistrate or pardoning the same and ever having their hearts voyd of malice and committing their causes unto the Lord for he will repay yea praying for their adversaries and doing good in place of evil Examples whereof we have in Isaac Gen. 26. 19. In Iacob Gen. 31. 41. In Ioseph Gen. 50. 17. In meek Moses through all his life in David sparing Saul in our saviour praying for his crucifiers Steven for his stoners and the Martyrs for their persecutors 3. In Abners acknowledging of Davids title at last upon whatsoever minde we see the Lords overruling of the wicked to the comfort of his own in making the conscience of the wicked to be so convinced that their tongue in the end shall be forced in a sort to confesse that which with great reluctation they have striven against So did Saul acknowledge Davids innocency and that he was juster then he Pilate Christs the high priest the expedience that he should die for the people and so confessing him a Saviour for others Likewise that counsell convocated by Herod that he should be born in Bethlehem Gamaliels advise Acts. 5. 38. And the extorted confessions of the adversaries unawares impugning themselves and justifying the truth most frequently do testify so that like the unprofitable servants confession the very mouths of the wicked condemne themselves and they are caught in their own speeches like Pharaoh crying out that he had done wickedly Exod. 9. 27. 4. Yet in his Expostulation of a league with David the capitulation whereof as Josephus affirmeth was such promotion as he had with Saul or Ishboseth we perceive the corrupted mind and manners of the wicked albeit in his conscience he acknowledgeth and with his mouth he confesseth that the true title belongeth only unto David yet he will do nothing but ex pacto like Judas quid mihi dabitis sympathising herein with the bribing Judge and Simonaick patron 5. Abner calleth here his treasonable and corrupt dealing a league covering foule practises with faire pretenses and colouring rotten Sepulchers with pleasant paintings like the wicked who give honest names to unhonest actions and call vertue vice and vice by the name of vertue thus is superstition holy devotion pride called gravity ebriety good fellowship deceit wisdome whoredome youthfulness bloodshed manhood avarice frugality profusion liberality and every vice so strangely masked like whorish Tamar that Judah cannot know her and so cunningly disguised like Jeroboams wife faining her selfe to Abijah that except the Lord discover the matter the Prophet shall be deceived 6. In Abners promise unto David we see the ambitious self-confidence of the wicked making their own arme the pillar of their trust and stretching forth the same as if it were for others to relye upon therefore mine hand shall be with thee saith Abner to reduce all Israel This was the practise likewise of Goliah Nimrod Nebuchadnezzar Sinacherib Baltashar Antiochus Pharaoh with sundry others who all perished Pride ever more drawing with it as sundry sorts of vices to be noted here so likewise the professors thereof assuredly to their own destruction at last for the apostolick Canon is true God resists the proud and he giveth grace to the humble 7. And in all this we have an example of Gods inscrutable judgments leading the counsells of the wicked to the end of his glory and to his faithful's comfort in all their adversities he brings order from confusion light from darkness honour from ignominie and advancement from dejection over ruling ever all the courses of the wicked and directing them to his own end witness the perverting of Satans work in mans seduction in the work of Jacobs sonnes against
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
a most sharp and sarcastike answer and whereby also she procures from God a sore and sad punishment and her name with the black cole of infamy registred unto all posterity And therefore this should teach not onely humility to all Women and observing of matrimoniall duty herein in being of a meek and quiet Spirit as is injoyned 1 Pet. 3. 4. And accounting their wisdome inferiour to their Husbands who are godly and wise as David was but also it should teach all Persons to avoid pride as they would the bitter fruits of that forbidden Tree and contrary to that which is Satans sinne to learn of Christ to be meek and humble 10. Vers 21. In Davids answer to Michal he shewe that what he did he did it out of humility as before the Lord who had rejected the house of Saul her Father and had advanced him to be ruler over Israel and therefore in regard that it was before the Lord who had been such a promoter of him to so high a place he could not be humble enough and therefore he would be more vile yet and base in his own fight Where we see that it is not the mocking of a Religious disposition or bitter reproaching thereof that will discourage the truly godly to desist from their duty but that constantly they will the more rather insist therein upon the motive of remembrance of Gods goodnesse towards them beyond others and what he requires therefore at their hands 11. Vers 22. Where David shewes to Michal that he wil be yet more base in his own eyes and so study self-deniall and humility and yet by doing so he should be had in honour of these maide servants that she spoke of who would or did contemne him as she said We learn hereby that humility and basenesse in ones owne sight is the readier way to be honoured of others then a puft up heart by pride and hawty and high looks which God resists and disappoints when he giveth grace and â—referment to the godly and humble as we see in the example â—f Mordecai and Haman as also that the heart is in Gods hand â—hich he moveth to honour them who honour him 12. Vers 23. Michal is not onely punished for her pride and â—ornfull reproaching by Davids sharp and bitter reply to her â—ut likewise she is plagued of God by barrennesse all her life â—nd depriving her of the comfort of Children or succession â—hich amongst the Israelits was counted a great reproach and doubtles was a great grief to herself So that we see not onely what is the fruit of sinne which it produceth especially prophanity and mocking of piety but likewise how the Lord will avenge the quarrels of his own and the wrong or indignities that is done unto them Therefore said he Saul Saul why persecutes thou me And so tender is he and sensible of their injuries That who touches them touches the apple of his owne eye 13. Where it is said that she had no Child till the day of her death that is none all her life time not that hereby is meant that she had any after her death which forme of speech serves to shew the meaning of that place Matth. 5. 26. Which Papists alleadge for mens satisfactions in purgatory where it is said That they shall not come forth of prison till they have payed the uttermost farthing that is never and as it is said Matth. 1. 25. Of Joseph that he knew not Mary till she brought forth her first borne Son and called his name Jesus II. SAM Chap. 7. to the 18. verse and 1 CHRON. 17. THe generall subject of this Chapter is the History of Davids deliberation to build a Temple for God and the stay thereof which is comprehended in four particulars 1. Davids deliberation and conclusion with the consent there to and approbation of the Prophet Nathan from the 1. Verse to the 4. 2. The impediment and reasons thereof revealed by God to his Prophet Nathan and by him to David from the 4. Verse to the 12. 3. The promise made by God to David that his Soâ— Solomon should perform that intended work by him and that hiâ— Kingdome should endure for ever from the 12. Verse to the 18 And 4. Davids thanksgiving to God for his gracious acceptatioâ— of his intention and promise of his favour to him and to hiâ— house and for all his past benefits that he had bestowed on him For the more clear understanding of all which former things confer with this 1 Chron. 17. and 22. 1 Kings 6. and 8. and Psal 89. First then is set downe Davids deliberation with Nathan to build a Temple to the Lord and his Arke which he had brought to his house in Sion of the which there are assigned three severall reasons 1. From the opportunite of the time which is said to bee when David was setled in his house and God had given him rest round about from all his Enemies and which has relation to Deut. 12. 3. 2. From the duty of gratitude which has a warrant from the word of God that seeing God had given him a house peace and such preferment therefore he would build a house likewise to God 3. Ab honesto or seemlinesse by a comparison a minori ad majus that it is not seemly and honest that he should dwell in a house of Cedar and the Arke of God should dwell within curtaines Next followes Nathans approbation of so holy an intention and promise that the Lord should be with him in the performance but not having first consulted and had warrant from the Lord he shews herein his temerity rashness therefore the Lord that very night reveales his will in the contrary to Nathan and by him to David not that David did evill in this his intending for 1 King 8. 18. The Lord said to him Whereas it was in thy heart to build an house to my name thou didst well But from the performance thereof he disswades him by three arguments The first is Vers 5. by way of interrogation equivalent to a negative as if he would say thou shalt not build an house to me not having a calling from me to that work the reason whereof is elswhere set down because he was a man of blood and had warres with those about him on every side as we see 1 King 5. 3. And so â—e was called to another work to fight the battles of the Lord. The second argument is from the practise of God Davids predecessors Gods practise being not to dwell in any such materiall house since he brought them out of Egypt but walking in a Tabernacle not commanding them to build any such house unto him or quarrelling with them for not doing so but onely injoyning them to feed his people Israel and they obeying The third argument is after the rehearsall of all Gods goodnesse to David from a low estate advancing him to a royall dignity and giving him victory over all his
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.
comfort Hanun for his Father that it is a Godly and good part to comfort them whom we think to stand in need thereof or to be in any sort of distresse and to have a Christian sympathy with such mourning with them who mourne 1. V. 3. 4. We see in the misconstruction of Davids message and abuse of his servants the disposition of the wicked in rendring oftimes evill for good like those lifted up the heel against David who sat at his table and as Judas did to Christ whereas the godly on the contrary are ready to requite good for evill as they are commanded Matth. 5. 44. c. 8. This misconstruction and miscarriage that followed thereon did flow from an unjust suspition of Davids intention to trie and search their City that he might come against it and destroy it so that unjust suspition and misconstruction is the very Child of Satan and whereby he procured the fall of our first parents Gen. 3. 5. And that fearfull bondage and Tyranny against the people of Israel by Pharaoh to his utter destruction Exod. 1. 10. And is so dangerous a pest that it dissolves where it once enters all bonds of Society Politicke or Oeconomicke whereas on the contrary a favourable construction of mens meanings and actions is a conserver of peace and amity in all and every Society 9. The first wrong that hereon ensues is to David himself whereas by this supitious misconstruction they censure him as a deep dissembler and a cruell and covetous Hypocrite by sending under pretence of friendship to spie their weaknesse and to come thereafter to subdue and destroy them Which wrong done hereby to his name and fame is the greatest wrong of any as it is in like manner to any other the same being the murther of the tongue and of that which is dearest to any ingenuous Spirit 10. Upon this suspition of Davids intention the Princes of Ammon gives a pernicious counsell to their young King barbarously to abuse Davids servants which was the cause of there and his ruine in the subsequent warres that he had with him and of the expence of much treasure and blood Whereby we see in this and in that counsell that Rehoboam got their after by his young Counsellours what bitter fruits evill Counsell to Princes specially who are young unexperimented produces Both to the givers as also to the takers whereas on the contrary it is a great blessing to a Prince to have wise and godly grave Counsellers about him and a pliable heart and eare to hearken to them and obey there Counsell and to stop his eare to the contrary which blessing therefore all people should pray for to their Kings and rulers 11. We see that this young King Hanun is farre unlike to his Father Nahash who shewed kindness to David when he was in exile Which teaches us that goodness nor grace nor any morall vertue comes not by generation as we see in Cain Ishmael Esau Ammon Absolom and others good parents oftimes having bad Children 12. In the abuse done to Davids messengers we see the very Law of Nations let them be Gods violated which ordaines no wrong to be done to messengers or embassadours because they declare only the message of their Master and what wrong is done to them is counted done to them who sends them and iâ— no wrong should be done to the messengers of an earthly King much less should it be done to the messengers of the King of Kings Who will account the same done to himselfe and wiâ—l avenge it severely on the doers as David did on the King of Ammon especially when they shave not the halfe of their bread away which would soon grow againe or cut their garment by the middle but when they shave the most of all their living away which by Gods law is due unto them and makes them go oftimes with a bare and thin garment 13. Vers 5. David sending to meet his servants who were sore ashamed of their abuse and directing them to stay at Jericho till their beards grew and then to returne shewes his tender sympathy towards them and care to comfort and councell them the best way till he thereafter should repare the injury wherein he shewes a good and imitable example of a loving Prince to his loyall subjects 14. Vers 6. It is said that when the Children of Ammon saw that they stank before David they prepared for warres whereas it had been more wisely done to resent their errour offered reparation and sought reconcilement but herein we see it to be true quos deus vult perdere iis mentem adimit and that the wicked in Gods just judgment runnes ever further and further into snares and mischiefe going from ill to worse Satan so drives them as we see in Pharaoh Judas and others till they come to utter destruction and God in his secret justice hereby meaning to punish their idolatry 15. This fact of theirs made them stink before David and to be hatefull and abhorred by him Then much more doth sinne and abuse of Gods messengers make men stink before God and to be hated and abhorred by him 16. Upon this that was done to Davids servants in their beards and garments though no hurt was done to their persons we see beside expence of treasure what bloody warres ensue Which shewes of small beginnings as suspition first and then ill Counsell and thereafter this abuse what great mischiefe arises and therefore how warily we should take heed to our words and actions the mother of mischiefe as the proverb saies not being greater than a midge wing and that greatest trees do grow from the smallest seeds 17. David is against his will and beyond his expectation forced to new warres Which teaches that no man may dreame of long peace or prosperity but when he lookes for greatest peace and tranquillity as David did when he sent this message greatest trouble and disquiet may ensue so mutable and uncertain is our estate here 18. David revenges this wrong done to his servants by lawfull warres the rule whereof is the punishment of sinne especially committed against God and the Republick and being undertaken by the Authority of the lawfull Magistrate this being a part of the right use of the sword which is committed to him against the errour of the Anabaptists 19. We see also here that actions are not to be measured or censured by their events for Davids sending to comfort Hanun for his Father was laudable and good though sad events followed thereon by the misconstruction of this his pious action by those who measured him by themselves 20. The Ammonites by hyring the Syrians to assist them We see they confide in the arme of flesh and in their wealth and confederacy and therefore we see what was the end of such vain confidence and as is shewne Hos 14. 3. And by many examples registred both in sacred and prophane history 21. Ammon is joyned to Israel in
consanguinity by Lâ—t their progenitor and David seekes to shew them favour and the Syrians are bound to David by oath Chap. 8. 6. Yet neither blood merits nor oath has any place when they have occasion to trouble David Whereon we observe that it is impossible that the true worshippers of God can have firme or long peace with Idolaters The reason whereof is assigned by Christ There can be no agreement between God and Belial The proof whereof is manifest by infinite examples and this in particular Which shewes to for-warne all such who serve God and feare him truly to expect no quietness nor security from Idolaters and Papists longer then they may have a fit occasion to execute their cruelty as the Massacre of Paris the Gun-powder-treason and the late Massacre of Protestants in Ireland can testify 22. The Syrians for hire joyne with the Ammonites without respect either to honour conscience danger or death that might ensue only for commodity Which shewes that covetousness is the root of all evill and produces sad effects as we see in Achan Judas and these Syrians here Which serves to warne men to beware thereof and specially men who follow the warres that they engage upon warrant of conscience and a good cause and not meerly for hyre or preferment the one flowing from covetousness and the other from pride and both from Satan as father of these vices 23. Vers 7. In Davids preparation to meet the Ammonites when he heard of their raising an Army We see the vigilant care that a good King should have of the safety of his people and repelling their enemies and of using lawfull meanes besides the confidence in God 24. Vers 11. In Joab's managing of this warre We see wisdome joyned with valour both requisite in a generall commander and in the mutuall support and help one of another against the common enemy the stronger to help the weaker We may also learne a common Christian duty to do the like as the Apostle exhorts Rom. 15. 1. The rich to help the poore and the wise the simple c. Especially pastours and leaders of Gods people to joyne as brethren in Unity and lend their help one to another against their common enemy 25. Vers 12. In Joabs oration to his Army he joynes with selfe-preservation the cause of religion for the Cities of God that is wherein Gods worship is established and professed and which the enemies would pollute with idolatry as the Romans used to say pro aris focis Whereby we see that in all lawfull warres the cause of God who is the Lord of hostes and gives the success and of religion is to be regarded and then as we see here the event proves the more prosperous and happy 26. Joab here does according to his vocation and leaves the success to God Whereupon we collect that the duty of every one in his calling civill or ecclesiasticall is to labour faithfully and to commit the success to God as the husband man does in sowing his ground and as Paul did plant and Apollos watered and left the grouth unto Gods dispensation Which serves to reform two errours the first of those who use not the lawfull means but relye on Gods providence and live on idle speculations The second who relye only on the means without seeking and depending on the Lords blessing on their labours 27. Vers 13. The success of the battle which is victory on Davids side and overthrow on Aâ—nmon and the Syrianâ— Shewes 1. What is the end of giving and taking evill counsell and pertinacy in evill courses on Ammons part as also what is the punishment of perjury and perfidy as also of coveteousness on the Syrians part 2. The victory in Davids side serves for the comfort of the Godly that are in a good course and have a good cause though in greatest perills of enemies and that it is just that they who abuse favours should smart at last with judgments 28. Vers 15. The Syrians gather themselves againe to battle the second time to their greater destruction and fall and finall overthrow Whereby we see what it is to persist obstinately and proceed in an ill course and that thereby they draw on upon themselves greater destruction for they might have seen Gods hand against themselves before when they were subdued chap. 8. As also now againe when they were stronger being joyned with Ammon but Satan so blinded their eyes and hardned their hearts like Pharaohs that no bygone punishments would make them wise being driven on by Satan to their own destruction 29. Vers 19. At last being overthrowne they make peace with Israel in granting whereof after so many provocations and perfidie beside this last victory we see the peaceable and pious disposition of David as also his noble and royall inclination like the Lyons Parcere subjectis debellare superbos 30. They make their own peace only with David not including their late confederates who hired them the Ammonites whom they resolve not to help any more Whereby we observe what a vaine thing and unsure it is to trust or relye on the arme of flesh or friendship of men II SAM Chap 11. from the 1. verse to the 14. and from thence to the end FRom the fift Chapter to this present we have seen many morall vertues in David as piety magnanimity prudence gratitude and the like And now in this Chapter we have his fall and sinnes both of uncleanness and murther adultery and blood-guiltiness whereby he declined from the law of God altered his former course brought scandall upon religion many judgments on his house incurred Gods wrath and shame and confusion before men In the exposition of this tragicall history we shall consider 1. The circumstances of time places and persons when where and betwixt whom this Action is committed 2. The occasion and antecedents of this ungodly fact both on Davids and the womans part 3. The fact it selfe adultery and that of the highest kind 4. The consequence and things coincident with it and fiftly lay down some observations that arise there from Among the genuine circumstances that of time comes first expressed vers 1. When the yeare was expired at the time when Kings go forth to battle that is at the end of the former yeare and beginning of the yeare following at which time the heavens and aire beginne to be temperate and the pastures afford grass for horses which made the season convenient for warre Then David had directed Joab whilest himselfe abode at Jerusalem with the Army to go against Ammon whom he destroyed and beseiged Rabbah their Metropolitan City called afterwards by the Greeks Philadelphia even then when Davids estate is most prosperous and all his troubles neer an end in place of thankfulnesse to God therefore he gives himself to ease security and uncleannesse 2. The place is his Palace and plateform or roof of his house from whence he beholds with lusting heart and eye Bathsheba the
his carnall lust 5. V. 2. When David is idle and at ease not fighting the battles of the Lord nor ministring justice to his people as Chap. 8. 15. Then Satan prevailes against him Which teaches every one to be diligently exercised in some lawfull and particular calling if they would eschew temptation and the snares of the Divell 6. David from the roof of his house beholds the beauty of Bathsheba washing herself and is insnared Which should teach us to watch over our senses that they be not like open doors to let in temptations to our hearts as we see by the eye and care Satan entred into the heart of Eve by the eye likewise he entred into the hearts of the Sons of God who saw the daughters of men and took of them to wives which brought the deluge on the first world so did temptation enter into the heart of Potiphars Wife into Achans heart and here into Davids Whereas Jobs practise was contrary Job 31. 1. 7. Bathsheba's washing herself in so publicke a place gives occasion of committing uncleannesse with her of the murther of her Husband Which should teach modesty and care to all Women to eschew the occasions of sin that they make not their beauty or curtizan dressings or any other unseemly behaviour to be snares to uncleannesse but that they be of a chast conversation coupled with fear as Peter speaks 1 Pet. 3. 2 3. And whose adorning may not be that outward of platting the hair of wearing of gold or of putting on of apparell but the hidden man of the heart in that which is not corruptible even the ornament of a meek quiet spirit which in the sight of God is of great price to make that discription of a vertuous woman Prov. 31. 10 c. A patterne to follow 8. V. 4. She yeilds to temptation wanting grace to resist so David commits adultery with her against the express known Law of God a haynous guiltines indeed which Iob describeth Cha. 31. 9 10 11. 12. And the bitter fruits thereof and as may be seen in that bloody war between Israel Benjamin Judg. 20. And what fornication produced Gen. 34. 25. 9. In this fact of Davids we see also the progresse of sin till it come to the highest perfection 1. He is idle then beholds a woman washing herself and lusts after her because of her beauty thereafter sends and brings her and at last he lies with her as is said hanc vidit visamque ciâ—pit potitunque cupita The like progresse we see also in Achons sacriledge whereby we should learn to resist the beginnings of sin to crush the Cockatrice in the egg and dash Babels babes against the stones choaking the seeds of sin in the bryer before it come to a ripe harvest of guiltinesse procure a harvest of wrath 10. It is said that she was purified from her uncleanesse which was Ceremoniall onely but in the mean while she was committing a morall uncleanesse to keep herself free from which she was not so carefull being herein like the Pharisees who cleansed the outside of the cup onely and were like painted tombs But had much hid uncleanesse and corruption within as there are likewise many now adayes who content with an outward formality and shew of Religion who otherwise deny the power thereof 11. Vers 8. David labours first with all subtilty to cover his sin from the eyes of the World but considers not what this would avail when the all seeing God did know the same and whom he should rather feare then man seeing he has power both of soul and body as our Saviour speaks to cast both in Hell fire Therefore let no man sin in secret and think all is well if it be concealed from men For either God discovers it here as he did Davids or else at the day of his account and judgment before men and Angels as he shewes Psal 50. 21. For there is nothing so bad sayes or saviour which shall not be revealed 12. Davids dissembled kindnesse to Vriah and his messe of meat that he gave her was but for a snare even as Michal Sauls Daughter for the same end was given to himself and as the Serpents dissembled kindnesse to Eve was to be a snare to her Even so the baits of unlawfull profite or pleasure which Satan holds out they are but snares to intrap men in guiltinesse 13. Vers 9. Vriah notwithstanding of the Kings direction guided by secret providence goes not down to his house Whereby we see that God disappoints the policy of the subtile as he did Pharaohs working wisely Exod. 1. 10. And Herodes Matth. 2. 16. For there is no Counsell nor wisdome against the Lord. 14. Vers 11. Good Vriah sheweth a godly and tender sympathy with the Lords people and Joab who with the Arke were lying in tents and in the open fields and therefore he would not take ease and daliance with his Wife Which should teach us the like sympathy with the Church of God in danger and distresse and to regard the affliction of Joseph Amos 6. 6. As we see was the practise of Nehemiah Daniel Esther and others farre contrary to yours who if themselves be well and at ease they care not for the distresse of Gods people and Church As also we see as Eccles 3. That there is a fit time for every thing and that even Lawfull and best actions are not ever seasonable therefore it is said That a word spoken in due season is like apples of gold with pictures of silver neither does this abandoning of Vriahs Lawfull pleasure more magnify his zeal for Gods Arke and people then it doth aggravate Davids sin and taking unlawfull pleasure 15. Whereas Vriah sayes to David that he would not do that thing commanded we see that the unlawfull commands of Princes are not to be obeyed as we see in the examples of Daniel and the three Children in the Midwives of Egypt and Sauls servants 1 Sam. 22. 17. 16. Vers 13. David deviseth another sinnefull subtilty and makes Vriah drunk that so he might have a minde to his Wife being inflamed with Wine wherein also he is again disappointed wherein David for covering one sin falls into many and which we see to be the practise of Satan by one sin to draw on men to another as from drunkennesse to draw to whoredome or bloodshed and from unjust anger to draw to murther as he did Cain and the like he does by covetousnesse As we see in Judas 17. By Vriahs being drunk we may see that the best man may sometimes fail and fall into sin and excesse as we see in Noah and Lot yea David here with Bathsheba but they make not a trade of sin and if they fall throw frailty they rise by grace and their faults are not registred as is said for imitation but to be fled not followed As also we see that David knew that Wine would be an
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
The furie of the first motions of a deceived and fiery incensed people and of an insolent young Prince now their head and leader which fury David like a prudent and experienced warriour resolves for the time to avoide 2. David in this rebellion lookes to the correcting hand of God according to Nathans prophesie and therefore flies the fury of the instrument and as Vers 30. humbles himselfe bare-footed and weeping for his sinne that had procured the same that so God might be first appeased and then that he might the sooner be rid of the rod. 3. David chooses rather to flie than to hazard a number of innocent people their lives either who loyallie followed himselfe or who in simplicity of their hearts had followed Absolom like a tender father who looked to the good of his Children more then to his own credit or safety 4. David being now aged and like the sunne setting he saw that the multitude of the people their eyes were on Absolom as the sunne rising therefore it is said Vers 12. That the conspiracy was strong and the people increased continually with Absolom and therefore it was not safe with the few that followed him to encounter with so great a multitude And 5. He was exercised in mind between fear and hope his feare not being so much upon the conspiracy of Absolom as upon the apprehension of Gods justice and with this he had hope of deliverance looking and trusting in his mercy and relying on his promise made to him concerning the perpetuity of his kingdome Thirdly the action it selfe is Davids flieing for the causes forenamed the antecedent and first motive whereof is a messenger that came to him vers 13. With newes that all the people were following Absolom heartily and willingly Whereupon David presently resolves withall his servants to flie out of Jerusalem speedily the reasons whereof are two 1. The eschewing of their own danger And 2. The danger of the Citie if they remained therein till Absolom came unto it vers 14. Whereunto is subjoyned the yielding of Davids servants to this his resolution and his and their departure from Jerusalem leaving only ten of his Concubines behind him to keep his house whom Absolom afterwards defiled publickly that Nathans prophesie might be fulfilled Chap. 12. 11. The manner of his flieing is set down vers 30. In a penitentiary way beare-foot and weeping for his sinnes that had procured this punishment with whom in a compassionate manner all the people that were with him also did weepe The way by which he went is set down vers 23. over brook Kidron which was in a valley between Jerusalem and Mount Olivet famous in the history of Christs passion where he removed till the people who followed him joyned with him With whom thereafter as vers 30. he went up by the ascent of Mount Olivet and from thence to the wilderness towards Jordan and afterwards to Mahanaim in Gilead where the battle was fought as we see Chap. 17. 27. Fourthly The company which followeth David are 1. His servants or domesticks who prove loyall to him 2. His guard the Cherethites and Pelethites vers 18. 3. The people that joyned with him vers 23. 4. 600 Gittites that came with him from Gath with their Captain Ittai whom David perswades to returne and remain in Jerusalem Whose reasons are 1. Because he was a stranger and in exile and it was the Kings office not to trouble or indanger such but rather to provide and care for their peace and quietness which would be by his abiding with Absolom whom by a Catachrestick forme of speech he calleth King because he gave himselfe out to be so as vers 10. 2. Because David had no certain place to abide in nor provision and therefore Ittai and his men would be rather a burthen to him 3. Ittai was but newly come and his men to him and therefore no reason that after their late travells they should be put to new trouble and travelling Wherefore by way of conclusion he gives him and them a kind and curteous valediction vers 20. But Ittai like Ruth to Naomi will not be disswaded from going with David and therefore he and his men they go forward with him 5. The fifth sort of persons that follow David are Zadok and Abiathar the priests with the Levites bearing the Ark. And as example to others they joyne with David according to their office and owne without regard of danger his just cause and they bring the Ark with them for consulting with Gods oracle if necessity required for encouragement also of the people that were with David that Gods presence would be with them whereof the Ark was a symbole and for making prayers for David and his deliverance Whom David directs back again upon three severall grounds 1. His submission to God and hope of returne to Jerusalem 2. From the priests office which he will have them to attend there And 3. From a better service they may do him there vers 28. Whereupon they do obey OBSERVATIONS 1. THe observations on this place I reduce to the severall persons and their actions mentioned therein towit David his servants the people that followed him Ittai and his Gittites And last the Priests and Levites And 1. In David wee see newes comes to him like Jobs sad tidings that Absolom was risen up against him and the hearts of all Israel were with him vers 13. Where we see not only the truth of Gods threatnings Chap. 12. 10. But also when God is to correct any for sinne before he want instruments he will raise them out of their own bowels as he did Synacheribs two sonnes 2 King 19. 37. Who killed their Father in his idolatrous Temple as also vermine out of Herods bowels Act. 12. To consume him and here Absolom against his Father David to correct him 2. Ver. 14. Davids flieing for the time from the furie of his sonne and his followers Shewes the great care he had of his peoples preservation both those who were with himselfe and those also who were deceived and misled by Absolom and that though he had a good cause with many to defend it by force of Armes and was a skilfull valiant and victorious Prince himselfe yet rather then he will hazard so much blood and so many lives of the Lords people he will cede for the time and flie from unjust furie and preferre that which is Salus populi and suprema lex to his own particular standing A worthy example of a pious and prudent Prince which serves to condemne them who for their own standing and preferment care not to involve Kingdomes and Commonwealths into most cruell warres and to shed oceans of blood with the expence also of millions of Christian men's lives As we read in those battles betweene Caesar and Pompey the bloody warres also of many Popes against Christian Princes and as we see the bloody miseries of this age every where testifie 3. David feares and flies yet
despaires not for the extremities of true fortitude are presumptuous confidence and desperate diffidence the midest being moderate feare with hope the one whereof breeds tempting of God and diffidence is the mother of despaire Therefore let men in afflictions feare God as a punisher of sinne in justice but yet hope in God for mercy 4. Where David saies to his servants make speed to depart lest Absolom over take us suddenly and smite the Citie with the edge of the sword We see that it is the part of a prudent Prince or any other who are wise timely to fore see and prevent dangers before they come and neither to contemne appearances of what may befall or to sleep in careless security as those of Laish did Judg. 18. 27. As also to be carefull for the good and safety of their people 5. We see here also Davids condition contrary to Absoloms Davids being like a comedy with a sad and sorrowfull beginning but having a happy deliverance and joyfull ending whereas Absoloms condition is like a tragedy a pompous and joyfull beginning with joyfull acclamation as King and a great following but a tragicall and sorrowfull ending and even such is the case and condition of the Godly and the wicked as we see Psal 73. And in the example of Joseph David and Saul the rich glutton and Lazarus c. And here of David and Absolom therefore let no man judge of the Godly by their crosses and afflictions that they who are not in Gods favour are unhappy neither let any man Judge of Gods Works by their beginnings as the former examples may teach us but look to their end and as we may see Psal 126. 5 6. 6. David has a good cause but few followers in respect of those who followed Absolom with whom was the multitude of all Israel as vers 12. and 13. And yet in the end is victorious even so it fareth oftimes with good causes And in speciall with the cause of God which in the time especially of Antichrists prevailing as before in the time of Eliah under Ahab had few followers therefore compared unto two witnesses Revel 11. And as it was likewise when the Arrian heresie so prevailed that as Jeronie testifies the whole world groaned under the same and wondered that it was turned Arrian but in the end the truth has prevailed and in the end shall prevaile more and more when that mysticall whoore shall be made naked and her flesh eaten and she burnt with fire Revel 17. 16. and 18. 8. 7. Vers 16. Davids leaving of his ten Concubines to keep the house which was his only intention was not without divine and secret providence that by their defiling by Absolom the Lords Word by Nathan might be fulfilled Chap. 12. 11. and his polygamie punished So that many things falls out beyond mens intention or expectation for the punishment of sinne wherein we see not the finger of God and performance of his word till they come to pass 8. Vers 25. In Davids sending back the Priests and Levites with the Ark to Jerusalem we see the Jurisdiction that the civill Magistrate has over Church-men according to that Apostolicall precept Rom. 13. 1. To command them to do their office and punish them if they transgress either in negligence in their spirituall function or against the lawes of the republick as we see in Salomon punishing Abiathar for his conspiracy with Adoniah in 〈…〉 likewise in punishing the Arrians and herein David commanding the Priests and Levites to returne to Jerusalem to execute their office 9. David likewise for his preservation relyes only on the mercy of God and that God would work that work without the presence of the Ark albeit it was the externall sacrament and signe of Gods presence whereupon we ground this generall That grace or remission of sinnes comes from the free mercy of God in Christ and is not tyed to sacraments which as they ought not to be contemned being necessary as we say necessitate precepti but not that they are so necessary necessitate medii that grace and salvation should be thought to be tyed unto them 10. Vers 26. Where David saies Let the Lord do to me what seemeth good to him In him we see the duty of a Godly soule under any cross to submit humbly to the good will of God as our Saviour said Let this cup pass from me notwithstanding not my will be done but thine O Father and indeed this is the work of one truly humbled and mortified and is a presage of comfort and deliverance in the end 11. Vers 30. Likewise in Davids going bare-foot and weeping as he went we see his right apprehension that this proceeded from the hand of God correcting him for his former sins before whom therefore he humbles himselfe after this manner Which teaches us the right use of corrections that they serve us as a Pedagogy to repentance for our sinnes for there is no evill towit of punishment in the Citie which God does not and therefore as Hos 6. 1. We should turne to him who smites us and whose fatherly hand chastises us for our good as we see Heb. 12. 10. And therefore the Lord uses bloody tyrants as Nebuchadnezzar and the King of Assyria Herod and others as Absolom here but as rods in his hand to execute his judgments as he does sometimes insensible creatures against the wicked as water fire the aire the sea the earth and the basest creatures as lice and vermine wherewith he plagued Pharaoh and Herod 12. Vers 15. Having spoken and observed all the former in David we see next in the persons of his Servants a laudable and worthy example of fidelity to their Master and of obedience to his just commands with all promptitude being ready and offering to do what he should direct them The like we see in Abrahams servant Gen. 24. And which is injoyned to all others Ephes 5. 6. 13. Vers 21. In Ittai the Gittite and his 600. men that were strangers their constant resolution to abide with David and take part with him in life and death when his own Son had unnaturally rebelled against him and sought after both his life and estate We see and collect an argument of courage and comfort to the godly afflicted that when those who are neerest foresake them or become their Enemies the Lord will never forsake them but stirre up strangers to assist them and be their truest friends and comforters As we see in Joseph when he was hated and sold by his brethren in the friendship likewise of Achish King of Gath to David when he was persecuted by his own Father in Law Saul of Jethro likewise Prince of Midian to Moses when he was put in such danger by one of his own people of Ebedmelech the Ethiopians favour to Jeremie chap. 38. And of Ittai's assistance here of David in his greatest distresse and desertion For the Lord has the hearts of all men in his hands and if
he be our friend we shall not want friends 14. Vers 23. and 30. In the people and all the countries weeping with David We see the tender sympathy that we should have with those who are in distresse especially who neerly concerne us in any sort of relation as we are commanded Rom. 12. 15. to weep with them who weep and to rejoyce with them that rejoyce and a wo is denounced against such who rejoyce when the Church of God or the members thereof are in distresse or who regard not the affliction of Joseph Amos 6. 6. This want of sympathy shewing that they are not of the communion of Saints 15. Vers 24. In the Priests and Levites their loyall cleaving to David We see a worthy and imitable example for all Ecclesiasticall persons to follow in siding with a good cause laying aside all feare of danger and in being exemplar to all others by word and practise of love loyalty to their Prince and soveraigne Magistrate whom God sets over them II. SAM Chap. 15. from the 30. vers to the end HAving hitherto spoken of Davids patience and yeilding for the time to Absoloms fury and his followers as also of his prudence in part in sending back Zadok and Abiathar the Priests with the Arke and their two Sonnes to be intelligencers from Ierusalem unto him followes now to speak further both of his piety Vers 30. and 31. As also of his prudence in sending back Hushai the Archite a wise Counsellour of Davids to be an intelligencer in like manner and to insinuate himself to this end into the favour of Absolom and to defeat the Counsell of Achitophel From the 31. verse to the end First then Davids piety appears in these two actions 1. In his sorrowfull weeping for his sinnes that had procured this sharp correction which we see also exprest in the sixt Psalme and the other penitentialls The manner of which his humiliation is not onely set down by his weeping But by the other circumstances 1. of the place towit while he is going by the ascent of mount Olivet 2. By the manner of his going barefoot 3. With his head covered Which was the Jewish custome of mourners as we see Vers 32. and chap. 13. 12. 4. It is described from the universality of this weeping by the whole people that were with him so that it might have been called as Gen. 50. 11. A great mourning to the Israelites 2. His piety appears in his prayer which he made to God Vers 31 Upon the hearing that Achitophel was joyned with the conspirators that the Lord would turne his wicked counsell into foolishnes Next Davids prudence herein appears that with prayer he uses the means whereby Achitophels counsell may be disappointed and therefore when David was come to the top of the mount where he worshipped God being still exercised in piety and prayer and that Hushai the Archite Davids faithfull friend and Counsellour came to him in a sorrowfull and lamenting manner he sends him back to Jerusalem for three reasons 1. If he should passe on with him he should be no benefit but on the contrary a burden Vers 33. 2. By his returning and offering his service to Absolom he might do him better service by defeating and countermining the crafty Counsell of Achitophel 3. He might be a good Intelligencer unto him by revealing whatsoever he heard in Absoloms house to the Priests Zadok Abiathar who would send the same to David by their Sonnes that were with them Ahimaaz Zadoks Sonne and Jonathan Abiathars Sonne Vers 34 35. and 36. Which advise of Davids Hushai obeyes and returnes to Jerusalem Vers 37. OBSERVATIONS 1. V. 30. 31. DAvid in his great difficulties and distresse humbles himself greatly and has his recourse to God by prayer who onely could deliver him and overthrow the courses and counsells of his adversaries their plots though crafty and their cruell practises Which teaches us in all our distresses in like manner to have our recourse to God as he has commanded Psal 50. 15. And as we see was the practise of Jacob Gen. 32. Of Gods people in Egypt Exod. 3. 7. Of Moses at the red Sea of Gods people under the oppression of their Enemies Judg. 3. 9. and 15. and 4. 3. c. Of good Hezekiah 2 Chron. 32. 20. And of David here and frequently in the time of Saul As his Psalmes testifie and which was the armour that the Church under the Gospel in time of persecution used prayers and teares 2. In particular he prayes that the Lord would turn the counsell of Achitophel to foolishnes Where we see the great overruling power of God in all humane affaires that he not onely knowes the secretest counsells of men as we see 2 King 6. 9. But also that he can disappoint them and turne their wisest counsells into foolishnes As he did Pharaohs working wisely Hamans plot against his people and all Satans and his instruments their machinations against Christ and his Gospel as we see Psal 2. 4. For their is no wisdome nor counsell against the Lord. 3. Vers 34. David sends back Hushai the Archite by his wisdome to outwit and defeat the counsell of Achitophel as he did so that as he prayes to God to turne his counsell into foolishnesse so he uses also the ordinary means to have it so done Whereby we learn that with prayer to God for any good corporall or spirituall or avoyding any evill in either we should not neglect but use the ordinary means otherwise we but presume and tempt God against both that precept and practise of Christ Matth. 4. 7. And of the godly from time to time as we see Jacobs Gen. 33. 8. And Pauls Act. 27. 31. 4. Vers 35. David also sends back Hushai to Ierusalem to give him intelligence secretly what Absolom was doing or intending against him that he might prevent the same Whereby we see that intelligence is a necessary and laudable state policy being oftimes the very life of affaires and wherein for the good of his the godly and of his own people he has made his Prophets miraculously instrumentall as we see 2 King 6. 9. 5. Vers 37. At last Absoloms rebellion under colour of simulate piety comes to that hight that at last he enters into Ierusalem and possesses the holy City being herein a type of Antichrist who under the like colour of simulate piety and religious holinesse raised his rebellion against Christ to that hight by all deceivablenesse of unrighteousnesse in them that perish that he sitteth in the Temple of God as God 2 Thess 2. 4. Pretending to be Christs vicar or vicegerent in the Church and he usurps the power of God in deposing of Princes and disposing of their Kingdomes as also in dispensing with the Law of God against incestuous marriages and the like and many other wayes as I have shewn in my treatise of Antichrist Chap. 11. and 12. And who is said to sit in the Temple
of God sayes Theodoret on 2 Thess 2. 4. Because he shall usurp the first and chief place in the Church towit are universall Bishop thereof and thus also sayes their own Aquinas and Canonised saint Antichrist is said to sit in the Church because many of the Church shall receive him or according to Augustine he shall pretend to be Prince or Monarch thereof and shall rule therein as if he onely and his followers were the Church or Temple of God which Christ onely and his are truly sayes Augustine cited by Aquinas and thus he was prefigured by Absolom sitting in Ierusalem by which ordinarily in Scripture the Church of God is signified David and his followers being forced to flie to the Wilderness as the Church is said to do under Antichrists prevailing Rev. 12. 14. II. SAM Chap. 16. from the 1. vers to the 15. IN this Chapter we have 1. What befalls to David in his flying both from a professed friend Ziba and from a professed foe Shimei The first to the 5. verse the second from that to the 15. Next we have Absoloms proceedings after his entrie in Iervsalem 1. In accepting of Hushai Davids friâ—nd And 2. in committing that incestuous fact with his Fathers Concubines by the wicked counsell of Achitophel From the 15. verse to the end So that this whole Chapter comprehends fouractions the first between David and Ziba the second between David and Shemei the third between Absolom and Hushai and the fourth between Absolom and his Fathers Concubines This first action of Davids between him Ziba is amplified by these circumstances 1. Of the time when David was past a little the top of the hill Olivet which comprehends also the place being yet upon that mount in his journey towards Iordan and and from thence to Bahurim 3. The Persons are Ziba the servant of Mâ—phibosheth mentioned Chap. 9. And David the King Ziba his action being his meeting David now on his journey with his Army with a couple of Asses loded with provision for him and them a small gift indeed if we consider either the dignity of the King or number of his Army but yet great if we consider the present necessity and condition of David now flying in haste deserving thanks if it had been offered of his own goods and of an honest minde and not as a share 1. To abuse the simplicity of the King And 2. by this means craftily to hunt after a greater prey which was the whole estate of his Master and so the ground and motive of his coming was neither love to David nor yet liberality but self love and coveteousnesse for satiating whereof upon Davids asking him where Mephibosheth his Master Jonathans Sonne was most falsly he calumniats and delaites him as one who abode at Jerusalem upon expectation to be restored to his Grandfather Saul's his Kingdome and so he accuses him of the greatest and most incensing crime of lesema jesty where as like a faithfull and honest servant he should rather excuse his Masters abode at Jerusalem because being lame of his inability Whereupon followed Davids rash action of adjudging to the false accuser the whole estate and possessions of Mephibosheth falsly accused Wherein he commits these grosse errours 1. He condemnes the party accused before he be heard 2. He is credulous of a false report without any triall of the truth thereof 3. He bereaves an innocent man of his whole estate and gives it to an unjust calumniator and lier 4. He incourages calumniatours hereby to follow Ziba's example upon like hope of reward 5. Having received a gift from the accuser and thereafter giving sentence in his favours he gave an ill example in this and in all the former to inferiour judges And 6. being in choler and passion upon Ziba's report he pronounces a rash and unjust sentence whereby he gaines nothing but a base and ungratefull flatterers thanksgiving The second action is between David and Shimei From the 5. verse to the 15. Which injurious fact of Shimei against David is amplified by the circumstances 1. Of the place Bahurim a City chosen by David after his first travells to rest and refresh himself and his army in being sore weary as we see Vers 14. 2. Of the persone Shimei by name and a man of the house of Saul his old Enemy whose malice before did lurk and now upon this occasion of Absoloms rebellion bursts forth against David 3. The manner of this injurious fact is both by word and deed cursing David by word and by deed casting stones at him as a dog and at his followers the particular words of whose cursing is set down vers 7. By ingemination saying come out come out shewing thereby the vehemency of his malice and passion as if he would say lay down thy wrongfull title of King who deserves to be thrust out justly therefore 2. In place of due reverence he calles him by two vile titles a bloody man and a man of Belial that is a most wicked man or which is by interpretation a rebellions libertine 3. He declared that it is the hand of a just revenging God that was punishing him for the bood of Saul and his house and for the usurpation of his Kingdome and therefore by Lex talionis the Lord has stirred up his own Sonne to take the Kingdome from him as he had taken it from Saul his Father in Law and from his house so that he was taken in his own snare and was done unto as he had done to others Upon which injurious fact of Shimei Abishai Iocabs Brother is so incensed that he offers to be avengend upon him by taking off his head from doing whereof David disswades him and dissents thereto by three reasons 1. Affirning that he looks on Shimei onely as the instrument but on God as the supream cause correcting him so for his sinnes and against whom he was not to repine but abide what his good pleasure was and patiently to submit thereto The second reason is taken from comparison that seeing his Sonne who was come of his loynes was seeking his life much more might Shimei that Benjamite do as he did and so if he suffered the greater injury much more ought he to suffer the lesse patiently The third is from the fruit that by Gods providence that fact of Shimei farre contrary to his intention might bring forth that the Lord would look on his affliction and requite good for his cursing that day By which arguments of disswasion David moâ—lifies the heart of Abishai and his servants and abates their rage Notwithstanding whereof Shimei still insists in his injurious fact untill David and his men came to Baharim where they were to refresh their weary bodies Onely there remaines one doubt to solve before we come to the observations which is this it is said by David that Shimei Vers 11. Was bidden by God to curse David And therefore it would appear if Shimeis cursing was sinnefull that God
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
us and as David looked unto when he mourned and fasted for the sicknesse of the first Child that was borne unto him by Bathsheba 10. Next his mourning and lamentation was with intuition of his spirituall and now eternall estate dying so without repentance in his sinnes of bloodshed incest and rebellion which sâ—ould be in like manner the chief cause of mourning to all who fear God when they their friends or any other of neerer relation to be wicked and incorrigible and running headlong to their own damnation and which was the cause of Samuels going to Ramah and mourning for Saul all the dayes of his life 11. Out of his two tender and fatherly affection he cryes out with ingemination My Son my Son Absolom would God I had dyed for thee Where we see that the best men have not wont to be least passionate but what shall we say of our Saviours love to us fervency thereof who has said of us wretched rebells Not would God I had dyed for you but I have dyed for you a bloody a painfull a shamefull and a cursed death Behold then how he loved us with a love matchlesse and marvellous in fruit like himself and incomprehensible whereat Angels stand amazed and wherewith Saints are ravished would God that we had hearts as we should to love him again II. SAM Chap. 19. from the 1. vers to the 16. AFter the History of the former battle are in this Chapter set down the consequences that followed thereon which may be called the generall argument thereof and may be divided in seven particulars The first whereof is the universall deploring of Absoloms death by the people following the Kings example to the 5. Verse 2. Is set down Joabs sharp and minatory reprehension of David for lamenting so for Absolom and his exhortation to shew himself cheerfull and to speak comfortably to the people to the 8. Verse Wherein also is set down Davids obedience to the Counsell of Joab 3. From the 8. Verse to the 16. Are set down the deliberations and resolutions of the tribes of Israel for the reduction and restitution of the King with the reasons thereof and David his sending of Zadok and Abiathar the Priests to the elders of Judah and to Amasa for their concurrance herein and the motives thereof with the successe that ensued 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him His confession of his fault and begging pardon Abishais opposition thereto but Davids gracious granting the same and confirming it with an oath 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth that he went not with him Mephibosheths excuse thereof and laying the blame on Ziba his servant who unjustly had calumniated him then Davids decision of parting the Lands between them and Mephibosheths modest acquiscing thereto 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him Davids liberall offer to Barzillai for his former this his recent favour His modest refusall thereof with the reason of same and in his place the offer of his Sonne Chimham to go with David and to accept any favour that it pleased the King to bestow upon him whereupon David accepts the offer kisses and blesseth old Barzillai who returnes to his place 7. From the 40. verse to the end We have a sharp contest between the men of Israel and the men of Judah concerning their being first in the Kings reduction and that they despised the men of Israel being ten tribes or major part and had not first advised with them in bringing back the King As for the first consequence or action mentioned which is Davids mourning for the death of Absolom we have spoken before and here we see by his example and sympathy with him the Victory that day is likewise turned to mourning unto all the people and in place of their shewing themselves joyfull in a publicke triumphing way they privately steale into the Citie like them who are ashamed and steale away when they flye in battle And as for the King himselfe he covereth his face as the manner of mourners was and cryes out bitterly O my sonne Absolom my sonne my sonne Whereof Joab being advertised he comes to the King and boldly 1. Reprehends him for mourning so for Absolom and giving such a bad example to the people 2. Exhorts and counsells him to arise and go forth and to speak comfortably to the people And 3. Threatneth him if he did not so that he should be deserted by all the people speedily and that should be a worse evill to him then all the evill that had befallen him from his youth till then In his reprehension of David he upbraids him 1. With ingratitude that in place of honouring or rewarding his servants who had saved his life and the lives of his sonnes his daughters his wives and concubines he had shamed them by mourning for a traitour who sought his life and the lives of his servants and therefore had justly suffered and for which fact they needed not to be ashamed as it seemes he would have them 2. He upbraids him with the greatest iniquity that can be that he hated his friends and loved his enemies which might be a sufficient ground hereafter to any not to prove his friends as they had formerly done hazarding their lives and fortunes for him but to prove his enemies 3. He labours to prove the truth thereof by Davids so bitter mourning for Absolom whereby he declared that he regarded not his Princes or servants whom rather he should have cheerfully welcomed from the battle thanked or rewarded than withdrawne himselfe from them and mourned for a traitour 4. He upbraids him with a preposterous and wrong choice or election rather of Absoloms life though they all had died the last whereof had pleased him better then the death of Absolom 5. Unto this he therefore subjoynes his advice and exhortation that David go forth shew himselfe cheerefull for the victory and speak comfortably to his servants which if he obeyed not by an argument ab incommodo he threatneth him with a speedy and totall desertion of all the people and Army which he had under his charge and had hazarded so for him which would prove the greatest evill that ever as yet had befallen him Whereupon David is moved to do as Joab had advised he comes forth to publick view in the most publick place of the Citie the gate thereof which when the people heare theâ— they flock and resort unto him Followes next the strife that was throughout all the tribes of Israel that had adheared to Absolom before and being now defeated were â—led every man to his tent concerning the reduction and restitution of David to which they who were for him labour to perswade the rest 1. From the benefits which they had formerly received from him and whereof without
the blot of odious ingratitude they could not be forgetfull or ungrate Which was the deliverance of them out of the hands of their enemies and especiâ—lly the Philistims 2. From the death of Absolom whom they anointed as their King and from whom David had fled he being now dead in battle therefore why should there not a course be taken for bringing back of David againe and restoring him to his kingdome Which dealing with the tribes of Israel coming to Davids eares concerning his reduction least Judah should be deficient herein or last in the performance of this duty he sends unto them Zadok and Abiathar priests to perswade them thereunto by two main arguments The first whereof is 1. Seeing the speech of all the tribes of Israel resolving to bring back David is come to the Kings eares and therefore why should they be last herein 2. From the neer relation and consanguinity of that tribe with David whereof he is come being his brethren that is his kinsfolks yea his bones and his flesh and therefore naturall affection beside other reasons should incite them thereto The other part of Davids message sent by those priests as peacâ—makers is to Amasa whom Absolom had made Generall of his Army for his reduction to Davids obedience as having great power and Authority with them that had been under his charge and yet affected him And to this they labour to perswade him in Davids name by two arguments 1. From the naturall bond of consanguinity being Davids sisters sonne and therefore bone of his bone and flesh of his flesh 2. From the benefit and advancement which David by an oath promises to bestow upon him which was to make him Generall of his Army in the roome of Joab The success of which message to Amasa is set down vers 14. That he bowed the hearts of all the men of Judah as the heart 〈…〉 and made them unanimous for his recalling and 〈◊〉 Whereupon ensued the Kings returne and Judahs meeâ—â—â—◠〈◊〉 at Gilgal to conduct him over Jordan OBSERVATIONS 1. V. 2. WHere it is 〈◊〉 that the victory which David obtained was turned â—o mourning We see as we touched before the tragicall evills of civill and intestine warres as we see in that of the ten tribes aâ—ainst the tribe of Benjamin of Saul between him and David also thereafter between David and Ishboseth and here between him and his own sonne Absolom and after Solomons raigne between Judah and Israel which ended in the leading away captive the ten tribes by Salmanasar and thereafter of Judah also to Babylon by Nebuchadnezzar the like intestine warres was within Jerusalem when it was besieged by Titus which was the maine cause of its overthrow and where ever intestine division and distraction is either in Church or Commonwealth it produces sad consequences and is the presage oâ— fâ—ture destruction for as our Saviour saies a Kingdome divided against it selfe cannot stand which should be a powerfull motive to unity and to eschew dissention 2. As David mourneth so does all the people Whereby we observe how powerfull the examples of superiours is towards their inferiours as it is said Regis ad exemplum totus componitur orbis and in our Scottish proverb such Master such man O happy then are all those who have any place or promotion in Church or Commonwealth and who give good example to others that they may say with the Apostle 1 Cor. 10. 1. Follow me as I follow Christ as on the contrary woe be to them who give evill and scandalous example and make others stumble being to them a rock of offence For it were better for theâ— that a milstone had been tyed about their neck and they had been cast in the midst of the sea and dreadfull will be their account at the last day 3. Vers 5. Joab in his speech to the King deales too boldly and presumptuously which did irritate David so against him that vers 13. He promises to Amasa and sweares that he should be his Captaine over the host in the roome of Joab Princeâ— therefore being called gods though they dye like men seeing they are his vicegerents to whom all honour and reverence is due ought to be honoured by their subjects and tenderly and prudently dealt with even when they deserve rebuke and admonition therefore Nathan having warrant from God for what he spoke to David in the matter of Vriah uses prudently a parable whereby he makes his own mouth to convince him of his sinne otherwise as is said He who presumes to shave the Lyons skinne Full little knowes what danger lyes therein 4. Without making mention of the Lords preservation or giving the victory Joab ascribes only to himselfe and his Army the saving of Davids life and the lives of his sonnes and daughters and wives Where we see the nature of ambitious and worldly spirits as is said Job 31. They kiss their own hand and sacrifice to their own net speaking as Nebuchadnezzan Is not this great Babylon which I have built whereas the Apostle words are after rehearsall of all what he had done for Christ and the Gospell yet not I but the grace of God which is in me The like we may see Gen. 33. 9. In Esau who saies only I have enough whereas Jacob speaks thus vers 11. The Lord hath dealt graâ—iously with me and I have enough As also in David chap. 22. 2. 40. and 48. When he saies The Lord is my rock and my fortress and my deliverer from them that rose up against me thou hast subdued under me and it is God that avengeth me and bringeth down the people under me 5. Joab also imputes it as a fault in David vers 6. That he loved his enemies as well as that he hated his friends Whereas we see that our Saviour commands to love our enemies and to pray for them who persecute us and whereby we see againe the carnall and unregenerate disposition of this man which is indeed naturall to all till grace make a change and turne Lyons into Lambs and haters to be lovers of our enemies even as Christ loved us being his enemies and gave himselfe to the death for us 6. He imputes also to David most unjustly and presumptuously that he regarded not his Princes nor servants and if Absolom had lived and all they had died it had pleased him well Which with his subâ—equent threatning as it shewes the audaciousness of Joab having power and charge of the Army and therefore taking liberty to himselfe to speak as he pleased and as his passion misled him to his King and Soveraign so it shewes the great patience of David in hearing without opposing or reply Prudence and patience being two notable vertues in a Prince and adorning him no less then his crowne or diademe 7. Vers 7. In his threatning of David That if he went not forth and shewed himselfe cheerfull to the people they would not one tarry with him that night which would be
as experience herein did prove and therefore should be followed by others and as we see is the Lords own practice when he has any great work to do 18. Likewise they promise to Amasa in Davids name That he would make him Captaine over his hoste in the roome of Joab Which shewes not only the disgust that David had taken against Joab for his bold unreverend and peremptory dealing unto him but also that hope of reward and promotion is a great and powerfull motive to covetous and ambitious worldly minded persons to do that whereunto they would have them perswaded II SAM Chap 19. from the 16. verse to the 31. FRom the 16. vers of this Chapter to the 31. Are contained two Actions the first of grace and pardon which David gives to Shimej to the 24. vers The second is the Action between David and Mephibosheth and his decree of the division of the land between Mephibosheth and his servant Ziba In the first Action between David and Shimej We have 1. His hastning to come down with the men of Judah to meet the King and who were his convoy and attenders 2. His humiliation before David and his dissimulate oration which he has to the King the nature whereof is deprecatory wherein 1. He confesses his sinne of cursing David and casting stones at him in his going to Bahurim 2. He beggs pardon for the same which he expresses in these termes 1. That he would not impute that iniquity to him 2. That he would not remember that which he had done perversly And 3. that he would not take the same to heart 3. He subjoynes the reasons why David may be moved to grant him pardon 1. Because he knows and is sensible of his fault 2. He has laboured to make amends for the same by being first of all the house of Joseph to have come down to meet his Lord the King Naming the house of Joseph and by it all Israell over which Ephraim who was descended of Joseph had the preheminence And therefore oftimes in Scripture is named in place of the ten tribes of Israell as Hosea 12. and 13. c. Unto which deprecatory speech of Shimei's is subjoyned Abishai's opposition of granting pardon but rather that David should inflict death upon him because he had cursed the Lords anointed To whom David answers sharply 1. By reprehending Abishai And 2. granting the desire of Shimei his reprehension of Abishai is 1. By disclaiming his Counsell or advice which he gives unasked and before David himself whom it most concerned is heard to speak By saying in the plurall and thereby including Joab What have I to do with you ye Sonnes of Zerviah 3. By counting them adversaries to him though they seem friends because of giving such Counsell as might renew trouble when matters were not yet setled therefore also our Saviour said to Peter when he as a friend would advise Christ to pity himself Go behinde me Satan c. As counting him herein his Enemy 3. From the unfitnesse of the time and custome after Victories which is rather consecrated to Triumphs and rejoycings then to funeralls and Tragicall executions And 4. from his present condition that he was but newly restored to his Kingdome over all Israell and therefore the beginnings of a Kingdome should be in mercy and not in cruelty Whereupon ensueth Davids pardon of Shimei that he should not dye sealed confirmed by an oath Where upon this doubt onely ariseth how then gives David direction to his Sonne Solomon 1 Kingsâ— 9. That he suffer not his hoary head to go down to the grave without blood Where unto it is answered That the promise that David made to him that he should not dye was onely temporall towit during Davids lifetime but not absolute and so rather a suspenâ—ion of the punishment due by the Law then a totall absolution of him therefore according to the proverbiall speech Quod defertur non aufertur or that which is deferred is not forgiven which delay or suspension was granted upon the grounds of prudence and policy the present time and necessary occasions and reasons of state tending to the good of the publicke and eschewing of evill causing the same Followes Vers 24. to 31. The action between David and Mephibosheth whose meeting of David is described 1. From the place where towit when he was come to Ierusalem And 2. the manner how towit That he had neither dressed his feet nor trimmed his beard nor washing his cloathes all which were signes of sympathy and sorrow for Davids affliction since the time that David had departed for Jerusalem to his returne whom when the King sees he presently accuses him why he went not with him when he departed from Jerusalem unto whom Mephibosheth answers laying the blame on his servant Ziba who 1. had deceived him in not sadling his Asse to ride on being lame and being otherwise unable to traâ—ell albeit he had commanded him 2. In slandering him to the King As we see Chap. 16. 3. But he reposes his confidence in Davids equity and not rash beleiving in being as an Angel of God who could discerne between truth and falshood and therefore submits himself to Davids determination to do therein as he thought good especially seeing he had already before this time gotten such proof of the Kings gracious and free favour that all his Fathers house being but dead men in the vulgar and their own account yet he had set him at his own table to eat and therefore since his life and all what he had was his gift he could not gain say his will in any thing nor complain of wrong To whom David answer's that he needed not to speak any more of these matters and therefore decernes that he and Ziba should divide the Land between them to whose sentence Mephibosheth acquiesceth consenting that Ziba take all considering his joy and contentment which he had of the Kings returning to his own house which to him was in place of all OBSERVATIONS 1. V. 17. IN Shimei's hasting to meet King David with such a train of Benjamites after the Victory and in Ziba's joyning with him with his Sonnes and servants not from any sincere affection that either of them had to David but for their own ends We see the nature and disposition of dissembling and temporizing hypocrites whose actions for their own self end are farre different from their affections and that where they hate most yet they can in some outwards pretend and make shew of greatest love and respect 2. Shimei curseth David and casts stones at him in his adversity whom now in his prosperity he flatter's and followeth Which sheweth unto us not onely the various condition of the Godly now in adversity and after in prosperity but likewise the various disposition of time servers who with the Jewes can cry Hosanna to day but on the morrow Crucify and can in adversity flie from them whom in prosperity they will faune upon
and follow 3. Vers 18. c. In Shimei sueing for pardon We see 1. Humiliation 2. Acknowledgement and confession of his sinne 3. Seeking of remission And 4. making amends by a contrary course of being the first of the house of Joseph to meet the King David and conduct him to Jerusalem all which ought to be in penitent sinners sueing for pardon from Christ the Sonne of David towit 1. Sincere humiliation 2. A serious sense and acknowledgment of our â—innes by confession 3. An earnest begging with the Prodigall and Publican of pardon and remission wherein mans felicity consists Psal 32. The last in amendment of our lives and walking hereafter in a contrary course to our former walking in wickednesse 4. Vers 21. In Abishai we see an example of private and cruell vindict such as was in Simeon and Levi in Davids servants who would have slain Saul and in Christs owne Disciples who would had fire come down from Heaven upon Samaria and Peter in smiting off Malchus eare whereas good Jacob Godly David and our saviour Christ were farre from this carnall and cruell disposition and therefore to be therein followed as the former is to be fled For learn of me sayes he for I am humble and meek 5. Vers 22. David sayes What had he to do with the Sonnes of Zerviah that they should be adversaries to him the word in the originall being Satan because of their instigation to ill Counsell for which cause also Peter was called so by our Saviour and bidden Go behinde him Whereby we see what they are who give evill Counsell and how such are to be esteemed towit even as so many Satans who was the first that gave evill Counsell to our first parents which brought death on them and all their posterity 6. David gives this as a reason of his clemency towards Shimei Do not I know this day sayes he that I am King over Israell Which shewes unto us the good use that Princes and great men should make of their power and authority not to be the more cruell or for oppression of their inferiours but rather to shew their elemency even to offenders Herein imitating him with whose name they participate and to use their power to the good and comfort of Gods Church and people 7. Vers 23. David promises to penitent seeming Shimei that he should not dye and sweares unto him but farre more mercyfull is our Saviour the Sonne of David to all true penitent sinners who has promised pardon to all such and sealed the remission of sinnes by his Sacraments and sworne also by himself That as be lives he desires not the death of a sinner but rather that he convert and live 8. Vers 27. Mephibosheth a true and loyall friend and subject to David who had shewn such sympathy with David in his affliction as he had neither drest his feet trimmed his beard nor washen his cloathes till David should return in peace yet is falsly slandered in the contrary as an affecter of the Kingdome himself Whereby we observe that the most Godly and innocent persons whosoever cannot escape the scourge of the tongue and injust calumnies as we see in Shimei's upbraiding David Chap. 16. 8. With the blood of Saul and his house and usurping his Kingdome and as wee see in the calumniating of Eliah as a troubler of Israel and our blessed saviour as a Wine bibber and an Enemy to Caesar 9. Vers 28. Mephibosheth to procure Davids favour undervalues and dejects himself and all his fathers house as dead men and extoll's Davids gracious benefits and bounty bestowed upon him which indeed is the best way that we can take to obtain the favour of God who is King of Kings and to ingratiate ourselves in his sight towit by casting down ourselves at his feet professing our vile and wretched condition with the poor Publican and acknowledging the Lords bounty and mercyfull dealing with us and with Mephibosheth humbly submitting our selves in all things to his good will and pleasure 10 Vers 29. In Davids perseverance of giving any part of Mephibosheths Land to a deceitfull Ziba now after right information to which Ziba being present could not reply We see infirmity in the best of men and that judges or Magistrates upon better tryall and information should reforme their judgements and as equity requires recall their unjust decrees and rectify the same as we see Ahasuerus did Esther 8. And not to do as Herod did in the matter of the Baptist or as Pilate said concerning Christ What I have written I have written and would not alter the same Nor yet to do as David herein did 11. We see also that Mephibosheth acquiesceth in Davids decree and grudgeth not as he had done him wrong because he had taken nothing from him but that which formerly he had freely given him even so should we acquiesce in Gods dealing with us and submit to his wise dispensation when he takes from us any temporall benefit as health wealth or Children and the like which of his free favour he hath formerly given unto us which was Jobs practice when he said The Lord hath given the Lord hath taken blessed be the name of the Lord. For as the Apostle speaketh What have we which we have not received II. SAM Chap. 16. from the 31. vers to the end FOllowes now 1. The action between David and Barzillai And 2. the dissention between the ten tribes of Israel and the tribe of Judah In the action between David and Barzillai We have 1. how he is described 1. From his country that he was a Gileadite 2. From his age that he was 80. years old 3. From his estate or condition that he was a very great man 4. From his actions testifying his great love to David 1. Coming from Rogelim to conduct David over Jordan 2. From his former bounty and liberality to David who had provided him sustenance when he lay at Mahanaim For which kindnesse shewn to David like a thankefull Prince he invites Barzillai to go with him to Jerusalem where he would retain and entertain him nobly in his court which courteous kinde offer Barzillai notwithstanding modestly refuseth Upon these reasons 1. From the brevity of his life in the enjoying such a benefit 2. From his great age being 80. years old and so more fit for a private and retired condition which that age requireth then a Kings court 3. From the decay of his senses and their faculty whereby he could not be capable of court delights as of delicate meates or drink or of pleasant Musick And 4. that as the court could be no benefit to him so he should be but a burden to the King therefore he offers to go a little way over Jordan with David counting himself unworthy of such a reward as was offered and desires that with Davids good leave and favour he might returne to his own City and be buried in the grave of his parents and seeing himself
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
distresse the wicked can call upon God but it is like the howling onely of a Dog like Pharaohs desiring of Moses to pray for him to be free from the plague but not from repentance for the cause which is sinne to be freed from nor yet from faith which grace they have not therefore their prayers being onely from self love and Worldly fear and being the prayer of unregenerate persons habituated in sinne the Lord did not hear nor answer them as it is said Of such that God hears not sinners 19. Vers 43. The wicked are by David here compared to vile things as dust mire and dung whereas the Godly on the contrary are compared to most precious things as the Lords treasure his inheritance and his jewell's Mal. 3. 17. Fruitfull Vines Kings and Priests Revel 1. 6. Sonnes to God coheirs with Christ and the most excellent on the earth Psal 16. 2. Whereby we see what ever be their earthly prerogatives how vile the wicked are in Gods sight and in the Godlies as Psal 15. 4. And that the Godly are onely in high esteeme with God and truly honourable and therefore let them correspond to these titles where with they are stiled 20. Vers 44. By the Lords subduing of the Nations to him and by making David to be head over them we may see here Christs Kingdome cleerly prefigured to whom the Lord hath not onely subdued all his Enemies and given him Victory over them triumphing on the Crosse and leading captivity captive but also by the conversion of the Gentiles he has made him head and Lord over all according to that promise Psal 2. 8. I will give thee the heathen for an inheritance and the uttermost parts of the Earth for a possession 21. Vers 51. After Davids resolution of a constant thankfulnesse to God for all his benefits in the preceeding verses he calls himself here his King acknowledging the Lord hereby to be the Author of his promotion for by him Kings raigne and he calleth all the benefits that that he had received from God his mercy which he had shewn to him excluding thereby merit which two things would God that Kings and all other men in place or power would seriously acknowledge and then as they have their power and places from God they would imploy the same for God and walk humbly before him II. SAM Chap. 23. from the 1. vers to the end THe parts of his Chapter are two the first is Propheticall from the 1. vers to the 8. The second is Historicall From the 8. vers to the end The subject of the Propheticall part is 1. The prosperity of Davids Kingdome but especially of the Kingdome of the true Messâ—ah whereof his Kingdome was a type and figure 2. The adversity and punishment of the Enemies of his Kingdome and of the Kingdome of Christ or his Church Next the subject of the Historicall part is a catalogue of 37. of Davids most valiant men who had assisted him in fighting the Lords battles and the valiant acts that some of them had performed In the Propheticall part we have 1. The exordium or inscription 2. The Prophecy it self or narration In the exordium or inscription we have 1. The nature of the Prophecy towit Testamentary or the last Words of David and therefore full of dignity weightinesse and Majesty seeing it is proponed in the last time of Davids life and raigne in form of a Testament at which time Godly men laying aside Worldly affaires or earthly thoughts are exercised in contemplation of Heavenly things and their words are esteemed to be of weight and therefore attentively heard and hearkned unto and which like attention and reverence ought to be given to the words of this exord for four reasons 1. In regard of the authority of the speaker of them King David 2. Of their dignity being his last and Testamentary word 3. In respect of the worthinesse of the subject towit the Prophecy of the temporall Kingdome of Judah and eternall of the Messiahs And 4. from the imitation of the ancient Patriarchs especially Jocob Genes 49. And Moses Deut. 32. This for the Exord and nature of his Prophecy Next for the Author of these words the same is either Instrumentall and this is David or Principall and this is the Spirit of God Vers 2. And the God of Israel Vers 3. As for David who is the instrumentall or secundary Author he is described by foure tittles 1. He calls himselfe the sonne of Jess which Sheba used in disdaine acknowledging thereby the mean condition he was in at first before the Lord raised him to a higher and this title he assumes for three reasons 1. Thereby to testify his humility and to give an example to others 2. For verification of the prophesies made of the geneologie of the Messiah who was to come of that root and stock And 3. that it might be certaine what Prophet was the Author of this prophesie The second stile which he assumes is from his dignity whereunto he was exalted from so low a degree to amplify the Lords goodness thereby and his free love The third title which he assumes is the anointed of the God of Jacob hereby signifying his inauguration 1. By Samuell 2. By the tribe of Judah in Hebron and last by common consent of all Israell in Jerusalem The last title which he assumes Is the sweet Psalmist or singer of Israell in respect of the divine Psalmes which he not only composed and wrote as the penman of Gods spirit but also which he sung himselfe and directed to be publickly sung by the musitians who were appointed for that use in the tabernacle and in the future Temple which songs are called sweet not only in respect of the melodious and sweet harmony of musicall instruments and voyces which were used in the singing of them but also and specially in respect of the sweet and comfortable heavenly matter that is contained in them as also he calls himselfe the sweet singer of Isaell to shew that all these Psalmes and spirituall songs as all other parts of Scripture or of mans ministry ought to be directed and be subservient to the good of Gods Church which is his true Israell All which Epithites of David here we see then may be reduced to these two a King and a Prophet Thirdly the principall Author by whom David is moved to utter these words of this prophesie he saies Is the spirit of God the God of Israell and the rock of Israell from which the ancient Fathers gathered against the Hereticks of their times the Orthodox doctrine of the holy Trinity one in substance and three distinct persons the Father noted by the name Elohim and God of Israell The sonne by the rock of Israell as Paull calles Christ 1 Cor. 10. 4. And the Holy Ghost by the spirit of God David therefore hereby declares that he has in this Action for his warrant the motion and inspiration of the blessed and Holy
because anger is the motion of revenge therefore by comparison when God revenges and executes justice and does those things which men use to do in anger he is said in Scripture to be angry and in wrath Next it is said that the Lord moved David and 1 Chron. 21. 1. It is said that Satan moved David and we shall also find that there were inward movers in David himselfe that moved him First then we see that both God and Satan had a hand in the work God by permission and in a wise ordination of it to good and Satan by suggestion and in a malitious intention for evill God as a judge in a just punishment for sinne and Satan as an enemy and an actoâ—r of sinne God then neither works evill nor by an evill way but he worketh in evill derelinquendo dirigendo withdrawing his grace and directing the evill to his glory in the end As we have shewne before in the Lords commanding of Shimei to curse David Neither is it any excuse therefore to Satan or David that God moved nor is any blot in God that Satan moved acting from divers principles and for divers ends That also which inwardly moved David was 1. Ambition and pride to know thereby his grandure in the numerosity of his subjects 2. Confidence in the arme of flesh and multitude of his people 3. Curiosity seeking to know that which at that time was unnecessary as Joab did shew him Secondly the thing that David did being thus moved is the numbering of the people which for a Prince to do or command to be done in it self or for a good end and upon an necessary occasion is not unlawfull the act then offends not as we see that Israell went oftimes under numbring as Numb 1. 17. By Moses himself but it is the mis-action and the doing thereof not out of a Princely providence but curiosity vain confidence and pride which makes the action vicious and sinfull The third thing is Joabs disswasion seeing the King curious and the fact dangerous and this he doth 1. By a plausible Exordium praying to God to augment the number of his people a hundred fold that David may live to see it 2. He interrogates the cause wherein he obscurely reprehends the Kings oftentation and curiosity 3. 1 Chron. 21. 3. He obviates the Kings instance if he should say that it were to try the peoples universall and generall subjection thereby To which Joab answers saying are they not all my Lords servants And 4. he shewes the danger of doing this in the same place of the Chronicles saying Why will he be a cause of trespasse to Israel The fourth thing is Joabs obedience at last the Kings word prevailing the reasons whereof are these 1. Joab was a wicked man and though he had declared that it would be a cause of trespasse to Israell and therefore unlawfull yet he dispenses with sinne and chooseth rather to obey man than God as he had done before in the matter of Vriah 2. He was an ambition man and a crafty cortior who feared to loose his place and that if he did it not another would be imployed to do it Therefore he takes his journey 1. Towards the East and passing Jordan enters into the City of Aroer situated on the River Arnon which enters in the mouth of Jordan marching the Kingdome of Sihon sometime a part of the Land of the Amorreans at the springs of which River Arnon stands this City Jasir their he past Northward and entred in Galaad at a place called Tachtim Hodshi which is by interpretation a new Land whereof no mention is in Josua But was after conquered by Saul 1 Chron. 10. From that he came to the City Dan which is the Northmarch of Palestina situated upon Jordan and from the North he entred in the Westmarches towards the Mediterranean and came to Tyre and Sidon for albeit the ancient inhabitants possessed the Cities yet they were in the partage of Asher and Nepthalim and from the Westmarch he entered into the South of Judah even to Beersheba which divided Judea from Idumea in Arabia and so compassed all the marches of the holy Land beginning at the East towards the North and from thence to the West and from thence to the South and so after nine moneths and twenty dayes came back to Jerusalem and gave up the whole number of the people to David extending to thirteen hundred thousand men Which number disagrees with that which is et down 1 Chron. 21. 5. Where the number of the men of Israell extends to eleven hundred thousand and of Judah onely four hundred threescore and ten thousand so there is addition to the one and diminution of the other But this seeming contradiction or disgreement is thus reconciled that these 300000. which are omitted in Samuel and added in the Chronicles are the twelve classes of Davids guard that were appointed in their severall vices to attend him monethly 24000. monethly as we see 1 Chron. 27. Which joyned together for the twelve moneths makes 288000. to which if 12000. of the Princes and Captaines of hundreds and thousands be added whereof is mention Vers 16. They make up the compleat number of 1100000. of the men of Israell which are not set down in Samuell because they were well enough known to the King and as for the number of them of Judah being 30000. lesse in the Chronicles then in Samuell it is answered by Interpreters that in the Chronicles their number is set down as they were after the plague of Pestilence and whereof 30000. by that plague were destroyed OBSERVATIONS 1. V. 1. BEcause after many Victories and abundance after famine Israell waxed in solent and luxuriously wanton therefore as God had pulled down their pride before by the sword and famine so now doth he by the Pestilence Whereby we see not onely what varity of rods God hath to chastise with but also that renewing of sinning procures the renewing of punishment and correction as we see especially here and in the book of Judges 2. Israell sinned and because Israell hath done so therefore David shall sinne that Israell may be punished The rulers sinne then is a punishment to a wicked people and if God were not angry with a people he would not give up their rulers to such sinnes as whereby he is provoked to vengance as people therefore should beware to provoke God to anger by their sinnes and abuse of Gods benefits so it is not without cause that they are charged to pray and make supplications for all but especially for those who are their rulers and in eminent authority over them the private well being ever comprised in the publicke 3. As is shewn to us 1 Chron. 21. 1. Satan moved David to this sinne of numbring the people Which so offended God and brought a plague upon them whereby we observe who is the chief tempter to all sinne and has been so in all ages from the