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

Trinity God the Father by his sonne and the inspiration of the Holy Ghost speaking unto him himselfe and speaking by him to others Fourthly followes what he is moved to speak which is to declare the properties of a good King and how prosperous his Kingdome shall be under him But especially not meaning his own temporall kingdome and continuance thereof as was promised to him but the perpetuity of the kingdome of the Messiah to come which though his kingdome should decay and his house come to an end as all temporall things have their own period through the unworthiness and provocation of his posterity yet the kingdome of Christ who was to come of him and is called his sonne should never decay but be permanent and perpetuall because of that everlasting covenant made with him ordered in all things and sure concerning his everlasting salvation which is all his desire Now this everlasting kingdome of the Messiah who is the supreame ruler over all men and who is not only just himselfe being without spot of sinne but also who justifieth others and who ruleth not only justly like one that feareth God but also who makes others to feare him This everlasting kingdome of his I say is compared here to two things 1. To the light of the morning that succeedeth after the darkness of the night and drives it away when the Sunne riseth and is without clouds to obscure and hinder the bright rayes and shining thereof 2. To the tender grass springing out of the earth after the sharp and frosty winter and which shineth pleasantly after the sweet and warme summers raine But as for the enemies of Christ and his Church He 1. compares them to thornes thrust away by the decree of rejection After he has called them the sonnes of Beliall who would not endure to be under the yoke as we see Psal 2. 4. And 2. he shewes what shall be their finiall end vers 7. to wit burning by fire first then they are called the sonnes of Beliall which is as much as the sonnes of the Divell as our Saviour called the incredulous and obstinate Jewes who gloried that they had Abraham for their Father and who cannot suffer to be under the yoke of Gods obedience and Christs though the same be easie and light Matth. 11. 29. but refuse not Satans yoke of sinne and to be slaves to him and to their own lusts though he can give them no better reward in the end but hell fire here spoken of Next he compares them to thornes as they are also compared so Cant. 2. 2. Not growing which may be for some use as hedges or the like but pluck't up and thrust away being not only unprofitable but hurtfull so that they cannot be handled or touched with a hand that is not sufficiently armed against their hurtfull disposition and therefore being both unprofitable and noysome they are fit only to be fuell to the fire and to burne therein As for the second part of this Chapter which is Historicall containing a Catalogue only of the names and some valiant Actions of Davids chiefe officers and Captaines in his Army the same not needing a copious explanation therefore we remit the same to the reader Only this is to be marked that Joab his name is here omitted though he had done many valiant deeds for David and this is for his many vices and treacherous murthers of Abner and Amasa for which David gave charge to his sonne Solomon 1 King 2. 6. That he should not let his hoary head go to the grave in peace And as for others their valour and vertues are here recorded not only for commemoration and remembrance But likewise for example and imitation of their vertues and to shew how great workes the Lord wrought by weake meanes Only the temerity of the three is not to be commended altogether nor followed that hazarded themselves so for bringing to David water out of the well of Bethlehem which was commendably therefore poured by David upon the ground unto the Lord as a testimony of his thankfulness for their preservation and that he should not seem so much to be given to the satisfying of his carnall desire and longing as to drink that for which these three had hazarded their blood and lives OBSERVATIONS 1. DAvid now being neerest to death like the swanne sings sweetest comforting himselfe with heavenly meditations and expressions of his faith in the Messiah and obtaining salvation by him and not grudging that he is to leave an earthly Crowne and kingdome being sure of a heavenly The like example we have of old Simeon when he got the babe Christ Jesus in his armes and of Paul 2 Tim. 4. 7 8. And which should be the practice of all Christians who draw neer to death to exercise themselves with holy and heavenly meditations having laid aside the world and the thoughts thereof 2. Vers 1. Davids first stile which he assumes is the sonne of Jess to testify his humility and to acknowledge from how low a condition the Lord had raised him up as he called Abraham out of Vr to be the Father of the Faithfull and of many Nations Moses from keeping Jethro's sheep to be a Prince over his people Israell The Judges from a low pedigree to be deliverers of his people from their oppressours And David here who was but the sonne of Jess a private and obscure man to be King of Israell From whence then let all men learne a lesson of like humility seeing the same in so great a King and especially in him who is King of Kings Christ Jesus who saies learn of me for I am humble and meek 3. He calls himselfe next The anointed of the God of Jacob acknowledging thereby that all his promotion and advancement to be King was from God whom he calleth the God of Jacob and from whence our Saviour reasoneth for the resurrection shewing thereby That God is not the God of the dead but of the living who as they were living in their soules after death so should they live in their bodies at the resurrection And therefore he is called the God not of the soule of Jacob but of Jacob in the complex as he doth consist both of soule and body 4. Also from the title of the sweet Psalmist of Israell We observe that our skill in arts or sciences and all the gifts and endowments that we have from God as the Talent concredited to us should be imployed for the good of the Israell of God which is his Church unto the edification thereof 5. Vers 2. Where David saies that the spirit of the Lord spake by him We see as the Apostle Peter speaketh 2 Pet. 1. 21. That the Scripture and prophesie in old time came not by the will of man but the holy men of God spake as they were moved by the Holy Ghost and therefore ought so to be reverenced and obeyed being not of humane but divine authority 6. Here also we see that

to cover the Divell with Gods garment and taint the sacred Majesty of holiness it selfe with the menstruous pollution of monstrous crimes And too commonly used now adaies when rebellion against Lawfull authority odious treason merciless massacres and such like are now obtruded for conscience sake and go currant under pretext of Religion Jesuiticall Doctrine teaching their emissaries and paricides that they do merite thereby 3. Vers 9. In Davids words of protestation We see that it is the godlies lot to be in adversity and under the cross as his whole life hitherto could have taught omitting other examples but there is their comfort which with a thankfull acknowledgment with this godly Prince here the godly ought ever to record as Job said of his redeemer so the Lord liveth who delivereth their souls out of all adversity and though their troubles be many yet he upholdeth them in them and from them in his good time giveth them freedome with Victory like Joseph who though the archers grieved him and shot at him and hated him yet his bow abode strong and the hands of his armes were strengthned by the hand of the mighty God of Jacob. 4. Vers 12. In Davids adjudging them to punishment farre contrary to their expectation we see how being blinded by Satan they are greatly disappointed of that they looked for even as our first parents being deceived by that crafty Serpent thinking to be like God became to be like the Divell let none therefore look for happy fruit of the forbidden Tree nor think by doing evill that good shall come of it which serveth greatly to correct those who by malefices and wickednesse pretend to attain to the favour of Princes and great men Let Balams blood Doegs infamy Achitophels despare Hamans hanging and these mens execution bear witnesse of the issue 5. We have likewise here in David the patterne of a good Magistrate and upright justitiar who hath an eye not to his own commodity in this ungodly fact but to just judgement and to that which ought to be done according to the Law shall I not therefore saith he require his blood at your hand and take you from the Earth not as usually now it is quo volunt reges vadunt leges plus valet favor in judice quam lex in codice Farre contrary to good Jehosaphaths admonition to the Judges of Israel 2 Chron. 19. Take heed what yee do and let the feare of the Lord be upon you for yee execute not the judgements of man but of the Lord and he will be with you in the cause and judgement 6. In practices we may perceive what is to be followed There are two here in this matter of blood the one is of David sparing of Ioab the other is of his justice towards the Amalekite These criminals though they presume on pardon by the one yet David followeth the other hid reason is the one agreed with God and a good Law the other disagreed Whereupon we observe in use of practices what should be followed and what should be eschewed by Magistrates decrees given according to equity good Law and conscience should onely ever be followed and the contrary rejected Let Judges then beware what decrees they give out that they prejudge not the course of upright justice but if they do let them not be ashamed to retrait the same and follow the best practice 7. David joyneth that form of severity by cutting of their hands and feet and hanging of them up for the terrour of others where we see what should be the end of punishment aimed at by the Magistrate even to prevent offences amongst the people and like a skillfull Phisitian making the Phlebotomy of one member a preservative to the whole body as they do in fevers plewrisies and the like 8. We see how the Lord maketh a requitall to be given to the wicked these men cruelly had deformed the dead body of their Master by cutting off his head and now justly are their bodies deformed by the cutting off their hands and feet This we see in Pharaoh as he killed the Israelites first borne males so are the first borne of all his land as he drowned their infants so is he and his Army And this retribution lege talionis did Adonibezek acknowledge justly to have been inflicted upon him when the thumbs of his hands and his feet were cut off Judg. 1. 7. Let men beware then how they sinne or cruelly behave themselves and think that there is a just God who will both require and requite this Job wisheth of himselfe Job 31. 9 10. And this Christ Jesus confirmeth For with what measure yee meete it shall be measured to you againe Math. 7. 2. and this also we see Revel 16. 6. II SAM Chap 5. from the 1. verse to the 6. and 1 CHRON. 11. IN the former three Chapters the estate of Israel being treated on from the death of Saul to the death of Ishboseth which history affirms and confirms that the house of Saul daily decayed and the house of David increased till at length in the death of Ishboseth and inability of Mephiboseth there remained no expectation of the recovery of the same againe Now in this Chapter we have in generall the history of Davids increase after the death of Abner and Ishboseth and the extream and desperate decay of the house of Saul This generall is confirmed by two particular arguments whereinto this Chapter is divided The one from the 1. Vers to the 6. containes the history of Davids inauguration by universall consent to be King over all Israel The second from the 6. Vers to the end containeth foure acts whereby David is renounced and made honourable in Israel done by him soon after his inauguration The first is the expugnation of Sion and Jerusalem proponed from the 6. Vers to the 11. The second is the amitie contracted between Hiram King of Tyrus and David from the 11. verse to the 13. The third is his marrying Wives assuming to him Concubines in Jerusalem by whom he procreated many Children from the 13. verse to the 17. The fourth is two notable Victories obtained against the Philistines treated on from the 17. verse to the last The inauguration of David written also 1 Chron. 11. Chap. from the 1. to the 10. verse and in the 12. from the 23. to the end of that Chap. it is amplified from all the circumstances of time Persons place persuasions and solemne form of the action The time is observed in the particle then that is after the death of Abner and Ishboseth and an end is now put thereby to the civill dissentious and jarres between the house of Saul and of David between Judah and Israel Others extend this to the first beginning of the promise and anointing of David made by Samuel 1 Sam. 10. Unto this time of the performance thereof which containeth at least the space of 20. years that after so long delay after so

that promise made to Abraham of the holy Land of his seed in whom all Nations should be blessed and multiplying thereof Of the whole possession of that land made to Israel in the desert deferred till the reigne of David of the reducing of the people out of Babylon after 70 yeares Davids inauguration here and as in our owne daies is commonly found in the experience of the estate of many good men and Princes 2. In the example of David patiently abiding the Lords leasure and in adversity neither doubting nor grudging neither using any unlawfull means we have the generall rule of the behaviour that the Godly should learne when they find themselves in the like condition in good causes which God hath promised to bless and in following of the same albeit the promise be slowly performed and the middes be troublesome let them not think that God hath not a care over them neither grudg as do impatient men neither doubt as do the weak in faith neither use unlawfull seconds as do the worldlings neither despaire as do the reprobate but following the examples of David Abraham Moses Joshua Daniel the Apostles and such assure themselves upon the conclusion of Christ that heaven and earth shall perish but one jot of Gods promise shall not alter and remember what Paul saith Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God which is in Christ Jesus and that all things in the end shall work together for their good who love him 3. Vers 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David and albeit they had the word amongst them yet it was not followed because they wanted the inward perswader till now who is the holy Ghost so that the kingdome of David riseth not by violence and compulsion but by the inward perswasion of the holy Spirit whereupon we inferre in the generall literally and then mistically that the hearts of subjects to temporall princes are in the Lords hands to harden or mollifie them as he thinketh expedient to shew in them his favour or his wrath to their superiours and therefore if they will have obedience of their subjects let them subject their scepters to the obedience of God for he will honour them that honourt him and they that despise him shall be despised and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours so the rebellion of inferiours is a token of Gods ire against their Magistrates 4. As this is true in Davids temporall so it is true in Christs spirituall kingdome for it is not the externall hearing that moveth the heart albeit that thereby the incredulous be made inexcusable but it is the inward operation of the Holy Ghost which inwardly perswadeth and draweth the heart as the Loadstone doth the iron to the obedience of the Lords Word and so erecteth the kingdome of Christ into the soule of man No marvell then that the greatest part of the world remaine in infidelity and wickedness albeit Gods Word plentifully sounds in their eares because as a sound only there it evanisheth And as a feeling power descendeth not in the heart to take root downewards and bring forth fruit upwards as Christ therefore spoke of his body Iohn 6. 63. So it is the spirit which quickneth the Word without the same profiteth nothing 5. In this occasion and election or inauguration of David we inferre the generall rule of electing of Magistrates as well in regard of his qualities and forme of election as of the end wherefore he is to be elected As for his qualities 1. He must not be a stranger in birth much less in religion but must be of a conjunction naturall and spirituall with them whom he governeth otherwise there can be no sympathy nor symbolizing between ●hem 2. He must be able to governe which is called here to leade out and in Next the forme of his election should be by common and voluntary consent according to the constitution of the state and oath or obligation of right administration the rule whereof should be the Law of God and positive constitutions of the realme And last the end should be to feed the people caring that they be spiritually fed in the food of life and temporally that they be not spoiled or bereft of their meanes of the life corporall to be their guider protector father patron and to have a regard to all their necessities as the good pastour hath to his sheep and the Father to his family 6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them then they are urged by him to give unto him the government for he saw that it was not so much honos as onus teaching hereby all those who are to undertake any function in Church or Commonwealth not to runne before they be sent nor to thrust themselves in at the window till they be lawfully let in at the doore and as they have the inward and effective calling of God fiting them for the work so to expect the outward and declarative calling of man suiting them to the work The Lord will therefore give wisdome and skill to Bezaleel and Aholiab but Moses must call them 7. Vers 3. The covenant of mutuall observance of duty which they make it is before the Lord who did heare not only the words of their league but did see the sincerity of their hearts therein and whom they acknowledged not only as a solemne witness to beare record but as a just judge and severe revenger of the breach So before this same Lord we ought to consider that both we and our secretest actions yea the very thoughts of our hearts are patent and as in his presence whose al-seeing eye beholdeth all things watchfully we ought to walk fearing to speak or do either wickedly or hypocritically seeing as Elisha said to Gehezi his heart goeth ever with us and he will make no other but our own wickedness to find us out 8. Vers 4. In the Chronology of Davids life and reigne as we see that the people get a great benefit from God in having a Prince given them of ripe age experience and ability to governe being 30 yeare old when he began to reigne where women and Children are given in Gods wrath so on the other part we see also that long life and a prosperous government in a Princes person is a great blessing likewise and old age as Salomon saith is a Crowne of Glory when it is found in the way of righteousness therefore honour thy Father and Mother saith the Lord that thy daies may be long in the Land which the Lord thy God hath given thee the long life is a reward and the contrary as a punishment is denounced against the house of Eli 1 Sam. 2. 32. II. SAM Chap. 5. from the 6. Verse to the 11. THe first