friend to whom by a more particular bond we are tyed naturall or civill except we would be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection as the Apostle speaks and so insensible as blocks Davids love then you see dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 15. In his comparing the love that he bore to Jonathan to the love of brethren and the love that Jonathan bore him to be greater then the extreame love of women we learne in humble and holy modesty to think of our own virtues and ever of the virtues of others as greater in measure then ours II SAM Chap 2. from the first verse to the 12. THe argument or matter contained in this chapter is the civill broiles which did fall out between David king of Judah and Ishboseth Sauls sonne King over the remanent tribes of Israel and is the history of the estate of Israel the first two years after the death of Saul The history is divided in two parts the former is the history of the elections David to be King over Iudah and Ishbosheth over Israel from the 1. vers to the 12. The second is the history of the civill warres between them and the event thereof from the 12. vers to the last The first part is subdivided in two againe the one is the election of David in Hebron over Iudah the second the election of Ishboseth in Mahanaim over Israel In the election of David we have first his consultation with God 2. His election where and by whom 3. His first action when he begins his reigne all which is proponed from the 1. vers to the 8. In the election of Ishboseth likewise we have by whom and over whom he is elected and where he made his residence whereunto is continued the Chronology and Supputation of the time of both their reignes Davids over Iudah in Hebron and Ishboseths over Israel in Mahanaim Now to return first to Davids consultation It is probable that David and his followers were wearied in the long and continuall troubles of Sauls persecution by the space of 18. years and now being a long time exiles had a great desire to return to their native Country as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome by the Ceremony and Sacrament of holy unction and now reasoned with himself that God had offered the opportunity which wise men should not neglect but because he considered that it was not enough to have a good cause but the same likewise should be rightly managed or used and albeit the substance of his title was good yet the circumstances of attaining thereto being uncertain therefore godly David for his own direction and confirmation of his associats begins to consult with God of the time and place where and when he should make entrance into his Kingdome This custome to consult with God before weighty enterprises in all times hath been practised by the godly as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment as at large we may view the truth hereof in their lives and actions and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing without consultation with Vrim and Thummim by the mediation of Eleazer the Highpriest and his successours which also by all the faithfull was carefully followed as a cloud of witnesses may testify in the Register of holy writ while the exhibition of the onely true Highpriest who is the perfect light and lamp of the World who after his ascension gave his Spirit to his Apostles and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World The gentiles and infidels as their Master Satan is a counterfeiter of God so were they herein apes of the godly they attempted in like manner no warres nor no weighty matter as they speak in auspicato so that it was an opinion amongst the heathen a Jove principium as well as amongst the godly albeit they varied in the forme and knowledge of the right God and that nothing should be attempted without consultation with the sacred oracle which should first go before And there is many examples in all Histories that even good matters have not prospered when this form hath been neglected But whether this consultation of Davids was by the extraordinary way of Prophets as Josephus thinks or by the more ordinary way of consulting with Vrim and Thummim by mediation of the Highpriest Abiathar who was with him or by both for his greater confirmation it is not to be controverted onely this is enough that we know that David in this action would do nothing by his own wisdome or will but by the Counsell of God as Jacob did in his flight from Laban Then the first interrogation is shall I go up or is it fit time and the second is whether or which is the most convenient place to both which concessively or affirmatively the Lord answers Go up to Hebron This City of Hebron was famous for the sepultures of the Patriarches and called Kiriath arba to whom the promises of the Kingdome was made and it was in the tribe of Judah distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb Unto this City then according to divine direction David goeth up together with his wives whom he would not leave in Ziklag being an unsure place for them to abide in without his presence and protection as late experience had taught as also he takes his men with him whom wisely and carefully he places distributing them and their families amongst the Cities or Suburb's of Hebron Thus being come up to Hebron by the men of Judah whose hearts the Lord had inclined towards him and prepared David is anointed King which is done by divine providence for his further confirmation in the assured expectation of the full performance of Gods promise of the whole Kingdome and to testify their approbation and willing consent to receive him to rule and reign over them His first action enseving is upon the report of the fact of the men of Jabesh Gilead in burying Saul after whose bodies probably he had caused or was of purpose to cause to inquire to bestow upon them honourable buriall and by this occasion got
milles from Jerusalem 3. Her estate is a Widdow burdened with fatherlesse Children whose defence belonged to the King 4. Her apparell is mourning by which the King might know her misery 5. Her property is she is a wise 〈◊〉 and therefore 〈◊〉 instrument to bring the purpose in hand to passe and massage the same prudently and therefore 6. Her action is humble prostration with a patheticall and short exclamation help O King after which upon the Kings interrogation what ailed her she proceeds with her narration or Allegoricall oration which subtily Ioab had put in her mouth using 1. A parable from the example of Nathan whose rebuke of the King after this form had the better event 2. The scope whereof is to bring David a simili to grant to Absolons reduction 3. The oration it selfe consists of a parable or Protasis and next of an application or Apodasis The first is in the person of her own sonne The second in the person of Absolon for whose reduction both is intended The one is from the 5. vers to the 12. The other from the 12. to the 18. This oration of hers the King heares patiently and answers graciously 1. In the generall vers 8. 2. More particularly vers 10. And 3. Most specially and plainly and for her better satisfaction and assurance sealing it with an oath That as the Lord liveth There should not a haire of her sonnes head fall to the earth After which words of the King followeth the application or Apodosis wherein after a cunning conciliating of a patient audience she out of his own mouth as Nathan did makes him to convict himselfe of cruell and hard dealing against Absolon in not reducing him from exile In which application David is as the widdow who had the two sonnes whereof the one towit Absolon had killed the other Amnon and that being greatly provoked thereto by the indignity done to his sister Now the rest of the Kings sonnes neerest after Absolon to succeed to the Crowne they are as the friends of the dead craving revenge For whose satisfaction Absolon has remained three full yeares in exile therefore what David has granted to his poore subject concerning her sonne who is alive he cannot with honour and equity refuse to his own sonne and successour seeing the Kings judgment should be a like to all in like cases and his oath inviolable The arguments which more particularly she uses are these 1. Vers 13. It is against Gods people their honour and good to have the successour to their King living in exile amongst Gentiles and Infidells in Geshur 2. Vers 14. Their griefe is such that they are like a people ready to dye and like water powred on the ground which cannot be gathered up againe by the exile of their Prince whose reduction would both ease and please them 3. The Lord has appointed and divised meanes for his reduction that he remaine not still in exile from him and these meanes how weak or small soever should not be misregarded 4. Vers 15. It is the Kings gracious disposition to admit the meanest petitioner to speak unto him in behalfe of them who are distrest such is his goodness though his greatness might make them afraid 5. Vers 16. A simili the Kings granting favour to the sonne of a poore widdow and subject much more must move him to shew favour to his own sonne and successour◠And 6. Vers 17. The Kings pity and piety in comforting those that are in distress and his prudence like an Angel of God in discerning between good and evill must shew it selfe in comforting his people by reduction of their Prince and in comforting his exiled some himselfe which he cannot but think the same to be the best course And 7. By way of conclusion in doing so the King will find that herein the Lord will be with him and prosper him The effect or event of this oration is 1. The Kings asking this woman of Tekoah if Joabs hand was not in this vers 18. Who simply and truly grants the same vers 19. Subjoyning as a reason of her granting by way of commendation of David that he was wise as an Angell of God and knew all things that are in the earth And therefore it was in vaine for her to deny or conceale this thing from him vers 20. The second effect was the Kings concession to Joabs desire by this woman and his direction to him to bring back Absolon from exile but upon this condition vers 24. That he should go to his own house in Jerusalem and should not come into the Kings presence◠unto which concession of the Kings is subjoyned 1. Joabs humble thanksgiving to the King vers 22. And 2. Joabs speedy going to Geshur and bringing back of Absolon to Jerusalem vers 23. Whereunto is subjoyned vers 28. The commendation of Absolons matchless beauty and that he had three sonnes and a beautifull daughter Tamar OBSERVATIONS 1. V. 1. IOab perceiving the Kings heart to be towards Absolon resolves to deale for his reduction where we see the nature of Courtiers that for the most part whatsoever they think will be pleasing to their Prince though not agreeable to God or a good conscience that they will strive to do As we see in that wicked practise of Doeg 1. Sam. 22. 18. And here in the practise of Joab 2. There is no ill cause but it will find some for to be pleaders for it especially in the Courts of Kings and great men as Joab was here for an unnaturall and bloody murthering Absolon doing so for their own ends Whereof therefore Kings and others should beware considering what it brought on David at last his giving eare thereto 3. That which gives Joab hope to prevaile we see is David the Judges favour that his heart was towards Absolon So that which gives us hope to prevaile in our suits towards our selves or others although grievous sinners is the favour that our heavenly King and judge caries towards mankind his heart in fatherly affection and pity being towards us whereas he passed by the fallen Angells and sent his own sonne to fallen man and gave him to the death for us 4. Vers 2. Joab for accomplishing his purpose chooses a fit instrument to bring it to pass by fetching a wise woman from Tekoah and suborning her what she should say As Satan made choice of the Serpent in tempting of Eve Which should teach men much more in good causes and for effecting good purposes either in Church or Commonwealth to choose fit instruments for the work which may tend to Gods glory and the good of his people 5. This woman is called a wise woman and yet suffers her wisdome to be abused by Joabs suborning her to plead for an ill cause Which should teach such who have gifts beyond others to take heed that they abuse them not to ill ends but to use them aright to the glory of God and advancing of good purposes Else
with his subjects We see that it is the very first precept and practise in the black art of sedition and rebellion to flatter the people and to accuse the Magistrate and lay upon him the foulest aspersions that they can devise that by blameing the present Government and calumniating boldly them who are in place they may first as Absolom did here steale the hearts of people from them and so make them naked and thereafter engage them to themselves and so work the point of their own preferment But as is said Prov. 12. 3. a man shall not be established by wickednesse 9. Vers 4. Absolom vaunts greatly and promises much of himself if he wee made Judge whereby howsoever he pretended great humility in his gesture yet he discovers great pride in his words for vice cannot hide it self long and in a most unseemly way he praises himself where Prov. 27. 2. It is said Let another man praise thee and not thine owne mouth a stranger and not thine own lips 10. Vers 7. Neer after 40. years that his Father had raigned Absolom hatches and brings forth this monstrous brood of rebellion in his Fathers old age and latter time of his raigne which as it shewes his great impatiency who could abide his fathers death and his ambitious thirst to raigne so it shewes a wicked disposition of a Son crossing his father most when most he should have comforted him 11. Absolon pretends that his going to Hebron was to pay there a religions vow to God and to serve him Where we see that the pretending of Religion has been ever made a cloake to palliatall treasonable and wicked designes like Satan who when he intends greatest mischiefe he transformes himselfe into an Angel of light and Antichrist to deceive Gods people the more subtilly is described Revel 13. 11. By that beast that is horned like the Lamb but speaks like the Dragon This also we may see in that cruell practise of Simeon and Levi against the Shechemites and here in Absoloms against his own Father so that the fouler fact is it seeks ever the fairest visard 12. Vers 10. Thirdly in the spies and trumpeters that were sent out by Absolom through all the tribes of Israel to proclaim him King We see that rebellion and wicked courses never wants wicked instruments to promote the same as we see not only in Scripturall examples but in later times whereof Sleidan in his Commentaries lib. 5. makes mention And how that Luther in his speech and answer to the desires of the commons in Germany who rose up in rebellion against their Princes speaking of certain preachers who stirred up and fomented that rebellion he saies Satanas enim sub Evangelii pretextu multos hoc tempore seditiosos plane sanguinarios excitavit doctores such as the Pope also sends forth that Jesuiticall brood who are those uncleane spirits like froggs which go forth unto the Kings of the earth to gather them to battle to the great day of the Lord Revel 16. 13 14. And which I would to God we had not such even in our times amongst us 13. In the 200 also that followed Absolom in the simplicity of their heart not knowing any thing of his conspiracy We see in former times and even now likewise how many follow that Roman Antichrist in like manner in the simplicity of their hearts not knowing the depth of Satan nor the mistery of iniquity and being only of the number and name of the beasts that is counted and called Roman Catholicks but not having the marke of the beast and the deep impression thereof as we see Revel 13. 17. 14. Lastly Vers 12. In Achitophels joyning with Absolom We see the image of a temporising Polititian and Courtier quitting his loyalty to his old Master David and now cleaving to him whom he thought to be the sunne rising and joyning his wit with Absoloms forces to promote an ill cause which brings him therefore at last to an ill end Also we see what trust can be in flesh and blood when not only Davids Counsellour turnes traitour but also he is not safe from one of his own loynes II. SAM from the 13. Verse to the 30. FOllowes now the other two parts of this Chapter The first whereof is Davids patience and course that he takes by flying whereby he declines the fury of his sonne Absolom And 2. Ittai the Gittite his constant and faithfull cleaving to David in his distress as Ruth did constantly cleave to Naomi and would not leave her Ruth 1. 16. and this is to the 24. vers The second is Davids prudence 1. In sending back Zadok with the Ark to Jerusalem and appointing his sonne and the sonne of Abiathar who went back with their fathers to be Davids intelligencers And this to the 31. vers 2. In sending likewise Hushai the Archite to insinuate himselfe into Absoloms favour and countermine the counsell of Achitophel and by the sonnes of Abiathar and Zadok to certifie him of every thing which he heard In prosecuting of the first part of Davids patience and flieing for the time We shall consider 1. If flieing in the time of persecution be lawfull or agreeable to Christian fortitude 2. The causes of Davids flieing at this time 3. The fact it selfe and circumstances thereof And 4. The company or associates of David herein For resolution then of the first we distinguish flieing in time of persecution in three kinds The first is desertion The second defection The third is retreat I call desertion a desperate abandoning and deserting of a good cause I call defection not only a desertion of a good cause but also the profession of the contrary And I call retreat a necessary giving place or ceding to violence or flieing therefore for time and place As for the first two sorts there is no question but they are unlawfull as well in causes civill as religious But as for the third 1. We have Christs precept to his disciples Matth. 10. If they persecute you in one Citie flie to another 2. We have the examples of Jacobs flieing to Laban from the furie of Esau Gen. 27. Moses flieing from Pharaoh to the land of Midian Exod. 2. David from Saul 1 Sam. 19. And here from Absolom Eliah from Ahab Joseph and Mary from Herod to Egypt with the Child Jesus and his disciples from one place to another as they were commanded Which must be done notwithstanding upon these cautions 1. That above all respect be had to the glory of God and good of his Church which must be preferred to our personall safety 2. That respect be had to our lawfull calling And 3. That in all these two extremities be eschewed to wit Temeritie and Timiditie that men neither expose themselves to unnecessary dangers neither yet for carnall feare refuse those that are necessary when God calls them thereto for witnessing of the truth The second is the causes which moved David at this time to flie which are 1.
15. 31. In the case of Achitophel we ought to be devout in prayer and to watch as our saviour exhorts us 10. We see also in Achitophel that policy and grace or piety lodge not ever under one roofe And Pharaoh may say Exod. 1. 10. Let us deal wisely with them While in the mean time he was dealing foolishly and wanting grace to season and sanctify his wisdome he was drawing on the plagues of God on himself and his Land and in end utter destruction II. SAM Chap. 17. from the 1. vers to the 15. IN this Chapter is set down 1. The consultation had by Absolom concerning the warre against David how it may be prosecuted and have a full Victory Till the 15. verse 2. The intelligence that is given to David hereof what use he makes thereof Till the 23. verse 3. Achitophels hanging of himself Vers 23. And the progresse of both armies towit Davids to Mahanaim and Absoloms to the Land of Giload to the 27. verse And last the furniture and provision for his Army which David got being in Mahanaim To the end of the Chapter First in the consultation had by Absolom we have 1. The Counsell of Achitophel offered by him to the 5. verse 2. The contrary Counsell of Hushai being required thereto from the 5. to the 14. vers 3. The approbation of Hushais Counsell by Absolom and all Israel and the rejecting of Achitophels vers 14. First then in the Counsell of Achitophel we have 1. The scope whereat it is directed vers 2. Towit the destruction of David and therefore as cruell as well as crafty counsell as Satan is both 2. To come to this desired end he assumes these sure mediums 1. Celerity and expedition a thing most necessary to be used for surprising of Enemies and obtaining a speedy Victory 3. Thus the end being resolved and the mean in generall being concluded he labours to prosecute the warre by arguments from facility and utility The facility is grounded upon the reasons taken from the circumstances of persons and times the first person is himself as he should say this matter is so facill that it needs not the presence of the King and that I appear not to be the mover of others to endanger themselves I offer my self to execute that which I Counsell though my profession be not military The second perswasion is from the small number which he craves for the enterprise in respect of Absoloms great Army The third reason is from the estate of the adversaries whom he affirmes to be weary and weak The fourth is from the time of his invasion and surprisall the night time when all are at rest Next his arguments from utility are 1. By this speedy and unexpected invasion the Enemy shall be put to flight and every one retire to his own home leaving David destitute 2. David being so deserted shall be easily killed who is the head of the faction 3. Hereby the whole people shal be reduced to Absoloms obedience and so peace which should be the end of all warre shall be established all which sayings at first pleased Absolom well and all the elders of Israel Next followes the contrary Counsell of Hushai who being interrogated by Gods providence by Absolom he layes down the contrary end in minde and contrary mean to attain thereto his end being Davids preservation and the mean being delay which to David being weary was very advantagious for perswading Absolom to which delay and taking his Counsell which he was to give he uses a very artificiall oration wherein 1. he refutes the Counsell of Achitophel And 2. confirmes his own resolution before which refutation he uses a preface wherein he shewes that he denyes not but Achitophels Counsell is good but not at this time and then shewes that this enterprise is not so easy as Achitophel affirmed it to be but on the contrary dangerous by the reasons following The first whereof is taken from the known and confessed fortitude of David 2. From Davids Army who were so inraged like beares robbed of their whelps 3. From Davids experience that David had in the warres knowing all the Stratagems thereof and so being not onely valorous but wise the two properties of a complaet Generall 4. From Davids subtilty that he would not be found in the night with the Army but lurk in some secret place as he had sometimes done when Saul did persecute him 5. From the perill of the first overthrow of so few whom Achitophel would lead which commonly is interpreted to be the presage of future and the losse of the whole cause and whereby it shall come to passe that the hearts of the most valiant like Lyons who are with Absolom when they hear thereof shall melt for all Israel knowes that David and all who follow him are valiant men Unto which refutation of Achitophels Counsell he subjoynes his own 1. That Absolom commit not the leading of the Army to any Lieutenant the matter being of so great concernment as also people being the more encouraged by the presence of their Prince as likewise it being fitter that the Prince himself have the honour of the Victory which was a powerfull argument to a young ambitious Prince 2. He Counsells Absolom to go not with a part of the Army but with all the preparation he can and therefore that all Israel be assembled from Dan to Beersheba wherein he uses aâ— Hyperbole from the sand of the Sea And drawes the matter to a delay 3. He reasons from the event which should be a totall overthrow of David and his Army if they were found in the field and if he should get him to a City that great multitude should as it were with cordes drawit into a River and not leave a stone thereof Last of all followes Absoloms and all Israels approbation of Hushais Counsell as better than Achitophels the reason wherof is subjoyned For the Lord had appointed to defeat the good Counsell of Achitophel to the intent that the Lord might bring evill upon Absolom Achitophels Counsell here being called good the Spirit of God dimitting himself to the improper speaking of men who are accustomed to call that good which is profitable for the person end for which it is intended and which was better nor the Counsell of Hushai for the cause of Absolom The Lords purpose herein being that the deserved evill of punishment in Gods justice might be brought on Absolom OBSERVATIONS 1. V. 1. WIt and experience had taught Achitophel that in conjurations and hostile invasions celerity uses to produce most successefull events and therefore he gives Counsell to use speed whereas delay or protracting of time gives advantage to the adverse party whereby we learne that it is wisdome in such cases and all others to consider the due proportion between actions and the fit times of their performance 2. He offers his service to Absolom not onely as a Counsellour but as a generall his malice against David
the worst evill of any that ever yet befell him We see that the greatest good and strength of a Prince is the love of his people and their cleaving to him Whereas on the contrary the greatest evill that can come to a Prince and which is his greatest weakning is their justly procured hatred and deserting of him as we see in Rehoboam and which therefore should make all Princes and Kings strive to keep the love of their people and cherish the same 8. Whereas Joab threatneth David and confirmes the same by a solemne and great oath taking Gods name in vain against the commandment We see both his impiety and imprudency for threatning of a Prince except by warrant from God as Nathans was or from his Word by faithfull pastours and in a modest prudent and reverend way they are unfit to be used by subjects and do rather provoke to wrath than produce any good effect 9. Vers 8. Notwithstanding of Joabs rash boldness presumptuous upbraiding and sharp threatning yet passing by all and possessing his soule in patience he yields to Joabs admonition and what Joab gives with the left hand he takes with the right and makes good use thereof Wherein we have a good example for imitation in obeying wholesome Counsell suffering rebuke and admonition from pastours or others although in the manner of delivery of the same some tartness or passion or any other personall infirmity appeare yet we should strive to pass by the same and consider what is spoken and to make our best use thereof 10. Vers 9. In Israells contest and striving who should be fiâ—st in bringing back King David We see the inconstancy of the multitude which like Ruben is unstable and light like water before for David thereafter for Absolom and when he is dead againe for David and shortly after that following a rebellious Sheba no trust then to be had in them as we see in their crying Hosanna one day to our Saviour and crucifie another day but a watchfull eye is to be had over them and a right hand of a prudent and wise government 11. The argument that is used for bringing back David is the benefits which Israel received by him to wit deliverance from their enemies especially the Philistimes who were the most noysome and cruell Whereby we observe that it is a good part and policy in a Prince to oblige his subjects by benefits for which cause our Saviour tells us that they are called benefactours So likewise it is the duty of subjects seasonably to remember and thankfully to requite the same as fit time and opportunity requireth But O what greater cause have we to be dutyfull subjects to Christ our King who has delivered us from all our spirituall enemies and is our most liberall benefactour Psal 103. 2. 12. The ten tribes of Israel who before in Absoloms rebellion were Davids greatest enemies they prove now most earnest for his reduction and his first and fastest friends Whereby we observe that where God is a friend to any he will not let them want friends yea will make their most cruell enemies to be their friends as he made Esau to be to Jacob Gen. 33. Abasuerus to Gods people Esth 8. And Nebuchadnezzar to Daniel and the three Children Dan. 3. Which should teach every one by all meanes to seek after the friendship of God and to be at peace with him and then they shall have the Angels and all the creatures to be their friends and be at peace with them 13. Vers 11. Though Judah unnaturally and rebelliously had followed Absolom and revolted And albeit now victorious David might by force reclaime them to his obedience yet prudently and piously he uses all faire meanes for their reclaiming and coming back to him againe and therefore for this end he sends Zadok and Abiathar priests to perswade them An example worthy to be imitated by all Princes by all faire meanes rather then rigour and severity both to procure and retaine their people in obedience the threatning of the people wherewith of twelve tribes lost ten to Rehoboam is an example But what a gracious King have we who is the sonne of David who being now victorious over all his enemies and might by his Almighty power soon subdue his proudest rebells yet uses all faire meanes for our reclaiming by the promises of the Gospell to pardon and accept us and for that end that we may be perswaded to his obedience and to come to him he sends the ministers of his Word as the embassadours of peace and reconciliation 14. For perswading Judah to peace and coming to David to bring him back in peace he sends to their elders Zadok and Abiathar as fit instruments for that purpose Where we observe that those who are in that holy function of the Ministry who have succeeded to the Legall and Mosaicall priesthood as they are the preachers of the Gospell of peace and minister to him who is the Prince of peace so they should be speciall peace-makers and perswaders of men to peace and unity both in the Politick Eâ—clesiastick and Economicall estate and should not like Shebâ— blow the trumpeâ— of sedition or rebellion or be like those of whom Luther complained in his time who stirred up the boors of Germany against their own Princes under pretext of zeale for religion and whom he calls the blooddy trumpets of rebellion As also as they perswade Judah to do their duty to their superiour so is this the office of all Ministers to teach people to do their duty to all ranks of persons and especially to their superiours 15. Zadok and Abiathar make this as one of the motives to Judah to bring back their King That the speech of all Israel their forwardâ—ess to reduce him was already come to his eares Which shewes what a powerfull motive and prevalent argument the good example of others is in a good cause as our Saviour shewes Matth. 5. 16. And the Apostle 1 Cor. 10. 11. 1 Pet. 2. 21. and Phil. 3. 17. and 2 Thes 3. 9. 16. Vers 12. They make likewise Judahs consanguinity with David to be another motive for their bringing him back Which shewes that naturall relations are not to be contemned but should be engagements to duties and kindness which such relations call for least otherwisemen be counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unnaturall such as those who are prophesied off to be in the last daies and are ranked with other gross transgressours Grace then and nature may well consist the one being only the rectifier and sanctifier of the other but not the abolisher 17. Vers 13. By the same argument these priests are willed to deale with Amasa who was Generall of Absoloms hoste and had much power and influence on the people of Judah as we see in the next vers Wherein we see Davids prudence in making choice of a fit instrument for effecting of a good purpose which contributes greatly for obtaining of a wished success
might not goe with the King for the forenamed reasons he makes offer of his Sonne Chimham to go with him he to do to him what he thought good Which offer David doth kindely accept and promiseth that whatsoever he would ask of him he would do for him And so having blessed Barzillai he dismisses him home again and so goes on in his journey to Gilgall a famous place in the territory of Benjamin neer to Jericho accompained with Chimham the tribe of Judah and the halfe of the people of Israel The second action is between the ten tribes of Israel and the tribe of Judah the men of Israel complaining to David of the men of Judah That they had stolen him away and brought him and his houshold and men over Iordan and so despised them whose advice should been first had in bringing back their King To whom the men of Iudah answer that they were first in that action 1. Because the King was neer of kinne unto him being of that tribe and therefore collecting that they where causesly angry at them for that cause 2. They shew that it was not for any benefit or reward that they expected or had for this their being first in his conduct To whom these of Israell reply especially concerning that right by kindred to David which the men of Judah pretended affirming that their right to him was greater as having ten parts in him because they were ten tribes whereas they were but one whereby arises such a contention between them in bitter speeches that it occasioned the rebellion of Sheba in the next Chapter and in which contention it is said That the words of the men of Judah were fiercer then the men of Israell OBSERVATIONS 1. V. 33. IN Davids kinde remembrance of Barzillais favour and bounty to him when he was in distresse and in the gracious offer that he now makes unto him for the same We see the praise worthy vertue of gratitude commendable in all persons as the contrary vice is odious and especially in Princes for which we see the thenth leper who was healed by Christ and came back to give him thanks so commended as likewise Pharaoh his gratitude to Joseph in giving Goshen to his Father and friends to whom his successor proved so ungratefull thereafter and was plagued in like manner Davids gratitude to the King of Ammon ungrately requited which was the cause of the Ammonites utter ruine likewise Eliahs gratitude to the Widdow of Sareptah Elisha's to the Woman of Shunem Davids also to the posterity of Jonathan and our Saviours promise That a cup of cold water shall not be given to one of his which shall want its reward as he also shewes at the last day how it shall be said When I was hungry ye fed me not c. Inherit therefore the Kingdome prepared for you before the beginning of the World Which should teach us to be thankfull both to God as we see Psal 103. 2. And to men who have deserved well of us 2. Barzillai is said to have been a very rich and great man and in Davids distresse both helps and hazards with him Whereby we observe the right use of riches and a great estate towit when occasion calls for it both to help and hazard in a good cause wherein either Church or Commonwealth or both have their interest and not to mispend upon pride ryot or superfluities farre lesse to use their greatnesse or bestow their goods for persecuting Gods Church and opposing his cause As we see that Roman Antichrist and his followers which are the hornes of the beast doe Revel 17 12 13. 3. Vers 34. Barzillai speaks of the shortnesse of his life and Vers 37. Of his death and buriall teaching all thereby especially the aged in the midst of their greatnesse and prosperity to be mindefull ever of these things which made Joseph of Arimathea to have his tombe into his garden which made Moses also to teach Gods people Psal 90. 12. to pray Teach us Lord to number our dayes that we may apply our hearts unto Wisdome This was Jobs waiting Job 14. 14. All the dayes of his appointed time till his change should come and which like practice counting every day the day of our death account and entring into eternity if it were ours daily it would further our mortification of sinne and prevent falling therein where as while men with the rich fool being in health and strength promised to themselves long life they lull their souls in security put off repentance and amendement of life and are snatcht away by death unawares and presented to judgement 4. This remembrance of the shortnesse of his life of death and buriall weanes Barzillai from regarding worldly or court delights and from high offered promotion so that he becomes dead to the World in affection before he be dead in the World in condition Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures or profit honour or advancement and specially not to hunt after the same by unlawfull meanes as many do by seriously considering how short momentary an a time we have to enjoy the same how uncertain also the honour of death is and that we must leave all when we go to the grave and are presented to judgment 5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him now followes a new trouble by the division dissention that fell out between the tribe of Judah the other ten tribes of Israel So that we see as is said of old age Eccl. 12. 3. That the cloud returne after raine so in this life the Godly may expect trouble after trouble as one wave followeth in the neck of another or as Jobs messengers of evill newes came one after another 6. We see here also Satans pollicy to hinder a good work which was an unanimous and peaceable reduction of David by raising a dissention between the tribes of Judah and Israel who were of one stock of one religion under one King and fellow members of one Commonwealth And which hath ever been Satans practise since he made the first division between God and our first parents as we see in that attempt of dissention between Abraham and Lot Cain and Abell Saul and David Korah and Moses Israel and the Ephramites Judg. 12. Israel and the Benjamites Judg. 21. Israel and Judah here and Paul and Barnabas Act. 15. â—9 And in the Schismes that he hath ever stirred up in the Christian Church and still does to hinder the Gospell and make the greater way to the propagating of his damnable errours 7. We see here likewise in this dissention from whence it and all other the like proceeds to wit from envy jealousy and pride for precedence and preheminence as Salomon speaketh saying by pride cometh contention which was the cause of of Joabs killing of Abner and thereafter
notice of this peece of kinde service he sendeth a loving message unto them wishing mercy and truth from God which is that they might have their part in the Lords gratious promises and assured performance and promising reward and recompense on his part towards them and subjoyning withall a comfortable exhortation to be of good courage seeing the Lord had not left them destitute but had raised him up as a head and Protectour over them Concerning the anointing of Ishboseth first we have by whom it was to wit Abner secondly over whom to wit all Israel except Iudah as for the first it is like Abner did this as a subtile and arrogant person to make Ishboseth a shaddow being of a timorous and base minde and he alone to command all besides against all right he doth this seeing if it should belong to any of Sauls posterity Mephiboseth the sonne of Ionathan eldest Son of Saul had the true title and against conscience likewise he doth herein expresly knowing of the promise that God had made unto David of the Kingdome as he confesseth Chap. 3. 18. The place Mahanaim is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Iacob because there he met the Lords host The description of these over whom he is made King is from their severall habitations containing in a manner a description of all Israel on each side of Iordan Iudah onely excepted As for the supputation of the time of both their reignes subjoyned whereby an interregnum or vacancy of 5. years and a half would seem to be imported which is unlike the best exposition therefore is not that Ishboseth reigned onely two years in all but that he did reign two years before Abners going out against Ioab in persuit of David as Saul is said to have reigned two years over Israel 1 Sam. 13. 1. Not simply but as Lawfull King unrejected by God he reigned no longer OBSERVATIONS 1. V. 1. WE see here in David holy prudence and wisedome in not omitting that fit occasion of entry to the Kingdome which the Lord by the death of Saul had offered but embracing the same and addressing himself to make good use thereof for as the Lord will have us not to runne before him but patiently to wait while he offer occasion and open a dore of entry so likewise will he have us not to slip occasions offered but laying hold on the hoary fore head thereof to work and walk with him in Christian wisdome and serpentine prudence having a judicious eye to mark them a holy heart to reverence them and a diligent hand to make use and lay hold of them and this both in the occasions and offers of grace with the wise virgins and of our temporall estate with Salomons diligent man in his affaires who standeth before kings we may see cleerly Prov. 12. 24. 2. In that orderly he beginnes at God we see that it is not sufficient to have good causes publick or private but in like manner it is requisite to prosecute them aright otherwise a good cause in the matter may become evil in the preposterours forme albeit the reciprocant be never true that a good forme may make an evil cause good in substance bona bene ergo agantur The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good but the forme wicked to doe it by private revenge and under trust and cloake of circumcision the cause likewise of Saul against the Philistines was good but the forme in consulting with a Witch in the persecution thereof unlawfull So the causes of Josias against Necho King of Egypt of Jeconias and Jehojakim against Nebuchadnezzar with sundry others Let all men therefore know the right warrant of their causes to be in the matter and then in the forme the right rule whereof is to be had in the sacred oracle of Gods will and word which we ought reverendly to consult not to proceed without the warrant thereof otherwise men will be disappointed of their expectations and aimes as in Ioshuas example against Hai of Israel against Benjamin and in Saul consulting with a Pythonesse and in all them who consults flesh and blood 3. As David inquires so the Lord answers yeelding he should go in generall and in particular directing him to Hebron where we may behold the great clemency of God who is most attent unto the suits of his own and more redy to give a comfortable answer and resolution to his Children in their perplexities then they are bent to crave the same of him and will ever give the direction of his word and Spirit to all those who earnestly call upon him for the same witnesse a heap of testimonies contained in holy Scripture Gen. 25. 22. 32. 28. 46. 1. 2. c. Exod. 3. 9. and 14. 15. 4. In that he inquires not once onely if he should go But again whether he should go We perceive how precisely in each thing he desires to have a warrant and information and how fully he would follow the Lords direction that he would have every step as it were of his progresse in this purpose pointed out by God and would not in any thing lean or rely to his own brain or wisdome in holy humility distrusting thus the counsell or course of flesh and blood and submitting himself as a Child to be led by the hand of so wise and carefull a Father whom if he obediently followed he was sure he should neither stumble nor stray but should see a prosperous successe and end of the matter he had in hand whose example herein every Child of God ought to imitate in all the course of their lives and actions of any importance especially 5. As he inquires often so is he to every interrogation answered for we shall first be weary and like Abraham sueing for the Sodomits preservation leave of to speak before the Lord cease to hearken or be weary in answering and granting the requests of his own if we ask it shall be given us if we seek we shall finde and if we yet knock it shall be opened unto us and whatsoever we shall desire of the Father in Christs name if it be according to his will and our will it shall be granted to us No importunity then can trouble this righteous Judge therefore pray continually and let this comfort be as that stone set under Moses heavy hands to uphold our hearts that we saint not and weary not in prayer 6. In all this proceeding of Davids we see that he was void of a greedy minde to the Kingdome or any gain or glory thereof not using preposterous hast as many doe not consulting God nor conscience but walking in a right and in a slow course expecting by inquisition and direction the Lords thrusting him forward to undertake that place and function upon him where unto formerly by Samuel he had been
to the end of the Chapter is set downe Davids ordering of the Kingdome by administration of justice in his owne person to all his people now setled in peace as also by electing and appointing fit officers and rulers delegate and subalterne to himselfe to governe both in the Church and in the Commonwealth The first warre then which David had was with the Philistines who were descended from the Egyptians whose progenitor was Misram the second sonne of cursed Ham infidells in religion and Capitall enemies to the people of God whom David sublued and took their strongest Citie Mâ—thâ—â— Ammah from them which is by interpretation the bridle of Ammah because beâ—ng situated on strong hills it hindred the Israelites to overcome the same The second warre was against the Moabites descended of Lot that incest â—o â—s copulation with one of his own daughters in the time of his drunkenness as we read Gen. 19. 37. Of whom it is said that he measured them with a line by a Metaphor from Artizans that measure their work so or from measurers of land whereby is shewed that he destroyed the two parts of them and kept only the third part alive The third warre was against Hadadezer King of Zobah whose proper name was Adad as Pharaoh was of the Egyptian Kings The fourth warre was with the King of Syria whose name is not here exprest but his chiefe Citie and country Damascus lying between the hill Hermon and Libanus now called Caelosyria the cause of which warre was because they took part with Hâ—dadezer against David The fifth warre vers 14. Is against the Edomites in whole townes being subdued he put Carlson's and which was done by Abiâ—hâ—i the sonne of Zerviah as we read 1 Chron. 18. 12. OBSERVATIONS 1. FRom these severall warres here spoken of we learne That all warres are not unlawfull as we have shewed before on 2 Sam. 2. 17. at length against Anabaptists 2. More particularly that these warres of David against the persons and Nations before named were lawfull we may see 1. Because the destruction and subdueing of these enemies to Israel was fore prophesied by Balaam Num. 24. 17. And God maâ— David the instrument of fulfilling of this prophesy 2. They haâ— incroached upon the territories and bounds of the land whiâ—â— the Lord had given to Israel and was divided unto them Joshua 3. It is said vers 6. and 14. That in all these whether soever he went the Lord preserved David which shewes 〈◊〉 he was walking in Gods waies to which only his preservatioâ— is promised and that he had a good cause in hand and inteâ—â—ded them not either out of pride the mother of contention 〈◊〉 covetousness as we see vers 11. But only made these warre upon a good ground and for a right end to wit the glory 〈◊〉 God and accomplishing his will and the good of his people and their quiet and freedome from such insolent and infesting enemies as they had at divers times proved as we see in the book of the Judges and late reigne of Saul 3. The Lord had promised to David to build him a house and as he had hitherto done to make him a great name chap. 7. 9. yet he is not idle but useâ— the lawfull meanes to teach us to do the like when we look on the promises of God of salvation Phil. 2. 12. Or protection Act. 27. 31. Or providing for us Gen. 3. 1â— c. So that we should neither tempt God by not using the meanes nor yet distrust God by confiding in the meanes only 4. All this which was done by David unto these wicked nations was as is said fore-prophesied by Balaam and yet before this performance 400. yeares and more had intervened whereby we see 1. The Lords lenity and long suffering patience which should have led them to repentance 2. The truth of the Lords threatnings at last as well as of his promises therefore let not the Godly be discouraged that their enemies are not presently or in short time punished for the Lord suffers them to fill their cup and at last he will come though with leaden feet yet with an iron heavy hand to crush them as a pot harde in pieces 5. David slew the Syrians who came to succour Hadadezer against him Whereby we see that it is dangerous to assist the wicked against the Godly or to be pertakers with any in an ill cause or course as the example of Jehofaphats association with Ahab testifies 1 King 22. 8. 6. Vers 6. and 14. Davids fortification and putting Garriâ—ons in Syria of Damascus and in Edom for conservation of his conquest Shewes that piety and prudence may well consist together and as the Poet speaks Non minor est virtus quam querere parta tueri 7. Where it is said that the Lord preserved David wheresoever he went we see 1. Who is the preserver of the Godly from all danger in the midst of perill's and from whom therefore they should seek the same 2. How good and carefull a Master the Lord is of his servants and their safety as we see Gen. 15. 1. and Psal 84. 11. Yea in death it selfe Psal 23. 4. Which should be a great motive and encouragement to serve him 8. We see by Gods preserving of David whethersoever he went not only Gods generall omnipresence withall but also his particular and speciall presence in mercy and for their good with his own because they walk in his waies and as acknowledging this his presence and alseeing eye 9. Vers 11. Davids giving of the rich spoile of these nations whom he subdued and dedicating of them to the Lord together with the rich gifts of gold silver and brasse which Toi King of Hamath sent unto him not onely clears him that he undertook not these warres for covetousnesse but also shewes his thankfullnesse to God as author of his victories and his religious and bountifull royall disposition to Religion and the advancement thereof worthy to be imitated by all Princes and others and farre contrary to the disposition of most men now adayes who have no publicke Spirits or are for pious workes but onely study to their owne private commodity 10. Vers 14. We see the Edomites are counted amongst these Enemies to Israel whom David subdued who were come of Esau Israels elder Brother and yet though of one blood from Isaac and should as Brethren been friends to Israel they were their infesting Enemies Whereby we see how weak a band of union or amity nature is without grace which indeed is the strongest tie of love and true solid friendship the communion of saints 11. Vers 15. After he had subdued his Enemies David now gives not himself to ease and sport or the like as many Princes do but like a good King in his own Person he Ministers Justice unto all his people and commits it not altogether and onely to other deputies under him A worthy example for all Kings to follow as we see Solomon
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
no iniquity in him Thus does Satan blind obdure wicked men after the commission of grosse and scandalous crimes Which excecation and induration is not the least punishment of such offenders Being as Solomon calles it the plague of the heart 1 King 8. 38. 6. Vers 33. In Davids pardoning of bloody fratricide against the Lawes both of God and man and reconciling with him and kissing him We see his too great indulgence and sinnefull Lenity which as Eli's was punished hereafter most sharply Absolon intending next paricide by his rebellion and bringing himself at last to utter destruction II. SAM Chap. 15. from the 1. verse to the 13. AFter the reduction and reconciliation of Absolon to his Father David followes now in the foure subsequent Chapters the History of Absolons behaviour towards so affectionate and indulgent a Father Which is exprest in his horrible act of treasonable conspiracy against the life and royall authority of the King his Father and imbarking the Kingdome in a cruell and bloody civill warre In the present Chapter we have the first part of this generall the treasonable conspiracy of Absolon against King David which I divide in four parts 1. The means whereby he prepares and perverts the hearts of the people from the 1. vers to the 7. 2. The act of this mighty conspiracy from the 7. to the 14. verse And under what pretence he goes to Hebron where he acts the same 3. Davidsâ—â—eeing â—â—eeing from Jerusalem upon hearing of the news and Ittai's resolution not to leave him in this his distressed condition to the 24. verse And 4. Davids prudent deliberations that he takes in this matter from the 24. verse to the end First then for Illustration of this matter We shall follow this order 1. We shall speak a little of the nature of this crime of treasonable conspiracy or les-majesty 2. Of the occasions that moved Absolon to commit this crime 3. Of the subtile practises whereby he alienates the peoples favour from the King and acquires the same to himself 4. Of the particular fact of this conspiracy it self in all the circumstances thereof Concerning the first 1. This crime is directly against the fift precept of the morall Law where under the name of Father and mother is comprehended the Magistrate Who is parens patriae and of whom we are prohibited in Deutronomie not to speak evil much lesse to do evill to him yea against whom to devise or advise evill although no execution follow is criminall and capitall in the highest degree by all Lawes and the punishment whereof extends not onely to the committer being alive but being dead and to his very ofspring Yea though they be wicked their persons are to be counted sacred and so not to be touched as we see in the example of David towards Saul 1 Sam. 24. 5 6. Or of a contrary profession yet that looses not the band of loyall subjection as our late confession of faith by the Scripture shewes and if they should command that which is unlawfull howsoever active obedience may be refused as the three Children and Daniel did yet no conspiracy is to be used against either their persons or estates but prayer and tears to God to convert their hearts or dissipate their Counsells Secondly the motives that moved Absolon to attempt this treasonable conspiracy was principally ambition and desire to raigne which spurres him on with such insatiable vehemeâ—cy like Jehu's march that he cannot abide till his Fathers naturall death and the time of his just claime but as out of ambition as well as vindict he had made away Amnon Davids eldest Son and neerest to the Crown he would now also by paricide take his Father out of the way that so he might raigne beside this he stomochated his exile 3. yeares in Geshur and two yeares after for his debarring from court when he was in Jerusalem and last he was suspitious that as it was rumored David would appoint at his death Solomon to succeed him being a pious and a prudent Prince and beloved both by God and his Prophet Nathan Thirdly the means whereby he prepares and perverts the people subtily are 1. his Princelie attendance of chariots and horses and 50. men to runne before him the novelty whereof and sight was pleasant and it is said that people delight in such shewes and novelties 2. His popularity for gaining whereof he uses both words and deeds insinuating himself by both into the peoples favours and in doing whereof his restles diligence was such that when others were at rest and asleep his restlesse ambition suffers him not to rest but he rises early and to catch all occasions stands beside the way of the Kings gate And 1. By words when men had any controversy and came to the King for judgement 1. He kindly calles upon them and asks of what city they were Next he inquires of their errand and gives them an approbation of the equity of their cause But blames his Fathers negligence of his royall duty that no man was deputed by him to Minister justice Then he simulates his love to justice and care of doing the same to all if he once were in place and vested with authority 4. By deeds or gesture simulating great humility he carries below his rank to his inferiours and when any came nigh and did obeysance to him he put forth his hand and took him and kissed him Whereby he deceived the people and stole their hearts for albeit externally he gave a shew of humility and curtesy yet inwardly he fostered all pride and cruelty which he shewed hereafter The third mean which he uses to effectuate his rebellion is his pretence of piety in going to Hebron To pay his vow which he had made in Geshur that if the Lord brought him back from thence to Jerusalem he would serve the Lord. An usuall cloake to deceive and to palliat foulest practises under such fair pretences Fourthly the particular circumstances of this wicked rebellion are these 1. The time which was vers 7. After 40 years reckoning after the beginning of Davids raigne in Hebron which I confirme by this demonstration the whole years of David were 70. next Solomon was eleven years old when he began to raigne Who was begotten after Davids adultery with Bathsheba and so David is thought to be 58. or 59. when he begat Solomon after this we assigne two years before Amnons incest and other two years between the incest of Amnon and his killing by Absolom to which adde 3. years that Absolom was in Geshur and two in Ierusalem before his reconciliation and after the reconciliation we assigne two years for the practise of this conjuration which added makes eleven yeares and so this rebellion falls in the last year of Davids life or thereabout when this unhappy Childe should have comforted his Fathers age he then becomes to him his greatest crosse The second circumstance is the place where he beginnes to act
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
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
sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and earâ—h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. â—nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the samâ— as our Savâ—our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the bâ—rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.