of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
despaires not for the extremities of true fortitude are presumptuous confidence and desperate diffidence the midest being moderate feare with hope the one whereof breeds tempting of God and diffidence is the mother of despaire Therefore let men in afflictions feare God as a punisher of sinne in justice but yet hope in God for mercy 4. Where David saies to his servants make speed to depart lest Absolom over take us suddenly and smite the Citie with the edge of the sword We see that it is the part of a prudent Prince or any other who are wise timely to fore see and prevent dangers before they come and neither to contemne appearances of what may befall or to sleep in careless security as those of Laish did Judg. 18. 27. As also to be carefull for the good and safety of their people 5. We see here also Davids condition contrary to Absoloms Davids being like a comedy with a sad and sorrowfull beginning but having a happy deliverance and joyfull ending whereas Absoloms condition is like a tragedy a pompous and joyfull beginning with joyfull acclamation as King and a great following but a tragicall and sorrowfull ending and even such is the case and condition of the Godly and the wicked as we see Psal 73. And in the example of Joseph David and Saul the rich glutton and Lazarus c. And here of David and Absolom therefore let no man judge of the Godly by their crosses and afflictions that they who are not in Gods favour are unhappy neither let any man Judge of Gods Works by their beginnings as the former examples may teach us but look to their end and as we may see Psal 126. 5 6. 6. David has a good cause but few followers in respect of those who followed Absolom with whom was the multitude of all Israel as vers 12. and 13. And yet in the end is victorious even so it fareth oftimes with good causes And in speciall with the cause of God which in the time especially of Antichrists prevailing as before in the time of Eliah under Ahab had few followers therefore compared unto two witnesses Revel 11. And as it was likewise when the Arrian heresie so prevailed that as Jeronie testifies the whole world groaned under the same and wondered that it was turned Arrian but in the end the truth has prevailed and in the end shall prevaile more and more when that mysticall whoore shall be made naked and her flesh eaten and she burnt with fire Revel 17. 16. and 18. 8. 7. Vers 16. Davids leaving of his ten Concubines to keep the house which was his only intention was not without divine and secret providence that by their defiling by Absolom the Lords Word by Nathan might be fulfilled Chap. 12. 11. and his polygamie punished So that many things falls out beyond mens intention or expectation for the punishment of sinne wherein we see not the finger of God and performance of his word till they come to pass 8. Vers 25. In Davids sending back the Priests and Levites with the Ark to Jerusalem we see the Jurisdiction that the civill Magistrate has over Church-men according to that Apostolicall precept Rom. 13. 1. To command them to do their office and punish them if they transgress either in negligence in their spirituall function or against the lawes of the republick as we see in Salomon punishing Abiathar for his conspiracy with Adoniah in 〈…〉 likewise in punishing the Arrians and herein David commanding the Priests and Levites to returne to Jerusalem to execute their office 9. David likewise for his preservation relyes only on the mercy of God and that God would work that work without the presence of the Ark albeit it was the externall sacrament and signe of Gods presence whereupon we ground this generall That grace or remission of sinnes comes from the free mercy of God in Christ and is not tyed to sacraments which as they ought not to be contemned being necessary as we say necessitate precepti but not that they are so necessary necessitate medii that grace and salvation should be thought to be tyed unto them 10. Vers 26. Where David saies Let the Lord do to me what seemeth good to him In him we see the duty of a Godly soule under any cross to submit humbly to the good will of God as our Saviour said Let this cup pass from me notwithstanding not my will be done but thine O Father and indeed this is the work of one truly humbled and mortified and is a presage of comfort and deliverance in the end 11. Vers 30. Likewise in Davids going bare-foot and weeping as he went we see his right apprehension that this proceeded from the hand of God correcting him for his former sins before whom therefore he humbles himselfe after this manner Which teaches us the right use of corrections that they serve us as a Pedagogy to repentance for our sinnes for there is no evill towit of punishment in the Citie which God does not and therefore as Hos 6. 1. We should turne to him who smites us and whose fatherly hand chastises us for our good as we see Heb. 12. 10. And therefore the Lord uses bloody tyrants as Nebuchadnezzar and the King of Assyria Herod and others as Absolom here but as rods in his hand to execute his judgments as he does sometimes insensible creatures against the wicked as water fire the aire the sea the earth and the basest creatures as lice and vermine wherewith he plagued Pharaoh and Herod 12. Vers 15. Having spoken and observed all the former in David we see next in the persons of his Servants a laudable and worthy example of fidelity to their Master and of obedience to his just commands with all promptitude being ready and offering to do what he should direct them The like we see in Abrahams servant Gen. 24. And which is injoyned to all others Ephes 5. 6. 13. Vers 21. In Ittai the Gittite and his 600. men that were strangers their constant resolution to abide with David and take part with him in life and death when his own Son had unnaturally rebelled against him and sought after both his life and estate We see and collect an argument of courage and comfort to the godly afflicted that when those who are neerest foresake them or become their Enemies the Lord will never forsake them but stirre up strangers to assist them and be their truest friends and comforters As we see in Joseph when he was hated and sold by his brethren in the friendship likewise of Achish King of Gath to David when he was persecuted by his own Father in Law Saul of Jethro likewise Prince of Midian to Moses when he was put in such danger by one of his own people of Ebedmelech the Ethiopians favour to Jeremie chap. 38. And of Ittai's assistance here of David in his greatest distresse and desertion For the Lord has the hearts of all men in his hands and if
escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
the King of Askelon taking the Sea they landed in an Island where they founded this City Tyrus out of which there came many colonies after who were the foundators of Carthage in Africke and so the Poet calls Dido Phaenicia a speaking of the origen of Carthage he writs urbs antiqua fuit Tyrii tenuere coloni It was situated betwixt Sidon and Caesarea and did abound with cedars and free stones whereof the holy Land did not so abound and therefore Hiram supplies David of his aboundance The substance of Hirams messengers probably has been a congratulation of Davids coming to the Kingdome and of his prospering and growing great therefore now he offers his amity to him which he did not before when he was in adversity according to the Worldly custome as the Poet sayes Si fueris flix multos numerabis amicos OBSERVATIONS 1. V. 11. HIram is here commended 1. For sending messengers to David to congratulate his prosperity a good disposition and not envious to rejoyce at the prosperity of the godly 2. He sends furniture and workmen for building his house in Sion whereof David stood in need in Canaan where we see 1. That God in his wise dispensation hath not given all things to every Land or Person but as the Apostles shew by the fabrike of the body there is a diversity of dispensation that none may contemne another but keep a seemly and necessary unity and corespondence together 2. Whereupon followes the right rule of dispensation which is each land and Person should communicate with others in the benefits of God the giver that he may behonoured and Gods people mutually may be conforted and mutuall charity entertained 3. In this we have 1. the mystery also of the increase of Christs Church typified by conjunction of the gentiles in building of the house of David or Church of Jesus Christs 2. In Hirams commendation we see that all such who contribute to he building of the Church and advancement of the Gospel their memory shall be flesh and fragrant to all ages like ointment poured out and Maria Magdalens anointing of Christ as we see in the register of Scripture whereas the remembrance of the wicked shall â—ot or stink in the records of posterity 4. David hath a good worke in hand therefore the Lord moves the heart of a very gentile to help to promote the same as he did also to the temple which may be an encouragement to do good and be forward in good courses and causes Pharaoh in Egypt to Ioseph Cyrus to Serubabell Ahasuerus to Nehemiah Darius to Esdras and Heathen Philosophers to defend the cause of God and of his servants as we read of Iustin Martyr and others converts 5. Vers 12. The godly advert the Lords gracious dealing and with a thankfull and humble heart acknowledge the same which wicked and worldlings do not 6. Princes and Magistrates should ever remember for what end next to Gods glory his Churches good they are advanced which is for the good of his people and not their own private good pleasure or preferment Vers 13. Followes how David in his great prosperity maries many Wives and Coucubines which did proceed from wordly wit which he chooses as a fit means to confirm his Kingdome and setle it in his posterity and yet this disagreed from Gods revealed will and institution of marriage and therefore did offend God as the sequels thereof did prove in the disagreement amongst his Sonnes in challening of his succession Absoloms rysing against him and defiling his Concubines which caused Davids divorce from them for notwithstanding of the diversity of names it is thought that all the Concubines were married Wives for in Israel whoredome was not permitted and therefore they make 〈◊〉 the difference that the Concubines were not of a like rank or authority in the family and the Concubines Children succeeded not to the heritage but ad bona mobilia as we see Genes 25. 5 6. The observatirn which we remarke on this is 1. How ready men are in prosperity to forget their due obedience to Gods will and commandements as we see also in the matter of Vriah 2. the cause of all errour in faith and manners is the declyning from Gods revealed will and the following of our own wit and fancy being the cause of all Popish superstition and will worship which ends in Idolatry therefore said our saviour concerning polygamy that from the beginning it was not so Vers 17. Followes the last part of the Chapter towit the warres betwixt David and the Philistines and his victories over them In which warres the Philistines are persuers and David the defender In the time of the civil warres between the house of David and Saul these common Enemies were spectators beholding the Jewes to wrake themselves by their own intestine dissentiousâ— but now when they finde peace setled in Israel then they beginne to stir and persue David although they should rather entertained peace with him being now grown so potent but by the secret counsell of God they are drawn to their own destruction and blinded by Satan This warre is set forth from all the circumstances as time place persons occasion form of proceeding battles events and finall end 1. The time is when David looks for greatest quietnesse 2. The place is the valley of Rephaim which is a fruitfull part betwixt Jerusalem and Bethlehem towards the southwest 3. The persons are the Philistines Davids and the Jewes common Enemies 4. The cause is to withstand the rising of Davids Kingdome 5. The form of proceeding is diverse for David counsults and followes Gods command the Philistines depend upon their Idols which they carried with them as Vers 21. 6. The event is victory on Davids part and shame and destruction on the Philistines and the last the greatest from Gaba the Metropolitan of Benjamin to Gazar a City in the Territory of Ephraim so that Davids honour and fame is increased by his Enemies troubles moved against him OBSERVATIONS 1. WHen David is in greatest honour and looks for greatest quietnesse then his Enemies make him greatest inquietation where we see what the estate of Gods Church is when she is in greatest peace and flourishing then she is most exposed to the fury of Satan and her Enemies therefore in time of calm as Matth. 8. 24. prepare for a storm neither let us be discouraged when we see Satan with all his displayed forces rise up against the rising and flourishing of Religion but consider that this hath ever been the Churches lot and look to the joyfull issue of all Satans and his instruments opposition which shall be joyfull to his Church and confusion of his Enemies 2. We see here the envious nature of the wicked by the instigatioÌ„ of him that is called the envious man and envyed our first parents happy estate and so here his instruments envy David growing great and the prosperity of Gods people under him 3. The divers form that is
not suffer the good and laudable intentions of the godly to be unrewarded much more their pious and commendable actions no not a cup of cold water given to one of his which shall want its reward Which should be a great encouragement to pious and good works 16. As it is God that raises great houses so it is he that brings down great houses for their sinning against him and this is the cause why many great houses in the Land are fallen and their honour laid in the dust because they honoured not God as they ought in time of their prosperity 17. Vers 12. Where it is said when thy dayes are fulfilled we see the shortnesse of mans life numbred not like the richfools Arithmetike by many years but by dayes as Jacob professed and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 18. Likewise we see here that your life is limited and there is a fulfilling of our dayes which cannot beyond Gods pleasure be shortned or prolonged he being that secret Palmoni or numberer which we see professed by Job 7. 1. and 14. 14. 19. Where it is said when David should sleep with his Fathers we see what the death of the godly is as Rev. 14. 13. And therefore no more to be feared then sleep which makes us ly down in our beds or rest to a weary traveller or a hard labourer Job 7. 2. Which made the Apostle to desire to be dissolved that he might be with Christ and Revel 14. 13. to call it a rest from our labours 20. The Lord promises after Davids death to blesse his posterity whereby we see that it is true which the Lord sayes Exod. 20. 6. That he will shew mercy to thousands of them who love him and keep his commandments and that it is a happy blessing to come of good and godly parents if their ofspring insist in their footsteps 21. Vers 13. Where it is said that Davids Sonne towit Solomon should build a house to his name which was a greater honour to him then the honour of his Kingdome we see that in like manner it is the greatest honour that any Prince can attain unto to be the builder not of a materiall house but of the Church of Christ and promoter of his truth like a nursing Father to the Church as the godly Kings of Judah were and the godly Christian and Orthodox Emperours which would to God that all Christian Kings would now adayes consider and that they would not prop up Antichrists throne and persecute the true Church of Christ For this should be the way of the establishment of their Kingdomes as is here promised to him who should build the Temple 22. Vers 14. The Lord saies moreover that he should be his Father and he his sonne which is the greatest honour that any King can have and the only true nobility which Kings or any can claime unto and wherein to their singular comfort the poorest Godly house has a share and perceive therein the admirable love of God as the Apostle shewes 1 Joh. 3. 1. 23. But as this is the ground of singular and manifold comforts as of his love to us even when he is correcting us Heb. 12. 6. His care for us his protection of us and granting any good thing to us c. So this teaches us also our duty of sonnes to love him to obey him to honour him to serve him to be zealous of his honour to relye in him and his Fatherly goodness for all things we stand in reach of and at last for that heavenly inheritance which he has prepared for us 24. And if he commit iniquity where it is said I will chastise him with the rods of men c. We see the Godliest may have and have their own failings and falls as we see in David Salomon and Peter when they are â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— be watchfull over themselves with prayer and as is said Phil 2. 12. Be working out your owne salvation with feare and wit trembling 25. Also here we see what the committing of iniquity procures even to the Godliest towit sharp correction as David and Salomon found And therefore let not the wicked though spared for a time expect impunity but that dreadfull punishment abides them who neither repent as the Godly do and who make a trade of sinne as Psal 1. 1. and as we see Psal 73. 18. Nor yet let any think that want of correction and prosperity here is a mark of Gods Children 26. We see also when the Godly are corrected that those whom the Lord permits to trouble and afflict them are called the Children of wickedness Vers 10. They are nothing else but like the rods of men wherewith they chastise their dearest Children for their good and therefore as the Godly with David in Shimeis railing and as Job spoke Job 1. 21. They should look up to the hand of God so when the Lord by such hath sufficiently chastised them he will cast the rod in the fire which should be a terrour to all wicked persecutors and troublers of his Israel 27. Where it is said Vers 15. But my mercy shall not depart away from him as I took it from Saul Here we see with what sweetness the Lord tempers the bitter cup of the sufferings of his own which should comfort them in their sharpest corrections and be their prayer And what is the difference between the punishments of the wicked and corrections of the Godly the one is a mixed cup with the sweetness of mercy tending to conversion like the dealing of a Father with his Child the other a cup of wrath without mixture of mercy or love as we see Revel 14. 10. Tending to eversion like the dealing of a Judge with a malefactor condemned to death 28. Vers 17. Where it is said That according to these words and according to all this vision so did Nathan speak unto David We see the fidelity of the Lords Prophet which all his servants in the Ministry should imitate and that he is not ashamed to recall and recant what formerly he had said to David Vers 3. Upon better ground and information from the Lord. Which should teach all men humbly ever to submit to truth and quit errour and not to stand upon their owne credit in maintaining what once they have professed without retractation the contrary whereof we see good Augâ—stine did to his ever and singular commendation II. SAM Chap. 7. from the 18. Verse to the end FOllowes the second part of the Chapter wherein is set down Davids thanksgiving both for the promise made to himselfe as also to his posterity and for the benefits past present and promised which he concludes with a petition for the continuance of the Lords favour and performance of his gracious promises Which Eucharisticall oration has 1. It
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
THE THRONE OF DAVID OR AN EXPOSITION OF THE Second of Samuell WHEREIN IS SET DOWNE THE Pattern of a Pious and Prudent Prince and a clear Type of of the Prince of Princes CHRIST IESVS the Sonne of DAVID and his Spirituall Kingdome By WILLIAM GUILD D. D. and Minister of Gods word at King Edward in Scotland OXFORD Printed by W. HALL for ROB. BLAGRAVE Anno Salutis 1659. A Letter written in order to the now mentioned Society or little Common-wealth By some well affected persons whose hearts and hands have already joyned therein to stir up all such who are truely sensible of the poor and needy to carry on this so necessary and charitable a work HAving not only considered the poverty afflictions and streights of many well minded people Together with the evil consequences that arise from the corrupt customs and waies of most employments and the general disorder proceeding from riches and poverty But also the way propounded by the endeavours of our friend Peter Cornelius to rectifie all such and many other inconveniences by bringing together a fit suitable and well qualified people into one Houshold government or little Common-wealth wherein every one may keep his propriety and be employed in some work or other as he shall be fit without being oppressed as is more at large expressed in a Platform to that purpose Whereupon we are resolved judgeing it to be necessary and our duty to promote so good and pious a work with the assistance of other mercifull and rational men to lay such a foundation as may tend to the relief of the oppressed the preserving of such as are in danger of falling into snares and the increase of understanding and mutuall love as also the exemplary ordering of such acts as may be accomplished by prudential charity And hereunto we do earnestly invite all Persons that have a willing mind to do good according to their abilities some by their Wisdom and Councell others by money and credit or by both as they shall be able and free that so a stock may be raised for the carrying on of this good and beneficial work To which end we have subscribed our names and the summs of money which we are willing to give Hoping that all such as are for so general a work will upon due consideration likewise subscribe for such a summe of money as they are willing to give towards the accomplishment of the Premisses and meet together to confer and order the said summes of moneys into the hands of some trusty Persons for the use and benefit of the Society only and what else shall be found conducing to the perfecting of this work till the Society can subsist of it self in order which we believe may soon be from the credible information of divers persons relating that many hundreds in Transilvania Hungaria and the Paltsgraves Countrey from a small beginning have attained not only to a very comfortable life among themselves but also ability of doing much good to others not of their Society subscribed towards the raysing of a Stock I. S. 100 l. W. R. 100 l. To the Reader Christian Reader THe ensuing Commentary was about a year since sent unto me out of Scotland it was intended by the Authour to have been published with a Preface or Dedication to my self Being a stranger unto me some mistaken apprehensions of me which may easily happen at such a distance it seems put him on that resolution after the finishing of the whole work and prefixing the Epistle mentioned unto it with his own hand the Authour himself dying his Relict sent the Book and Epistle with a Letter of her own fignifying the commands of her dying Husband to that purpose unto me both his Epistle and her Letter as expressing many things concerning me which I dare not own or arrogate to my selfe much lesse be a means of publishing them to the world I thought meet to suppresse But for the Treatise it self finding it written with perspicuity and clearnesse handling a subject of great and delightful variety with a choice mixture of spirituall morall and politicall observations tempered by a good and sound judgment unto common capacities and not knowing but that the onely copy of it was in my hand that publick good might not by the learned Author's respect to me be hindred I thought meet to further the publication of it which being offered I make bold to recommend it to the Christian Reader as I do him also in the perusall of it to the grace of him who is able to make it usefull John Owen THE THRONE of David Or An exposition of the second book of Samuel Wherein is set down the pattern of a pious and prudent prince and a cleare type of the prince of princes Christ Jesus the sonne of David and of his spirituall Kingdome THE PREFACE TO omit any generall or prolix discourse concerning the utility and delectation of historie and in speciall of these registred in Holy Scripture and to come in particular to this present History contained in this second of Samuel In it we have the pattern of a pious and prudent prince and in the estate of the Kingdome of Israel under David we have typified the estate of the Church militant under Christ Jesus But before we come to the particular explication of this Book we will speak 1. Of the Author and penman thereof 2. Of the inscription and reason thereof 3. Of the Subject and matter thereof and 4. The utility and profit thereof First then there is no doubt of the Author but as is said of the whole Scripture in generall so of this in particular that the same is by divine inspiration and that the spirit of God is the Author and indyter thereof But as for the penman some suppose that the same was written by the Prophets Gad and Nathan who lived in the reign of David Others that Samuel from whom it hath the denomination was the writer of it till the 25. chapter where his death is recorded and the rest supplied by some of the forenamed Prophets But the most probable is thought to be that it was the office of the high-priest to register the History of the Jewish church and what fell out every one in his own time But herein seeing Scripture is silent we need not curiously inquire further hereof 2. Concerning the title and inscription The Hebrews give this reason thereof because they containe the whole course of the life of Samuel and of these two Kings Saul and David whom he according to Gods ordinance anointed But the Greeks as the 70. or septuagint whom Jerome and most part of the Latines do follow rejecting the inscription of these two bookes from Samuel they call these two the first and second book of the Kings because of the life and acts of the Kings that are set down therein to wit Saul and David as in the other two bookes that followes the lives and acts of the rest of the Kings of
Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
anointed Knowing well where the warrant of Cods direction is had in acceptation there the comfort of his aidfull protection shall never be wanting in the execution of an office which should teach us how to behave our selves in the entry to our particular callings in like sort and not to runne before we be sent 7. Vers 2. According to the Lords direction so David goeth up to Hebron so as he is carefull to know Gods will so is he diligent to practise and to obey the same Not like to Johanan and his company who would enquire the Lord by Ieremie what way they should walk in and what they should do with a solemne protestation to obey the Lords direction whatsoever it were but when the Lords direction was declared unto them they said unto the Prophet that he spake falsly and that they would do what pleased themselves like most men now adayes in like manner who will hear but neglect to doe labour for science but omity conscience are whole in words of professing but nothing in works of practising and will acknowledge Christ to be a Priest who hath offered up himself for them and a Prophet to teach but will not admit him to be a King and to rule over them subdueing their affections unto his holy obedience those and their faith are alike dead though they would seem to live let us practise then as we pray Fiat voluntas tua and do as we are directed 8. In bringing up his wives and men with him with their families to Hebron he shewes his equitable and thankfull minde in that he would have those who were Portioners with him in his adversity pertakers likewise with him in his prosperity and preferment his honours not changing his manners much unlike to the arrogant formes of many ingratefull great men and courtiers and others now a dayes who are forgetfull like Pharaohs Butler of curtesies and good deeds formerly done unto them when they were shrubs like other albeit they are become since like tall cedars and in their advancement consider neither from whence preferment cometh nor yet remember Joseph As we should be thankfull therefore to God for his benefits and carefull of the first table so let us be likewise unto men as good instruments and practise the duties of the second God hath joyned them let no man then seperate them 9. Vers 3. David distributeth his men and followers with their housholds amongst the villages of Hebron wherein his royall wise and loving care at his first entry appears towards his subjects in respect that he will not over burden Hebron it self nor any other one part with a multitude but so prudently appoint the places of their habitations that both they should be eased and those amongst whom their abode should be should have no overcharging whereby he saves himself from giving occasion of grudging and gaines greatly the love of their hearts as afterwards appeares A good example for all Princes and Magistrates to follow and not like foolish Rehoboam to be reguardlesse of their ease and not to overburden their subjects or like tirannous Pharaoh to make them marks to deal so in holy discretion and loving prudence with others as having a due and compassionate regard to the strength and ability of every one not straining nor straitning them above the same 10. Vers 4. David is no sooner come up to Hebron but the men of Judah came also and there they anoint him King where we see that to them who obey Gods direction all things shall succeed albeit though Laban be following after and Esau be meeting Jacob before both of a cruell intention towards him yet seeing he was following the Lords direction in his returne Labans tongue and Esaus hand is so restrained that the one is commanded to speak nothing but good to him and the others heart so turned that he embraces Jacob and his journy becomes prosperous let every one therefore who would have a blessing and happy successe in their callings or affaires obey the Lords direction and then things expected yea and things unexpected to their comfort shall fall out and come to pass and who doth otherwise contrary to that direction shall with Jonas find crossings and disappointments unawares so that they shall never attaine to their aimes more then he did to Tarsis but was forced to go unto Niniveh 11. In that he is formerly here elected and accepted to be the King by the men of Judah and albeit that David had the undoubted right yet he will not proceed but by the consent and the ordinary way his practice herein serves sufficiently to condemne all these who intrude themselves in any eminent place in Church or policy Magistracy or Ministry upon whose government and labours a blessing cannot be expected nor in their crossings can they be sure of comfort witness Abimelech and the men of Sechem because they entered not in an orderly way 12. Judah who doth anoint David King dissenting therein from all the tribes of Israel who refuse him and accept Ishboseth and yet Davids right and election is better then Ishboseths neither doth Judah's paucity serve to improve Davids title nor Israels multitude to approve Ishboseth's personall succession therefore multitude is no sure note of the true Church nor of a good cause therefore a wise caveat is set down in Scripture follow not the multitude to do evill but try the quality and warrant of the cause and resolve with Joshua albeit all should forsake the Lord yet for thy part still to obey and serve him Ioshua 24. 15. 13. In respect likewise that Iudah apart from all Israel anointeth David their King being warranted herein both in generall by the promises of God made concerning the preheminence of that tribe and in particular by the manifest declaration of Gods will concerning David by the Prophet Samuel therefore having and following the warrant of Gods will and Word herein they are not the division or Schisme-makers but Israel wanting the same though the greater multitude by farre It is not they then who separate themselves from the company or persons of men but who separate themselves from the truth and Gods Word which is the touchstone thereof that are schismaticall or rent-makers in the Church and all those who follow the direction of it as Iudah doth here assuredly shall goe aright where such as contemne the same and with Israel glorie in multitude shall be seduced and goe astray 14. David long ago had gotten title unto the kingdome but after many yeares till now he gets no entry unto the same and not now unto the whole but a small part till afterwards but at last he getteth possession of all So by degrees doth the Lord performe his workes to exercise the faith the hope the patience and constancy of his chosen but at last to the full he accomplisheth whatsoever he promiseth that still we may learn to depend upon him without fainting being assured in his own time he
as here when Abner and Ishboseth are making all their power against David even then they are divided a sunder and David is freed from danger and in our own time when that high enterprise of subverting Church and commonwealth Prince and people by gunpowder was contrived and brought to the point of execution within this land then the Lord mightily discovered and disappointed the same to the confusion of the enemies his Churches comfort and praise of his name for ever as he had-dispersed also and disappointed that Spanish invincible armado of Spaine in 88 before 2. As in the time of the highest machinations of the wicked being combined together the Lord bringeth all their counsells to nought so we see that God maketh their dissentions amongst themselves being divided to tend to the peace and quietness of his Church thus God made the incursion of the Philistines upon Sauls borders an occasion for him to retire from compassing David in the wilderness of Maon to defend his land thus likewise did the Lord put a hook in the nostrills of Sinacherib and made the invasion of the King of Egypt an occasion for him to returne from Jerusalem and persuit of good King Hezâ—kiah so Pauls delivery is occasioned by a dissention amongst his accusers And here Ishboseths accusation of Abner is made to be an occasion of variance for the peace of David Let us ever rely then upon our provident and powerfull God who can draw light out of darknesse sweetnesse out of the strong as Sampsons ridle saith and peace out of discord and who hath infinit means to comfort his own Church with and hath all hearts in his hands to turne them what way he pleaseth 3. In the variance of these two we see there is no solid and constant friendship amongst the wicked for that which is in God is onely like unto him immutable and sure and worthy of the name of amity the other being more properly conspiracies as they are called Psalm 2. Which God shall dissolve and undo a clear example whereof we have in that league between Abimelech and the men of Sechem between whom notwithstanding the Lord sent an evil Spirit of variance that the blood of Gideons Sonnes might be revenged whereof both were guilty Let us not therefore make such friendship as is spoken of in the 50. Psalm 18. Nor be like Sampsons foxes tyed together or Simeon and Levi Brethren in evil but let our friendship be in God and our concurrance be to holy duties 4. Vers 7. Saul leaves behind him Rizpah a concubine who is here the occasion of all this trouble between Ishboseth and Abner where we may see the Scorpions taile of sinne stings the posterity of a man oftimes when he lyeth in ashes witnesse the immediate former example of base Abimelech begotten in whoredome who after his Fathers death is reserved as it were to be the burrean of his 70. lawfull begotten Brethren 5. We perceive that albeit reprehensions be lawfull in nature yet they should be prudently and timorously used otherwise they may import more hur than profit as we see here in Ishboseths example this moved the preacher to say a word spoken in due season is like aples of gold with pictures of silver Therefore let our reprehensions be after due tryall spoken in love observing the necessary circumstances of time place and person c. And uttered to that end that we may winne our Brother from his sinne to God 6. Vers 8. In Abner we see how impatient the wicked are at the rebuke of sinne that they altogether misregarding God and authority cannot be appeased till they be avenged on them who reprove them this is our corrupt nature till we be reformed by grace and that strong man who rageth within us being loath to depart till he be cast out by that stronger Jesus Then rebukes shall be unto us like sweet ointment and pretious balme this naturall hatred to be reformad wee see in Pharaoh Ahab Jeroboam Herod and many others of all ranks 2 Chron. 36. 14 15. 7. In the ambitious recitall of his high deservings Abner sheweth here that the wicked for wordly benefits would be winked at in the commission of sinne else no longer shall the river of their bounty flow then the fountain of wholesome admonition beginne to be opened and in all things they shall willingly hear till you come to their Herodias but there you loose them Let Gods servants then be free of them that they may be faithfull with them 8. Also in upbraiding to Ishboseth ingratitude let us learn never to expect sure amity nor upright thankfulnesse at the hands of men whom we would benefit with the detriment of our own conscience as Abner did here Ishboseth But be persuaded thâ—t thereby we shall make ourselves vile in their accompt and their favour which we have so hunted after with misregard of God conscience the Lord shall in the end turn into detestation of us accepting of the deed tending to their commodity but hating the doer thereof with an evil conscience Let us then approve our selves above all and in all to our gratious God who will both praise and reward his own 9. In Abners threatning we see the nature of high exalted and ambitious courtiers who would have their Princes to serve their appetites else in discontentednesse they will not regard to hazard if they can the estate and condition both of King and Kingdome 10. Also we may behold the admirable presumption and boldnesse of dust and ashes against the omnipotent creator when man is not indued with grace which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against Gods known ordinance and to resist his manifested decree albeit the same be confirmed by his oath therefore saith Abner as the Lord hath sworn not considering that the pot is in the hand of the potter ever to do there with as it pleaseth him best Let this teach us therefore the duty of humility considering what we are both by nature and corruption dust towit and repyning clay voyde not onely of will or performance of good but highly rebellious and stubborne in evil against God till grace doth renew us 11. Vers 11. In Ishboseths timorousnesse and pusillanimity we see where the fear of God is not there worldly fear soon dasheth and occupieth the minde but where Gods fear is and the maintenance of a good cause there is true courage and wonderfull holy boldnesse This made Eliah bid Obadiah go tell his Master Abab that he was there and would shew himself unto him albeit through all Kingdomes about he had straitely sought for him this made Job likewise in his greatest calamity to say though mine adversary would write a book against me would not I take it upon my shoulder and bind it as a crown unto me I would tell him the number of my goings and go unto him as a Prince This made the Apostles in like manner answer
treacherous or towards David as insinuating onely for his owne preferment it was simply evill whereupon followeth that the accepting of the condition which in it selfe was Lawfull howsoever it proceeded from an evill author was Lawfull likewise and by this reason is excused the fact of Rahab surrendring Jericho to Israel as their owne City But hereon resulteth another doubt if David consents to that which on Abners part is evill and sinne by the sentence of the Apostle he falleth in the like guiltinesse with the worker of sinne Answer Augustine in his writing to Publius and in that disputation of his whether an infidels oath may be received by a Christian cleareth this doubt where concluding affirmatively that it may he sheweth that a godly man without sinne may make use of that which in the actor is sinne approving the same by the example of Iacobs league with Laban and accepting of his oath by the God of Nachor for conservation of civil peace and by Pauls saying to the Philippians that some preacht the Gospel upon envy and evil minde c. And yet affirmes that he is glad that Christ be preached upon whatsoever pretense for every one shall render their owne accompts and so the answer of the second question is conformed to the first that Lawfull conditions should be received by whatsoever instrument or of whatsoever minde they be offered But touching the Lawfulnesse of the contracting of a special amity with Abner we shall speak of it hereafter OBSERVATIONS 1. V. 12. IN all this dealing of Abners both in the manner and matter of his message to David we see the crafty nature of the wicked and that they are wiser in their generation then the Children of Light but all their wisdome is like that of Achitophels themselves oftimes are insnared therewith and the wilde Asse is found in his own moneth Let sanctity therefore season wit and conscience convey our conceptions let the doves simplicity and serpentine wisdome go together even the sincerity of the Holy Ghost and a good conscience direct our conclusions and moderat our consultations and then assuredly comfort shall attend our courses and a happy successe crown all our doings Let Pharaoh then applaud himself while he is working wickedly to say let us work wisely but plagues on his Land destruction of his first borne submersion of himself and subversion of his whole Kingdome shall prove he hath done foolishly wit then with wickednesse is Satans craft and was never undisappointed or punished witnesse Jonadabs Counsel to Ammon the issue thereof 2 Sam. 13. But wit guided by godlinesse is onely true wisdome both prospered and rewarded 2. In respect that Abner doth this of a vindictive minde as he threatneth Ishboseth Vers 9. We see the malitious and revenge-full hearts of the wicked which upon small or no just occasion at all oftimes are kindled and stirred up so that they can get no rest untill they put in practise their malice and evil will examples whereof we have in cursed Kain reprobat Esau rejected Saul cruell Ioab proud Haman wicked Achab hatefull Herodias the Highpriest and scribes against our saviour and his Apostles and sundry others where on the contrary the Children of God are meek patient and mercifull suiting redresse of their wrongs at the hands of the Magistrate or pardoning the same and ever having their hearts voyd of malice and committing their causes unto the Lord for he will repay yea praying for their adversaries and doing good in place of evil Examples whereof we have in Isaac Gen. 26. 19. In Iacob Gen. 31. 41. In Ioseph Gen. 50. 17. In meek Moses through all his life in David sparing Saul in our saviour praying for his crucifiers Steven for his stoners and the Martyrs for their persecutors 3. In Abners acknowledging of Davids title at last upon whatsoever minde we see the Lords overruling of the wicked to the comfort of his own in making the conscience of the wicked to be so convinced that their tongue in the end shall be forced in a sort to confesse that which with great reluctation they have striven against So did Saul acknowledge Davids innocency and that he was juster then he Pilate Christs the high priest the expedience that he should die for the people and so confessing him a Saviour for others Likewise that counsell convocated by Herod that he should be born in Bethlehem Gamaliels advise Acts. 5. 38. And the extorted confessions of the adversaries unawares impugning themselves and justifying the truth most frequently do testify so that like the unprofitable servants confession the very mouths of the wicked condemne themselves and they are caught in their own speeches like Pharaoh crying out that he had done wickedly Exod. 9. 27. 4. Yet in his Expostulation of a league with David the capitulation whereof as Josephus affirmeth was such promotion as he had with Saul or Ishboseth we perceive the corrupted mind and manners of the wicked albeit in his conscience he acknowledgeth and with his mouth he confesseth that the true title belongeth only unto David yet he will do nothing but ex pacto like Judas quid mihi dabitis sympathising herein with the bribing Judge and Simonaick patron 5. Abner calleth here his treasonable and corrupt dealing a league covering foule practises with faire pretenses and colouring rotten Sepulchers with pleasant paintings like the wicked who give honest names to unhonest actions and call vertue vice and vice by the name of vertue thus is superstition holy devotion pride called gravity ebriety good fellowship deceit wisdome whoredome youthfulness bloodshed manhood avarice frugality profusion liberality and every vice so strangely masked like whorish Tamar that Judah cannot know her and so cunningly disguised like Jeroboams wife faining her selfe to Abijah that except the Lord discover the matter the Prophet shall be deceived 6. In Abners promise unto David we see the ambitious self-confidence of the wicked making their own arme the pillar of their trust and stretching forth the same as if it were for others to relye upon therefore mine hand shall be with thee saith Abner to reduce all Israel This was the practise likewise of Goliah Nimrod Nebuchadnezzar Sinacherib Baltashar Antiochus Pharaoh with sundry others who all perished Pride ever more drawing with it as sundry sorts of vices to be noted here so likewise the professors thereof assuredly to their own destruction at last for the apostolick Canon is true God resists the proud and he giveth grace to the humble 7. And in all this we have an example of Gods inscrutable judgments leading the counsells of the wicked to the end of his glory and to his faithful's comfort in all their adversities he brings order from confusion light from darkness honour from ignominie and advancement from dejection over ruling ever all the courses of the wicked and directing them to his own end witness the perverting of Satans work in mans seduction in the work of Jacobs sonnes against
evidently may be seen O happy gain therefore is godlinesse and blessed conquest is the savour left unto posterity which the Lord hath promised 5. Amongst the punishments that he wisheth to befall unto Joab and his house he imprecateth blood twise either that the hand of God do it by a bloody issue or that the hand of man shed it by the edge of the sword Where we see that like sins crave alike punishments frequently as I have done therefore so hath the Lord rewarded me saith Adonibezeh thus the firy lust of Sodom was purged by fire Kain feareth killing because he had killed Pharaohs males of his Land are destroyed because he destroyed Israels males he shed their blood and his waters are plagued with blood and as he drowned them so is he and his hoste drowned So Saul killed the Lords Priests with the sword and so is he killed by the same And David as he had abused the bed of Vriah so is his bed abused by his Son Absolom even as Job if he where guilty wisheth the same retribution Job 31. 9 10. And our saviour declareth That with what measure we measure to others with the same it shall be measured to us again See also Revel 16. 6. 6. These visitations we see are imprecated and were to be inflicted for sinne to learn us what fruit that bitter coloquintida bringeth forth and when any kind of temporall judgement or visitation cometh to acknowledge that it is our sinnes that hath procured the same And therefore by true repentance as the nearest way to have them taken away to turne unto God that he who hath wounded may make whole again Not that all troubles come for sinne some being trialls onely for exercise as these which did befall unto holy Job being both honourable as not inflicted for iniquity and profitable as tending to the stirring up manifestation and greater grouth and strengthning of Gods graces in the elect to the glory of Gods mercy and confusion of Satans malice And such are seldome now adays so few being such as holy Job who may say that their sins hath not procured their chastisment some again are dishonourable as inflicted for sin but yet profitable as tending to conversion like those afflictions whereby David was reduced home and the poor prodigall And such are all the sanctified corrections of the Lords chosen And last of all some are both dishonourable being for sin and improfitable because they tend not to conversion but rather finall eversion such as Sodoms overthrow Pharaohs drowning and the like The former two sorts being in love God dealing with the elect either as a goldsmith with the fine gold or as a Father with the Child But this last which is properly called a punishment being in wrath as the Axe in the hand of the just Judge or executioner to punish the malefactor and cut down the evil Tree 7. In the method that David useth before that by these imprecations he will shew his detestation of the fact in that first he purgeth himself to be altogether guiltlesse of the same We observe that it is the duty of a rebuker or of one who would seem to be a detester of any wickednesse in others first to labour to be free thereof himself turpe enim doctori cum culpa redarguit ipsum Thus Iudah ought to have been free himself of that fault which so severely he would have punished in Tamar and David in pronouncing that sentence against the man who took his neighbours one sheep unto Nathan ought to have been carefull that he had not been pointed at himself to be the man Thou therefore that preachest a man should not steal doest thou steal thou that fayest a man should not commit adultery doest thou commit adultery And thou that abhorrest Idols committest thou sacriledges Rom. 2. 21. 8. Vers 31. David commandeth Ioab with the people to solemnize a publicke lamentation for Abner and by a custome then used to expresse their grief which is injoyned to Ioab either as a part of punishment that he is forced to lament him whom in his rage he had slain and for the greater detestation of the fact as Moses caused the people to drink of the water whereupon the pouder of their Calf was strawed or else hereby to bring Joab to a deeper consideration of his sin seeing the great lamentation that the whole people that were guiltlesse thereof altogether made for the same and therefore much more should he lament grievously his fact David then in requiring him with mourngin and tokens of repentance to celebrat this funerall wherein if he dissembled the fault was his own doth herein as Princes and Magistrates ought and may do in the outward exercises of Gods worship and Religion to compell their subjects to give their bodily presence as we may see in the examples of Asa Josiah Hezekiah and other godly Kings of Judah wherein if there be Hypocrisy the blame resteth upon the dissembled themselves and their condemnation with that guest that was compelled unto the wedding and wanted the wedding garment abides them 9. In Davids mourning for Abner we see here the nature of the godly not rejoycing but compassionating the evil of their very Enemies even as Iob protesteth the like of himself If I rejoyced at the destruction of him that hated me saith he or was moved to joy when evil came upon him neither suffered I my mouth to sinne by wishing a curse to his soul And according as the Lord commandeth Be not thou glad when thy Enemy falleth and let not thy heart rejoyce when he stumbleth This David did likewise shew at the death of his perfecutor Saul And went about all the day mourning when his Enemies were visited and this is the surest badge of a true Christian whose heart is so free from malice that they love their very adversaries 10. In that David doth all those duties to a foe giving him the honour of buriall and that in so famous a place and in so solemne a manner as that he himself will follow the beer We see not onely the humility of the godly wherein they imitate Christ dimitting themselves in duties towards their very inferiours but also that their practise is usually to recompence evil with good according to that precept of our saviour Mat. 5. 44. And as the Lord by Salomon commandeth If he that hate thee be hungry give him bread to eat and if he be thirsty give him water to drink for so thou shalt lay coales upon his head and the Lord shall recompence thee This recompence gave Ioseph to his Brethren in feeding them and their families in the Land of Goshen David unto Saul and here unto Abner not remembring his former injuries and our saviour in healing the ear of Malchus who came against him and praying for those that cruelly did Crucicy him 11. In all this behaviour of Davids he sheweth that no wayes he alloweth this sin of
to cover the Divell with Gods garment and taint the sacred Majesty of holiness it selfe with the menstruous pollution of monstrous crimes And too commonly used now adaies when rebellion against Lawfull authority odious treason merciless massacres and such like are now obtruded for conscience sake and go currant under pretext of Religion Jesuiticall Doctrine teaching their emissaries and paricides that they do merite thereby 3. Vers 9. In Davids words of protestation We see that it is the godlies lot to be in adversity and under the cross as his whole life hitherto could have taught omitting other examples but there is their comfort which with a thankfull acknowledgment with this godly Prince here the godly ought ever to record as Job said of his redeemer so the Lord liveth who delivereth their souls out of all adversity and though their troubles be many yet he upholdeth them in them and from them in his good time giveth them freedome with Victory like Joseph who though the archers grieved him and shot at him and hated him yet his bow abode strong and the hands of his armes were strengthned by the hand of the mighty God of Jacob. 4. Vers 12. In Davids adjudging them to punishment farre contrary to their expectation we see how being blinded by Satan they are greatly disappointed of that they looked for even as our first parents being deceived by that crafty Serpent thinking to be like God became to be like the Divell let none therefore look for happy fruit of the forbidden Tree nor think by doing evill that good shall come of it which serveth greatly to correct those who by malefices and wickednesse pretend to attain to the favour of Princes and great men Let Balams blood Doegs infamy Achitophels despare Hamans hanging and these mens execution bear witnesse of the issue 5. We have likewise here in David the patterne of a good Magistrate and upright justitiar who hath an eye not to his own commodity in this ungodly fact but to just judgement and to that which ought to be done according to the Law shall I not therefore saith he require his blood at your hand and take you from the Earth not as usually now it is quo volunt reges vadunt leges plus valet favor in judice quam lex in codice Farre contrary to good Jehosaphaths admonition to the Judges of Israel 2 Chron. 19. Take heed what yee do and let the feare of the Lord be upon you for yee execute not the judgements of man but of the Lord and he will be with you in the cause and judgement 6. In practices we may perceive what is to be followed There are two here in this matter of blood the one is of David sparing of Ioab the other is of his justice towards the Amalekite These criminals though they presume on pardon by the one yet David followeth the other hid reason is the one agreed with God and a good Law the other disagreed Whereupon we observe in use of practices what should be followed and what should be eschewed by Magistrates decrees given according to equity good Law and conscience should onely ever be followed and the contrary rejected Let Judges then beware what decrees they give out that they prejudge not the course of upright justice but if they do let them not be ashamed to retrait the same and follow the best practice 7. David joyneth that form of severity by cutting of their hands and feet and hanging of them up for the terrour of others where we see what should be the end of punishment aimed at by the Magistrate even to prevent offences amongst the people and like a skillfull Phisitian making the Phlebotomy of one member a preservative to the whole body as they do in fevers plewrisies and the like 8. We see how the Lord maketh a requitall to be given to the wicked these men cruelly had deformed the dead body of their Master by cutting off his head and now justly are their bodies deformed by the cutting off their hands and feet This we see in Pharaoh as he killed the Israelites first borne males so are the first borne of all his land as he drowned their infants so is he and his Army And this retribution lege talionis did Adonibezek acknowledge justly to have been inflicted upon him when the thumbs of his hands and his feet were cut off Judg. 1. 7. Let men beware then how they sinne or cruelly behave themselves and think that there is a just God who will both require and requite this Job wisheth of himselfe Job 31. 9 10. And this Christ Jesus confirmeth For with what measure yee meete it shall be measured to you againe Math. 7. 2. and this also we see Revel 16. 6. II SAM Chap 5. from the 1. verse to the 6. and 1 CHRON. 11. IN the former three Chapters the estate of Israel being treated on from the death of Saul to the death of Ishboseth which history affirms and confirms that the house of Saul daily decayed and the house of David increased till at length in the death of Ishboseth and inability of Mephiboseth there remained no expectation of the recovery of the same againe Now in this Chapter we have in generall the history of Davids increase after the death of Abner and Ishboseth and the extream and desperate decay of the house of Saul This generall is confirmed by two particular arguments whereinto this Chapter is divided The one from the 1. Vers to the 6. containes the history of Davids inauguration by universall consent to be King over all Israel The second from the 6. Vers to the end containeth foure acts whereby David is renounced and made honourable in Israel done by him soon after his inauguration The first is the expugnation of Sion and Jerusalem proponed from the 6. Vers to the 11. The second is the amitie contracted between Hiram King of Tyrus and David from the 11. verse to the 13. The third is his marrying Wives assuming to him Concubines in Jerusalem by whom he procreated many Children from the 13. verse to the 17. The fourth is two notable Victories obtained against the Philistines treated on from the 17. verse to the last The inauguration of David written also 1 Chron. 11. Chap. from the 1. to the 10. verse and in the 12. from the 23. to the end of that Chap. it is amplified from all the circumstances of time Persons place persuasions and solemne form of the action The time is observed in the particle then that is after the death of Abner and Ishboseth and an end is now put thereby to the civill dissentious and jarres between the house of Saul and of David between Judah and Israel Others extend this to the first beginning of the promise and anointing of David made by Samuel 1 Sam. 10. Unto this time of the performance thereof which containeth at least the space of 20. years that after so long delay after so
sent it back on a cart drawn by beasts which seems to be the fault of the Leviâ—s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all â—olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark â—rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour â—nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire
Likewise we see that the Ark brings death and destruction to Vzzah but as after blessing to Obededom even so the right use or abuse of the Word and Sacraments brings the like to the right users or abusers thereof And we should feare with a prophane heart and hands to come and touch that holy Sacrament that is called Christs body and blood as the Ark was called the Lord of hostes 10. Vers 8. This sad accident produces in David 1. Grief or displeasure that the Lord had been so offended and made such a breach upon Vzzah And 2. Feare to bring the Ark of God at that time to his house at Sion Where we see 1. Davids Godly griefe that God should have been grieved at that which Vzzah unwarrantably had done against the Law which did inhibite that the Levites should otherwise carry the Ark but upon their own shoulders and not touch it otherwise but only by bearing it by the instruments and barres appointed for that purpose 2. That God should have been moved by their not taking heed to his ordinance and sinning thereby to have smitten Vzzah by so sudden and unexpected death which shewes 1. The griefe that Godly men have at the offence of God which is exprest Ezek. 9. 4. Jer. 9. 1. and Psal 119. 136. And 2. The sympathy that they have with others who for their errours are justly punished or chastised by the hand of God as fellow feeling members of one body And 3. How by the punishments of others they are instructed and feare to commit any like offence whereby Gods anger may be kindled against themselves 11. Whereas in remembrance of that punishment inflicted on Vzzah he called the name of the place Perez-Vzzah or the breach of Vzzah We see that not only the testimonies of the Lords mercy towards the Godly and their deliverances should be remembred but likewise the testimonies of his justice towards offenders The first to tye us to his obedience as by love cords the other to terrify us from offending his divine Majesty as we see Psal 119. 120. 12. Vers 11. This feare that David had of carrying the Ark at that time to his own house makes him to carry it aside to the house of Obed-Edom a Gittite where it remained three months during all which time the house of Obed-Edom was blessed To teach us that where religion and the Word of God and Sacraments gets footing there is and will be the blessing of the Lord as when Jacob was with Laban Joseph in Potiphars house and the widdow of Zarephath for her sustaining of Eliah Much more also is that soule blessed where Christ himselfe is suborned or his poore members 13. Vers 12. and 1 Chron. 15. 25. Where upon the report of the Lords blessing Obed-Edoms house because of the Ark. David of new againe enterpriseth the bringing of the Ark unto his house in Sion We see that good purposes should never be left off altogether although they find some rubs and impediments â—ast in the way through the policy of Satan or mens obstructions 14. One maine cause of this renewed enterprise is the report of the Lords blessing of the house of Obed-Edom not that David envyed the same but that he was desirous to be partaker of this blessing of the Lord by harbouring the Ark in like manner in his own house at Sion Which shewes the disposition of the truly Godly like Iacob they will wrestle for the blessing of God and will endeavour by all meanes and above all things to have the Lord to blesse themselves and their families and have the light of his countenance to shine upon them as Psal 4. 6. As also we see that it is good to be in a Godly family for there is the blessing of God 15. Vers 13. In the carrying of the Ark now this second time from the house of Obed-Edom to the Citie of David we see the former errour amended that the Levites bore the same as the Law commanded and therefore it had the better success Where we see that it is a token of great wisdome and grace to consider wherein any errour has been for which God has been angry and punished a land or persons and when they have found out 〈◊〉 same as Achanâ— fault was to redress the same as is done here 16. It is said likewise that when they that bare the Ark towit the Levites had gone six paces David sacrificed Oxen and Fatlings being mindfull of the Lords anger that burst forth in a temporall judgment against Vzzah for his errour that the Lord by these legall Sacrifices might be appeased if any like errour or provocation ignorantly should fal out in this second bearing of the Ark from the house of Obed-Edom as we see the like practise of Job 1. 5. Which teaches us to be still in feare to offend God in the meanest measure or manner and by a watchfull care so farre as in us lyes to prevent his displeasure 17. Vers 14. David also danced before the Ark girded with a linnen Ephod white being the colour of joy and linnen being light for use Which fact of his was extraordinary and therefore not to be imitated His dancing being a signe of the great joy of his heart upon this extrarodinary action of bringing the Ark from the house of Obed-Edom to his own house and this linnen Ephod not being a priestly or leviticall vesture but a covering of his royall under-apparell made of linnen like to an Ephod to witness his humility as we see Vers 22. And that he thought no disgrace in the Ephod as many do the office of the Ministry Whence we see also that with spirituall rejoycing and with humility the performance of religious duties should be but not from extraordinary outward practises to argue for the like ordinary performances that by Davids dancing before the Ark immodest lascivious dancing should be authorized which is for exciting of lust or other sinfull ends as that dancing was of Herodias daughter 18. The joy and rejoycing that is made by the King and people at the bringing up of the Ark shewes us what is and should be the right cause of the Godlies rejoycing even the establishing of Gods true religion from the highest to the lowest and not in things unstable and transitory as Nebuchadnezzar's storring was and the rich foole of the Gospell but let him that rejoyceth rejoyce in the Lord for there is nothing but this wherein we may not rejoyce either unmeâ—sureably or unseasonably but in spirituall joy we can neither be out of time nor measure II SAM Chap 6. from the 17. verse to the end FOllowes now the fixing and establishment of the Ark in his place at Sion which David had prepared for it his sacrificing to the Lord and his blessing of his people and royall beneficence towards them after the performance whereof when he came into his house to bless his houshold likewise He finds a new matter of griefe and indignation
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
destruction howsoever he pretended friendship and love And so they first wrong David himself in his name before they wrong his servants in their Persons 2. It sets down the barbarous abuse of Davids messengers by the pernicious and ill counsell of these Princes upon the forenamed unjust groundlesse suspition Vers 4. Which was the shaving off the one half of their beards cutting of their garments in the middle even to their buttocks and sending them away Whereupon is set down 1. What David did when he heard thereof Vers 5. Towit he sent to meet his servants because they were greatly ashamed and directs them to stay at Jericho the first bordering Town untill their beards were grown and then to return 2. Is set down what the Ammonites did who were descended of that incestuous copulation of Lot with his younger Daughter Towit they prepare for warre against David and for this cause they hire the Syrians with a thousand talents of silver as we see 1 Chron. 19. 6. To assist them whereas it had been better and more wisely done by them to have resented their wrong offered reparation and sought reconciliation with David so potent and victorious and a valorous Prince as the event proved 3. We have the motive that made them so to prepare this warre which was because they saw that they stank before David a usuall phrase in Scripture to expresse the hatefullnesse of any to others as Gen. 34. 30. Iacob sayes to Simeon and Levi yee have made me to stink amongst the inhabitants of the Land So Exod. 5. 21. the people say to Moses you have made our savour to be abhorred in the eyes of Pharaoh And so the Ammonits saw that they were become hatefull to David and their fact abhorred by him 4. Is set down Vers 7. to the 13. Davids preparation to meet them and Joab and his Brother Abishai their prudent and valiant managing of the battle Unto which is subjoyned Vers 13. and 14. The victory over the Syrians and Ammonits 5. from the 15. verse to the 19. Is set down the Syrians renewed battle against David at Helam a Town not farre from Iordan and his victory over them whereby Vers 19. they became wholly subdued so that they never helped the Children of Ammon any more From all which we may see 1. The cause of these warres that moved them 2. The persons who were ingaged in them 3. The military discipline followed by both parties And 4. the successe and end of them but before we come to the observations 1. We will speak somewhat of the persons whom Hanun hired as mercenary souldiers to assist him And 2. of their hire first then mention is made of the Syrians of Bethzehob and of Zoba who were subjects to Hadarezar great King of Mesopotamia Who were moved to follow Ammon for two causes the one for commodity the other to reject their sworn subjection to David Chap. 8. 6. Next we have these of King Maacah which were in that part of Syria which lies betwixt Gilead and on the east towards that part of Arabia called Trachonites supposed to be a part of the territory of Ammon above Jordan neer to Mount Hermon Josh 13. Thirdly we have these of Ishtob at the east part from Ammon towards Arabia called the desert amounting all to 33000. Next then here is said to be a thousand talents of Silver 1 Chron. 19. 6. Which was a Hebrew weight each Talent containing 60. pound weight and each pound 25. common siccles reducing the siccle to a halfe ounce so that the Talent will amount in our Scots money to a thousand and five hundred pounds or 120. lib. Sterlin and above and the hundred Talents to 150000. lib. Scots so that the thousand Talents of Silver will amount unto 1500000. lib. Scots As for the discipline used in this warre on both parts the same was very prudent 1. On the part of Ammon and his confederates they divide their Army in two the Ammonites place themselves at Modeba a towne in Arabia belonging to Ruben Josh 13. 16. To be a retreate to them in case of overthrow as they made the same vers 15. As also to encounter with Israel in the front as they had appointed the Syrians to charge the Israelites on their reer and accordingly Joab in like manner like a wise and expert Generall perceiving his stratagem he also divides his Army in two the strongest part whereof he takes to be under his own conduct against the greatest number of the Syrians and the other part he gives to Abishai his brother to encounter with the Ammonites with a direction to help him if he saw the Syrians too strong for him and he to help Abishai if he saw the Ammonites too strong for him OBSERVATIONS 1. V. 1. IT is said that the King of Ammon died where we see that death is the common condition of all man-kind Kings as beggers wise as fooles and rich as poore so that 〈◊〉 pede pulsat regum turres pauperumque tabernus sceptra ligonibus aequat and neither power or prayer and intreaty wisedome or wealth can avoid the stroke thereof which all Kings and great men should consider to humble them and make them think of the account of their stewardship afterward 2. Vers 2. In Davids resolution to shew kindness to his Son as he shewed kindness to him we see his vertue of gratitude as in the former Chapter to Mephibosheth this being the only tribute that the Lord requires for all his benefits Psal 103. 2. And which we also owe to man so that the naturall man saies that we should receive benefits as the earth receiveth seed and labour to render the same with increase Et si ingratum dixeris omnia 3. The time of Davids remembrance of the King of Ammons kindness to him when he was in exile is now when he is setled in a peaceable and potent kingdome so that his high preferment makes him not forget the favours which he received in his low estate as Pharaoh's butler did and as many do now adaies 4. The kindness that he could not requite to the Father partly because of his inability before and partly because of the death of this King he now resolves to shew to the sonne where we see 1. That parents leave to their Children by their charity and good deeds a good treasure As also 2. That with honest and thankfull persons the remembrance of benefits dieth not with the benefit receavers 5. Where it is said that David sent to comfort Hanun by the hand of his servants We see that Children should be naturally affected with moderate sorrow for the death of their Paâ—â—nts although most part now inwardly rather rejoyce at the death of those by whom they may get a rich inheritance left unto them howsoever by externall shew in their garments they pretend sorrow such are worse then this Ammonite or Esau Gen. 27. 41. 6. Hereby likewise we see in Davids sending to
2. 22 23. 14. Vers 10 11. In Nathans denunciation of punishment for Davids sinne We see that sinne draweth ever punishment as we see in our first parents first world Sodome Egypt and infinite other examples Scripturall and prophane histories And therefore sinne may be compared to these Locusts Revel 9. 7 8. Which had mens faces and the alluring haire of women but Scorpion tailes vers 10. With stings that did both hurt and torment or like that little book Revel 10. 10. Which was sweet in the mouth like hony but bitter in the belly Therefore let none who sinne dreame of impunity how long suffering soever the Lords patience be to suffer them for a while but in the end resolve if they eate the sower grapes that their teeth shall be set on edge At farthest in that place where there is weeping and wailing and gnashing of teeth 15. Judgment here is denounced against David a King from the Lord as the inflicter Which shewes that albeit Kings and great men may escape punishment by men in respect of their place and power yet they shall not escape at the hands of God as we see in the examples of Pharaoh Nebuchadnezzar Saul Herode and others A notable example we have hereof in our own Chronicles Bachavan 〈◊〉 5. which is this The nobility of Scotland having consulted to depose King Ferâ—uhard for the detestable cruelâ—ies he had committed by Colmanus Bishop of Northumberland they were diswaded who told them that the punishment of Kings belonged to God and that he ere it were long would take vengeance of his wickedness which accordingly came to pass for the King after a few daies being a hunting happened to be bitten by a wolfe and falling in a fever such a putrefaction ensued in his body that out of every part thereof issued such abundance of lice and vermine which made him loathsome to all so that languishing in this Consumption he sent for Colman to whom he exprest his remorse for his wicked life and would needs be carried to the nex fields wrapped in sackcloth where after humble confession he was absolved and so ended his life shortly after his absolution 16. In Nathans denuncing the sword against Davids house and the defiling of â—his Wives as he had killed Vriah with the sword and defiled his Wife we see how oftimes by Law of talion the Lord punishes sinne as he did Pharaoh Adonibezek and as we see Job 31. 10. So that a man may read his sinne in his punishment As David might here and as we see performed Revel 16. 6. 17. Vers 11. Whereas the Lord sayes I will raise up evill against thee meaning the evill of punishment this teaches us in all punishments corrections or tryalls as Job did and David in the cursing of Shimei Chap. 16. 11. To look up to the hand of God and acknowledge that comes from him as we see Gods people did Hos 6. 1. And therefore to returne to him and humble ourselves under his hand 18. Whereas also the Lord sayes to David I will raise up evill against thee out of thine own house We see that the saddest punishments are these which are domesticke and so most neer unto us and affects us most as David shewes Chap. 16. 11. And as we see in Sinacherib King of Assyrias punishment 2 King 19. 37. 19. Vers 12. The Lord sayes what David did secretly should be punished publickly which shewes that it is vain to commit sinne in secret thereby to hide the same for what is done secretly in sinning shall be made publicke by the Justice of God in the punishing God being thereby glorified in the manifestation of his omniscience and Justice as has been seen in the discovery and punishment of many secret murthers adulteries incests and such like hatefull crimes But specially such sinnes are are hid and secretly committed if they be not discovered and punished here in the day of the generall judgement they shall be discovered and punished then Psal 50. 21. II. SAM Chap. 12. from the 13. vers to the end FOllows now after Nathans Message and his accusation of David and denunciation against him 1. Davids penitent confession in few words but weighty which at more length is amplified in all the circumstances thereof in the 51. penitentiall Psalme which may 〈◊〉 as a commentary upon this text 2. Is subjoyned Nathans absolution or declaration that God had remitted his sin wherein as Psal 32. 1. The blessedness of man consists and that he should not dye towit that death which his sin deserved and which the Apostle Rom. 6. 23. declareth to be the wages of sin Howbeit the Child that was borne unto him of that adulterous procreation it should dye the temporall death because by that deed he had given great occasion to the Lords Enemies to blaspheme which by the Childes death in the scandall thereof would the sooner be forget nor by the life thereof if it continued whereupon ensueth the performance of what Nathan herein had foretold 1. By the Lords strinking of the Child with sicknesse and thereafter Vers 18. With death during which time of the Childs sickness Davids behaviour is set down towit his humiliation by prayer and fasting and lying on the Earth doubtles confessing his great guiltinesse provocation in the begetting of that Child and as Vers 22. intreating the Lord if it were his will to be gracious to him that the Child might live but when he heard by the servants of his house Vers 19. That the Child was dead then he changes his behaviour arised from the Earth washes and annoints himself changes his apparell And 1. goes to the house of God and worships and then comes to his own house and refreshes himself by meat the reason of which both his former carriage while the Child was sick and of his contrary carriage after the Childs death he gives unto his servants who asked him the reason thereof and this he donh Vers 22. and 23. After which Vers 24. and 25. is set down Davids comforting of Bathsheba now his Wife and his begetting upon here a Son whom she boor to him and he called his name Solomon whom the Lord loved and in testimony thereof he sent by his Prophet Nathan and he called his nam Jâ—dediah which is by interpretation the beloved of the Lord. After all which is set down a new document of the Lords favour to David in giving him a notable victory over his Enemies the Ammonites by the expugnation of there chief and royall City Rabbah which so long had been beseiged and at last the chief part whereof which was the City of Waters or where their Water was without which the other could not long hold out was taken in by Joab who hereupon sent to David to come in Person himself with his forces to take the honour of the Victory and full in taking thereof which David accordingly does where he is crowned with there Kings Crown weying a Talent of gold
of God sayes Theodoret on 2 Thess 2. 4. Because he shall usurp the first and chief place in the Church towit are universall Bishop thereof and thus also sayes their own Aquinas and Canonised saint Antichrist is said to sit in the Church because many of the Church shall receive him or according to Augustine he shall pretend to be Prince or Monarch thereof and shall rule therein as if he onely and his followers were the Church or Temple of God which Christ onely and his are truly sayes Augustine cited by Aquinas and thus he was prefigured by Absolom sitting in Ierusalem by which ordinarily in Scripture the Church of God is signified David and his followers being forced to flie to the Wilderness as the Church is said to do under Antichrists prevailing Rev. 12. 14. II. SAM Chap. 16. from the 1. vers to the 15. IN this Chapter we have 1. What befalls to David in his flying both from a professed friend Ziba and from a professed foe Shimei The first to the 5. verse the second from that to the 15. Next we have Absoloms proceedings after his entrie in Iervsalem 1. In accepting of Hushai Davids friâ—nd And 2. in committing that incestuous fact with his Fathers Concubines by the wicked counsell of Achitophel From the 15. verse to the end So that this whole Chapter comprehends fouractions the first between David and Ziba the second between David and Shemei the third between Absolom and Hushai and the fourth between Absolom and his Fathers Concubines This first action of Davids between him Ziba is amplified by these circumstances 1. Of the time when David was past a little the top of the hill Olivet which comprehends also the place being yet upon that mount in his journey towards Iordan and and from thence to Bahurim 3. The Persons are Ziba the servant of Mâ—phibosheth mentioned Chap. 9. And David the King Ziba his action being his meeting David now on his journey with his Army with a couple of Asses loded with provision for him and them a small gift indeed if we consider either the dignity of the King or number of his Army but yet great if we consider the present necessity and condition of David now flying in haste deserving thanks if it had been offered of his own goods and of an honest minde and not as a share 1. To abuse the simplicity of the King And 2. by this means craftily to hunt after a greater prey which was the whole estate of his Master and so the ground and motive of his coming was neither love to David nor yet liberality but self love and coveteousnesse for satiating whereof upon Davids asking him where Mephibosheth his Master Jonathans Sonne was most falsly he calumniats and delaites him as one who abode at Jerusalem upon expectation to be restored to his Grandfather Saul's his Kingdome and so he accuses him of the greatest and most incensing crime of lesema jesty where as like a faithfull and honest servant he should rather excuse his Masters abode at Jerusalem because being lame of his inability Whereupon followed Davids rash action of adjudging to the false accuser the whole estate and possessions of Mephibosheth falsly accused Wherein he commits these grosse errours 1. He condemnes the party accused before he be heard 2. He is credulous of a false report without any triall of the truth thereof 3. He bereaves an innocent man of his whole estate and gives it to an unjust calumniator and lier 4. He incourages calumniatours hereby to follow Ziba's example upon like hope of reward 5. Having received a gift from the accuser and thereafter giving sentence in his favours he gave an ill example in this and in all the former to inferiour judges And 6. being in choler and passion upon Ziba's report he pronounces a rash and unjust sentence whereby he gaines nothing but a base and ungratefull flatterers thanksgiving The second action is between David and Shimei From the 5. verse to the 15. Which injurious fact of Shimei against David is amplified by the circumstances 1. Of the place Bahurim a City chosen by David after his first travells to rest and refresh himself and his army in being sore weary as we see Vers 14. 2. Of the persone Shimei by name and a man of the house of Saul his old Enemy whose malice before did lurk and now upon this occasion of Absoloms rebellion bursts forth against David 3. The manner of this injurious fact is both by word and deed cursing David by word and by deed casting stones at him as a dog and at his followers the particular words of whose cursing is set down vers 7. By ingemination saying come out come out shewing thereby the vehemency of his malice and passion as if he would say lay down thy wrongfull title of King who deserves to be thrust out justly therefore 2. In place of due reverence he calles him by two vile titles a bloody man and a man of Belial that is a most wicked man or which is by interpretation a rebellions libertine 3. He declared that it is the hand of a just revenging God that was punishing him for the bood of Saul and his house and for the usurpation of his Kingdome and therefore by Lex talionis the Lord has stirred up his own Sonne to take the Kingdome from him as he had taken it from Saul his Father in Law and from his house so that he was taken in his own snare and was done unto as he had done to others Upon which injurious fact of Shimei Abishai Iocabs Brother is so incensed that he offers to be avengend upon him by taking off his head from doing whereof David disswades him and dissents thereto by three reasons 1. Affirning that he looks on Shimei onely as the instrument but on God as the supream cause correcting him so for his sinnes and against whom he was not to repine but abide what his good pleasure was and patiently to submit thereto The second reason is taken from comparison that seeing his Sonne who was come of his loynes was seeking his life much more might Shimei that Benjamite do as he did and so if he suffered the greater injury much more ought he to suffer the lesse patiently The third is from the fruit that by Gods providence that fact of Shimei farre contrary to his intention might bring forth that the Lord would look on his affliction and requite good for his cursing that day By which arguments of disswasion David moâ—lifies the heart of Abishai and his servants and abates their rage Notwithstanding whereof Shimei still insists in his injurious fact untill David and his men came to Baharim where they were to refresh their weary bodies Onely there remaines one doubt to solve before we come to the observations which is this it is said by David that Shimei Vers 11. Was bidden by God to curse David And therefore it would appear if Shimeis cursing was sinnefull that God
were the Author of sinne Whereunto I answer 1. That hereby is not meant that Shimei had any commandement from God as a warrant whereon he could grond that sinnefull action of his which doubtles he had then alleadged and afterward when he excused himself Chap. 19. Because in Gods Word an expresse commandment is in the contrary Ezod 22. 28. Saying Thou shall not revile the Gods nor curse the ruler of thy people and God cannot be contradictour to himself and therefore these words Vers 10. The Lord hath said unto him curse And vers 11. The Lord hath bidden him are not to be taken properly as any such warrant of Gods Word or commandement to do so but onely to shew how David took that cursing as a correction for his sinne from a just God See the like Isa 10. 6. as if he had said to Shimei curse David or as he had bidden him curse which made him to be so patient then and afterward Chap. 19. 23. And not to suffer Abishai to revenge it 2. In this sinnefull action of Shimei's as in others the like we must consider that these three have a hand and each one their severall ends towit Satan stirring up Shimei's lurking malice now to break forth in cursing and casting stones at David whose end herein was to afflict and trouble David more and more now in his distresse the next is Shimei obeying Satans instigation acteth this sinnefull deed out of the hatred of his heart Whose end therefore herein was wraithfull revenge The third is God making use of this their sinnefull action to the correction of his servant whose end was his own glory and his servants good As Joseph speaks of his brethrens wrong done to him Gen. 50. 20. Ye thought evill against me sayes he but God meant it unto good the like may be said of Amnons incest with Tamar and Absoloms with his Fathers Concubines as also Absoloms murther of Amnon and his rebellion now against his Father that Nathans prophesy concerning both might be fulfilled and in like manner in Christs delivering up to death wherein God had an hand and is said to have done it Rom. 8. 32. For the redemption of mankinde and Satan had an hand in it who entred into Judas heart out of malice to Christ and as Enemy to mans redemption and Judas had a hand in it for his owne wicked end to satisfy his covetousnesse These wicked ends in these two wicked actours making the act sinnefull in them which in God directing it to his glory and mans good is the greatest testimony of his over-ruling power and love to mankinde So likewise in Iob 1. 21. and Isa 10. 5 6. The same is evident as here in Shimei's fact God wills that as Davids chastisement which he hates as Shimeis wickednesse so that wicked men are never the freer from guilt and punishment for that hand which the holy God has in their sinnefull actions OBSERVATIONS 1. IN Ziba and Shimej Absolom and Achitophel recorded in this Chapter We see the memory of their wicked deeds dye not as themselves did but the same survives to the posterity in the publick register of sacred history as on the contrary the good deeds of the Godly survive in the same register to their eternall praise and for others imitation as it is said of Maryes breaking of the box of oyntment which she powred on Christs head that it should be recorded wheresoever the Gospell should be preached Which should serve to the disswading of men from doing of evill and to the encouragement of well doers especially when they consider at the last day how both good and evill works shall be remembred and have their severall rewards given to them accordingly And how they survive men even in this life as it is said post fata facta 2. Vers 2. Ziba under a faire pretence and profession of love to David but out of selfe-love only to himselfe hunts after his own gaine and preferment Which shewes the disposition of many crafty worldlings who under a faire shew of religion to God or love and respect to others have their own private and selfish ends which they propose making their gaine to be Godliness but not Godliness to be gaine and pretending love to others by their smaller gifts which like crafty fishers or fowlers they use as baits only to attaine to greater being as one saies more skilfull in the Ablative than liberall in the Dative and like that woman who swept the house not for love of clean-lines but to find out the lost groat pretending love to religion and reformation but intending their owne sacrilegious gaine and ambitious preferment 3. Vers 3. Ziba likewise to attain to his forenamed end by calumnies and false accusation he sowes sedition between David and his loyall and true subject Mephibosheth Which shewes that they who are greedy of gaine and preferment will let loose reines to all sort of wickedness whereby they may attain to their end even to take away the life of man As we see in Judas and here in Ziba accusing his Master of less Majesty and treason 4. In Ziba likewise we see the pattern of a wicked and ungrate servant leaving his impotent and lame Master at such a time of danger to which he did not only expose him but also did back-bite him falsly and sought himselfe to be possessour and owner of his Masters estate whereof before he had the trust only and government So little trust is to be had in men and especially worldlings and such as want the feare of God 5. Vers 4. David who had overcome the sword of many and mighty enemies before and Absoloms great Army hereafter Yet is himselfe overcome by a small gift and a flattering lying tongue of Ziba Which shewes how dangerous and of what great power insinuation by gifts and flattery is even to the best and that oftimes what may not be obtained by force is obtained by fraud which made Satan after his persecution of the Church like a reed Dragon to turn himselfe next into an Angel of light and the vicar of his power to be horned like the lamb though he spake like the Dragon Whereby he attained to so great and universall a following as we see Revel 13. The like effect of which fraud and flattery we see also in Satans deceiving of our first parents 6. David without triall of the truth or hearing first the party accused pronounces through rash crudelity an unjust sentence against just Mephibosheth in favours of an unjust calumniator and so sinneth against the duty of a just judge or Magistrate Which should teach all judges or men in place and power to beware of rash credulity and to trye well before they trust or decree in judgment 7. David under the rod suffers wrong patiently and yet under the same does wrong unjustly Which shewes unto us the frailty and infirmities that are in the best that none should confide in their own strength but
be in every estate and at all times watchfull and humble 8. Vers 5. In this second action between Shimej and David we see 1. When King David came to Bahurim there to refresh himselfe and his men as we see vers 24. in place of rest which he looked for Behold new trouble a railing Shimej persecutes him and his followers both with tongue and hand So that we see as is said many are the troubles of the righteous and like Jobs messengers one comes on the back of another as wave followes wave and as Jacob was no sooner rid of Laban that followed him but he heares of Esau coming against him and in the mean time encounters with an Angel that wrestles with him No rest then to be expected here till after our dyeing in the Lord we settle in our heavenly Canaan Rev. 14. 13. 9. This Shimej being a man of the house of Saul his hid malice against David which lurked in the time of Davids prosperity breaks out now by cursing and casting stones at David in the time of his adversity which shewes not only what a wicked treasure and unclean ground the heart of man is which harboureth and preserveth what Satan shewes therein till occasion offer of manifestation as we see in Cain against Abell and Absolom against Amnon But likewise we see that adversity discovers who are true friends as we see those was to David who are mentioned Chap. 15. and Chap. 17. 27. and who are enemies as Shemej was here and Achitophel 10. Vers 6. Shimej curseth and casteth stones at David and so persecutes him both with tongue and hand Which sheweth what persecution in like manner the Godly may expect at the hands of the wicked as the Prophets found and our Saviour the Prince of Prophets and as he told his Apostles that they should find Matth. 5. 12. and Joh. 16. 33. And therefore not to think it strange nor to care for the scourge of their tongue or causeless cursing or reviling so that the Lord bless and that they have his approbation and of a good conscience 11. Vers 8. Where Shimej saies that God had returned upon him all the blood of the house of Saul and delivered the Kingdome to his sonne Absolom We see that malice so blinds the wicked that they most wrongfully censure the Lords doings in afflicting or trying his own and as if they were of Gods counsell they alledge that to be the cause of their sufferings which their malicious hearts suggests and is not the cause indeed and by the events they judge of the cause and justifies or condemnes the same 12. Where he saies that the Lord had delivered the Kingdome into Absoloms hand We see how foolish they are who measure Gods doings by their beginnings and do not attend the end as we see in the steps of Josephs fore prophesied advancement and here in Davids sad condition in respect of Absoloms great following and hopes which made Shimej say that the Kingdome was delivered to him The contrary whereof was shortly seen thereafter 13. Whereas in like manner he attributes to God the returning of the blood of Sauls house upon David and the delivering of the Kingdome into Absoloms hand We see the impudency of wicked men who dare ascribe to God what the wicked hearts of men doe hatch and their wicked hands for their wicked ends seek to performe and so to make him who is goodness it selfe and hates all iniquity to be not only accessary but author of sinne 14. Vers 9. Abishaj being incensed by this fact of Shimej out of a carnall humour offers to revenge this wrong done unto David Where we see that a good cause is not to be prosecuted by bad meanes as here by carnall revenge and cruelty which was also the disciples fault who would have had fire come downe from heaven upon the Samaritans for their not receiving of Christ but as the cause is good or bona so it should be prosecuted by good meanes or bene And as a revenge may be just so it should be seasonable 15. Vers 10. Abishaj looked onely to the stone as it were an instrument but David looked higher to the hand that was the supreame caster and chastiser of him as all the Godly do Gen. 50. 20. Job 1. 21. Which is the ground of their patience under sufferings and makes the same a pedagogie to leade them to repentance Therefore David gives way meekly rather to his own humiliation then to the punishment of another 16. Vers 11. Where David speaks of his own sonnes rising up against him to seek his life and therefore much more might Shimej do it We see that domestick crosses and those of nearest relation are the greatest and sharpest of any and such as may justly make men to be the more patient in lesser so that herein David gaines by it and it is the advantage of great crosses that they swallow up the lesser and though a weak heart faint with every addition of trouble yet the strong in grace do not so 17. Vers 12. Where David saies it may be that God would look on his affliction and requite good for Shimeis cursing that day We see Davids faith and confidence in the Lords goodness towards him even when he is many waies now sharply chastizing him so sharp is the eye of faith that through the darkest cloud it can perceive the light of the sun-shine of the Lords countenance which David ever did so highly esteeme Psal 4. 6. Also the bestowing of temporall favours go at peradventure it may be but eternall are infallible 18. Also we see here the truth of that Rom. 8. 28. That all things work together for the best to them who feare him even the cursing of a wicked Shimei as the hatered likewise of Josephs brethren and their selling of him did to him As likewise that the wicked are no more bent and ready to do evill to the Godly but God is more bent and ready to do them good as David shortly found by experience after this even as he projected 19. Vers 13. Shimei being thus spared he continueth and increaseth in his cursing and casting of stones abusing so Davids lenity and patience as the wicked do also the Lords which should leade them to repentance So that the wicked are like the Wasp that gathereth poyson out of that from which the Bee gathereth hony and make the worst use of best offices done unto them by Gods servants or others and because of impunity they continue in sinne and iniquity as all evill natures growe presumptuous upon forbearance whereas good are the contrary Mercy then has need to be guided with wisdome lest it prove cruell to it selfe II SAM Chap 16. from the 15. verse to the end FOllowes now Absoloms entry into Jerusalem the chiefe City of the Kingdome and Achitophel as chiefe Counsellour with him Where we have 1. Hushaj his coming to Absolom and his gratulatory salutation of him as King ingeminated to
not onely spurring him on but also his ambitious aspiring not contenting himself with the Counsell table but to be also a commander and supream in the camp which has ever bene the bane both of the Common-wealth as also of the Church when men cannot content and contain themselves within their own station but ambitiously aspire above or beyond the same and will have a hand in all causes and rule both in Church and Commonwealth as especially the Popes their practise has been according to the saying of one Ecce duo gladii and of too many others 3. Vers 2. He vants and like another Goliah bragg's that he will do much without saying if God will where we see the truth of that which is spoken of the wicked that God is not in all their thoughts but they presume of their own strength and sacrifice to their own net which tendeth ever to their own destruction 4. He promises that he will come upon David unexpectedly and will make him afrayd and thereafter smite him and put all his Army to flight where we see the blind pride of the wicked speaking of events as if they were not in Gods hand who is the Lord of hostes but as if events and the lives of Gods Children were in their hands Although they have not power of one hair of their head without the good providence of God and as Davids preservation testifies As also as we see Act 23. 12. c. 5. He sayes likewise that he will come upon David while he is weary and weakhanded and in the night time so that like a subtile and sedulous Enemy he resolves to take hold of all advantages and make use thereof against godly David to his destruction The like subtile and sedulous Enemy have all the godly Satan who spies all his advantages of our weaknesse and makes use thereof to surprise us and bring us to destruction as we may see in Lot in Zoar in David with Beethsheba and Peters denyall and other godly men Let be in the wicked which should learn us to work out our salvation with fear and trembling and to watch and pray as our saviour exhorts us 6. Vers 4. It is said that this wicked Counsell of Achitophels of smiting the Father Vers 2. Pleased Absolom the Sonne well where we see the unnaturality of a wicked Sonne seeking after his life who gave him life and that where grace is not no expectation of duty is to be expected from the neerest naturall relations as we see in Cham Cain and here in Absolom 7. Vers 5. Though Achitophels Counsell pleased Absolom yet he acquiesces not therein but calles Hushai and asks his Counsell in this prosecution of the warre whose Counsell he asked not before in going in to his Fathers Concubines Where we see the Lords mercifull providence towards Hushai and in him towards the godly preserving them from many snares wherin they otherwise might fall as he did David from going with Achish against Saul 1 Sam. 29. And Hushai here from joyning in that wicked Counsell of Achitophels for Absoloms committing incest with his Father Concubines O happy then are they who rely on God 8. Vers 7. We see the modesty of Hushai in relation to the person of Achitophel though he opposes his Counsell or opinion not denying but he was a wise Counsellour and that his Counsell was good but not at this time Which shewes that in disputes or differences of judgements reflections on persons or bitternesse and the like should not be used but such modesty as verity may have place the cause it self handled unity sought after charity shewn humour and spleen avoyded and the way of reconciliation no wise obstructed Therefore Hushai to sweeten his opposition he yeilds the praise of wisdome to his adversary in other Counsells that he may have leave to deny it modestly in this 9. Yet in Hushai's boldnesse and freedome without fear in opposing Achitophels Counsell We learn what should be the like in the servants of God in opposing themselves with courage and zeal against errour and every wicked course which is against God his Church people and the Lords anointed 10. Vers 14. Absolom preferreth Hushai's Counsell to Achitophels as the better Hushai's Counsell being for Davids good and that which he rejected being for his own good Where we see the mercifull overruling and secret providence of God for the good of his own comfort in adversity making all things work together for their best but to the worst of their Enemies Who dig a pit for others wherein themselves do fall 11. The likeliest devices we see doe not alwayes succeed God finds the meanes to crosse the Counsell of Achitophel by a lesse probable advice of Hushai who had neither so deep a head nor so sure a Counsell as Achitophels yet his tongue refutes Achitophel and diverts Absolom Hushai's tongue then and Absoloms heart is guided by a power above their own who as he gives utterance to the tongue so he gives successe to the words therefore Hushai shall prevail with Absolom that Absolom prevail not against David he that worketh all in all things so disposeth of wicked men that while they think that they most please themselves and think themselves safest then they overthrow themselves as we see Exod. 1. 10. And their disappointment is surest 12. The reason why Absolom obeys Hushai's Counsell rejects Achitophels sayes the text was that the Lord had appointed to defeat the Counsell of Achitophel as David had prayed Chap. 15. 31. And that the Lord might bring evill upon Absolom Where we see the efficacy of prayer and that the Lord doth hear and grant the prayers of his own according to Psal 50. 15. Which have a twofold effect for the good of the godly and the evill of their Enemies wherefore the armour of his Church most prevalent has been ever prayers and tears 13. We see here likewise that the greatest punishment of sinne and which bringeth all other evill with it is when men are left to the Spirit of errour and to reject good Counsell or courses and to embrace the worse II. SAM Chap. 17. from the 15. vers to the end FOllowes now 1. The action of Hushai and his complices revealers of his Counsell to David and the circumstances thereof 2. The Tragicall and ignominious death of Achitophel and the causes thereof 3. The marching of both Armies over Jordan and the severall encamping thereof And 4. the furnishing of Davids Army and provision thereof In the first action there are many actours 1. Hushai who is the revealer of the Counsell and first advertiser according to his promise formerly made to David 2. The two Priests directed back by David to Jerusalem from mount Olivet to the same purpose 3. Their Sonnes Jonathan and Ahimaaz appointed to be the beares of this revelation 4. Two Women the one a wench sent by the Priests from Jerusalem to their Sonnes swho abode at Enrogell the other a mans wife
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
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
and for Davids in numbring of the people 4. Davids answer and election contains 1. His perplexity and strait whereinto he was put 2. His choyce of the Pestilence And 3. the reason of his choyce from the greatnesse of Gods mercy Thirdly followes from the 15. vers to the 18. The execution of the plague and staying thereof wherein we have 1. From whom it is sent towit the Lord. 2. How long it continued 3. How many dyed thereof towit 70000. men 4. By whom the execution was made towit by an Angell 5. The Lords staying of the destroying Angell 1. When and where towit when he was stretching his hand upon Jerusaleâ—â— to destroy it 2. How by the direction of the Lord saying It is enough stay thine hand 3. Upon what ground towit the Lords compassion and repenting him of the evill And 4. Where this Angell was towit By the threshing floor of Araunah Now the Lord is said to repent of the evill towit of punishment as is said There is no evill in the City which the Lord does not not properly but per anthropopatheiam when he does that in mercy what men use to do when they repent of any evill that they have done and forbear the same Fourthly followes for the ceasing of the plague and after the former direction of the staying thereof Davids prayer humble supplication wherein we have 1. The occasion thereof towit his seeing of the destroying Angell who being an invisible spirit yet appeared in a visible shape at this time to David as the Angels did to Abraham Lot and others 2. Davids humble confession of his sin that he had done wickedly 3. His cleering of the people of any guiltinesse towit in this his fact and sinning whom he calls sheep for innocency and relating to himself who was as their shepheard and ruler And 4. his preferring their safety to his own and his Fathers house and desiring that the Lord would transferre the plague and punishment rather on him and it than any wayes to let it lie on them Whereupon the Lord who sent first a sad message to David by the same messenger Gad gives him now a comfortable assurance of mercy and deliverance of his people from the plague of Pestilence and in testimony of Davids thankfulnesse for the same Gad by a warrant from God directs him to erect an altar to the Lord in that very place where he saw the destroying Angell towit In the threshing floor of Araunah the Jebusite Which thing David readily went about to perform as the Lord had commâ—nded sayes the text although it was Gad as the messenger who spake unto him and for this end went up to the floor of Araunah conferres with him byes the floor of him erects the Altar offers thereon burnt and peace offerings and so the plague was stayed from Israell Wherein we have to consider 1. Who this Araunah was 2. Where was this place 3. Why this Altar was erected 4. Araunahs liberall offer and his pious prayer 5. Davids modest refuseall and the cause thereof with his buying of the floor and Oxen and the price thereof 6. Davids building of an Altar and offering thereon And 7. the happy successe that followed hereupon towit the staying of the plague of Pestilence 1. As for Araunah he is called by Nation and pedigree a Iebusite or Cananite but now a Proselite and of the Iewish religion as may be seen by his offer and prayer 2. This floor was on mount Moriah and therefore it is said that David went up to it 3. This Altar was to be erected that the plague might stay from the people 4. Araunah therefore for the service of God and good of his people and love to the King and especially as a presage of the vocation of the Gentiles liberally offers not onely his threshing floor freely but also his Oxen and threshing instruments and instruments of the Oxen as their yokes and such like for wood which liberality of his is extolled highly that he did this as a King to the King Who notwithstanding modestly refuses it upon this reason that according to the Law a man must offer to God of that which is his own and therefore 5. Buyes it and the Oxen for 50. shekells of silver whereupon 6. David offers having built the Altar burnt offerings and peace offerings for expiation of Gods wrath and propitiation And so 7. this was the successe The Lord was intreated for the Land and the plague ceased Not that this is to be referred to these sacrifices as the cause but by way of Metonymie When the name of the cause is transferred to the effect OBSERVATIONS 1. V. 10. IT is said That Davids heart smote him after he had numbred the people Whereby we observe the difference between the wicked the Godly that albeit the Godly sin yet they lye not still impenitently in sinne and security as the other do but by grace and repentance they rise againe and their hearts smites them for the sinne which they have committed as we may see here in David in Hezekiah Peter and others 2. We see here likewise that the committing of sinne is like John's eating of that little book Revel 10. 10. Which was sweet in his mouth but thereafter bitter in his belly or like those locusts Revel 9. 8. Who had alluring haire as women but had Lyons teeth that bite and Scorpions tailes which stinge even so sinne in the committing thereof is pleasant but in the end when the conscience is awaked is painfull as Manassah Mary Magdalen and David found both in the matter of Vriah and this Who therefore would eschew the sower of sinne both here and hereafter let them eschew the poysonable sweet thereof 3. Davids heart smites him after the numbring of the people which was after nine moneths and more Where we see as it is Satans policy when he has moved men to commit sinne so thereafter to lull them a sleep in security even so that the Godly when they have sinned may lye a long time in this sinfull sleep before they awake as David did in the matter of Vriah till the Lord by Nathan awaked him and as here he did in the numbring of the people therefore as our first care should be not to sinne so our next care and prayer to God should be that if we sinne he us suffer not to lye still in security with impiety joyning impenitency 4. In Davids confession saying he had sinned greatly and done very foolishly We see that he neither excuses his sinne as our first parents did nor extenuates his sinne as Saul did in sparing Agag and the cattle nor defends his sinne as Simeon and Levi did but rather aggravates his sinne that he had sinned greatly This being the practice ever of them who are truly humbled and this being the best â—and only way to obtaine pardon as we see in the example of the Publican and parable of the returning Prodigall and of David in this
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his
Sodomites Midianites Judg. 7. and others And as is threatned against that Mysticall whoore of Babylon Revel 18. 8. Therefore dreame of impunity as they please and let them put the day of evill as farre from them as they list Gods judgments being farre above their heads and therefore unseen by their blinded minds yet assuredly the Lord in justice shall surprise them with his punishments while they are like the people of Laish lying in deepest security or as Zebul said to Gaal Judg. 9. 38. While they think that Gods threatnings are but shadowes or scarecrowes 22. Vers 17. Where it is said That he sent from above and drew him out of many waters whereby troubles are usually understood David hereby shewes that as has been said Many are the troubles of the righteous but the Lord delivers them out of them all and therefore as their deliverance is from above so their eyes are to him who is above and seeing their troubles are not few but many which they have in this life therefore they loath this 〈◊〉 and long for a better wherein are no troubles at all but rest forever Rev. 14. 13. With fulness of joy and pleasures for evermore Psal 16. 11. 23. Vers 18. He shewes that as his Enemies are many so they are strong and too strong for him Whereby we observe that worldly power or strength is not on the Godlies or Church of Gods side but rather on their enemies wherein therefore they glory as in multitude riches power and worldly grandure as we see Rev. 17. But therein is the comfort of the Godly that as Elisha said to Gehezj concerning the host of Angells there are more for them than against them and he who is for them is stronger than they who are against them they being but as the pot in the hands of the potter As we see in the example of David and Goliah Gideon and the Midianites Israell and Pharaohs Army and others Therefore though we be but like simple and weake sheep and our enemies be as strong Lyons and Beares yet let us not faint diffide or despaire seeing our security and safety stands not in our own strength but in his watchfull care and strength who is our shepheard and who as David overcame the Lyon and Beare and delivered his Fathers sheep from being their prey so will he who is the sonne of David subdue and hath subdued all our Enemies and has delivered us from being their prey and so will even to the end 24. David also sets down the ground of their enmity against him to be their hatred of him not that he had done any wrong to them to procure their enmity but rather he had done good offices to them as he did to Saul and loved them though they hated him as he did Absolom but their hatred of him without a cause was only from that root of that proclaimed enmity in paradise that the seed of the serpent should hate the seed of the woman the wicked and the world ever hating the Godly for Godliness sake as they hated our Saviour and as he foretells that the world would also hate his disciples Therefore let none now adaies think it uncouth that they are either hated for piety for which they are beloved of God and the Godly or as Micholl derided David and despised him that they are likewise mocked and contemned 25. Vers 19. As his Enemies were many and strong so David in like manner shewes that they were subtile and sedulous crafty and vigilant preventing him in the day of his â—â—â—mity that so they might surprise him before he was aware 〈◊〉 could sufficiently provide for his own safety As we see in the Counsell of Achitophell Chap. 17. 1 2. Such are the enemies of Christ Church many for multitude strong for power and crafty for Counsell as Pharaoh said Let us work wisely and such are the spirituall enemies with whom every Christian has to encounter with but this is our comfort in place of many enemies we have one as the people said of David more worth than ten thousand of them and for strength is the almighty God and Creator by whose word he made all things and upholds them by his power and in place of their craftiness he who is wisdome it selfe derides them from heaven and as he did Achitophells can turne their wisdome to folly therefore most justly as David professes here does the Godly make him their stay 26. Vers 20. David ascribes here his liberty or enlargement his life and preservation thereof and all other his benefits which he had received from God only to his free love and favour as the Prophet speaks Hos 14. 4. And not to any merit of his though he was a man according to Gods heart Which should teach all men the like humble acknowledgment for what have we as the Apostle tells us but what we have received and therefore why should we glory as if we had not received the same and when we have done all that we should do if it were possible our Saviour hath taught us no less truly then humbly to acknowledge our selves to be but unprofitable servants as we see also David acknowledgeth Psal 16. 2. And Eliphaz declares Job 22. 2. And Elihu Job 35. 7. 27. We may see here in like manner matter both of admiration and instruction Admiration of the Lords free love that he should pass by the fallen Angells who were created glorious spirits and that he should delight in the sonnes of men sinfull dust and ashes so that we may justly cry out with David what is man that thou should so regard him or the sonne of man that thou should be mindfull of him no cause of any such delight being on mans part but the contrary as we see at large Ezek. 16. Next we may see matter of instruction that if God delight in man therefore man should in like manner delight in God his service and ordinances and not as many do in the service or rather slavery of sinne Satan and like the prodigall that fed swine in their own beastly lusts and fulfilling thereof II SAM Chap. 22. from the 20. Verse to the end DAvid having spoken before of his deliverances and liberation he continues in the confirmation of the proposition of Gods goodness and benefits bestowed on him and from the 21. to the 26. He declares the Lords goodness towards him in a mercifull remuneration 1. According to his righteousness 2. According to the cleanness of his hands both which he repeates vers 25. By which righteousness is understood either the righteousness of his cause against his enemies whose cause on the contrary was unrighteous or if personall and not only causall the righteousness of integrity or sincerity is to be understood as he saies vers 24. I was also upright before him And by the cleanness of his hands is meant the innocency of his Actions and that as he had a just and righteous cause on his side so
he prosecuted not the same by unlawfull meanes as his enemies did Likewise it is to be remarked that he saies not that the Lord rewarded him for his righteousness as meriting any waies thereby but according to his righteousness according to that excellent distinction of Pope Gregory on the seaventh penitentiall Psalm and words fac auditam who saies thus If the felicity of the saints be mercy and not acquired by merits Where is that which is written who shall render to every one according to his workes If it be rendred then according to works how shall it be esteemed mercy but it is one thing saies he according to their workes and another thing for the workes themselves for in that it is said according to his workes the quality of the work is understood that whose workes are seen to be good his reward shall be also glorious as whose workes are evill his reward shall be contrary But as for eternall life which we have from God and with God no labour can be equalled saies he no work can be compared They are therefore as Bernard saies via regni non causa regnandi not the causes of Gods favour or delight in us but the effects not proceeding but succeeding the same and not the provocations but the declarations thereof Therefore he subjoynes for I have keept the waies of the Lord declaring 1. Positively what he did And 2. Negatively what he did not in these words and have not wickedly departed from my God By the waies of the Lord understanding his word and precepts which are called his waies as Psal 119. 3. Because he is the Author thereof by the inspiration of his spirit as also because there is nothing commanded therein but holiness which is the Lords way he being holy in all his waies and last because the same leads to him as the starre did the wise men to Christ Next his keeping thereof is 1. In mind and meditation as Ps 1. 2. 119. 11. And 2. In practice meditation and conversation againe his not departing from God is not in relation to place which none can do in respect that God is omnipresent But in relation to his commandments as he expones himselfe in the next verse and this he did not wickedly that is through presumption and in a constant course of sinning though through frailty and force of temptation one may fall as David did indeed and Peter likewise but on the contrary he sets Gods Word or precepts alwaies before him to be the directory of this life which he calleth his judgments as Ps 119. 30. 1. Because they serve to discerne good from evill And 2. because Gods Word is not a naked sentence but as it points out evill so it pronounces plagues against it which shall be executed according to the sentence thereof Likewise the same is called here Gods statutes as Ps 119. 8. Because of the obligatory power thereof to the Lords obedience as subjects are bound to obey the lawes and statutes of their King And this David professes he did in sincerity and uprightness which the Lord requireth Ps 5. 6. And without any hypocrisie which the Lord hateth Whereby he by the grace of God did keep himselfe from sinning against God as Ps 119. 11. Which he calleth his iniquity because what grace we have is Gods but what iniquity we commit is our own and from corrupt nature Next Vers 26. He subjoynes an Apostrophe converting his speech to God And 1. extolling his goodness and equity towards the Godly as also his equity and sutable dealing with the wicked and as for the Godly he gives them three Epithets whereby he describes them 1. Mercifull 2. Vpright And 3. Pure The first being relative to offenders and the poore and contrary to cruelty and uncharitableness The second being contrary to hypocrisie towards God and dissimulation towards man whereby a Godly man is like a Nathaniell And the third being contrary to uncleanness either of heart as Matth. 5. 8. Or life and conversation As for the wicked the Epithet which he gives them Is 1. Froward as Naball was said to be 1 Sam. 25. 17. who is as he would say of an obstinate rebellious and perverse disposition who neither will heare nor obey good Counsell and with such he saies the Lord will shew himselfe unsavory and unpleasant to them because of his sharp judgments which he will inflict upon them 2. The other Epithet that he gives to them is pride or haughtiness both against God in refusing to obey Gods commandments or taking his yoke upon them as we see Ps 2. 3. And in Pharaoh Exod. 5. 2. As also against man and in speciall the Godly whom they afflict usually Whom notwithstanding the Lord will save but as for those wicked proud ones the eyes of the Lord is upon them in wrath as his eyes are on the Godly in mercy that so he may bring them down After which from the 29. verse to the 50. he continueth the extolling of the Lords favour particularly to himselfe taken especially from the victories granted by God to David over all his enemies forraine and domestick in the first whereof he laies down a generall that God is his lamp who will lighten his darkness by a Metaphor darkness being taken for mens miseries and calamities and light for mens felicity and prosperity so that hereby he declares how the Lord turned his calamity to comfort and his adversity into prosperity In the next three verses he has an Epiphonema from the works of God from his essence or nature from his word and his preservation of all them who trust in him 1. From his workes in making him runne through the thickest troups of his enemies while they are in the field and when they have their recourse to their strong Cities in making him scale them nimbly and take them in victoriously 2. From his essence that he is perfect in his way 3. From his Word that it is pure like gold tryed in the fire and without mixture of any errour therein but true and infallible 4. From his preservation of all them who trust in him Which Epiphonema David closeth with a comparison of others that are called Gods by way of interrogation or challenge saying who is God but the Lord and who is a rock save our God as if he would say none are such the like interrogation having ever the force of a negation Thereafter from the 33. vers to the 50. He applies the generall to himselfe in particular by many arguments by way of gradation Whereby he proves that God had bestowed upon him all those things that are necessary or requisite for obtaining deliverance from his enemies and victory in battle Which are 1. That the Lord is his strength and power whereby he understands that he gave him courage of heart as we see in his going against Goliah and which is the first vertue of a commander in warres 2. That he maketh his way perfect or plaine