the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
untill they be sent and have the warrant both of an inward calling and sufficient furniture of gifts and grace as Aholiab and Bezaleel with skill were fitted for building of the Tabernacle Exod. 31. 6. As also a lawfull outward call from the Church and the people of God over whom they are to be set 6. In Nathans coming to David and delivering of his message as he did though it would have seemed dangerouâ— as the Baptists proved to Herode and Eliah's to Ahab we may behold many singular vertues requisite in the Ministers of Gods Word As 1. Obedience to the Lords call though the burthen of the Ministry and charge of soules may seem justly formidable to Angels let be weak men 2. Wisdome in the discharge of their message and in doing that which may best fasten a conviction on the conscience of sinners and bring them to a sight of their sinne 3. After generall doctrine to bring in the same to particular application as the Chirurgian after the making of the plaister doth apply the same to the sore 4. Courage and fidelity not only in the rebuking of sinne though in the greatest without partiality but in denouncing Gods judgments against every sort of sinne whereof they have warrant in the threatnings that are contained in the Word of God 5. As we see vers 13. where they see evidence of repentance and humble confession to be as ready to comfort as before to have rebuked and threatned imitating herein Pauls direction 2 Cor. 2. 7. And our Saviours practise Who would not brake a bruised reed nor quench a smoaking flax 7. Vers 5. It is said that Davids anger was greatly kindled against the man of whom Nathan spake in the parable who had done such wrong to his poore neighbour and declares that he should be punished according to the Law Which shewes that it is a good part in a magistrate to be angry at sinne and the committing thereof as Moses was at the peoples Idolatry while he was in Mount Sinai Though otherwise the meekest man on the earth and to punish the same according to the Law and as our Saviour also was angry at the abusing of his Fathers house and making it a donne of theeves and therefore overturned the Tables of the mâ—ny chaâ—gers and with whip-cords drove these abusers out of the Temple 8. David is severe in judging and censuring another whereof in the application of the parable vers 7. He is only guilty himselfe which shewes that oftimes men are like the Pharise's who were clear-sighted to spye the mote in their neighbours eye but blind in spying the beame that was in their own or like Judah Gen. 38. 24. Who gave out a severe sentence against Tamar for his whoredome when he thought that it had been with another till he heard and knew thereafter that it was with himselfe which shewes the deceitfulness of the heart of men our own self-love and hypocrisie who should rather search themselves and their own stuffe what is in them and to judge themselves that they might not be judged Omni enim vitio debet carere qui in alterum paratus est dicere rather than to be severe justitiers in others of the very crimes whereof they are guilty themselves 9. Vers 7. Where Nathan saies Thou art the man We see that particular application is necessary when men are not moved or touched with generalls so that the same be done wisely for the good of a sinner his conversion and not out of humour or malice against the person but out of love to the man and only hatered to his vice which would be his self-destroyer and such prudent rebukes seasonable given and particular applications are like medicinall potions or wholesome corrasives necessary for spirituall health though to flesh and blood bitter and sharp and must be sometimes applyed as the case requires by their soules Physitian as we see here in Nathan the Baptist and Ezek. 33. 6 7. And which is a part of the cutting the Word a right 2 Tim. 3. 16. And the very life of doctrine 10. In Nathans rehearsall of the Lords benefits to David we are taught what use we should make of the benefits which the Lord bestoweth upon us towit we should not only remember them continually as we see Psal 103 2. And chiefly his spirituall benefits as there but likewise they should be to us like so many love-cords to bind us to his obedience which is the only true and reall evidence of our thankfulness for them 11. Vers 9. Nathan shewes to David that by his sinne he had despised the commandment of the Lord whereby he shewes what is the very root of sinne towit the despising of the Lords commandments Which if men did regard as they ought considering whose commandments they are even his who has power both of soule and body to cast both in hell fire and to the obedience whereof they are bound by so many tyes they would not despise nor break them as they do especially seeing by despising of them they despise also the Lord himselfe as we see vers 10. and how high a crime this is a worme of the earth to despise the God of heaven any one may judge and what the same deserves and yet sinners are so blind and misbelieving that if this were laid to their charge that they are despisers of God none would confess the same 12. Nathan likewise tells David in the aggravating of his sin that he was not only ungratefull a despiser of Gods commandment but a bold transgressour in doing this evill in Gods sight this being the blind boldness of all other sinners and wicked men even when they commit sinne secretly as Nathan saies to David vers 12. Yet they do it in the sight of God whose all-seeing eye beholdeth them and all-reaching hand shall find them out and what boldness yea desperation dacity would this be thought for a theefe to steale even in the sight of the judge but hence is it that men sinne so securely because they think God to be like the Idols who have eyes and see not or that he is not all-seeing and when they sinne that they are doing evill in his sight 13. Nathan also layeth this to Davids charge that he had killed Vriah though it was their Ammonites that killed him as we see in this same verse because David had written to Joab to set Vriah in the fore-front of the battle before Rabbah and to retire from him that he might be killed as Chap. 11. 15. Where we see that the devisers counsellours or abetters in any sinne or wickedness or who have any hand in committing thereof directly or indirectly or are airt or pairt as we say they are before God guilty of the deed as we see also in Ahabs murther of Naboth 1 King 21. 19. Where it is said thou hast killed and taken possession though it was by a formall process of Law and the ordinary executioners so Act.
Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. tâ—ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untoÌ„ thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such â—empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verseâ— so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the
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
what David spake he did not the same without a warrant from God who spake by him and as vers 3. who spake to him Teaching us thereby in like manner that we should have a warrant from the Word of God now comprehended in Scripture both for doctrine or what we should believe as also as a rule of our actions and conversation how we should live and order the same a right 7. David likewise as a Prophet saies that Gods Word was in his tongue and so should the same only be in the tongue of all faithfull and true preachers and not mens fancies or the traditions of men 8. Vers 3. David who was a ruler over men himself shewes what are the two parts of such a one to wit the execution of justice impartially and to rule in the feare of the Lord having that rooted in their heart and having the same also ever before their eyes in all their Actions or decrees in judgment But how farre many Magistrates and Judges vary from this rule is but too common and to be deplored 9. Vers 4. By earthly things for our capacity He teaches how comfortable and profitable the government of such a one is to Gods people and especially the government of Christ Jesus the true Messiah is to his Church who is that sunne of righteousness who disperseth the darkness of sinne and ignorance and as a bright morning without obscuring clouds sends forth his beames and rayes of saving knowledge in the minds of his elect and is also as the pleasant and tender grass that springeth out of the earth by cleare shining after raine to be green pasture as David speaks Ps 23. 2. to his own sheep 10. Also as none can hinder the rising of the sunne or the brightness of a cleare morning nor the springing of the grass out of the earth in the due season thereof so none shall be able to hinder the kingdome of Christ and progress of the Gospell but shall find that as is said Psal 2. 4. That he who sits in heaven shall laugh them to scorne and as our Saviour said to Paul That it is hard for them to kick against the pricks 11. Vers 5. Where David saies after the setting down the prosperity of Christs kingdome and continuance thereof for ever although my house be not so with God yet he has made with me an everlasting Covenant of salvation which is all my desire This teaches us to be content with whatsoever dispensation it pleases the Lord to make to be our lot in temporall things though we should be as poore as Laâ—arus so be that we be made pertakers of that salvation wrought by Christ and be within the Covenant of grace Which also with David should be all our desire as he decleres likewise Psalm 4. 6. 12. Vers 6. The wicked are compared to thornes in respect of their present disposition and of their future estate and condition prickly and hurtfull in the one and sad and dreadfull in the other as being appointed to be burnt for ever Which as it should be a terrour to the greatest to be of a wicked disposition and chiefly to be prosecuters of Christs Church which is compared therefore to a Lillie amongst thornes Cant. 2. 2. So it should be a comfort to the Godly who are prosecuted by them that though their wrongs be not redressed here on earth yet they shall be hereafter when these who like Cananites were thornes in their sides shall be burnt in hell fire forever 13. The wicked also are called thornes thrust away that is rejected Whereby we observe that wickedness continued in without repentance is an evident token of reprobation as on the contrary piety and true Godliness is a sure signe of election and predestination unto life eternall and therefore we are exhorted in relation to our selves to make sure our election by wel-doing and Ephes 2. 10. Are called Gods workmanship created in Christ Jesus unto good works which God hath preordained that we should walke in them elected to them but not elected for them and they being via regni but not causa regnandi 14. Vers 8. And thereafter in this Catalogue of so many valiant men under David We see that it is a happy kingdome wherein there is a good King as David was wise Counsellours and valiant souldiers As also how by the contrary as in Rehoboam a Nation or Kingdome becomes rent and miserable 15. We see likewise how the Lord workes great and admirable workes sometimes by very weake and unlikely meanes As we see chiefly in the book of the Judges and by a few fisher men the conversion of the Nations that all the glory may be given to God and his own finger may be seen in the work as also by this register of their names in holy Scripture That the memory or remembrance of the Godly shall be blessed but the memory of the wicked shall rot 16. Vers 17. We see how tender Davids conscience was who would not drink of the water of the well of Bethlehem which his three valiant men brought unto him because he counted it their blood in respect they had hazarded their lives for the same O then how farre contrary is the consciences of those men seared with a hot iron and past feeling whose daily meat and drink is the blood of men especially the poore whom they oppress and whose faces they grinde and chop their flesh as meate for the pot as the Prophet speaks and what dreadfull an account have those Canniball's to make at the last day And especially how dreadfull shall be their doome and damnation who live by sacriledge or such idoll shepheards who live on the blood of soules as are described Isai 56. and Ezek 34. II. SAM Chap. 24. from the 1. Verse to the 10. THe generall argument of this Chapter is the history of the three daies pestilence wherewith God in his justice punished his people for their own sinnes but specially for Davids their King in numbering the people which may be divided in these four particulars 1. Davids causing the numbring of the people to the 10. vers 2. Davids repentance for the same in the 11. vers 3. The punishment thereof by pestilence to the 16. vers And 4. The removing of the plague from the 16. vers to the end As for the first we shall consider 1. By whom David was moved to number the people 2. What he did being moved 3. Joabs disswasion to David And 4. Joabs obedience at last to Davids command which prevailed First then Vers 1. It is said That the Lord moved David being angry against Israell for their sinnes which doubtless had been great although not nominated and for which he is said to be angry per Anthropopatheiam whereby humane passions are attributed to God which truly and properly fall not in his divine offence but for our capacity the Scripture speaks to us in our own language and attributes to God mans affections And