The throne of David, or An exposition of the second of Samuell wherein is set downe the pattern of a pious and prudent Prince, and a clear type of of [sic] the Prince of Princes Christ Iesus the sonne of David and his spirituall kingdome by William Guild D.D. and minister of Gods word at King-Edward in Scotland.

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 con∣cerning the utility and delectation of histo∣rie, 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 pi∣ous and prudent prince, and in the estate of the Kingdome of Israel under David we have typified the estate of the Church militant un∣der 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 in∣scription and reason thereof. 3. Of the Subject and matter there∣of. 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 denomina∣tion was the writer of it till the 25. chapter (where his death is re∣corded) 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 (ac∣cording to Gods ordinance) anointed. But the Greeks (as the 70. or septuagint) whom Jerome and most part of the Latines do fol∣low, 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 Judah and Israel are set down there∣in.

3. As for the argument or matter contained in this second book of Samuel, the same is the whole History of the estate of the Church of God, of their Kings and Commonweale, from the death of Saul to the decrepit age of David, which is the space of 40 yeares, where∣in is declared, the noble acts of David, his entrie to the kingdome, and how he inlarged the same, also what troubles he had both inte∣stine and forraine, from all which at last the Lord did deliver him, and gave him victory over all his enemies, and how in the end, in peace and rest, he finished his daies.

4. The utility and profit which this History affords is mani∣fold, which may be reduced to two heads, the first for confirmation of Faith, the second for example of Life, which Paul joyneth. 2. Tim: 3. 10. The first appeareth in the verifying of the promise made by Samuel to David in the Lords name, that he should be King after Saul, albeit (for the triall of his faith) after many great suffer∣ings, and desperate like dangers, the same came to pass, and he all this while did relye on the Lords promise. The second appeares in the prudence, piety, zeale, humility, equity and good government

of David, and all other his heroick and godly virtues worthy of imi∣tation. As also is set down David's infirmities and fall's, as ex∣amples of the weakness of the best when they watch not over themselves, or are left to themselves, proponed to be eschewed, ut majorum rui∣na sit minorum cautela, as likewise his repentance to be imitated, and the sharp corrections notwithstanding, as medicinall corrasves, wherewith he was chastised: as we see in the Lords dealing with his dearest sonnes and servants. Heb: 12. 6, 7. And therefore what sharper punishments may the impenitent, and Satans slaves ex∣pect?

In this History likewise of David's reign and kingdome, we have typified Christ Jesus the Sonne of David his condition, and estate of his Church to the end of the world. for,

1. As David was anointed to be king over Israel: so was Christ anointed to be King over his Church.

2. But as David endured many troubles, persecutions and suf∣ferings before he entred into his kingdome, so did Jesus Christ here on earth before he entred in his.

3. After his entry he was mightily opposed and oppugned by them of Saul's house, his enemie by armes force and violence, and so was Christ Jesus, and his Church, and Gospell, by the bloody persecution of the heathens Roman Emperors.

4. Notwithstanding Davids house waxed still strong and Sauls house weake: so the Christian Church and profession did the more flou∣rish, and heathenish, idolatry, and heresies decay.

5. Hiram also a Gentile, and King of Tyrus joyned in Amity with David, and contributed to the building of his house in Sion, both furniture and workmen, typifying thereby how the gentiles should come into the profession of the Gospell, and should contribute to the buil∣ding of the Church of Christ, as mysticall members thereof.

6. Then doth David bring home the Arke of God, and set it in his house at Sion: and then in like manner was the true worship of God established in his Church, which is the true Sion.

7. But hereafter did Absolon craftily under a faire pretence of the good of Israel rise against David and stole away the hearts of Da∣vids people, who joyned themselves with him in rebellion, many follow∣ing him in the simplicity of their hearts, and being deceived by his si∣mulat and faire pretence of piety: even so did Antichrist arise against

Christ under a like faire pretence to be for him, and therefore is said to be horned like the lamb, though speaking like the dragon, and who fraudulently stole away the hearts of Gods people, who in like manner (except a few like those who followed David) followed him in the simplicity of their hearts, till the time of evocation out of Babel, Revel. 18. 2. And that as David was thereafter brought back to Jerusalem by his people, so that the truth of the Gospell and profes∣sors thereof was brought back in like manner, which seemed before to be exiled, as David and his followers were, and driven, like him, and the church, Revel. 12. 14. Into the wilderness and desert.

But as Absolon was at last overthrown, and Davids kingdome under him was thereafter peaceably established: so shall Antichrist ac∣cording to that prediction Revel. 18. And the Church of Christ shall thereafter injoy peace and quietness.

II. SAM: Chap. 1. to the 17. Verse.

THe principall argument of this chapter, is the report of the event of the battle between the Israelites and Philistines un∣der Saul upon mount Gilboa, which generally comprehends these two particulars. 1. The report it selfe from the first verse to the 17. The second is, what fell out thereon, from the 17. verse, even to the end.

In the report we have to consider. 1. The matter and circum∣stance thereof. 2. The triall and how it was accepted. And 3. the just reward of the reporter and actor therein.

1. The matter reported is the losse of the battle on Israels side, and death of Saul and Jonathan. The first circumstance set down in the report, is, of the time, to have been the third day after Davids victory against the Amalikites, wherein the swiftness of the fame of the battle on Gilboa is to be noted, seeing in less then the space of three daies; It is divulged from Gilboa which is situa∣ted in the territory of Isachar, at the border of Jordan, in the east march of Canaan, to David, in the land of the Philistines, dwelling then at Ziklag situate neer to the mediterranean, upon the West∣point of Canaan, esteemed to have been each part distant from the other, the bounds of a hundred miles or thereabout in the latitude of the land.

Next, the person reporter is called herein generall, one, and there after in speciall, an Amalekite, probably the Son of one of that Nation whom Saul had formerly unlawfully spared in his expedition against Agag, and therefore God had reserved him now to be his murtherer.

2. His carriage or behaviour is very crafty and cunning, he covereth his head with ashes, he rents his garments, and doth most humble curtesy to David, as to his King. This gesture of his was used ever by such, who were displeased for the publick calamity of the Lords People, as may be seen in the example of Joshua,* 1.1 and of the messinger that came to report the event of the battle to Heli. But as they used this forme uprightly, so doth this Amalekite use the same Hypocritically.

3. His Oration testifies his further Hypocrisy, which he useth very elaboratly and artificially, by degrees beginning at the ge∣nerall, and coming to the particulars, ascending from that which was most grievious, and ending with that which he thought unto David should be most acceptable, and good news. in this manner, the People are fled, and many of them over∣thrown, also Saul and Jonathan his 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 ma∣nifest 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* 1.2 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 fast∣ing, 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 ap∣prehension of Gods wrath thus punishing Church and Com∣monwealth for sin, and making his People to fall so before their Enemies whereby the honour of the name of God would be re∣proached 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 exe∣cution, upon good reasons, the crime was capitall, the party con∣fessed, 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,* 1.3 and recovered the prey of Ziklag, and now the Lord takes Saul his persecutor al∣so 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 like∣wise 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 a∣bove 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 Reli∣gion, 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 a∣mongst 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 pre∣served 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 compo∣sing 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 cour∣tiers 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 exem∣plum, &c. and are punished with him, yea, he is punished in the person's, and body of his subjects, witnesse 70000 of Israel fal∣ling 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 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 practic••s of the adversaries of Reli∣gion, discovered, disappointed, and punished death: which they prepared for others,* 1.4 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 in∣gratitude, 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 diligent∣ly 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 wise∣ly trye which of the two harlots spoke truly before he would ad∣judge the Child to either of them,* 1.5 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,* 1.6 finis ita, a wicked life hath oftenest a godlesse and desperate death, witnesse Abimelech of Sechem, Achitophell, Zimri,* 1.7 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, wit∣nesse 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 ap∣pears 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 af∣ter 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 there∣fore be wiser, nor (through preposterous pity) seem more mer∣cifull 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 Inno∣cent, 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 ju∣stice, 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 man∣ners; and as it is most prejudiciall, to Church, or Commonwealth, so is it most to be deplored of all,* 1.8 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 King∣dome, in the reward of this reporter, consisting in two points. 1. in the rejecting of dissimulate Hypocrisy, & cunning flattery, where∣by this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick ca∣lamity, 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 of all desire he had of Sauls death by any indirect means, confirming so his innocency, so frequently be∣fore 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 re∣sisting

by violence, but according to Davids example in all his be∣haviour 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 disap∣pointed 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 perdi∣tion, 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 con∣firmation of faith by the infallible performance of Gods promise to David, in the raising of his Kingdome, albeit after great trou∣bles, 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 pow∣er in the revelation of the time decreed. Let thegodly only imi∣tate 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, con∣taining 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 Jona∣than.

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 diffi∣cult reduction to a certain order or method, Yet all that is diffu∣sedly 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. where∣in is added the conclusion poetically set down, and by way of Threnodie.

In the first period we have the title or inscription of this fune∣rall oration called the lamentation of David, for Saul and Jo∣nathan. It was the custome of all Ages that the friends and fa∣vourers lamented the defunct, as in the examples of the Pa∣triarch's, Abraham lamented Sarah, Jacob, Rachel, and Joseph, whom he thought to have been dead, so his sonnes with the E∣gyptians lamented him in Abel-mizraim, Israel lamented Moses and Aaron, Joshua, and Samuel, Jeremiah by his Threnodies la∣mented the death of Josias, so in the Gospell Mary lamented La∣zarus her brother, yea our Saviour wept also, the disciples la∣mented Christ,* 1.9 the godly lamented Stephen, and the ancients had anniversary lamentings for the Martyrs in the primitive

Church, with recordation of their deaths, constancy, and con∣rage, for the imitation of others who should be likewise called to seale the truth by their sufferings, and with regret of the Chur∣ches want of such excellent and painfull Men, and holy patterns of life, without any invocation of their names, which corrup∣tion (as Augustine testifies) was not in his daies crept in∣to the Church of God, nomina enim martyrum apud nos (in∣quit) comm••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, there∣of, 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 lamen∣tation, that thereby Israel should learne to shoot in the bow, as is written in the book of Justice, which sentence because it ap∣peared 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 evi∣dent. 1 Sam. 31. 3.) the Philistims had slaine Saul, and over∣come 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 writ∣ten for the formall proceeding in Judgment and warfaire, con∣taining the art and discipline militarie, together with the record of the Lords battles, as mention is made likewise thereof. Joshua 10. 13. Which book, with diverse others that were composed by Salomon were burned in the first destruction of Jerusalem by the Chaldeans, and so the whole Bibliothek hebraick fell not into the hands of Esdras.

In the third period we have the generall pathetick proposition of this lamentation proponed by poeticall figures of Apostrophe,

turning his speech to God and the people in a verse interrogative, which the Greek poets call Amoebeus, by fiction of persons, which we call Prosopopeia, and by a description of the calamity, which is called Periphrasis.

The verse is, O honour of Israel, in thy high places how are the mighty slaine and overthrowne! by interpretation, O God who art the honour of Israel, and O Israel that had the honour to have so many mighty men, how miserable is thy calamity, by the which thy God is dishonoured, and thou art spoiled of so many honourable and strong men? the cause of all this (doubt∣less) is thy manifold sinnes. For we must understand that the scope of this oration is to bring Israel to understand that this ca∣lamity proceeds from sinne, and can not cease but by unfained repentance.

In the 20. and 21. verses, which is the fourth and fift periods, he amplifies this calamity by the events, the first in the twenty verse, containing a deprecation, proponed by Enallage of the Im∣perative mood, for the Optative after the manner of poets, Tell it not in Gath, nor publish it in the streets of Ashkelon, by which as the capitall Cities, he meanes the whole land, the reason assign∣ed, is, lest the daughters of the uncircumcised Philistims rejoice, and in praising their Idol gods, dispraise the name of the true God of Israel, and so the end of this deprecation is the glory of God, which he doth tender.

But how doth he will here, a thing which is impossible, in saying, tell it not, or let it not be told? It is answered, this comes from a perturbed mind, wherein falls no certain deliberation, and to testify his care of the glory of God, is spoken not as assured of performance, but optative, and as he would wish it.

By Daughters, some meanes the little townes of Palestina, but the common opinion and literall sense is more simple, and better, and confirmed by the custome used after victories in those daies both amongst the faithfull. 1 Sam: 18. 5. &c. And amongst the infidels. Judg: 16. 23. By the Philistims rejoycing over Samp∣son.

The second period of amplification of this calamity, contain∣eth vers. 21. An imprecation, against Gilboa, by the figure of Prosopopeia and Apostrophe, cursing that place, wherein that mise∣ry

befell to Israel, with drougth and barrenness to remaine so, as monuments of that calamity.

In the five verses following is the speciall lamentation for Saul and Jonathan, taken 1. From their couragious acts against Gods enemies, and happy victorious success. 2. From their mutuall love, and lot to dye together. 3. From their provi∣dent diligence and undaunted courage in prosecuting the affaires. 4. From the effects of the government, that thereby they en∣riched their subjects. 5. From his private interest and dammage received by the loss of Jonathan, with whom he had such con∣junction, that he compares his love which he did beare to Jo∣nathan to the love of brothers, and preferreth Jonathans love towards him to the vehement love of women, which they can or do beare to Husbands, Children, or any others, whereunto he subjoynes the conclusion by way of interrogation, called A∣moebeus, O Israel, againe I must say, how great is thy calamity, whereby thy God is so dishonoured, and thou spoiled of men of such qualities? surely sinne hath thus provoked God to deale with thee, therefore timely and truely reconcile to him, least he altogether consume thee: where, as we saw upright justice be∣fore, so here is true piety, O happy beginnings therefore of a hap∣py King!

OBSERVATIONS.

1. V. 17. WE see here, by the example of David, and practice of the primitive Church, that the use of funerall orations amongst Christians is indifferent and lawfull, if without flattery, partiall affection, and ostentation, they be made to the glory of God, encouragement and example of virtue and godli∣ness, stirring up to the consideration of our mortality, and du∣ty of repentance, and for confirmation of the doctrine of the re∣surrection, all tending to the instruction of the living, and not to the superfluous or unjust praise of the dead.

2. Here is a most Godly and imitable example in David, who mourneth not only for the death of Jonathan his friend, but like∣wise for Saul his foe, and adversary, whereby we see that the rule of godly or Christian love, extends not only to thy friends natu∣turall

or civill, but to all men, (albeit in the first place to the family of Faith,) yea to thy very enemies, as is confirmed by Christ in the disputation he had with the corrupted Pharisees, Math: 5. 44. The chiefe cause hereof is the honour of God which we ought to tender, and the enlargement of his kingdome, which by the fall of men in defection is hindred, Gods truth slandered, and the Lord stirred up in wrath for to punish, but on the con∣trary by their conversion God is glorified, the kingdome of Christ so farre amplified, and the Church comforted, But what shall we say of the unnaturall world now, and the manners of men, who would be called Christians in this latter age, who not only attaines to the Christian perfection, but on the con∣trary proponing their particular passions to Gods glory are not only rejoyced at the calamities of men, their adversaries, but al∣so are void of naturall affection to parents and friends, and are so full of envy and ungodly emulations, that they are sorry for the good same and estimation of their very brethren, these are they of whom the Apostle speaks, 2 Tim: 3. 3. Let us learne then to be compassionate with the calamities of all men for Gods cause, following the example of the godly herein, and that Apostolicall precept, 2 Pet: 3. 8. But especially mourning for the affliction of Joseph, Amos, 6. 6.

3. Vers. 18. David teaching Israel to learne the exercise of the bow, gives the argument of the right use of armes as lawfull to invade or defend in lawfull waies, against the erronious opinion of the Anabaptists, and agreeing with the chiefe part of a Kings office, to whom is said to be given the sword, by which is un∣derstood the Jurisdiction and power, and the execution thereof at home and abroad as just cause requires, Examples, of Abra∣ham, Moses, Joshua, the Judges: Samuel, David, and constant practice received in Israel by divine command warranting the same. Let no man doubt therefore in lawfull causes to follow the Supreame Magistrate and lawfull Authority in just persuit or defence, where they are required.

4. Vers. 19. The honour of every Nation consists in these two; God, and valiant men, or true religion, and righteous Judg∣ment, piety and courage, the dishonour in the opposite, A rule then to discern between honourable kingdomes, estates and houses, and

the contrary,* 1.10 for these two, it was then, that Jerusalem was called the glory and beauty of the whole earth, the Holy City, and City of the great King, of which many excellent things were spoken be∣sides, and for the want of the true worship of God without which no true fortitude can be, Elisha disdaines so an Idolatrous Jehoram, (though a King) that he protests were it not for the presence of good Jehosaphat he would not have looked towards him. 2 King: 3. 14. As also for the same defect and guiltiness, the Nations were then called, the dogs of the Gentiles, Then if men would have themselves or their houses truly honourable, seek God, and righ∣teousness: otherwise without him they are but mancipat slaves to Satan, sinne and their own beastly affections.

5. Vers. 20. In Davids deprecation we see what care the godly should have of the Lords glory and honour of his name, that the same be not blasphemed amongst the adversaries, so farre as we may hinder or stop the same, being jealous over the same with a Holy zeale, that thereby we may show our selves affectio∣nate and true Children to our heavenly Father, and not by our words or actions to open their mouths against that holy profes∣sion of his blessed truth, to the triumphant rejoycing of the ad∣versary, and scandalizing of the weake: as we would eschew that fearfull condemnation of Hypocrit's, and that terrible woe pro∣nounced against all those by whom offence cometh.

6. The rejoycing of the wicked is evill, and in the calamities and affliction ever of the godly, as this same propheticall prince testifieth and sheweth plainly also in the 41 Psalm,* 1.11 of his enemies and false friends, thus Shimei railed against David in his flying from Absolom,* 1.12 and those that were more vile then the earth made their song and talk of holy Jobs affliction, and took pleasure at his calamity, so did the earthly sort (spoken of in the Revelati∣on) rejoyce over the Lords Prophets that were slaine by the beast, and left unburied, and were glad and sent gifts one to ano∣ther, for these two Prophets vexed them continually, which rejoycing proceeds from the hatred of the Godly, and it a∣gaine from the dissimilitude of their manners, no society being between light and darkness, and an inveterate enmity being be∣tween the Serpent, and the seed of the woman.

7. The right consideration of all calamities whether publick

or private, but especially such as befall the estate of a whole Nation as this, is in the right respect of the causes, consequents, and right remedy, the materiall being sinne, or procurer the Lords an∣ger being the efficient or just inflictor, the forme is punishment, and the finall cause, to bring men to repentance, the sequell that followes upon our sinning, and procuring God so to punish, being the slander of Gods glory, disgracing of our profession, and ma∣king the name of God to be blasphemed amongst the adversaries and the taking away of good men, with eversion of republicks. No remedy being to amend all this, but speedy repentance and re∣formation of our Lives.

8. Vers. 21. The blessings and priviledges of places are not perpetuall, but temporall and alternative, sometimes to be monu∣ments of Gods benefits, and sometimes of his wrath, witness Je∣rusalem, sometime the glory of the earth, and now for it sinnes, and crucifying the Sonne of God, the mappe of ruine, and utter desolation. Chorazim and Bethsaida let them testify the same.

9. Wickedness or sinfull facts committed in places, is the cause which bringeth alterations and curses upon them, cursed therefore (saith the Lord) shall the earth be for thy cause, to Adam, when he transgressed, consider likewise what made that pleasant valley where Sodome and Gomorrha with the other Ci∣ties stood, a stincking lake even untill this day, Pharaoh's cruelty and induration brought plagues upon Egypt, the iniquity and pride of Babylon literall,* 1.13 brought utter devastation upon her, and as is is surely prophesied, the same for the like causes, shall be the lot of that Citie mysticall, even as for the slaughter of the people of God, upon it a curse of perpetuall barrenness is pronounced as here against mount Gilboa.

10. Vers. 22. The benefits of God bestowed upon men, when we see them altered and changed to the contrary, should give us an example to beware least we procure the like by our ingrati∣tude, and should make us to lament their fall, and to acknowledge in any temporall thing, that befalls to man, that there is no per∣petuity whereof he ought to dreame or presume, but as the Moon our life is led by changes, and time goes by turnes, thus Jonathans bow and Sauls sword once faile them, and they are overcome, though ever victors before, and the weapons of the strong men are cast down in battle.

11. A notable example of Davids godly modesty who with dead Saul buries the remembrance of all his faults and infirmities, speaking only good of him, albeit his foe, and reporting these things only that tended to his praise, whereby he shewes his heart (out of the abundance whereof the Mouth speaks) to be void of all malice or hatred ever carried towards him, although he of∣tentimes sought his life, and hunted him to and fro, as a Partridge in the wilderness, and therefore as before his hand would not touch his person, so neither will he have his tongue now for to touch his fame, thinking he could not seem conscionable of the one, if he shew himselfe careless of the other.

12. Vers. 23. In turning to the daughters of Israel, he would testify not only his great griefe, which makes him to exhort others to assist him, (especially that sex which by nature are most prone to be pitifull, in a matter chiefly so nearely concerning themselves) but also thereby he would shew what loyall love, and respective duty affectionate subjects owe to their Prince, rejoycing for his happy life over them, and mourning for his dolefull death from them, he being the common parent under whom they en∣joy peace and prosperity. Thus was Josias lamented by his peo∣ple as the breath of their nostrils, and the crown of their head, that had fallen, Lam: 5. 16.

13. Vers. 24. The effect of prudent and good government is riches and plenty, therefore Saul is said to have cloathed them with scarlet, and to have hung ornaments of Gold upon their ve∣stures, witness this especially, the government of Salomon under whom his subjects had such affluence, that Gold was counted as brass, and silver as stones: the contrary, towit, a defect of people and furniture,* 1.14 see in the wicked government of Jehoahaz the son of Jehu; under whom all Israel was brought to 50 horsemen, 10 chariots, and 10000 footmen.

14. Vers. 25. In Davids bewailing of Jonathan by a particu∣lar lamentation, we see that as we ought to be sorry at the cala∣mity of all men, so especially of our friend to whom by a more particular bond we are tyed, naturall or civill, except we would be accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without naturall affection, as the Apo∣stle speaks, and so, insensible, as blocks. Davids love then, you see,* 1.15 dies not with the dead, but to be vigorous and lively

is hereby testified, and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Me∣phibosheth: benefiting the sonne there, and bewailing the Father here. So farre is he from hypocriticall duties either to God or man, or from that odious sinne of ingratitude.

15. In his comparing the love that he bore to Jonathan to the love of brethren: and the love that Jonathan bore him, to be greater then the extreame love of women, we learne in hum∣ble and holy modesty to think of our own virtues, and ever of the virtues of others, as greater in measure then ours.

II SAM: Chap: 2. from the first verse to the 12.

THe argument or matter contained in this chapter, is the ci∣vill broiles which did fall out between David king of Ju∣dah, and Ishboseth Sauls sonne King over the remanent tribes of Israel, and is the history of the estate of Israel, the first two years after the death of Saul.

The history is divided in two parts, the former is the history of the elections, David to be King over Iudah, and Ishbosheth over Israel from the 1. vers. to the 12. The second is the hi∣story of the civill warres between them, and the event thereof, from the 12. vers. to the last.

The first part is subdivided in two againe; the one is the ele∣ction of David in Hebron over Iudah, the second, the election of Ishboseth in Mahanaim over Israel. In the election of David we have first his consultation with God. 2. His election where? and by whom? 3. His first action when he begins his reigne, all which is proponed from the 1. vers. to the 8. In the election of Ishboseth likewise: we have by whom, and over whom he is ele∣cted, and where he made his residence, whereunto is continued the Chronology and Supputation of the time of both their reignes; Davids over Iudah in Hebron, and Ishboseths over Israel in Mahanaim.

Now to return, first to Davids consultation, It is probable that David and his followers were wearied in the long and con∣tinuall troubles of Sauls persecution by the space of 18. years, and now being a long time exiles, had a great desire to return to their native Country, as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome, by the Ceremony and Sacrament of holy un∣ction, and now reasoned with himself, that God had offered the opportunity, which wise men should not neglect, but because he considered that it was not enough to have a good cause, but the same likewise should be rightly managed, or used, and albeit the substance of his title was good, yet the circumstances of at∣taining thereto being uncertain, therefore godly David for his own, direction and confirmation of his associats, begins to con∣sult with God, of the time and place, where and when he should make entrance into his Kingdome.

This custome to consult with God before weighty enterprises in all times hath been practised by the godly, as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment, as at large we may view the truth hereof in their lives and actions, and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing with∣out consultation with Ʋrim and Thummim, by the mediation of Eleazer the Highpriest and his successours, which also by all the faithfull was carefully followed, as a cloud of witnesses may te∣stify in the Register of holy writ, while the exhibition of the one∣ly true Highpriest who is the perfect light and lamp of the World, who after his ascension gave his Spirit to his Apostles, and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World. The gentiles and infidels, as their Master Satan is a counterfeiter of God, so were they herein apes of the godly, they attempted in like manner no warres nor no weighty matter, as they speak, in auspicato, so that it was an opinion amongst the heathen, a Jove principium, as well as amongst the godly, albeit they varied in the forme, and knowledge of the right God, and that nothing should be at∣tempted,

without consultation with the sacred oracle which should first go before; And there is many examples in all Histo∣ries that even good matters have not prospered when this form hath been neglected. But whether this consultation of Davids was by the extraordinary way, of Prophets, as Josephus thinks, or by the more ordinary way of consulting with Ʋrim and Thum∣mim by mediation of the Highpriest Abiathar, who was with him, or by both, for his greater confirmation, it is not to be con∣troverted, onely this is enough, that we know that David in this action would do nothing, by his own wisdome, or will, but by the Counsell of God,* 1.16 as Jacob did in his flight from Laban.

Then the first interrogation is, shall I go up? or is it fit time? and the second is whether? or which is the most convenient place? to both which concessively, or affirmatively the Lord, answers, Go up, to Hebron; This City of Hebron, was famous for the sepultures of the Patriarches (and called Kiriath arba) to whom the promises of the Kingdome was made and it was in the tribe of Judah,* 1.17 distant from Jerusalem 20. miles, that place where the spies Joshua and Caleb came, and was a City of refuge there after, which did fall in lot to the Levits, and was possessed by the posterity of Caleb.

Unto this City then, according to divine direction David goeth up, together with his wives, whom he would not leave in Ziklag, being an unsure place for them to abide in, without his presence and protection, as late experience had taught, as also he takes his men with him, whom wisely and carefully he places, distributing them and their families amongst the Cities, or Suburb's of Hebron.

Thus being come up to Hebron, by the men of Judah (whose hearts the Lord had inclined towards him, and prepared) Da∣vid is anointed King, which is done by divine providence, for his further confirmation in the assured expectation of the full per∣formance of Gods promise of the whole Kingdome, and to testi∣fy their approbation and willing consent to receive him to rule and reign over them.

His first action enseving, is, upon the report of the fact of the men of Jabesh Gilead in burying Saul, (after whose bodies probably he had caused, or was of purpose to cause to inquire,

to bestow upon them honourable buriall, and by this occasion got notice of this peece of kinde service) he sendeth a loving mes∣sage unto them, wishing mercy and truth from God, which is, that they might have their part in the Lords gratious promises, and assured performance, and promising reward and recompense on his part towards them and subjoyning withall, a comfortable exhortation to be of good courage, seeing the Lord had not left them destitute, but had raised him up, as a head and Protectour over them.

Concerning the anointing of Ishboseth, first we have by whom it was, to wit Abner, secondly over whom, to wit, all Israel, except Iudah, as for the first, it is like Abner did this as a subtile and arrogant person, to make Ishboseth a shaddow, being of a timorous and base minde, and he alone to command all, besides against all right he doth this, seeing if it should belong to any of Sauls posterity, Mephiboseth the sonne of Ionathan, eldest Son of Saul, had the true title, and against conscience likewise he doth herein expresly, knowing of the promise that God had made unto David of the Kingdome, as he confesseth, Chap. 3. 18.

The place Mahanaim, is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Ia∣cob, because there he met the Lords host.* 1.18

The description of these over whom he is made King, is from their severall habitations, containing in a manner a de∣scription of all Israel on each side of Iordan, Iudah onely ex∣cepted.

As for the supputation of the time of both their reignes sub∣joyned, whereby an interregnum, or vacancy of 5. years and a half would seem to be imported, which is unlike; the best expo∣sition therefore is, not that Ishboseth reigned onely two years in all, but that he did reign two years before Abners going out against Ioab, in persuit of David, as Saul is said to have reigned two years over Israel, 1 Sam. 13. 1. Not simply, but as Law∣full King unrejected by God, he reigned no longer.

OBSERVATIONS.

1. V. 1. WE see here in David, holy prudence and wise∣dome, in not omitting that fit occasion of entry to the Kingdome, which the Lord by the death of Saul had of∣fered, but embracing the same, and addressing himself to make good use thereof, for as the Lord will have us not to runne be∣fore him, but patiently to wait while he offer occasion, and open a dore of entry, so likewise will he have us not to slip occasions offered, but laying hold on the hoary fore head thereof, to work and walk with him in Christian wisdome and serpentine prudence, having a judicious eye to mark them, a holy heart to reverence them, and a diligent hand to make use, and lay hold of them, and this both in the occasions and offers of grace, with the wise virgins, and of our temporall estate, with Salomons di∣ligent man in his affaires, who standeth before kings, we may see cleerly, Prov. 12. 24.

2. In that orderly he beginnes at God, we see that it is not sufficient to have good causes publick, or private, but in like manner it is requisite to prosecute them aright, otherwise a good cause in the matter may become evil in the preposterours forme, albeit the reciprocant be never true, that a good forme, may make an evil cause good in substance,* 1.19 bona bene ergo agantur. The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good, but the forme wicked, to doe it by private revenge, and under trust and cloake of circumcision, the cause likewise of Saul against the Philistines was good, but the forme, in consulting with a Witch in the persecution thereof unlawfull. So the causes of Josias against Necho King of Egypt, of Jeconias and Jehojakim against Nebuchadnez∣zar, with sundry others. Let all men therefore know the right warrant of their causes to be in the matter, and then in the forme; the right rule whereof is to be had in the sacred oracle of Gods will and word, which we ought reverendly to consult, & not to proceed without the warrant thereof, otherwise men will

be disappointed of their expectations and aimes, as in Ioshuas example against Hai, of Israel against Benjamin, and in Saul con∣sulting with a Pythonesse, and in all them who consults flesh and blood.

3. As David inquires, so the Lord answers, yeelding he should go in generall, and in particular directing him to Hebron, where we may behold the great clemency of God, who is most at∣tent unto the suits of his own, and more redy to give a comfor∣table answer, and resolution to his Children in their perplexi∣ties, then they are bent to crave the same of him, and will ever give the direction of his word and Spirit to all those who earnest∣ly call upon him for the same, witnesse a heap of testimonies con¦tained in holy Scripture, Gen. 25. 22. 32. 28. 46. 1. 2. &c. Exod. 3. 9. and 14. 15.

4. In that he inquires not once onely, if he should go? But again, whether he should go? We perceive how precisely in each thing he desires to have a warrant and information, and how fully he would follow the Lords direction, that he would have every step, as it were, of his progresse in this purpose pointed out by God, and would not in any thing lean, or rely to his own brain, or wisdome, in holy humility distrusting thus the counsell, or course of flesh and blood, and submitting himself, as a Child, to be led by the hand of so wise and carefull a Father, whom if he obediently followed, he was sure he should neither stumble nor stray, but should see a prosperous successe and end of the matter he had in hand, whose example herein every Child of God ought to imitate in all the course of their lives, and actions of any importance especially.

5. As he inquires often, so is he to every interrogation an∣swered, for we shall first be weary and (like Abraham sueing for the Sodomits preservation) leave of to speak, before the Lord cease to hearken, or be weary in answering and granting the re∣quests of his own, if we ask it shall be given us, if we seek, we shall finde, and if we yet knock it shall be opened unto us, and whatsoever we shall desire of the Father in Christs name, if it be according to his will and our will, it shall be granted to us, No importunity then can trouble this righteous Judge, therefore pray continually, and let this comfort be, as that stone

set under Moses heavy hands, to uphold our hearts, that we saint not, and weary not in prayer.

6. In all this proceeding of Davids, we see, that he was void of a greedy minde to the Kingdome, or any gain, or glo∣ry thereof, not using preposterous hast as many doe, not con∣sulting God nor conscience, but walking in a right and in a slow course, expecting by inquisition and direction, the Lords thrust∣ing him forward to undertake that place and function upon him, where unto formerly by Samuel he had been anointed. Know∣ing well, where the warrant of Cods direction is had in ac∣ceptation, 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,* 1.20 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 volun∣tas tua, and do as we are directed.

8. In bringing up his wives and men with him with their fa∣milies, 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 un∣like to the arrogant formes of many ingratefull great men and

courtiers and others now a dayes, who are forgetfull (like Pha∣raohs Butler) of curtesies and good deeds formerly done unto them, when they were shrubs like other, albeit they are be∣come since, like tall cedars, and in their advancement consi∣der neither from whence preferment cometh, nor yet remem∣ber 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 du∣ties of the second, God hath joyned them, let no man then sepe∣rate 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 sub∣jects, in respect that he will not over burden Hebron it self, nor any other one part with a multitude, but so prudently ap∣point 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 Reho∣boam 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 re∣turne, 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 be∣comes 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 con∣demne all these who intrude themselves in any eminent place in Church or policy, Magistracy or Ministry upon whose govern∣ment 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 there∣in from all the tribes of Israel, who refuse him, and accept Ishboseth, and yet Davids right and election is better then Ish∣boseths, neither doth Judah's paucity serve to improve Davids title, nor Israels multitude to approve Ishboseth's personall suc∣cession, therefore multitude is no sure note of the true Church, nor of a good cause, therefore a wise caveat is set down in Scrip∣ture, 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, a∣nointeth David their King, being warranted herein, both in ge∣nerall by the promises of God, made concerning the prehemi∣nence 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 want∣ing 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 pati∣ence and constancy of his chosen, but at last to the full he accom∣plisheth whatsoever he promiseth, that still we may learn to de∣pend upon him without fainting, being assured in his own time he will come, and not delay, mercy and truth shall kisse one an∣other, and one jot of his word shall not faile, let that perfor∣mance of the promises made unto Abraham concerning his seed, Josephs preferment, Israels deliverance and many others be wit∣nesses hereof.

15. In all the foresaid things, we have the kingdome of Christ represented, for, as by Sauls tyranny, David was persecuted, so was Christ and his Church: yet as Saul was overthrowne and an entry made to David, so were the Churches persecutors taken out of the way, and she began to be advanced, as David did not his own will, but followed Gods, so Christ wrought not his own will, but his fathers, as David ascended to Hebron, so hath Christ to heaven, as David carried thither with him his wives and ser∣vants, so hath Christ made his Church and servants participate of all his benefits, and doth daily bring them to that same place to which he hath gone before them, as David was received only by Judah, but rejected by the greatest part, so is Christ and his kingdome, as Davids kingdome is not accomplished at one time, so neither Christs, as it had ist own competitours, so hath Christs, but as the kingdome of Ishboseth is short and declining, but Davids longer and flourishing, so is it between Christ and Satans king∣dome, and as David was often times anointed, by Samuel, by Judah, and at last by Israel, so was Christ, which Paul redu∣ceth to three, the Spirit of power, sanctification, and first resurre∣ction.

16. Vers. 5. Concerning the report made of the men of Ja∣besh

Gilead unto David, concerning their burying of Saul, after whose body probably he had caused to inquire (as is aforesaid) others are of opinion, that it was to inflame him against them, others that he should beware of them (seeing they were profes∣sed favourers of Saul) or reconciled with them, but David lay∣eth all sinistrous opinions and suspitions of them aside, charitably construing their fact, and for their fidelity and kindness to their Lord, he honours them with an embassage congratulatory, and a promise of his favour and assistance, whereby we are taught not to give eare and credit to detraction, but being slow to mis∣conceive of mens actions, rather charitably to make the best con∣struction of them, till more manifest experience prove them other∣wise, thus greatly shall we disappoint Satan that ill seed sower, stop dissention, maintaine unity, approve our selves to God, and readily winne our neighbour.

17. In the men of Jabesh we see the loyall and sinceer love of subjects to their prince obeying him being alive, and honour∣ing him being dead, which fact, as pleasing to God, and appro∣ved by man, is registred in Scripture, (like Mary Magdalens anoin∣ting of Christ) to be recorded for ever, for the memoriall of the just shall flourish, that the name of the wicked shall be put out, either with the silence of oblivion, or else the black dash of the record of their foule deeds, innumerable examples hereof may be collected in holy writ, where they are recorded.

18. Vers. 6. That which David wisheth to them from God, is mercy, and truth in the assured performance, but that which he himselfe promiseth, is reward, the one is free, the other of debt, no merit then will he ascribe unto them at Gods hands, but will yeeld the same at his own, in regard by his princely of∣fice he was bound to cherish the good, as well as to chastise the bad, and not to suffer such kind loyalty to his Father-in-law, and predecessour, which they with such care and hazard of their lives had shewne, to be misknowne, uncommended and reward∣ed, as being assured, that they who were loyall to one would be so to another. Let this therefore informe aright the minds of all men, how to esteeme of their own actions, in all holy and humble sobriety, never urging merit upon God, howsoever we deserve at the hands of man, but suiting free mercy, and with

Jacob professing our selves unworthy of the least of his mercies, being but unprofitable servants, and our goods deeds (wherein as in the way to the kingdome ever we should walke) extending no waies to him, but to the Saints on earth (as the Psalmist sayeth) Psalm. 16. 2. And availing our own soules, but not God, as we likewise see, Job. 22. 2. and 31. 7.

19. We have also in David here, the patterne of a good King and loving, who as he was carefull before to execute justice up∣on the Amalekite for his wicked fact, so is he diligent here to pra∣ctise kindness to the men of Jabesh for their godly deed, thus ought all Magistrates who are the Lords deputies, and gods on earth, cherish virtue, and chastise vice, that so the one may grow, and the other may be repressed, being as an awfull Lyon to the one, and a mild Lamb to the other, rewarding the vertuous and godly, and punishing the vicious and wicked, so shall their throne be established, their Crowne glister, and their Scepter flourish, In the Church let Abiathar therefore be cast out and Zadok set in his roome,* 1.21 and let Joab suffer for his fault, and Benajah in the policy be surrogat in his place.

20. In respect that he promiseth unto them protection and therefore exhorteth them not to be discouraged, by the Phili∣stines late victory, or Sauls death, seeing God had raised him up, and he was anointed King, we see not only the duty of a lawfull prince, which is to maintaine and defend his subjects, but like∣wise that the Lord suffers never his own to be altogether desti∣tute of comfort, for if he humble with the one hand, he will raise with the other, and if he take one benefit from us, he will give us another in the place thereof, yea perhaps a greater as he did here David for Saul, or as he restored holy Job, if with thank∣fulness, patience, and constancy we depend upon him.

21. Vers. 8. In the election and anointing of Ishboseth who was made King by Abner, we see no consulting of God, against whose ordinance, and express notified will (confessed c. 3. 18.) they were going an indirect course, therefore they knew, either with Saul they would get no answer, or else contrary to their intended proceedings; thus against God, conscience, and right, they rebelliously prosecute that course which turned there∣after to their own ruine, like many now adaies, who if they may

attaine to a pretended right, and possession, by policy and power to defraud the right owners, and withhold their due from them, whether it be holy things seperate from the common use, or mans good and prophane, they will never consult Gods Word, nor conscience, how lawfully they attained or detaine the same, yea although the oracle of the one, and prick of the other, most evi∣dently contradict and convince them, yet Achan will take the execrable thing, and Ahab will have Naboths vineyard, though they should make sure with it, Gods curse, and heavy judgments unto themselves, and theirs.

II SAM: Chap: 2. from the 12. verse to the 17.

THe election of these two Kings by whose contrary authori∣ties great dissention was raised in Israel being formerly treated of, till the 12. Vers. Now from the 12. to the end, we have the history of the first civill debates between Abner, Generall of Ishboseths Army, and Joab Generall of Davids. In the which we have proponed these particulars; first, the singular combat be∣tween 12. on every side of the companies conducted by Joab for David, and Abner for Ishboseth, and the circumstances thereof. Se∣condly from the 17. Vers. to the 24. We have the battles be∣tween the Armies, and the event thereof, which is a bloody vi∣ctory which befell to Joab.

Thirdly, from the 24. Vers. to the end, we have the retreate from the battle, occasioned by the conference between the two Captaines Joab and Abner.

In the first, which is the singular combat, from the 12. Vers. to the 17. are to be considered these circumstances, the persons, place, time, occasion, act, and consequence.

The time is observed to have been after the election of both the Kings, David in Judah, and Ishboseth in Israel, the which time David appeares to have dedicate himselfe to quietness for three reasons, First in regard of his oath made to Saul concerning his

posterity. 1 Sam: 24. 22. The second is grounded upon pru∣dence, seeing he was followed as yet by the fewer number, whom he would not hazard, as being prodigall of their lives. The third is from faith, patiently abiding Gods time, and re∣ferring his further advancement (whereof he was assured) unto Gods opportunity and work, where Ishboseth on the con∣trary breaks Faith, and depends upon the opportunity and power of his forces.

The persons occasioners are Joab, Davids sisters sonne, and Ab∣ner kinsman to Ishboseth, the one provoking, the other yeilding, both men of great courage and experience, the one having an e∣vill cause, and relying on carnall respects, the other defending a good cause, and relying on God, and the equity thereof, the a∣ctours are 12 on each side.

The place is at the poole of Gibeon in the lot of Benjamin.

The occasion is Abners provocation, Joab being defender.

The act is a singular combat, 12. against 12. with great eager∣ness and cruelty fought.

The event is, they are all slaine, and therefore the place re∣ceives a new imposed name in memory of the fact, aud the two Armies mutually joyne in battle.

It is to be resolved then whether this forme of singular com∣bats be lawfull amongst Christians and the godly, or not. Where∣to I answer it is simply unlawfull.

First, because it is altogether without warrant of Gods Word, and therefore is an action without Faith and consequently sinne, whereof also it followes, that doing it without Gods command we cannot look for his aide or protection therein.

Secondly, it is altogether against Gods command, Thou shalt not murder, which thou hereby committest on thy neighbour if thou kill, and so is ever after haunted with the conscience of blood, or of thy selfe if thou be killed, desperately running thy body on the sword of thy enemy, and thy soule on the sword of Gods punishment.

Thirdly as it is without precept, yea against precept, so is it without laudable practise in all Gods Word, never a one but a barbarous Philistine making offer thereof, and David by an ex∣traordinary providence and motion, upon extraordinary for∣mer

experience, by an extraordinary weapon and way, for the glory of God, and honour of Gods people, being brought thi∣ther, and stirred up, doth undertake the same.

Fourthly, it is against the law of man, likewise in all Christian and well established kingdomes.

Fiftly, it is altogether brutish, seeing that is the forme of beasts to push, and teare, or kill each one another, from whose practise man endued with reason, but much more with grace should alto∣gether abhorre.

Sixtly yet more, it is divelish seeing he hath been a man-slayer, and defacer of Gods image from the beginning, and all man-slay∣ers are his children, and consequently inheritors of his portion reserved for him.

Seventhly,* 1.22 it directly impugnes that evangelicall command of Christ Jesus forbidding privat revenge, and so is an antichristian practise.

Eightly, it is a high wronging of God, and contempt of the Magistrate to whom he hath committed the sword, disturbing them both from their places (as it were) of repaying revenge, and so is a practise hatefull to heaven and to earth.

As for the maintaining of thy credit thereby, let the credit of thy person, yeild to the credit of thy profession, which above all things thou ought to maintaine and obey, and as for triall in doubtfull cases, there are 4 waies in Gods Word, by witnesses Deut. 17. 6. By writ, Jer. 32. By confession, Josh. 7. And by oath of the party, Exod. 22. 11. Besides these there is none other lawfull, but the party and matter must be left to Gods just judg∣ment, and time of further light, and better that some truths a while be unknown, then unlawfully searcht.

OBSERVATIONS.

1. IN these troubles that are raised by Abner against David and his people, we see the truth of that royall sentance which he afterwards upon manifold experience pronounced, many are the troubles of the Godly, but the Lord delivers them out of them all, as our master Jesus Christ affirmes, In the world you shall have affliction &c. And as the Apostles testifie, whosoever will live

Godly in this present world must suffer persecution, and by many tribulations we must enter into the kingdome of heaven, this is confirmed by reason and éxperience, the first reason is taken from Gods Fatherly care, by this way exercising his children, and his gifts in them, that like Moab they settle not upon their lees, and containing them in discipline to make them conformable in suf∣ferings with their Saviour here, that they may be so in glory here∣after, yea and to witness thereby (which is strange!) his love to them, for whom the Lord loves, them he chastises, the other reason is from the nature of Satan and the world, ever opposite to the quietness of the faithfull, which experience taken from all ages of the Godly, and consideration of the estate, especially from Davids in this present history, and Christ and his Apostles in the Gospell, doth evidently confirme.

2. In respect that David is only defender, his intention is com∣mendable, not meaning to amplify his kingdome by trouble, op∣pression, blood, and faith-breaking but by Godly, peaceable, and honest meanes referring the work to God, for the farther promo∣tion, and amplifying of his kingdome, But Ishboseth and Abner are the contrary, and use the contrary meanes, whose example, (al∣beit the most part follow them) in inlarging the bounds of their commandment, should be eschewed, therefore also it is, that ma∣ny like unto them fall and decay, and as few follow David, so few stand and grow like unto him, as may be amplified by the fall of sundry Tyrants, and standing of Godly princes. An exhor∣tation therefore to conquer by lawfull and conscionable meanes, not joyning house to house, nor field to field by iniquity, least so, (as the Prophet saith) they conquer shame and destruction to themselves; as the Psalmist likewise found by experience, I looked after the ungodly, and he was not, but the just inherit the earth.

3. Vers. 14. The cruell and barbarous nature of the wick∣ed, is seen in Abner, delighting to feed his eies with bloodshed and slaughter, and counting no more of it but as a game, whereas the Godly man regardeth the life of his beast, but the very mercies of the wicked are cruell, this nature they participate, of their seve∣rall masters; the Godly who are called the meek of the earth, of that meek Lamb Jesus, and the wicked, the gyants of the earth, of that roaring Lyon Satan, who ever goeth about seeking whom

he may destroy, and hath been a manslayer from the beginning.

4. Vers. 16. The sad and unfortunate event of this singular com∣bat, all of them on both sides being slain, proveth the unlawful∣nesse of such practises, whether they obtrude the triall of a title, or right, that otherwise cannot be decided, for a warrant, or a meanes to stay further effusion of blood, neither of which is here effectuate, for albeit Davids title be undoubtedly good, yet all of his men here doe fall, as oftimes in Monomachies it hap∣peneth the innocent to receive the foil, not that hereby we should accuse God for n••t regarding innocence, but justly so that he punisheth presumption, and will not be holden to blesse with good successe unlawfull practises, without and against a warrant of his approbation, not staying for his time of clearing what is in doubt, but thrusting ourselves into his room, and as for the battle it joyneth hereupon presently, so that it was rather a spurre than a bridle, to further effusion of blood, than hinder the same.

5. In Ioab, yeilding to Abner, and in the young men obtem∣pering them both, Ioabs losse of such valiant twelve Champions, & their losse of themselves, teaches what it is to obey an unlawfull challenge, and ungodly command rashly, ad aras, then let our obedience be to superiours, and ever Marshall God aright, giving him the first place to obey rather him than man in election, and him before man in Location, and with holy wisdome, and Chri∣stian care of others, of whose life, or welfare we ought not to be prodigall, laying aside, pride, foolish temerity, and lavish careles∣nesse of the estate of them whom we may command, and to be∣have, and impale our selves in offer, or acceptation within the Li∣mites of the Lords command.

6. In denominating the place, the field of the strong men, Helkath∣hazairim, (to wit, where they were slain) we see that inconsiderate∣ly oftimes, without any such intention of the Authours, by the providence of God, monuments of the memory of things are e∣rected, whereby God will not only have good things to keep re∣cord, but the facts of turpitude, for their further detestation, to have there own remembring, thus was the field which was bought with the price of our saviour named Aceldama, that proud towre of Nimrod called Babel, the place where Israel murmured for wa-

tearmed Meribah, with sundry the like examples, seeing therefore post fata facta, after death deeds have their own remaining by record & remembrance, let us be carefull that they be such as ra∣ther may be blazed with happy fame, then blotted with haplesse infamie, and seeing this place is so called to testify the enormity of the fact, let us fight that good fight onely, whereof the Apostle speakes, which is between the flesh, and the Spirit, which onely hath the profitable end, the glorious theater, the godly armour, and the blessed reward of assured triumph.

II. SAM. Chap. 2. from the 17. verse to the 26.

COncerning the ensueing battle, we have to resolve, whether warres are Lawfull, or unlawfull? we answer that publick warres undertaken by publick authority are Lawfull, as that an∣swer of the Baptists to the souldiers, Christs direction to give Caesar that which was Caesars, the commendation of the centu∣rion, the Laws of warfare set down by God himself to the Israe∣lites,* 1.23 the practise of their godliest Patriarches, Judges and Kings, the title of God himself, the Lord of hosts, that which is said, 1 Sam. 25. 28. And the Apostolick Canon of the Magistrates sword, all do testify, providing they have these four causes and caveats, the matter be punishment of vice, the forme, right pro∣ceeding, the efficient, Lawfull authority, and the end, that peace and piety may be obtained. The Anabaptists hold the contrary, because it is forbidden (say they) to revenge, or resist evil, and it is against Christian patience, recommended by Christ and his Apostles, as also against the nature of Christs Kingdome, Isa. 2. 4. Micah. 4. 2.

To all this it is answered, that private revenge is onely for∣bidden, and in that place of the Prophets, he speaketh not against publick Lawfull warres, but sheweth how the hearts of the godly shall be affected one to another, albeit of divers nations, which peace and love shall begin and grow here, but be perfected here∣after. And in some sort too even private warres in defense, or re∣sistance are Lawfull, when by circumstances, the Magistrates help cannot be implored for protection, in which case (as one of the

ancients affirmeth) the Magistrate seemeth quietly to consent to the deed, and which is called, inculpata tutela.

OBSERVATIONS.

1. V. 17. A sore battle ensueth on this former combat, where∣by we see that of smal-provocations, and infortu∣nate beginnings, great troubles oftimes arise, witnesse the abuse of the Levites wife,* 1.24 and the Benjamites froward answer, the e∣vent, which was the occasion of the pitifull overthrow of that whole tribe, which might at first (if the like practise as that of the men of Abel, had been followed) been wisely prevented.

2. The servants of Abner fall before the servants of David, so that a right and just cause may ever ordinarily look for Victory, being prosecuted aright, for as Hezekiah said, concerning the King of Ashur,* 1.25 there are more with us, then with him, for with him is the arme of flesh, but with us is the Lord our God to help us, even so that same protecting presence, albeit the eye of the body (like Gehezies while it was opened) cannot perceive the same, doth still attend and give a happy successe to all upright affaires, so that if God be with us, who can be against us, and if that cap∣tain of the Lords hoste that appeared unto Joshua stand armed on our side,* 1.26 we need not doubt of Victory ordinarily in any just cause, and quarrel between us, and any adversary whosoever, wit∣nesse Abraham against the 5. Kings. Israels deliverance from Pharaoh, their battles under Moses, Joshua, and their Judges, Da∣vid against Goliath, and here against Abner with sundry others.

3. Yet Abner here hath the greater forces, eleven tribes against one, The arme of man therefore is vain to trust unto, neither is the race to the swift,* 1.27 nor the battle to the strong▪ but the Victo∣ry is of the Lord; who will have the glory of things unto him∣self, and will impart the same to none other, therefore albeit Mi∣dian be scattered like Grashoppers on the field, yet a barly cake shall overturne their tents, and Gidion with a few, having Trum∣pets and Lamps in earthen Pitchers shall suddenly make them a∣gast. Let Joshua then trust in the Lord, and with compassing one∣ly Jericho, he shall enter the City, whereas Pharaoh trusting in his

chariots, or Rabshaketh boasting of his invinceable Armado, shall perish, or returne with shame to his own place.

4. Vers 19. The confidence that Abner had in his experience and strength, and that Asahel had in his swiftnes and agility, (being said by a hyperbolicall kind of speech to have been as swift as a roe, as Saul aud Ionathan are said to been swifter then Eagles, Chap. 1. 23.) a••ailes them nothing now, but rather turns to their ruine. So that those things wherein above others, men have gotten a preferment, being abused, God turneth them to their confusion, examples Goliah, Sampson, Saul, Achitophel, Haman, Absolom, Iudas, and others, such as Arrius confiding in his sub∣tility, Milo in his strength, Cicero in his eloquence, Pompey in his greatnes, and Iulius Caesar in his courage, as we desire, to get therefore gifts, or benefits outwards, or inward from God, let us likewise, desire the right use of them, that we abuse not the talent that he giveth us, else our blessings shall be turned to curses, and at last to our own destruction.

5. Vers. 22. In Abners dehortation to Asahel, containing a di∣rection to meddle with any other souldier of the host, rather than him, least otherwise he repent, and a reason of eschewing fur∣ther irritation of his Brother Ioab, whereby he shewes his unwil∣lingnesse to kill him. We see, as it is a good thing in him to be slow in revenge, or loath to shed blood, so first, that it is a very evill thing, to be so carelesse of those that followed him, in ma∣king so small account of their lives, or spoil. Secondly that he should have more thought of this, How he should hold up his face before Ioab, if he killed Asahel, then how he should hold up his face before God, at the last day, thus the fool hath said in his heart, there is no God, or with Pharaoh presumptuously inqui∣ring, Who is God that I should regard him, therefore oftimes the fear of man restrains more the wicked, then the terrour of God is a lore unto them, this was Esaus fear, Gen. 27. 41. But let the godly be contrarily minded.

6. Vers 23. In Asahels death, who was so eager and wilfull in persuit, we see, that it is good to use Victory with mediocrity, and not with too great cruelty and eager persuit of the yeelding and intreating adversary, by making their minds desperate and to reinanimate them (as it were) with new courage to assault,

and seeing no courtesy to be had, to hazard that altogether, which otherwise they cannot save; Therefore it was the wise Counsel of that elder Scipio, non solum praeparanda, sed etiam viae munienda Hosti fugienti.

7. Ioab getteth the Victory, but not without the death of A∣sahel his Brother, with others 19. So that in all civil warres the very triumphs are lamentable, and their Victories not without miserable scarres, witnesse Israels lamentation for the destruction of their Brethren,* 1.28 the Benjamites, and Davids losse and lamenting of Absalom, with sundry others.

II. SAM. Chap. 2. from the 26. Verse to the end.

THe retraite is caused by four reasons, 1. Gods providence, gathering the clouds and night, whereby he declared that it was not he will, that more blood should be shed, otherwise he might have protracted the day as he did to Joshua. 2. The stay and gazing of the people at the body and death of Asahel, which greatly moved them, the 3. was the recollection of Abners forces on the hill, taking so the opportunity and advantage of the place, 4. the speech of Abner to Ioab, taken from three places. 1. Shall the sword devoure for ever? The meaning whereof is, of things, that are not good in themselves, but for the respect of another, and have the conjunction of perill, there should be some measure, but warres are such, therefore an end should be put unto them, the argument is taken from the right fine of warre, which is the establishing of peace, and from humanity. The second argument is from the consequent of commodity and incommodity, pro∣poned in this forme, knowest thou not Ioab, that the end of all civil warre is but sorrow, and albeit thou hast the Victory, yet thou hast not past the perill, for if the battle be renewed, the ha∣zard may change, and it is hard to bring men to the point of de∣spare, for fury ministrates armour and bitternesse willbe in the end. The third, is from naturall and spirituall necessitudes, we have Abraham one common Father, one God, one faith, one sort of Sacraments, and are all Brethren, therefore it is most charitable and best seeming, to desist.

OBSERVATIONS.

1. V. 26. A Fit argument of dissuasion we have here, against all civil dissentions within any Christian King∣dome, professing the truth, amongst whatsoever Persons within Church, or commonwealth, let the Midianites thrust their swords in to one anothers bowells, and Sampsons foxes carry firebrands between them looking diverse wayes; but let Abrahams voyce be heard amongst professours, let there be no discord between thee and me, for we are Brethren, and Moses gentle rebuke accepted, to the Hebrew who was in the wrong, why smitest thou thy fel∣low. It greiveth Rebecca then the strugling of her two Sonnes in her womb, and for the divisions of Ruben are great thoughts of heart, and so should it greive all godly hearts any schisme, or rent in Church, or Commonwealth.

2. Abner provoked, hoping assuredly to have given the foile to Joabs small Army, but in the mean while he receives the same, so, man propones but God dispones,* 1.29 neither should he that put∣teth on his armour boast, as he that puts it off, for oftimes he that diggeth a pit for his neighbour doth unawares fall therein himself, witnesse the sword of Saul brandisht for David, the gal∣lowes of Haman set up for Mordecai, the hungry Lyons prepared for Daniel, and the judgement of stoning given out against Su∣sanna.

3. Vers 27. Ioab in his answer to Abner turning over the blame upon him, witnesseth what was Davids part in this battle, towit defensive onely, and that he would never have made persuit, nor sought by bloodshed, or cruelty violently to have enlarged his Kingdome, but contented him self with his lot, and suffered that wrong of withholding and usurping his right, till the Lord had redressed the same. Thus are the godly, patient and peaceable, violent in nothing, but by holy zeal taking the Kingdome of Heaven by force.

4. Vers 28. Ioab in hearkning unto the Counsell of Abner though his adversary teacheth us, to receive the truth at who∣soevers hands, non quis, sed quid dicat attendendo, and to make good use of the speeches of our very Enemies like the Bee which gathereth Hony of every flower for the prejudicat opinion of

Persons, hath oftimes proved a bar to hold out wholesome ad∣monitions; and for the shels sake the Pearle hath been rejected, as if no good thing could come out of Nazareth, therefore it hath been, that the true warnings of Gods servants have been de∣spised, their words, counted lies, and their rebukes, malice. There∣fore also it was that Ahab misconceiting thus of Eliah, in saying, hast thou found me O mine Enemy,* 1.30 and so hating the Prophet, re∣jected that wholesome warning and prediction of his also, which was his utter ruine.* 1.31

5. Ioab soundeth the retrait, and the souldiers according to military Discipline obey, giving therein a good lesson to all those who are under commandement, to give ready obsequie to their superiours and Masters,* 1.32 as the centurion professeth of his servants, and their ready obedience to come, or go, as they were injoyned, & to all of us to obey the direction of our Captain and Master Christ Jesus, under whose standard we fight, and in whose family we serve, hearkning ever unto the sound of the Trumpet of his sacred word, Isai. 58. 1.

6. Vers 29. In Abner likewise, we see the laudable diligence of a faithfull servant journying all the night time, albeit wearied in battle to report the successe of this late conflict, of the which his Master was greatly longing to hear, so carefull and painfull was he to gratify his Master, and to resolve his minde which was held in suspence.

7. We see here likewise the truth of that Apostoticall asser∣tion, Rom. 8. All things work together for the best, to them that fear God, for by this battle and Victory, Abners pride is a∣bated, and his intention disappointed, I shboseths power is weak∣ned, and his mind dasht, and Davids faith and repose in Gods promise is more confirmed by this new proof of Gods aide and delivery. Let this therefore comfort Gods Children in all straites, or crosses, and teach them never to censure Gods workes by their beginnings, or first progresse, but patiently and confidently to behold the end, for we shall see oftimes that it is meer darknesse, out of which he is to draw light, life out of death, and glory out of Ignominy, witnesse Iosephs preferment, and Christs exal∣tation.

8. Lastly, we perceive a great providence of God, in that all

this while of this civil contention, the common Enemies about, lately Victorious, attempt nothing, for as he stirred them up against Saul for his punishment lately, so he restrains them now, that they budge not,* 1.33 against his servant David, for when the wayes of man please the Lord (saith Salomon) he will make also his Enemies at peace with him, & è contra, happy are they then, that are reconciled with their God, for the stones of the field shall be in covenant with them, when the Heaven and the Earth in their course with the hostes thereof, shall fight against their Ene∣mies, witnesse the plagues of Egypt &c. And O! what a gratious & wise Father have we also that will not lay more upon us, then we are able to bear, but will fit his tryals whereby he exerciseth us, to our strength, wherewith he indewes us, witnesse the wrest∣ling of Jacob, and the buffetings of Paul, and Davids conflict here (being as yet weak as he sayes, Chap. 3. 39. Not with any more at once, but onely with Ishboseth.

Chap. 3. from the 1. Verse to the 6.

IN the former Chapter we have heard the singular combats, the battle ensueing thereon, with the retrait, moved between Ishbo∣seth King of the 11. tribes persewer, under the conduct of Abner on the one part, and David King of Judah, defender, under the conduct of Ioab, on the other part, the end whereof was, Victo∣ry on Davids part, yet bloody by the losse of Asahel, through his own obstinacy, and 19. of Judah besides, but the losse being great on Abners part to the number 360.

In this Chapter we have the continuation of the civil debates between the houses of Saul & David, with the death of Ishboseth rehearsed in the next Chapter.

The general theam of this History is taken from the event of these troubles, and is set down in forme of proposition in the 1. Vers. of this Chapter which is, in the time of these long de∣bates, the house of David prospered and increased, and the house of Saul decayed and decreased.

This chapter and history it selfe contained therein, is divided into two parts, the former comprehends the meanes how the one house riseth, and the other declines, from the 2 Vers. to the 28. The second, is the treasonable murther of Abner by Joab, and the displeasure of David therefore,

The first, which sets downe the meanes, must be considered in six particulars, 1. By the plurality of Davids children, from the 2. Vers. to the 6. The 2. By the variance between Abner, and Ishboseth, from the 6. to the 12. Vers. The▪ 3. By the resti∣tution of Micol Davids first wife, from the 12. to the 17. Vers. The 4. By the falling away of the people from Ishboseth, by Ab∣ners perswasion to David, from the 17. to the 19. The 5. Is by the confederacy between David and Abner, from the 19. to the 22. Vers. And the last meanes whereby Sauls house groweth wea∣ker, and Davids stronger, is by the slaughter of Abner by Joab, from the 22. Vers. to the 28. of these then in order.

The proposition or generall argument of all this history, is the first Vers. There was long warre &c. This is not to be understood of battles, because we read not of such to have intervened be∣tween these houses, except that one mentioned in the former chapter. As to David he had deliberated to commit the success of his kingdome to his God, and therefore abstained from inva∣sion and violence. And as to Ishboseth and Abner their forces by the former foile were weakened, and their minds dasht, and there∣fore would not perill the whole cause upon the uncertaine hazard of a battle, Therefore these warres are to be understood of the jealousies, envies, hatred, diversity of minds, counsells, and ho∣stile practises between these houses, whereby the whole inhabi∣tants were divided into factions, and contrary parties, And these warres are called long, because they continued all the time of Da∣vids reigne in Hebron after the first two yeares of Ishboseth, which was the space of five yeares and six moneths. The end of which warres was, the house of David increased, but the house of Saul decreased. The reason of this diversity was the contrary nature of their causes and proceedings therein. The cause of David was the maintenance of a just kingdome, received from God: The cause of Ishboseth was the maintaining of an usurped tyranny, re∣ceived of man. The forme of Davids proceeding was by faith

and confidence in his God, but Ishboseths was in the arme of man, David fought, and overcame by patience, and Ishboseth impati∣ent in trouble perished through despaire.

This is the difference of the kingdome of God, & the kingdome of Satan, both fight, but in great diversity, in causes, forme, wea∣pons, conductours, and therefore in great diversity of end, and e∣vent likewise, for albeit Satan fought against God and his Christ, yet daily (in spight of his supposts) the kingdome of darkness declines: and shall decay: and the kingdome of light increase, till at length (as Paul affirmeth) in that glorious triumph, Satan shall be trodden under foot, and then shall be accomplished, that which the Father speaketh to his Christ Psalm. 110. The Lord said to my Lord, sit at my right hand till I make thine enemies thy footstoole.

OBSERVATIONS.

1. IN the type between the kingdome of David, and the king∣dome of Christ, we have to consider, that like as there was perpetuall warre between the house of Saul, and the house of Da∣vid, Even so in the kingdome and Church of Christ, there is not only hostility between the same and the manifest enemies thereof, but even in her selfe, and own bosome, there hath been, is, and shall be (for the tryall of the elect) perpetuall debates, sects, schismes, and variances, and therefore the wombe of the Church is fitly resembled to Rebecca's, wherein is much wrangling, and this is correspondent to our Saviours warning and prediction of the estate of the Church in the latter daies, as the Apostle likewise plainly foretold, 2 Pet. 2. 1. &c. And may be amplified by ex∣amples of all ages, before the flood, between the seed of Seth and Cain who were brethren: after the flood between Shem and Cham: before the law, between Isaac and Ishmael, Jacob and Esau, Jo∣seph and his brethren: between Moses and Kora's company, after the law David and Sauls house here, Judah and Ephraim: and under the Gospell, between Christ and his disciples, and the high∣priest and doctors of the Law of Moses, between the Fathers in the primitive Church and hereticks: and this day between us re∣quiring reformation, of religion, and our adversaries maintain∣ing

corruption and mens inventions, and the like debates shall continue till that glorious coming of Christ Jesus to the full triumph over Satan and heresie. In the meane time let us with David and all the faithfull prepare our selves for the battle, with constant faith, and couragious patience: that having fought that good fight, and finished our course, being faithfull unto the death, we may obtaine the crowne of life.

2. The diverse ends of these two houses offer to us, the di∣verse ends of the warfare of Gods children, and their estate, and of the children of the world. The one leads to prosperity, the o∣ther runnes to decay, for as David saith, blessed is the man, that putteth his trust in God, for he shall not be ashamed in the day of trouble, and on the contrary as Jeremiah affirmeth, cursed is the man who putteth his trust in man, and maketh flesh his arme. This diversity is proved in the preservation of Noah, Lot, Abraham, the patriarches, Moses, David, and the remanent good kings in Israel, also of Israel it selfe in Egypt, and in Babylon, and the Church of Christ in all ages, pressa nunquam oppressa, whose bow hath abiden strong through the mighty God of Jacob, and is so built on her rock, that the gates of hell shall not prevaile against her, whereby Daniels stone hewed out without hands, shall and hath bruised all her enemies into ashes, as those sudden and fearefull pu∣nishments, and wonderfull alterations of the estates of the tyran∣nies of the world do testify, (like mighty Islands moved out of their places) sometime by water, by fire, by sword, and some∣times by other extraordinary plagues, and punishments, being wasted (as it were) thereby, examples hereof both in holy and prophane histories do testify. Upon the hope of which end, let us be encouraged in our Christian warfare, that even so shall the estate of Mahomet, and that Roman Antichrist, have the like decay.

3. The reason of this diversity was both in the matter of the cause, and forme of proceeding, whereupon is noted what is the reason of the increase and standing of all estates, and what is the true reason of their fall and decay: righteous conquest and con∣scionable behaviour is the one: and unjust usurpation and tyran∣ny is the other, this is manifest by examples of all ages, and histo∣ries, and agrees with the nature of Gods righteous Judgments.

Now after the generall proposition, the particular meanes of the increase of Davids house are set down, The first whereof is said to be the multitude of his Children born to him in Hebron, the eldest was Amnon whom Absolom slew afterwards, the second Chileab, whose proper name was Daniel, 1 Chron. 3. And by ac∣cident called Chileab, by interpretation like to the Father, where∣of the Hebrewes assigne the reason, that he should not be esteem∣ed the sonne of Nabal the Carmelite. The third is Absolom the sonne of Maaca daughter to Tolmai, the King of Geshur the Ama∣lakite descended of Edom, who is not reckoned amongst Davids wives that came from Ziklag to Hebron, because then she had not as yet performed all the solemnities requisite in purging her selfe and renouncing her superstitious gentilisme, being but lately ta∣ken captive, (as is supposed in that battle, 1 Sam. 28.) and for her beauty joyned to David. This Absolom her sonne, after re∣belled against his Father, and was slaine by Joab. The fourth is Adoniah the sonne of Aggith afterwards executed by Salomon. The fifth, Shephatiah the sonne of Abital, which two were sup∣posed to have been Sauls wives, whereof mention is made here∣after in Nathans reason to David, 2 Sam. 12. 8. The sixt, Ithre∣am the sonne of Eglah whom Josephus supposeth to be Nathan, of whom descended Christ, which Eglah, is peculiarly and only called Davids wife, some thinking it to be for her obscure birth, that she merited not to have her progenie nominated, some said that she was most noble, and therefore has the chief attribute, being supposed to been Micol Sauls daughter who was restored to him, fruitfull now, but barren only after that reproach of David, 2 Sam. 6. 20. And some, because this woman was best beloved, and therefore called Eglah, which signifies a calfe, but the better opinion seemeth to be, that this attribute is to be meant in common with Eglah, and all the former nominated.

OBSERVATIONS.

1. V. 2. WE see the great providence of God towards Da∣vid, in not giving him the burthen, and care of

Children in the time of his hot persecution, when he was hunted like a Partridge from place to place, to be either a prey to his Enemies, or whose straits with their Mothers, should have been either a snare to him, or grieved him more a great deale then his own danger. But now he giveth him Children in Hebron who should not be so much burthen, (as before) but benefits, as props, and pil••ars to uphold his house, thus, is our God a pro∣vident and wise Father to his own Children, he knoweth the best time, when to bestow his benefits, which we long for, and if they be for his glory and our welfare, according to his wise dis∣pensation he will grant them unto us, but not in our precipitate hast, but his own time, that we may know that they proceed for him, and to exercise our faith, our hope, and our patience, to moderate likewise our desire of temporall things, and when they come to make us the more thankfull for them, and with Han∣nah, and Elizabeth, to dedicate them to his service, Abraham must receive Isaac therefore in the Lords time of visitation only, so Isaac his two sonnes after 20. yeares expectation, Annah, Sa∣muel, Elizabeth, the baptist; and David here his sonnes after many yeares longing, let not Rachel then grudge and think Ja∣cob can give her Children, nor Sarah distrust, or say it will not be, but in the matter of Children, of health, of riches, or any wordly benefit: Let us wholy relye upon the Lords wise dispen∣sation, both in the thing, and the time, in the giving, and in the taking back of the same; with confidence, patience and thankful∣ness alwaies, as did holy Job.

2. And yet of six wives he hath only six Children, albeit by nature he might have had many more, but very nature abhorreth Poligamy, and therefore it is that God gives greater succession in single marriage, blessing so his owne institution at first. So that this practise is tolerated in the Jewes, their Patriarches and Prin∣ces, like that of divorcement for a time, for the hardness of their hearts, hath never been without some stamp of the Lords dis∣liking, as having flowed contrary to his ordinance at the begin∣ning,* 1.34 from that corrupt fact of Lamech, by imitation of his exam∣ple, and therefore hath been punished sometimes by paucity of succession, as in Salomons example, who notwithstanding of his many wives, and concubines, had but one Rehoboam who suc∣ceeded,

and sometimes by the miscar••ying of their ofspring and infortunate estate, as in the sa••e Rehoboam, and in sundry of Da∣vids sonnes clearly may be seen. Let us beware then to presume upon inveterate custome, and warrantless example▪ making licet quod libet, but let Gods Word ever be the rule of our acti∣ons.

3. The benefit of Davids succession is joyned with the cross; Amnon defyling Thamar, and Absolom killing him &c▪ Where∣upon we observe that there is nothing on earth that in all num∣bers, or perfectly may be called happy, or can beatify: as children, oftimes yeilding discomfort and wicked, as Kain, Cham, Ishmael, Esau, Dinab, Sime••n, and Levi. So Eli's sonnes, Davids, Salomons, Jehosaphat, and Ezekias, their sonnes, with many more, or whether it be strength, wisdome, honour and riches, as in the examples of Goliah, Sampson, Achitophel, Haman, Baltazar, and the rich glutton, all do testify that no earthly thing can make one happy. Then let us pray to God not only to grant us his bene∣fits, but the right use of them, that so they may tend to our comfort, and not to our cross, and that we may never think our selves happy by enjoying any creature comfort, but his favour with David, Psal. 4. 6. Who is the creator.

4. The marriage of David with a stranger in religion, brings forth Absolom, who was a great trouble to him, whereupon we mark, that conjunctions with parties of contrary and corrupt religion, is, and ever hath been most dangerous, therefore such was well forbidden in the law of Moses, and by the Apostle, com∣manding us to marry in the Lord, this may be confirmed in Samp∣son, David, Salomon, and in the common miseries of the primitive world, when the Children of Seth, married with the posterity of Kain; therefore the Patriarches cared for wives to their sonnes of their own kindred, and Esdras in the reduction of Israel, from captivity, caused all the people to put away their strange wives, which they had married in Babylon, Then in all conjunctions, but specially in marriages let professors beware of these dange∣rous associations, which no doubt will produce such bitter fruit as we see in the former examples.

II. SAM. Chap. 3. from the 6. verse to the 12.

THe second meanes whereby the house of David is strengthen∣ed, and the house of Saul is weakened, is the variance that falleth out between Abner and Ishboseth, wherein is proponed. 1. The time. 2. The cause. 3. The reprehension made by Ish∣boseth. 4. Abners proud answer. And 5. Ishboseth's pusillani∣mity.

The time is, when Abner was most occupied in the defense of Sauls house, the cause is, that Abner had defiled Sauls concu∣bine, which act was wicked in all respects: for if Abner commit∣ted the fact, to abuse the Kings concubine, as a whore, that was disgracefull, and intollerable: otherwise if it was to have her to his wife: it was an argument of affecting the kingdome. For so read we of Adoniah affecting the kingdome of David by the like practise. And therefore Ishboseth albeit he considered not the right opportunity, had just cause to use this reprehension as if he would say, why Abner hast thou presumed either to make my Fathers concubine, thy harlot, or else hereby why meanest thou to attempt my kingdome?

Abners answer full of ire, contempt and ambition is: Am I a doggs head &c. That is such a libidinous person as a dog, or of no more account with thee for all my great deserts, then the head of a dog, or such a vile thing, that thou shouldest so snatch and upbraid me concerning this woman, even this day and time, when I was making all my power for thee, and thy Fathers house. Therefore after he hath amplified his former merits, in his wrath he promiseth to revenge his wrong, and Ishboseths ingratitude, by turning, unto David, and aiding him to get the whole king∣dome. Whereunto Ishboseth like a fearfull Prince, maketh no answer at all.

OBSERVATIONS.

1. WHen Abner, is making all his power for Sauls house, and for the terrour and assaulting of David, is gather∣ing all his forces together▪ even then this variance falleth out, wherein we may see the wonderfull power, and providence of God, disapp••inting and laughing to scorne the devises of the wicked, and over ruling all their actions to the comfort of his chosen, and scattering all their imaginations with bringing them to naught, even when they are at the birth (as it were) or point of execution, thus was Pharaoh suddenly destroyed when he thought assuredly to be avenged on the Israelites at the red sea,* 1.35 but Jacobs seed escaped; thus also Amnon and Moab combined together in a fear••ull Army,* 1.36 to have destroyed good Jehos••phat, but the Lord made them help each one to destroy another in Mizpah:* 1.37 and the godly King was delivered; Thus in like manner, prophesieth John, in that high enterprise of that whore, and beast against Gods Saints, when the Kings of the earth shall be assembled together, the beast and false prophet un∣awares shall be taken and cast in the burning lake, and sudden de∣solation shall light upon that whorish Babylon, and so the elect company shall escape the rage, even as here; when Abner and Ish∣boseth 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 con∣trived, 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 coun∣sells to nought, so we see that God maketh their dissenti∣ons (amongst themselves being divided) to tend to the peace and quietness of his Church,* 1.38 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,* 1.39 and made the invasion of the King of Egypt, an occasion for him to returne from Jerusalem, and per∣suit of good King Hez••kiah, so Pauls delivery is occasioned by a dissention amongst his accusers. And here Ishboseths ac∣cusation of Abner is made to be an occasion of variance, for the peace of David.* 1.40 Let us ever rely then upon our provident and powerfull God, who can draw light out of darknesse, sweet∣nesse out of the strong,* 1.41 (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:* 1.42 the other being more properly conspira∣cies, 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 notwithstand∣ing, 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 Ishbo∣seths example, this moved the preacher to say, a word spoken in due season, is like aples of gold, with pictures of silver, There∣fore let our reprehensions be after due tryall, spoken in love, ob∣serving

the necessary circumstances of time, place, and per∣son, &c. And uttered to that end, that we may winne our Bro∣ther 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, He∣rod, and many others of all ranks,* 1.43 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 ri∣ver of their bounty flow, then the fountain of wholesome admo∣nition 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 faith∣full 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 th••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, ac∣cepting 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 bold∣nesse of dust and ashes against the omnipotent creator, when man

is not indued with grace, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to fight against Gods known ordinance, and to resist his manifested decree, al∣beit 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 main∣tenance of a good cause, there is true courage, and wonderfull holy boldnesse,* 1.44 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,* 1.45 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 so before Coun∣sels as they did, and the blessed martyres not to fear the torments of the cruelest Tyrants, this is the brasen wall whereof the Poet speakes,* 1.46 and that continuall feast which Salomon recordeth. Let us labour for this, and we may face the greatest tribunall, and awfullest Judge on earth, without being ashamed, and no whit to be dash't with the scarre-crow threatnings for any up∣braiding accuser.

12. We see likewise in Ishboseth that a base and timorous dis∣position becomes not a Prince, who ought to be of a princely and Lyon-like courage, Parcere subjectis, & debellare superbos, and that as the proverb is, A silly Cat, makes a proud Rat.

II. SAM. Chap. 3. from the 12. Verse to the 17.

AFter the generall proposition of the History of the whole Chapter, concerning the decay of Sauls house, and the rysing of Davids, the first two arguments confirming the same, or means whereby the same was effected, being treated of, towit, the benefit of succession, by Children borne to him in Hebron, and that variance which fell out between Abner and Ishboseth. Now followeth, the rest of the means of the waxing stronger of Da∣vids house, and the weakning of Sauls, the first whereof is the restitution of Michol, Davids first wife, from the 12. Verse to the 17. The second, the declyning of Israel from Ishboseth to David by Abners persuasion to the 19. the third, is an amity contracted between David and Abner, from the 19. to the 22. Verse. and the last is the slaughter of Abner by Joah, from the 22. to the 28. Whereof David purgeth himself, lamenting him, to the end of the Chapter.

In the first we have the History of a legation, or message sent by Abner to David, full of all infidelity, presumption and flattery, the words albeit yet few, are full of persuasion and very pithy. First is set down, as some affirme the manner: and others, the occasion of the sending of these messengers. Rabbi Chimchi interprets thus the Hebrew relative tahtau, by the adverb, secretly, and gathers thereof that Abner used great subtility in his message, which he made in private manner, that he should not be suspected before his friendship with David should be concluded, which is an argument of his double and crafty dealing.

Tremellius exponeth this relative propter hoc, and refers the oc∣casion of this message to the impatient and vindicative minde of Abner, because of Ishboseths former reprehension, which is an argument of his implacable ire, and rebellion against correction, or repro••••.

Others referre it to the Person of Abner, pro se, he sent in his own name, or for himself onely, any of which expositions may be safely followed.

The first Article he gives his messengers in instruction, is

this, whose is the Land? Whereby he will approve Davids title to the whole Kingdome, as in more copious manner they should say, our Master Abner grants in his conscience, that the whole Kingdome is thine by just title, made to thee by God, conferred be Samuel, confessed by Saul and Jonathan, also thou hast given thy travels for the preservation of the republick hitherto, and de∣livered Israel from their Enemies. And therefore with thy title are joyned thy merits, so that by undoubted right, and good deser∣vings, our Master hath given us to grant in his name, that the Kingdome pertaineth to thee. This is an argument of his crafty flattery, for this is done by him to David, not in simplicity, love, or conscience, but in doublenesse, for revenge, and his own promotion.

The second Article is, make a league with me, he calleth his corrupt and treasonable dealing, a league, as the wicked co∣lour their ungodly doings by honest names, and fair shewes. Josephus affirmeth the capitulation of this league was, that David should promis to Abner the like greatnesse and promotion, as he had with Saul, and Ishboseth, which is an argument of Abners excessive pride and ambition.

The third is, my hand or aide shall be with thee, and I shalt reduce all Israel to thy obedience, an argument of his arrogant self-confidence and treasonable infidelity to his Master Ishbo∣seth. Howsoever God converteth it to the advancement of Da∣vid.

David answereth, allowing and accepting the conditions, he perceived they were profitable service for eschewing of blood, and establishing of his quietnesse: and it might be that David was weary after so long delay and expectation, but he joynes a condition, of the restitution of his wife Michal, which Da∣vid desires for many respects. 1. She was his first and be∣loved wife, and he had experience oftimes of her reciprocall love. 2. She was not divorced by any Law from him, but coacted to obey her Fathers empire and commandement. 3. Da∣vid would have her delivered from reproach of infamie, now bruted as an adulteresse. 4. This was a help to Davids pro∣motion and confirming him in that Kingdome, seeing she was

the Kings daughter, and thereby the people would be the sooner moved, for her cause to encline to David. 5. By this way he would have a proof of Abners fidelity, for if Abner had mean't presently falshood, or hereafter desertion, he would not restored Michal. Alwise because (as appeareth) this restitu∣tion was not altogether in Abners hands, therefore David send∣eth a message to this effect to Ishboseth, whereunto Abner pro∣miseth his assistance. And David herein sheweth his ire not to be implacable seeing he directs to his adversary a reasonable com∣mission, the requisition towit of Michol, whose restitution he urgeth by two arguments, the one is from the Law of mar∣riage, she was his Wife, and by force and coaction onely un∣lawfully given to another; the other, is from the Law of pacti∣on, he had bought her with the dowry of an hundred fores∣kinnes of the Philistines, (albeit David gave 200. 1 Sam. 18. Yet here he retaines onely the number craved and covenanted for.)

Ishboseth divorces his Sister Lawfully from the second unlaw∣full Husband and sendeth her under the conduct of Abner to∣wards David, Phaltiel followeth with mourning for the ab∣stracting of so noble, vertuous and comely a Wife, to Bahurim, which is a City in Territory of Benjamin, not farre from Bethleem, but is sent back by the command of Abner, by whose artifice all this is done, whereby he snareth simple Ishboseth, and meaneth likewise to circumvent David.

Here ariseth a question, whether this covenant, or condition between David and Abner be Lawfull, or no?

It is answered, there are two parts in the fact, the one is the conditions offered by Abner, and accepted by David; the other, is the offerer himself, and the Amity which Da∣vid maketh with him, which we may call the prodition, and Person of the proditor. As to the conditions, or prodi∣tion, there are two considerations; first is, the nature of the fact. The second is, the minde of the Author. As to the first it appeareth that it was not evill, because it was to ren∣der unto David, but his owne title and Kingdome, hitherto usurped. But as to the minde of Abner either towards Ishboseth as vindictive, and treacherous: or towards David, as in∣sinuating

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 affirma∣tively, 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 pre∣tense, 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 na∣ture 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 work∣ing wickedly, to say, let us work wisely, but plagues on his Land, destruction of his first borne, submersion of himself, and subver∣sion of his whole Kingdome shall prove, he hath done foolishly; wit then with wickednesse, is Satans craft, and was never undis∣appointed, 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 re∣venge-full hearts of the wicked, which upon small, or no just oc∣casion 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, re∣jected Saul, cruell Ioab, proud Haman, wicked Achab, hate∣full Herodias, the Highpriest and scribes against our saviour and his Apostles and sundry others: where on the contrary the Chil∣dren 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 Ia∣cob 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 innocen∣cy, 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 coun∣sell 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 Pha∣raoh, 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 promo∣tion as he had with Saul, or Ishboseth,) we perceive the corrup∣ted 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 colour∣ing 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 devo∣tion, pride called gravity,* 1.47 ebriety good fellowship, deceit wis∣dome, whoredome youthfulness, bloodshed manhood, avarice frugality, profusion liberality: and every vice so strangely mask∣ed like whorish Tamar,* 1.48 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 destru∣ction 〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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 their brother Joseph: in this work of Abner, and of Judas against Christ, &c.

8. Vers. 13. In Davids yeilding, and acceptation of Abners offer, we see that albeit he hath a good cause yet he neglects no occasion of secondarie meanes offered, which is an example of imitation, for as men are said to contemne God who relye altogether upon seconds;* 1.49 so are they to be thought, to tempt God, who altogether rejects the use of the lawfull seconds. Asa then ought not to put his trust more in the Physitians; then in God: neither should Naman despise to wash himselfe in the wa∣ters of Jordan;* 1.50 our Saviour also will not cast himselfe down from the pinnacle of the temple; neglecting the ordinary degrees, nor Paul suffer the mariners to depart out of the boate, albeit it was revealed to him, that both he and his company, all should be safe; for it is written (saith Christ) thou shalt not tempt the Lord thy God.

9. Vers. 15. In Ishboseth his fact of restitution of Michol, we see the nature and practise of the gyant oppressors of the world, and violent usurpers of other mens rights, in a small thing, espe∣cially if it concerne not them greatly, like Michol, they will seem very equitable and conscionable, but in a great thing, which is in their own possession, and very gainfull or pleasant unto them, such as the kingdome which Ishboseth usurpeth here, they will by no meanes hearken to the restitution thereof. Herod therefore will heare and obey John the baptist in many things,* 1.51 so he touch not his having of Herodias, and Pharaoh will beare with Moses, and let the people go, untill he deny that their sheep and cattle shall abide; but then nothing but packing to Moses, and that he see his face no more, under paine of death. The pythoniss masters

can abide Paul and Sylas doctrine very well likewise,* 1.52 so long as they loose not the hope of their gaine by her divination, but when they saw that to be gone, nothing but tumult and accusa∣tion; the like example we have in the smiths, Demetrius and Alexander, and in many unjust usurpers both of God and mans right now a daies, who will heare, and be friends in any thing, so that their gainfull Diana, be not oppugned.

10. Vers. 16. In Phaltiel, we have how difficult restitution is of things unlawfully usurped, there being a blinding and be∣witching desperate inchantment upon the heart ever therewith; so that albeit with Achan, they know that without a heavy curse, they cannot possess the execrable things, yet with perill of soule, body, & estate, their coveting heart will take it; & Achab though he should loose his life and kingdome for it, he will have Naboths vineyard; while Christ then come into the house, look not that Zaccheus will make restitution, or while the Idole of covetousness is in the hearts of men, that they will abhorre to commit sacri∣ledge, stolen waters are so sweet,* 1.53 and hid bread so pleasant, but they know not that death is there, and that the reward is the depth of hell:* 1.54 for it is a destruction to a man, to devoure that which is sanctified, and by wickedness a man cannot be establish∣ed, neither shall riches availe in the day of wrath: but the roote of the righteous shall not be moved, and righteousness only shall deliver from death.

11. In the behaviour of Phaltiel, not only following Michol, but mourning after her, shewing by the first, how loath he was to forsake her, and by the second what griefe it was to him, her desertion, we see that illicite pleasures are like the Scorpion, ha∣ving ever the sting of sorrow in the end: witness, the looseness of the primitive world, the voluptie of Sodom, the ravishing of Dinah, the love of Dalilah, the adultery with Bersheba, with sundry o∣thers; but especially that eternity of weeping, wailing, and gnash∣ing of teeth, which the voluptuous wicked shall endure for their momentarie pleasure, taking in the deceivable delights of sinne in that great day of exchange and reward; like Esau. who for the red pottage lost the blessing, and was forced to weepe bitterly therefore thereafter.

II SAM: Chap: 3. from the 17. verse to the 22.

THe persuasion of Israel unto defection from Ishboseth to Da∣vid, hath in it three arguments used by Abner, à jucundo, à pio, & ab utili.

1. A jucundo, It was your own suit formerly, and your plea∣sure to have David to be your King, and in deliberation between David, and any of Sauls posterity, you choosed rather and pre∣ferred him, (as Abner well knew in his familiarity with them) now therefore take your pleasure and choose him.

2. A pio, It is the will of God that so it should be, and that by Samuel plainly declared, and notified unto all, for God hath said it, whose word is most true, and which (without gain∣standing) it becometh you in piety to embrace.

3. A commodo, He will save you from all your Enemies, which is a great advantage, and for that end God hath appointed him to rule over you, whose promise is your warrant. And in all this he perswadeth most carefully and particularly, the Benjamites, who were harder to be induced in regard of their naturall con∣junction with the house of Saul. But at last having cunningly effectuate his purpose at all hands, he goeth accompanied with 20 specialls of Israel to Hebron unto David, by presence to ra∣tifie that, which by message he had covenanted, and to shew un∣to David his diligence, credit, and convoy of the errand, and what he had effectuated. Unto whom David maketh a royall banquet, as a symbole of their new contracted amity. Wherein for satisfaction of the doubt rejected to this place, we affirme plainly that David erred. 1. In temeritie or forme, not consult∣ing with God, according to the command, and practise of the Godly. And 2. In substance or matter, in entring in familiarity, and entertaining a notorious wicked man, with whom (accor∣ding to the apostolik Canon) he should not have eaten.

In the end, Abner goeth, and promiseth to reduce all Israel, arrogantly challenging unto himselfe so great a place in that king∣dome,

where there was a King of such simplicity and pusillani∣mity as Ishboseth was.

OBSERVATIONS.

1. IN Abners perswasion of Israel to defection from Ishboseth to David, first, as we see the nature and practise of many am∣bitious, and crafty wicked men, who place their chiefe standing and promotion, in the disquieting of other mens estates, and fish∣eth ever best in disturbed waters, by the weakening and variance of others, strengthening and enriching themselves. So againe, we note the wonderfull working of God, in making that same man who perswaded Israel from David to adhere to Ishboseth, now from Ishboseth to make defection, and adhere to David; and so to undoe that, which he had formerly done, and turne his course contrary: so powerfull is God in overruling the wicked, and here his Children want comfort, or his work for them, be un∣wrought, he will make their and his Enemies the workers. Pha∣raoh therefore in his Court shall bring up Moses to be a deliverer of Israel; and Achab shall entertaine in his house an Obadiah, to be a hider and feeder of the Lords Prophets. Out of Sauls bow∣els also shall a Jonathan proceed to comfort and preserve Da∣vid, and Haman himselfe,* 1.55 shall decree and performe the ho∣nour to be done to Mordecaj, whom he thought to have hang∣ed; yea Tatnaj and his associates shall not only be commanded, not to hinder the work of the Temple, (farre contrary to their expectation) but also injoyned to further and furnish it.* 1.56 Ezra. 6. 8. And out of Balam's mouth, who was sent for to curse Is∣rael, a blessing shall proceed whether he will or no.

2. In that Abner sheweth it was their former suit to have David, we see what it is to have a just cause, even the Lord will incline the hearts of men, whom we know not; and who seem∣ed adversaries, to favour the same: as Israel did here Davids title,* 1.57 though they were under Ishboseth. Therefore saith Salo∣mon, when the waies of a man please the Lord, he will make also his Enemies at peace with him, for the Lord hath the

hearts of men in his hands, and turneth them which way he pleaseth.

3. We note likewise in Abner, damnable hypocrisie, in ma∣king Scripture serve his turne, and abusing Gods Word to sell Ishboseth and buy David, which the Apostle calleth cauponari verbum dei, and under a pretext of reverence to Gods ordinance (which hitherto he had neglected) and of obedience to the Lords appointment now concerning David, he will alleadge a divine warrant out of malice against Ishboseth, seeking his ruine, and his own promotion; this was the fault of Simeon, and Levi, so odious to Jacob; and the practise of Satan in the tempting of Christ, and the followers of this divelish and detestable example are they who cloake their particular affections and ambition with Gods Word, and will make religion, to serve their appe∣tite in favour or seade, to destroy or preserve; not considering that as a heavy curse abides on them who adde or impaire, so likewise doth it on those who throwe and abuse the same; let ho∣ly things then be holily used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not Gods Word to be forced to serve man, yea worse, to serve sinne and Satan and for wicked ends.

4. In the contracting of this amity with Abner, we find not that David consulted with God, as he had formerly done Chap. 2. therefore the success of this, is not as the former, but mat∣ter of griefe, through Joabs fact, ensueth unto David. Whereby we learne not to relye upon the arme of flesh, or in purposes of any importance to be unconsulted with God, who more clear∣ly manifesteth now his will in his written Word, then ever he did before by Prophet or vision, so that we need not to goe farre, but to the testimony, and to the word which is amongst the midst of us, else look for no happy success in the end. The cause of all sinne, and punishments for sinne, is and hath ever been the omission of this duty, amongst all sorts and degrees of men, when not making God their direction, they have fallen in his correction, and despising his counsell, they were defrauded of his comfort.

5. Vers. 20. David likewise here entertaineth and confede∣rates with a wicked man, which society of the Godly with the wicked hath ever been displeasing unto God, as in the alliance of

the posterity of Seth and Kain, which procured the deluge is most evident,* 1.58 and not only in the law was afterwards prohibi∣ted, but by sundry examples made most apparent, as in that covenant made between Benhadad,* 1.59 and the King of Israel. Of Jehosaphat with wicked King Ahab. Salomons affinity with the King of Egypt, Hezekiah's familiarity with the King of Babylon, with sundry others; and Davids league here with a treacherous Abner.

6. Vers. 21. In Abners pollicitation to David at his depar∣ture, we see not only his arrogant self-confidence (noted be∣fore) but likewise that there is nothing more perillous, than to put wicked men in places of great credit; therefore Achitophell Davids counsellour, giveth counsell against him, and for Joabs authority in the camp, David dare not execute Justice for the blood of Abner. So Haman had almost brought Ahasuerus in a fearfull guiltiness of bloodshed. And Rehoboam's wicked young Counsellours made him loose his kingdome. The Roman Senat was likewise troubled by this meane. And the accident by Phocas, Author of the Popes creation.

7. In like manner we see that the pusillanimity of a Prince makes hardy Rebells, therefore Abner knew well enough that Ishboseth who durst not answer for timourousness, his words of proud threatning. Vers. 11. doth farre less seek to repress his deeds, of this his headstrong practising. In a Prince then, the foxes wit to rule wisely, and Lyons heart to rule valiantly should ever dwell together, parcere subjectis, & debellare superbos; politick carriage, and polemick courage being as two twinnes: which like Gemini should be in a Princes Zodiack.

8. And in regard, as is probable, by wine and good enter∣tainment, his courage was the more stirred up, so to brag, and presumingly to speak, having attained likewise to Davids favour and high account, in being royally banqueted. Let us learne in prosperity not to be insolent, but look for alteration, as in the examples of Haman, Balthassar and Alexander, their banquetings▪ was seen.

II. SAM. Chap. 3. from the 22. verse to the 28.

THe former part of the Chapter, after the generall proposi∣tion of the history, having contained the five severall means whereby the house of David waxed stronger, and the house of Saul weaker. This next part, containeth the treacherous mur∣ther of Abner by Joab, which may be accounted a sixt meane, whereby the house of Saul is weakned, and Davids house strength∣ned, (in having a new reconciled enemy taken out of the way, and who being full of levity, would hardly have proved faithfull,) together with Davids solemne purgation of himselfe from the guiltiness of the fact, and his deploration of the forme of his death.

In the history of Abners murther, we have to be considered. 1. Davids estate at that time. 2. Joabs acting of the fact, de∣scribed from the occasion, motives, manner of doing, and event thereof. And 3. Abners simple imprudency, after his returne com∣mitting his life in a secret conference to an unreconciled enemy. Concerning David and his estate, the text sheweth that his Ar∣my was in the warres (as is supposed) against the Philistines without: and within in like manner was exercised in obviating the practises of the contradictory Authority of Ishboseth, and his followers, so that David is troubled both with intestine and for∣raine Enemies while as yet, he is only King of Judah, and more∣over the fact of Joab, in this murther appeareth to have a more perillous consequence, leading to the eversion of Davids whole estate present, and rejection from the promised Kingdome by God, and expected by Abners offer, seeing the murther of such a person, was likely to beget a generall defection of all Israel from the house of David.

Touching Joab, the executor of this murther, his estate is honourable in Judah, and hath the whole power of Da∣vids Army, to whom he is joyned in neer consanguinity, be∣ing his sisters son. The motives whereby he is impelled to this murther are two, the one is a vindictive mind, moved up∣on the slaughter of Asahel his brother. The second is envy;

which Joab conceiveth upon the suspition of Abners friendship and familiarity appearing with his Master David, to the match∣ing, or outstripping of him: so that private revenge and conten∣tion for honours, are the causes impelling Joab to this Murther of Abner.

These secret causes, are covered with two cloakes, the one is the zeal pretended to the preservation of the Kings Person and estate. The second (when that colour is not sufficient) is the con∣tracting of a false amity, meaning by the former to evert Abner by the Kings authority, and by the second under dissimulate friendship assuring himself that Abner shall not escape either by one snare, or other.

Joabs speech to persuade David of the evill of Abner, is very sententious, taken from the suspitious ingyne of Abner, ab ante actis, and from the upright dealing of David, who measured every one by his own foot and manners, and therefore might be easely circumvented. And when David replyeth not, partly suspecting that Abner might be such a one as Joab▪ described him, and part∣ly, that Joab for other respects might calumniate; then Ioab goeth to the second work, which is his own subtility, and authority in execution, and so under colour of his friendship, and the Princes authority, he recalleth Abner back from the Well of Siriah. Which Ierome reckoneth to be distant from Hebron the space of 20. stades, where going aside with him into the gate, which is the publick part of the City where Justice was ministred, and counter∣fiting friendly conference, there he murthereth him, joyned (as appeareth by the Text) with his Brother Abishai.

Here ariseth a doubt to be resolved, whether did Ioab lawful∣ly, or unlawfully in the Murther of Abner? For the affirmative, first the Law of God seemeth to make, Numb. 35. Whosoever he was who after slaughter purged not himself, and abode not in the City of refuge, might be slain by the nearest kinsman, but Abner did not so after the slaughter of Asahel, therefore Ioab the Brother of the defunct might lawfully have slain him. Secondly, the Law Common, where in warres is permitted the slaughter of unrecon∣ciled Enemies, at least, by the hand of the publick Commander, as was Ioab. And thirdly, the will of God it should be so, and the good that followed thereon seemeth to approve the same.

The negative in the contrary is established, by these answers. 1. The priveledge of refuge was no appointed for him that shed blood in publick denounced warres, and open contradictions, but onely in private and accidentall manner. 2. Albeit warres, had been sometimes between Ioab and Abner, yet now they were composed by the authority of the supream Magistrate David, and Abner had received the Kings safe conduct, wherefore it was not Lawfull for the Lieutenant, by the Laws of warres to attempt any thing, which might prejudice the publick authority, or infringe the faith which was plighted. And as to the will of God, albeit it be true, that in respect of Gods will, Abner was justly punished; yet in respect of Ioabs perverse will, opposite to Gods, and having its own wicked end, Abner was unlawfully slain. And albeit good came of evil, that was by Gods extraordinary providence, which cometh rather in admiration than allowance, and the rule of Ju∣stice is, the revealed will of God, and not his secret, and there∣fore in respect that this fact militates against the revealed rule of God Justice, and will, it is altogether to be condemned.

OBSERVATIONS.

1. IN Davids estate, having the Philistines his Enemies without, and having within not onely the contradictory authority of Ishboseth, but also the perillous and scandalous practise of Ioab in his very bosome. We see the condition of the Kingdome and Church of Christ militant upon earth, and of every true member and professour therein, having not onely the World and Prince thereof to hate and persecute the same, like that red Dragon, Revel. 12. avowedly assaulting the Woman; but also false Prophets and Brethren, like devouring Wolves, not sparing the flock, which according to that Apostolicall Prophecy, Act. 20. 29. Shall enter in amongst Gods saints, speaking perverse things, and accord∣ing to that mysticall fortelling, that the beast shall be horned like the Lamb, but speak like the Dragon. And as that scarlet whore shal propin the cup of filthy fornications unto the Kings of the Earth; her abeominations being still masked in a hidden Mystery.* 1.60 Exam∣ples of this estate of the Church we see in Abraham not onely sub∣ject

to the violence of Ahimelech, and his servants without, but unto the grief of his owne family concerning Hagar and Ismael within. So in Isaac, Iacob, Moses, David, Christ, his Apostles, &c. The reason of this is partly from God, thus exercising his ser∣vants, and partly from Satan seeking to impead the glory of God, and propagation of his Kingdome. Therefore we have ex∣perience this day of the like impediments in the open resistance of Jew, Turk and Heathen, and in the opposition of that Apostatick Sea of Rome, falsly usurping the name of the Catholick Church: and in the more familiar combats with a number of our more inward domestick adversaries, Professors, and Preachers following, their own affections, and some seeking the World with Demas, and others the preheminence with Diotrephes, and so, quae sua sunt, non quae Christi quaerentes. Let us not be discouraged, but take in patience Gods corrections, and avert his judgements by repen∣tance on the one part; and on the other oppose our selves by the Christian armour against Satan, and all his members and machi∣nations, knowing our profession is a spirituall warfare, and in the mean while let this ever be our comfort, that as David over∣came, so, though assuredly we must fight, yet the Victory is ours, and this Abrahams family,* 1.61 and Joshuas Souldiers (though against principalities) may assuredly expect, a deliverance out of all their troubles.

2. Ioab for particular revenge and contention for honour murthereth Abner, whereby he brings Davids Person and whole estate in danger. This is an example of envyous and am∣bitious men, who for private quarrels hazard the publicke estate either of Church, or commonwealth, and therefore amongst all men are the most pestiferous sort, for by this mean was Israel undone in the contentions between Judah and Ephraim, the Greeks likewise in the successours of Alexander, the Romans a∣mongst themselves, the estate of Christs Church in the primitive ages, the empire of the orient and accident, and this day in the contentions for the like causes in all Christian Kingdomes for the most part, the like may be seen. Let us beware then to loose in such quarrell's the bridle to our affections; but ever speak our particular justly with a diligent providence and care, that there∣by we be not offensive unto the estate publicke.

3. Vers 24. In Ioabs manner of seeking to effectuate his pur∣pose, by dilating the fraudulent nature of Abner, and that to prye into Davids estate, and to circumvent him he had onely come, and so concluding that David had done too simply in dimitting him, and therefore it were best, that he should be recalled, we see the godlesse nature of the wicked, ever misconstruing the intentions of men, to whom they bear the least grudge, and malitiously, and most unjustly detracting and slandering their Persons. This Sa∣tanicall practise we see in the Author thereof, Job 1. Chap. And in Achab against Naboth and Eliah, Daniel and Susannas accu∣sers••••, the blasphemous Highpriest and Pharisees, their calumnies against Christ, and his Apostles, and the most unjust opprobries of the Martyrs under the pensecuting Emperours, the members and supposts of that cruell Dragon. Where the contrary practise is of Gods Children, not to backbite, and uncharitably to construe mens intentions, or make the worst of their indifferent actions, but to be carefull to abstaine as well from the Murther of the tongue, as of the hand it self, knowing that the surviving same of man is more pretious unto him, then is his peristing life.

4. Vers 26. Likewise, Ioab laboureth first to make his particular to be the Kings cause, and when he cannot persuade the god∣ly King in that forme, then he goeth to practice, by fained friend∣ship. This then is the nature of Atheists, and ungodly world∣lings, first to colour their wicked pretences by the cloake of common causes, and so to snare men: and when they cannot this way prevail in that form of course, to circumvent those, (whose harme they seek) by dissimulate friendship, or some such crafty means. Let Princes therefore, noble men and Magistrates learn here of David, through too hasty credit and facility, to beware that they suffer not their authorities in this manner to be abu∣sed. And let private men be prudently suspitious, and provi∣dently wary of the coloured friendships of the subtile and un∣godly, because the event is so perillous. It being ever their na∣ture to cloak their evil purposes with good pretenses, as the exam∣ples of Sauls alliance with David for a snare, Ioabs saluation of Amasa, Absolons entertainment of Amnon with a feast, and his treason thereafter, Herods, speech to the wisemen, and Iudas kisse, with sundry others, do testify.

5. In that he diviseth one snare that assuredly shall intrap Ab∣ner (as is aforesaid) if another fail, we see how plentifull and ripe the wicked are in their impious inventions to accomplish their godlesse purposes; and how diligent they are, and restlesse in their executions, that one way shall not sooner misgive, but presently they shall attempt another, that old experienced Ser∣pent being their crafty schoolmaster, and they docile in his Doctrine. Thus when bondage and burdens cannot waste Israel, Pharaoh can finde out a way by the Midwives to kill their male Children, and when that succeeds not, causes his Souldiers to drowne them in the River. So look to Herods wayes and plots how to apprehend Christ, the Highpriests and Scribes how to insnare him, and put him to death, and their Counsels. With the practises of heathen Emperours, how hereafter to suppresse his Gospel, what nets were likewise spread by Saul to intrap David? by the Philistines to get their adversary Sampson? and by Achab and Iesabel to get Naboths. Vineyard? &c. But in end all their witty wickednesses runne at last amain to their utter ruine, they are caught at last in their own snares, and are made fast by the fetters of their own devises; the true wisdome of God in the god∣ly having the contrary success.

6. Vers. 27. Abner had Davids protection and safe conduct, whereunto he trusted, but he wanted the Lords: and therefore is murthered. Let men therefore labour to be reconciled with God principally, and to have his powerfull protection to watch every where over them, otherwise that of man shall be found in vaine. Seek Abrahams buckler therefore, and unto Davids tower of refuge, and then with Jacob because thou hast prevailed with God, thou shalt prevaile with man, and he who was with Jo∣seph in the prison, with Daniel in the denne, with the three Chil∣dren in the fiery furnace, and with Israel in the desert wilder∣ness, shall shew himselfe to be unto thee, as that Captaine of the Lords host who appeared unto Joshua, armed for thy defense. And as Elisha said unto Gehezi, there shall be more with thee, then is against thee, though an Army were come to kill thee, with Davids confidence Psal. 4. 8. Thou shalt also lye downe and rise up in safety, and he who hath numbered thy haires shall not let one of them fall to the ground, without his good providence amd will.

7. Abner was a bloody man, and therefore dieth a bloody death: so that blood cryeth for blood, though Magistrates draw not the sword, yet it is impossible that the gyants and centaures of the world shall escape Gods punishments, howsoever they be able to escape the ordinary corrections of men. Examples in Pha∣raoh, Adoni-bezek, Saul, Joab, Sinacherib, Achab, Antiochus, Herod and sundry others, that were punished. Then let not wicked men boast, in their favours, remissions and oversights, which they have of worldly Princes, for without serious repen∣tance to prevent Gods just judgments, the Lord hath Joabs, and such like instruments to raise up and correct when he best plea∣seth.

8. The time when Abner is slaine, is immediatly after his reconcilement with David, and his coming from the royall ban∣quet, that was made unto him, even when he was assuring him∣selfe of peace, then suddenly came his destruction. Thus are the wicked in the midst of their security punished, and when they least look for it, cometh their visitation. Examples, the primitive world, Sodome, Pharaoh, the Philistines smothering by Sampson, Eglons death. Balthassars overthrow and sentence thereof, Ha∣mans dejection. Sisera's humbling, the rich fooles departing, Herods consuming, and that glorious whore, spirituall Jesabel, her abasing Revel. 18. 8.

9. Joab killeth Abner, thus is one wicked man made to be anothers scourge; Thus also are the Midianites made to kill one another. Ammon and Moab to rise up first against Mount Seir or the Idumeans, and then each one of destroy another in Mizpah, Sinacheribs sonnes to stab him in the Temple of his God Misroch, Ishboseths two servants to kill him on his bed. And where God want scourges, he shall make the same not only to proceed out of their own bowels, as is said of Sinacherib; but shall make them∣selves, to be so to themselves, sharp whips, and cruell burrean's; as in the examples of Saul, Judas, and Achitophel.

10. In all this, we see Davids kingdome is not promoted by Abners treason, as David so expected, but rather by the away taking of Abner. Thus the Lord in the promotion of his King∣dome chooseth not the instruments, nor alloweth ever the meanes, which appeare good to men; but by the contrary he

taketh away the same instruments and meanes in whom men have most confidence, and by others more unlikely without mens expe∣ctation he advanceth the cause of his Church, and worketh great things. For God will not be subject to mens counsells, but will have them to depend upon his wisdome, that the whole glory of executions of great causes may turne to his own praise. Examples in Josephs advancement, Israels delivery, Gideons victory, Go∣liah's overthrow, mans redemption, the Gospells propagation, and the truth's restitution.

II. SAM. Chap. 3. from the 28. Verse to the end.

THe murther of Abner being hitherto handled, followeth now Davids solemne purgation of himselfe from the guiltiness of that fact, made by many arguments. 1. By protestation. 2. By imprecation. 3. By injoyning publick lamentation. 4. By de∣duction of his funerall himselfe. 5. By his own deploration. 6. By commendation of the defunct. 7. By fasting. 8. By refer∣ring the revenge to God, seeing for the present he was too weake to take it in hand.

First, he protests then according to the forme then used by lifting up his hands, and purging himselfe, by the witnessing of Heaven above and Earth beneath; that himselfe, his Counsell (which he calleth his kingdome) or estate, are innocent of this murther, and all this is done by David to satisfie the people, who might be in opinion that it was committed by David his Coun∣sell, seeing Joab was his officer and kinsman, and so might take occasion to make insurrection.

Secondly, he maketh his imprecation upon Joab by five sorts of punishments. 1. The bloody issue which was a disease filthy in it selfe, and bringing with it the extenuation and consumption of the body, as also such were excluded from the conventions and sacraments in Israel. 2. Is leprosie a horrible disease in all the sorts thereof, and for the contagious filthiness thereof ma∣king such to be secluded from the society of men to live in soli∣tudes

and in desert places. 3. Are the palsie, gout, and such like, impeding and taking away the pleasant part of mans life, which consisteth in free motion and operations of the body, and tying man in the tormenting fetters as it were of self-captivity, and which leaveth to men, not so much as bodies, but rather dead and pained carcases. 4. Is that sort which cutteth down the unripe harvest of life as it were, violently, by the cruell syth of the murthering sword. The last is famine which of all paines is the greatest, for eviting whereof some have put violent hands on themselves, and have become self-Cannibals. And some more than monstrously have devoured their owne infants, yea their owne very dung, and loathsome beasts and vermine; as sundry histories beare record, but especially that of the lamentable sacking and strait of Jerusalem.

He makes next a solemne lamentation, both by himselfe and by others, not so much for the death of Abner, as for the man∣ner thereof, by treasonable Homicid, tending to so great con∣sequence, as scandall, and perill of insurrection. He expresseth all the signes likewise of true dolour, by teares of his eyes, rent∣ing his cloathes, lifting up his voyce, and bursting forth in words testifying his affection.

He carryeth him then by the royall dignity of his own con∣voy to the grave, even the honourable sepulcher at Hebron, fa∣mous for the buriall of the Patriarches and their wives. Where as in an Epitaph, he setteth forth his praise, taken from the ci∣vill vertues, such as prudence and fortitude, wherewith he was indued.

David fasteth also, and albeit prayed by the people, he re∣fuseth to eate; the custome was in the funeralls to joyne some forme of compotations, which the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latines coenas exequiales and Viscerationes, which as Au∣gustine affirmeth de civitate dei lib. 1. cap. 12. were used ad solatia vivorum, non ad subsidia mortuorum, and which we call, lykes, but in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Etymologie of the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth the dinner, after which men laboured, as is probable by the text, because David refu∣seth to eate while the evening: then this is the dinner, whereunto he is desired by the people.

David sat last purgeth himself to his courtiers to let them understand, how he detesteth ••••od, and excuseth himself that he might nor for the present exe••••te Justice, because his King∣dome is but weak, and he likewise being but a new King, and his Sisters Sonnes are stronger then he•• having the Army, and populary favour, and he feared the example of Abners defection, from Ishboseth, impatient of a very reproof. In end, he con∣cludeth with an Epiphonema, or exclamation imprecatory, the Lord reward, or God shall reward the wicked according to his wickednesse, which is to be understood of the impenitent, nei∣ther in equality, or proportion of measure, for God rewardeth more, then the measure of good deservings, and lesse than that of evill doth merit, neither yet, are good deservings, the cause of life, or the reward of glory, the same being a gift and a free in∣heritance, as evill are properly the causes of eternall punishment, Rom. 6. 23.

Hence ariseth two questions. I. Did David charitably in these imprecations? The Hebrewes answer, not. But uttering them in wrath carnally, they fell severally upon his posterity, as Rehoboam had the issue, Osias the leprosie, Asa the gout, Josios fell by the sword, and Joachin by hunger, but seeing those were punished so for their own private offences, we reject the nega∣tive. Others approve David herein, that he speaketh here prophetically; and that he pronounceth the words of the Law, wherein such cursings are contained, and some conclude in ge∣nerall, that imprecations may be lawfully conceived; if these con∣ditions be observed. First, Gods spirit must be the mover, and not the spirit of man: next, the forme must be conditionall, in care of impenitency. And the ••nd must be, to Gods glory and not our vindict. Then concerning this fact of David, because his mind is not knowne, therefore the resolution must be conditio∣nall and disjunctive according to the said rules.

The second question, was this omitting of Joabs execution by David lawfull or not? Some answer it was, moved by these arguments, 1. It was perillous at that time to execute Joab, in respect of the foresaid reason alleadged by David, and other cir∣cumstance. 2. The Law of capitall executions astricts not to a certain, or prefixed time. 3. Christs nature is to remit, where∣of

David was a type, and we are commanded to remit the re∣venge unto God, as David in his last words here doth.

Refutation, Ioab was strong. 1. But Davids standing depended upon God who was stronger, and upon his infallible promise confirmed by an oath, which no flesh could disanull, his ma∣nifold former deliverances out of farre greater perills evidently doth testify 2. Is is true, executions ought not to be sudden, and may be, upon better cognition of the crime, and further triall of others, con••••ices in conspiracies, as also for saving innocent in∣fants in Women with Child, till the birth, and in such like cases Lawfully delayed, but they ought not to be so long postponed, and the no••ent party tolerated and overseen. 3. Christ remits his servants in his Ecclesiasticall Kingdome, but David had a politicke. And the argument from the type to the substance doth not ever follow, not yet from comparisons; and as for revenge it is indeed to be referred to God, where no other redresse can be had, and that by private Persons; but not by publicke Magistrates, who are his deputies on Earth. Again this fact of David is against the office of a Magistrate, described, Exod. 18. and 21. And against the use of the sword. Set down by Paul, Rom. 3. 4. And against his own former example likewise in the execution of the Amale∣kite, and against the common Law of all nations, beside the ex∣presse Law of God in his Judicials to Israel. And how this omi∣ssion upon diffidence, and carnall fear was the occasion of the pol∣luting of the Land with further bloodshed, the murther of Amasa may testify. Yea it was a way to hinder the establishing of his Kingdome, for the Kings Throne (saith Salomon) is established in Justice, Prov. 25. 5.

OBSERVATIONS.

1. V. 28. DAvid diligently purgeth himself here by a solemne protestation, flowing. 1. From the testimony of a good conscience, which, unrequired maketh him to burst forth so, and lay open his innocency to all men. This testimony making ever bold, and not to be a hamed, as we see in Iob ch. 31. 2. From piety and detestation of the fact, this ever being the nature of

the godly not onely to eschew wickednesse themselves, but to hate & detest the same in others, so that sinne both in action & affecti∣on dies to them, and they to it. 3. From wisdome, least the people should rebell, counting David cruell, dissimulate and false, or treacherous, therefore, he solemnly by many arguments and evidences cleareth himself before them of any such suspition, or that in any sort by knowledge, devise, or practise, he is any way guilty of the blood of Abner. An example of imitation to all men but especialy to such as beare publicke offices, in Church, or Commonwealth, that they be carefull and provident they fall not in suspision, or just slander of publicke offences like the Sonnes of Eli. For how the same severely hath been punished, not onely in the wicked, as in Saul, Achab and sundry others, but likewise in the dearest elect, the example of Davids correcti∣ons for his whoredome with Beersheba, and the blood of Ʋriah, most clearly doth testify.

2. It is, before the Lord for ever, that he attests here himself and his Kingdome to be guiltlesse. So that it is to Iehovah that the godly have ever their chief respect. For he is the Judge of the whole World to whom we ought to approve our selves, and if not to him it matters not to whom else, this was Iobs comfort, that concerning his innocency, his record was on high, and the care of his approbation before God, was his restraint from evill, therefore, doth not he behold my wayes (saith he) and tell all my steps,* 1.62 for Gods punishments were fearfull to me, and I could not be delivered from his Highnesse. Therefore Iacob nameth him, the fear of his Father Isaac,* 1.63 and Abraham feared wrong in Gerar for Sarah his Wife, onely because the fear of God was not in that place,* 1.64 and no other reason obtrudeth Ioseph unto his Bre∣thren to assure them that he would deal uprightly with them, then that which restrained him from whoredome with his Ma∣sters Wife: For I fear God (saith he,) and no better assurance can he give also of Brotherly dealing after his Fathers death, unto his Brethren who feared just recompence of their doing to him, then this,* 1.65 fear not, for am not I under God? And comptable unto him? Where on the contrary, the fool hath, said in his heart, there is no God, and Pharaoh blasphemously dares enquire, who is God, that I should obey him? The carelesse regard of this approbation be∣fore

that unpartiall and eternall Judge being now, and ever hi∣therto, the onely cause of the desperate course and continuance in sinne, as if there were no God, no judgement, no reward.

3. Vers 29. In his imprecation, by laying over the blood, to abide upon the head of Ioab, and on his Fathers house, we see 1. The nature of sin, the act whereof is soon accomplished; but the abiding guiltinesse of the act not no soon transitory, but re∣maining upon the eaters of the sowre grape, afterwards to set their teeth on edge. Let the short indurance of the pleasure, and the long extended guiltinesse of the first trangression of Adam and Eva, even unto their posterity testify the same, together with other examples, as of Kains bloodshed crying for a curse, Sodoms lust for fire, Pharoahs oppression for plagues, with many more such like. And let us learn hereby not to be deluded therefore, by the momentary pleasure of swallowing the alluring bait, that hath annexed with it so sharp and permanent a hook of guilti∣nesse and destruction, but remember when the pleasure is soon gone, the never dying worm shall then begin to gnaw and the record of the fact, enrolled in the book of our conscience, & Gods register shall recently abide in the guiltinesse thereof upon us, unto fearfull punishment, and inevitable judgement for ever.

4. Next, in that he wisheth the guiltinesse of this blood, not onely to abide upon Joab, but upon his Fathers house also, (both the Brethren as Vers. 30. being culpable thereof) we see the propagation of the punishment, and fruit of sin according to that threatning of the Law; I will visit the sinnes of the Fathers upon the Children unto the third and fourth generation of them, that hate, me. Being thus as an evil blood, or spreading leprosy, a consuming mothe, and eating canker, making not onely the heart sick, but troubling the bowels, and the rod seasing not onely on the back, but also on the Loyns. Thus we see the sinne of Amalek, Exod.* 1.66 17. 15. long after in their posterity, called unto remem∣brance before the Lord, and Saul commanded to go, and by tem∣porall pnnishment to avenge the same.* 1.67 So for the sinne of Eli, because his Sons came in slander and he stayed them not, the Lord pronounceth,* 1.68 that in all his house, or posterity, there should never be an old man for ever. Gideons ephod likewise, after which Israel went a whoring, was not onely his destruction, but of his house

after him, and Salomons poligamy and Idolatry was punished by the rods of men in Rehoboam his Son and all his succession. As on the contrary,* 1.69 the Lord will shew mercy upon thousands of them that love him, & keep his commandements. As in that promise concerning Abrahams obedience, and Phineas zeal evidently may be seen, O happy gain therefore is godlinesse, and blessed conquest is the sa∣vour 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,* 1.70 (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 kil∣led by the same. And David as he had abused the bed of Ʋriah, 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 sa∣viour 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 in∣flicted 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 ho∣ly Job, who may say, that their sins hath not procured their cha∣stisment, 〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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 be∣cause they tend not to conversion, but rather finall eversion, such as Sodoms overthrow, Pharaohs drowning and the like. The for∣mer 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 pu∣nish the malefactor, and cut down the evil Tree.

7. In the method that David useth before that by these impre∣cations he will shew his detestation of the fact; in that first he purgeth himself to be altogether guiltlesse of the same. We ob∣serve, 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,* 1.71 and David in pronouncing that sentence against the man who took his neigh∣bours 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 adul∣tery? And thou that abhorrest Idols, committest thou sacriledges. Rom. 2. 21.

8. Vers 31. David commandeth Ioab with the people, to so∣lemnize 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,* 1.72 as we may see in the examples of Asa, Josiah; He∣zekiah, and other godly Kings of Judah, wherein if there be Hypocrisy,* 1.73 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 re∣joyced at the destruction of him,* 1.74 that hated me, (saith he) or was moved to joy when evil came upon him, neither suffered I my mouth to sinne,* 1.75 by wishing a curse to his soul. And according as the Lord com∣mandeth; 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.* 1.76 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 Ioab, though importing his quietnesse (by

ding him of such a foe that troubled him) and commodity like∣wise, (having thereby the more easy accesse unto the rest of the Kingdome) but altogether abhorreth it, far unlike to the Pytho∣nesse Masters, Act. 16. Or Demetrius the silver smith, Act. 19. Who fearing the losse of their gain, resisted the Gospel. Even as sundry now a dayes will not forsake the errours of Papistry, because pardons, p••rgatory and suchlike, are lucrative Doctrines. Thus Pharaoh will not let•• Israel go, albeit God hath commanded, be∣cause it is against his commodity, and if they go, he will have the cattel and sheep to remain. And Ahab (though against conscience and equity) will have Naboths Vineyard, because it is fruitfull and commodious. Even so sacriledge must be so universally practised, because (though a sin) it is very gainfull, But what if a man gain the whole World, if he loose his own soul, saith our Master Christ.

12. Vers 34. In Davids regrating the treacherous form of Ab∣ners death, and commending his courage, we see the very wicked have their own good parts, and many excellent naturall gifts, wherewith God hath indued them▪ for their greater conviction, when they abuse the same, and whereunto otherwise is due their own praise. As we may see in the examples of the ingenious ••in∣ding out of arts in the posterity of Kain, Goliahs strength, Sauls talnesse, Absoloms beauty, Achitophels wisdome, Asahels swiftnesse and such like. And that the godly hath ever been accustomed (omitting the evils of their very private Enemies) to speak the best of all men, not like the curious spiers of the more in their neighbours eye, and sluggish neglecters of the beame in their owne: or like that uncleane spirit delighting to record the turpitude of others, and accuse man to man, as he doth man to God.

13. Vers 35. In the peoples coming to refresh David with meat, as we see the loving and tender care of subjects towards their Princes, worthy of imitation, so in his answer again, and protestation, we see what true fasting is, not an abstaining (to∣wit) after a Popish and ridiculous form from grosser, and some more common sorts of meat, or flesh, and in the mean while feeding on such more delicate, rare, and pampering dain∣ties, but as David did here, from all manner of food till the even∣ing.

14. Vers. 36. The success of his purgation is set down, that as he wished so were the people satisfied, and all Israel did surely acknowledge that it did not proceed any way from the King, so to kill Abner. Where we observe what happy issue the Lord giv∣eth unto upright dealing, David useth the ordinary meanes of clearing himselfe on the one part, and the Lord who had the peoples hearts in his hands: perswadeth them inwardly and as∣suredly by these meanes, that David was altogether innocent, and so the perill of insurrection upon any contrary suspition or detestation of the fact, is quite taken away, and happily preven∣ted. Let us labour then to have a good cause, and lawfully with wisdome to prosecute the same, referring the event to God, which certainly shall be prosperous.

15. In Davids sparing of Joab, notwithstanding of the odi∣ousness and evidence of the fact, fearing Joabs greatness, and the arme of flesh, (having Gods warrant of his law, his frequent pro∣mises, and assured protection, also a good cause, and happy be∣ginnings already in the contrary) we see the weakness of Gods Saints oftimes, and how by carnall feare they are dash't in exe∣cution of their callings, and wave in that assured confidence they ought to have in Gods doings, and relying upon his own assistance, and powerfull protection: for as Jehosaphat saith in that exhortation of his unto the Judges of Judah,* 1.77 take heed what you do, for yee execute not the Judgments of man, but of the Lord: and he will be with you in the cause and Judgment, wherefore let the feare of the Lord be upon you. It is he then on whom men ought to relye, and him they should feare who can cast soul and body into hell fire. Wherefore the oversight of Magistrates, their respits, reprivings, and remissions for blood are like odious and capitall crimes, which can have no allowance by this unlawfull example, and that because in the morall law of God, and judiciall concerning the punishment of the prevarication thereof, there is not permitted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or arbitrium, but whatsoever God com∣mandeth in the Lawes of his Word is stricti juris, and may not be dispensed withall; albeit in the constitutions of men, that it be otherwaies.

16. As in this sparing of Joab we see the weakness of the saints (as is said) so likewise we see the cause, why many wick∣ed

men go free of ordinary punishment, and what abuse is of Ju∣stice in this latter age,* 1.78 even the worldly grandure of these gyants, and fat kine of Bashan, till the wind of Gods wrath shake bare the tops of these tall Cedars of Lebanon, and cast them up by the root at last; as David sayeth here, The Lord shall reward the evill doer according to his wickedness, and this is the hope of the op∣pressed, and patience of the Saints.

II SAM: Chap: 4. from the 1. verse to the 8.

IN the first verse of the former Chapter, the generall proposi∣tion of the third and fourth Chapters was laid, to be the hi∣story of the Civill warres between the houses of Saul▪ and David, the end whereof was that Sauls house decayed, and the others waxed stronger. This was confirmed by six arguments in the last Chapter, and now in this Chapter we have the seventh, im∣porting the full and finall decay of the house of Saul, and Davids advancement thereby. For at this time there were but two males lawfully descended of Saul, who could be contesters with David in the challenge of the Crowne, Ishboseth Sauls sonne, and Me∣phiboseth Jonathans sonne•• (for as for the sonnes of Rispah, they were borne of concubinage, and therefore according to the cu∣stome, they received no inheritance, but only a portion of goods; as Abraham provided for the Children of Keturah) now of these two, Ishboseth is impotent in mind and unworthy; murthered by his servants of that same tribe with him; and Mephiboseth is impotent in body, and lamed by a fall which he got by his nurse, and so not only young, but crooked and unable to travell in the office of a King: and therefore the house of Saul being thus totally de∣cayed, all Israel were forced to offer themselves to David. Then in this present Chapter we have in generall, the last and extreame decay of Sauls house, by the misfortune of these two fornam∣ed.

This generall hath three particulars, the first containeth the decay of Ishbo••eth unto the 8. Vers. The second is the inability

of Mephiboseth interjected in the 4. Vers. The third is the justice and piety of David, in revenging of Ishboseths death, and bury∣ing his head; till the 12 and last Vers.

In the decay of Ishboseth, we have three things to be consider∣ed. 1. Is himself. 2, His murtherers. 3. His murther. As to himselfe or his estate: It is said, that after he heard of the death of Abner, his hands were feeble and all Israel seeing the pusilla∣nimity of their head: and that their captaine Abner, by whom they hoped to be reconciled to David was slaine, thinking them∣selves now exposed to a greevous danger, knowing the magnani∣mity of David, they are likewise afraid.

By the feeble hands of Ishboseth, according to the Hebrew phrase, is signified the discouragement both of his heart, and externall members of his body: as we say of a man altogether dejected, he hath neither heart nor hand: so that here, he is set forth as a man destitute of all help, or comfort either from him∣selfe, being so affected; or from his people, being so afraid: and so this usurper now is fallen in extreame, and irremediable mise∣ry. The causes of this his desperate dejectedness, being 1. In∣wardly his guilty conscience fighting against himselfe, and out∣wardly the sword of David, the stroakes whereof he likewise did feare. And 2. the awaytaking of Abner, on whom he reposed for defence, and on the force of the Army, and therefore when that faileth him, he falleth into desperation.

The second thing to be considered in him: is, that being thus desperate of his matters, he giveth himselfe to sleep, and sluggish security: The cause of which sleep at noontide, some assigne to the custome so used in those hot countries, as Josephus affirm∣eth. Some to the extream heavyness of his desperate mind, ma∣king his eyes likewise heavy to sleep, like Jonas in the ship, or the disciples in the garden, and others attribute it to his slug∣gish and negligent nature, against the duty of a good Prince who should be vigilant, domi & foris, to administer his kingdome a∣right, and to prevent both private and publick perills, either of his person or estate, which he here doth not, as we may see in the history of his murther.

His murtherers are described. 1. From their names: Baanah which signifieth affliction: and Rechab, a rydar; thus affliction o∣vertook

him, and that speedily as a post or ridar. 2. They are called his men, and of one tribe with him, so neerly were they joyned with him, in service and kindred. 3. They are said to have beene Captaines of bands, which some understand to be, of companies in the Camp, over which they were set by Abner; and others (as the Rabbines) expone these bands to have been such, as were, when there was no King in Israel, and when (as Debora saith) the high waies were not occupied, and the travellers went through by paths, even robbers and common oppressors of men. 4. Their parentage is pointed at, they were the sonnes of Rim∣mon, and of the Citie of Beroth, which then was usurped by the Philistines, since the battle of Gilboa, albeit within the territo∣ry of Benjamin, according to the division, Ioshua. 18. 25. From hence these fled at that time to Gittaim, another towne in the same tribe, as Nehemiah. 11. 33. 5. The carriage in this busi∣ness, is dissimulate; for they faine themselves to be of the most peaceable sort of men, even merchants, whereby they might so be into the less suspicion.

The fact of the murther is very odious in all the circumstan∣ces. 1. The person murthered is a King, and a Kings sonne. 2. The murtherers are of his own subjects, of one tribe with him, and his men. 3. The place and time, is, even in his own Cham∣ber, and bed: and while he is a sleep, in the noontide of the day. 4. The form is by treason, and cruelly by cutting off his head. 5. The cause (as may be seen in their journey and speech to David) is to gratify him, whom they perceived entring in the whole kingdome, and so to work their own promotion; being incouraged to this fact by Davids banqueting of Abner for per∣swading Israel to make defection from Ishboseth, and thinking that much more will the killing of his person be acceptable and rewarded; as also, by the impunity of Joab for the death of Ab∣ner: and so concluding, that if David did oversee the slaughter of Abner who was reconciled; and now Davids sworne servant, to bring all Israel to him: assuredly he will reward the slayers of Ishboseth who stood out, and had the only claime of the whole kingdome.

In the fourth verse is interjected the history of Mephiboseth, how that upon the newes of the discomfiture of Saul and Jo∣nathan;

his nurse flying with him, when he was a child of five yeares old, he did fall: and thereby became lame of his feet; and so by that impediment was made unable for royall government: chiefly in Israel, whose King was required to be without inability either in body, or mind, seeing they were compassed about with so many enemies to withstand. This fall of Mephiboseth is recor∣ded to shew Gods speciall providence therein; that so the king∣dome might come to David according to the promise. Some think that this history is rather interjected; to let us understand the government of the estate of Israell, when Ishboseth is so un∣worthy, and feeble in mind: and Mephiboseth so feeble in body; therefore no marvell, that such wicked men banded, and rose against the estate and quietness of the land, and took such ••uda∣city to commit the like insolencies and treason.

OBSERVATIONS.

1. IN the feebleness of Ishboseth, we see how powerfull the dash∣ing of a guilty conscience is, when any triall, or trouble oc∣curre, the terrour of this inward and homebred tribunall, sha∣king the very foundations of all the faculties, and powers of the soule:* 1.79 and making the pillars of the body, (like those of the house of Dagon which Sampson overthrew) to bow,* 1.80 and smite one against another, as did the knees of Belshazzar: so bitter things doth this spirituall hand write in the register of that book: which fully at that last day shall be opened: and by which every one shall be judged. That the very glanse of one account, given by a wakening trouble disquieteth, and dismayeth so, that the person touched, is like that house foolishly built upon the sand: which, when a storme cometh, cannot abide the same, but falleth. Where the testimony of a good conscience on the contrary, is both a feast and a fortress. Examples of this dashing power, when triall or trouble cometh, we see in Josephs brethren, in Achan, Saul, Belshazzar, Judas, and many more.

2. The second lesson is instruction likewise, for confirming of faith in Gods infallible promises, and is taken from this ground,

Ishboseth in an evill cause and course, relying only upon Ab••er, and the people: so soon as Abner is slaine, and the people are a∣fraid, he falleth into despaire, whereupon we gather. That as in all causes, and especially evill, the way to desperation is to contemn Gods protection, and relye altogether upon man's, and worldly meanes. As we may see in the examples of the Philistims, when Goliah is slaine, in Haman when he looseth Ahasuerus favour, and others; so in all good causes the only way to constancy and comfort, is to depend upon the assured promises of Gods bles∣sing and favour, and to use and esteem the second ordinary means, whereby God worketh in their own rank and place: otherwise they shall prove but like the rotten reed of Egypt, which shall break, and wound the hand of him, who hath leaned thereon: of this diversity David prophesieth in the 1. Psalm. and examples of them who have found comfort relying upon God, when the seconds hath failed them. We have, in Abraham, Jacob, Joseph, Moses, Iob, David, Daniel, Christs Apostles, and sundry others in Scripture.

3. In the time when Israel is commanded by Ishboseth an un∣worthy man, without courage, negligent and sleeping in his of∣fice: and hath Mephiboseth, young, and unable in body to travell: then the land is possest with violences and wicked men, where∣upon we gather a doctrine for reformation of manners. That when such as are the supreame Magistrates, or subordinate, No∣bles, and great Men in any land or state, are either simple or un∣worthy, either sleeping and neglecting their offices, either young in yeares, or lame in feet, sparing their travells; it is then that oppression, murther and every sort of vice defileth the land, and inquieteth the estate both in private and publick: and this con∣fusion is in Gods justice, who threatneth in his ire to give a people for their sinnes, children and women to raigne over them. Therefore the exhortation is that where such misgovernment is, and such inconveniencies fall out: subjects should not betake themselves so much to the misliking & invection against their su∣periours, much less in putting violent hands on them. As was done to Ishboseth as to be displeased with themselves, and their sinnes; whereby they have provoked God in his justice, thus to punish them, and seek their reformation, by teares and prayers from God

in mercy, who hath the disposition of the hearts of all superiours, to make them fierce Lyons, Foxes, and such like beasts in his ju∣stice: and meek lambs, and couragious rulers againe in his favour. Of this we have the examples of the first Pharaoh, Cyrus, Constan∣tine, and the like: and of the contrary, Abimelech, Saul, Achab, Joas, Herod. Julian, and others.

4. Through the impunity used towards Joab by David, these wicked men are encouraged to murther Ishboseth. Where we see, what are the dangerous fruits, which grow from impunity of any vice, especially of blood. This was the fault laid to Eli's charge, that he suffered his Sonnes to runne into a slander, and by correction he stayed them not, therefore the Lord threaten∣eth, that he should do to him a thing, whereof whosoever heard it should make his eares to tingle. This impunity made Joab thereafter to kill Amasa, and Absolom his brother Amnon: so that the oversight and winking at any vice, and tolerating of sinne by Magistrate, or Minister, is nothing else; but the encouraging of men to go forward in the further practise thereof, whereof they can∣not be guiltless, nor free from the blood of such, who grant such impunity.

5. Abner is slain, the people make defection, and now at last Ishboseth himself is likewise murthered. Thus like Jobs messengers, when God hath bent his bow, and whe•• his sword, then the ar∣rowes of the Almighty, and the strokes of his justice one after an∣other redouble upon the wicked, till they be consumed: exampli∣fied by the plagues on Pharaohs Land, & at last his own submission. Which teacheth us not to abuse his long suffering patience, which should not imbolden us, or harden our hearts, and make us se∣cure in sinne, but rather in feare to break off our sinfull course, and lead us to repentance; for otherwise assuredly he cometh, and his reward is with him.

6. Ishboseth is murthered, and that by two men of his own, Captaines of bands: and of that same tribe and kindred with himselfe. Where we see not onely that Kings are priviledged from the Lords punishments, when they offend more than others: as the examples of Pharaoh, Saul, Achab, and sundry o••her wicked

Kings of Israel, Antiochus, and the three Herods &c. do testify. But likewise how that he draweth Arrowes out of their own quiver to strike them through withall: thus Sinacheribs own sonnes are made his burrean's; and when David offendeth, Absolom shall be made his rod: and as the vipers own brood are the destroyers of their owne damme, in gnawing forth her belly; so when the wayes of a man displease the Lord, he will make his servants, his sonnes, his kindred, and familiars to be his scourges; as when the wayes of man please him, he will make his very Enemies at one with him, Prov. 16. 7. As also we see, where grace tyes not, the bond of nature (like Sampsons cords) is easily burst; Ka•• will slay Abell: Esau persecute Jacob, and Sinacheribs Sonnes will kill their own Father.

7. In his very bed-chamber, this murther was committed: so that we may see that no place, so close, so retyred, fenced, nor priviledged, can hold out Judgment when it cometh: thus the Froggs crawle upon Pharaoh himself in his Chamber,* 1.81 and on his bed•• and the destroyer entreth within the Kings Pallace, and killeth his first borne. Eglon is stabbed in the summer parlour. Sinacherib murthered in the Temple of his God. Nebuchadnez∣zar visited in his great Babell. Belshazzar made stupefact at his royall table. And Herod striken with the hand of God on his glorious throne. For that God, who is God not only of the hills, but of the vallies hath every where a reaching hand, and where can a man flie from his fearfull presence?

8. The time when Ishbosheth is murthered, is while he is a sleep on his bed; where we have to observe not onely how the wicked oftimes into their greatest security are visited: but like∣wise how carefull men ought to be, to implore the watchman of Israel, even the Lords protection at all times: but especially in the time of our sleep to be stretched over us, without which what perills may over take us. The examples of Ishboseth, Sisera, Olofernes and others may delare; but having the same, we may in a joyfull assurance say with David, I will lay down, and sleep in peace, for thou O Lord onely makest me to be in safety, Psalm. 4. 8. As likewise where a sleepy and negligent King is, we see here what perill is both to himself, and the state. Royall administation

is the Lords work, and wo be unto him that doth the same neg∣ligently.

9. These two, (like Simeon and Leui) Brethren in evil, and like Ananias and Saphira, or the two wicked elders, agreeing to∣gether in wickednesse do not onely shew the unity, or rather con∣senting conspiracy of the ungodly to do evil: whereof the Psal∣mist speaks, Psal. 50. 18. And that agreement of Herod and Pilate, (though at variance before) to Crucify Christ doth testi∣fy, but in their disguising of themselves, we see the crafty and masked dealing of such in their pretenses, who Proteus-like, as their Master can transform himself into an Angel of light, when he intends to bring into greatest darknesse: so can the the wicked cover themselves in their most impious proceedings, with least suspicious, and best be seeming shewes, like Jael giving the sweetest milk, when they intend most bitter destruction, and under subtilest Hypocrisy evermore harbouring most dangerous im∣piety.

10. The fall of the house of Saul after this manner in himself and in his posterity, represents last of all unto us, the example of Gods Justice against Tyrants, and persecutours of his Church, and Kingdome of Christ, agreeable unto that in the first Psalme. The wicked shall not stand amongst the just, but as the wind bloweth the chaffe, and dust to and fro, so shall the wicked perish and decay, this consenting unto the frequent other Prophecies of the Lords words, Job 18. Psal. 2. 37, 110. Isa. 13. 18, 23, 44. Jerem. 25. Revel. 17. 18. As the examples of Pharaoh, as of all ages clear∣ly can testify; and as we may evidently remarke, when in Gods judgement we see by treason, and violence one after another, the Enemies of the Church cut down by the siccle of justice, and cast in the Winepresse of Gods wrath till they be made all at last, his footstool to tread upon.

II SAM. Chap. 4. from the 8. Verse to the end.

THe second part of this Chapter, which beginneth at the 8. Vers. hath the honest part of David in condigne revenge of Ishboseths Murther, wherein are three things. 1. The oration of the Murtherers. 2. Davids reply. And 3. the punishment of those, and the honour exhibited unto the head of Ishboseth in burying the same.

As for the Murtherers, they carry with them the Kings head, and in great hast they flie from Mahanaim beyond Iordan, in the Territory of Galaad, and passing the River, through all the Territory of Benjamin journing by night, they come unto Da∣vid in Hebron, and their diligence, as an argument of their good will to David, thus travelling by night to be the first repor∣ters.

Being come they have a short accurate speech, the end whereof is to perswade David of their well doing, and good intention in that fact to his advancement, and the butt whereat they aime, is, hereby to acquire some high place, and authority, with the new King, or else to get a rich reward from him.

The perswasions are from three places of Rhetorick à Jucundo, honesto & utili. 1. The fact (say they) is pleasant, because here∣by we have brought unto thee the head of thine Enemy, who sought they life: and there is nothing more pleasant to naturall man, than the destruction of his capitall Enemy. 2. God hath wrought this by our hands, and there is no purpose more honest, then that which he hath ordained, and is an actor in the same. 3. By this work thou art fully avenged on the house of Saul, so that there is none left of his seed (save an impotent boy) to quarrell with thee now in the Kingdome, or seek after either thy life, or honour, which is to thy great profit and commodity.

David answereth and refuteth their speech by two arguments, the former he taketh from the true cause of his preservation, and replyeth in this manner. It is not by your deed that my life is preserved, or by the taking away of Ishboseth, that so I am freed

from trouble, or adversity, and henceforth may live secure. But it is by Jehova, who lives by whose favour I have been raised, di∣rected, and protected in all my wayes hitherto, upon whose pro∣mise I depend, and not upon any indirect means to have my ad∣vancement, or establishment wrought thereby, and this argument is couched in words set down in form of an oath, or solemne protestation.

The second argument is taken from an example, or prepara∣tive, by way of comparison of the lesse with the greater, in this manner; Ye suppose (saith David) to abuse my lenity, because I spared Ioab in the Murther of Abner, but I referre you to remem∣ber the execution, which I used upon the Amalekite, who slew Saul, and brought me the first news with the royall ornaments, hoping thereby to get a reward, but I took and slew him: how much more then are you worthy of death, and of a greater pu∣nishment, in respect your fact is much more odious, considering all the circumstances thereof. That man was an Amalekite, but you are Israelites, yea and of the same tribe with Ishboseth, he slew Saul at his own desire, but you by a devised treason have slain your Master unwittingly; he helped him being wounded, and to accelerate his death, which was a benefit; but you murdered your Lord sleeping on his bed being in his health, he did the one in the field, and persuit of battle; but you the other in your Masters bed-chamber, and in time of no other perill. Saul also was an Ene∣my to the Amalekites, but Ishboseth a just man, and a loving Ma∣ster to you; therefore in all respects your fact being more odious, your punishment must be proportionable, and the greater. There∣fore accordingly he commandeth his servants to make the exe∣cution, (seeing the office of a publicke executioner was not then in use.) And in greater detestation of the fact, and striking ter∣rour in the hearts of others to do the like, he addeth a form of severity in cutting off their hands, and feet, instruments of that cruelty, and as a publicke spectacle for example to others he han∣geth the same up in a open place.

In the mean while, David honoureth the head of Ishboseth, and burieth the same, wherein he confirmeth three notable les∣sons marked before. 1. That a Prince, or noble man should not take pleasure, or allow any vice. 2. That nothing can

be profitable which is not godly and honest. And 3. that no man should insult, or rejoyce in the misery, or destruction of his very Enemy.

OBSERVATIONS.

1. V. 8. THe nature of the wicked is, ever to measure others by themselves, and therefore because to flesh, and blood it is a pleasant thing to be avenged on their Enemies, there∣fore these two Murtherers think that even so here it will be unto David, and that they both actours, and first reporters thereof cannot misse both thanks and reward: but they measure David by the wrong line, and find him contrarywise disposed, for as the naturall man knoweth not the things which are of God; so nei∣ther the work of regeneration wrought in the Godly; whereby they think, they speak, they do and desire farre otherwise then the Child of Adam, and mass of blind corruption. Witness the contrary dispositions of Jacob and Esau (though Brethren) and in this place of these Beerothites and Davids.

2. The audacious impiety of these wicked Murtherers may be seen, in that they will in this their vile practise make God to be a worker, and chiefe actour of the deed: like Simeon and Levi co∣louring their bloody fact, with the vaile of Religion, and imbark∣ing divine mercy it selfe, in participation with Divelish cruelty. The most odious sin of any is to cover the Divell with Gods gar∣ment, 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, Jesui∣ticall 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 ma∣ny, yet he upholdeth them in them,* 1.82 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 fa∣vour 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 Magi∣strate, 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 ju∣stice: 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 mem∣ber, 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 Adonibe∣zek 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 Je∣sus confirmeth, For with what measure yee meete, it shall be mea∣sured 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 trea∣ted on, from the death of Saul to the death of Ishboseth, which history affirms, and confirms that the house of Saul daily de∣cayed, 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 par∣ticular arguments, whereinto this Chapter is divided. The one from the 1. Vers. to the 6. containes the history of Davids inau∣guration by universall consent to be King over all Israel. The se∣cond from the 6. Vers. to the end, containeth foure acts, where∣by 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 Con∣cubines in Jerusalem, by whom he procreated many Children, from the 13. verse to the 17. The fourth is two notable Victo∣ries 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 there∣by 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 there∣of, which containeth at least the space of 20. years, that after so long delay, after so great troubles, and adversities moved by Saul and Ishboseth, after so many offers of ungodly helps made by Joab, Abner, and the Murtherers of Ishboseth, rejected by David, and after God had tryed him in the furnace of diverse temptations, and found him a golden David, and a man ac∣cording to his own heart, then the Lord remembreth his pro∣mise made by Samuel in convenient time to accomplish the same.

Of the place called Hebron▪ it was spoken before, Chap. 2. It was situated in the Northwest of the Land of Judah, distant from Jerusalem 20. miles, as Jerome affirmeth, and at this time was the rovall seat of the King, the space that hee raigned onely over Ju∣dah: and so being situated in the extremity of the Land, the affe∣ction must be thought great, both which all Israel, and their Princes bear unto him, from the most distant parts of the King∣dome running thus to Hebron, a border towne in the utmost marche of Judah, a remarkable act of Gods speciall in∣stinct!

The circumstance of the Persons is in the number, and in the quality: in the number he saith, all Israel, that is a cer∣tain number selected out of every tribe, the which is redu∣ced to a particular, 1 Chron. 12. 25. making in the whole summe 300000. men. In quality, he saith the elders of eve∣ry tribe came to the conference with the King, and to the so∣lemnity of his inauguration, that is, the chief men and Princes of every tribe, who had the authority and place of the primo∣geniture.

The Person to who in all these do come, is despised David in time past, and now by Gods instinct, universally honoured, for as God hath the hearts of superiour Persons at his disposition, so hath he the hearts of subjects, and inferiours to bow and bend them at his godly pleasure.

The circumstance of the occasion, is of worthy considera∣tion, wherein as the Rabbins probably affirm: in the first place, they confesse their errour, they purge themselves, and ex∣tenuate their former disobedience, craving pardon, and promising loyalty in the time coming. In the next, they have an oration to David, the end whereof is to persuade him to accept the uni∣versall Kingdome upon him, which they do voluntarily offer. The places of persuasion are very proper, and in number three, drawn out of the Law, containing the qualities of a King in Israel. 1. We are thy bone and thy flesh, by which phrase of speech, the Hebrewes signified their conjunction in consan∣guinity, Genes. 2. 29. Iudg. 9. This is grounded upon the Law. Deut. 17. 15. The second is taken from experience of Davids qualities in that office, and ability to govern proved out

of 1 Sam▪ 18. The third is from Gods choice and direction, agree∣able likewise unto the Law, Deut. 17. 5. That the people should make him their King, whom God should appoint. This speech of theirs, no doubt was uttered by Samuel unto David in Gods name: saying, thou shalt feed my people, when he anointed him, and the word went with the seale, albeit though it be not ex∣pressed, yet is repeated by David himselfe, Psalm. 78. 71.

The solemnity of his inauguration was by the consent of the elders and people there, representing the whole number and bo∣dy of the Kingdome: a bond is mutually sworne, wherein David obligeth himselfe to reigne over them as God commandeth, and as he protesteth, Psalm. 101. And the people promise to obey his lawfull commandments, so that the Law of God no doubt, was the rule and square of his government, whereunto both Prince, and people are sworne: which was a bridle against his absolute power, or their rebellious manners.

He was anointed according to the received forme, and solem∣nity of the aspersion of the sacred oyle of the Tabernacle, confe∣cted and conserved for that use, by the hand of the high priest, and that before Jehovah, which is diversly interpreted. Some by mediation of Ʋrim, and Thummim: some by oblation of sacrifice upon the Alter in Hebron builded of old by Abraham. Howsoever, they solemnly as in Gods presence mutually attested God, and required him to be witness to their covenant: Thus David is thrice anointed: at Bethlehem by Samuell, in Hebron by Judah; and now over all Israel in this publick assembly, being herein a vive type of Christ Jesus, who is perfectly, and in full mea∣sure of the Spirit: anointed King, Priest, and Prophet of his peo∣ple, as it were by a threefold unction.

In the end it is said in the Chronologie of his reign, that he was 30. yeares when he began to reigne in Hebron: (being of that same age that our Saviour was of, when he took upon him like∣wise his calling) which was a convenient age for Administra∣tion: where otherwise God threateneth to give women, and chil∣dren to reigne in his ire.

But here ariseth a doubt upon the Chronologie of Davids reigne, in the generall it is said that he reigned 40. yeares, and in the particular it is reckoned that he reigned 7. yeares and 6.

moneths in Hebron, and 33. yeares in Jerusalem. So the que∣stion is of the 6. excressing, or odde moneths: to which the an∣swer is, omitting other conjectures, that this is spoken after a customable forme of Scripture, by a figure called Synecdoche: where the greater number is put to comprehend the less; the like being, Judg. 20. 46. and else where.

OBSERVATIONS.

1. THe promise which God made to David of the kingdome is slowly, and after great adversities now performed: where, as we see the nature of God who is true in all his promises, and one jo•• of whose word shall not faile: so, this particular may be reduced to the generall: That the punishments against the wicked, and rewards temporall to the Godly are slowly exe∣cuted, and also by contrarymindes oftimes; the punishment fore∣going prosperity, and the rewards preceding adversity: the reason of the one is to draw sinners to repentance, or to make them the more inexcusable in the day of the Lords wrath. There∣fore the Scripture giveth to the Lord the Epithite of long suf∣fering, and the Apostle speaking to the same purpose saith,* 1.83 Know∣est thou not that the long suffering of God should lead ••••ee to repen∣tance. And againe, Because of his longanimity by thy obstinate im∣penitency thou hast gathered unto thy selfe just condemnation against the day of wrath. And ••he reason also why the Lord is slow to performe his promised benifits, and that by the middest of ad∣versity, is, that thereby the faith▪ the hope, and patience of the Godly may be tryed, and by probation they may be made wor∣thy: upon whom it may please him to shew his mercy and be∣stow his gracious benefits: as the Apostle Paul, Rom. 5. 3. And S. James affirmeth, Chap. 1. ••. Of the one we have examples of the delay of Gods punishment, before the deluge: Sodom's destruction, the suffering of Pharaobs tiranny, of Sauls impiety, Judah and Israel with their wicked Kings, before their captivi∣ty, of bloody Jerusalem, and this day of Mahomet, the Pope, and others. Of the 〈◊〉〈◊〉, we have the slowness of the performing

that promise made to Abraham of the holy Land, of his seed in whom all Nations should be blessed, and multiplying thereof. Of the whole possession of that land made to Israel in the desert, defer∣red till the reigne of David, of the reducing of the people out of Babylon after 70 yeares; Davids inauguration here, and as in our owne daies is commonly found in the experience of the estate of many good men and Princes.

2. In the example of David patiently abiding the Lords lea∣sure, and in adversity neither doubting, nor grudging, neither using any unlawfull means; we have the generall rule of the beha∣viour, that the Godly should learne when they find themselves in the like condition, in good causes which God hath promised to bless, and in following of the same; albeit the promise be slowly performed, and the middes be troublesome: let them not think that God hath not a care over them, neither grudg, as do impa∣tient men, neither doubt as do the weak in faith, neither use un∣lawfull seconds as do the worldlings, neither despaire as do the reprobate: but following the examples of David, Abraham, Mo∣ses, Joshua, Daniel, the Apostles, and such: assure themselves up∣on the conclusion of Christ, that heaven and earth shall perish, but one jot of Gods promise shall not alter: and remember what Paul saith, Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God, which is in Christ Jesus: and that all things in the end shall work together for their good who love him.

3. Vers. 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David, and albeit they had the word amongst them, yet it was not followed, because they wanted the inward perswader, till now, who is the holy Ghost: so that the kingdome of David riseth not by violence and com∣pulsion, but by the inward perswasion of the holy Spirit: where∣upon we inferre in the generall literally, and then mistically: that the hearts of subjects to temporall princes are in the Lords hands to harden, or mollifie them: as he thinketh expedient, to shew in them his favour, or his wrath to their superiours: and therefore if they will have obedience of their subjects, let them subject their scepters to the obedience of God; for he will ho∣nour them, that honourt him: and they that despise him shall

be despised: and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours, so the rebellion of inferiours is a token of Gods ire against their Magistrates.

4. As this is true in Davids temporall, so it is true in Christs spirituall kingdome: for it is not the externall hearing that mo∣veth the heart: albeit that thereby the incredulous be made in∣excusable: but it is the inward operation of the Holy Ghost which inwardly perswadeth, and draweth the heart as the Load∣stone doth the iron, to the obedience of the Lords Word, and so erecteth the kingdome of Christ into the soule of man. No marvell then, that the greatest part of the world remaine in infi∣delity and wickedness: albeit Gods Word plentifully sounds in their eares: because as a sound only, there it evanisheth. And as a feeling power descendeth not in the heart to take root downe∣wards, and bring forth fruit upwards, as Christ therefore spoke of his body, Iohn. 6. 63. So, it is the spirit which quickneth the Word, without the same, profiteth nothing.

5. In this occasion, and election, or inauguration of David, we inferre the generall rule of electing of Magistrates, as well in regard of his qualities and forme of election: as of the end where∣fore he is to be elected. As for his qualities. 1. He must not be a stranger in birth, much less in religion: but must be of a con∣junction naturall and spirituall, with them whom he governeth; otherwise there can be no sympathy nor symbolizing between ••hem. 2. He must be able to governe: which is called here, to leade out and in. Next, the forme of his election should be by common and voluntary consent, according to the constitution of the state and oath or obligation of right administration; the rule whereof should be the Law of God, and positive constituti∣ons of the realme. And last the end should be to feed the people, caring that they be spiritually fed in the food of life: and tempo∣rally, that they be not spoiled or bereft of their meanes of the life corporall, to be their guider, protector, father, patron, and to have a regard to all their necessities as the good pastour hath to his sheep, and the Father to his family.

6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them, then they are ur∣ged by him to give unto him the government, for he saw that it

was not so much honos as onus, teaching hereby all those who are to undertake any function in Church or Commonwealth, not to runne before they be sent; nor to thrust themselves in at the window, till they be lawfully let in at the doore: and as they have the inward, and effective calling of God fiting them for the work; so to expect the outward and declarative calling of man suiting them to the work. The Lord will therefore give wis∣dome and skill to Bezaleel, and Aholiab, but Moses must call them.

7. Vers. 3. The covenant of mutuall observance of duty, which they make, it is before the Lord, who did heare not only the words of their league: but did see the sincerity of their hearts therein; and whom they acknowledged not only as a solemne witness to beare record, but as a just judge, and severe reven∣ger of the breach. So before this same Lord, we ought to consi∣der, that both we, and our secretest actions, yea the very thoughts of our hearts are patent: and as in his presence, (whose al-seeing eye beholdeth all things) watchfully we ought to walk, fearing to speak or do, either wickedly or hypocritically, seeing as E∣lisha said to Gehezi, his heart goeth ever with us, and he will make no other, but our own wickedness to find us out.

8. Vers. 4. In the Chronology of Davids life, and reigne, as we see that the people get a great benefit from God, in ha∣ving a Prince given them of ripe age, experience, and ability to governe, being 30 yeare old when he began to reigne: (where women, and Children are given in Gods wrath) so on the o∣ther part we see also, that long life and a prosperous government in a Princes person is a great blessing likewise: and old age (as Salomon saith) is a Crowne of Glory, when it is found in the way of righteousness, therefore honour thy Father and Mother (saith the Lord) that thy daies may be long in the Land which the Lord thy God hath given thee: the long life is a reward, and the contrary, as a punishment is denounced against the house of Eli, 1 Sam. 2. 32.

II. SAM. Chap. 5. from the 6. Verse to the 11.

THe first action of David after his inauguration with the suc∣cess and sequels thereof is set down here, which is the sieg∣ing and expugnation of Sion, and the Citie Jerusalem: then pos∣sessed by the Jebusites, Idolators, enemies to God, and his peo∣ple; and one of the seven Nations execrated, Exod. 23. Which Citie he purposeth to reforme, and make it the Citie of the Lord, and the Kings seat: being in respect of the situation thereof most proper for that effect; (nobilitated by the habitation sometime of Melchizedek King of Salem, situated in the marches between Ju∣dah, and Benjamin: and divided in these three parts mount Sion, mount Moriah, and the Citie) which good intention of Davids is seconded by all good occasions; especially by the Army con∣veenced there for the time: who at this present make a perfect conquest of the same.

The answer of the inhabitants of the Citie, except thou take away the crooked, and the blind, thou shall not enter in hither: is diversly exponed: omitting that fabulous Jewish conceit of two ••mages; the one of blind Isaac, and the other of crooked Jacob: set upon their walls as monuments of the league between these two, and Abimelech. Without violating whereof David could not invade them; this assertion being altogether differing from the truth of the story, for Abimelech was King of the Philistines: who was descended of Miscam Cains sonne progenitor of the Egyptians, and not of the Jebusites who were of Canaan sonne to Cham progenitor of the Cananites. Some affirme that they were the images of their tutelar gods, which David and his fol∣lowers called both blind and lame, as the Prophet speaks, Having eyes, but see not: feet, but walk not, &c. And which stood af∣ter the manner of Idolaters upon their walls. Josephus affirmes this to be spoken from the confidence which they had in the strength and fortification of their Citie, which they thought

inexpugnable though it had no other defenders but blind and lame, and so this to be a hyperbolik speech. Others (as Tre∣mellius) following the letter of the text, think that they set in∣deed blind and some lame men on their wall's to deride David in this his attempt which they thought to be in vaine: therefore saies the 6 Verse thinking that David could not come in hi∣ther.

David being thus deluded, or rather derided, he prudently adhibits the remedy: and promises a reward to him who first should pass over the trench or fousy to smite the Jebusites, and de∣stroy their idols: which Godly and zealous David did hate; to∣wit, that he should be chiefe Captaine, which by the inspiration of Gods Spirit Joab enterprises happily, and so the Citie: and mount Sion comes into Davids hand; and being in his possession, he dwelt in the fort, and built round about the same: but there arises some doubt in the exposition of this, in the 8. Vers. (wherefore they said, the blind and lame shall not come into the house) some think it a proverb, used after amongst the Jewes and that it was according to the inhabitation that neither blind or lame should enter into Gods house to officiate; or that it is rather spoken of the Jebusites idolls, which none should have: no, not in their private houses, much less in publick places. And that this was the chiefe cause of Davids Zeale to invade that Citie: the same being so full of Idolatry, which Davids soule hated.

Lastly, Vers. 10. The cause of Davids prospering and grow∣ing great is set down: towit, that God even the Lord of hostes was with him: towit, not only by his universall presence, where∣by he is with all his creatures: sustaining and upholding them &c. But his particular presence in mercy,* 1.84 whereby he is with his own, protecting, providing for them, prospering them and enduing them with all necessary and saving graces necessary to their sal∣vation and welfare.

OBSERVATIONS.

1. DAvid in the first entry to his kingdome, takes in hand the abolishing of Idolatry and reformation of religion in Je∣rusalem, to teach all Princes and Magistrates the like practise to follow: this was commanded to Joshua, and who have done so, have ever prospered: as David, Jehosaphat, Josiah and Hezekiah, Constantine, Theodosius, Valentinian, and that late worthy Queen Elizabeth. And who have neglected the same have been punish∣ed, as the examples of the Idolatrous Kings of Judah and Israel can witness.

2. The Jebusites confided in their Idolls, and strength of their Citie: and therefore vilipend David, which is the manner of all the enemies of Gods truth, and Idolaters, as of Antichrist and Papists this day, Rev. 18. 7. But in the end this their confidence shall deceive them, and God shall bring upon them, and their I∣••olls utter destruction, and joy to his Church, Rev. 19. 2.

3. We see what all Idolls are which Idolaters and Papists so ••uch esteem, decore, go unto in pilgrimage, and confide in: they ••re all but blind and lame, &c. and cannot help, nor shall they in ••e day of the Lords visitation.

4. We see also, that as Davids zealous soule hated such, so should all Godly, and zealous do the like, especially pious Prin∣ces.

5. We see also that they ought, not only to be prohibited by Godly Magistrates to be in publick places or Churches, but also in private houses or places.

6. Vers. 8. Also we see in David, prudence joyned with pie∣ty, both which should be in a Prince or Magistrate, and that as vice should be punished, so vertue should be cherished and have its own encouragement and reward, even as the Lord sets before us the rewarding of his own in mercy.

7. In a well ordered Army we see not only Captaines, but chief Captaines, so in the Church which is compared there∣to••, Cant. 6. 4. There ought to be order in the government

thereof, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as also in all well governed other civill societies, Politicke, or Canonicke.

8. Vers 10. The prospering and growing great of David is onely ascribed to the Lords being with him, as he was for the Lord, against Idolatry, & for his true worship. Therefore as this is the constant high way to prosper, so let all such who grow great and succeed, ascribe their grandure and successe, not to their va∣lour, or others, but to God onely and his being with him in mercy.

II. SAM. 5. from the 11. verse to the end.

FOllowes now the last two means wereby David grew great and was establisht in his Kingdome. 1. The amity of Hiram King of Tyrus. 2. Two great victories obtained against his E∣nemies the Philistines, betwixt which two, is inserted Davids poly∣gamy.

In the first it is said that Hiram sent messengers to David, next furniture of timber for building his house, as also masons and Carpenters, we find the like affection of this King (or else his sonne of the same name) in the dayes of Solomon, for the edifice of the temple. This City was first founded by the Phaenicians who being expelled from a City, Sidonia, which they first inhabited by the King of Askelon, taking the Sea, they landed in an Island where they founded this City Tyrus out of which there came many co∣lonies after, who were the foundators of Carthage in Africke, and so the Poet calls Dido Phaenicia, a speaking of the origen of Car∣thage he writs, urbs antiqua fuit, Tyrii tenuere coloni. It was si∣tuated 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 sub∣stance 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; nume∣rabis amicos.

OBSERVATIONS.

1. V. 11. HIram is here commended. 1. For sending messen∣gers 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 dispensa∣tion, 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 build∣ing 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 pour∣ed out, and Maria Magdalens anointing of Christ, as we see in the register of Scripture, whereas the remembrance of the wick∣ed shall ••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 encourage∣ment to do good and be forward in good courses and causes, Pharaoh in Egypt to Ioseph, Cyrus to Serubabell, Ahasuerus to Nehe∣miah, 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 re∣vealed will and institution of marriage, and therefore did offend God, as the sequels thereof did prove, in the disagreement a∣mongst his Sonnes in challening of his succession, Absoloms rysing against him, and defiling his Concubines, which caused Davids di∣vorce 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 succeed∣ed 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 Ʋriah. 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 polyga∣my 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, be∣holding the Jewes to wrake themselves by their own intestine dissentious••, but now when they finde peace setled in Israel, then they beginne to stir and persue David, although they should ra∣ther

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 be∣twixt Jerusalem, and Bethlehem towards the southwest. 3. The persons are the Philistines, Davids and the Jewes common Ene∣mies. 4. The cause is, to withstand the rising of Davids King∣dome. 5. The form of proceeding is diverse, for David coun∣sults 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 Metro∣politan of Benjamin to Gazar a City in the Territory of Ephra∣im, 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 inquie∣tation, 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 Sa∣tans 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 instigatiō 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 used by David, and the Philistines in their proceeding, David en••uiring of the Lord, and the Phi∣listines confiding in their multitude and idols, which shewes that the godly in all their troubles, or enterprises consult with God and his mouth, and rely upon him, whereas Idolaters con∣fide in their Idols, and have their recourse to creatures, and rely on the arme of flesh, as in 88. the Spanish did in their invincible Armado.

4. Davids faith and obedience is seen herein that as God di∣rects, so he obeyes, not fearing the greatnesse of the Philistines host, and on the Lords word he builds his confidence, as we should in like manner ours.

5. Vers 20. Though David smote them, yet he ascribes all the victory only to God, saying, The Lord hath broken out upon my Enemies, as a breach of waters, such is the humility of the Godly looking ever up to the Lords hand, & giving him the glory of all.

6. The calling of the place Baal perazim, or the breach of wa∣ters, or plain of breaches, shewes that the godly desire ever to keep in fresh memory the mercies, and deliverances that hee gives un∣to them, Psalm. 103. 1, 2.

7. Also we see as the Psalmist speaks, though many be the troubles of the godly, yet the Lord delivers them out of them all.

8. Vers 21. Whereas there they left their images and David and his men burnt them, we see 1. the vanity of idols that can not help in the day of distresse, as in 88. and 2. We see what should be done with idols, as the Lord hath commanded, Deut. 7. 25.

9. Whereas Vers 22. the Philistines yet again came up agains•• David, we see 1. the restles and irreconciliable malice of the wicked, driven on by Satan, which they have against God and his Church. 2. how blind they are, in not seeing by their former ex∣perience that the hand of God was against them and made a breach upon them. 3. We see that Satan leades men in wicked courses to their own destruction in the end.

10. Vers 23. David will do nothing without direction from God, and consulting with him, this being the onely sure way to prosper, which wee also should follow, and therefore the Lord readily answers, and directs him of new what he should do.

11. Vers 24. The Lord not onely directs what David should

do, which he obeyes, but it is said, that the Lord should go out before him to smite the host of the Philistines, which is a great comfort to the godly who follow Gods direction, that his power∣full presence, as their generall, marches before them to prosper them, and overcome their Enemies, as it is, or may be a terrour to their Enemies, Josua. 5. 14.

12. God fights for David both by ordinary, and also extra∣ordinary means, as the shaking of the tops of the mulberry Trees, whence we gather how impossible it is for man to fight against God, and his Church, seeing he is the Lord of hostes, who hath so many armies, and by the most contemptible of his creatures is able to overthrow the most mighty: as we see in the plagues of Egypt, the Rams hornes, their sound against Jericho, Gideons pitchers, Herods lice, and here a shaking of the tops of Trees. A comfort as is said to such as fight under such a Captain and his colours, as it is a terrour to his Enemies, and such who rise up a∣gainst him, or against his Church.

II. SAM. Chap. 6. from the 1 vers. to the 17. and 1 CHRON. 13.

IN this Chapter is set down after Davids establishment in his Kingdome, and victories over his Enemies his Religious dispo∣sition, and testimony of his thankfullnesse to God by fetching the Arke of God from Kiriath Iearim to his house now in Sion, and the severall passages that fell out therein, which History is like∣wise set down, 1 Chron. 13. This generall argument of the redu∣ction of the Ark from Kiriath Iearim & house of Aminadab, which all the time of Sauls raign had been neglected, is divided in two heads. The one is Davids care to establish it in his house at Sion, the second is the impediment that hindred the same for a time, with his prosecution of his godly intention afterward, till he brought it to perfection.

But before we proceed it is necessary that we speak somewhat

of this Arke it self, what it was, how it is called, and what was the use, and signification thereof. As for the first it was a chest of Shittim, or fine wood, overlaid within and without with gold, as we see, Exod. 25. 10. &c. The cover whereof was called the propitiatory, whereon stood two Cherubims of Gold, looking and streatching their wings one towards another, and wherein was kept the two tables of the Law, Aarons rod that flourished, and the pot of Manna. 2. It was called (as vers 2.) by the name of the Lord of hostes; being onely a sign of his pre∣sence, where we see by way of Sacramentall speeches, the signe getting the name of the thing signified, as circumcision is called the covenant, and the Lamb the Passover, as likewise Baptisme the Laver of regeneration, and the bread in the Lords Supper Christs body &c. 3. The use thereof was to represent Gods pre∣sence with his people, and from between the Cherubims to de∣clare his will and oracles. 4. The signification thereof was. 1. It was the keeper of the Tables and Testimony: and so is Christs Church the keeper of the Scriptures, to them the oracles of God being committed, and the same being the Pillar of truth. 2. In it was also the pot of Manna and Aarons ••od, and so is the spiritual food of Doctrine, Sacraments and true exercise of Discipline i•• Christs Church. 3. The propitiatory covered the Arke, and s•• doth Christ our propitiation his Church by protection, an•• covering of all their defects and infirmities. 4. God manifested hi•• presence with the Arke, and so doth he ever with his Church 5. The Cherubims stood above it continually, and so doth th•• Angels as ministring Spirits,* 1.85 attending the same. 6. The oracle•• of God were heard from this onely,* 1.86 and so is his voyce to be heard in his true Church onely. 7. it was moveable ever in the Wildernesse, till at last it was setled in Solomons Temple, and so is the Church restles in this World till it rest at last from its la∣bours in Heaven, Rev. 14. 13.

Now the first beginning of this Religious work in reforming Religion and setling his Arke in Sion, who had setled him in his Kingdome, he takes it from a publicke assembly of 30000. of the chosen men of Israel, with whom he deliberates, and whom for the better and more solemne performance he associates, like a pru∣dent, as well as a pious Prince. But in the performance and

bringing of the Arke from its place where it was, the commande∣ment of God is not remembred, which was that the Levits should carry it on their shoulders, but they imitate the example of the Philistines, 1 Sam. 6. Who sent it back on a cart drawn by beasts, which seems to be the fault of the Levi••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 Ʋzzah 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 ••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 dispi∣sed.

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 e∣very estate, consulting and concluding with them, that by com∣mon 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 sym∣bole 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 cele∣rity, 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 flourish∣ing

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 Magi∣strates and others in Prime place, to go before Gods people in a good and Godly example of piety and religious exercises: ac∣cording as is said, regis ad exemplum, &c. And not to be defe∣ctive 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 Ʋzza'hs un∣warrantable 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 Ʋzzah's good intention in holding up the Ark ••rom falling, when it was shaken by the Oxen, wanting a war∣rant, and distrusting (as it were) Gods own care of his Ark, makes not his action acceptable, nor freeth him from errour ••nd punishment. Neither will the good pretended intentions of my in the manner of Gods worship, or other unwarrantable a∣ctions, be an excuse unto them, or free them from guilt and pu∣nishment: as we see in the example of Nadab and Abthu, and all will worship. Col. 2. 23. 3. Where so good a man as Ʋzzah 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 amend∣ment of life.

9. Vers. 7. Where it is said, that for this fact of Ʋzzah, (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 judg∣ments.

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 destructi∣on to Ʋzzah; 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 Sacra∣ment, 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 Ʋzzah. 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 in∣hibite, 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 pur∣pose. 2. That God should have been moved by their not taking heed to his ordinance and sinning thereby to have smitten Ʋz∣zah by so sudden and unexpected death, which shewes 1. The griefe that Godly men have at the offence of God, which is ex∣prest 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 Ʋzzah, he called the name of the place Perez-Ʋzzah, or the breach of Ʋzzah. 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, du∣ring all which time the house of Obed-Edom was blessed. To teach us, that where religion, and the Word of God and Sacra∣ments 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. Da∣vid 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 ••ast in the way, through the policy of Satan, or mens obstructi∣ons.

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 Achan•• fault was) to redress the same; as is done here.

16. It is said likewise that when they that bare the Ark, (to∣wit, 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 Ʋzzah for his errour; that the Lord by these legall Sacrifices might be appeased, if any like er∣rour or provocation ignorantly should fal out in this second bear∣ing 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 displea∣sure.

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 ve∣sture, 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 al∣so, that with spirituall rejoycing, and with humility the per∣formance of religious duties should be, but not from extraordi∣nary outward practises: to argue for the like ordinary perfor∣mances, that by Davids dancing before the Ark, immodest, las∣civious dancing should be authorized, which is for exciting of lust, or other sinfull ends, as that dancing was of Herodias daugh∣ter.

18. The joy and rejoycing that is made by the King, and peo∣ple at the bringing up of the Ark, shewes us what is, and should be the right cause of the Godlies rejoycing, even the establish∣ing of Gods true religion, from the highest to the lowest, and not in things unstable and transitory, as Nebuchadnezzar's stor∣ring

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 unme••sureably, or unsea∣sonably, 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 sacrifi∣cing to the Lord, and his blessing of his people, and royall bene∣ficence 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, ministred unto him by a prophane woman, the daughter of a prophane Father: Michal, his own wife, and Sauls daughter, who first Vers. 16. despised him in her heart for dancing before the Ark. And next, bursts ••orth now in open and unreverent upbraiding and mocking him, is if in doing as he did, he had forgotten royall dignity, gravity, and sutable carriage: and had made himselfe contemptible to the very lowest and basest of his people, even the hand maids of his ••ervants: and behaved himselfe not as a King, but as one of the most rascall multitude; or as one of the vaine fellowes shamelesly ••ncovereth himselfe. Whereby she not only sheweth her pro∣••hane irreligious disposition towards God, and his service; but ••er audacious, irreverent and unbeseeming miscarriage, both as a subject to her sovereigne: and as a dutifull wife towards her husband; for which she justly receiveth a sharp check, and a bit∣ter reply from her husband, and a sad punishment of barren∣ness inflicted upon her from God to the day of her death.

OBSERVATIONS.

1. V. 17. DAvid makes his Pallace a Sanctuary by setting in it the Lords Tabernacle, and Ark of the Covenant: a good example for all Princes, and others to follow in advancing of religion and to make their house, like a Church, or house of God, by setling religious exercises therein of the Word, prayer and prai∣sing of God, and a suteable religious practise, as the Lord praised Abraham for this, Gen. 18. 19. And as Joshua resolved to do Josh. 24. 15. And as we see here in David, Psal. 101. 2, 3, 4. &c. All his former victories ending now in devotion.

2. When David had setled the Ark, and performed his wor∣ship to God by Sacrificing, Vers. 18. He blessed the people in the name of the Lord of hostes, which he did both as a Prophet, and as a pious loving Princed praying to God for them, and wishing from God a blessing to them. Wherein we see the patterne of a Godly, and a loving Prince, which is not only to rule his people by Lawes, and good Example: but likewise to pray for the wel∣fare of his people, (as they also should do for him) and to beg a blessing from God upon them, and upon his government over them.

3. The Lord is called here by David, the Lord of hostes, whereby he thankfully insinuates, who was the Author of all his former victories, and success of his hostes, or Armies, even the Lord, who is the Lord of hostes, and has innumerable hostes of Angells and other inferiour creatures ready at his command, to fight for his own, and be avenged on his Enemies, as we see in Pharaoh's plagues, and Herods destruction, Act. 12. and else∣where. Which may be a comfort to the Godly, and a terrour to their foes.

4. Vers. 19. With blessing of the people David joynes bene∣ficence, and liberality in giving and dealing to the whole multi∣tude of Israel, as well women as men, a quantity of bread, of flesh, and of wine for their entertainment; so it is a good thing when benedicere and benefacere goes together. And when in a

Prince, is seen not only piety towards God, but love and libe∣rality towards his people, and that he is rather carefull to sup∣ply their wants, and necessities, then any waies by sad exactions and the like, to bring them to want and necessity.

5. David, when he is quieted from externall troubles, and as he had first blessed his people 〈◊〉〈◊〉 now (Vers. 20.) to bless his house, as a religious Master of a Family taking speciall care thereof. He falls now into domestick discontents, by Mi∣chal Sauls daughter, and his wife, her scornfull and proud up∣braiding. Thus are the Godly still exercised with some crosse, or other, which like Jobs messengers fall, one on the back of another. Thus we see was Abraham exercised in the persons of Hagar and Ishmael. Isaac in Esa•• and his wives, the daughters of Heth. Jacob in the persons of Dinah. Simeon and Levi, and sel∣ling of Joseph, Samuel in his two sonnes, and David here, and sadly hereafter. In Amnon, Tamar and Absolom.

6. David here is a type of Christ, who as he was despised, and reproached by his own, so was Christ when he came into the world, as we see Joh. 1. 12. And no greater enemies had his Apostles, and Church then the false Apostles, and his owne peo∣ple the unbelieving Jewes, and hereafter the Arrian hereticks and others; who yet professed to be for the truth of the Gos∣pell, and the Church of Christ. And last of all, Antichrist and his followers who pretend to be the only true Church of Christ, and yet are the most dangerous enemies, and persecutors there∣of.

7. Vers. 16. It is said, that Michal despised David first in her heart, and now Vers. 20. She uttereth her contempt by the speeches of her mouth, wherein we see. 1. Where Satan and sinne first beginnes: towit, at the spring and root of the heart, to poyson the same; which therefore we should watch over with all diligence, and remember that which the Lord requires, my sonne give me thy heart. 2. We see that where the heart is once poysoned, and possest, sinne and Satan never rest till they proceed further, and come to a ripe harvest: as we see in our first parents. In the lusting of the sonnes of God before the deluge af∣ter the daughters of men. In Simeon & Levies wrath against Sechem,

Cains against Abell, Achans coveting the Babylonish garment &c. And Judas coveting the 30. peeces of Silver, &c. So that princi∣piis obsta, is a good rule.

8. In Michal's fact we see the prophane disposition of irreli∣gious persons, who count all actions of zeal to be but folly, & who cannot content to be irreligious themselves, but to sit down (as Psa. 1. 1.) In the chaire of the scorner, and to be the mockers of Re∣ligion, and of a religious disposition in others, which indeed is the putting on the very kepstone of wickednesse and prophane∣nesse.

9. In this fact of hers, we see also the grosse breach of matri∣moniall duty, who being Davids Wife, should have reverenced him, as her Husband, as is commanded, Eph. 5. 33. And was done by the holy women of old, 1 Pet. 3. 6. And not reproach∣fully, nor scornfully upbraided him: a vice therefore to be e∣schewed in all godly Wives, who ought to obey their Husbands in all Lawfull things, but simply, alwayes to reverence them.

10. In this speech of Michal's, we see likewise exorbitant pride, censuring her Husbands Laudable, and godly practise, as a base, shamelesse and foolish fact, more be seeming the basest, and vilest fellowes: then the dignity and gravity of a King, and so she would ascribe to herself greater wisdome, and care of keep∣ing state dignity then David had, and doth impute unto him basenesse and folly. Where we see how great and dangerous 〈◊〉〈◊〉 sinne pride is; whereby miscarriage on her part, so grossely is pro∣duced: whereby also we see contention comes to be between most conjunct persons, whereby she procures from Da∣vid a most sharp, and sarcastike answer; and whereby also she pro∣cures from God a sore and sad punishment, and her name with the black cole of infamy registred unto all posterity. And there∣fore this should teach not onely humility to all Women, and observing of matrimoniall duty herein, in being of a meek and quiet Spirit, as is injoyned, 1 Pet. 3. 4. And accounting their wisdome inferiour to their Husbands, who are godly and wise, as David was, but also it should teach all Persons to avoid pride, as they would the bitter fruits of that forbidden Tree, and con∣trary to that, which is Satans sinne, to learn of Christ to be meek and humble.

10. Vers 21. In Davids answer to Michal he shewe, that what he did, he did it out of humility, as before the Lord, who had rejected the house of Saul her Father, and had ad∣vanced him to be ruler over Israel, and therefore in regard that it was before the Lord, who had been such a promoter of him to so high a place, he could not be humble enough, and therefore he would be more vile yet, and base in his own fight. Where we see, that it is not the mocking of a Religious disposition, or bitter reproaching thereof, that will discourage the truly godly to desist from their duty, but that constantly they will the more rather insist therein, upon the motive of remembrance of Gods goodnesse towards them beyond others, and what he requires therefore at their hands.

11. Vers 22. Where David shewes to Michal, that he wil be yet more base in his own eyes, and so study self-deniall and hu∣mility, and yet by doing so, he should be had in honour of these maide servants, that she spoke of, who would, or did con∣temne him. (as she said) We learn hereby, that humility and base∣nesse in ones owne sight is the readier way to be honoured of others: then a puft up heart by pride, and hawty, and high looks, which God resists and disappoints, when he giveth grace and ••referment to the godly and humble, as we see in the example ••f Mordecai and Haman, as also that the heart is in Gods hand, ••hich he moveth to honour them, who honour him.

12. Vers 23. Michal is not onely punished for her pride and ••ornfull reproaching, by Davids sharp and bitter reply to her, ••ut likewise she is plagued of God, by barrennesse all her life, ••nd depriving her of the comfort of Children, or succession: ••hich amongst the Israelits was counted a great reproach, and doubtles was a great grief to herself. So that we see not one∣ly what is the fruit of sinne which it produceth, especially pro∣phanity, and mocking of piety, but likewise how the Lord will avenge the quarrels of his own, and the wrong, or indignities that is done unto them. Therefore said he, Saul, Saul why per∣secutes thou me? And so tender is he and sensible of their in∣juries, That who touches them, touches the apple of his owne eye.

13. Where it is said that she had no Child till the day of her

death, that is, none all her life time: not that hereby is meant, that she had any after her death, which forme of speech serves to shew the meaning of that place, Matth. 5. 26. Which Papists al∣leadge for mens satisfactions in purgatory, where it is said, That they shall not come forth of prison, till they have payed the uttermost farthing, that is, never, and as it is said Matth. 1. 25. Of Joseph that he knew not Mary, till she brought forth her first borne Son, and called his name Jesus.

II. SAM. Chap. 7. to the 18. verse and 1 CHRON. 17.

THe generall subject of this Chapter is the History of Davids deliberation to build a Temple for God, and the stay there∣of, which is comprehended in four particulars. 1. Davids de∣liberation, and conclusion, with the consent there to, and appro∣bation of the Prophet Nathan, from the 1. Verse to the 4. 2. The impediment and reasons thereof, revealed by God to his Prophet Nathan, and by him to David from the 4. Verse to the 12. 3. The promise made by God to David that his So•• Solomon should perform that intended work by him, and that hi•• Kingdome should endure for ever, from the 12. Verse to the 18 And 4. Davids thanksgiving to God for his gracious acceptatio•• of his intention, and promise of his favour to him, and to hi•• house, and for all his past benefits, that he had bestowed on him▪ For the more clear understanding of all which former things, confer with this, 1 Chron. 17. and 22. 1 Kings 6. and 8. and Psal. 89.

First then is set downe Davids deliberation with Nathan to build a Temple to the Lord, and his Arke, which he had brought to his house in Sion, of the which there are assigned three severall reasons. 1. From the opportunite of the time, which is said to bee, when David was setled in his house, and God had given him rest round about from all his Enemies, and which has relation to Deut. 12. 3. 2. From the duty of gratitude which has a war∣rant

from the word of God, that seeing God had given him a house, peace and such preferment, therefore he would build a house likewise to God. 3. Ab honesto, or seemlinesse, by a com∣parison a minori ad majus, that it is not seemly and honest that he should dwell in a house of Cedar, and the Arke of God should dwell within curtaines.

Next followes Nathans approbation of so holy an intention, and promise that the Lord should be with him in the perfor∣mance, but not having first consulted, and had warrant from the Lord, he shews herein his temerity & rashness, therefore the Lord that very night reveales his will in the contrary to Nathan, and by him to David; not that David did evill in this his intending, for 1 King. 8. 18. The Lord said to him, Whereas it was in thy heart to build an house to my name, thou didst well. But from the performance thereof he disswades him, by three arguments. The first is, Vers 5. by way of interrogation equivalent to a negative, as if he would say, thou shalt not build an house to me, not having a calling from me to that work: the reason whereof is elswhere set down, because he was a man of blood, and had warres with those about him on every side, as we see, 1 King. 5. 3. And so ••e was called to another work, to fight the battles of the Lord. The second argument is, from the practise of God & Davids pre∣decessors: Gods practise being, not to dwell in any such materiall house, since he brought them out of Egypt, but walking in a Ta∣bernacle, & not commanding them to build any such house unto him, or quarrelling with them for not doing so, but onely injoy∣ning them, to feed his people Israel, and they obeying. The third argument is, after the rehearsall, of all Gods goodnesse to David, from a low estate advancing him to a royall dignity, and giving him victory over all his Enemies, and his people rest and peace under him, as also that he should establish the Kingdome to him, and his posterity, then he tells him that he had appointed his Son (meaning Solomon) to be the man that should build the Temple, Vers 13. To whom he promises to be a Father, Vers 14. And he should be a Son unto him, &c. Onely in the words, Vers 16. and elswhere. That his Kingdome, and Throne should be established for ever, lies a difficulty, seeing we see the contrary now, and long ago when the Scepter departed from Judah, &c. I answer,

1. This (for ever) is interpreted, Vers 19. not to signify proper∣ly an eternity of indurance, as in some other places; but (as the words are) a great while to come, & so the Scripture doth expone it self. 2. This establishment (for ever) may be understood not of the externall, and temporall Kingdome of David himself, who was the type of Christ, who is called the Son of David, but of the Spirituall Kingdome of Christ Jesus under the Gospel, who was of the seed of David, according to the flesh, and of whom it is said, Isai. 9, 7. That of the increase of his government there shall be no end.

OBSERVATIONS.

1. V. 1. IT is said, that the Lord gave David rest from all his Enemies, which shewes us that the godly have had, still have, and shall have Enemies to the Worlds end: this being the emnity that was proclaimed in Paradise between the seed of the Woman, and seed of the Serpent, which shewed it self at first in the murther of Abell, and proceeds from Satans malice, and the corrupt nature of man, Genes. 6. 5. Whence it is that the Church of Christ is compared to a Lilly amongst Thornes, Cant. 2. 2.

2. We see the curbing, and restraining power of God over all such, that as he calmed the storm, Matth. 8. 24. So he can calme the rage of all the wicked against his Church in his owne good time, as he did Esau's against Jacob, and as he gave rest here to David from all his Enemies.

3. It is said that God gave him rest, which shewes: That of rest from troubles, & of all good things we should acknowledge God to be the Author, and therefore be thankfull to him. For which it is said, Many are the troubles of the righteous, but the Lord deli∣vereth them out of them all. And Psal. 50. 15. call upon me (sayes the Lord) in the day of thy trouble, I will deliver thee, and thou shall glorify me.

4. Vers 2. In Davids intention to build an house to God, we see what should be the right use of Princes, or others, their prospe∣rity and peace, towit, the giving of themselves in testimony of

their thankfulnesse to God, to the establishment of Religion within their dominions, or houses.

5. In the intending to build a house to God, he consults with Nathan the Lords Prophet, to teach us. That in matters that con∣cerne Religion, or the worship of God, we should consult with the true Prophets and Pastours of God, whose lips should preserve knowledge, and the people should enquire of the Law of God at their mouths.

6. We see in David a most religious disposition; Laudable and imitable, who thinks it an unseemly thing that he should dwell in a house of Cedar, and Gods Arke should dwell within cur∣taines. Which should teach many great men to think so, that their houses should not be like pleasant, & glorious pallaces, and Gods house, or Church wherein he is worshipped should be so base and beggerly, like cottages.

7. Vers 3. In Davids resolution, as likewise Nathans approba∣tion thereof, we see that both do erre, whereby we see. How unsure is that warrant, or direction in matters of Religion, that is grounded onely upon humane authority without the expresse and clear warrant of the oracle of God, and of his Word. Though the intention were never so praise worthy, or plausible.

8. Likewise we see, that the best intentions even of the best are dangerous to be approved, or followed, without a warrant from the Word of God: as is said, though never so specious, as we see, Col. 3. 23. Saepe enim coruscat in conspectu operant is, quod sordefcit in conspectu judicantis.

9. Vers 4. God reduces David from his errour, not immediat∣ly, by speaking to David; but mediatly by speaking to him by Nathan, to shew. That this honour God will have his true Mini∣sters to enjoy, that by them, as his messengers, and Embassadors he will his people to know his will: as by interpreters Joseph would speak to his Brethren, though he could immediatly (as he did at last) speak to themselves, and who heareth them heareth him, and who despiseth them, despiseth him.

10. The Lord manifests his will to Nathan, as a faithfull Pro∣phet, that so he may faithfully deliver the same to David, as there after also he did in the matter of Ʋriah, which was Davids great happinesse. So that happy is that Prince, and people that has a

faithfull Ministry, who will reveal to them the whole counsel of God, as the Apostle speaks, Act. 20. 27.

11. Vers 5. David a King, is called here Gods servant who is King of Kings, the fairest flower in any Kings crowne, and highest and best title they can claime; to be called the servants of God.

12. The first arguments by which he inhibits him to be the builder of Gods house, is, because he had not a calling thereto, which should teach us. That although the work be good in it self which a man may do, yet if he have not a calling thereunto, he ought not to meddle therewith, or run before he be sent, as we see in the examples of Ʋzzah, and Ʋzziah: and on the contrary, as we see in Christ, the holy Prophets, and blessed Apostles.

13. Vers 8. The Lord remembers David, that he may be humble & thankfull, from what a low condition he brought him, even from the sheepcoat to so high and royall dignity: therefore let not men marvell to see the like doing of the Lord, now adays, in raising some, and throwing down others. And let such with whom the Lord so deals, remember their low estate, and be hum∣ble; and what is their duty in their higher place, especially to ho∣nour him, who has honoured them, and to be thankfull. Let us al∣so remember from how low an estate of Satans slaves, God•• ha•• advanced us to be a royall Priesthood, Rev. 1. 6. And to be God servants.

14. V. 9. and 10. The Lord shewes that it was he, by his mer∣cifull and powerfull presence with David, that had cut of his Enemies, and made him great, and his people in a peaceable estat•• under him, to teach him, and all Princes, and others to ascribe their prosperity, and good condition to the Lord, and to give him the glory of all.

15. V. 11. Where it is told David, that in respect he intended to build a house to God, the Lord likewise should make him a house. We see that the Lord will 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 rich∣fools Arithmetike by many years, but by dayes, as Jacob profes∣sed,* 1.87 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 num∣berer, 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 there∣fore 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 poste∣rity, 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 foot∣steps.

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 man∣ner 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 Chri∣stian, 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 establish∣ment 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 admi∣rable love of God, as the Apostle shewes, 1 Joh. 3. 1.

23. But as this is the ground of singular, and manifold com∣forts (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 good∣ness: 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 cha∣stise 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 ••eft never so little, or short while to themselves, or force of temptation: and therefore should eve•• 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 pro∣cures, 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 punish∣ment 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 cal∣led 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 troub∣lers of his Israel.

27. Where it is said, Vers. 15. (But my mercy shall not de∣part 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 cor∣rections, and be their prayer. And what is the difference be∣tween the punishments of the wicked, and corrections) of the Godly: the one is a mixed cup with the sweetness of mercy, ten∣ding 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 re∣call, and recant what formerly he had said to David, Vers. 3. Up∣on 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 Aug••stine did to his ever and singular com∣mendation.

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 pro∣mised, which he concludes with a petition for the continuance of the Lords favour, and performance of his gracious pro∣mises.

Which Eucharisticall oration has, 1. Its Exordium, or begin∣ning. 2. A narration. And 3. A conclusion.

1. The Exordium has the place, where David makes it, and his gesture. The place is the sanctuary now established in Sion, into which now he comes, and where the Ark was, and to which the Lord had promised his presence. Next his gesture was sit∣ting, which was to denote the settledness of his mind, in utter∣ing his oration. Used therefore by Judges in hearing of parties, and pronouncing sentences, no wise to be taken exception against in David, as unreverent: more then in us in hearing of Gods Word; and singing of Psalmes: and sometimes in prayer, as at meate and elswhere. For the speciall thing that the Lord looks unto, is the sincerity of the heart, and truth in the inward parts: as Psal. 51. 6, ••s declared.

2. The narration it selfe, has 〈…〉〈…〉 A depressing, and lying low of David himselfe, as he saies elswhere, What is man that thou should'st so respect him? &c. And here, What was he that the Lord, not only should have brought him to such preferment, but also promi∣sed the establishment of the Kingdome to his posterity? which is not the manner of men to look so low to their inferiours, and with∣out their deserving: from a low estate (having no motive on their part) to advance them, and theirs to a high condition. 2. Next, to depressing of himselfe, Vers. 22. He advances God, his great∣ness, and goodness: both towards himselfe, and his people; and thereafter from Vers. 25. He petitions the Lord to establish his promises to him, and his posterity which he acknowledges to be true; and that he would of his good pleasure bless his house, and to continue it before him. And ••is he makes to be the con∣clusion of this forenamed thanksgiving.

OBSERVATIONS.

1. WE see that David is not only thankfull in heart, but al∣so for the Lords benefits, he expresses the same by Word: that so by the whole man God may be worshipped, as it is said, we believe with the heart unto righteousness▪ and con∣fess with our mouth's unto salvation.

2. Vers. 18. Where he saies, Who am I? &c. We see that the

Lords benefits move David to humility, and dejection, with Jacob, the Godly ever acknowledging themselves unworthy of the least of all his mercies, Gen. 32. 10. Whereas on the con∣trary the wicked are puft up with them, as we see in Nebu∣chadnezzar, and Pharaoh, who said who is God, that I should obey him? And therefore the benefits of God to the Godly are bles∣sings indeed, whereas to the wicked they are turned into cur∣ses: through their abuse of them unto pride, excess, tyrannie, and the like.

3. Vers. 19. Where the Lord not only promises to establish the kingdome to David himselfe, but also to his posterity after him: we see the large bounty, and goodness of God to his ser∣vants, and that he does more to them, then they could expect: as we see in Jacobs profession, Gen. 48. 11. In Josephs, Davids, Mordecai's, Daniels and others their preferment. And here in the promise to David concerning his posterity.

4. Vers. 20. Where David saies, thou Lord knowest thy ser∣vant. We see that the Lord is an omniscient God, and who knowes particularly all his servants, and subjects: and the very secrets of their hearts. The truth whereof in the hidden and inward parts he doth desire, Psal. 51. 6. And therefore David having this sincerity of heart can say, what an hypocrite dare not, thou Lord knowest thy 〈…〉〈…〉.

5. Vers. 21. All the Lords promises, and goodness to him, 〈◊〉〈◊〉 it ascribes to free love only: as the Lord himselfe speaks, Hos. 14. 4. Which we also should do, and to no 〈◊〉〈◊〉.

6. Vers. 22. In Davids abasing of himselfe. Vers. 18. And extolling of God: both his greatness, and goodness here. We see the disposition of the truly Godly, they can never enough extoll, acknowledge, and praise the Lord: as the spouse doth in the Canticles; and David in the Psalmes. Nor can they suffici∣ently lye low enough before him in the dust: as we see, Gen. 18. 27. 32. 10. In the Publican, and parable of the Prodigall, and others.

7. This matchless and incomparable greatness, and good∣ness of God: David saies, is, according to that which he had heard with his eares: shewing thereby unto us (as the Apostle speaks) that Faith comes by hearing, and hearing is of the Word of God

whereunto we should therefore hearken, if we would be truly in∣structed, and believe to salvation.

8. Vers. 23. If Gods goodness to his people be so extolled by David here, for a corporall redemption from Egypt, and from the Nations and their gods: how much more should he be extolled by us Christians, for that great and spirituall redemp∣tion of our soules from the tyrannie and bondage of Satan, sinne and damnation: and for our liberation (who profess the Gos∣pell) from the tyrannie of Antichrist, and his gross Idola∣try.

9. Vers. 25. and 26. In speaking of Gods promises he ever makes mention, that they are made to his servant. Where we see, who have right to the promises of God, or may justly lay hold upon them: towit, only they who are Gods servants, and who apply themselves to obey his precepts; these only may apply to themselves his promises: What God therefore has joyned together, let us man separate.

10. Vers. 28. Where David saies to the Lord, That he is that God whose Word is true; we see that the Word of God is th•• prop of the Godlies faith, one jot whereof shall never fail, no has ever failed towards his own.

11. Vers. 29. David closes up all, with an earnest and rei∣terated petition for a blessing to himselfe, and his house forever; so that herein he is like Jacob, who wrestled for the blessing: and it should be likewise our earnest suit to the Lord, that he would in like manner bestow his blessing upon us and ours, and if we ge•• this Fatherly blessing of his, all will be well, and we may say, I is sufficient.

II SAM. Chap. 8. and 1 CHRON. 18.

IN this Chapter (the Generall summe whereof is the ampli∣fication of Davids kingdome in his own time, and by his own person) are these particulars set down. 1. The five warres that he had, against the Philistines, Moabites, the King of Zobah, the

King of 〈◊〉〈◊〉, and the Edomites, all whom he subdued, and whereby his Empire was enlarged not only from Sichar the river in the South, to Euphrates in the North, but further al∣most from Sinai: and mount Caucasus in Arabia Petra in the South, even to mount Taurus, and Armenia, beyond Euphra∣tes in the North. This is set down from the first to the 9. vers. and in the 14.

2. Vers. 9. and 10. Is set downe Toi, King of Hamath his congratulatory message of Davids victory over the King of Zoba: with the cause thereof, and what gifts he sent unto David.

3. Is set downe what David did with these gifts, and all the rich spoiles of all the Nations which he subdued, vers. 11. and vers. 15. to the end of the Chapter is set downe Davids ordering of the Kingdome by administration of ju∣stice, 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 Phili∣stines, who were descended from the Egyptians, whose progenitor was Misram, the second sonne of cursed Ham: infidells in religi∣on, and Capitall enemies to the people of God, whom David sub∣lued and took their strongest Citie M••th•••• Ammah from them, which is by interpretation, the bridle of Ammah▪ because be∣••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 ••o ••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, Caelosy∣ria, the cause of which warre was, because they took part with H••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 Abi••h••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 ma•• David the instrument of fulfilling of this prophesy. 2. They ha•• incroached upon the territories and bounds of the land: whi•••• 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 preservatio•• is promised: and that he had a good cause in hand, and inte••••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 use•• the lawfull meanes, to teach us to do the like, when we look on the promises of God, of sal∣vation, Phil. 2. 12. Or protection, Act. 27. 31. Or providing

for us, Gen. 3. 1••. &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 na∣tions was (as is said) fore-prophesied by Balaam, and yet be∣fore 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 pre∣sently, 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 Hadade∣zer 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 Garri∣••ons in Syria of Damascus, and in Edom, for conservation of his conquest. Shewes that piety and prudence may well consist toge∣ther, and as the Poet speaks, Non minor est virtus quam querere, parta tueri.

7. Where it is said that the Lord preserved David where∣soever he went: we see, 1. Who is the preserver of the Godly from all danger in the midst of perill's, and from whom there∣fore 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 acknowledg∣ing 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 thankfull∣nesse 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 stu∣dy 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 fol∣low, as we see Solomon likewise did in judging between the two harlots.

12. Where it is said, that he executed judgement and Justice. We see that it is not enough for Princes, onely to make good Lawes, except also they put them in execution, as also where it is said, that he did this to all his people, the meanest as well as the greatest, it shewes that he did the same impartially, which is the worthiest part of a Judge so to do, for a good Judge should. 1. Be void of affection and partiality. 2. He should have pa∣tience to hear. 3. Skill to cognosce. 4. Wisdome to decerne. And 5. courage to execute, without partiality.

13. Vers 16. In this prudent and provident distribution of of∣fices for government of both estates, civil and Ecclesiasticall, and setting such over the Cherethites, and Pelethites, who were his guard, we see the laudable care, that David had both of Church

and Commonwealth, and which all godly Princes should imitate and follow.

14. We see also that every one hath his particular office assigned unto him, wherein he is appointed to do his duty, without usurpa∣tion, or intrusion upon the office of another: a worthy example to be followed, for every one to be content with his own charge, and to discharge it well, and to keep within their owne sphere and station: the civil not to usurp, or incroach upon the Eccle∣siasticall, as Ʋzziah did: nor the Ecclesiasticall to usurp civil of∣fices, and meddle in civil affaires not belonging to them, after Christs example, who said to the two Brethren concerning the parting of the inheritance, Who made me a Judge between you?

15. The Allegory of these victories of David and subduing un∣der him these nations, and dedicating their spoils, and gifts to the Lord: represents to us in figure, the victory that the Sonne of David, Christ Jesus should have over the Gentiles by the preach∣ing of the Gospel, and their conversion thereby, as we see Pro∣phesied, Isa. 60. And elswhere, and that their gifts, and these sciences amongst them, which were before abused by Satan unto Idolatry, as spoiles, Christ should make them thereafter serve for ••he good, and edifying of his Church, and advancement of his ••tory.

II. SAM. Chap. 9. from the 1. verse to the end.

IN this Chapter is the History of the restitution of Mephiboseth, Jonathans Son, to the patrimony and Lands of his Father, and of Davids further kindnesse to him according to that covenant made between Jonathan and David, 1 Sam. 20. 16, 17. This generall is divided in three particulars. 1. Davids inquisition, if there were any of Sauls house, to whom he might shew favour for Jonathans cause, from the first verse to the fifth. 2. The com∣ing of Mephiboseth to David, and his gracious receiving of him, and kindly dealing with him, from the fifth to the ninth verse. 3. Davids restitution to Mephiboseth of his Fathers Lands, and 〈…〉〈…〉 bestowed on him to eate at the Kings table, and making

Ziba his servant, to be his favourer, or Chamber-lane. Again in the first part, which is Davids inquisition, we have set down all the circumstances, as likewise the answer, and resolution thereof, 1. Is the time, when David (in the former Chapter) had paci∣fied his Kingdome, by subdueing the bordering Enemies there∣of without; and within had established the government both of Church and state, and so had prove a good Magistrate. Now he sets himself to shew likewise that he is a good man, which two when they concurre, they make a Land happy. 2. The Persons at whom he asks, are not named, but it seems to be his counsell, or neerest courtiers. 3. The matter of the inquisition is, if there be any left of Sauls house. 4. The end is, not for evill to cut of such for his greater security, but to shew favour unto them for Jonathans sake. For resolving of which question, or inquisition, these of whom David inquired, call one unto the King Ziba, a servant of Mephibosheths, who tell David, that Jonathan had a Sonne, who was lame of his feet, Mephibosheth (otherwise called Meribaal, 1 Chron. 8. 34.) Who was in the house of Machir in Lodebar, which is a little Town in the Land of Gilead, from which place, where he lived in an obscure and private manner, glad to have his life saved. 1. David sends and brings him. 2. Beside his obedience, is set down his humble reverence to David, as his sovereigne, both by gesture falling on his face, and by word, professing himself to be his servant. 3. Is set down Davids kind, and gracious dealing with him. 1. Forbidding him to fear. 2. Shewing unto him in the generall, that he would shew kindnesse to him for Jonathans sake, and in particular. 1. He would restore to him all the proper Land of his Grandfather Saul. And 2. he would so farre also honour him, that he should eat at his table continually, where unto is subjoyned Mephibosh∣eths humble thanksgiving, both by his gesture of bowing, and words of admiration of such bounty and honour to be bestowed upon such a dead Dog, as he was, for so he calls himself.

In the third part of this Chapter is set down Davids declara∣tion to Ziba; what he had done, and was to do, to his Master Me∣phibosheth••, and his appointing of him, his Sonnes, who were 15. and his servants who were 20. to till his Land for him, and bring in the fruits thereof to him, providing so for his ease, as

well as for his honour and commodity, which charge Ziba wil∣lingly undergoes, and so Mephibosheth dwelt in Jerusalem, and did eat continually at the Kings table.

OBSERVATIONS.

1. WE see in this inquisition of David, vers 1. And time thereof, that honour changes not manners, nor for∣gets he that kindnesse now being King, which formerly he had with Jonathan, when he was his Fathers subject, and therefore seeing himself was dead, he resolves to keep this kindnesse still, and shew it to any of his ofspring.

2. In this inquisition and deed of Davids, we see three notable vertues eminent in him. 1. Gratitude and thankfulnesse to Jona∣than for all his love, and favours, which in his life time he did shew to David, which now survives Jonathan, and he shewes it to his Sonne, Mephibosheth. Which serves to condemne this ge∣neration that is so ungrate both to the living, and to the dead. 2. Verity, which is the observation of what he promised to Jo∣nathan, and to shew that his promise was a true promise, and not ••lie, and his oath a true oath, and not perjury, both lying and perjury being most odious in any, but chiefly in a Prince, the one punishable by infamy, and the other by death.

3. Fidelity, which is different from verity, in that verity has words as the subject, and fidelity has works. And as verity is cal∣led the agreement of the minde with the word, so fidelity is the agreement of the word with the work.

3. In keeping promise and covenant, according to the Law, we see that David, though a King and Lawgiver to others, yet he subjects himself unto the Law, to be an observer thereof him∣self: as a good example to others to follow, as is said, Regis ad exemplum totus componitur orbis, and as the Apostle speaks, Rom. 2. 21. Thou that teaches another, teaches thou not thy self? So thou who wouldest have another observe Lawes, shouldest thou not be examplar in observing the Lawes thyself? A necessary lesson and good example for all Princes, and Pastours, Magistrates and Ministers to follow.

4. This kindnesse that David would shew to any that is left

(sayes David) of Sauls house, shewes plainly hereby, and by the finding out but of one poor lame man of it, that the Lord for Sauls wickednesse & cruelty, had quite destroyed that house of his, though a potent King. Which sheweth what sinne does to the greatest houses, (though royall) and to others inferiour, being like the worm at the root of Jonas flourishing gourd, which made it soon to decay.

5. This kindnesse that he would shew, he sayes, it is for Io∣nathans sake, where we see. 1. That the fruit of wel doing lives longer then himself who is the doer, and thereby he leaves a bles∣sing and good treasure behinde him to his posterity. And 2. that it is a happy thing to be the ofspring of a good parent, chiefly, if they insist in their godly footsteps.

6. Vers 3. This kindnesse is called the kindnesse of God, which David sayes he was to shew for Ionathans sake, to denote first the greatnesse of the kindnesse, as sundry things in Scripture has this denomination for the same signification, as the montain of God, &c. As also 2. to shew that this was agreeable to Gods com∣mandment, that promises being Lawfull, and specially oathes should be keeped, as we see Psal. 25. And which should be the rule of all, our actions and motive thereto. And 3. that the sam•• would be acceptable to God, which should be the scope of all 〈◊〉〈◊〉 doings.

7. Vers 5. Mephibosheth being lame of his feet, and lurking in an obscure place, farre against his expectation, is called both to riches and honour, so graciously doth the Lord deal with such whom he visits one way, he comforts them another way, 〈◊〉〈◊〉 though he suffer some a long time, to lie as it were low in the dust, yet at last he lifts them up, not looking for it, as he did to Joseph, as he called Saul also to be King when he was seeking his Fathers Asses, and David from the sheepcoat, as also the Apostles from their fish boates, &c.

8. This humility which Mephibosheth shewes both in gesture and words, being a Princes Sonne, gives a good and imitable ex∣ample to all others to follow, and verifies that of Gods Word, That before honour goes humility, but God resists the proud while he gives grace to the humble, and specially to be humble, when God has humbled any, as he had done Sauls house. Therefore though

he calls himself not onely a Dog, but also a dead Dog, fitter for a ditch, or at best like a Dog to lie under a table, yet he is honour∣ed to sit as a Prince at a royall table.

9. Vers 7. We see here great liberality in David towards Me∣phibosheth, which is a worthy vertue in a Prince, so that it be to∣wards right Persons, for good causes, and in a moderate mea∣sure, not to exhaust their own treasure and lay heavy burthens on their people, for the enriching of a few, perhaps not well deser∣ving: as on the contrary covetousnesse and a niggardly disposition is most unsuteable to a Prince, or great man.

10. Vers 9. Davids not onely bestowes upon Mephibosheth honour and riches, but also being lame and impotent to travell, he provids for his ease, by laying the charge on Ziba of tilling his Land, and gathering in the fruits thereof, which shewes Davids care of him, as well as his kindnesse to him, and his compassio∣nate disposition to one, that had such a bodily infirmity, as an example to others to follow the like compassion.

11. Likewise, vers 11. Though he was lame on both his feet, yet he is not therefore the more dispised, or lesse honoured by David, to eat at his table as one of the Kings Sonnes. Teaching ••s thereby to despise none, or the lesse to regard them because by ••ome bodily infirmity the hand of God had visited them, but to ••ity them, and be thankfull to God for his dealing more indul∣gently towards our selves. Also, David looks not on Sauls blood his persecutor, in lame Mephibosheth, but on Jonathans deserving, how much lesse will the God of mercies regard our infirmities, or corrupt blood of our sinnefull pregenitours, whiles he beholds 〈◊〉〈◊〉 in the merits of him in whom he is well pleased.

II. SAM. Chap. 10. and 1 CHRON. 19.

IN this Chapter we have the further proof of Davids con∣tinuing in his begun course to gratify, and requit the favour of them to whom he was addebted in the time of his troubles. This Chapter is divided in three parts, in the first is Davids message to Hanun King of Ammon to comfort him after the death of his

Father. 2. Is set down the Ammonites barbarous usage of Davids messengers, Vers 4. and 3. We have the revenge that David took of the Ammonites, and their associates the Syrians, in two severall battles, the one with the Ammonites and the Syrians, from the 6. verse to the 15. And the other with the Syrians, from the 15. vers to the end. In both which David is still victorious.

First then in the legation, or message to the King of Ammon, we have. 1. The time, when this message is sent. 2. The action or message it self, and the occasion thereof. And 3. the end where∣fore it was sent. First then the time, is, when David was setled in his Kingdome, & had subdued all his Enemies both intestine & forrain, and was now a mighty victorious Monarch, and yet here∣by he is neither puft up to despise a meaner neighbour Prince, nor forgetfull of any duty of kindnesse, or gratitude that was requisite on his part towards him. 2. The occasion of this mes∣sage was the death of Nahash Hanun's Father, who in his life time had shewn kindnesse to David, and therefore now upon this occasion he would likewise shew kindnesse to his Sonne. And 3. The end wherefore he sends this message is, to comfort Hanun by the hand of his servants, for his Father, who was now dead?

But David most ungratefully is requited, and his messengers villanously and barbarously abused, wherein. 1. Is set down the ground, or motive, towit, the unjust suspition that the princes of the Children of Ammon had, and did apprehend of the end of this message of Davids, that it was not (as was pretended) to comfort Hanun: but really and indeed to spie the City, and to search and destroy it: and so they censure David as a deep dis∣sembler and Hypocrite, as also a covetous wicked man, seeking after that which was his neighbours, not contenting with his own, and imputing unto him cruelty, as intending 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, up∣on 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 descend∣ed of that incestuous copulation of Lot with his younger Daugh∣ter.) 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, of∣fered 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 hate∣full 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 mer∣cenary 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 com∣modity, 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 con∣taining 60. pound weight, and each pound, 25. common siccles, reducing the siccle to a halfe ounce: so that the Talent will a∣mount in our Scots money, to a thousand and five hundred pounds, or 120. lib. Sterlin and above, and the hundred Ta∣lents 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 confe∣derates: 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 Is∣rael 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 di∣vides his Army in two, the strongest part whereof he takes to be under his own conduct, against the greatest number of the Sy∣rians: and the other part he gives to Abishai his brother to en∣counter 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 ligoni∣bus

aequat, and neither power, or prayer, and intreaty, wise∣dome, 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 la∣bour 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 natu∣rally affected with moderate sorrow for the death of their Pa∣••••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 comfort Ha∣nun for his Father, that it is a Godly and good part to comfort them, whom we think to stand in need thereof, or to be in any sort of distresse, and to have a Christian sympathy with such, mourning with them who mourne.

1. V. 3. & 4. We see in the misconstruction of Davids message,

and abuse of his servants, the disposition of the wicked in ren∣dring oftimes evill for good, like those lifted up the heel against David who sat at his table, and as Judas did to Christ: whereas the godly on the contrary are ready to requite good for evill, as they are commanded, Matth. 5. 44. &c.

8. This misconstruction and miscarriage that followed there∣on, did flow from an unjust suspition of Davids intention, to trie, and search their City, that he might come against it, and destroy it, so that unjust suspition and misconstruction, is the very Child of Satan, and whereby he procured the fall of our first parents, Gen. 3. 5. And that fearfull bondage and Tyranny against the people of Israel by Pharaoh, to his utter destruction, Exod. 1. 10. And is so dangerous a pest, that it dissolves, where it once enters all bonds of Society Politicke, or Oeconomicke, whereas on the con∣trary a favourable construction of mens meanings and actions is a conserver of peace and amity in all and every Society.

9. The first wrong that hereon ensues, is to David himself, whereas by this supitious misconstruction they censure him as a deep dissembler, and a cruell and covetous Hypocrite, by sending under pretence of friendship to spie their weaknesse, and to come thereafter to subdue and destroy them. Which wrong done here∣by to his name and fame is the greatest wrong of any, as it is in like manner to any other, the same being the murther of the tongue, and of that which is dearest to any ingenuous Spirit.

10. Upon this suspition of Davids intention the Princes, of Ammon gives a pernicious counsell to their young King, barbarous∣ly to abuse Davids servants, which was the cause of there and his ruine, in the subsequent warres that he had with him, and of the expence of much treasure and blood. Whereby we see in this (and in that counsell that Rehoboam got their after, by his young Counsellours) what bitter fruits evill Counsell to Princes (specially who are young & unexperimented) produces. Both to the givers, as also to the takers, whereas on the contrary it is a great blessing to a Prince to have wise and godly grave Counsellers a∣bout him, and a pliable heart and eare to hearken to them, and obey there Counsell, and to stop his eare to the contrary, which blessing therefore all people should pray for, to their Kings and rulers.

11. We see that this young King Hanun is farre unlike to his Father Nahash: who shewed kindness to David, when he was in exile. Which teaches us that goodness, nor grace, nor any mo∣rall vertue, comes not by generation; as we see in Cain, Ishmael, Esau, Ammon, Absolom, and others: good parents oftimes having bad Children.

12. In the abuse done to Davids messengers, we see the very Law of Nations (let them be Gods) violated, which ordaines no wrong to be done to messengers, or embassadours: because they declare only the message of their Master; and what wrong is done to them, is counted done to them who sends them: and i•• no wrong should be done to the messengers of an earthly King, much less should it be done to the messengers of the King of Kings. Who will account the same done to himselfe, and wi••l avenge it severely on the doers, as David did on the King of Am∣mon: especially when they shave not the halfe of their bread a∣way, which would soon grow againe, or cut their garment by the middle: but when they shave the most of all their living a∣way, which by Gods law is due unto them: and makes them go oftimes with a bare and thin garment.

13. Vers. 5. David sending to meet his servants, who were sore ashamed of their abuse: and directing them to stay at Jeri∣cho till their beards grew, and then to returne: shewes his tender sympathy towards them, and care to comfort and councell them the best way: till he thereafter should repare the injury; where∣in he shewes a good and imitable example of a loving Prince to his loyall subjects.

14. Vers. 6. It is said, that when the Children of Ammon, saw that they stank before David, they prepared for warres, where∣as it had been more wisely done, to resent their errour, offer∣ed reparation, and sought reconcilement: but herein we see it to be true, quos deus vult perdere iis mentem adimit, and that the wicked in Gods just judgment, runnes ever further and fur∣ther into snares and mischiefe, going from ill to worse. Satan so drives them, as we see in Pharaoh, Judas and others; till they come to utter destruction: and God in his secret justice hereby meaning to punish their idolatry.

15. This fact of theirs, made them stink before David, and to be hatefull, and abhorred by him. Then much more doth sinne, and abuse of Gods messengers make men stink before God, and to be hated and abhorred by him.

16. Upon this, that was done to Davids servants in their beards, and garments (though no hurt was done to their persons,) we see beside expence of treasure, what bloody warres ensue. Which shewes, of small beginnings (as suspition first, and then ill Counsell, and thereafter this abuse) what great mischiefe a∣rises, and therefore how warily we should take heed to our words and actions, the mother of mischiefe (as the proverb saies) not being greater than a midge wing, and that greatest trees do grow from the smallest seeds.

17. David is against his will, and beyond his expectation for∣ced to new warres. Which teaches, that no man may dreame of long peace or prosperity, but when he lookes for greatest peace and tranquillity, as David did, when he sent this message, grea∣test trouble and disquiet may ensue, so mutable and uncertain is our estate here.

18. David revenges this wrong done to his servants by law∣full warres, the rule whereof is the punishment of sinne, especi∣ally committed against God, and the Republick: and being un∣dertaken by the Authority of the lawfull Magistrate; this being a part of the right use of the sword, which is committed to him, against the errour of the Anabaptists.

19. We see also here, that actions are not to be measured or censured by their events, for Davids sending to comfort Hanun for his Father, was laudable and good: though sad events fol∣lowed thereon, by the misconstruction of this his pious action by those who measured him by themselves.

20. The Ammonites by hyring the Syrians to assist them. We see, they confide in the arme of flesh, and in their wealth and confederacy, and therefore we see what was the end of such vain confidence: and as is shewne, Hos. 14. 3. And by many exam∣ples registred both in sacred and prophane history.

21. Ammon is joyned to Israel in consanguinity by L••t their progenitor, and David seekes to shew them favour, and the Sy∣rians are bound to David by oath, Chap. 8. 6. Yet neither blood,

merits, nor oath has any place when they have occasion to trou∣ble David. Whereon we observe, that it is impossible that the true worshippers of God can have firme or long peace with Ido∣laters. The reason whereof is assigned by Christ, There can be no agreement between God and Belial. The proof whereof is ma∣nifest by infinite examples, and this in particular. Which shewes to for-warne all such who serve God, and feare him truly, to ex∣pect no quietness nor security from Idolaters, and Papists lon∣ger then they may have a fit occasion to execute their cruelty, as the Massacre of Paris, the Gun-powder-treason, and the late Mas∣sacre of Protestants in Ireland can testify.

22. The Syrians for hire, joyne with the Ammonites with∣out respect either to honour, conscience, danger, or death, that might ensue, only for commodity. Which shewes that covetous∣ness is the root of all evill, and produces sad effects: as we see in Achan, Judas, and these Syrians here. Which serves to warne men to beware thereof, and specially men who follow the warres, that they engage upon warrant of conscience, and a good cause, and not meerly for hyre, or preferment: the one flowing from cove∣tousness, and the other from pride, and both from Satan, as fa∣ther of these vices.

23. Vers. 7. In Davids preparation to meet the Ammonites when he heard of their raising an Army. We see the vigilant care that a good King should have of the safety of his people, and re∣pelling their enemies, and of using lawfull meanes, besides the con∣fidence in God.

24. Vers. 11. In Joab's managing of this warre. We see wis∣dome joyned with valour, both requisite in a generall comman∣der, and in the mutuall support and help one of another, against the common enemy, the stronger to help the weaker. We may also learne a common Christian duty to do the like, as the Apo∣stle exhorts, Rom. 15. 1. The rich to help the poore, and the wise the simple, &c. Especially pastours, and leaders of Gods peo∣ple to joyne as brethren in Unity, and lend their help one to an∣other against their common enemy.

25. Vers. 12. In Joabs oration to his Army, he joynes with selfe-preservation, the cause of religion (for the Cities of God) that is, wherein Gods worship is established and professed, and

which the enemies would pollute with idolatry, as the Romans used to say pro aris & focis. Whereby we see that in all lawfull warres the cause of God, (who is the Lord of hostes and gives the success) and of religion is to be regarded, and then (as we see here) the event proves the more prosperous and happy.

26. Joab here does according to his vocation, and leaves the success to God. Whereupon we collect, that the duty of eve∣ry one in his calling civill, or ecclesiasticall is to labour faithfully, and to commit the success to God, as the husband man does in sowing his ground, and as Paul did plant, and Apollos watered, and left the grouth unto Gods dispensation. Which serves to re∣form two errours; the first of those who use not the lawfull means, but relye on Gods providence, and live on idle speculations. The second, who relye only on the means, without seeking and de∣pending on the Lords blessing on their labours.

27. Vers. 13. The success of the battle, which is victory on Davids side, and overthrow on A••nmon, and the Syrian••. Shewes 1. What is the end of giving, and taking evill counsell, and per∣tinacy in evill courses on Ammons part, as also what is the punish∣ment of perjury and perfidy, as also of coveteousness on the Sy∣rians part. 2. The victory in Davids side serves for the comfort of the Godly, that are in a good course, and have a good cause, though in greatest perills of enemies, and that it is just that they who abuse favours, should smart at last with judgments.

28. Vers. 15. The Syrians gather themselves againe to bat∣tle the second time, to their greater destruction and fall, and fi∣nall overthrow. Whereby we see what it is to persist obstinately and proceed in an ill course, and that thereby they draw on upon themselves greater destruction: for they might have seen Gods hand against themselves before, when they were subdued, chap. 8. As also now againe, when they were stronger, being joyned with Ammon: but Satan so blinded their eyes, and hardned their hearts like Pharaohs, that no bygone punishments would make them wise, being driven on by Satan to their own destruction.

29. Vers. 19. At last being overthrowne, they make peace with Israel, in granting whereof after so many provocations, and perfidie, beside this last victory, we see the peaceable and pious disposition of David, as also his noble and royall inclination, like

the Lyons, Parcere subjectis & debellare superbos.

30. They make their own peace only with David, not in∣cluding their late confederates, who hired them the Ammonites, whom they resolve not to help any more. Whereby we observe what a vaine thing, and unsure it is to trust, or relye on the arme of flesh, or friendship of men.

II SAM: Chap: 11. from the 1. verse to the 14. and from thence to the end.

FRom the fift Chapter to this present, we have seen many mo∣rall vertues in David, as piety, magnanimity, prudence, gra∣titude and the like. And now in this Chapter we have his fall and sinnes both of uncleanness and murther, adultery, and blood∣guiltiness, whereby he declined from the law of God, altered his former course, brought scandall upon religion, many judg∣ments on his house, incurred Gods wrath, and shame and confu∣sion before men.

In the exposition of this tragicall history we shall consider, 1. The circumstances of time, places, and persons, when, where, and betwixt whom this Action is committed. 2. The occasion and antecedents of this ungodly fact, both on Davids and the womans part. 3. The fact it selfe, adultery, and that of the highest kind. 4. The consequence and things coincident with it, and fiftly lay down some observations, that arise there from.

Among the genuine circumstances, that of time comes first, expressed vers. 1. When the yeare was expired, at the time when Kings go forth to battle: that is, at the end of the former yeare, and beginning of the yeare following: at which time the heavens and aire beginne to be temperate, and the pastures afford grass for horses, which made the season convenient for warre. Then David had directed Joab, (whilest himselfe abode at Jerusalem) with the Army to go against Ammon, whom he destroyed, and beseig∣ed

Rabbah, their Metropolitan City, called afterwards by the Greeks Philadelphia, even then when Davids estate is most pro∣sperous, and all his troubles neer an end, in place of thank∣fulnesse to God therefore, he gives himself to ease, security and uncleannesse.

2. The place, is his Palace, and plateform, or roof of his house, from whence he beholds with lusting heart, and eye, Bathsheba the Wife of Vriah.

3. The Persons are David a great and godly King before, whose life and manners were sometimes a mirrour to his subjects, and called a man according to Gods own heart, and who was in∣vincible in his warres with externall Enemies, yet is overcome in the battle betwixt the flesh and the Spirit, and by his own bo∣some and inward Enemy of his carnall corruption, as Lot was in Zoar, who could not be overcome in the City of Sodom. The second person is Bathsheba, the Wife of Ʋriah the Hittite, called, 1 Chron. 3. 5. Bethshua the Daughter of Ammiel. The third is Ʋriah himself, called a Hittite, because he was a stranger borne and now a proselite in Religion, an Republicke of Israel, a faith∣full and valiant souldier in the warres, as he gives the proof there∣of, Vers 11.

Secondly, the antecedent causes which moves this ungodly and unhonest fact, are as well on Davids part, as on the Womans. On his part their be chiefly four. 1. His great prosperity, which brings him to a careles security, as well in matters concerning God, as in his office to the Republicke, the evidence whereof is, that afternoone he gives himself to sleep, and ease, when hi•• subjects are in danger of their Enemies, farre contrary to a King∣ly care and duty. 2. His idlenesse, Satans cushion and Mother of all vices, and the sinne of Sodom, as it is said? Diuturna quies vi∣tiis alimenta ministrat. And especially to uncleannesse, therefore sayes the Poet, quaeritur Egestus, quare sit factus adulter? in prom∣ptu causa est, desidiosus erat. Whereas on the contrary, otia s•• tol∣las periêre Cupidinis arcus. 3. The loosnesse and lust of his eyes looking with delight and concupiscence upon the beauty of the Woman, contrary to Jobs practise, Chap. 31. 1. And that pre∣cept of Gods to turne away our eyes from vanity, Christ tel∣ling us also that to look upon a Woman and to lust after her, (though

no more) is adultery for God. 4. The object of the eye, the Wo∣mans beauty. In it self being good and the gift of God, as we see in Joseph, Moses, David, Esther Sarah Rebecca, Rachel and others, but being abused either to pride, as in Absolom, or to turpitude as in Davids practise, and Potiphars Wifes, to be insnared thereby, or to insnare, it turnes to such a curse, and drawer on of most heavy judgments.

In the Woman likewise we see these occasions. 1. Immodesty in discovering her nakednesse, and washing herself in an open view of the Kings pallace, which rather should have been done in her private Chamber. 2. Facility in yielding to Davids motion of uncleannesse. 3. Arrogancy, counting it an honour to be courted by a King, and to be his Concubine. 4. Breach of duty and fide∣lity to her honest Husband. And 5. lubricity and sinnefull frailty was seen in the fact.

Thirdly, the act it self was double adultery, a married man with a married woman; also the man, a King who should have gi∣ven good example to his subjects, as is said, Regis ad exem∣plum, &c. As likewise a Prophet, and so should have been eminent beyond others in holinesse. And one who had not only one wife, but many wives and Concubines, as Nathan told him. All which aggravates this fact of his adultery.

Fourthly, the consequence was, the matter is revealed by Bath∣sheba to David of her being with Child. Who strives by many wayes to cover his adultery. 1. Subtily by sending for Ʋriah; and moving him by indirect inticements to colour his crime. 2. By a more cruell device of his murther. To effectuate the first, Da∣vid. 1. directs Joab to send Ʋriah to him, who now was at the siege of Rabbah. 2. When he comes, David in all Hypo∣crisy, as intending to know by him how affaires went, he asks of the estate of the Captain, and Army; and then intreats him more familiarly, not after the manner of Kings, to wash his feet, where∣by in the Hebrew phrase was signified, all which belongs to a mans entertainment and ease, and so to visit his house: and for the more inducement he sends after him a messe of his own meat. But good Ʋriah being governed by Gods providence, rests that night in the Kings gardhouse. 3. Which when David perceives, he uses another slight, and feasts him, and makes him drunk,

thinking thereby to make him lie with his wife, and so to be Fa∣ther to a bastard, or as the Law calls it, Partus suppositus, and bring in an unlawfull heir into the inheritance of Ʋriah. Yet worthy Ʋriah guided by Gods Spirit, disappoints this policy of the King also, David by his worldly wisdome and authority thinking to colour vice, but God resolving to bring it to light; and therefore at even went out to lie on his bed with the servants of David, but went not down to his house at all. Whereupon David writes with Ʋriah to Joab, directing how he should be killed, which Joab accordingly obeyes, and so Ʋriah is killed: and David advertised thereof; which when Ʋriahs Wife under∣stands, she mourneth for him, and is thereafter taken by David to Wife, and beares him a Son, but this thing displeased the Lord.

OBSERVATIONS.

1. BY these falls of David, Peter and the like, let not any ex∣cuse themselves in their sinnes, for they are registred not for imitation, or excuse of the like; but as Beacons for evitation, and their repentance onely for imitation, Et ut majorum ruina sit minorum cautela, and that the best may see, how weak they are, and how prevalent their naturall and sinfull corruption will be, if they be left never so little to themselves, and to the force of temptation, which finds time to lay siege to the secure heart of David in his house, and surprises it, while Joab is laying siege to Rabbah of the Ammonites in the field to take it.

2. If such a strong and tall Cedar as David did fall, how ought weaker Christians to fear, and pray; that God would deliver them from temptation, and as we are exhorted, 2 Phil. 12. To work out our own salvation with fear, and trembling.

3. Vers. 1. When David after divers Victories is now in peace by the mercy of his God, he falls to fighting against God himself, when he has subdued many nations to his great credit abroad, to his farre greater shame, he is subdued by, and inslaved unto his own filthy lust. Whereby we see, that prosperity is more danger∣ous then adversity, & that sanctified correction is more profitable, then a prosperous condition, with a remission of Gods assisting grace 119. Psal. 67. & 71. And as is further shewn to us, Heb. 12. 6.

4. We see that bosome Enemies, of our own sinfull corruption

and concupiscence, are the worst and most dangerous, like Dalilah and Judas ready to betray us, and subdue us to them. Thus Saul who at first overcame the Philistims, was overcome thereafter by his own pride, envy and cruelty, Sampson by his lust after so many noble victories as also here, David is subdued by his carnall lust. 5. V. 2. When David is idle and at ease not fighting the battles of the Lord, nor ministring justice to his people, as Chap. 8. 15. Then Satan prevailes against him. Which teaches every one to be diligently exercised in some lawfull and particular calling, if they would eschew temptation, and the snares of the Divell.

6. David from the roof of his house beholds the beauty of Bathsheba washing herself, and is insnared. Which should teach us to watch, over our senses that they be not like open doors to let in temptations to our hearts, as we see by the eye and care Satan en∣tred into the heart of Eve, by the eye likewise he entred into the hearts of the Sons of God, who saw the daughters of men and took of them to wives, which brought the deluge on the first world, so did temptation enter into the heart of Potiphars Wife, into Achans heart, and here into Davids. Whereas Jobs practise was contrary, Job 31. 1.

7. Bathsheba's washing herself in so publicke a place gives occa∣sion of committing uncleannesse with her, & of the murther of her Husband. Which should teach modesty, and care to all Wo∣men to eschew the occasions of sin, & that they make not their be∣auty, or curtizan dressings, or any other unseemly behaviour to be snares to uncleannesse, but that they be of a chast conversation, coupled with fear, as Peter speaks, 1 Pet. 3. 2, 3. And whose adorn∣ing may not be that outward of platting the hair, & of wearing of gold, or of putting on of apparell, but the hidden man of the heart, in that which is not corruptible, even the ornament of a meek & quiet spirit, which in the sight of God is of great price, & to make that discription of a vertuous woman, Prov. 31. 10 &c. A patterne to follow.

8. V. 4. She yeilds to temptation, wanting grace to resist, & so Da∣vid commits adultery with her against the express, & known Law of God, a haynous guiltines indeed, which Iob describeth, Cha. 31. 9, 10, 11. & 12. And the bitter fruits thereof, and as may be seen in that bloody war between Israel & Benjamin, Judg. 20. And what fornication produced, Gen. 34. 25.

9. In this fact of Davids we see also the progresse of sin till it come to the highest perfection. 1. He is idle, then beholds a woman washing herself, and lusts after her, because of her beauty, thereafter sends and brings her, and at last he lies with her, as is said, hanc vidit, visamque ci••pit potitunque cupita. The like pro∣gresse we see also in Achons sacriledge, whereby we should learn to resist the beginnings of sin, to crush the Cockatrice in the egg, and dash Babels babes against the stones, choaking the seeds of sin in the bryer before it come to a ripe harvest of guiltinesse, & pro∣cure a harvest of wrath.

10. It is said that she was purified from her uncleanesse, which was Ceremoniall onely, but in the mean while she was commit∣ting a morall uncleanesse, to keep herself free from which she was not so carefull, being herein like the Pharisees who cleansed the out∣side of the cup onely, and were like painted tombs. But had much hid uncleanesse and corruption within, as there are likewise many now adayes who content with an outward formality and shew of Religion, who otherwise deny the power thereof.

11. Vers 8. David labours first with all subtilty to cover his sin from the eyes of the World, but considers not what this would avail, when the all seeing God did know the same, and whom he should rather feare then man, seeing he has power both of soul and body, as our Saviour speaks, to cast both in Hell fire. Therefore let no man sin in secret, and think all is well if it be concealed from men. For either God discovers it here, as he did Davids, or else at the day of his account and judgment before men and Angels, as he shewes, Psal. 50. 21. For there is nothing so bad (sayes or saviour.) which shall not be revealed.

12. Davids dissembled kindnesse to Ʋriah, and his messe of meat that he gave her, was but for a snare, even as Michal Sauls Daughter for the same end was given to himself, and as the Ser∣pents dissembled kindnesse to Eve was to be a snare to her. Even so the baits of unlawfull profite, or pleasure, which Satan holds out, they are but snares to intrap men in guiltinesse.

13. Vers 9. Ʋriah notwithstanding of the Kings direction, guided by secret providence goes not down to his house. Where∣by we see that God disappoints the policy of the subtile, as he did Pharaohs working wisely, Exod. 1. 10. And Herodes,

Matth. 2. 16. For there is no Counsell nor wisdome against the Lord.

14. Vers 11. Good Ʋriah sheweth a godly and tender sym∣pathy with the Lords people and Joab, who with the Arke were lying in tents, and in the open fields, and therefore he would not take ease and daliance with his Wife. Which should teach us the like sympathy with the Church of God in danger and di∣stresse, and to regard the affliction of Joseph, Amos 6. 6. As we see was the practise of Nehemiah, Daniel, Esther and others, farre contrary to yours, who if themselves be well and at ease, they care not for the distresse of Gods people and Church. As also we see, as Eccles. 3. That there is a fit time for every thing, and that even Lawfull and best actions are not ever seasonable, therefore it is said, That a word spoken in due season is like apples of gold with pictures of silver, neither does this abandoning of Ʋriahs Lawfull pleasure more magnify his zeal for Gods Arke and people, then it doth aggravate Davids sin, and taking unlawfull pleasure.

15. Whereas Ʋriah sayes to David that he would not do that thing commanded, we see that the unlawfull commands of Princes are not to be obeyed, as we see in the examples of Daniel and the three Children, in the Midwives of Egypt, and Sauls ser∣vants, 1 Sam. 22. 17.

16. Vers 13. David deviseth another sinnefull subtilty and makes Ʋriah drunk, that so he might have a minde to his Wife, being inflamed with Wine, wherein also he is again disappointed, wherein David for covering one sin falls into many, and which we see to be the practise of Satan by one sin to draw on men to another, as from drunkennesse to draw to whoredome, or blood∣shed, and from unjust anger to draw to murther, as he did Cain, and the like he does by covetousnesse. As we see in Judas.

17. By Ʋriahs being drunk, we may see that the best man may sometimes fail and fall into sin and excesse, as we see in Noah, and Lot, yea David here with Bathsheba, but they make not a trade of sin, and if they fall throw frailty, they rise by grace, and their faults are not registred (as is said) for imitation, but to be fled not followed. As also, we see that David knew that Wine would be an inducement to lust, as it proved to Lot, therefore who would eschew lust let them eschew ebriety.

II. SAM. Chap. 11. from the 14. verse to the end. OBSERVATIONS.

1. V. 14. DAvid now sends a letter with Ʋriah to Joab to set him in the front of the battle, that he might be kil∣led. Where we see (as has been said) that from one sin he falls in another, and in the last as the worst of all, whereby we observe. 1. The nature of sin that it never goes alone, but is like a chain one link whereof is tyed to another. 2. That Satan where he may once get in a foot will never rest, till he get in his whole body. And 3. we see that oftimes God punishes sin by sin, and man by his own iniquity till there cup be full, and then followes judgment, as we see in Pharaoh and others.

2. Ʋriah carries with him the letter to Joab which was his own destruction, and so does the wicked carry in the bosome of their own breast, there dittay and accusation, of their own guilty con∣science before God in the day of their account, which in like∣manner is their owne destruction.

3. David began to cover his sin by subtilty and fraud, and now he comes from fraud to force and cruelty. Thus doth Satan him∣self act, first as an insinuating and subtile Serpent, and who can transforme himself into an Angel of light to deceive, and hereby if he cannot prevail he turnes a bloody Dragon, by open persecu∣tion, as we see, Revel. 12. And thus to do he teaches others whom he misleads, as he did Pharaoh, and in this place David.

4. Hereby likewise we see that in the best of men their are the seeds, and a naturall inclination to the grossest sins, all the imagi∣nations of the heart being onely evill continually, which should serve to keep us humble, and watchfull, and to be earnest with God by prayer for grace and strength to resist the temptations of the Di∣vell, that we be not insnared to commsit sins, which otherwise we would seem to abhorre in others.

5. We see, as in this, so that adultery and unlawfull lusts is the chief argument of all tragicall Histories almost, as we may see in the examples of the first World. Sodom, Sechem, Israel with the Moabitish Women in the desart, the warres between Israel and Benjamin, Sampson, and here in the example of

David, omitting prophane Histories, as the destruction of Troy, Thebes, Carthage and others, which teaches us that whoredome is not so light a sin, as carnall men take it to be, who call it but a trick of yo••th, or the like, seeing we see it punished with such sad judgements here, and excluding from the Kingdome of Heaven hereafter, 1 Cor. 6, 9. Revel. 22. 15.

6. Vers 16. As David directed Joab, so he obeyed this wicked direction of the King, and so becomes guilty likewise of the inno∣cent blood of Ʋriah (which was avenged on him, 1 King. 2. 28.) Which should teach us, not to obey the unjust commandments of superiours, but as Peter said Act. 5. 29. We ought to obey ra∣ther God than man, and to give unto God that which is Gods, and then to Cesar, that which is Cesars. Honour also is pre∣tended to Ʋriah, but death is meant, so doth Satan in his temptations.

7. V. 17. Ʋriah an innocent man suffers and is killed, where∣upon we observe, that it is not ever the will of God to give tem∣porall deliverance, from the cruelty of Tyrants, or of Enemies, as we see in the examples of the Prophets, Apostles and Martyrs, the reason is, that thereby God will be glorified in their con∣stant integrity, good example of the like may be left behind them, God may have just matter to punish Tyranny and cruelty, & the innocent sufferers may be translated to a better life in glory.

8. We see in this fact first of uncleanesses, next of Davids sub∣tilty, and last of cruelty, whereunto he was instigated by Satan the properties of the Divell, that he is an unclean Spirit, full of subtilty and cruelty, and that he makes them who obey him, to take on his image, and to be like himself.

9. Vers 26. Batsheba mournes for her Husband when she hears of his death, as for a Worldly losse, but we reade not that she mourned for her sinne that procured his death, which shews that many will be more grieved for any Worldly losse, or crosse, then for that which should grieve them most, the of∣fence of God, the killing of their own souls, and the losse of a hea∣venly Kingdome, her sinne then was more worthy of her sorrow then her losse.

10. Vers 27. Where it is said; that the thing which David had done displeased the Lord, which should teach us the like

disposition to be ever displeased with sinne in any person what∣soever, and to hate the same: it being Satans image, but not to hate the person who is created to the image of God, as the Lord hated not Davids person, but his sinfull action. Therefore Paul affirmes That the end of excommunication (the last of discipline) should be to the destruction of sinne, but that the soule may be pre••er∣ved in the day of the Lord. Last, consider that God had neversuf∣fered so deare a Saint, so fouly to fall: if he had not meant to make him an example to all: neither to presume that they may not sinne grosly, nor to despaire if they sinne, when they see Da∣vid so to have fallen, and so to have risen.

II SAM: Chap: 12. from the 1. verse to the 13.

IN the preceding Chapter was the Tragicall history of Davids fall, to be evited and fled, and in this Chapter is the happy hi∣story of Davids rising by repentance to be imitated and followed. This Chapter had these parts. 1. The Lords commission to Da∣vid by his Prophet Nathan, to the 13. vers. 2. Davids penitent confession, and Nathans absolution of him in the name of the Lord, from his sinne: howsoever because by his uncleane fact, he had given occasion to the enemies of the Lord to blaspheme, the Child that was borne to him should die, vers. 13, & 14. 3. The sickness and death of the Child, as Nathan had foretold, with his deportment in the time of the Childs sickness and after the death thereof: together with the reasons thereof, which he gives to the Elders of his house. 4. From the 24. vers. to the 26. Davids com∣forting of his wife Bathsheba, concerning the Child that was dead, and the Lords giving unto him another sonne by her, who was be∣loved of God, whose name was Jedidiah, by direction from God to Nathan, and by Nathan to David. And 5. Davids taking in of Rabbah of the Ammonites, and the tortering of the people there∣of, and all other their Cities: and then his victorious returne to Jerusalem, From the 26. vers. to the end.

First then we see that the first actor in Davids repentance is God

his commission to Nathan, and not that David seeks to God first, by any act of his free will: but God by his preventing grace seeks David, who had gone astray like a lost sheep, and followes him with tender mercy to reclame him, and bring him back againe, therefore faies Gods people, Lam. 5. 21. Turne thou us unto thee, O Lord, and we shall be turned. Next, the Lord doth this not immediatly, but by the Ministry of his Prophet Nathan, with which he did concurre by the secret operation of his spirit, and converting grace: which is his usuall dealing in reclaiming of sin∣ners, whereby he gives repentance: as we see, Act. 2. 37. And begets faith in their hearts, Rom. 10. 17. The impulsive cause of this, next to the forenamed efficient and instrumentall, is Gods free love, Hos. 14. 4. Without, yea, against Davids deserving: and the finall is, the glory of the riches of Gods mercy, and Da∣vids salvation whom he takes (as David did the sheep out of the Jawes of the Lyon) so he out of the power and pawes of the divell.

The cause also wherefore the Lord did not send and admo∣nish David sooner, and before he did fall. Is, 1. That he would let him have a proof of his own naturall corruption, and see how soone and fouly he would fall, being left to himselfe: and not be∣ing assisted by his speciall grace; that so he might ever walk hum∣bly, watch carefully, and pray for grace more earnestly. 2. That others might with the greater feare and trembling work out their own salvation: considering how so great a Cedar sell, they being but low shrubs. 3. That the greater glory and riches of his grace and mercy might appeare, in his conversion and pardon: tha•• so none may dispaire, either of pardon to themselves if they re∣pent, or of the conversion of others in Gods own time.

In this coming of Nathan to David, and excepting so perilous a commission, to so great a King, with a sharp accusation, re∣prehension; and commination, as we see his laudable and grea∣ter obedience to God. So likewise we see. 1. His prudence in the forming of his accusation and rebuke: the scope whereof was to make David out of his own mouth to pronounce sentence against himselfe, therefore he propones it by way of parable. 2. We see his dexterity in the amplification. 3. His courage and boldness in the application. And 5. His fidelity in the denunciation.

In this parable which he uses, David is compared with the rich man, and his many wives and concubines, to his many flocks and herds, and Ʋriah is compared to the poore man and the ew-lamb to Bethshebah: and the traveller is Davids lust that en∣tered into his heart, for satisfying whereof, he would not take one of his own wives or concubines, but the wi••e of Ʋriah. To this generall as it was proponed, David answers with an oath, that he is worthy to die and restore the fourfold of the Lamb, ac∣cording to the Law, Exod. 22. 1. Who had done this thing. Whereupon the Prophet makes a plaine application, saying, Thou art the man, and so makes David to have pronounced just judg∣ment against himselfe. The major of the argument he takes from David himselfe. thou saies, that such a wicked and merciless of∣fender should die, But thou art the man, therefore thou shouldest die. Hereafter he aggravates Davids sinne by many amplificati∣ons. 1. From the argument of ingratitude, in repetition of Gods benefits, formerly bestowed upon him: and his readiness to have bestowed more. 2. After this he sets down the root of the sinne to be the contempt of God and his Word: which he amplifies by the repetition, and particular accusation of David of these crimes. 1. That he had killed Ʋriah with the sword. 2. Had taken his wife to be his. And 3. That he had killed Ʋriah with the sword of the Children of Ammon, the common enemy of the Lords people, and made them to be the instruments of his cru∣elty, and not having pitty on his own faithfull subject. Where∣upon he subjoynes the denunciation of the Lords punishing his sinne by lex talionis, relative both to his sinnes of cruelty against Ʋriah, as also his sinne of uncleanness with Bethsheba, according to his threatning, Deut. 28. 30. And as sad experience in the per∣son, and actions of Absolon afterwards proved: whereunto he addes this aggravating of the punishment, that what David did, he did it secretly in sinning: but what God should do, it should be openly in the punishing.

OBSERVATIONS.

1. IN this history of Davids rising by repentance after his fall, we see the difference between the Godly and the wicked, they fall, but by grace they rise again: but the wicked they fall, and lye still in impenitency and careless security, to their own de∣struction: as we see in the examples of Cain, the first world, So∣dome, Pharaoh, the obstinate Jewes, Herode, and others.

2. Vers. 1. In the Lords sending Nathan to David sleeping in security, we see the Lords preventing mercy, whereby like that sheapherd that left the 99. and went to seek the ••rayed sheep, so likewise he seeks us first, and turnes to us before we can turne to him: as we see in his calling of Abraham out of Ʋz from Idola∣try, Mathew from receit of custome, Zaccheus from an forged ca∣••iller, and Paul from a persecutor. And that as our Saviour saies to the obstinate Jewes, How faine would I have gathered you as a Henne doth her Chickens under her wings, but yee would not. So how faine the Lord is to reclaime sinners.

3. In the work of Davids conversion, instrumentally by the Ministry of Nathan, and efficatiously by the concurrance and cooperation of Gods spirit: we see that the Ministry of the Word, is the ordinary meanes, by which the Lord will have men con∣verted from sinne and damnation, to righteousness and salvati∣on: so that it is a great blessing where men injoy these meanes, and profit thereby: as it is a great curse and punishment, when either the Lord removes the candlestick thereof out of his place, as he threatned Ephesus, Rev. 2. 5. Or where the Ministry of the Word is contemned: as we see, 2 Chron. last, 15. 16. Or where it is unprofitable, as Jer. 8. 6. and 20. 8.

4. With the externall Ministry of the Word and meanes of conversion, we should earnestly beseech God to concurre with the operation of his blessed spirit to make the same powerfull, and thereby to work in our hearts repentance and faith, else as Peter fished all night and caught nothing till Christ came: so Peter may preach and not prevaile, till the hearts of his hearers be pricked

by him who opened the heard of Lydia, while Paul did preach, Act. 16. 14. For Paul may plant and Apollos water, but God only giveth the increase. And Nathan here might carry the Lords message of Davids eare, but God only could thereby work upon 〈◊〉〈◊〉 heart, 〈…〉〈…〉.

5. It is said here, that the Lord sent Nathan to David, where we observe the duty of all faithfull Ministers of Gods Word, not to runne unsent, or rush into that sacred calling (as many do) untill they be sent, and have the warrant both of an inward call∣ing, 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 mes∣sage as he did, (though it would have seemed dangerou••) as the Baptists proved to Herode, and Eliah's to Ahab, we may be∣hold 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 parti∣cular application, as the Chirurgian after the making of the plai∣ster, 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, imi∣tating 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 com∣mitting 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 m••ny cha••gers, and with whip-cords drove these abusers out of the Temple.

8. David is severe in judging, and censuring another, where∣of in the application of the parable, vers. 7. He is only guilty him∣selfe, 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 whore∣dome, 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 them∣selves.

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 spi∣rituall 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, consi∣dering whose commandments they are▪ even his, who has power both of soule and body, to cast both in hell fire: and to the o∣bedience whereof they are bound by so many tyes: they would not despise, nor break them as they do; especially seeing by de∣spising 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 command∣ment, 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 di∣rectly

or indirectly, or are airt or pairt (as we say) they are before God guilty of the deed: as we see also in Ahabs murther of Naboth, 1 King. 21. 19. Where it is said, thou hast killed, and taken possession: though it was, by a formall process of Law, and the ordinary executioners, so Act. 2. 22, 23.

14. Vers. 10, 11. In Nathans denunciation of punishment for Davids sinne. We see that sinne draweth ever punishment, as we see in our first parents, first world, Sodome, Egypt, and in∣finite 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 Scor∣pion tailes, vers. 10. With stings that did both hurt and tor∣ment, 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 wail∣ing 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 nobi∣lity of Scotland, having consulted to depose King Fer••uhard, for the detestable cruel••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 ac∣cordingly came to pass▪ for the King after a few daies being a hunting, happened to be bitten by a wolfe: and falling in a fe∣ver, 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 Consump∣tion, 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 ••his Wives, as he had killed Ʋriah 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 Da∣vid 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 pu∣nishments 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 pu∣nishing, 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 re∣mitted 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 scan∣dall thereof would the sooner be forget, nor by the life thereof, if it continued, whereupon ensueth the performance of what Na∣than 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 (doubt∣les 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 ser∣vants, 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 J••dediah, which is by interpreta∣tion, the beloved of the Lord.

After all which is set down a new document of the Lords fa∣vour 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 Vi∣ctory, and full in taking thereof, which David accordingly does, where he is crowned with there Kings Crown, weying a Talent of gold estimate to 7000. French Crowns, and rich in pre∣cious stones, he gets also a rich spoil of the City, and by severall tortures after he had punished the inhabitants of Rabhah, and all the other Cities of the Ammonites, he returned victorious and triumphant to Jerusalem.

But before we proceed to the observatious, some questious, or doubts, are to be resolved.

1. How was Davids sin remitted, and yet the punishment there∣of which was threatned, vers 10. and 11. retained. I answer, when God remits the sin, he remits the vindict, which tem∣porall chastisements are not to the godly, because. 1. they pro∣ceed from his love, Heb. 12. 6. as also are in their nature medi∣cinall corrasives. And 3. their end, or scope is, their good, and profite who are corrected, Heb. 12. 10. That they may be made pertakers of his holinesse, and consequently of eternall happi∣nesse, vers 14. And seeing of God in glory.

2. How comes it to passe that David exercises such cruelty af∣ter his Victory against the Ammonites in all their Cities? Which may be thought unbeseeming to so pious a Prince as David. I answer, that this was not without the speciall providence of God, avenging himself by David on such wicked idolatres as those were, 1 King. 11. 5. And who had ever been capitall Enemies to his peo∣ple, rising up against them in the wildernesse, and in their journey to Canaan▪ Deut. 2. 18. As also rising up against them in the dayes of Jephtah, Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul, and who would not make

peace with them, except all the Citizens would thrust out their right eyes, 1 Sam. 11. 2. Thereafter doing such a barbarous in∣dignity to the messengers of David, and hyring the Syrians to joyn with them against oath and covenant, and making warre against David for all these their wi••kednesse and provocations, the Lord makes David now when their cup is full to recompence them according to their works, and to be exemplar to others in their sharp punishment, as they had been in their grosse sinning.

OBSERVATIONS.

1. V. 13. UPon the Prophets reprehension and threatning, David humbly confesses his sin. Where we see the fruit of reprehension, and the efficacy of Gods Spirit con••urring with the faitfull discharge of the Ministriall function towards sinners for their conversion, as we see here in David, and Act. 2. 23. and 37. Let Pastors then do their duty, and leave the event to God. Also, we see what long and dead sleeps the ho∣liest soul may take in sinne, till God awake them out of that lethargy, as David lay in, neer nine moneths.

2. We see the difference between the godly and the wicked•• when they are admonished, and rebuked for there sinnes, the wicked either mock and despise rebuke & threatnings, as the first World did Noah, and the wicked impenitent Jewes did the Lords Prophe••s that he sent unto them, 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them, as Ahab was in∣raged against Eliah, and Herod against the Baptist, but the godly to whom God mindes mercy and not judgement, they receive the word of rebuke with meeknesse, as David did here, and confesse their sin, resolving to mourn and mend, as we see Hos. 14. 2, 3. Gods people are exhorted to do.

3. We see here likewise in Davids confession a good example to be followed, that he layes not his sin on others, as Adam did, nor denyes it, as Cain, nor extenuates it as Saul, but free∣ly acknowledges it, and layes the blame onely upon himself, say∣ing. I have sinned against the Lord, and as he sayes, Ps••l. 51. 4. Against thee, thee onely have I sinned, and done this evil in thy s••ght.

4. In Nathans reply, saying, The Lord hath also put away thy sinne, &c. We see here, as also in the parable of the prodigall Son, and as is said, Psal. 103. 8. Joel. 2. 13. Jonas 4. 2. And Micah. 7. 18. That he is slow to anger, but ready to forgive, and plen∣tious in mercy, yea who delights therein, therefore no sooner doth David confesse, but as soon by his Prophet doth he pro∣nounce forgivenesse, & no sooner did the theef on the crosse pray for Christs remembrance of him, when he came to his King∣dome, but as readily did he answer, and promised it to him, which is a great comfort to all penitent sinners, and that a bruised reed he will not breake, nor a smoaking flax he will not quench. Also that confession is the way to get pardon from God, which is con∣trary before Earthly Judges, Prov. 28. 1. 1 Joh. 1. 9.(a) 1.88

5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye, because he had given great occasion to the Enemies of the Lord to blaspheme, whereby we see, what advantage the scandalous sinnes of Professours give to the Ene∣mies of the truth, and what wicked and evill use they make there∣of, which should make all Professours of the truth to walke the the more circumspectly and holily. Least through their sides the profession it self be wounded, as well as their own souls, and the Lords name blasphemed.

6. In the death of the Childe which is threatned, we see that the sinnes of parents are punished oftimes in the Persons of their Children, according to that threatning, Exod. 20. 6. They being as it were a part of their parents, flesh of their flesh, and bone of their bone, which should make parents, who would wish their Childrens welfare to feare God the more, and to eschew sin: and when sicknesse death, or any disaster comes to their Children to examine themselves, if their sins have been the cause thereof.

7. Vers 15. It is said, that according to Nathans prediction and threatning, the Lord stroke the Childe with sicknesse: where we see. 1. That Gods threatnings shall assuredly be accomplished, and therefore are not to be despised, as those did of the first world, and others, 2 Chron. 36. 16. But made use of for our humiliation. 2. That sicknesse is the Lords rod wherewith he striks either young, or old, and therefore when it comes, we should look up to the hand that striks therewith, & kisse the rod by patient sub∣mission

and bearing the same, and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite, that we may say with David, Psal. 119. 71. It I was good for me that I was afflicted, and to take off the same in his own good time.

8. V. 16. David uses prayer and humilliation for the Childs recovery, if it were the Lords will to be gracious unto him, as he speaks, Vers 22. Which teaches us, that the onely way to avert, and remove the Lords temporall judgements, or any corporall visitation on our selves, or ours, is prayer, and fasting and the humbling our selves before the Lord, as we see we are exhorted, Joel. 2. Hos. 6. 14. And was practised by David, 2 Sam. 24. And here, as also by the King of Niniveh, Jonah. 3. And by others.

9. Vers 17. During which time also, the servants of David la∣bours to comfort him, as he also comforted his Wife, vers 24. Which shewes unto us that it is a charitable and Christian duty, to comfort such who are any way afflicted, as we see pra∣ctised by Jacobs Sonnes, Gen. 37. 35. and elsewhere.

10. Vers 18. The Childe dies the seventh day, before it could be circumcised, (as likewise being sicke before) and yet, as we see, vers 23. David doubts not of the salvation thereof, which shewes us that it is not the want of Babtisme (answerable to cir∣cumcision then) that is any way damnable to the infants, (Gods mercy not being tyed to the outward means,) but it is the con∣tempt thereof that is damnable in the parents.

11. Vers 20. David having heard that the Child was dead, he prayes nor fasts no more, whereby he shewes the vanity of of those who pray for the dead, as if prayers or solemasses for such ould be any way profitable to them, as they are not but in∣deed it is true that they are profitable for the masse Priests who are living, and who get great gain thereby.

12. David repines not at the Lords doing, but patiently and humbly acquiesces to his good pleasure therin, and first of all goes to the house of God and worships, and thereafter to his own house, and takes bodily refreshment. Where we see how in likemanner in all erosse dispensations we should do the like, by reverencing Gods providence, humbly submitting to his will as our well, and in all things giving him thanks. And to preferre

first our duty to him in worship, before we take that which may be for our own refreshment, as also after we know the Lords determination in any thing, to rest content theirwith.

13. Vers ••3. In Davids speech concerning the Child, that he was to go to him, but he not to return back to him. We see not only a laudable remembrance of mortality and death in David, but also a good resolution to be imitated by the living towards the dead of neerest relations, whether Wivers, Children, or friends, which serves greatly to setle immoderate mourning, and the mindes of such who survive the dead.

14. Vers 24. In place of the Childe that dyed, God gives to David another Sonne by Bathsheba, who was Solomon, which shewes us, what is the fruit of a humbly, patient and thankfull acquiescing to Gods will, and that the Lord is ready if he take one benefit from us, if we depend upon his mercy, to give us an∣other, and a better, as we see in his dealing with Job Chap. 42. 10.

15. It is said here of Solomon newly born (as is said of Jacob in like manner, Rom. 9. 11. Having done neither good or evill, that he was loved of God, which shewes, (as is said Hos. 14. 4.) The freedome of Gods love, according to the election by grace, and that the same is onely of his meer mercy and no merit of man.

18. Vers 27. In Jacobs message to David to come himself in Person, now against Rabbah neer taken in fully, that he might have the honour of the businesse. We see in Ioab these vertues, towit, modesty, wisdome and humility, requisit in a generall, or any in high preferment, and which also should teach us, much more in all our actions to be zealous of the honour of God our heavenly King and Master, and of his glory to make it the scope of all our enterprise. Seeing Ioab was so zealous of the ho∣nour of an earthly Master.

19. Vers 31. In the torturing severall wayes of the inhabi∣tants of Rabbah, and other Cities of the Ammonites, who stub∣bornly stood out against David, and would not make peace with him as the Syrians had done, Chap. 10. 19. And had done such barbarous indignities against the Lords people and Davids messengers, as has been spoken of. We see the truth of that

Exod. 20. 6. That the Lord will visit the sinnes of the Fathers upon the Children to the third and fourth generation of them that hate him, and so, that albeit men forget their sinnes, God doth not so, but keeps them before him in a book of remembrance, till their cup be full: as he said of the Ammonites, as likewise what an ill treasure, or portion, wicked men leave behinde them to their posterity. And it may in like manner be considered, what tor∣ture and torments they may expect at last, who stubbornly stand out in impenitency against Christ Jesus the Sonne of David, and who will not in time agree with their adversary, and make peace with him, as other penitent believers do, who is the Prince of peace, and invites all those; Who are weary and heavy laden to come unto him, and he will give them rest, Matth. 11. 28.

II. SAM. Chap. 13. from the 1. vers. to the 23.

IN this Chapter is set down the execution of that correction threatned by Nathan, to David for his sinnes of adultery and murther, Chap. 12. 10, 11. Amnons incest with Davids Daughter, Tamar answering to his adultery, and Absolons murther of Da∣vids Sonne Amnon, answering to his murther of Ʋriah: as we likewise see the same, chap. 15. In the person of Absolon, rising there∣after in rebellion against his Father David, and defiling of his Fa∣thers Concubines. In which Tragicall History we have. 1. The time noted, vers 1. After that notable victory of David against the Ammonites, & their subduing: which had been matter of joy, fol∣lowes now that which is matter of sorrow. 2. We have to consi∣der the actours first in this fact of incest, and of the crime it self, and thereafter we shall come to the actours in the murther that followed thereon: the first person who is agent in this ince∣stuous crime is Amnon Davids eldest Sonne, begotten on his Wife Ahinoam the Israelite. His firstborne, and strength of his youth. His delight and hopefull successour to him in his King∣dome, and he on whom all Israel looked, as the Sunne rising after the death of David, and finally whose appearing great∣nesse should have moved him to follow vertues agreeable to

his estate: yet he falls into this filthy crime to the dishonour of God, griefe of his Father, disgrace of his Sifter, his own utter ruine, and the regret of all Israel. And in his person, (next to the death of the Child, Chap. 12. 14.) is Davids sinne punished. The second agent, or rather patient in this crime is Tamar, the Kings daughter: and whose mother was daughter to the King of Geshur, and she Absolons sister german: a virgine, and forced by Amnon: who is described, vers. 1. Not only by her name, but also from her beauty, whereby Amnon was allured so to lust af∣ter her. For fulfilling whereof, he takes that wicked course which followeth: but first is set down, how this rage of lust worketh on himselfe, vers. 2. and 4. That he was so vexed, that he fell sick for Tamar, and waxed leane from day to day: whereupon fol∣lowed Jonadabs pernicious counsell, how he should fulfill his de∣sire: and so he comes in as the third actour in this tragedy and wicked crime; and is discribed, 1. From his name. 2. From his friendship to Amnon. 3. From his consanguinity with him, be∣ing Davids brothers sonne: and so, they being brothers Chil∣dren. And 4. From his subtility, which was seen after, like that of Achitophels in his wicked counsell, vers. 5. The occasion whereof is set down, vers. 4. Towit, his questioning Amnon why he waxed leaner daily, being the Kings sonne, and so not having any probable cause to be so: and Amnons revealing to him that it was his love to Tamar, whereupon ensueth Jonadabs perniti∣ous counsell, how he might easily compass his desire, vers. 5. Which Amnon greedily embraces: and does follow, vers. 6. By lying down, and making himselfe sick: upon the hearing whereof, David as the fourth actor in this tragedy, out of Fatherly affe∣ction coming to visit Amnon: he desires that his sister Tamar might come, and dress him some meate, which he might eate from her hand; whereunto he rashly and inconsiderately consents, and directs his daughter, vers. 7. to go to Amnons house, to dress him meat: not considering the perill, which might and did ensue: by reason of youth and lubricity of that sex, where there is oc∣casion had of enticement and provocation. So that as we see the foure actours in this tragedy, so we may see the foure antecedent occasions provoking and promoting this wicked fact of incest: which are, 1. Tamars beauty alluring, and coming to Amnons

house: whereas abefore she was carefully keeped at home, ac∣cording to the custome of Virgins; so that as, vers. 2. Amnon thought it hard to come at her, to do any thing unto her. 2. Amnons lust inraging. 3. Jonadabs counsell promoving. And 4. Davids indulgence and facility throw circumvention, consenting to Amnon his sonnes petitioning. After this, followeth the man∣ner of the committing of this wicked fact. 1. By removing the impediments which might hinder, vers. 9. Commanding all who were in his bed-chamber, to go out from him. 2. By intaeating of her, to lye with him: and when she could not be so moved, but had refused. 3. By forcing her, which deniall of her's, and disswading of him, is grounded upon foure arguments. vers. 12. and 13. 1. From naturall neareness of consanguinity, he was her brother, and therefore it would be incest. 2. From being against the law which makes it capitall, Levit. 18. 9. Whereunto Israel, Gods people are bound to obey, and therefore to do no such thing. 3. From the consequents of this sinne. 1. That Amnon should be counted a foole in Israel: and so, unworthy to reign after his Father. 2. It should bring not only sinne, but shame up∣on her: which a brother should not wish; let be, to be the doer thereof. And 4. That it were better to speak to the King, to give her to him in marriage: which (she saies) he would not refuse. All which arguments have this event, vers. 14. 1. He would not hearken to her. 2. Being stronger then she, he forces her, and lyes with her. Whereupon ensueth these sad sequells 1. Having sa∣tisfied his lust, he hates her more then ever he loved her, vers. 15. 2. Uncivilly, and unbrotherly, he not only bids her begone, but also commands his servant, that waited on him, to put her out violently, and bolt the dore after her: although she shew him that the doing of this unto her, would be a greater wrong then the other: because the former might be either covered by secre∣cy, or cured by future marriage: whereas this disgracefull man∣ner of putting her away, would tend to her shame and disho∣no••r, and make any remedy impossible: upon which this his bar∣barous, uncivill, and unnaturall dealing. 2. She fall's into despe∣rate lamenting, vers. 19. Putting ashes on her head, as the cu∣stome of such was: and tearing her garment, and crying. 3. Ab∣solon her brother, comforts his sister, and receives her into his

house, where she remained desolate: but conceives a deadly ha∣tered against Amnon, for this wrong done to his sister, vers. 20. and 22. And the fourth sad sequell or consequence, is vers. 21. When King David hard of all these things, he was very wroth.

OBSERVATIONS.

1. IN this tragicall history of the performance, what Nathan had threatned, Chap. 12▪ 10, 11. We see that one jot of Gods Word, and threatnings shall not faile: as we see in that of our first parents, the first world: against the Idolatrous Jewes, and the incredulous in our Saviours time: and here, &c. beware, then to sinne, and to hearken to Satan, to put the day of the Lord farre from us, as he said to our first parents, yee shall not dye at all. But by speedy repentance, either to prevent Gods wrath, as Niniveh did, or to remove it, as David did, chap. 24.

2. These tragicall accidents fall out after that notable victory over the Ammonites, and Davids triumphant returne to Jerusa∣lem, which shewes the vicissitudes that are in this life, as are in the seasons of that yeare: summer and winter, night after day, ebbing after flowing, and hereafter rejoycing, sorrowing: no sublunary thing being permanent, nor perfit, and therefore nei∣ther to be trusted unto, or delighted in, but only in God, and only to expect elsewhere plenitude of joy and perpetuity there∣of, Psal. 16. 11.

3. Vers. 1. The motive and inducement to Amnon to lust after Tamar, is her beauty, wherewith he is allured and insna∣red by a lustfull looking thereon, as we read the like, Gen. 6. 2. Whereby we see, the wrong use that many make of the benefits of God either bestowed on others, as in the forenamed examples, or on themselves, as Sampsons strength, Achitophel's wisedome, Hamans preferment, and the like: and that we should watch over our selves, and the use of our senses, as Job did, chap. 31. 1. For it was no fault in Tamar to be beautifull (it being a good gift if joyned with grace, Psal. 45. 13.) but the fault was in Amnon, lusting thereby: as it is no fault in the candle it bur∣ning,

but in the flie that scorches it selfe in the flame, he making it the occasion of her disgrace, and his own ruine. Also we see, whither will not lust carry the inordinate minds of pamper'd and unruly youth's, if grace do not restraine.

4. We see here▪ in that Amnon loved Tamar, (not with a chast love, but a lustfull and unchaste love.) Where sinne be∣ginnes, towit, at the heart and affections: which are the root and spring, and not being sanctified, and set on the right object sends forth rotten and filthy streames, and brings forth wicked and ill fruit: which should make us to watch over our hearts with diligence, and to beseech God to sanctify our affections, to love what he loves: and hate, what he hates.

5. Vers. 2. It is said, that this unlawfull lust vexed him, that he fell sick: which shewes what an ill guest this was, as we see co∣vetousness was to Ahab, and pride to Haman, and as these and the like vices, are to those who harbour them, and thereby makes them become like those demoniaks in the Gospell, before that Christ dispossest them, and which shall vex them farre worse hereafter in eternall torment.

6. Amnon likewise is sensible of the sickness of his body, and growes leaner day by day, but he was not sensible of the sickness of his soule: and so are many more. But we should pray to God that we may be as sensible of our spirituall sickness, as we are of our corporall, which should drive us to repentance, and faith to Christ, to heale our back-slidings, as we see it promised, Hos. 14. 4. But the cause why we are not sensible of the soules sickness, nor death thereof, is the want of the life of grace, which only makes the soule sensible of sinne.

7. Where it is said, that Tamar was a Virgine, and Amnon thought it hard for him to do any thing unto her: towit, so long as she was carefully keeped, as Virgins were accustomed to be from access, and private company of men. Which teaches that as sinne should be eschewed, so all the occasions, and provocations to sinne, should likewise be avoided: which when in the contra∣ry, they are neglected, or (as in this example of Tamars going to Amnons house through Davids simplicity) afforded. We see in this (as also in D••nah's example, Gen. 34.) what the same through sinfull corruption, and force of temptation produceth.

8. Vers. 3. It is said, that Anmon had a friend, named Jona∣dab (but who really and truly was his greatest foe, by his per∣nicious counsell which he gave him, how to satisfy his incestuous lust with his owne sister) so that he was rather a friend to his vice, and a foe to his person or soule: whereas a true friend, whose friendship is grounded on God and vertue, will be a foe to their friends vice, by wholesome admonition and rebuke, and a friend to their soules salvation: therefore saies Solomon, Prov: 27. 6. Faithfull are the wounds of a friend, but the kisses of an ene∣my are deceitfull: and Prov. 28. 13. He that rebuketh a man, af∣terwards shall find more favour, then he that flattereth with his tongue.

9. This Jonadab also is called a very subtile man, a property whereof many do glory, But their glorying is their shame, for wit or subtilty, without true wisdome: the beginning whereof is the feare of God, is but the Serpents property: making men wise only to do evill, as he did Amnon here, and as Achitophel taught Absolon, and as Pharaoh also spoke, Exod. 1. 10. All which en∣ded and tended to destruction, therefore if we have any quick∣ness of wit or qualities of mind, beyond others, let us beseech God to sanctify the same, that they prove not a snare to us, or others, as Josephs cup was, which was found in Benjamins sack, or Ʋriah's letter which he carried with him to Joab in his owne bosome.

10. Vers. 6. Amnon as readily obayes Jonadabs wicked coun∣sell to do evill, as Jonadab was to give it, whereby we see the corruption of nature, ready like flax to take with fire: and how soon, youth especially, who feares not God, nor are not truly wise themselves, are apt to follow rather evill counsell than good, and flatterers advise, nor reall and true friends to their own ru∣ine and destruction: as we see here, and in Rehoboam.

11. Vers. 7. In Davids facility and consent to Amnons peti∣tion, that Tamar might come to his house and dress him meat, that so he might get opportunity to put his wicked intention and Jonadabs counsell to execution, we see that the too great indul∣gence of Parents is the occasion of Childrens much sinning, and in the end of their destruction, as we see here in Amnon, and the sonnes of Eli's, which should be an admonition to Parents, not

be too indulgent to their Children, but to bring them up in aw, vertue, correction and in the feare of God. Also we see here that even Kings daughters in those times, did not scorne to put their fingers to some works of house wifery, as here in cooking of meate.

12. Vers. 9. Where Amnon commands that all men should go out of his chamber before he enterprised the fact. We see, that many think shame that men should see or know that, which they neither feare, nor are ashamed, that God should see: such is the de∣ceitfulness and naturall Atheisme of the heart of man, therefore the Scripture tell's us, That the foole hath said in his heart, that there is no God, an example also of this we see in Judah, Gen. 38. 23. That unlawfull acts seek the shelter of secrecy.

13. At last, Vers. 11. Amnon discovers his intention in his petition to his Father, and requiring all to go out from him, and having taken hold of Tamar, he saies to her, come lye with me, my Sister: which shewes the progress of sinne from lust in the heart, to persuasion by Word, and at last performance in the deed. And how impudent the wicked become at last, shaking off all mode∣sty or shamefaceness: as we see also in Potiphars wife, Gen. 39. 7. As also (as the proverb saies) That time, place, and opportunity makes many whore and theefe, and therefore for avoiding of sinne ought to be eschewed. Likewise we see how unjustly do carnall men misplace their affections: though they be of neerest relation, where grace is not to restraine and direct them.

14. Vers. 12. Where Tamar saies to Amnon, that no such thing ought to be done in Israel: Which was the only Church of God, and therefore whom holiness doth become, as is said, Psal. 93. 5. We learne that our lives and actions ought to be sutable to our profession, and seeing it is holy, and the Church whereof we count our selves members, is the holy Catholick Church, and the head thereof is holy, Therefore we should be holy, as he is holy, without which holiness no man shall see God, Heb. 12. 14.

15. Next, where she calles the sinne, folly, and in committing thereof, that he should be as one of the fooles in Israel. We see what sinners are, esteeme of themselves as they please, they are in Gods account, and all truly Godly, but fooles: as they are of∣times

styled in Scripture, and especially in the Proverbs, 18. 6. 23. 9. 26. 1. and else-where, therefore the worldly wise man in the Gospell is called, the rich foole: and so they may, because they forecast not: nor provide for the time to come, and pre∣ferre momentary sinfull pleasures, or profit to everlasting: and so makes a foolish and unwise choice.

16. Vers. 13. Where she saies, Whither shall I cause my shame to go? We see that sinne brings shame, as we see in our first Pa∣rents, and has brought many to shamefull deaths, and to be shamefull spectacles: which though they escape here, they shall not escape before men, and Angells hereafter.

17. Vers. 14. It is said notwithstanding all her arguments of disswasion, he would not hearken to her, but forced her, and lay with her, and so committed that vile act of incest against the lawes, both of God and man: and which the baptist reprehen∣ded in Herode, and which the Apostle also, 1 Cor. 5. condem∣ned as deserving excommunication and giving over into the hands of Satan, where we see that where Satan prevailes, no arguments neither from reason, equity, dammage, or the Word of God will prevaile: but what God or man saies is despised, as we see is said, Chap. 12. 9. Yea God himself is contemned, as vers. 10. is shewne.

18. It is said that Amnon forced her, he being stronger then she. Where we see, when gifts of body or mind, or any other benefit that God gives, is abused to sinne, against the giver; from blessings, or benefits they turne to curses, and to their destruction in the end, who are the abusers of them: as we see in the strength of Sampson, the wisdome of Achitophel, he preferment of Judas, the riches of the rich glutton, and foole, the beauty of Absolon, and here the strength of Amnon.

19. Vers. 15. Then Amnon hated her exceedingly, more then he loved her. Which shewes the shortness of unlawfull plea∣sure enduring no longer then the sinfull act, and for which like fooles they hazard, and loose pleasures for evermore: and next, wherein the fulfilling of unlawfull lust, and carnall sinfull pleasure (as also all ill grounded love and friendship) at last doth end; when once the conscience is touched and awaked, towit, in a bitter hatred, more then ever they loved sinne, as we see 1 Cor. 7. 11. The same being as those locusts, Rev. 9.

20. Herein also is a resemblance of true repentance, when we are not only grieved for the committing of sinne, but also hates the same exceedingly, and puts it to the dore from us in the practise of our lives, and bolts the dore upon it, that it may ne∣ver after returne to us, nor we to it, like the dog to the vomit, or the sow to the puddle.

21. Vers. 20. In Absolons speech to Tamar, saying that Am∣non is her brother, and not to regard that thing (for which him∣selfe conceaved a deadly hatered against Amnon, and resolved to kill him though he was his brother) we see the pattern of a no∣table and dangerous dissembling hypocrite, who spoke so faire, extenuating the matter to Tamar, and in that particular spoke neither good nor evill to Amnon, but on the contrary thereafter invited him to a feast, where he caused crually to murther him: as hereafter also, chap. 15. He played the cunning hypocrite, as shall be shewne in their own place, whereby he stole the hearts of the people from his father first, and next would have stolen his Crowne.

22. Vers. 21. When David hard of these things he was very wroth. Doubtless, both at himselfe, for his own simplicity, and in∣dulgence: the sad fruit thereof he now saw; as also at his sonne Amnon, for his wicked fact of incest, which proceeded from idle∣ness, pampering the flesh, and carnall delight in the beauty of women, the pests of Kings courts. Wherein we see that oftimes the Child which the father loves most: as David did Amnon (as we see, vers. 36. and 37.) becomes their greatest griefe through too much indulgence towards such. As we see in the sonnes of Eli, in Amnon here, and Absolon hereafter.

23. Where it is said, that Absolon hated Amnon, because he had forced his sister: as this teaches us that such wrongs should not be done, lest we incurre the hatred of those, whose love ra∣ther we should seek to injoy. So likewise this sheweth where sin, and especially murther here beginnes, towit, at the heart: as we see in Cain. And therefore we should resist beginnings, and watch over the heart, with all watchfulness and diligence. It being like the fort, or citadell, which if Satan once take in, he will the more easily command all the rest.

II. SAM. Chap. 13. from the 23. vers. to the end.

FOllows now the second part of the Chapter, & in it, the Tra∣gicall history of Absolons murthering of Amnon for the forcing of his Sister Tamar, and as an accomplishment of that threatning in part of Nathan, against David for the killing of Ʋriah, whose blood did crye like Abels for revenge. In which History we have to consider. 1. The haynousnesse of this sinne of fratricide, and muther. 2. The persons actors in this Tragedy. 3. Their seve∣rall vices, or errours. 4. The manner of this murther and acting thereof. And 5. the consequences.

First, what a haynous sinne murther is, we may see not onely in the prohibition thereof in Gods Word, and the punishments that ensueth thereon, as we may perceive in these wherewith Ʋ∣riahs blood was avenged, and Naboths, & the Lords Priests whom Saul caused to be killed, &c. the same making a man like to Satan, who being a murtherer from the beginning, and innocent blood crying ever to heaven till the same be avengend, as we see in Abels, and Rev. 6. 10. And debarring from the Kingdome of Heaven, as we see Rev. 22. 15. But of all sorts of murther paricide and fratri∣cide is the most haynous, as we see that of Cains murthering of his Brother Abel, and Abemelechs murthering of his Brethren, Judg. 9. And therefore perishing thereafter shamefully, and of Ab∣solons murthering here, of his Brother Amnon.

Secondly the persons actours in this Tragedy are. 1. Absolon King Davids third Son procreat upon Maacha the Daughter of Talmai King of Geshur an infidell, & who is the principall actour, deviser, commander, and avower of this cruell murther. 2. Da∣vid the King, in his simplicity and indulgence to his Children, albeit by circumvention, yet he is the exposer by his authori∣ty of his Sonne Amnon to this murther. 3. Amnon the Kings eldest Sonne incircumspectly (and yet by Gods just judge∣ment,) is he who is murthered. 4. Absolons servants are the burreans and executers of this murther. 5. The Kings other Sonnes were spectatours, being invited and present at this bloo∣dy banquet. 6. Jonadab acts the part of an inconstant cour∣tier (his friend Amnon now being slain) implying, Vers. 32. That the fact was a just revenge of the forcing of Absolons Sister

Tamar, notwithstanding that he had plotted the way how it should be done, and therefore now he turnes to Absolons part who was living, the other being dead and gone. 7. Gods part is not to be a bare spectatour in all this, or a permitter onely; but also a worker, directing all these evills to a good end. As he did all that which was done to Joseph by his Brethren, towit, to his own glory, in the punishment of vice; and fatherly correction of his servant David, and so to performe what his word was by Nathan threatned.

Thirdly, the vices of these actouns are. 1. In Absolon, we see hatred. Grosse dissimulation, implacable malice, desire of re∣venge, ambition to the next to the Crown, treason; effeminate cruelty, commanding others to do, what he durst not himself, and want of all reverence, or duty to his Father, or his autho∣rity, and herein also his subtilty appears. That Vers 22. he never spoke good, or bad to Amnon, towit of that subject, of the rape, or forcing of his Sister, by quarrelling with him for the same: that so he might conceale his malice, till he found occasion to put the same in execution, and so he was past Master in the rule of courteous dissimulation: and in all this, and above all, we see his irreligious contempt of God, or his commandements, and that he regarded onely the wrong that was done to Tamar, but not the offence that was done to God.

2. In David, we see his errours were. 1. His too great indul∣gence to his Sonnes, whereupon proceeded his facility without suspition to believe, and obey them. And 2. his negligence in his office as a Magistrate, who should have punished Amnon for his incest deserving death; and which he neglecting, is thus punished and revenged by Absolon to his great grief, and in Gods just judgement.

3. In Amnon his errour was, the want of the remorse of con∣science for his incest, and his sleeping in security, seeing for the space of two years, nothing was said unto him by Absolon, or done unto him, nor expected by him.

4. In Absolons servants, we see their vice and wickednesse was, their base slavery whereunto they subject themselves to betray, and murther the Prince, upon the onely warrant of their Masters command, and authority; misregarding both Gods command,

and the Kings authority, or considering the cause, on consequence of the fact:

5. In the rest of the Kings Sonnes, we see their imprudence, to have committed themselves all at one time to have been at such a banquet, as also their negligence in being onely spectatours, and not seeking any way to hinder the fact.

6. In Jonathan we see the patterne of a temporising, and dissem∣bling courtier, favouring and following them, by whom they may best stand, and framing his speeches all to that end.

Fourthly, the form of the practising, and execution of this bloo∣dy fact is extended in all the circumstances thereof. 1. The time was after two full years, and at the shearing of sheep, which was usually celebrated with a publick feast, as we see, Gen. 38. and 1 Sam. 25. At which time Absolon takes occasion to invite the King, and his Sonnes, and particularly Amnon, to his feast of sheep∣shearing, and then to murther Amnon. 2. The place is Baal∣bazor which bordereth with Ephraim. 3. The occasion, is Ab∣solons earnest invitation of the King and all his Sonnes to his ban∣quet: which when the King had refused to go, he presses him, that Amnon should go; which at last the King grants, and that all his other Sonnes should also go with him. 4. The manner of the acting is, when all are come, the banquet is begun with great mirth, and liberall entertainment, especially in drinking of Wine: that Amnon being drunk might make the lesse resistance, & there∣fore Absolon gives commandement to his servants, when they saw him so, that then they should kill him, upon his warrant and authority, which accordingly they wickedly perform.

Last of all, the consequents are, the Kings Sonnes flie, David and all his servants mourne: Jonadab mitigates the first report, and in a manner excuses Absolon for the fact, and Absolon flieth, and goeth to Geshur, where he remained three years.

OBSERVATIONS.

1. IN Amnon before, and now in Absolon, both Israelites, and professours of the true worship of God, and members of the visible Church. We see grosse and wicked crimes of uncleanesse in the one, and cruelty in the other, which shewes us, that it is

not enough to be professours of the truth, & of the Christian name, or will ever that avail us to salvation, if our practise be contrary to our profession, but our guiltinesse is the greater that we dis∣honour our holy profession by our unholy life, mocks God, gi∣ving him words, but our reall service to Satan, makes the Ene∣mies to blasphmy, and brings destruction upon our own souls.

2. Vers. 1. Two full years Amnon sleeps in security before his incestuous fact is punished, whereby we see. 1. The Lords long suffering patience all this while, which he abused and should have led him to repentance. And 2. albeit sinners through Satans sub∣tilty lie sleeping in security, yet the Lords justice and their deser∣ved punishment sleeps not, but though he come with leaden feet, yet he comes at last with an iron hand to crush them in pieces.

3. Amnon had escaped punishment which David as the Magi∣strate ought to have inflected impartially according to the Law, which was one of the causes of his security, but he could not escape that punishment which God in his just judgement had or∣dained for him, therefore let none, though never so great Prince••, as Amnon was, or others, dreame of impunity for sinne, for assured∣ly howsoever they may escape the hand of man, the hand of God in his own time shall reach them.

4. Absolon had all these two years harboured in his heart, this hatered and inveterate malice which he had against Amnon, and which now he was to put in execution, whereby we see where Satan once gets possession of the heart, as he got also of Cains, and Iudas, he will never rest till he bring that wicked seed sown and rooted there, till a full harvest & perfection, as he did this invete∣rate hatered of Absolons towards Amnon. Which ended in a cruell murther. And that evill determined courses die not, as oftimes the good does. Before their performance.

5. Absolon invited all the Kings Sonnes to a banquet, and in speciall, Amnon whom he intended to murther, as we see Vers. 26. So that it is no new thing to see foulest practises varnished over with fair pretences, as in that fact of Simeon and Levi against the Sechemites, the fast indicted by Jesabells means for killing of Na∣both, and here Absolons inviting of Amnon to a feast, intending to murther him. This also is the practise of Satan in tempting to sinne, he layes before them pleasure, or profite, and the like, and

invites them, as it were to taste and take of these baits, intending their destruction, as it is 〈◊〉〈◊〉, 〈…〉〈…〉 de∣cipit auceps, whereunto we oppose, omnibus esca cibis ••r•• s••besse puta.

6. Vers. 25. King David being also invited to this banquet refuses to go, but he blessed Absolon, who was accursed of God, and going about a cursed and 〈◊〉〈◊〉 fact. Which teaching us, that man blesseth in vain, where the Lord blesseth not, and therefore Children should earnestly desire that with parents bles∣sing which is onely optative, the Lord would joyn his blessing which is operative, and so carry in a holy course of life, that the one may concurre with the other.

7. Vers. 27. After that David had denyed, that Amnon should go, yet through Absolons ••ressing, he consents at last, that he and all other his Sonnes, should go. Where we see what importunity doth produce, and especially by servent and frequent prayer, and waiting what is produced at the hands of God, our heavenly King and Father: as we see in the answer to the Canaa••itish Wo∣man at last, and the parable of the importunate friend, and Wid∣dow.

8. Vers. 28. Where Absolon directs his servants to marke, when Amnons heart was merry with Wine, that then they should kill him. We see 1. what is the fruit oftimes of drunkennesse when men are besotted thereby, and both rendred incapable of perceiving of danger, and unable to resist violence, as is said by the Poet, enervat vires, debilitatique pedes, then they become an open prey to any invader. And 2. we see that it is a fearfull thing for men, to be taken away in the very act of sinning, as Zimri and Cosby, were, Core and Dathan, and here Amnon in the very act of drunkennesse. Wherein also appeareth Absolons grea∣ter cruelty, by making him drunk first to murther his soul, and thereafter in his security to murther his body.

9. In the executing of this cruell fact, Absolon sayes to his servants, fear not, speaking of the fear of man, but he for∣gets to speak of the feare of God: and again, have not I com∣manded you? (sayes he) as if his command was a sufficient warrant, though contrary to the commandement of God. So that we see hereby, that in all wayes of the wicked God

is no wayes before their eyes, and that presumptuously they preferre themselves unto him, and their unjust obsequie, to his just obedience.

10. Absolon likewise calls the execution of this base cruelty in his servants, courage and valour, being indeed but treacherous and cowardly murther. Which shewes, that vices are oftimes coloured with the name of vertues; as drunkennesse is called good fellowship, avarice good Husbandry, subtilty to deceive, wise∣dome, and pride magnanimity; as treacherous murther is here called courage and valour: and so on the contrary vertues fair face is besmeared with the foule aspersion of vice, as humility is counted basenes, modesty hypocrisy, and charity, profusion, as Judas called that which was bestowed on Christ to be waste. This being Satans policy to make vice owned, and vertue counted odious.

11. Vers. 29. It is said that the servants of Absolon did as their Master commanded them, and killed Amnon. Being hereby rather slaves to his vice and to Satan the instigator. Where we see the proverb verified, such Masters, such Man, a godlesse, bloody and dissembled Master, and they godlesse, bloody and dissembled ser∣vants, misregarding the fear of God, or his holy commandement, to please man, and obey his wicked commandment; whereas they should onely obey the Lord, and their Masters com∣mandement so farre as it was agreeable to Gods, as is said, Act. 5. 29. And as we see a worthy example here of in Sauls foot∣men, 1 Sam. 22. 17. Who at their Kings commandement would not kill the Priests of the Lord, which wicked Doeg the Edomite did thereafter, in a most cruell and barbarous manner, as also in the Midwives of Egypt, Exod. 1. 16.

12. Vers. 31. 36. and 37. Upon the hearing of the tragicall newes of Absolons bloody and cruell fact, David rents his cloathes, lies on the Earth, weeps sore, and mourned every day. Where we see, that parents too great indulgence to their Children, (as Eli's was, and Davids) who spare the rod which in time should be used, procures much sorrow and grief to themselves, and de∣struction of their Children, whom they spare and indulge.

13. David also not being onely a parent, but a publicke Ma∣gistrate, and according to his office, not punishing incest in Am∣non,

therefore now in Absolons fact, and in the grief, that he had for Amnon every day, he is justly punished by God: Which should admonish all Magistrates to discharge their duty faithfully, and im∣parcially in their office, it being a like abo••••ination before God to punish the innocent, and to let the guilty free.

14. Vers. 32. Where Jo••alab tells David, that Amnon onely was dead, and that by the appointment of Absolon it had been determined, from the day that he had forced his Sister Tamar. We see, 1. That wicked courses that are carried on with deter∣mination to have them performed▪ (and are not sudden flashes of passion, or the like) they are the very light of impiety, and argue a deep rooting, and possession by Satan, who still forments what is once determined, till it be accomplished; and is a busy agent to drive on such wicked purposes, as we see in Judas betraying of our saviour, and other his restlesse motions and Jehi••like drivings on to sinne.

15. Jo••adah also by these words seemes to have had knowledge of this determination of Absolons, and of the cause wherefore; and thus might have made Amnon more wary, and cautelous: but herein he shewes the nature of a temporising dissem∣bling courrier, who onely looks to his own standing, not ca∣ring what becomes of others Wherein also we see what it is to lip∣pen, or rely on the friendship of any flesh whatsoever, as Amnon did on this Jonadab, a subtile man, and only for himself.

16. Vers. 34. Upon this fact committed. Absolon fled, to∣wit, from man who onely could kill the body: but he could not flie from blood guiltinesse, and an accusing conscience, nor yet from the hand of Gods justice which did reach him hereafter, and who had power both of soul, and body to cast both into hell fire. Wherefore let sinne••s n••ther flie unto God by repen∣tance and faith; for from him they cannot flie, as David shewes, and all other flight they will finde unprofitable.

II. SAM. Chap. 14. from the 1. vers. 10 the 28.

THis Chapter is co••eren•• 〈◊〉〈◊〉 the 〈◊〉〈◊〉 verse of the former, which some Interp••••t••rs therefore make the first verse of this Chapter. Wherein we have. 1. Absolons reduction from his exile in Geshur▪ where he was three years, to the 25. verse. 2. His more full reconciliation with David his Father, after he had stayed two full years in Jerusalem. In Absolons reduction we have a∣gain, 1. the manner of procuring it, to the ••1. verse. 2. Davids cond••ionall cond••••ending, Vers. 21. and 24. 3. Joabs thanks∣giving to David, and his bringing of Absolon to Jerusalem from Geshur, Vers. 22. and 23. Whereunto is subjoyned a description of Absolon from his beauty▪ which was matchlesse, and from the quantity of his hair, a•• also from his progeny, that he had three Sonnes and a beautifull Daughter, called also Tamar.

First then in the proc••••ing of Absolon•• reduction from Geshur, We find. 1. that the principall procure•• thereof is Joab. 2. The motive, is, that he perceived the Kings heart was towards Ab∣solon, of whom it is said, Chap. 13. 13. That the soul of King Da∣vid longed to go for••ou••o Absolon, for he was comforted con∣cerning Amnon, seeing he was dead. So passionately ••••dulgent he was towards him, as we see after, Chap. 18. 33. Though a wic∣ked and re••ellions Sonne. 3. The means, or Instrument which he uses, is, 1. For sex a Woman who•• he fetc••es from a place called Tekoah, which is supposed by Jerom to be a little City in the territory of Judah distant some nine milles from Jerusalem▪ 3. Her estate is, a Widdow, burdened with fatherlesse Children, whose defence belonged to the King. 4. Her apparell is mourn∣ing, by which the King might know her misery. 5. Her property is, she is a wise 〈◊〉〈◊〉 and therefore 〈◊〉〈◊〉 instrument to bring the purpose in hand to passe, and massage the same prudently: and therefore. 6. Her action is, humble prostration, with a patheti∣call, and short exclamation, help O King, after which upon the Kings interrogation, what ailed her? she proceeds with her nar∣ration, or Allegoricall oration, which subtily Ioab had put in her mouth, using. 1. A parable from the example of Na∣than, whose rebuke of the King after this form had the better

event. 2. The scope whereof is to bring David a simili, to grant to Absolons reduction. 3. The oration it selfe consists of a para∣ble, or Protasis; and next of an application or Apodasis. The first is in the person of her own sonne. The second in the person of Absolon, for whose reduction both is intended. The one is from the 5. vers. to the 12. The other from the 12. to the 18. This ora∣tion of hers, the King heares patiently, and answers graciously. 1. In the generall, vers. 8. 2. More particularly, vers. 10. And 3. Most specially, and plainly, and for her better satisfaction, and assurance, sealing it with an oath. That as the Lord liveth, There should not a haire of her sonnes head, fall to the earth. After which words of the King, followeth the application, or Apodosis: wherein after a cunning conciliating of a patient audience, she out of his own mouth (as Nathan did) makes him to convict him∣selfe of cruell and hard dealing against Absolon, in not reducing him from exile. In which application David is, as the widdow who had the two sonnes: whereof the one, towit, Absolon had killed the other Amnon: and that, being greatly provoked there∣to, by the indignity done to his sister. Now the rest of the Kings sonnes neerest after Absolon to succeed to the Crowne, they are as the friends of the dead, craving revenge. For whose satisfacti∣on Absolon has remained three full yeares in exile, therefore what David has granted to his poore subject, concerning her sonne, who is alive, he cannot with honour and equity refuse to his own sonne and successour: seeing the Kings judgment should be a like to all in like cases, and his oath inviolable. The argu∣ments which more particularly she uses: are these, 1. Vers. 13. It is against Gods people, their honour and good, to have the successour to their King, living in exile amongst Gentiles, and Infidells in Geshur. 2. Vers. 14. Their griefe is such, that they are like a people ready to dye, and like water powred on the ground, which cannot be gathered up againe, by the exile of their Prince, whose reduction would both ease and please them. 3. The Lord has appointed, and divised meanes for his reducti∣on, that he remaine not still in exile from him, and these meanes how weak, or small soever, should not be misregarded. 4. Vers. 15. It is the Kings gracious disposition, to admit the meanest pe∣titioner to speak unto him, in behalfe of them who are distrest:

such is his goodness, though his greatness might make them a∣fraid. 5. Vers. 16. A simili, the Kings granting favour, to the sonne of a poore widdow, and subject: much more must move him, to shew favour to his own sonne, and successour•• And 6. Vers. 17. The Kings pity, and piety in comforting those, that are in distress: and his prudence, like an Angel of God, in discerning between good, and evill must shew it selfe in comforting his peo∣ple by reduction of their Prince; and in comforting his exiled some himselfe, which he cannot but think the same to be the best course. And 7. By way of conclusion, in doing so, the King will find that herein the Lord will be with him, and prosper him.

The effect or event of this oration, is 1. The Kings asking this woman of Tekoah, if Joabs hand was not in this, vers. 18. Who simply and truly grants the same. vers. 19. Subjoyning as a rea∣son of her granting, by way of commendation of David, that he was wise, as an Angell of God: and knew all things that are in the earth. And therefore it was in vaine, for her to deny, or conceale this thing from him. vers. 20. The second effect was, the Kings concession to Joabs desire by this woman, and his di∣rection to him, to bring back Absolon from exile: but upon this condition, vers. 24. That he should go to his own house in Je∣rusalem, and should not come into the Kings presence•• unto which concession of the Kings, is subjoyned. 1. Joabs humble thanks∣giving to the King, vers. 22. And 2. Joabs speedy going to Geshur, and bringing back of Absolon to Jerusalem, vers. 23. Whereunto is subjoyned, vers. 28. The commendation of Absolons match∣less beauty, and that he had three sonnes, and a beautifull daugh∣ter, Tamar.

OBSERVATIONS.

1. V. 1. IOab perceiving the Kings heart to be towards Absolon, resolves to deale for his reduction: where we see the nature of Courtiers; that for the most part, whatsoever they▪ think will be pleasing to their Prince, though not agreeable to God, or

a good conscience: that they will strive to do. As we see in that wicked practise of Doeg, 1. Sam. 22. 18. And here in the practise of Joab.

2. There is no ill cause, but it will find some, for to be plea∣ders for it: especially in the Courts of Kings, and great men: as Joab was here for an unnaturall and bloody murthering Ab∣solon, doing so for their own ends. Whereof therefore Kings, and others should beware, considering what it brought on Da∣vid at last, his giving eare thereto.

3. That which gives Joab hope to prevaile, we see is David the Judges favour, that his heart was towards Absolon. So, that which gives us hope to prevaile in our suits towards our selves, or others: although grievous sinners; is the favour that our heavenly King, and judge, caries towards mankind: his heart in fatherly affection, and pity, being towards us; whereas he pas∣sed by the fallen Angells, and sent his own sonne to fallen man, and gave him to the death for us.

4. Vers. 2. Joab for accomplishing his purpose, chooses a fit instrument to bring it to pass, by fetching a wise woman from Tekoah, and suborning her what she should say. As Satan made choice of the Serpent in tempting of Eve. Which should teach men, much more in good causes, and for effecting good purpo∣ses, either in Church or Commonwealth: to choose fit instru∣ments for the work, which may tend to Gods glory, and the good of his people.

5. This woman is called a wise woman, and yet suffers her wisdome to be abused, by Joabs suborning her to plead for an ill cause. Which should teach such, who have gifts beyond others, to take heed that they abuse them not to ill ends: but to use them aright to the glory of God; and advancing of good pur∣poses. Else they may be admonished by the Example of Achito∣phell, what they may turne to.

6. Joab would not himselfe go to the King, to suit for Ab∣solons reduction: fearing to offend, and not being sure of the suc∣cess. And therefore he subtily employes, and subornes this wise woman of Tekoah. Where we see oftimes in Courtiers more po∣licy, than piety, wit, than grace. And not only being expert in dissimulation themselves, but also teaching others the same art: as Joab doth here this woman of Tekoah.

7. Vers. 4. This woman gets ready ac••ess to the King, fain∣ing her selfe to be a distressed widdow: •• as also patient audience▪ and a gracious answer. A worthy example to be followed by Kings, and inferiour Magistrates, who should pity the distressed, and give them the like access, audience and answer: the like whereof we see in Job, Chap. 29. 12, 13, 14, 15, 16. verses.

8. In her humble gesture also, falling on her face to the ground, and doing obeysance. We see a good example of inferi∣ours, in reverencing and honouring their superiours, as is com∣manded in the first precept of Gods law: and has ever been pra∣ctised by them, who have any civility, let be grace. As also her saying, help, O King? We see the end wherefore Kings are set over Gods people: which is to help the distressed widdow, and fatherless, and all such who are oppressed any manner of way, and to redress their injuries: as that former place, and practise of Job shewes, Chap. 29.

9. Vers. 8. 10, 11. In King Davids pronouncing sentence, not having heard the other party: herein he failes in the office of a just judge, who has two eares▪ that he may heare both par∣ties, the accuser, and accused: and not (having only heard the one,) to pronounce sentence against the other.

10. David also herein erreth, that he rashly, and needlesly sweareth by the name of the Lord, and so takes his name in vain, against the third commandment. In observing whereof they who are in primest places, should give good example to inferi∣ours.

11. Vers. 11. Where she saies, Let the King remember the Lord thy God, that thou would'st not suffer the avenger of blood to de∣stroy any more. We see that the remembrance of God, and of his commandments, who is the supream Judge of all men, and has power both of soule and body, is, and ought to be before the eyes of all Judges: and a most powerfull motive to duties, and restraint from sinne.

12. Vers. 12. Where David after three severall answers, and the last confirmed by an oath, yet patiently heares this woman: and speaks thus, Say on. We see a notable example of patient hearing, to the full, in so great a King: and necessarily to be fol∣lowed by inferiour Magistrates.

13. Vers. 13. and 16. This woman would perswade the King to bring back Absolom, by reasoning a simili, from that which was granted to her, for her own sonne. Whereas just judgment should be ruled not by examples, but by lawes: as it is said, We live by lawes, and not by examples.

14. Vers. 14. Where this woman saies, We must needs dye, and are as water spilt on the ground, that cannot be gathered up a∣gaine. We see the necessity of our mortall condition, and that dust must returne to dust; and no returning to this life againe. This being the common condition of all flesh, sooner or la∣ter.

15. Where in like manner she saies, That God is not the re∣specter of any person: as Peter saies, Act. 10. 34. And as is said, Job. 34. 19. He accepteth not the person of Princes, nor regardeth the rich more then the poore, for they all are the workes of his hands. It should teach all alike to feare to sinne, against God, the righ∣teous judge of the whole world; and not to dreame of impunity at his hands, because of their worldly grandure, and of mens re∣specting their persons, as we see in Pharaoh, Saul, Nebuchadnez∣zar, Belshazzar, Ahab, Herod, and others.

16. Vers. 15. Howsoever the people would have made her afraid to speak to the King, because of his Majesty, and great∣ness: yet she shewes that she was encouraged to speak to him, in this business, because of his lenity and goodness. These two be∣ing seemly when they concurre together in earthly Princes, as they do in Christ our heavenly Prince: who as he is called the great sheapherd, Heb. 13. 20. So is he the good sheapherd, Joh. 10. 11. Whose greatness ought not so much terrifie, or his goodness should encourage, and allure humble and sinfull suiters to come unto him, as he invites them, Matth. 11. 28.

17. Vers. 17. and 20. This woman to attaine to her purpose, useth gross flattery, saying to David, That he was an Angell of God, to discerne good and bad, and according as an Angell of God to know all things that are in the earth. A vice wherewith usually Princes, and great Men are tickled, and abused, to the puffing them up with pride. The danger whereof we may see in Herod, Act. 12. 22, 23. And whereof therefore pious, and prudent Princes, and others should beware.

18. Vers. 19. Upon the Kings asking her, if the hand of Jo∣ab was not in this, she reveales plainly that he was her subor••er. Which should teach men to beware to reveale secrets to women, for saies the wise man, they, and Children can hardly conceale: but whereof they are ignorant; an example of the danger where∣of, we see in Sampsons revealing, wherein his strength lay to Dalilah. And the King Midas, who revealed to his wife the defor∣mity of his eares, upon condition she should not disclose the same to no earthly creature: therefore she digged a hole in the ground, and would needs tell the same to the infernall spirits.

19. Vers. 21. David in the reduction of Absolon has inward∣ly, a great debate betwixt two Counsellours. The one flesh, blood, and affection, moving him to pardon, and reduce his sonne on the one part: and the law of God, of good conscience, and duty of his office to punish him on the other part. In which debate David yeilds to affection, makes shipwrack of conscience, and du∣ty of his office. Which example may be applyed by reprehension, to the greatest part of the world, who in the like deliberations follow flesh, and blood, pleasure, or profit in sinning, and neg∣lect both God, a good conscience, and their own good in the end. As we see in the first world. In Jacobs sonnes their cruelty towards the Shechemites, and their brother Joseph: in Pharaoh regard∣ding his utility, and disobeying God, to let the people of Israel go▪ in David before, in the matter of Ʋriah, and here in the reduction of an unnaturall treacherous murtherer Absolon.

20. David here is glad that Joab his counsellour, consents to his affection in perverting justice: and Joab is likewise glad, that his master grants his unlawfull petition. Whereupon we collect the infelicity of that estate, where the Magistrate and his counsel∣lours agree in iniqui••y. As we see in Saul, with Doeg, Absolon with Architophel, Achab with Jezabell, Reh••boant and his young Counsellours. And here David, and Joab: whereas it was better when Saul was counselled by Samuel, David by Nathan and Gad, that Achab had been guided by Eliah, Rehoboam by the old Coun∣sellours: and when the good Kings of Judah were ruled by the true prophets, for then was the estate of the republick happy and prosperous.

21. Vers. 22. Joab humbly thanks the King, for fulfilling his

request, though in an unlawfull thing: that (as we heare here∣after) tended to his hurt, vers. 30. How much more then should we be humbly thankfull to the King of Kings: who so often ful∣filleth our requests in pardoning us, and in many things that tend to our good here, and eternall salvation hereafter.

22. Vers. 23. Joab being the Kings Generall of his Armies, goeth himselfe to Geshur: and with great solemnity brings back Absolon to Jerusalem: who should rather have suffered death there, for the murther of his brother, then to have been so ho∣noured. But oftimes this is the custome of the world, that ver∣tue suffers when vice is rewarded. Whereas the duty of the Ma∣gistrate is to cherish vertue, and chastise vice: as is said, tolle malos, extolle pios. These being the two pillars of a Common∣wealth, the reward of vertue, and punishment of vice: else who shall follow the one, and flie the other.

23. Vers. 24. Davids condition upon which he grants to Absolons reduction, that he should turne to his own house, and not see his face. Proceeds from worldly prudence to please the people, like Sauls sparing of Agag, and the best of the cattle for sacrifice: but was contrary to the law of God, any such mitiga∣tion, which required▪ that the murtherer should dye the death; and the land thereby be purged of blood. Which should teach all Magistrates to make Gods Word, and the lawes, to be the rule of their actions in punishing of vices: and not to dispence with Gods law through humane policy and wisdome.

24. Vers. 25. Absolon is here commended for his beauty of body, which was outward: but wanted that inward beauty spoken of, Psal. 45. 13. and 110. 3. And without which the out∣ward is but like a ring of gold in a swines snout: Whereas beauty with vertue (especially humility and chastity) is like a pearle in a gold ring. Wherefore let every one that has bodily beauty, seek for the inward beauty of grace and vertue, as Joseph had: without which it will be more hurtfull than profitable; as we see in Dinah, and Tamar, and here in Absolon. And such as want bo∣dily beauty, strive to have spirituall beauty, that so they may be like the vine: which though it want outward beauty, yet brings forth most pleasant and comfortable fruit.

25. Vers. 26. Absolom takes inordinate delight in his haire, whereby he fostered that, which in the end was his own destru∣ction: it being as the rope that hanged him. Where we see, that it is the just judgment of God, that worldly things wherein men inordinately delight, become the occasion of their destruction: as riches, honour, wit, eloquence, strength, beauty, and the like: therefore let men to whom God has given any such gifts, pray to God for the right use of them, to his glory, and their own good: and that they be not like the rich foole, or Haman, Achi∣tophel, Tertullus, Sampson, or like Absolon here.

II SAM: Chap: 12. from the 1. verse to the 13.

FOllowes the second part of the Chapter, which is Absoloms reconciliation to his father David: wherein is set down the time, towit, after two yeares dwelling in Jerusalem. 2. The in∣strument which he uses to procure his reconciliation. Who is Jo∣ab, the same man that had procured his former reduction from Geshur. 3. The manner how he uses Joab. 1. By sending for him twise. And 2. When he would not come, by causing his servants to set his barly field on fire: that what intreaty could not do, coaction might enforce. 4. Is set down Joabs coming unto him and asking the cause, why he should have caused his servants to set his field on fire. Whereunto Absolom answers, that it was on∣ly by way of Stratagem, because when he sent for him, he would not come: therefore he thought upon this occasion, that he would not faile to come. And then he laies out the cause, why he sent for him, which was to make known his condition to the King, which he affirmed to be more tolerable in exile in Geshur; than in that domestick exile from his fathers presence, which he either desires, or else that he would put him to a legall triall and kill him, if he were found culpable. In this offer confiding partly in his innocency, who had done nothing, but that whereunto he was provoked by a notable injury, and partly confiding in his Fathers indulgence and clemency, whose heart and affection he

understood was towards him, though he restrained his counte∣nance for a time from him, as Ioseph did from his brethren. And 5. followes Ioabs delivery of his commission to David, and there∣upon as the event. Absoloms reconciliation to his Fath••r, who in token thereof, as the custome was, kissed him. Having external∣ly given all due reverence to his Father, against whom notwith∣standing inwardly he had hatch't a monstrous rebellion, against both his life and honour, as we shall shew (God willing) in the next Chapter.

OBSERVATIONS.

1. V. 26. ABsoloms ambitious heart is mightily grieved (as we see V. 32.) That he is restrained from the court, & the Kings presence. Which shewes us the torture and disquiet of proud Spirits, that cannot attain to their ambitious desires: so that it may be said of pride, as is of envy Intactis vorat ossibus medullas, and that it is a punishment to it self, whereas the wise man sayes, Bene vixit, qui bene latuit. As also what torture shall it be to be deprived of his presence for ever, who is the King of Kings, and of that fulnesse of joy that is therein, Psal. 16. 11.

2. Vers. 30. Absolom extorts by force and violence what he could not obtain otherwise. Wherein we see the nature of Ty∣rants, that where they cannot allure men to meddle with them in ill courses they menace, or oppresse them, as experience teaches. And so does enforce them.

3. Absoloms servants do as their Tyrannous Master commands them, and burne Ioabs barly field. Where we see a new example of a wicked Master, and of wicked servants, as we saw before in the murther of Amnon.

4. We see here likewise that Ioab receives a just recompence at the hands of Absolom, proceeding from Gods just judgement, punishing men, who with dispensing with a good conscience, and in ill courses, or causes seek to pleasure the wicked.

5. Vers. 32. Where Absolom sayes, If there be any iniquity in me, let the King kill me. We see the blind and impenitent heart that was in Absolom, that having committed such a vile murther on his own Brother, in such a treacherous and base way, yet would

plead innocency, & that there was no iniquity in him. Thus does Satan blind & obdure wicked men after the commission of grosse and scandalous crimes. Which excecation and induration is not the least punishment of such offenders. Being (as Solomon calles it) the plague of the heart, 1 King. 8. 38.

6. Vers. 33. In Davids pardoning of bloody fratricide against the Lawes both of God and man, and reconciling with him and kissing him. We see his too great indulgence and sinnefull Lenity, which as Eli's, was punished hereafter most sharply, Absolon in∣tending next paricide by his rebellion, and bringing himself at last to utter destruction.

II. SAM. Chap. 15. from the 1. verse to the 13.

AFter the reduction and reconciliation of Absolon to his Fa∣ther David, followes now in the foure subsequent Chapters the History of Absolons behaviour towards so affectionate and in∣dulgent a Father. Which is exprest in his horrible act of trea∣sonable conspiracy against the life, and royall authority of the King his Father, and imbarking the Kingdome in a cruell and bloody civill warre. In the present Chapter we have the first part of this generall, the treasonable conspiracy of Absolon a∣gainst King David, which I divide in four parts. 1. The means whereby he prepares and perverts the hearts of the people, from the 1. vers. to the 7. 2. The act of this mighty conspiracy, from the 7. to the 14. verse. And under what pretence he goes to He∣bron, where he acts the same. 3. Davids ••••eeing from Jerusalem upon hearing of the news, and Ittai's resolution not to leave him in this his distressed condition, to the 24. verse. And 4. Davids prudent deliberations that he takes in this matter, from the 24. verse to the end.

First then for Illustration of this matter: We shall follow this order. 1. We shall speak a little of the nature of this crime of trea∣sonable conspiracy, or les-majesty. 2. Of the occasions that moved Absolon to commit this crime. 3. Of the subtile practises where∣by he alienates the peoples favour from the King, and acquires the

same to himself. 4. Of the particular fact of this conspiracy it self in all the circumstances thereof.

Concerning the first. 1. This crime is directly against the fift precept of the morall Law, where under the name of Father and mother is comprehended the Magistrate. Who is parens patriae, and of whom we are prohibited in Deutronomie, not to speak evil, much lesse to do evill to him: yea, against whom to devise, or ad∣vise evill, although no execution follow, is criminall and capitall in the highest degree, by all Lawes, and the punishment whereof extends not onely to the committer being alive, but being dead, and to his very ofspring. Yea, though they be wicked, their per∣sons are to be counted sacred, and so not to be touched, as we see in the example of David towards Saul, 1 Sam. 24. 5, 6. Or of a contrary profession, yet that looses not the band of loyall subjection, as our late confession of faith by the Scripture shewes: and if they should command that which is unlawfull, howsoever active obedience may be refused, as the three Children and Da∣niel did, yet no conspiracy is to be used against either their per∣sons, or estates, but prayer and tears to God, to convert their hearts, or dissipate their Counsells.

Secondly, the motives that moved Absolon to attempt this treasonable conspiracy, was principally ambition and desire to raigne, which spurres him on with such insatiable veheme••cy, like Jehu's march, that he cannot abide till his Fathers naturall death, and the time of his just claime; but as out of ambition, as well as vindict he had made away Amnon, Davids eldest Son, and neerest to the Crown, he would now also by paricide take his Father out of the way, that so he might raigne, beside this he stomochated his exile. 3. yeares in Geshur, and two yeares after, for his debarring from court, when he was in Jerusalem, and last he was suspitious that (as it was rumored) David would ap∣point at his death Solomon to succeed him, being a pious and a prudent Prince, and beloved both by God, and his Prophet Nathan.

Thirdly, the means whereby he prepares and perverts the peo∣ple subtily, are. 1. his Princelie attendance, of chariots and horses, and 50. men to runne before him, the novelty whereof and sight was pleasant, and it is said, that people delight in such

shewes and novelties. 2. His popularity, for gaining whereof he uses both words, and deeds insinuating himself by both into the peoples favours, and in doing whereof his restles diligence was such, that when others were at rest and asleep, his restlesse am∣bition suffers him not to rest, but he rises early, and to catch all occasions, stands beside the way of the Kings gate. And 1. By words, when men had any controversy, and came to the King for judgement. 1. He kindly calles upon them, and asks of what city they were. Next, he inquires of their errand and gives them an approbation of the equity of their cause. But blames his Fathers negligence of his royall duty, that no man was deputed by him to Minister justice. Then he simulates his love to justice and care of doing the same to all if he once were in place, and vested with authority. 4. By deeds, or gesture, simulating great humi∣lity, he carries below his rank to his inferiours: and when any came nigh, and did obeysance to him, he put forth his hand and took him and kissed him. Whereby he deceived the people, and stole their hearts, for albeit externally he gave a shew of humility and curtesy; yet inwardly he fostered all pride and cruelty, which he shewed hereafter.

The third mean, which he uses to effectuate his rebellion, is his pretence of piety in going to Hebron. To pay his vow, which he had made in Geshur, that if the Lord brought him back from thence to Jerusalem he would serve the Lord. An usuall cloake to de∣ceive, and to palliat foulest practises under such fair pretences.

Fourthly, the particular circumstances of this wicked re∣bellion are these. 1. The time which was (vers. 7.) After 40▪ years;* 1.89 reckoning after the beginning of Davids raigne in Hebron; which I confirme by this demonstration, the whole years of Da∣vid, were 70. next, Solomon was eleven years old when he be∣gan to raigne.* 1.90 Who was begotten after Davids adultery with Bathsheba, and so David is thought to be 58. or. 59. when he be∣gat Solomon; after this we assigne two years before Amnons incest, and other two years between the incest of Amnon and his kil∣ling by Absolom, to which adde. 3. years, that Absolom was in Geshur, and two in Ierusalem before his reconciliation, and af∣ter the reconciliation we assigne two years for the practise of this conjuration, which added makes eleven yeares, and so

this rebellion falls in the last year of Davids life, or thereabout, when this unhappy Childe should have comforted his Fathers age, he then becomes to him his greatest crosse.

The second circumstance, is the place where he beginnes to act his treason, which is Hebron in the Territory of Judah. 15. Miles distant from Jerusalem, where the sepulture of the Pa∣triarchs was, belonging to the Levites, which place he chooseth, not as he pretended for any act of Religion, or serving of God there, but as fittest to act his conspiracy there, and to set him∣self down in the throne, that same place were David his Father beganne his raigne, and so to serve Satan and his owne ambi∣tion.

The third circumstance, is the manner how he advances his re∣bellion, which is. 1. By taking with him in company 200. men from Jerusalem, whom he had invited to take part of his feast, at the paying of his vow in Hebron, who went with him in the simplicity of their hearts, knowing nothing of his treasonable design. 2. He sends spies through the Land to try the disposition of the people, and who were on his side, or no, and with them he sends Trum∣peters; and that these spies might inform the people, that as soon as they heard him proclaimed King, they might joyn with him. 3. He sends for Achitophel Davids prime Counsellour, the better to colour and promote his conspiracy, and that the people might see that the wisest of the Kingdome, and his Fathers chief Counsellour was on his side. Whereupon a great confluence of people comes unto him, and the conspiracy becomes strong thereby. Some being deceived, and thinking it had been by his Fathers appointment, as was Solomons afterwards, others affecting novelty, and their own advancement; and others who were not answerable to the Lawes being glad of alteration, and as we say, to fish in troubled waters.

OBSERVATIONS.

1. IN the observations, or application of this History I will fol∣low the method of the actours and persons, which are five. 1. David. 2. Absolom. 3. The spies. 4. The people. 5. Achito∣phel.

1. On Davids part in History, we see in this act the just judgement of God on the perverters of justice, especially in the matter of murther, and bloodshed, in not punishing the same ac∣cording to the Law, therefore Absolom who first took Amnons life the Son, being spared, now hunts after the life also, and estate of the Father. Let Magistrates therefore if they love their own security draw the sword of justice against vice (and especially against that crying sinne of bloodshed) impartially.

2. In the Mystery, in Davids troubles and his adherents here, we see typified the condition of Christ, and his Church, against whom not onely open Enemies arose and bloody persecuters, but also domesticke Enemies, as pernicious Heretickes professing the Christian name, and yet oppugning the truth of Jesus Christ, and persecuting the true professours thereof, as did the Arrians espe∣cially, and as now do the Pope, and Papists.

3. Next in the Person and actings of Absolom, in the History, we see the example of a youth possest with all sort of vices, like a legion of Divells, as pride, cruelty, dissimulation, fraud, hy∣pocrisy, unnaturall rebellion, Athiesme, and in a word a Masse of monstrous impiety. Whereupon we learn what man is by na∣ture being unregenerate. As we see, Gen. 6. 5. And that good∣nesse comes not by generation, but by grace and regeneration. As we see in the similitude of the pure grain that is sown, where∣of groweth that which hath both a win, chaffe and straw. Which should teach parents to pray for grace to their Children, to curb vice in them timely, and to bring them up in vertue, and corre∣ction, not being too indulgent, and to remember that which is said, Quod nova testa capit, inveterata sapit.

4. Absolom likewise and his followers, in Mystery represents the malignant Church, persecuting the true, and the rising of Anti∣christ (resembled here by him) by counterfeit profession of great humility: as a servant of servants, and simulate piety, being cal∣led therefore his holynesse, and going about in deep hypocrisy to act the Mystery of iniquity, thereby to dethrone Christ, who is the onely head, and King of his Church, and to inthrone him∣self, as head and monarch thereof: for which he has his spies and Trumpeters, as his emissary Priests and Jesuites in all Lands, whereby multitudes, (which he makes a note of his Church)

are made to follow him, which many do, like the 200. that went with Absolom) in the simplicity of their hearts, and such a few num∣ber who follow Christ, and his truth (like these who followed David) he cruelly did ever persecute to the death, as the two witnesses were, Revel. 11. Having not onely policy (like Achito∣phels wisdome) but also power on his side, as we see, Revel. 17. 12, 13.

5. Absolom likewise we see rises not in open rebellion at first, nor to the hight of his impiety, but by degrees, getting Cha∣riots, horses, and a Princely attendance first; and then preparing the peoples affections and fitting all other things for his purpose. This being Satans craftines sowing first the seeds of sinne in the heart, (which therefore we are exhorted to keep with all di∣ligence: Prov. 4. 23.) As he did the tares in the Lords field, and then fomenting the same by all means possible, till at last it come to the ripe harvest, and burst forth openly: as we see Ju∣das covetousnesse did in betraying Christ, Absoloms hatred in killing of Amnon, and his pride here in rebellion against his Father. And in Mystery, as we may see in that defection of the Roman Church to grosse idolatry, of worshipping of images, and reliques, prayer to sancts, and Angels, going in pil∣grimage, adoration of the hoste, and the like; all which rose from small beginnings at first, and plausible pretences, as we see, Coloss. 2. 23.

These qualities also which being single, grace others, seem to have conspired to meet in Absolom, goodlinesse of person, magnificence of state, gracious affability, humility in greatnesse, fellowfeeling sympathy, love of justice, care of the Commonwealth, and exemplary piety, and yet all in hypocrisy, playing with God, that he may deceave men. O damnable vice justly therefore ad∣judged to the lowest Hell.

6. Vers. 2. Absolom to promove his purpose rises up early eve∣ry day. Which shewes us, the restlessenes of insatiable pride till it attain its intent; and how busy an agent, the Divell is in driving on wicked men to the acting of wicked courses, like Jehu march∣ing furiously, till they have accomplished their designe: as we see here in Absolom, as also in Judas selling of Christ, and be∣traying him, and as is said, Prov: 4. 16. Of the wicked

that they sleep not except they have done mischief.

7. Vers. 3. and 5. In Absoloms flattering speech, and putting forth his hand to them that came neer him, and taking of them & kissing them. We see the nature of wicked men, who will be con∣tent to use most base flattery, and dissimulation, and to stoope farre under their rank, thereby to attain to their own ends. Of which therefore it is prudence to beware.

8. In his accusing his Father of negligence in the administra∣tion of justice; and so to bring him in disgust, and malgrace with his subjects. We see that it is the very first precept and pra∣ctise in the black art of sedition and rebellion, to flatter the people, and to accuse the Magistrate, and lay upon him the foulest aspersions that they can devise, that by blameing the present Government, and calumniating boldly them who are in place, they may first, (as Absolom did here) steale the hearts of people from them, and so make them naked, and thereafter engage them to themselves, and so work the point of their own preferment. But as is said, Prov. 12. 3. a man shall not be esta∣blished by wickednesse.

9. Vers. 4. Absolom vaunts greatly, and promises much of him∣self if he wee made Judge, whereby howsoever he pretended great humility in his gesture, yet he discovers great pride in his words, for vice cannot hide it self long, and in a most unseemly way he praises himself, where Prov. 27. 2. It is said; Let another man praise thee, and not thine owne mouth, a stranger and not thine own lips.

10. Vers. 7. Neer after 40. years that his Father had raigned, Absolom hatches and brings forth this monstrous brood of rebel∣lion in his Fathers old age and latter time of his raigne, which as it shewes his great impatiency who could abide his fathers death, and his ambitious thirst to raigne: so it shewes a wicked disposi∣tion of a Son crossing his father most, when most he should have comforted him.

11. Absolon pretends that his going to Hebron was to pay there a religions vow to God, and to serve him. Where we see, that the pretending of Religion has been ever made a cloake to palliatall treasonable and wicked designes, like Satan who

when he intends greatest mischiefe, he transformes himselfe into an Angel of light, and Antichrist to deceive Gods people the more subtilly, is described Revel. 13. 11. By that beast that is horned like the Lamb, but speaks like the Dragon. This also we may see in that cruell practise of Simeon, and Levi, against the Shechemites: and here in Absoloms against his own Father, so that the fouler fact is, it seeks ever the fairest visard.

12. Vers. 10. Thirdly, in the spies and trumpeters that were sent out by Absolom, through all the tribes of Israel, to proclaim him King. We see that rebellion and wicked courses, never wants wicked instruments to promote the same, as we see not only in Scripturall examples but in later times, whereof Sleidan in his Commentaries, lib. 5. makes mention. And how that Luther in his speech, and answer, to the desires of the commons in Germa∣ny, who rose up in rebellion against their Princes: speaking of certain preachers who stirred up, and fomented that rebellion: he saies, Satanas enim sub Evangelii pretextu, multos hoc tempore sedi∣tiosos, & plane sanguinarios excitavit doctores, such as the Pope also sends forth that Jesuiticall brood, who are those uncleane spirits like froggs, which go forth unto the Kings of the earth, to gather them to battle to the great day of the Lord, Revel. 16. 13, 14. And which I would to God we had not such, even in our times amongst us.

13. In the 200 also that followed Absolom in the simplicity of their heart, not knowing any thing of his conspiracy. We see in former times, and even now likewise, how many follow that Roman Antichrist, in like manner in the simplicity of their hearts, not knowing the depth of Satan, nor the mistery of iniquity, and being only of the number, and name of the beasts, that is counted and called Roman Catholicks, but not having the marke of the beast, and the deep impression thereof, as we see, Revel. 13. 17.

14. Lastly, Vers. 12. In Achitophels joyning with Absolom. We see the image of a temporising Polititian and Courtier, quit∣ting his loyalty to his old Master David, and now cleaving to him, whom he thought to be the sunne rising, and joyning his wit with Absoloms forces to promote an ill cause, which brings

him therefore at last to an ill end. Also we see what trust can be in flesh, and blood; when not only Davids Coun∣sellour turnes traitour; but also he is not safe from one of his own loynes.

II. SAM. from the 13. Verse to the 30.

FOllowes now the other two parts of this Chapter. The first whereof is Davids patience, and course that he takes by flying: whereby he declines the fury of his sonne Absolom. And 2. Ittai the Gittite, his constant and faithfull cleaving to David in his distress, (as Ruth did constantly cleave to Naomi, and would not leave her, Ruth. 1. 16.) and this is to the 24. vers. The second is, Davids prudence. 1. In sending back Zadok with the Ark to Jerusalem, and appointing his sonne, and the sonne of Abiathar, (who went back with their fathers) to be Davids intelligencers. And this to the 31. vers. 2. In sending likewise Hushai the Ar∣chite, to insinuate himselfe into Absoloms favour, and counter∣mine the counsell of Achitophel: and by the sonnes of Abiathar, and Zadok to certifie him of every thing which he heard.

In prosecuting of the first part of Davids patience, and flieing for the time. We shall consider, 1. If flieing in the time of perse∣cution be lawfull, or agreeable to Christian fortitude. 2. The causes of Davids flieing at this time. 3. The fact it selfe, and circumstances thereof. And 4. The company or associates of David herein. For resolution then of the first, we distinguish flie∣ing in time of persecution, in three kinds. The first is desertion. The second, defection. The third is retreat. I call desertion a des∣perate abandoning, and deserting of a good cause. I call defection, not only a desertion of a good cause: but also the profession of the contrary. And I call retreat, a necessary giving place, or ceding to violence, or flieing therefore for time and place. As for the first two sorts, there is no question but they are unlawfull: as well in causes civill, as religious. But as for the third, 1. We have Christs precept to his disciples, Matth. 10. If they persecute you in

one Citie, flie to another. 2. We have the examples of Jacobs flie∣ing to Laban from the furie of Esau, Gen. 27. Moses flieing from Pharaoh to the land of Midian, Exod. 2. David from Saul, 1 Sam. 19. And here from Absolom, Eliah from Ahab, Joseph and Mary from Herod, to Egypt with the Child Jesus, and his disciples from one place to another, as they were commanded. Which must be done, notwithstanding upon these cautions. 1. That above all, respect be had to the glory of God, and good of his Church which must be preferred to our personall safety. 2. That respect be had to our lawfull calling. And 3. That in all these two ex∣tremities be eschewed, to wit, Temeritie, and Timiditie: that men neither expose themselves to unnecessary dangers, neither yet for carnall feare refuse those that are necessary, when God calls them thereto, for witnessing of the truth.

The second is, the causes which moved David at this time to flie: which are, 1. The furie of the first motions of a deceived, and fiery incensed people; and of an insolent young Prince now their head, and leader: which fury David like a prudent and ex∣perienced warriour resolves for the time to avoide. 2. David in this rebellion lookes to the correcting hand of God, accord∣ing to Nathans prophesie, and therefore flies the fury of the in∣strument: and (as Vers. 30.) humbles himselfe bare-footed, and weeping for his sinne that had procured the same, that so God might be first appeased, and then that he might the sooner be rid of the rod. 3. David chooses rather to flie, than to hazard a number of innocent people their lives, either who loyallie fol∣lowed himselfe: or who in simplicity of their hearts had follow∣ed Absolom, like a tender father who looked to the good of his Children more then to his own credit or safety. 4. David being now aged, and like the sunne setting, he saw that the multitude of the people, their eyes were on Absolom, as the sunne rising, there∣fore it is said, Vers. 12. That the conspiracy was strong, and the people increased continually with Absolom: and therefore it was not safe with the few, that followed him, to encounter with so great a multitude. And 5. He was exercised in mind between fear and hope, his feare not being so much upon the conspiracy of Absolom, as upon the apprehension of Gods justice, and with this he had hope of deliverance, looking and trusting in his mercy,

and relying on his promise made to him concerning the perpetui∣ty of his kingdome.

Thirdly, the action it selfe, is Davids flieing for the causes fore∣named, the antecedent and first motive whereof, is a messenger that came to him. vers. 13. With newes that all the people were following Absolom heartily, and willingly. Whereupon David presently resolves withall his servants, to flie out of Jerusalem spee∣dily: the reasons whereof are two. 1. The eschewing of their own danger. And 2. The danger of the Citie if they remained therein, till Absolom came unto it, vers. 14. Whereunto is sub∣joyned the yielding of Davids servants to this his resolution, and his and their departure from Jerusalem: leaving only ten of his Concubines behind him to keep his house, whom Absolom afterwards defiled publickly; that Nathans prophesie might be ful∣filled. Chap. 12. 11. The manner of his flieing is set down, vers. 30. In a penitentiary way, beare-foot and weeping, for his sinnes, that had procured this punishment: with whom in a compassio∣nate manner, all the people that were with him also did weepe. The way by which he went is set down, vers. 23. over brook Kidron, which was in a valley between Jerusalem: and Mount O∣livet, famous in the history of Christs passion, where he removed till the people who followed him joyned with him. With whom thereafter (as vers. 30.) he went up by the ascent of Mount O∣livet, and from thence to the wilderness towards Jordan, and afterwards to Mahanaim in Gilead where the battle was fought, as we see, Chap. 17. 27.

Fourthly, The company which followeth David are, 1. His servants or domesticks who prove loyall to him. 2. His guard the Cherethites, and Pelethites, vers. 18. 3. The people that joyned with him, vers. 23. 4. 600 Gittites that came with him from Gath, with their Captain Ittai: whom David perswades to re∣turne and remain in Jerusalem. Whose reasons are, 1. Because he was a stranger, and in exile, and it was the Kings office, not to trouble or indanger such: but rather to provide and care for their peace and quietness; which would be by his abiding with Absolom, whom by a Catachrestick forme of speech he calleth King, because he gave himselfe out to be so: as vers. 10. 2. Be∣cause David had no certain place to abide in, nor provision, and

therefore Ittai and his men, would be rather a burthen to him. 3. Ittai was but newly come, and his men to him: and therefore no reason that after their late travells, they should be put to new trouble, and travelling. Wherefore by way of conclusion he gives him, and them, a kind and curteous valediction, vers. 20. But Ittai (like Ruth to Naomi) will not be disswaded from going with David, and therefore he, and his men, they go forward with him. 5. The fifth sort of persons that follow David: are, Zadok and Abiathar the priests, with the Levites bearing the Ark. And as example to others they joyne with David according to their office: and owne (without regard of danger) his just cause, and they bring the Ark with them, for consulting with Gods oracle if necessity required: for encouragement also of the people that were with David that Gods presence would be with them, whereof the Ark was a symbole: and for making prayers for David, and his deliverance. Whom David directs back again, upon three severall grounds. 1. His submission to God, and hope of returne to Jerusalem. 2. From the priests office which he will have them to attend there. And 3. From a better service they may do him there, vers. 28. Whereupon they do obey.

OBSERVATIONS.

1. THe observations on this place, I reduce to the severall persons, and their actions mentioned therein, towit, Da∣vid, his servants, the people that followed him: Ittai and his Gittites. And last, the Priests and Levites. And 1. In David wee see newes comes to him (like Jobs sad tidings) that Absolom was risen up against him, and the hearts of all Israel were with him, (vers. 13.) Where we see not only the truth of Gods threatnings, Chap. 12. 10. But also when God is to correct any for sinne, before he want instruments, he will raise them out of their own bowels: as he did Synacheribs two sonnes, 2 King. 19. 37. Who killed their Father in his idolatrous Temple, as also vermine out of Herods bowels, Act. 12. To consume him, and here Absolom against his Father David, to correct him.

2. Ver. 14. Davids flieing for the time from the furie of his sonne, and his followers. Shewes the great care he had of his peo∣ples preservation, both those who were with himselfe, and those also who were deceived and misled by Absolom: and that, though he had a good cause, with many to defend it by force of Armes; and was a skilfull, valiant, and victorious Prince himselfe, yet ra∣ther then he will hazard so much blood, and so many lives of the Lords people, he will cede for the time, and flie from unjust furie, and preferre that which is Salus populi and suprema lex to his own particular standing. A worthy example of a pious and prudent Prince, which serves to condemne them who for their own standing and preferment, care not to involve Kingdomes, and Commonwealths into most cruell warres, and to shed oceans of blood with the expence also of millions of Christian men's lives. As we read in those battles betweene Caesar and Pompey, the bloody warres also of many Popes against Christian Princes, and as we see the bloody miseries of this age every where testi∣fie.

3. David feares and flies, yet despaires not, for the extre∣mities of true fortitude are presumptuous confidence, and despe∣rate diffidence: the midest being moderate feare with hope: the one whereof breeds tempting of God, and diffidence is the mo∣ther of despaire. Therefore let men in afflictions feare God as a punisher of sinne in justice, but yet hope in God for mer∣cy.

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 dan∣gers 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 begin∣ning, but having a happy deliverance and joyfull ending, where∣as Absoloms condition is like a tragedy, a pompous and joyfull beginning, with joyfull acclamation as King, and a great fol∣lowing

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 multi∣tude 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 especi∣ally 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 Ar∣rian 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, where∣in 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 ci∣vill Magistrate has over Church-men, according to that Aposto∣licall precept, Rom. 13. 1. To command them to do their of∣fice, 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 A∣doniah,

in 〈…〉〈…〉 likewise in punishing the Arrians, and here∣in David commanding the Priests and Levites to returne to Je∣rusalem to execute their office.

9. David likewise for his preservation, relyes only on the mer∣cy 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 un∣der 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 tru∣ly humbled and mortified, and is a presage of comfort and delive∣rance in the end.

11. Vers. 30. Likewise in Davids going bare-foot and weep∣ing 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 Pe∣dagogy 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 As∣syria, Herod, and others as Absolom here, but as rods in his hand to execute his judgments, as he does sometimes insensible crea∣tures against the wicked, as water, fire, the aire, the sea, the earth, and the basest creatures, as lice and vermine, wherewith he pla∣gued 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 lauda∣ble 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 unnatu∣rally 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 Ethio∣pians favour to Jeremie, chap. 38. And of Ittai's assistance here of David in his greatest distresse and desertion. For the Lord has the hearts of all men in his hands, and if he be our friend we shall not want friends.

14. Vers. 23. and 30. In the people, and all the countries weeping with David. We see the tender sympathy that we should have with those who are in distresse, especially who neerly con∣cerne us in any sort of relation, as we are commanded, Rom. 12. 15. to weep with them who weep, and to rejoyce with them that rejoyce: and a wo is denounced against such who rejoyce when the Church of God, or the members thereof are in distresse, or who regard not the affliction of Joseph, Amos 6. 6. This want of sympathy shewing that they are not of the communion of Saints.

15. Vers. 24. In the Priests and Levites, their loyall cleaving to David. We see a worthy and imitable example for all Eccle∣siasticall persons to follow, in siding with a good cause laying aside all feare of danger, and in being exemplar to all others by word, and practise of love, & loyalty to their Prince, and sove∣raigne Magistrate, whom God sets over them.

II. SAM. Chap. 15. from the 30. vers. to the end.

HAving hitherto spoken of Davids patience and yeilding for the time to Absoloms fury and his followers, as also of his prudence in part in sending back Zadok and Abiathar the Priests with the Arke, and their two Sonnes to be intelligencers from Ie∣rusalem unto him, followes now to speak further, both of his pie∣ty, Vers. 30. and 31. As also of his prudence in sending back Hushai the Archite a wise Counsellour of Davids, to be an intel∣ligencer in like manner, and to insinuate himself to this end into the favour of Absolom, and to defeat the Counsell of Achitophel. From the 31. verse to the end.

First then Davids piety appears in these two actions. 1. In his sorrowfull weeping for his sinnes, that had procured this sharp correction, which we see also exprest in the sixt Psalme and the other penitentialls. The manner of which his humiliation is not onely set down by his weeping. But by the other circumstances. 1. of the place, towit, while he is going by the ascent of mount Olivet. 2. By the manner of his going barefoot. 3. With his head covered. Which was the Jewish custome of mourners, as we see, Vers. 32. and chap. 13. 12. 4. It is described from the universa∣lity of this weeping by the whole people that were with him, so that it might have been called, as Gen. 50. 11. A great mourning to the Israelites. 2. His piety appears in his prayer which he made to God. Vers. 31, Upon the hearing that Achitophel was joyned with the conspirators, that the Lord would turne his wicked counsell into foolishnes.

Next, Davids prudence herein appears that with prayer he uses the means whereby Achitophels counsell may be disappoint∣ed, and therefore when David was come to the top of the mount, where he worshipped God (being still exercised in piety and prayer) and that Hushai the Archite, Davids faithfull friend and Counsellour, came to him in a sorrowfull and lamenting manner, he sends him back to Jerusalem, for three reasons. 1. If he should passe on with him, he should be no benefit, but on the contrary a burden, Vers. 33. 2. By his returning and offering

his service to Absolom, he might do him better service by defeating and countermining the crafty Counsell of Achitophel. 3. He might be a good Intelligencer unto him, by revealing whatsoever he heard in Absoloms house to the Priests Zadok, & Abiathar, who would send the same to David by their Sonnes that were with them Ahimaaz Zadoks Sonne, and Jonathan Abiathars Sonne, Vers. 34, 35. and 36. Which advise of Davids Hushai obeyes and returnes to Jerusalem, Vers. 37.

OBSERVATIONS.

1. V. 30. & 31. DAvid in his great difficulties and distresse, humbles himself greatly, and has his recourse to God by prayer, who onely could deliver him, and overthrow the courses and counsells of his adversaries, their plots though crafty, and their cruell practises. Which teaches us in all our distresses in like man∣ner to have our recourse to God, as he has commanded, Psal. 50. 15. And as we see was the practise of Jacob, Gen. 32. Of Gods people in Egypt, Exod. 3. 7. Of Moses at the red Sea, of Gods people under the oppression of their Enemies, Judg. 3. 9. and 15. and 4. 3. &c. Of good Hezekiah, 2 Chron. 32. 20. And of David here, and frequently in the time of Saul. As his Psalmes testifie, and which was the armour that the Church under the Gospel in time of persecution used, prayers and teares.

2. In particular he prayes, that the Lord would turn the coun∣sell of Achitophel to foolishnes. Where we see the great overruling power of God in all humane affaires, that he not onely knowes the secretest counsells of men, as we see, 2 King. 6. 9. But also that he can disappoint them, and turne their wisest counsells in∣to foolishnes. As he did Pharaohs working wisely, Hamans plot against his people, and all Satans and his instruments their machi∣nations against Christ and his Gospel, as we see, Psal. 2. 4. For their is no wisdome nor counsell against the Lord.

3. Vers. 34. David sends back Hushai the Archite, by his wisdome to outwit and defeat the counsell of Achitophel, as he did, so that as he prayes to God, to turne his counsell into foolish∣nesse, so he uses also the ordinary means to have it so done. Where∣by we learn, that with prayer to God for any good, corporall,

or spirituall, or avoyding any evill in either we should not neg∣lect but use the ordinary means, otherwise we but presume and tempt God, against both that precept and practise of Christ, Matth. 4. 7. And of the godly from time to time as we see Jacobs, Gen. 33. 8. And Pauls, Act. 27. 31.

4. Vers. 35. David also sends back Hushai to Ierusalem to give him intelligence secretly, what Absolom was doing, or in∣tending against him, that he might prevent the same. Whereby we see that intelligence is a necessary and laudable state policy, being oftimes the very life of affaires, and wherein for the good of his the godly, and of his own people, he has made his Prophets miraculously instrumentall, as we see, 2 King. 6. 9.

5. Vers. 37. At last Absoloms rebellion under colour of simu∣late piety comes to that hight, that at last he enters into Ierusa∣lem, and possesses the holy City, being herein a type of Antichrist, who under the like colour of simulate piety, and religious holi∣nesse raised his rebellion against Christ, to that hight by all decei∣vablenesse of unrighteousnesse in them that perish, that he sitteth in the Temple of God, as God, 2 Thess. 2. 4. Pretending to be Christs vicar, or vicegerent in the Church, and he usurps the power of God, in deposing of Princes and disposing of their King∣domes, as also in dispensing with the Law of God, against ince∣stuous marriages, and the like, and many other wayes as I have shewn in my treatise of Antichrist, Chap. 11. and 12. And who is said to sit in the Temple of God, sayes Theodoret on 2 Thess. 2. 4. Because he shall usurp the first and chief place in the Church, (to∣wit, 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 ac∣cording 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 ordi∣narily 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 fly∣ing, 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 fri••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 Da∣vid 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, be∣ing yet upon that mount in his journey towards Iordan, and and from thence to Bahurim. 3. The Persons are Ziba, the ser∣vant of M••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 digni∣ty of the King, or number of his Army; but yet, great, if we con∣sider 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 sim∣plicity 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 satiat∣ing whereof, upon Davids asking him, where Mephibosheth his Ma∣ster Jonathans Sonne was, most falsly he calumniats and delaites him, as one who abode at Jerusalem upon expectation to be re∣stored 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 fals∣ly accused. Wherein he commits these grosse errours. 1. He con∣demnes the party accused, before he be heard. 2. He is credu∣lous 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 here∣by 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 oc∣casion of Absoloms rebellion bursts forth against David. 3. The manner of this injurious fact is, both by word and deed, cur∣sing 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 de∣serves to be thrust out justly therefore. 2. In place of due re∣verence 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 in∣terpretation, 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 ta∣ken

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 dis∣swades 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 plea∣sure 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 mo••∣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 Shi∣mei (Vers. 11.) Was bidden by God to curse David. And there∣fore 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 sinne∣full 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 pa∣tient then and afterward, Chap. 19. 23. And not to suffer Abi∣shai 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 cast∣ing stones at David, whose end herein was to afflict and trou∣ble David more and more now in his distresse: the next is Shi∣mei, 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 prophe∣sy 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 man∣kinde, 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 Shi∣meis 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 preach∣ed. 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 ma∣ny 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 in∣tending their owne sacrilegious gaine, and ambitious prefer∣ment.

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 un∣grate 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 on∣ly, and government. So little trust is to be had in men, and espe∣cially 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 par∣ty 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 un∣der the same does wrong unjustly. Which shewes unto us the frailty, and infirmities that are in the best, that none should con∣fide 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 fol∣lowes wave: and as Jacob was no sooner rid of Laban, that fol∣lowed 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 ma∣lice against David, which lurked in the time of Davids prosperi∣ty, 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 har∣boureth and preserveth what Satan shewes therein, till occasion offer of manifestation, as we see in Cain against Abell, and Ab∣solom 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 al∣ledge that to be the cause of their sufferings, which their malici∣ous hearts suggests, and is not the cause indeed, and by the e∣vents, they judge of the cause, and justifies or condemnes the same.

12. Where he saies, that the Lord had delivered the King∣dome 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 advance∣ment: and here in Davids sad condition, in respect of Absoloms great following, and hopes, which made Shimej say that the King∣dome was delivered to him. The contrary whereof was shortly seen thereafter.

13. Whereas in like manner he attributes to God, the re∣turning of the blood of Sauls house upon David, and the deli∣vering of the Kingdome into Absoloms hand. We see the impu∣dency of wicked men, who dare ascribe to God, what the wick∣ed hearts of men doe hatch, and their wicked hands for their wicked ends seek to performe, and so to make him, who is good∣ness 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 un∣to David. Where we see that a good cause, is not to be prose∣cuted 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 pedago∣gie, 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 ri∣sing 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 cha∣stizing 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 coun∣tenance, 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 Jo∣sephs brethren, and their selling of him did to him. As like∣wise 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 Da∣vids 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 impuni∣ty they continue in sinne and iniquity, as all evill natures growe presumptuous upon forbearance, whereas good are the contra∣ry. 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 Ci∣ty of the Kingdome, and Achitophel as chiefe Counsellour with him. Where we have. 1. Hushaj▪ his coming to Abso∣lom, and his gratulatory salutation of him as King, ingemina∣ted to express his hearty affection. 2. Absoloms Ironicall accu∣sation, vers. 17. For leaving David his friend in distress, and not adhering to him. Hushais defence, by acknowledging him now to be King, by a double right. 1. Divine. 2. Humane. In respect that God, and all Israel had chosen him, whereun∣to therefore he subjoynes his promise of loyalty, vers. 18. Next, he argues from equity, why he should serve the same, because he was the servant of his Father: and therefore he would serve him also. 3. Is set downe, vers. 20. and 21. Absoloms asking Counsell of Achitophel, what was best to be done for prosecu∣ting this business of rebellion. Whereunto Achitophel answers by giving Counsell. 1. For securing the rebellion in the conti∣nuance thereof, in this Chapter. And 2. That it may end in a full and finall victory, in the next Chapter.

First then, for the securing, and continuance of this rebellion, his Counsell is to commit incest with his Fathers concubines, that were left to keep the house, whereby the people shall heare that he was abhorred now altogether by his Father, and so their hands should be made strong, which so long as there were hope of reconciliation would be but faint, and their hearts doubt∣full. So that his Counsell runnes on this, he suspects that re∣conciliation may be between a sonne that might relent, and a Father that would remit: and so thereon David might be aven∣ged on his sonnes prime Counsellours, and speciall followers, for eschewing whereof there was no way, but to engage Absolom in some further fact which might be uncapable of pardon, and obstruct all hope of reconciliation; whereupon ensues Absoloms obeying of this wicked Counsell, vers. 22. Wherein the filthi∣ness of the sinne was not so great, as the impudency of the man∣ner,

in an eminent place, and in the sight of all Israel, where∣unto is subjoyned, vers. 23. Of how high estimation and Au∣thority, the Counsell of Achitophel, was both with David, and Absolom, towit, as an oracle of God, and therefore so readily did Absolom here follow the same.

OBSERVATIONS.

1. V. 16. HƲshaj had a good cause, but uses not lawfull meanes to go about the same. Which he did, by dissimu∣lation, and taking Gods name in vaine, in his gratulation of Ab∣solom, saying by way of prayer, God save the King, and that the Lord had made him King. Whereon we observe that the matter of a good cause, is no sufficient warrant before God, or to the conscience: except also the meanes for the accomplishment there∣of, be also good and lawfull, for we must not (according to the Apostles rule▪) do evill that good may come of it: therefore Abra∣ham lyes for his own safety, and thereby exposing his wifes cha∣stity to danger, was sinfull. So Rebecca's deceiving of her blind Isaac, for conveighing the blessing to Jacob, and the Gibeonites lye, and dissimulation in making peace with Israel.

2. Vers. 17. Absoloms accusing of Hushaj, for leaving his friend David in distress. We see howsoever his judgment was pregnant, to note the sinne of ingratitude in another, and to tax the same, yet he sees it not in a greater measure, being Da∣vids sonne, and in a grosser manner of rebellion, in himselfe. Where we observe, that every man is ready like the Pharisees, To spye the mote in their neighbours eye, but not the beame in their owne, Matth. 7. 3. and severely to censure lesser faults in others, than grosser in themselves: as we see, Judah did towards Ta∣mar, Saul against Jonathan for tasting a little hony, contrary to his constitution: but making no conscience of persecuting righteous David, and killing the Lords Priests, even as at this day in the Romish Church: the breaking of her constitutions are censured damnable, whereas the breach of Gods lawes, are per∣mitted and dispensed with.

3. In Absoloms accusation, we see also who is to be accoun∣ted a true friend, towit, he only, who not only in prosperity: but also in adversity proves so, as Jonathan did to David, and as is said, Prov. 17. 17.

4. Vers. 21. Achitophel gives counsell to Absolom, to go into his Fathers Concubines, that by incestuous fact all hope of reconciliation with his Father might be obstructed. Where we see that prophane hearts, so contrives the plots of their wicked∣ness against Gods law, as if there were no God, or over ruling power, to cross their designes, or to punish them: and there∣fore this foole (though otherwise accounted) had said in his heart there was no God.

5. The scope of this Counsell, we see was to foment and in∣crease the flame of discord, between David and Absolom: but not to quench the same, which shewes unto us Satans nature in his instruments, and as he first divided between God and man, and afterward between man and man, as between Cain and A∣bell, &c. So he continues: whereas God is the God of peace so are his Children peaceable, as we see between Abraham and Lot, and peace makers, as we see Matth. 5. 9.

6. Where he saies, that by so doing, the hands of all who were with Absolom, should be strong. We see the blind folly of the wicked, who think that to sinne, is the way to prosper: whereas Psal. 1. 3. and in the examples of the holy Patriarch's, Joseph, and Godly Kings, we see the contrary, and as is shewne to us, 2 Chron. 14. 7.

7. Vers. 22. Absolom is counselled by Achitophel, to commit incest with his Fathers concubines, as Amnon was, how to com∣mit incest with his own Sister: both Counsellours prevaile, and both who were counselled, obey his wicked counsell to their own destruction. Where we see that it is as easy to one (wanting grace and Gods Word and spirit to be their Counsellours) to take ill counsell: as it is to them who give it, and pronesse to villany in great men, want never either projectours to devise, or Parasites like Doeg, to execute the most odious sinnes, at least to excuse them, and so farre God gives way to their sinnes, as their sinnes may prove plagues to themselves.

8. The tent is spred on the top of the house, and Absolom goes

in to his Fathers, Concubines in the sight of all Israel. And so that is fulfilled, which was threatned by Nathan, Chap. 12. 12. So that the Counsell of Achitophel, and fact of Absolom have ful∣filled the judgement of God. Where we may admire the Wis∣dome of God that can use the worst of evills well, and most justly make the sinnes of men his executioners.

9. Vers. 23. Where it is said, that Achitophels Counsell in these dayes was counted as the oracle of God. We see that great parts misimployed proves most mischievous, as leaning, eloquence, worldly wisdome and the like, and when wicknesse is armed with wit and power like Nilus it overfloweth all the banks, so that great need have they who have great parts, to seek the sanctified use of them, and this makes our condition the more dangerous that we have to deal daily with a powerfull, and subtile Enemy Satan, and therefore, as David did Chap. 15. 31. In the case of Achitophel, we ought to be devout in prayer, and to watch as our saviour exhorts us.

10. We see also in Achitophel that policy and grace, or piety, lodge not ever under one roofe. And Pharaoh may say, Exod. 1. 10. Let us deal wisely with them. While in the mean time he was dealing foolishly, and wanting grace to season and sancti∣fy his wisdome, he was drawing on the plagues of God on him∣self and his Land, and in end utter destruction.

II. SAM. Chap. 17. from the 1. vers. to the 15.

IN this Chapter is set down. 1. The consultation had by Ab∣solom concerning the warre against David, how it may be pro∣secuted and have a full Victory. Till the 15. verse. 2. The intel∣ligence that is given to David hereof, & what use he makes there∣of. Till the 23. verse. 3. Achitophels hanging of himself, Vers. 23. And the progresse of both armies, towit, Davids to Maha∣naim, and Absoloms to the Land of Giload, to the 27. verse. And last, the furniture and provision for his Army which David got being in Mahanaim. To the end of the Chapter.

First in the consultation had by Absolom, we have. 1. The Counsell of Achitophel, offered by him, to the 5. verse. 2. The contrary Counsell of Hushai being required thereto▪ from the 5. to the 14. vers. 3. The approbation of Hushais Counsell by Ab∣solom and all Israel, and the rejecting of Achitophels, vers. 14.

First then in the Counsell of Achitophel, we have. 1. The scope whereat it is directed, vers. 2. Towit the destruction of David, and therefore as cruell as well as crafty counsell, as Satan is both. 2. To come to this desired end, he assumes these sure mediums. 1. Celerity and expedition, a thing most necessary to be used for surprising of Enemies, and obtaining a speedy Victory. 3. Thus the end being resolved, and the mean in generall being concluded, he labours to prosecute the warre by arguments from facility and utility. The facility is grounded upon the reasons taken from the circumstances of persons and times: the first person is himself, as he should say, this matter is so facill, that it needs not the pre∣sence of the King; and that I appear not to be the mover of o∣thers to endanger themselves, I offer my self to execute that which I Counsell, though my profession be not military. The second perswasion is from the small number, which he craves for the enter∣prise, in respect of Absoloms great Army. The third reason is from the estate of the adversaries, whom he affirmes to be weary, and weak. The fourth is from the time of his invasion and surprisall▪ the night time, when all are at rest.

Next, his arguments from utility are. 1. By this speedy, and unexpected invasion the Enemy shall be put to flight, and every one retire to his own home, leaving David destitute. 2. David being so deserted shall be easily killed, who is the head of the fa∣ction. 3. Hereby the whole people shalbe reduced to Absoloms obedience, and so peace which should be, the end of all warre shall be established, all which sayings at first pleased Absolom, well and all the elders of Israel.

Next, followes the contrary Counsell of Hushai, who being interrogated, by Gods providence by Absolom, he layes down the contrary end in minde, and contrary mean to attain thereto: his end being Davids preservation, and the mean, being delay, which to David being weary, was very advantagious, for perswading Absolom to which delay, and taking his Counsell which he was to

give, he uses a very artificiall oration, wherein 1. he refutes the Counsell of Achitophel. And 2. confirmes his own resolution, be∣fore which refutation, he uses a preface; wherein he shewes, that he denyes not but Achitophels Counsell is good, but not at this time: and then shewes that this enterprise is not so easy as Achitophel affirmed it to be, but on the contrary dangerous, by the reasons following. The first whereof is taken from the known and confes∣sed fortitude of David. 2. From Davids Army who were so inraged like beares robbed of their whelps. 3. From Davids ex∣perience, that David had in the warres, knowing all the Strata∣gems thereof, and so being not onely valorous but wise, the two properties of a complaet Generall. 4. From Davids subtilty, that he would not be found in the night with the Army, but lurk in some secret place, as he had sometimes done when Saul did persecute him. 5. From the perill of the first overthrow of so few whom Achitophel would lead, which commonly is interpreted to be the presage of future, and the losse of the whole cause, and whereby it shall come to passe, that the hearts of the most valiant (like Lyons) who are with Absolom, when they hear thereof shall melt, for all Israel knowes that David, and all who follow him are valiant men.

Unto which refutation of Achitophels Counsell he subjoynes his own. 1. That Absolom commit not the leading of the Army to any Lieutenant, the matter being of so great concernment, as al∣so people being the more encouraged by the presence of their Prince, as likewise it being fitter that the Prince, himself have the honour of the Victory, which was a powerfull argument to a young ambitious Prince. 2. He Counsells Absolom to go, not with a part of the Army, but with all the preparation he can, and therefore that all Israel be assembled from Dan to Beersheba, wherein he uses a•• Hyperbole, from the sand of the Sea. And drawes the matter to a delay. 3. He reasons from the event, which should be a totall overthrow of David and his Army, if they were found in the field, and if he should get him to a City, that great multitude should, as it were with cordes, drawit into a River, and not leave a stone thereof.

Last of all followes Absoloms, and all Israels approbation of Hu∣shais Counsell, as better than Achitophels, the reason wherof is

subjoyned. For the Lord had appointed to defeat the good Counsell of Achitophel, to the intent that the Lord might, bring evill upon Absolom. Achitophels Counsell here being called good, the Spirit of God dimitting himself to the improper speaking of men, who are accustomed to call that good which is profitable for the per∣son, & end for which it is intended, and which was better nor the Counsell of Hushai for the cause of Absolom. The Lords purpose herein being, that the deserved evill of punishment in Gods justice might be brought on Absolom.

OBSERVATIONS.

1. V. 1. WIt and experience had taught Achitophel, that in conjurations, and hostile invasions, celerity uses to produce most successefull events, and therefore he gives Coun∣sell to use speed, whereas delay, or protracting of time gives ad∣vantage to the adverse party, whereby we learne, that it is wis∣dome in such cases and all others, to consider the due propor∣tion between actions, and the fit times of their performance.

2. He offers his service to Absolom, not onely as a Counsellour, but as a generall, his malice against David 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 con∣tain 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 de∣struction.

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 pre∣servation 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 sub∣tile and sedulous Enemy, he resolves to take hold of all advan∣tages, and make use thereof against godly David to his destru∣ction. 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 ex∣pectation of duty is to be expected from the neerest naturall re∣lations, 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 other∣wise 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 opi∣nion, 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 af∣ter, 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 Achi∣tophels, 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 Achi∣tophel, and diverts Absolom, Hushai's tongue then and Absoloms heart is guided by a power above their own, who as he gives ut∣terance to the tongue, so he gives successe to the words, there∣fore 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 them∣selves, and think themselves safest, then they overthrow them∣selves, as we see, Exod. 1. 10. And their disappointment is surest.

12. The reason why Absolom obeys Hushai's Counsell, & re∣jects Achitophels (sayes the text) was, that the Lord had ap∣pointed 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 fur∣nishing 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 di∣rected back, by David to Jerusalem from mount Olivet to the same purpose. 3. Their Sonnes Jonathan, and Ahimaaz ap∣pointed 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 in Bahu∣rim. 5. A young man discoverer of the Priests Sonnes. And 6. the exploratours that were sent by Absolom to search and apprehend them.

The next History is, the Tragicall end of Achitophel, wherein we have to consider, seeing he was a man of such wisdome and estimation; what were the causes moving him to runne to so de∣sperate a self murther, which I shall reduce to three. 1. The guil∣ty conscience of his irremissibile offences. 2. The fearfull appre∣hension of the rigour and just punishment, which he expected from David. 3. The defeat of his Counsell and disappointment of his ambitious project. Reasoning therefore thus with himself,

by Absoloms receiving the Counsell of Hushai Davids reall friend, But Absoloms dissembled foe, I foresee that he and his cause shall perish, But as for me, above all others my danger is then greatest. For 1. my conscience condemnes me that I have given wicked Counsell against God, my King, and the Commonwealth, and perswaded Absolom to defile his fathers bed, and persecute him to death, and so am unworthy to be called an Israelite. 2. Though I should repent and crave pardon, yet I apprehend no favour but justice to be executed upon me by David, as an open example to all traitours before the World. And 3. though I were spared, yet I cannot draw my self to a private life, and live as one justly dis∣graced, and discourted: therefore to eschew all these inconve∣niences, I resolve upon this onely remedy to execute my self. Upon which resolution he departs, deserts his Master and his cause, returnes to his City of Gilo, disposes upon his worldly estate, and hangs himself, against the Law of God, of nature, and of Nations.

The third, is the History of the passage of both Armies over Iordan and their camping in Gilead, where it is remarked, Vers. 22. That of all Davids Army that passed over Jordan, when they were mustered by daylight, their lacked not a man, so sweet∣ned was his troubles with this divine preservation, and so they came to Mahanaim, a City in Gilead, renowned, Gen. 32. 2. By the vision of Angels which Jacob saw for his protection. At this time also Absolom collected his whole forces, who were like the sand of the Sea for number, and followed after David and his small number, and made Amasa his generall, who was Sisters Children with Joab, and Davids Sisters Sonne, whose ambition made him make no conscience of all these naturall conjunctions, to joyn against David.

In the last place, we have the History of the furniture and pro∣vision for Davids Army. 1. By whom. And 2. what it was. The Persons by whom are three, Shobi an Ammonite, whom David placed (as is thought) in Hanuns place, who had abused his Em∣bassadours, for which cause he meets now David with gratitude in his adversity, the other is, Machir of Lodebar, and the third Barzillai a Giliadite.

OBSERVATIONS.

1. HƲshaj the Archite, and Zadok and Abiathar Priests, and their sonnes, Jonathan and Ahimaaz, neither for feare of danger, nor hope of reward are diverted from their fidelity and duty to David: but postponing both feare or favour of man, they look to God, and a good conscience, discharges a loyall and faithfull duty to their Prince, even in his greatest adversity: and leaves the success to God. A good and imitable example to all subjects and sorts of men? but alas▪ few Hushai's are now in the civill estate, but many Achitophels, and few Zadoks in the Ec∣clesiastick.

2. Vers. 16. Hushaj discovers to David by Zadok and Abia∣thar and their sonnes, the Counsell that he had given to Abso∣lom, and forewarnes him what to do. It is commendable then, but the contrary, to reveale the Counsells or courses of a tray∣tour to a lawfull Prince, and to forewarne him of his danger that he may prevent the same.

3. Vers. 17. This message of so great concernment, is carri∣ed from the Priests, to their sonnes at Eurogell by a maide: and themselves thereafter are hid from Absoloms searchers, and pre∣served by a woman of Bahurim. Which teaches us, that God who hath variety of instruments, both in heaven, and earth, yet in his wisdome sometimes singles out weakest instruments, to performe greatest enterprises: that his power in them may be seen, and he may have the glory of the work. Examples where∣of we may see in Pharaoh's daughter, preserving and educating Moses, the woman of Tebes killing Abimelech, Deborah overthrow∣ing Midian, Jael killing Sicera, and poore fisher men converting the whole world: the like may be said of Rahab, Esther, and the late Queen Elizabeth.

4. Vers. 18. The Priests sonnes are discovered, delated, per∣sued, preserved, and though many other dangers appeare in this matter: yet the Lord delivers them out of them all. Wherein is seen, the disappointment of wicked and cruell enterprises, the

protecting hand of God of his own, and a great ground of com∣fort and confidence to those who follow good courses.

5. Vers. 22. David hearing of his danger prevents it, & albeit he was weary, and loaded with sorrow: yet he spends the night, in his removing and passing over Jordan. So that Gods promises of his deliverance, and confirming him in his Kingdome, make him not neglect the ordinary meanes of his safety: as we see the like in Paul, Act. 27. 31. Which teaches us the like, and that we must not refuse to do what God requires, for furthering of that which he decrees.

6. Vers. 23. In Achitophel we see three causes of his despe∣ration. 1. The unmeasurable weight of his sinnes. 2. The se∣verity of Davids judgment which he feares. 3. His diffidence of pardon, and his rejection from any participation of honour, or advancement in Davids Court or Kingdome. Whereupon we collect the like causes, and degrees of others their disperation. 1. The weight of guiltines, which with Cain they count irremis∣sible. 2. The apprehension of Gods wrath and justice, as we see in Judas. 3. Diffidence of pardon, and their rejection from any part, or place in the Kingdome of heaven. The cure whereof, or preservative in the contrary, is. 1. Confidence in the mercies of God exceeding farre the number, or weight of our sinnes, Psal. 103. 8. 2. Relying on the merits of Christ, and like the wounded Israelites, by the fiery Serpents, looking upon him by the eye of faith, Zach. 12. 10. 3. Considering the freedome of the Lords love, Hos. 14. 4. And that life everlasting is his free gift, Rom. 6. 23. And lastly remembring the examples of the Lords mercy, to Ma∣nasseh, Marie Magdalen, the thief on the Crosse, Christs Cru∣cifiers, Act 2. 36. And to Paul, when he was persecuting him.

7. We see in Achitophel what shamefull and comfortles end such may expect who for their own ambitious, or covetous ends give Counsell, or go on in courses against God, Lawfull autho∣rity, and the good, and quiet of Church, and Common-wealth.

8. Achitophels wisdome was great and highly esteemed, and yet in the end he proves a furious fool, by his selfmurther, & so his wisdome was turned into folly, because he abused 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 subtil∣ty of the Serpent, Gen. 3. 1. Pharaohs working wisely, Exod. 1. 10. Sampsons strength, Absoloms beauty, Haman and Judas pre∣ferment. 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 ac∣cusing conscience, forseen danger, and the like, can soon ren∣der 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 tempta∣tion, 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, where∣as humility can easily digest great wrongs, and misregard the mis∣regarding 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 Jor∣dan, who had been passing it in the night time he lacks not one

of them, wherein the Lords gracious protection was seen to Da∣vids 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 Jor∣dan, 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 multi∣tude 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 delive∣rance neerest, as we see in the next Chapter: as likewise in Israels deliverance at the red Sea, and from that bloody plot of Ha∣mans, 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 mea∣ner 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 mo∣ved, 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 u∣sed by David in ordering and leading out his Army. 2. The bat∣tle and event thereof. 3. The report thereof made to King Da∣vid. 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 thou∣sands: that the souldiers may obey their Captaines, and the cap∣taines their Colonells. 3. He puts the regiments under three su∣preame 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 pre∣servation was decreed, as Absoloms destruction was concluded by drawing him to battle, the people disswade David from go∣ing with them in person, by reasons taken à commodo & incom∣modo. 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 bo∣dy 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 of the City. To which their disswasion David assents, knowing it to be out of love towards him, and the Commonwealth. And so standing in the gate by which the Army was to march forth in order, he gives command to the three Generalls in audience of the people, to deal gently with the young man Absolom. Where∣of some gives these reasons. 1. Because of his naturall affection which moved him to pity his own flesh, though rebellious. 1. Because he looked not so much on the instrument, or rod; as on his own sinnes of homicide, and adultery that had procured this his correction by his own sonne, as the Lord had threatned. And 3. Because he looked on the double danger of soul and body, wherein Absolom now stood; and therefore labours for the pre∣servation of his body, that thereafter he might be induced to re∣pentance, and so his soule might be saved.

Followes next the battle it selfe, and circumstances thereof, and 1. The place, the wood of Ephraim in the territory of Gilead, where Ephraim fought with Jephta, after the defeat of the Ammo∣nites, Judg. 12. 2. The number of those who were slain on Abso∣loms side in battle, towit, 20000. besides those that were devou∣red by the wood, and in flying. 3. The manner of Absoloms own death, who flying through the wood on his Mule, whereon he rid, and the Mule going under the thick boughes of a great Oke, his head caught hold of the oake, and he was taken up between heaven and earth, and the Mule that was under him went away.

Which thing when one of Davids Army had seen, he told Joab, who challenged him, that he had not killed him, and he would have rewarded him with ten shekells of silver, and a girdle: which the discoverer shew he would not doe, though he might have a thousand shekells. 1. Because he was the Kings sonne. 2. Because of the Kings command, that none should touch him. 3. Because the fact had been capitall. 4. Because it could not be hid from the King, if he had done it. And 5. Because Joab himselfe would have been his accuser, and enemy. Whereupon followed the killing of Absolom, by the hand of Joab himselfe, while he was hanging in the oake alive, by thrusting him through the heart with three darts, and by his Armour bearers their smiting of him, and killing him. Whereupon ensued Joabs sounding a retreat, from follow∣ing

of the people that had been with Absolom. And Absoloms bu∣riall in a great pit in the wood, whereon was laid a great heap of stones, notwithstanding that he had in his life time provided and built a sumptuous pillar, or buriall place, for himselfe in the Kings dale, to keep his name in remembrance, seeing he had no sonnes, and which he called after himselfe, Absoloms place. One doubt on∣ly rests to be solved, how it is said that he had no sonnes, seeing chap. 14. 27. It is said that he had three sonnes and a daughter: to which it is answered, that those were dead before the erecting of that pillar or tombe, God so ordering that such a poy∣sonous stock should not prosper, to have a posterity of such like branches.

OBSERVATIONS.

1. IN David we see an accumulation of most worthy parts, re∣quisite in a good Prince, to wit, prudence, patience, autho∣rity, courage, hearkning to good Counsell, and love to his people, and above all piety and Godlinesse, to whom therefore God gives good successe, a fit pattern to all Princes to follow.

2. Vers. 2. and 3. We see here in Davids offering to go with his Army in person, and in their disswading a loving: contest be∣tween a Godly Prince, and a loyall and a loving subject, every one striveing to overcome another by good offices, David offering his paines, yea the very hazard of his Person, blood and life for the common welfare, and his subjects highly valuing his safety, and contenting for the same to hazard their lives and fortunes, O happy state then, and Kingdome, or other society whatsoever, Ecclesiasticall, Politicke, or Economicall where this harmony is found; as on the contrary unhappy is their condition where the contrary contention is seen.

3. Vers. 5. David desireth his Generalls to deal gentle with the young man Absolom, what means this too great indulgence? Deal gently with a traitour, but of all traitours with a Sonne, and of all Sonnes with a wicked incestuous and bloody fratricide, and an intending pariside. Where we see ever in holiest parents as Eli

was, nature may be guilty of an injurious tendernesse, and sinnefull indulgence. Or whether shall we not rather think that this was done in type of that free, and matchles love and mercy of that Son of David, the King of Kings, and redeemer of Israel, who prayed for his murtherers, and said when they were killing him. Father, forgive them for they know not what they do. And though we be rebellious Sonnes, yet still also is he so compassionate towards us that he intercedeth for us.

4. David speaks so concerning Absolom, as confident of the victory on his side, though in respect of the contrary Army he was but a few. Which shewes Davids faith, and confidence in God, who is able to save by a few, as well as by many, as Gideons 300. proveth, and that he was not afraid of the arme of flesh, having the arme of the Almighty Lord of hostes to be for him.

5. Vers. 7. The sword devoures 20000. of Absoloms Army, & the wood more than the sword; which shewes how numerous an Army Absolom had, how strong an arme of flesh, and how universall this rebellion was. Wherey we observe, how easely a fickle multitude may be transported to the wrong side: and what vertue, or merits of a Prince can assure the hearts of the vul∣gar, when so gracious a King finds so many rebells?

6. We see also how God takes part (as the Lord of hostes) with a just cause, and the very wood, and insensible creatures conspire with the swords of Davids Army, and lets Israel feel, what it is to take part with an unnaturall and traiterous usur∣per. Let no people therefore look to prosper alway in rebellion, but in end look for divine revenge.

7. Vers. 9. Absolom in his flying through the wood on his mule, his head takes hold of the thick boughes of a great oak, whereby he hangs between Heaven and Earth, as hated of both for his unnaturall rebellion and other his wickednesse, as if God meant to prescribe this punishment for traitours, therefore Absolom, Achitophel and Judas, dye all three one death, and so let all such perish who are guilty of the like treachery against the Lords anointed, or the Lawfull supreame Magistrate.

8. An oak serves to be both gallowes, and hangman to this vile traitour, and the very mule that he rode upon leaves him to di∣vine revenge, who had left filiall duty to his Father, and loyal∣ty

to his soveraigne, if there were no others to persue and punish wickednesse, God will make the very sensles creatures, and brute beasts to avenge the same, as we see in the plagues of Egypt, the fire of Sodom, the punishment of Korah, the mockers of the Pro∣phet Elishai, and others. Let not the wicked then expect impu∣nity some way, or other in the Lords own time here, or at farthest after death hereafter.

9. Absolom is punished by that wherein he most delighted, for his hair was no small part of his beauty, nor matter of his pride. Where we see, what it is to glory and be proud of any earthly be∣nefit, and that, that part which is misused by man to sin, is com∣monly imployed by God to revenge.

10. Neither is it without speciall, and divine providence, that the place of the battle is the wood of Ephraim, that Absolom in a great oak thereof might finish his ungodly life in an ignominious manner, so that while like Jehu he is marching towards it in per∣suit of his Godly parent, he is but hastning thereby to the gal∣lowes, and his own destruction.

11. Vers. 10. A private souldier sees him hanging, and tells it to Joab, but would not kill him, because of the reverence and obedience to the Kings command concerning Absolom. A good part in private men, and subjects to reverence, and obey the Law∣full commands of their superiours, and not to do any thing of concernment without a warrant, or call, from them that are in authority.

12. Vers. 14. Joab upon that intelligence sees him, and smites him through the heart, in which that hatefull rebellion, first was hatcht, with three darts, so that what the souldier forbore in obedience, Joab doth in zeale, not fearing to prefer his soveraignes safety, to his indulgent command, and more tendring the life of the King, and peace of his country, then the weake and fond af∣fection of too indulgent a father. Especially seeing by Gods Law, Deut, 21. 21. A rebell Childe should dye, and by martiall Law a publicke Enemy may be killed in the field. The which teaches that the publicke good ought to be preferred before private in∣terests, or relations. Especially by publicke persons.

13. All Israel did not afford so firme a friend to Absolom, as Ioab had been, who but he suborned the Woman of Tekoah, to

sue for the recalling of Absolom from his exile? Who but he went to fetch him from Geshur to Ierusalem? And who but he, who at last reconciled him fully to his Father David? Yet now he who formerly was a Solicitour for him, is his executioner, and has justly forgotten himself any more to be a friend to him, who had forgotten himself to be a Sonne, and to such a Father, and turned Enemy to him. So that we see, that with honest hearts all respects either of blood, or friendship ought to cease in the case of treason.

14. Vers. 15. Ioab not onely peirces his heart with darts, who had peirced his Fathers heart with so many griefs, after that he was lift up to an oke, who had lifted himself up against his King: but he is also mangled with many wounds by Ioabs armour bea∣rers, who had wounded his parent with so many wounds of sor∣rowes, and mangled and divided all Israel by his rebellion. So that as a man sinnes, oftimes like Adonibezek, and Pharaoh he is in like manner punished. As we see also, Revel. 16. 6.

15. Vers. 16. Ioab at last having obtained the Victory sounds a retreat, and with holds his Army from persuing Israel. Where∣in appeares Ioabs prudence, and what should be the like wisdome of commanders to put a difference between the heads of a faction, and a seduced multitude, and to pity the one, while they take re∣venge on the other.

16. Vers. 17. Absolom is cast in a pit in the wood, and a heap of stones upon him, who for a glorious and Princely tombe had reared up a simptuous pillar, like the Piramids of Egypt, for con∣serving his name, and memory in the Kings dale, which therefore he called after himself, Absoloms place. Where we see, how the wicked are oftimes disappointed in their ambitious designes, as the builders of Babell were, and are more carefull for conserving their name in memory, or remembrance, then in keeping a good conscience, or to be carefull of their souls salvation, and to do that which by shewing charity, and doing of good works would perpetuate their name here, and receive approbation, and remune∣ration in the day of their accounts hereafter.

17. We see here that although Absolom had three Sonnes, Chap. 14. 27. Yet there is no Sonne left him, the Lord by their death, having so chastised him, by which because he would

not be amended, and leave off his wickednesse, but rather increase therein. Therefore after the rod he takes now the axe as it were, and finally destroyes him, leaving him no posterity to perpetuate his memory: but in place thereof a heap of stones upon him, every one whereof to be a witnesse, as it were and a proclamer of his detestable villany, and to eternize his infamy.

II. SAM. Chap. 18. from the 19. vers. to the end.

FOllowes now the report of the event of the battle. And 2. how David is affected for the death of Absolom. In the report we have. 1. A contest between Ahimaaz who desires to be the first reporter, and Joab, the subject whereof was, if it was expedient, or not that Ahimaaz should be the first reporter, Ahi∣maaz takes the affirmative, & Joab the negative, Ahimaaz reasons are. 1. From his Person (Let me now runne) as if he would say, I have before brought tydings from my Father Zadok to Da∣vid, of the event of Achitophels Counsell, and Hushai's defeat thereof; and therefore it is fittest that I likewise now runne and bring tydings to David of the event of the battle. 2. From the Person of the King now in great perplexity of mind, till he hear of the event of the battle, and who has gotten the Victory. 3. From the nature of the report, Good tydings, that the Lord hath avenged him of his Enemies. Which will make him gracious to his Prince, which subjects desire to be. On the contrary Joab disswades him therefore, by these reasons. 1. From the time, it is not expedient thou beare the message this day, seeing another time will offer thee a more favourable argument, by reason of the mixture of that which will be sorrowfull, with the victory which is joyfull. 2. From this subject of the report in particu∣lar, that the Kings Son is dead and therefore the reporter there∣of will not be acceptable, knowing Davids great affection to Ab∣solom, as he shew thereafter. Therefore Joab directs Cushi one of the Kings servants, Vers. 29. With the newes to David. But not∣withstanding Ahimaaz insists to go likewise, and through impor∣tunity

prevailes with Joab, and being dismissed, and running by the way of the plaine, overrunneth Cushi, who for a shorter way had taken the Wildernesse, and coming in fight, he is spied by one of Davids watchmen, who was upon the the roof of the gate of the wall of the City, and who accordingly cryed and told the King, and 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 oc∣cupied 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 dis∣covered 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) dis∣sembleth 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 Cham∣ber, made a grievous lamentation for him. For these three causes for which (as we have formerly said) he had given direction to deale gen••ty with him, and not to touch him.

OBSERVATIONS.

1. V. 19. IN Ahimaaz his rejoycing at the Victory, and desire to carry the new••s thereof to David, that he might also rejoyce. We see the sympathy that ought to be amongst the God∣ly, that as they are willed to weep with them, that weep, like fel∣lowfeeling 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 in∣feriours to submit to the direction of their superiours, and espe∣cially 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 dis∣charge 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 hap∣py 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 Ja∣cobs deliverance from Esau, Israels at the red Sea, Davids from Sauls oruelty, his peoples 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 messen∣gers, 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 in∣to 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 be∣autifull 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 Ar∣mies valour in executing, but onely to the Lords power and Al∣mighty Arme, who had given the same. Thereby teaching all men in all conditions, or successe of affaires to look higher then to in∣struments, 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 tem∣pers 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 pre∣servation, 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 Ʋriah, as the cause why he was so sharply corrected in him, who was his Son and a part of himself, and which all of us ought to look unto, when we are corrected in the persons of our Children, or any that are neer, and dear unto us, and as David looked unto, when he mourned and fasted, for the sicknesse of the first Child, that was borne unto him by Bathsheba.

10. Next, his mourning and lamentation was with intuition of his spirituall, and now eternall estate, dying so without repen∣tance in his sinnes, of bloodshed, incest, and rebellion, which s••ould be in like manner the chief cause of mourning to all, who fear God when they their friends, or any other of neerer relation to be wicked and incorrigible, and running headlong to their own damnation, and which was the cause of Samuels going to Ra∣mah and mourning for Saul all the dayes of his life.

11. Out of his two tender and fatherly affection he cryes out with ingemination, My Son, my Son Absolom would God I had dyed for thee. Where we see, that the best men have not wont to be least passionate: but what shall we say of our Saviours love to us, & fer∣vency thereof, who has said of us wretched rebells, Not, would God I had dyed for you, but, I have dyed for you, a bloody, a pain∣full, a shamefull and a cursed death. Behold then how he loved us, with a love matchlesse, and marvellous, in fruit like himself and incomprehensible, whereat Angels stand amazed, and wherewith Saints are ravished, would God that we had hearts, as we should, to love▪ him again.

II. SAM. Chap. 19. from the 1. vers. to the 16.

AFter the History of the former battle, are in this Chapter set down the consequences that followed thereon, which may be called the generall argument thereof, and may be divided in seven particulars. The first whereof is the universall deploring of Absoloms death by the people following the Kings example, to the 5. Verse. 2. Is set down Joabs sharp and minatory repre∣hension

of David for lamenting so for Absolom, and his exhorta∣tion to shew himself cheerfull, and to speak comfortably to the people, to the 8. Verse. Wherein also is set down Davids obe∣dience to the Counsell of Joab. 3. From the 8. Verse to the 16. Are set down the deliberations, and resolutions of the tribes of Israel for the reduction, and restitution of the King, with the reasons thereof, and David his sending of Zadok, and Abiathar the Priests to the elders of Judah, and to Amasa, for their concur∣rance herein, and the motives thereof, with the successe that en∣sued. 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him. His con∣fession of his fault, and begging pardon, Abishais opposition there∣to, but Davids gracious granting the same, and confirming it with an oath. 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth, that he went not with him. Mephibosheths excuse thereof, and laying the blame on Ziba his servant, who unjustly had calumniated him, then Davids deci∣sion of parting the Lands between them: and Mephibosheths mo∣dest acquiscing thereto. 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him. Davids liberall offer to Barzillai for his former, & this his recent favour. His modest refusall thereof with the reason of same, and in his place the offer of his Sonne Chimham to go with David, and to accept any favour, that it pleased the King to bestow upon him, whereupon David accepts the offer, kisses and blesseth old Bar∣zillai, who returnes to his place. 7. From the 40. verse to the end. We have a sharp contest between the men of Israel, and the men of Judah concerning their being first in the Kings re∣duction, and that they despised the men of Israel being ten tribes, or major part, and had not first advised with them in bringing back the King.

As for the first consequence, or action mentioned, which is Davids mourning for the death of Absolom, we have spoken before, and here we see by his example, and sympathy with him, the Victory, that day is likewise turned to mourning unto all the people, and in place of their shewing themselves joyfull in a publicke triumphing way, they privately steale into the Citie, like them, who are ashamed, and steale away when

they flye in battle. And as for the King himselfe, he cover∣eth his face, as the manner of mourners was, and cryes out bit∣terly, O my sonne Absolom, my sonne, my sonne. Whereof Joab be∣ing advertised, he comes to the King, and boldly 1. Reprehends him for mourning so for Absolom, and giving such a bad exam∣ple to the people. 2. Exhorts and counsells him to arise, and go forth, and to speak comfortably to the people. And 3. Threat∣neth him, if he did not so, that he should be deserted by all the people speedily, and that should be a worse evill to him, then all the evill that had befallen him from his youth, till then. In his re∣prehension of David he upbraids him. 1. With ingratitude, that in place of honouring, or rewarding his servants, who had saved his life: and the lives of his sonnes, his daughters, his wives, and concubines, he had shamed them, by mourning for a traitour, who sought his life, and the lives of his servants, and therefore had justly suffered, and for which fact they needed not to be asham∣ed, as it seemes he would have them. 2. He upbraids him with the greatest iniquity that can be, that he hated his friends, and loved his enemies, which might be a sufficient ground hereafter to any, not to prove his friends, as they had formerly done, ha∣zarding their lives and fortunes for him, but to prove his enemies. 3. He labours to prove the truth thereof, by Davids so bitter mourning for Absolom, whereby he declared that he regarded not his Princes, or servants, whom rather he should have cheer∣fully welcomed from the battle, thanked or rewarded, than withdrawne himselfe from them, and mourned for a traitour. 4. He upbraids him with a preposterous, and wrong choice, or e∣lection, rather of Absoloms life, though they all had died: the last whereof had pleased him better, then the death of Absolom. 5. Unto this he therefore subjoynes his advice, and exhortation that David go forth, shew himselfe cheerefull for the victory, and speak comfortably to his servants, which if he obeyed not by an argument ab incommodo, he threatneth him with a speedy, and totall desertion of all the people and Army, which he had under his charge, and had hazarded so for him, which would prove the greatest evill that ever as yet had befallen him.

Whereupon David is moved to do as Joab had advised, he comes forth to publick view, in the most publick place of the

Citie, the gate thereof, which when the people heare, the•• they flock, and resort unto him.

Followes next, the strife that was throughout all the tribes of Israel, that had adheared to Absolom before, and being now de∣feated, were ••led every man to his tent, concerning the reduction and restitution of David, to which they who were for him, la∣bour to perswade the rest. 1. From the benefits which they had formerly received from him, and whereof without the blot of odious ingratitude, they could not be forgetfull or ungrate. Which was the deliverance of them, out of the hands of their en∣emies, and especi••lly the Philistims. 2. From the death of Abso∣lom, whom they anointed as their King, and from whom David had fled, he being now dead in battle, therefore why should there not a course be taken, for bringing back of David againe, and re∣storing him to his kingdome?

Which dealing with the tribes of Israel, coming to Davids eares concerning his reduction, least Judah should be deficient herein, or last in the performance of this duty, he sends unto them Zadok▪ and Abiathar priests to perswade them thereunto, by two main arguments. The first whereof is, 1. Seeing the speech of all the tribes of Israel, resolving to bring back David is come to the Kings eares, and therefore why should they be last herein? 2. From the neer relation and consanguinity of that tribe with David, whereof he is come, being his brethren, that is, his kins∣folks: yea, his bones and his flesh, and therefore naturall affe∣ction, beside other reasons should incite them thereto.

The other part of Davids message, sent by those priests as peac••∣makers, is to Amasa whom Absolom had made Generall of his Army, for his reduction to Davids obedience, as having great power, and Authority with them, that had been under his charge, and yet affected him. And to this they labour to perswade him in Davids name by two arguments. 1. From the naturall bond of consanguinity, being Davids sisters sonne, and therefore bone of his bone, and flesh of his flesh. 2. From the benefit and advance∣ment which David by an oath, promises to bestow upon him, which was to make him Generall of his Army, in the roome of Joab. The success of which message to Amasa is set down, vers. 14. That he bowed the hearts of all the men of Judah, as the heart

〈…〉〈…〉, and made them unanimous for his recalling, and 〈◊〉〈◊〉. Whereupon ensued the Kings returne, and Judahs mee•••••••• 〈◊〉〈◊〉 at Gilgal to conduct him over Jordan.

OBSERVATIONS.

1. V. 2. WHere it is 〈◊〉〈◊〉, that the victory which David ob∣tained was turned ••o mourning. We see, (as we touched before) the tragicall evills of civill and intestine warres, as we see in that of the ten tribes, a••ainst the tribe of Benjamin, of Saul between him and David, also thereafter between David and Ishboseth, and here between him, and his own sonne Absolom, and after Solomons raigne between Judah and Israel, which en∣ded in the leading away captive the ten tribes by Salmanasar, and thereafter of Judah also to Babylon by Nebuchadnezzar, the like intestine warres was within Jerusalem, when it was besieged by Titus, which was the maine cause of its overthrow, and where ever intestine division and distraction is either in Church or Com∣monwealth, it produces sad consequences, and is the presage o•• f••ture destruction: for as our Saviour saies, a Kingdome divided against it selfe cannot stand, which should be a powerfull motive to unity, and to eschew dissention.

2. As David mourneth so does all the people. Whereby we observe how powerfull the examples of superiours is towards their inferiours: as it is said, Regis ad exemplum totus componitur orbis, and in our Scottish proverb, such Master▪ such man, O hap∣py then are all those who have any place or promotion in Church or Commonwealth, and who give good example to others, that they may say with the Apostle, 1 Cor. 10. 1. Follow me as I fol∣low Christ, as on the contrary, woe be to them, who give evill and scandalous example, and make others stumble being to them a rock of offence, For it were better for the••, that a milstone had been tyed about their neck, and they had been cast in the midst of the sea, and dreadfull will be their account at the last day.

3. Vers. 5. Joab in his speech to the King, deales too bold∣ly and presumptuously, which did irritate David so against him,

that vers. 13. He promises to Amasa and sweares that he should be his Captaine over the host, in the roome of Joab. Prince•• therefore being called gods, though they dye like men, seeing they are his vicegerents, to whom all honour, and reverence is due▪ ought to be honoured by their subjects, and tenderly and prudently dealt with, even when they deserve rebuke and admo∣nition, therefore Nathan having warrant from God, for what he spoke to David in the matter of Ʋriah, uses prudently a pa∣rable, whereby he makes his own mouth to convince him of his sinne, otherwise as is said He who presumes to shave the Lyons skinne, Full little knowes what danger lyes therein.

4. Without making mention of the Lords preservation, or giving the victory, Joab ascribes only to himselfe and his Army, the saving of Davids life, and the lives of his sonnes, and daugh∣ters, and wives. Where we see the nature of ambitious and world∣ly spirits, as is said, Job. 31. They kiss their own hand, and sacri∣fice to their own net, speaking as Nebuchadnezzan, Is not this great Babylon which I have built, whereas the Apostle words are after rehearsall of all, what he had done for Christ and the Gospell, yet not I, but the grace of God which is in me. The like we may see Gen. 33. 9. In Esau, who saies only I have enough, whereas Jacob speaks thus, vers. 11. The Lord hath dealt gra••iously with me, and I have enough. As also in David, chap. 22. 2. 40. and 48. When he saies, The Lord is my rock and my fortress, and my deliverer, from them that rose up against me, thou hast subdued under me, and it is God that avengeth me, and bringeth down the people under me.

5. Joab also imputes it as a fault in David, vers. 6. That he loved his enemies, as well as that he hated his friends. Whereas we see that our Saviour commands to love our enemies, and to pray for them who persecute us, and whereby we see againe the car∣nall, and unregenerate disposition of this man, which is indeed na∣turall to all, till grace make a change, and turne Lyons into Lambs, and haters to be lovers of our enemies, even as Christ loved us being his enemies, and gave himselfe to the death for us.

6. He imputes also to David most unjustly and presumptu∣ously, that he regarded not his Princes nor servants, and if Ab∣solom had lived, and all they had died, it had pleased him well.

Which with his sub••equent threatning, as it shewes the audaci∣ousness of Joab, having power and charge of the Army, and therefore taking liberty to himselfe to speak as he pleased, and as his passion misled him to his King and Soveraign: so it shewes the great patience of David, in hearing without opposing or reply. Prudence and patience being two notable vertues in a Prince and adorning him no less then his crowne or diademe.

7. Vers. 7. In his threatning of David, That if he went not forth, and shewed himselfe cheerfull to the people, they would not one tarry with him that night, which would be 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. Where∣as on the contrary, the greatest evill that can come to a Prince, and which is his greatest weakning, is their justly procured ha∣tred 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 Na∣thans was, or from his Word by faithfull pastours, and in a mo∣dest, 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, pre∣sumptuous upbraiding, and sharp threatning, yet passing by all, and possessing his soule in patience; he yields to Joabs admoni∣tion, 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, suffer∣ing 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 fi••st in bringing back King David. We see the inconstancy of the

multitude, which like Ruben is unstable, and light like water, be∣fore 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 pru∣dent 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 benefa∣ctours. So likewise it is the duty of subjects seasonably to re∣member, and thankfully to requite the same, as fit time and oppor∣tunity requireth. But O what greater cause have we to be duty∣full 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 rebel∣lion 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 crea∣tures 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 pru∣dently, 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 peo∣ple in obedience: the threatning of the people wherewith, of

twelve tribes lost ten to Rehoboam is an example. But what a gra∣cious King have we, who is the sonne of David, who being now victorious over all his enemies, and might by his Almighty pow∣er soon subdue his proudest rebells, yet uses all faire meanes for our reclaiming by the promises of the Gospell to pardon, and ac∣cept us: and for that end that we may be perswaded to his obe∣dience, 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 ob∣serve 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, E••clesiastick, and Economicall estate, and should not (like Sheb••) blow the trumpe•• 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, un∣der pretext of zeale for religion: and whom he calls the blood∣dy trumpets of rebellion. As also, as they perswade Judah to do their duty to their superiour: so is this the office of all Mini∣sters, 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 forward••ess to reduce him, was already come to his eares. Which shewes what a powerfull▪ motive, and prevalent argu∣ment, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 wil∣led 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 ma∣king choice of a fit instrument, for effecting of a good purpose: which contributes greatly for obtaining of a wished success, as experience herein did prove, and therefore should be followed by others, and as we see is the Lords own practice, when he has any great work to do.

18. Likewise they promise to Amasa in Davids name. That he would make him Captaine over his hoste, in the roome of Joab. Which shewes not only the disgust that David had taken against Joab for his bold, unreverend, and peremptory dealing unto him, but also that hope of reward and promotion, is a great and pow∣erfull motive, to covetous, and ambitious, worldly minded persons, to do that whereunto they would have them perswa∣ded.

II SAM: Chap: 19. from the 16. verse to the 31.

FRom the 16. vers. of this Chapter to the 31. Are contained two Actions, the first of grace and pardon, which David gives to Shimej, to the 24. vers. The second is the Action be∣tween David and Mephibosheth, and his decree of the division of the land between Mephibosheth, and his servant Ziba. In the first Action▪ between David and Shimej. We have 1. His hastning to come down with the men of Judah to meet the King, and who were his convoy and attenders. 2. His humiliation be∣fore David, and his dissimulate oration, which he has to the King, the nature whereof is deprecatory, wherein 1. He con∣fesses his sinne of cursing David, and casting stones at him, in his going to Bahurim. 2. He beggs pardon for the same, which he expresses in these termes. 1. That he would not impute that

iniquity to him. 2. That he would not remember that which he had done perversly. And 3. that he would not take the same to heart. 3. He subjoynes the reasons, why David may be moved to grant him pardon. 1. Because he knows, and is sensible of his fault. 2. He has laboured to make amends for the same, by be∣ing first of all the house of Joseph, to have come down to meet his Lord the King. Naming the house of Joseph, and by it all Israell, over which Ephraim (who was descended of Joseph) had the preheminence. And therefore oftimes in Scripture is named, in place of the ten tribes of Israell, as Hosea 12. and 13. &c. Un∣to which deprecatory speech of Shimei's, is subjoyned Abishai's opposition of granting pardon, but rather that David should in∣flict death upon him, because he had cursed the Lords anointed. To whom David answers sharply. 1. By reprehending Abishai. And 2. granting the desire of Shimei, his reprehension of Abishai is. 1. By disclaiming his Counsell, or advice which he gives unasked, and before David himself (whom it most concerned) is heard to speak. By saying in the plurall, and thereby in∣cluding Joab, (What have I to do with you ye Sonnes of Zerviah? 3. By counting them adversaries to him, though they seem friends, because of giving such Counsell, as might renew trouble, when matters were not yet setled; therefore also our Saviour said to Pe∣ter, when he as a friend would advise Christ to pity himself, Go behinde me Satan, &c. As counting him herein his Enemy. 3. From the unfitnesse of the time, and custome after Victories, which is rather consecrated to Triumphs and rejoycings then to funeralls and Tragicall executions. And 4. from his present con∣dition, that he was but newly restored to his Kingdome over all Israell, and therefore the beginnings of a Kingdome should be in mercy, and not in cruelty. Whereupon ensueth Davids pardon, of Shimei that he should not dye, sealed & confirmed by an oath. Where upon this doubt onely ariseth, how then gives David di∣rection to his Sonne Solomon. 1 Kings ••. 9. That he suffer not his hoary head to go down to the grave without blood? Where unto it is answered. That the promise that David made to him, that he should not dye was onely temporall, towit, during Da∣vids lifetime; but not absolute, and so rather a suspen••ion of the punishment, due by the Law, then a totall absolution of

him therefore, according to the proverbiall speech, Quod defer∣tur, non aufertur, or that which is deferred, is not forgiven: which delay, or suspension was granted upon the grounds of prudence and policy, the present time and necessary occasions, and reasons of state, tending to the good of the publicke, and eschewing of evill▪ causing the same.

Followes, Vers. 24. to 31. The action between David and Mephibosheth, whose meeting of David is described. 1. From the place where, towit, when he was come to Ierusalem. And 2. the manner how, towit, That he had neither dressed his feet, nor trimmed his beard, nor washing his cloathes, (all which were signes of sympathy, and sorrow for Davids affliction) since the time that David had departed for Jerusalem to his returne: whom when the King sees, he presently accuses him, why he went not with him, when he departed from Jerusalem: unto whom Mephibosh∣eth answers, laying the blame on his servant Ziba, who. 1. had deceived him in not sadling his Asse to ride on, being lame, and being otherwise unable to tra••ell, albeit he had commanded him. 2. In slandering him to the King. As we see, Chap. 16. 3. But he reposes his confidence in Davids equity, and not rash beleiving; in being as an Angel of God, who could discerne between truth and falshood; and therefore submits himself to Davids determi∣nation to do therein, as he thought good, especially seeing he had already before this time gotten such proof of the Kings gra∣cious, and free favour: that all his Fathers house being but dead men in the vulgar, and their own account, yet he had set him at his own table to eat, and therefore since his life, and all what he had was his gift, he could not gain say his will in any thing, nor complain of wrong. To whom David answer's, that he needed not to speak any more of these matters, and therefore decernes, that he and Ziba should divide the Land between them, to whose sentence Mephibosheth acquiesceth, consenting that Ziba take all, considering his joy and contentment, which he had of the Kings returning to his own house, which to him was in place of all.

OBSERVATIONS.

1. V. 17. IN Shimei's hasting to meet King David with such a train of Benjamites after the Victory, and in Ziba's joyning with him with his Sonnes and servants; not from any sincere affection that either of them had to David, but for their own ends. We see the nature and disposition of dissembling and temporizing hypocrites, whose actions for their own self end are farre different from their affections, and that where they hate most, yet they can in some outwards pretend, and make shew of greatest love and respect.

2. Shimei curseth David, and casts stones at him in his adver∣sity, whom now in his prosperity he flatter's and followeth. Which sheweth unto us, not onely the various condition of the Godly, now in adversity and after in prosperity, but likewise the various disposition of time servers, who with the Jewes can cry Hosanna to day, but on the morrow, Crucify, and can in ad∣versity flie from them, whom in prosperity they will faune upon and follow.

3. Vers. 18. &c. In Shimei sueing for pardon. We see. 1. Hu∣miliation. 2. Acknowledgement and confession of his sinne. 3. Seeking of remission. And 4. making amends by a contrary course of being the first of the house of Joseph, to meet the King David, and conduct him to Jerusalem, all which ought to be in penitent sinners, sueing for pardon from Christ the Sonne of Da∣vid, towit. 1. Sincere humiliation. 2. A serious sense and acknowledgment of our ••innes by confession. 3. An earnest beg∣ging with the Prodigall and Publican, of pardon and remission, wherein mans felicity consists, Psal. 32. The last in amendment of our lives, and walking hereafter in a contrary course to our for∣mer walking in wickednesse.

4. Vers. 21. In Abishai, we see an example of private and cruell vindict, such as was in Simeon and Levi, in Davids ser∣vants, who would have slain Saul, and in Christs owne Disciples, who would had fire come down from Heaven upon Samaria, and Peter in smiting off Malchus eare: whereas good Jacob, God∣ly David, and our saviour Christ were farre from this carnall,

and cruell disposition, and therefore to be therein followed, as the former is to be fled: For learn of me (sayes he) for I am humble and meek.

5. Vers. 22. David sayes, What had he to do with the Sonnes of Zerviah, that they should be adversaries to him: the word in the originall being, Satan, because of their instigation to ill Coun∣sell for which cause also Peter was called so by our Saviour, and bidden Go behinde him. Whereby we see what they are who give evill Counsell, and how such are to be esteemed, towit, even as so many Satans, who was the first that gave evill Counsell to our first parents, which brought death on them, and all their posterity.

6. David gives this as a reason of his clemency towards Shi∣mei, Do not I know this day (sayes he) that I am King over Israell. Which shewes unto us the good use that Princes and great men should make of their power and authority; not to be the more cruell, or for oppression of their inferiours, but rather to shew their elemency even to offenders. Herein imitating him with whose name they participate, and to use their power to the good and comfort of Gods Church, and people.

7. Vers. 23. David promises to penitent seeming Shimei; that he should not dye, and sweares unto him: but farre more mercy∣full is our Saviour the Sonne of David to all true penitent sinners, who has promised pardon to all such, and sealed the remission of sinnes by his Sacraments, and sworne also by himself, That as be lives, he desires not the death of a sinner, but rather that he convert and live.

8. Vers. 27. Mephibosheth a true and loyall friend, and subject to David, who had shewn such sympathy with David in his af∣fliction, as he had neither drest his feet, trimmed his beard, nor washen his cloathes, till David should return in peace; yet is falsly slandered in the contrary, as an affecter of the Kingdome him∣self. Whereby we observe, that the most Godly and innocent per∣sons whosoever cannot escape the scourge of the tongue, and in∣just calumnies: as we see in Shimei's upbraiding David, Chap. 16. 8. With the blood of Saul and his house, and usurping his King∣dome, and as wee see, in the calumniating of Eliah, as a troubler of Israel, and our blessed saviour, as a Wine bibber, and an Ene∣my to Caesar.

9. Vers. 28. Mephibosheth to procure Davids favour under∣values, and dejects himself, and all his fathers house, as dead men, and extoll's Davids gracious benefits and bounty bestowed upon him, which indeed is the best way that we can take to obtain the favour of God, who is King of Kings, and to ingratiate ourselves in his sight, towit, by casting down ourselves at his feet, professing our vile, and wretched condition, with the poor Publican: and acknowledging the Lords bounty, and mercyfull dealing with us, and with Mephibosheth humbly submitting our selves in all things, to his good will and pleasure.

10 Vers. 29. In Davids perseverance of giving any part of Mephibosheths Land to a deceitfull Ziba, now after right informa∣tion, to which Ziba being present could not reply. We see infir∣mity in the best of men, and that judges, or Magistrates upon bet∣ter tryall and information should reforme their judgements, and as equity requires recall their unjust decrees, and rectify the same: as we see Ahasuerus did, Esther 8. And not to do as Herod did in the matter of the Baptist, or as Pilate said concerning Christ. What I have written, I have written, and would not alter the same. Nor yet to do as David herein did.

11. We see also, that Mephibosheth acquiesceth in Davids decree, and grudgeth not as he had done him wrong, because he had taken nothing from him, but that which formerly he had freely given him; even so should we acquiesce in Gods dealing with us, and submit to his wise dispensation, when he takes from us any temporall benefit, as health, wealth, or Children, and the like, which of his free favour he hath formerly given unto us, which was Jobs practice, when he said: The Lord hath given, the Lord hath taken, blessed be the name of the Lord. For as the A∣postle speaketh; What have we which we have not received.

II. SAM. Chap. 16. from the 31. vers. to the end.

FOllowes now. 1. The action between David and Barzillai. And 2. the dissention between the ten tribes of Israel, and the

tribe of Judah. In the action between David and Barzillai, We have 1. how he is described. 1. From his country that he was a Gileadite. 2. From his age, that he was 80. years old. 3. From his estate, or condition, that he was a very great man. 4. From his actions testifying his great love to David. 1. Com∣ing from Rogelim to conduct David over Jordan. 2. From his former bounty and liberality to David, who had provided him sustenance, when he lay at Mahanaim. For which kindnesse, shewn to David, like a thankefull Prince he invites Barzillai to go with him to Jerusalem, where he would retain and entertain him nobly in his court, which courteous & kinde offer Barzillai, notwithstanding modestly refuseth. Upon these reasons. 1. From the brevity of his life in the enjoying such a benefit. 2. From his great age being. 80. years old, and so more fit for a private and retired condition, which that age requireth, then a Kings court. 3. From the decay of his senses, and their faculty, whereby he could not be capable of court delights, as of delicate meates, or drink, or of pleasant Musick. And 4. that as the court could be no benefit to him, so he should be but a burden to the King, there∣fore he offers to go a little way over Jordan with David, counting himself unworthy of such a reward as was offered, and desires that with Davids good leave and favour he might returne to his own City, and be buried in the grave of his parents, and seeing himself might not goe with the King, for the forenamed reasons, he makes offer of his Sonne Chimham to go, with him, & he to do to him what he thought good. Which offer David doth kindely accept, and promiseth that whatsoever he would ask of him, he would do for him. And so having blessed Barzillai, he dismisses him home again, and so goes on in his journey to Gilgall, a fa∣mous place in the territory of Benjamin neer to Jericho, accom∣pained with Chimham, the tribe of Judah, and the halfe of the people of Israel.

The second action is between the ten tribes of Israel and the tribe of Judah, the men of Israel complaining to David of the men of Judah; That they had stolen him away and brought him and his houshold, and men over Iordan, and so despised them, whose advice should been first had, in bringing back their King. To whom the men of Iudah answer, that they were first in that

action. 1. Because the King was neer of kinne unto him, being of that tribe, and therefore collecting that they where causesly angry at them for that cause. 2. They shew that it was not for any benefit, or reward that they expected, or had, for this their being first in his conduct. To whom these of Israell reply, espe∣cially concerning that right by kindred to David, which the men of Judah pretended, affirming that their right to him was grea∣ter, as having ten parts in him, because they were ten tribes, where∣as they were but one, whereby arises such a contention between them in bitter speeches, that it occasioned the rebellion of Sheba in the next Chapter, and in which contention, it is said; That the words of the men of Judah, were fiercer then the men of Israell.

OBSERVATIONS.

1. V. 33. IN Davids kinde remembrance of Barzillais favour, and bounty to him, when he was in distresse, and in the gracious offer that he now makes unto him for the same. We see the praise worthy vertue of gratitude, commendable in all persons as the contrary vice is odious, and especially in Princes, for which we see the thenth leper, who was healed by Christ, and came back to give him thanks so commended, as likewise Pharaoh his gratitude to Joseph, in giving Goshen to his Fa∣ther and friends, to whom his successor proved so un∣gratefull thereafter, and was plagued, in like manner Davids gratitude to the King of Ammon ungrately requited, which was the cause of the Ammonites utter ruine, likewise Eliahs gratitude to the Widdow of Sareptah, Elisha's, to the Woman of Shunem, Davids, also to the posterity of Jonathan, and our Saviours promise; That a cup of cold water shall not be given to one of his, which shall want its reward, as he also shewes at the last day how it shall be said; When I was hungry, ye fed me not, &c. Inherit therefore the Kingdome prepared for you before the beginning of the World. Which should teach us to be thank∣full both to God, as we see, Psal. 103. 2. And to men, who have deserved well of us.

2. Barzillai is said, to have been a very rich and great man, and in Davids distresse both helps, and hazards with him. Whereby we observe the right use of riches and a great estate,

towit, when occasion calls for it, both to help and hazard in a good cause, wherein either Church, or Commonwealth, or both have their interest, and not to mispend upon pride, ryot, or superfluities, farre lesse to use their greatnesse, or bestow their goods for persecuting Gods Church, and opposing his cause. As we see that Roman Antichrist, and his followers (which are the hornes of the beast) doe, Revel. 17, 12, 13.

3. Vers. 34. Barzillai speaks of the shortnesse of his life, and Vers. 37. Of his death and buriall, teaching all thereby, especial∣ly the aged, in the midst of their greatnesse and prosperity to be mindefull ever of these things: which made Joseph of Arimathea, to have his tombe into his garden, which made Moses also to teach Gods people, Psal. 90. 12. to pray, Teach us Lord to number our dayes, that we may apply our hearts unto Wisdome. This was Jobs waiting, Job. 14. 14. All the dayes of his appointed time till his change should come, and which like practice, counting every day the day of our death, account, and entring into eternity, if it were ours daily, it would further our mortification of sinne, and pre∣vent falling therein: where as, while men with the rich fool (be∣ing in health and strength) promised to themselves long life, they lull their souls in security, put off repentance, and amendement of life, and are snatcht away by death unawares and presented to judgement.

4. This remembrance of the shortnesse of his life, of death and buriall, weanes Barzillai from regarding worldly, or court delights, and from high offered promotion, so that he becomes dead to the World in affection, before he be dead in the World in condition. Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures, or profit, honour, or advancement, (and specially not to hunt after the same by unlaw∣full meanes, as many do) by seriously considering how short mo∣mentary an a time, we have to enjoy the same, how uncertain also the honour of death is, and that we must leave all, when we go to the grave, and are presented to judgment.

5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him, now followes a new trouble by the division & dissention that fell out between the tribe of Judah, & the other ten tribes of Israel,

So that we see, as is said of old age, Eccl. 12. 3. That the cloud returne after raine: so in this life the Godly may expect trouble after trouble, as one wave followeth in the neck of another, or as Jobs messengers of evill newes came one after another.

6. We see here also Satans pollicy to hinder a good work, which was an unanimous, and peaceable reduction of David, by raising a dissention between the tribes of Judah and Israel, who were of one stock, of one religion, under one King, and fellow members of one Commonwealth. And which hath ever been Satans practise, since he made the first division between God, and our first parents: as we see, in that attempt of dissention between Abraham and Lot, Cain and Abell, Saul and David, Korah and Moses, Israel and the Ephramites, Judg. 12. Israel and the Ben∣jamites, Judg. 21. Israel and Judah here, and Paul and Barnabas, Act. 15. ••9. And in the Schismes that he hath ever stirred up in the Christian Church, and still does, to hinder the Gospell: and make the greater way to the propagating of his damnable er∣rours.

7. We see here likewise in this dissention from whence it, and all other, the like proceeds, to wit, from envy: jealousy, and pride, for precedence and preheminence, as Salomon speaketh: saying, by pride cometh contention, which was the cause of of Jo∣abs killing of Abner, and thereafter of Amasa, of the warres be∣tween Cae••ar and Pompey, of the contention also amongst Christs disciples, who should be greatest, of the Bishop of Rome, and between other Bishops of Patriarchall seates: and amongst others also both in the Civill and Ecclesiasticall estate even unto this day, forgetting that speech of our Saviour, Learne of me for I am hum∣ble and meek, which is the true and sure way to peace and u∣nity.

8. Vers. 43. This dissention is increased, and fomented by the feirceness of words on both sides, but the words of Judah are said to have been the feircest. Where we see the truth of that which the Apostle James sets down, concerning an evill bridled tongue, that though it be a small member (as he calls it, Jam. 3. 5.) yet what a great fire it kindleth, and is a world of iniqui∣ty, which setteth on fire the course of nature, and is it selfe set on fire of hell. Whereas a soft answer pacifieth wrath, and prevents discord.

9. In all this, though the complaint was made to David by the ten tribes, yet for the naturall affection, that he carried to Ju∣dah, whom he was loath to offend. And which therefore made their words to be feircer, he forbeareth to decerne, and decide the matter; whereupon a new rebellion did ensue, as we see in the next Chapter. Which may learne Magistrates, and Judges to eschew partiality, upon carnall or naturall respects: and not to suffer affection to beare sway, either to obstruct, or corrupt ju∣stice: but looking to the equity of the cause, to do that which is agreeable thereto, and so to prevent dangers, that otherwise might ensue.

II. SAM. Chap. 20. from the 1. Verse to the end.

IN this Chapter, we have these foure things. 1. The rebellion of Sheba, and defection of Israel of a new. 2. The Action of David, after his returne to his house, and shutting up his con∣cubines, that had been defiled by Absolom, till the day of their death, vers. 3. 3. Davids imployment of Amasa, to assemble all Judah together, for the pursuit of Sheba, and his followers: and Joabs treacherous killing of him, from the third vers. to the 14. 4. Joabs pursuit of Sheba, and his besieging of the City Abell, where he had fortified himselfe, and by perswasion of a wise wo∣man therein, is Sheba's tragicall end, and Joab's removall from the City in peace. Whereunto is subjoyned, a rehearsall of Davids chiefe officers, and prime men, both in Church and Common∣wealth.

First then, in the rebellion of Sheba, we have his description. 1. From his name. 2. From his nature, a man of Belial, or a wicked man. 3. From his progeny, the sonne of Bichrj a Benja∣mite. 4. From his Action, he blew a trumpet, for assembling the men of Israel unto him. 5. From his seditious speech unto them, the like whereof was that of Jeroboam, 1 King. 12. 16. Disclaim∣ing now that they had any part in David, who before were claim∣ing ten parts in him. And 2. Proclaiming liberty to them from

royall government, by bidding them go to their tents, and houses; that leaving David, whom contemptuously he calls the sonne of Jess, they might think of another sort of government. The event of which speech is set down, vers. 2. To wit, the defection of the men of Israel, from David, and their following of Sheba, but that all Judah constantly did cleave to their King.

The second Action is Davids sequestration, and shutting up his concubines whom Absolom had defiled, immediatly after his re∣turne to Jerusalem.

The third Action is Davids imployment of Amasa, (whom he had newly placed in Joabs roome) within three daies to as∣semble to him the men of Judah, who tarrying longer then the time appointed, and David thinking delay in such purposes to be dangerous: so that Sheba if he were not speedily pursued, might do more evill then Absolom lately had done, therefore he imployes Abishaj to take his servants, and pursue after him, who when they were at the great stone in G••beon, Amasa meets them, and goes before them, whom when Joab (who was with Abishaj in com∣pany) sees, he kindly first salutes him calling him Brother, and askes of his welfare, but taking him by the beard with his right hand to kiss him: as the manner of the Jews was agreeable to our joyning of hands, with his left hand, he treacherously kills him, with his sword, which he had so cunningly girded unto him, that it might easily fall out of the scabbard, when he did stoop to embrace Amasa, and so he might have occasion to hold it in his left hand, after he had taken it up, without any occasion of sus∣spition to Amasa: who being dead, then Joab and Abishaj his brother pursue after Sheba, which pursuit being retarded by the peoples standing still, as they came by gazing on Amasa, who was lying wallowing in his blood, in the midst of the high way, one of Joabs men who stood by him. 1. Proclaimed that all who favoured Joab, and were for David, should follow after Joab. And 2. That the sight of Amasa, should no more impeade them, he removed Amasa out of the high way into the field, and cast a cloth upon him, so that thereafter all the people followed Ioab: who also went through all the tribes of Israel, and gathered the people, till they came to Abel of Bethmacaachah, whither Sheba had gone, as David had suspected he would, vers. 6. To fortify

himselfe or escape, which City therefore Ioab did besiege, and as the custome was for battering the same, he did cast up a bank against the same, to throw it down. Whereupon a wise woman of the City, calleth unto Ioab, and disswades him from destroy∣ing of the City by foure arguments. The first whereof is taken from military discipline, according to the law of Moses: where∣by it was appointed, that first conditions of peace, should be of∣fered to any City, which if the same were accepted, the matter was so ended, and no invasion used. 2. She argues from the dis∣position of the inhabitants of the City, who were peaceably dis∣posed as her selfe was, and not rebellious. 3. She reasons from the dignity of the City, that it was a mother in Israel, that had bred and brought forth many inhabitants and Children. And 4. From the duty of Ioab, as a Godly Commander, and Lieute∣nant to a Godly King which was, not to swallow up the inheri∣tance of the Lord, but rather by the right use of the sword com∣mitted to him, to defend and maintaine the same. By which ar∣guments, Ioab disclaiming any such cruelty or wickedness, sheweth unto her, that he was come only against a rebell Sheba, whom if the City would deliver to him, he would spare the same. Where∣upon she capitulates with him, in name of the City, that Sheba's head should be throwne over the wall unto him. Which being done by the people of the City, through the wise perswasion of this woman, Ioab sounds a retreat from the City, every man to his tent, and Ioab returned to Jerusalem to the King, who ha∣ving all things now setled in a peaceable condition, appoints un∣der officers, and rulers in his Court and Kingdome for the bet∣ter government of all matters, both in Church and Common∣wealth.

OBSERVATIONS.

1. DAvids still finds new troubles to arise, after a rebellious sonne, now a rebellious subject, a verifying of the truth of that enmity, which shall ever be between the seed of the woman, & the seed of the Serpent, David also being herein a type of Christ,

the sonne of David, who never did, nor will want enemies to him, even of such as are professed sonnes and subjects, and whereby also is seen the verity of that, Many are the troubles of the righteous but the Lord delivers them out of them all.

2. Sheba is described to have been a Benjamite of Sauls kin∣dred, as Shimej likewise was, and therefore carrying a lurking ha∣tred against David, so that to seditious, and carnall minded mali∣tious persons, there wants nothing but a fit occasion, and oppor∣tunity, to vent and make their malice manifest.

3. Another cause of Sheba's rebellion was his pride, to be the head of a faction, but which in the end, drew him on to his own destruction, before which pride ever goes, as before honour goes humility, which satanicall vide therefore every one should eschew, as the mother of much mischiefe, and the causer of great ruine in the end.

4. Sheba a man of Belial, blowes a trumpet of rebellion, no marvell being such a one, and as all seditious rebells ought to be accounted, men of Belial. But it is a sad matter, when those who should be preachers of peace, are trumpets of rebellion, and who should lift up their voyces only as a trumpet to shew Gods people their transgressions, as he speaketh by his Prophet Isaj. 58. 1. That such should lift up their voyces, as a trumpet, to perswade to trans∣gression.

5. He who lately (with the rest of Israel) claimed ten parts in David as King, disclaimes and disownes him now, as having no part in him at all. Thus will hypocrisy detect it selfe at last; and what lay before under ashes in Sheba's heart, bursts forth now in flames in his words and actions. And so do many hypocrites now disclaime Christ by their deeds: and shew, that they have no part in him, who profess him in their words, and in their tide of Christians: to have the chiefe part in him, and in salvation.

6. David before had raised his hand against a faithfull sub∣ject Ʋriah, and therefore now a faithless subject raises his hand against him, as a man sinneth so oftimes he is punished, and in this also as a part is that doome denounced against David, for the blood of Ʋriah fulfilled, that the sword should never depart from his house, so that one ••ot of Gods Word shall not fall to the ground, unbeing performed.

7. By way of contempt he calleth David the sonne of Jess, as our Saviour was called a carpenters sonne. Let not therefore these of lower degree, grudge that they sometimes undergoe the lash of contemptible words, or think it strange that they suffer the scourge of the tongue. This being likewise to be adverted by those in authority, that disdainfull and mutinous speeches, savour∣ing of miscontent, are the smoke, that goes before the flame of bur∣sting forth in rebellion, and therefore to be heeded.

8. Sheba after disowning of Davids government over them, bids Israell go to their tents to live as it were at liberty, as it is said in the book of the Judges, that there was no King in Israell in those daies, and therefore every one did as he thought good. Where we see the ordinary practise of the Authors of sedition•• is, to pro∣claime, and pretend the liberty of a people, from a just and loy∣all subjection, while as they intend to bring them under the yoke of unjust usurpation.

9. Vers. 2. All Israell revolts from David, and followes She∣ba, as nothing then is more unstable then a multitude, who upon every light occasion, or irritation, are ready to affect a change: and withdraw their necks from under the yoke of present autho∣rity: so there is no levity, nor love, that can be security enough for Princes; (such as David shew lately to this people after his victory) without the awfulness of power, and the feare of ju∣stice.

10. As Bees when they are once up in a swarme, are ready to light upon every bough: so the Israelites being stirred up by the late rebellion of Absolom, are apt here also to follow a Sheba, especially (as is said) finding nothing but clemency, and Davids passing by their former revolt. It is dangerous therefore for any state, that the multitude should once know the way to insurre∣ction, the least tract whereof in this kind, being easily made a beaten path, without timely curbing, and resisting begin∣nings.

11. Though Israell rebell, yet Judah continues loyall. The Godly then in their greatest distresses or desertions, shall never want some friends, as were Obadiah and Ebedmelech, neither shall the sonne of David ever be left destitute, of some true subjects, in the time of greatest Apostasies, like 7000. in Israell, that had

not bowed to Baal, and the two witnesses in the Revelation, with the few that followed the lamb, such also as was Athanasius, and a few lurking persecuted Orthodox Christians, in the time of pre∣vailing Arrianisme: and those in the time of prevailing Popery, who were to be found in the midst of My••ticall Babylon in selfe, be∣fore the time of their evocation, and coming out of the same, and wishing for the truth.

12. Vers. 3. David before he took course for suppressing Sheba, beginneth a reformation in his own house by shutting up, and sequestrating from his company thereafter, those his concu∣bines, whom Absolom had de••iled. The like of this did Jacob, Gen. 35. when he was commanded by God to arise and go to Bethel, in causing his houshold to out away the strange gods, that were amongst them: leaving hereby a Godly and good ex∣ample to all men, Princes and pastours who would reforme o∣thers, to beginne the reformation of abuses, at their own persons and families.

13. Vers. 4. Amasa being reconciled to David, is imployed by him to assemble all Judah for the pursuit of Sheba. It is no small wisdome then to make a friend of a foe, and to ingage such a one, who is newly reconciled, wherein he may be confirmed, by his own act.

14. Joab having now Amasa, imployed by David, and set in his roome: he smarts for a loyall disobedience in killing of Ab∣solom, and for his too peremptory and bold speech thereafter, which he had to the King, although had been a man of great meriting before, and many atcheivments. Whereby we see how slipry are Princes Courts, how changeable is their favour, and how unstable are places of preferment, as we see in Phara••h, who knew not Joseph, in Ahasuerus favour towards Haman, and Da∣vids here towards his cousing Joab. O happy then are they who are in favour with God, whose love is Immutable and constant, Joh. 15. 1. And in whom there is no shaddow of change.

15. Amasa is directed to assemble all Judah to David in three dayes. Which shewes that in suppressing of sudden insurre∣ctions there is need of speed, and the least delay in rebellion is dangerous, and may prove irrecoverable.

16. Vers. 9. How friendly doth Joab salute Amasa with his tongue▪ how kindly kisses he him with his lippes, but how cru∣elly killes he him with his hand, as he had done to Abner before. Whereby we see, that there is no enmity so dangerous, as that which comes like Jails to Sicera, Jud••s to Christ, and Joabs here to Amasa, masked with love, for open hostility calls us to our guard, but there is no fence against a trusted treachery. Thus soiritually dealeth the world with our soules, it kisses us, and stabbs us at once, if it did not embrace us with one hand, it could not murther us with the other, the evill of whose temp∣tation, like Joab his sword we advert not, more then Amasa took heed to Joabs sword, God deliver us therefore from our trust therein, and we shall be the safer from the danger there∣of.

17. The cause of this treacherous murther in Joab, was his pride, not enduring that any should be put in his roome, and his envy at Amasa's preferment (though so neer in kinne unto him.) Which shewes unto us, what dangerous, and damnable vices pride and envy are: and what bad fruits the same doth produce, as we see they did before, in the murther of Abner. And as pride doth here in bursting all bands to God, King, Country, and kin∣dred.

18. Amasa likewise now being in peace and preserment, and expecting no harm, receives that reward which he should have re∣ceived in warre, when he was following Absolom and leader of his Army. God then the righteous judge of the world, we see, has his own times of punishing, though magistrates forbeare. And God is just in all his waies, though man be unjust. Neither let any who sinne, and are on evill courses, dreame of impunity, but that at one time or other, they shall smart for their guiltiness: and oftimes when they least suspect danger.

19. Amasa is innocent of the crime, of seeking Joabs place, for which he is murthered by him, yet he is guilty before God, for his siding with Absolom. Whereupon we collect, that oftimes men suffer innocently for some crimes that are laid to their charge: and in respect of the persons who are their pursuers, yet in Gods judgment they are justly punished for other sins, where∣in either they have been spared, or else has not been noted to the

world; & as many at the hour of their death, & execution, publicke∣ly have acknowledged. With should teach all men to flie sinne, though never so secretly committed, or by men past by, and where impiety is, not to expect impunity at one time, or other.

20. Vers. 10. It is said; That Amasa took no heed to the sword that was in Joabs hand, wherewith he killed him, and so foresaw not his danger, which shewes, that God blinds the eyes of the wisest, and benum's their judgments, when he is to cut the pillars of their standing, and the thred of their lives, according to the proverb, hos dementat quos Jupiter vult perdere.

21. Joab was not punished by David, for the like muthering of Abner, as he did now of Amasa, therefore he committeth this new offence, and pollutes the Land with blood again, the guil∣tinesse whereof for this toleration did lie upon the royall throne, which should teach all Magistrates, to use the sword aright which God hath put in their hands impartially, and without respect of persons, otherwise what further sinne is committed by their im∣punity of the former, they become guilty thereof, and may expect divine punishment for the same.

22. After the death of Amasa, Joab with Abishai persue af∣ter Sheba a traitour to his King, while as himself is a traitour to his friend, a publicke person, imployed by his King in a publicke service, in the very execution thereof, and who was both inno∣cent, expecting no such thing, and cousen german with Joab, whereby we see how ready some are to censure, condemne, and punish that in another, whereof themselves are guilty, as we see Gen. 38. In Judah, and that no bands of nature can ty to duties where grace is wanting.

23. Vers. 12. The people passing by when they saw Amasa lying in the high way killed, they stood still. Which shewes us that the death of great men draw many eyes upon it, and many censures of it, whether they be in Church, or Commonwealth, therefore their life should be so ordered, as their death may justly be be∣moaned, as Samuell was, 1 Sam. 25. 1.

24. Joabs man seeing this, removes Amasa out of the high way and covers him, not regarding so much the losse as the eye∣sore of Israell. Thus wicked politicians care not so much for the committing of wickednesse, as the notice thereof, therefore

if murthers, oppressions, thefts whoredomes be smothered, and hid from the knowledge of men, their Atheist, blind and obdured hearts care not for the omniscient knowledge of the Almighty, who has power both of soul & body to cast into Hell fire, whence it is said by the Psalmist, The fool hath said in his heart, that there is no God.

25. Amasa being thus removed out of the way, the people follow bloody Joab in persuit of rebellious Sheba, Vers. 13. Their leader being wicked and evill, but the cause which they chiefly followed being good. It is to the cause then, which we ought to look, and not censure the cause, or judge thereof by persons, or their personall faults, who maintain the same, but separating the precious from the vile, and distinguishing between the one and the other. Let us adhear to the cause, or to that which is good, whether Doctrine, forme of government, or other, and leave the persons for their faults to God, and them who has power to punish them.

26. Vers. 15. Sheba being persued betakes himself, to Abell a fenced City as David had said, Vers. 6. To escape taking, which notwithstanding of intended safety did prove his ruin, God so disappointing the projects and practises of wicked men, that he makes their glory to turn to their shame, and turneth their wisdome like Achitophells into folly, and that wherein they place their confidence and safety, to tend to their destruction. O hap∣py then is he who is directed by God, who puts his whole con∣fidence onely in him, and makes him to be onely his sunne and his shield, Psal. 84. 11.

27. Vers. 16. For preservation of the City, onely a wise Wo∣man appears and parlies with Joab. Whereby we observe that God useth weak instruments oftimes to effectuate great purposes, that the glory may be his own, and the good redound to others, as we see in Deborah, Jaill, Judith, this wise Woman here and many others: and that Gods graces, as wisdome and the like, are not tyed to any one sex, but are free to all on whom it pleases the Lord to bestow the same.

28. Vers. 18. She convinceth Joab, first by authority of Scripture, Deut. 20. 10. That peace should be offered to any City first, before the invasion thereof. Whereby we see, that even then

Gods people were accustomed with Scripture, and the know∣ledge thereof, against the Popish prohibition of Laiks, to read the same, and which 2 Tim. 3. 15. Sheweth to be injurious, as also that Scripture should be the warrant and rule of all our actions, from which whatsoever disagreeth should be eschewed, and what∣soever agreeth with the same in matters intellectuall, or in mat∣ters morall and practicall, should be followed, and obeyed. And as this was the Law of God, and his rule prescribed to others; so is it his owne gracious practise towards all rebellious sinners: he first offers peace and reconciliation to them by the Ministry of his Gospell, in treating and beseeching them to be reconciled to him, before ever he take any other course of punishing, or cha∣stiseing them. Where also we see what should be the scope and end of warre, towit, peace, and procurement thereof, which if it have any other end, it turn's to publicke murther.

29. Vers. 19. She shewes in her own person to Ioab, what was the disposition of all her fellow Citizens, towit, that they were peaceable, and faithfull, or loyall, two good properties, and ver∣tues in Citizens, and in all other subjects, and contrary to the disposition of seditions, unquiet and firy spirited persons, who like Salamanders delight in the fire, and flame of contention, and love ever (as we say, to fish in drumly, or muddy waters.

30. She also calles the City of Abell a mother in Israell, because of the birth and breeding of the inhabitants therein, by analogy whereof all Citizens, and others are taught what duty they owe to their native Cities, and country and compatriots: for the which Moses and Paul were so zealous, and for the good where∣of the very heathen feared not to yield up their lives.

31. She desires also, Ioab not to devoure, or swallow up by the sword the Lords inheritance, it being a City of that holy Land, which the Lord so owned. Whereupon we note in generall the right use of the sword to be as Paul describes it, Rom. 13. To de∣fend the innocent, and to punish onely the nocent; and not to do the contrary, which should be an admonition to all Magistrates, and those who have power of the sword.

32. Vers. 20. Ioab in great vehemency he deprecates that im∣putation of any intention he had to destroy, or waste that City, though having harbored a traitour, providing he onely were

delivered, a worthy and imitable example of a wise and valorous generall, as Abraham said, Gen. 18. 23. Concerning the Lord; That he would not destroy the righteous with the wicked. How fear∣full then is their condition, and what shall be their answer in the day of their account. Who upon the quarrell onely of their own ambition, have not spared to waste whole tribes of the Israell of God, and as may be seen in the bloody warres of Na∣tion against Nation at this very day.

33. Vers. 22. According to this wise Womans capitulation, and conclusion with Ioab, Sheba's head is cut off, and cast over the wall unto him, and that most justly loses he his head and life, who had conspired against the head of his people, and to take his life from him, and no lesse wisely by the perswasion of this wise Woman, does the inhabitants of this City save their own heads by delivering of his head to Ioab. Thus does Sheba's pride and re∣bellion bring him in the end, & in the very place where he placed his security, to a violent and a shamefull end, the same or the like whereof may all such Sheba's expect, who rise up and rebell against lawfull and established authority. Spiritually also the case is ours, every mans breast is a City inclosed, every sinne is a trai∣tour that lurks within these walls, God calls to us for Sheba's hed, to cast it out (as Jon••s was in the Sea) and to kill the re∣bell by mortification, he having no quarrel to our person, but for our sinne, if we be wise then, we will hearken to this his desires, if we love the life of our own souls, and then, we cannot be more willing to part with our sinne, then our mercyfull God is to withdraw his judgments, else if we love the head of his traitour better nor the life of our own soul, we shall justly perish for ever.

34. Then Joab returnes with Victory, and hopes by Sheba's head to pay the price of Amasa's blood, David hates the mur∣ther, entertaines the man, delayes the revenge, Ioab was so great and popular, that it was no marvell that David sayes; The Sonnes of Zerviah are to hard for me, and that it was not so easy, or safe to punish him. Greatest powers then we see have not all content∣ments, but at sometimes and in some things, (as we say) must have patience perforce, and must connive at that which otherwise they a••horre.

35. Vers. 23. David now being setled in peace, takes care of

the right administration, of all the affaires of his Kingdome, and therefore appoints severall persons both in Church, and state, mi∣litary & civill, for their severall offices. A worthy & commendable example to all Kings, and supreame Magistrates, in time of peace not to give themselves onely to their pleasures, carnall delight, or case, but to appoint fit and worthy men to governe under them, and themselves to have the supreame, and speciall care of right administration.

II. SAM. Chap. 21.

THis Chapter is branched forth in two parts, the first is the History of the three years famine, that was upon the Land, to the 15. verse. And the second is the foure Victories which Da∣vid and his servants purchased against the Philistims, again, the History of the famine is reduced to these three particulars. 1. The famine it self, and deprehension of the cause thereof, From the 1. verse to the third. 2. The remedy that is sought, and adhibited. 3. The ceasing of the plague there upon, and the buriall of Saul and Jonathans bones, and the seven Sonnes of Saul, whom the Gibeonites hanged.

1. As for the famine it self, it is one of the three sore plagues with which the Lord usually threatned his people for their sinnes, the famine, the sword, and the Pestilence, Lev. 26. 16. Deut. 28. 23. and 2 Sam. 24. 13. And it is twofold, towit, a famine of the staff of bread, wherewith our bodies are fed, and this naturall life; which is here meant, and a famine of the word of God, which is the spirituall bread wherewith our souls are fed, and the spirituall life thereof, Amos 8. 11. And which is the greatest plague of any. With all these three fornamed plagues David, and his Land was corrected. 1. By the sword of rebellion lately. 2. Now by three years famine, and 3. chap. 24. By the plague of Pestilence for his numbring the 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 Ʋrim 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 parti∣cularly, because he slew the Gibeonites against oath and covenant, and so joyned to cruelty the fearfull sinne of perjury. Thus Da∣vid having found out the cause, comes next to inquire at the Gibeonites who were the party offended, what should be the re∣medy, 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 reta∣liation, seven of Sauls Sonnes, who had consummed them, and de∣vised 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 Mephi∣bosheth 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 cal∣led the Sonnes of Michal Sauls. Daughter, not that she did ••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 na∣turall 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 bar∣ly 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 in∣treated 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 ob∣tained 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 hap∣pinesse.

2. Vers. 1. The continuance of this famine three years toge∣ther 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 there∣of, and partly because himself was not pinched therewith. Which shewes not onely; Quod non tangit, non angit, but likewise that the best hearts may be sometimes overtaken, with dulnesse in holy duties.

5. David when he sees the plague, he inquires of the sinne, considering that never man smarted causlesly from the

hand of God, and that sinne ever calls for punishment, O then when we suffer, that we would inquire, what have I done? and that our crosses were a pedagogie, to lead us to repentance, as we see in the example of Josephs brethren, Gen. 42. 21. Hosea. 6. 1.

6. David is a Prophet, and yet the cause of this famine is not revealed to him, but he must inquire thereof in the ordinary way. If God then will have Prophets, to have recourse to Priests, as the ordinary way, how to know his will: how much more should people, now use the ordinary meanes, and not neglect the same, to inquire of Gods Word, and the ministry thereof, of Gods will: as they are commanded, Mal. 2. 7.

7. David no sooner inquires of the cause, than the Lord by his oracle readily answers. Whereby we see a ground of great comfort to such, as in sincerity draw neer to God: as we see in his ready answer to the theefe on the cross, and others. Yea he has been found of them, that sought him not: as we see in Pauls conversion, and much more will be found of them, who seek him in sincerity.

8. The Lord shewes that this plague on the Land, was for Saul and his bloody house, because he slew the Gibeonites. Where we see how happy is a land, that has a good King: and how mi∣serable a land is, who have an ill King: whose sinne is oftimes pu∣nished in the person, not only of the people while he is alive, as Davids numbering of the people was by pestilence: but also when they are dead (yet their sinne not dying) as we see in the per∣son of Saul, and in the famine on the land, which his sinne pro∣cured.

9. Between Sauls slaying of the Gibeonites, and the time of this famine on the land, for the same there had intervened neer fifty yeares. Wherein it was forgot by many, that were alive, but was not forgot by God, who keepes our sinnes unrepented of, in a fresh register, till the day of our account and remuneration. It is therefore a vaine hope of impunity, which arises from the de∣lay of judgments. Which oftimes is for this cause, that the cup of sinners (as was of the Amorites) is not yet full.

10. This sin was not the sinne of the present age, but of the former generation, and yet those of the present age are punished:

so that sinne never goes unpunished (as we say) either in the stock or brock, as many houses of our land can verifie, and according as it is said, that the Lord will visite the sinnes of the Fathers upon the Children, to the third and fourth generation: to wit, with tem∣porall judgments as here, but not with eternall, which is only personall, and not successive: except they tred the steps of their sinnefull, and impenitent predecessours.

11. Amongst all Sauls sinnes, which were many and great: the Lord pitches only on blood guiltiness, and perjury. All sinnes having a loud cry in the Lords eares for vengeance, but none ha∣ving a louder cry then blood guiltiness. As we see in that of A∣bells, and of Christ whom he typified. whereof the Jewes said, His blood be on us and on our Children, so also of his Martyrs, Revel. 6. 10. And of all other innocent persons whosoe∣ver.

12. Likewise as he calls Sauls house a bloody house, so the Lord layes to his charge, the guiltiness of perjury by slaying of the Gibeonites, contrary to the oath of the Lord made unto them, by Joshua and the Princes of Israel, Josh. 9. 3. So that perjury is a grievous, and damnable sinne, violating that which is most sacred the oath of God: and which kindles Gods wrath here, that without repentance shall burne against the guilty un∣to all eternity hereafter, except they repent.

13. Vers. 2. It is said that Saul sought to ••tay them in his zeale to the Children of Israel, and Judah. Whereby we may observe, that mens good intention, is not a sufficient warrant for their A∣ctions, except the same ••e warranted by the Word of God. As we see in Nadab and Abihu, and Sauls sparing Agag, and in all will-worship, Collos. 2. 23. Neither is it enough to have zeale (which even the crucifiers of Christ had, and Paul when he was a perse∣cuter) except it be guided by right knowledge and direction from Gods Word, else it will prove but fury, a••d like wild fire, and will tend not to edification, but unto destruction.

14. Vers. 3. David askes the Gibeonites what he should do to them? and wherewith should he make atonement. Whereby we see that he looked not on the secundary causes of the famine, as drouth and unseasonable seasons or the like, but he looks higher to a provoked God by sinne, who be••o••ed to be appeased, and

to vindictive justice against blood and perjury. As all men ought to do, when either any generall plague, or punishment is on the land, or any particular chastisement is upon themselves, or their ne••r relations.

15. In Davids asking the Gibeonites what he should do for them? We see likewise that David, as being acquainted with Gods pro∣ceedings, knew well that the removall of the judgment, beho∣ved to beginne at the satisfaction of the party wronged. For we say, non remittitur peccatum nisi restituatur ablatum, and that by so doing, the sinne which cryed for a curse, being removed with the judgment, a blessing may come in place thereof.

16. Vers. 4. The Gibeonites in their answer to David. 1. Re∣fuses any satisfaction for the blood and lives of their predecessours by silver or gold of Saul or his house. To shew that they were free of covetousness in that matter, and would not make mer∣chandise of that, which was so precious to them, who had suf∣fered by Saul which thing may condemne many Christians now a daies, and make them ashamed: who for mony and price, will sell the blood and lives of their dearest, and neerest relations, and not prosecute the law against such, who have polluted the land by blood guiltiness, if their greed be once satisfied.

17. Vers. 5. In their demand also of seaven of Sauls sonnes to be delivered to them, to be hanged by them in Gibeah of Saul, for his consuming and destroying of them. We see not only that the Lord oftimes, retaliates sinne with the like punishment, and destruction: but also that it is lawfull for persons wronged, to have their recourse for remedy, and satisfaction to the civill Ma∣gistrate, howsoever private revenge be alwaies forbidden.

18. The Lord smites the land with famine, for this wrong whereof they complaine, and they know it not, till David re∣veales it to them, and the Lord to him. Which sheweth, that the righteous judge, oftimes avengeth the vexations and wrongs that are done to men, when they are not a ware, nor think thereof: our hard measures then, are not hid from him, though his re∣turnes are oftimes hid from us, it is sufficient that God can be no more neglective, then ignorant of our wrongs.

19. Vers. 6. For Sauls offence and sinne, seaven of his sonnes are delivered to be hanged up. It is then an ill inheritance, that

wicked parents leave to their Children, to wit, to be punished for their offences: as is said, That the Lord will visit the sinnes of the Fathers on the Children, to the third and fourth generation. Nei∣ther is a numerous ofspring of Children ever a blessing, or to be gloried in, seeing as Jerubaall's 69 sonnes were all slaine, by their own brother Abimelech upon one stone: and Sauls seaven sonnes here, were hanged on a gallowes, so to the great griefe of their Pa∣rents, if they be alive, or to their friends if they be dead, they may come to woefull, and violent ends, though never so nume∣rous.

20. Vers. 7. Alwaies David spared Mephibosheth, Jonathans sonne, because of the Lords oath, that was between them. Which shewes that the Godly make conscience, of all their words and Actions, and of their fidelity and promises even to the dead. If Davids love also to Jonathan preserves Mephibosheth, how much more, then shall the Father of mercies, preserve and do good to the Children of the Faithfull, for the covenant made with their Parents in Christ, in whom he is well pleased.

21. Vers. 9. Sauls seaven sonnes are hanged on a hill before the Lord. The acts of justice then as they are intended, for ex∣ample and restraint; so they should be done in that eminency of place, that may make others to be both instructed, or forewarn∣ed, and terrified, then unwarrantable courses of private revenge, will seek to hide their heads in secrecy, but the beautifull face of justice, both affects the light, and becomes it.

22. Vers. 14. After all this it is said, that God was intreated for the land. Which shewes unto us that for the removing of this plague, not only satisfaction was given to the Gibeonites, but likewise earnest prayer, and intreaty was used towards God. As we see the like, Chap. 24. 17. And which should be the practice of all people, that are under any correction generall or particu∣lar.

23, This shewes in like manner, that happy is that land, where sinne is sharply punished, and justice impartially executed, this being a way both to hold off judgments off of a land, if im∣minent, as also to remove them if they be incumbent.

24. Likewise we see that plagues or punishments, as they come from God in justice, so upon repentance and humble in∣treaty,

and supplication they are taken off by God in mercy▪ as is said, Hosea. 6. 1. He has torne, and he will heale us, he hath smit∣ten, and he will bind us up, being like the centurions servants, to whom if he said come they come, and if he said go they went.

25. Vers. 10. In Rizpah's kindness and care, not only to her own sonnes, but to all the rest of Sauls sonnes, that were hanged up, by preserving them from being destroyed by birds or beast. We see a good example of naturall affection to her own sonnes, and of pity, and piety also towards the rest, though dead, and ignominiously hanged, from whom she could expect no thanks nor reward.

26. Vers. 12. In David likewise his following of her exam∣ple towards the dead (though his enemies) by bringing the bones of Saul and Jonathan from Jabesh Gilead, and burying them in Sauls City of Benjamin, and in the buriall place of his Father Kish, as also in burying Sauls seaven sonnes, that were hanged. We see a worthy part in David, who hearing what Rizpah had done, disdaines not to follow her example, though a woman, in that which was good and commendable. As it should be the like duty in all, to imitate vertue and piety, in any person whatsoever.

27. Vers. 15. It is said that the Philistims had yet warre a∣gaine with Israell▪ Which shewes unto us, the restless and inde∣fatigable malice, and enmity of the wicked against the Godly: and what shall be the condition, of Christs Church, to the end of the world, under the raigne of the sonne of David: which may be confirmed by many examples, of all ages. In the houses of Abraham, Isaac, and Jacob, in Egypt between Pharaoh and Gods people, in the desert between Israell, and Amalek, &c. In the daies of the Judges, between Israell, and their many enemies, between David, here and the Philistims, between the Christian Church, and the heathen Emperours, the Orthodox and the Arri∣ans, and now between Christians and Mahomet, and true pro∣fessours and Romanists. Whereupon let us learne two things. 1. To prepare for the battle. And 2. not to love the worse the truth, and professours thereof, because it is opposed by many enemies.

28. It is said That in the first battle with the Philistims David

waxed faint, and was in great danger of his life by a gyant, till he was delivered by his Captaine Abishai who slew him. Which shewes unto us the infirmity of old age, as we see Eccl. 12. where∣in David was now, his naturall strength being decayed, and which every aged person should beseech God, to recompence with the spirituall strength of grace. In our spirituall battle like∣wise with our spirituall enemies, oftimes we faint, and are in great danger, being invaded by the great gyant Satan: but he shall not prevaile, because, that he who is the Captaine of the host of the Lord, (Josh. 5. 14.) is neer, and ready to deliver us, who hath overcome Satan, and freed us from his danger, as David did the lamb out of the Lyons mouth.

29. Vers. 17. In the peoples swearing that David should no more go out in battle with them. We see the loyall and loving care, that they have of the preservation of his life, with the hazard of their own notwithstanding. Which is and should be to all loving subjects, an example of worthy imitation, seeing God has made such to be our heads: therefore we should be so farre from conspiring with Absoloms, or Sheba's against their lives, that on the contrary as in the naturall body▪ the arms and hands will ward any blow intended against the head: so should we any hurt, that is intended against them, whom God has placed in supreame Authority over us.

30. The men of David decree, and sweare this, least he should by endangering himselfe, quench the light of Israell. Which Da∣vid was, both for wisdome and policy, as also for religion and pie∣ty: as Godly pastours are likewise called the light of the world, Matth. 5. Both in respect of sound doctrine, as also of a holy conversation. Where we observe what reverend, and good esti∣mation people should have, both of good Princes, and Godly Pastours. As we see here of Davids men in the one, and the Ga∣latians in the other, Gal. 4. 14. And that both Princes and Pa∣stours, should strive to be lights before their people, that as light is comfortable, so they may be comfortable instruments, for the good of their people. And as lights and lanternes goe before, and leade, as the fiery pillar did Israell in the wilderness, and the starre the wise men: so they may go before in a Godly, and good exam∣ple, and not be as darkness by the contrary.

31. In David, and his servants victory at last over all those gyants that invaded them. We see that bodily abilities, are not to be trusted or gloried in: and that there is no wisdome also, nor strength against the Lord, nor them for whom he stands. As we see Rom. 8. 38. As likewise we see what the Godly, and they who trust in him, may expect against all their most mighty or malicious enemies, to wit, deliverance and victory in the end. So that they may say with the Apostle, Rom. 8. 31. and 37. If God be for us, who can be against us? Nay in all these things we are more then Conquerours, through him that hath loved us.

II. SAM. Chap. 22. from the 1. Verse to the 21.

IN the former Chapters, we have set down Davids many vi∣ctories, against his divers, and potent enemies both forraine, and domestick. After which when he enoyes peace in the end of his raigne, he praises and extolles the goodness of God towards him. So that as he began his kingdome with prayer, as his sonne So∣lomon also did: so he closes and concludes the same with praise, these two religious exercises being the Lords prerogative, Psalm. 50. 15. Which song of praise in this Chapter is coincident, both for matter and words, with the 18. Psalm, in the exposition whereof, we mind not therefore copiously, and accurately to in∣sist, and which we remit to the many worthy Divines, who have written upon the book of the Psalmes, but generally to illustrate the matter proponed in this Chapter, so farre as is re∣quisite for the continuation, and more clearing of the histo∣ry.

The purpose then of David in this Psalm, is to praise God for his many deliverances, and victories over his Enemies: bearing the type of the trophe's, that Christ and his Church, shall in like manner obtaine over all his, and their Enemies.

And because the matter proponed here is high, mixed and of great variety, and therefore hardly can be reduced to an uni∣forme method: yet for facility and instruction, we divide the

sam: into a Preface, a proposition, a confirmation, and a con∣clusion.

The preface is the inscription of the Psalm, vers. 1. The pro∣position, is the commendation of the omnipotent power, and gracious favour of God towards him, to the 5. vers. The con∣firmation, and probation thereof, is taken from two arguments, the one is from the commemoration of the power, and mercy of God, delivering him from his Enemies, amplified from the 5. vers. to the 29. the second is from the narration of the vi∣ctories given to him over them, from the 29. to the 47. vers. Whereupon he inferres the conclusion, that therefore he will praise God, serve him, and call upon his name, for all his be∣nefits: past, present, and promised to his seed forever: and will make a perpetuall profession thereof, and leave the example of the same, to his posterity for their imitation.

Concerning the Preface which we supply, from the inscripti∣on of the 18. Psalm, it containes five things. 1. The Author. 2. To whom it is directed. 3. The nature thereof. 4. The time when it was composed. And 5. Upon what occasion.

First then, the Author is David, who albeit he had other glorious styles, yet he chooses this, as the most honourable: to be the Lords servant, professing in humility and truth his subjection to God, whose Vicegerent he was over others. He is called therefore the servant of the Lord, in respect both of his publick estate, as all Kings are called, Rom. 13. 4. And by whom they raigne, as also in his private estate, common with all others that are Godly, and serve him.

2. He to whom this Psalm is directed, is, to the chiefe mu∣sitian, who was over the others who were appointed both by voyce, and instruments, to praise God melodiously in the Tem∣ple of Solomon, and thereby implying the dignity of this excel∣lent Psalm.

3. The nature of this Psalm is Eucharisticall, or a song of thanks-giving, used to be sung after victories, or benefits receiv∣ed: such as were the song of Moses and Miriam, of Deborah and Barak, the women of Israell, after the killing of Goliah, the song of Simeon.

4. The time was when David had peace, within and without his

Kingdome, which the ungodly abuse to insolency, lust, ease, ex∣cesse and the like.

5. The occasion is, his deliverance from all his Enemies, and especially his most mighty, and capitall Enemy Saul, which oc∣casion wicked men would abuse to their own glory, and ostenta∣tion, and not to Gods onely, as here doth David.

Next in the proposition we have. 1. Davids profession of the Lords goodnesse towards him in preserving him from all his Ene∣mies, exalted and amplified by eight severall Epethits, where∣unto he compares God, as not being able sufficiently by one, or a few to expresse his thankfulnesse, and the Lords goodnesse. 2. We have the meanes whereby he procured the Lord to be so gra∣cious, which is prayer and therefore Davids resolution to con∣tinue in that holy exercise from two arguments. 1. Taken from Gods dignity as worthy to be praised, and therefore also to be prayed unto. 2. From the utility that should redound to him∣self thereby, towit▪ that thereby he shall be saved from all his Enemies.

The exalting and amplifying of the Lords goodnesse by the Epethits, which he ascribes unto him are Metaphoricall. And 1. He calles him, his Rock. 2. His Fortresse. 3. His Deliverer. 4. His Shield. 5. The Horne of his salvation. 6. His Tower. 7. His Refuge. And 8. His Saviour, whence he gathers. 1. That therefore in him he will trust, Vers. 3. and 2. That he will call upon him, Vers. 4.

First then God is called a Rock, and by application of faith, his Rock. 1. Because men take refuge when they are persued to Rocks, as we see Judg. 20. 47. The Benjamites did to the Rock Rimmon, and so, Cant. 2. 14. The Spouse is said, to be in the clifts of the Rock. 2. Because wise men who would build upon a sure foundation, which can neither be undermined, nor overthrown by storm, they build upon a Rock, which indeed is Christ Jesus against which the gates of Hell shall never prevail, and he is also that Rock, spoken of, 1 Cor. 10. 4. Which affordeth to us in the Wildernesse of this World, spirituall drink, and refreshment, whereof he spake to the woman of Samaria, Joh. 4. 14.

2. He calleth God his Fortresse, from a Metaphor of strong holds, whereunto men have their recourse in time of warre,

placeing therein their safety, from their persuing, or assaulting Enemy, and which the Lord proveth to be to all such, who put their trust in him.

3. David calleth God his Deliverer, from Shepherds who watch over their flocks, and when they are persued by wilde beasts, protect them, and deliver them from them, as David did the the sheep of his Father, from the Paw of the Lyon and Beare, the great and good Shepherd of our souls, being so to all the sheep of his flock, as we see, Psal. 23. 4. And of which number never a one shall perish.

4. He calleth God his Shield, as he is so called, Psal. 84. 11. And as he said to Abraham, Gen. 15. 1. Under whose shelter he was safe, and under the coverture whereof likewise laying hold by faith thereon, We are safe from all the fiery darts of the Divell, Eph. 6. 16.

5. David calleth God, The Horne of his salvation, a Meta∣phor from horned beasts, whose hornes are their ornaments, and whereby they both defend themselves, as also pusheth their Ene∣mies: even so the Lord is the ornament of the soul, and who not onely is our defence, but also the pusher, and destroyer of all our Enemies, especially which are spirituall.

6. He calles him his Tower, by which he understands that it is he, who is his eminent refuge, and who exalted him to be King, and from a low degree raised him to an eminent place (such as Towers are,) as also by his many Victories had exalted him, (as one in a Tower) above all his Enemies, who he had laid low and subdued to him.

7. David calles God his Refuge, a Metaphor from the City, of refuge in the Jewish Nation, to which the offender had his re∣course for safety from his persuer, and avenger of blood; and to whom likewise when we have offended, must have our recourse for salvation, from the persuit of justice, and the wrath of the Fa∣ther, and righteous Judge of the whole World.

8. He calleth God, his Saviour, as he is properly and indeed, not onely from bodily Enemies, and all outward evills, or dan∣gers but he saves his people from their sinnes, as the Angell said, Matth. 1. 21. And consequently from all the evills, that sinne hath brought on mankinde, especially death everlasting, and changing

the nature of all other things that are evills of their own nature, and making them work together for their good, as Rom. 1. 28. shewes, and to turne to their best, as the hatred, and selling of Josephs Brethren did unto him.

From which acknowledgment of Gods goodnesse to him, and deliverance of him, he gathers two conclusions. 1. That there∣fore he will trust in him, and so make use of his by gone expe∣rience for the time to come, as he did when he encountred with Goliah. And 2. that as by prayer and calling upon God, he had formerly found favour, and deliverance from his Enemies, so he would therefore continue, upon these two grounds. 1. Because the Lord is worthy to be praised for his deliverances, which he giveth; and therefore worthy to be prayed unto, and that de∣liverance be still sought from him, as we are taught to do, Psal., 50. 15. 2. Because of the good that he should reap thereby which is, safety from all his Enemies.

Thirdly, The confirmation of the proposition is taken from four arguments. 1. From his extreame, and desperatelike mise∣ries, from the 5. verse to the 7. 2. From three degrees of Gods benefits to him, the one, the hearing of his prayers in his adver∣sity, the other in the wonderfull testification of his presence to his comfort, and destruction of his Enemies, from the 7. verse to the 17. And the third is from the work of his deliverance, from the 17. verse to the 21.

First then he sets forth his miseries ranking them in four sorts, or expressions. 1. The waves of death compassed me. 2. The floods of ungodly men made me afraid. 3. The sorrowes of Hell, (or as some translate the grave) compassed me about. And 4. The snares of death prevented me. By the waves of death, meaning his frequent, and deadly like dangers, wherein he was, and which as one wave followes on the back of another did in like manner follow one after another and assault him; so that one danger of death was no sooner past, especially in Sauls time, but another followed in the place thereof.

Next, by the floods of ungodly men is understood the multitude of his wicked Enemies, and their furious rage, which like spouts of waters did terrify him. 3. By the sorrowes of Hell, is meant such as might bring one to despaire, and pit of destruction. And 4. by

the snares of death is understood, such snares as craftily were laid for his life, and did threaten assuredly death unto him. Whereof the giving unto him Michal Sauls Daughter was one, 1 Sam. 18. 21. And his imployment of David for a dowry to get him a hun∣dred foreskins of the Phili••tims, that he might fall by their hands, and having thus described his miseries, & severall dangers where∣in he was, he amplifies the same in most pithy, and patheticke words, they compast me, they terrified me, they inclosed me a∣bout, and they prevented me, and so, as he used an aggravating of words to set forth Gods goodnesse towards him, so in the same manner doth he amplify his own dangers and misery.

Hereafter he recounts again the Lords mercies and benefits to∣wards him by their degrees, the first whereof he makes to be the Lords hearing of his prayer, which by the word crying he shewes was earnest, and by saying, He called on the Lord in his distresse and cryed, he shewes that the same was frequent.

The second degree is taken from the arguments of Gods pre∣sence, whereby he declares the same to the comfort of David, and the Godly, and to the terrour, and confusion of his, and their Ene∣mies, and this he doth in a Poeticke and Patheticke manner, the force whereof is, that as God by the sudden impressions in the Elements declares his power and presence; so by many evidences he likewise declares the same in delivering his own from dan∣gers, and bringing on their Enemies dreadfull destruction: so that when we see, or hear these meteors, they may serve as books of instruction, to teach us the mighty Majesty, and power of God, for the protection of his own, and overthrow of their Enemies, and the manifestation of his love to the one, and of his wrath a∣gainst the other, exprest by an Allegoricall manner of speech, and as by a fearfull tempest and storm raised against them.

The third degree of his confirmation of the proposition is from the work of the Lords deliverance of him, as is said of the God∣ly, many are the troubles of the righteous, but the Lord deliver's them out of them all. And this he propones under the similitude. 1. Of one that was ready to drown, and perish in a River of waters, whereby troubles are meant, according to the Phrase, that is u∣suall in Scripture, out of which he acknowledgeth his deliverance was from above, that is, from Heaven when all earthly hope,

or help failed, and therefore that as Pharaoh Daughter preserved Moses by drawing him out of the 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 craf∣tinesse 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 im∣pulsive 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 hu∣mility, 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 be∣come 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 particula∣rizes, 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 like∣wise in the same Psalme, and elsewhere, to recount, and be thank∣full for some of the chiefest, which we have receaved in parti∣cular.

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 con∣versation, and neither to be lulled asleep thereby, like Laish in a carnall security, nor to pamper our bodies, like the rich glut∣ton, 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 Ho∣ny 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 Ta∣lent, 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 fu∣ture 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 mo∣ving 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 exer∣cised 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 in∣ward 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 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, ca∣lamities, 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 sen∣sible, 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 knoc∣king, and as our Saviour prayed in the Garden, and we are ex∣horted, 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. t••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 great∣est 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 en∣tred 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, mortificati∣on, and other spirituall gifts, that are necessary to salvation, the defect of which triall, makes our prayers to be more out of for∣mality 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. There∣fore saies the Psalmist, Psal. 65. 2. O thou that hearest prayer, untō 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 ele∣ments, albeit there be naturall causes thereof, yet we should as∣cend 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 forenam∣ed.

18. If the manifestation of the Lords presence be so terrible to his foes, as by such ••empests, that are temporary, and but tran∣sient, 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 al∣mighty 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 submis∣sion, 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 Pha∣raoh 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 verse•• 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 Sodomites, Midianites, Judg. 7. and

others. And as is threatned against that Mysticall whoore of Ba∣bylon, 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 Ga∣al, 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 un∣derstood) David hereby shewes, that (as has been said) Ma∣ny 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 gran∣dure, 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 Ar∣my, 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 safe∣ty 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 sub∣dued 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 fore∣tells, 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 Da∣vid in like manner shewes that they were subtile, and sedulous, craf∣ty, and vigilant, preventing him in the day of his ••••••mity, that so they might surprise him before he was aware, 〈◊〉〈◊〉 could suffi∣ciently 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 en∣emies, 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, de∣rides 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 there∣fore

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 acknow∣ledge our selves to be but unprofitable servants, as we see also Da∣vid 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 admira∣tion, 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 be∣ing 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 libera∣tion, 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 mer∣cifull remuneration. 1. According to his righteousness. 2. Ac∣cording to the cleanness of his hands, both which he repeates, vers. 25. By which righteousness, is understood either the righteous∣ness of his cause against his enemies, whose cause on the contra∣ry 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 ac∣cording to his righteousness, according to that excellent distin∣ction 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 re∣ward shall be also glorious, as whose workes are evill his re∣ward 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 be∣fore

him to be the directory of this life, which he calleth his judg∣ments, 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 pro∣fesses he did in sincerity, and uprightness, which the Lord requi∣reth, Ps. 5. 6. And without any hypocrisie which the Lord ha∣teth. 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 com∣mit 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. Ʋpright. And 3. Pure. The first being relative to offenders and the poore, and contrary to cruelty and uncharitableness. The second, being contrary to hy∣pocrisie 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 conversati∣on. 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 unplea∣sant to them, because of his sharp judgments, which he will in∣flict 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 God∣ly in mercy) that so he may bring them down.

After which from the 29. verse to the 50. he continueth the ex∣tolling of the Lords favour particularly to himselfe, taken especi∣ally from the victories granted by God to David over all his ene∣mies, 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 pre∣servation 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 in∣fallible. 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 be∣stowed upon him, all those things that are necessary or requisite, for obtaining deliverance from his enemies, and victory in bat∣tle. 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 per∣fect or plaine, which signifies the removing of all impediments, and facilitating his enterprises. In making his feet swift to pur∣sue, and fall upon his enemies, and having over taken them, to get the victory over them, and to be set above them. 4. That he he taught his hands to fight, which signifies his skill in military affaires, and how to use his weapon. 5. That with skill he had

also given him strength of body requisite for warre, So that a bow of steel was broken by his Armes. 6. That he had given him the shield of his salvation, whereby he signifies his surety from the weapons, or darts of his Enemies, and subjoynes that the Lords greatnesse of power was the cause of his greatnesse by Victories. 7. That he inlarged his steps under him, so that his feet did not slip, whereby he signifies his prosperous successe in all his march∣ings. 8. He sets down the consequences of all the former in the execution, and practise thereof, in persuing his Enemies; de∣stroying them, consuming them, and deadly wounding them, that they could not rise, but were fallen under his feet, so that the Lord had given the necks of his Enemies, who would not lie under the yoke of his obedience unto him, for that end, that he might destroy them, and when they were in this extremity, when they looked for help from man, they were disappointed, for there was none to save then, and when they sought help from God, he did not answer them, and thus being helplesse, he compares them to most vile things, and shewes that he did beat them as small as dust, and did stamp them, as myre the in street, and disperse them, as they spread dung on the ground. And there∣after he amplifies yet more the Lords goodnesse to him. From the 44. verse to the 50. In that this Lord had not onely delivered him from the strivings of the people, who were his own sub∣jects; but also that he had subdued under him the Nations, that were round about him, as the Syrians, Ammonites, and Philistims, &c. Wherefore Vers. 47. he bursts forth in a Pa∣theticke doxologie, for the Lords deliverance of him from all his Enemies, and his advancement over them, and last by way of conclusion, From the 50. vers. to the end. He resolves to be thankfull to the Lord, while he lives, which he doth upon two reasons, the one is, ab antecedentibus, implied in the particle, therefore, that is for all the before rehearsed bene∣fits: the other is à consequentibus, because he will shew mer∣cy to his anointed, and to his seed for ever. Wherein Da∣vid is a cleer type of Jesus Christ, who is called the Sonne of David, whom the Lord anoynted with the oile of gladnesse above his fellowes, (as his name Christ imports) and who has subdued all his, and our Enemies, sinne, Satan, Hell, Death,

and the Grave, and Triumphed over them on the Tree of the Crosse, and led captivite captive, to whom also the Lord has given the Nations, and the heathen for an inheritance, as Psal. 2. 8. And the uttermost parts of the Earth for a possession, by the conversion of the gentiles to the profession of Christianity, and embracing of the Gospell.

OBSERVATIONS.

1. V. 21. IN true piety, or sanctification we see that integrity, or uprightnesse of heart, and outward practise there∣of in our lives, which is cleannesse of hands should ever go to∣gether, and not the voyce of Jacob, and the hands of Esau, or an hypocriticall, and simulate shew of Godlinesse, denying the power thereof, and not joyning the practise, which is to have leaves like the Figtree, which Christ cursed, or a name that they live but are dead, like the Church of Sardis, Revel. 3. 2.

2. David had said before, Vers. that the Lord favoured, and had delight in him, wherefore he subjoynes as an evidence there∣of, the grace of sanctification. Thereby shewing, that this is the on∣ly true evidence of the Lords love, towit, grace and sanctification, and by no other thing can it be known, seeing worldly prosperity is rather the portion of the wicked in this life, as we see, Psal. 73. And in the examples of the rich fool and glutton, than the lot of the Godly, to whom God gives the gifts of his right hand, and for whom he has appointed the inheritance, as Abraham did for Isaac, and the birthright with the blessing, which Isaac gave to Jacob.

3. We see that although the Godly merit not by any condig∣nity of their works, or Persons, yet that piety and Godlinesse wants not its own reward, ratione pacti, because God has pro∣mised the same thereunto, and therefore it is just with him to perform, and onely of meer mercy, as we see Psal. 62. 12. and Hose 10. 12. Where we are willed to sow in righteousnesse, and reap in mercy. Therefore sayes Paul, 2 Tim. 1. 16, 17. concern∣ing Onesiphorus, who had refreshed him oftimes in his bonds. The Lord grant that he may find mercy of the Lord in that day, towit,

of death, and his account, the wages of sinne being death, but life everlasting being the free gift of God, Rom. 6. 23. And therefore called an inheritance, Jam. 2. 5. Which comes to Children not by their own purchase, but which is given them by their Fa∣ther. Which recompensing therefore of sinceer holinesse, and pra∣cticall piety should be a great encouragement, to the Godly to persevere therein, and abound in good works, in which as the way which leads to that heavenly Kingdome, we are exhorted to walk, Eph. 2. 10. And to abound therein, and bring forth much fruit, Joh. 15. 2.

4. Vers. 22. Davids keeping the wayes of God, and not de∣parting wickedly from him, or his statutes. We see, not onely the Godlies care of ordering their conversation aright; but likewise wherein true Godlinesse consists, which is, as Isa. 1. 16. To cease to do evill, or not to depart from Gods commandments, and to learn to do well, or to keep his wayes, as we see also, Psal. 34. 14. and Amos 5. 15. Where we are commanded to hate evill, and love good, that is, to eschew sinne, not onely in action, and to do good, but also to hate the one, and love the other in our affection.

5. We see here likewise the difference between the sinning of the Godly, and of the wicked, the Godly sinne daily, and there∣fore are taught to crave daily forgiveness: but this their sinning is, but through frailty, and by sins which we call Quotidianae incur∣sionis, but they are not, as the sinnes of the wicked are, of pre∣sumption, by departing wickedly from God with delight, making a trade of sinne, and sinning against both knowledge, and con∣science.

6. Vers. 23. David sayes, That the Lords judgements were al∣wayes before him. Whereby we observe that the right way how to eschew sinne, is, to hold Gods Word, or his statutes, called here his judgments ever before our eyes, a the directory of our life, and conversation, as David did here, and which he hid also in his heart, that he might not sinne against God, as he shewes, Psal. 119. 11. As also if by Gods judgments, his punishments of sinne were meant, the same likewise serves as a powerfull preservative from sinne to the Godly, as we see, Psal. 119. 120.

7. Whereas he sayes, That all his judgments were before him, which is all one with that, which he sayes, Psal. 119. 6. That he

had a respect to all Gods commandments, we observe that it is not the practise of the Godly to nourish any one bosome sinne, as Herod did, in hearkning to the Baptist in many things, except in the matter of Herodias, but as it is the commendation of Zachary, and Elizabeth, Luke 1. 6. That they walked in all the command∣ments of God blamelesse, so to abandon and mortify all sinnes what∣soever, and to observe all Gods ordinances, and so to strive to be perfect by that perfection which we call of parts, though we cannot in this life attain to that perfection, which we call of de∣grees.

8. Vers. 24. Where David sayes, That he was upright before God. We see not onely wherein the Lord delights, towit, sincerity in his service, and worship, which Psal. 51. 6. He calleth truth in the inward parts. But likewise that it is the care of the Godly to be sinceer without hypocrisy, and to approve themselves to God, as doing all before him, and in his sight, whom they know to be omniscient, and the searcher of the heart, and reines.

9. Likewise where he sayes, And have keept my self from mine iniquity He shewes the difference between grace, and sinne in the Godly, the one is from God onely, for what have we which we have not received? And therefore sayes the Apostle, Yet not I, but the grace of God, which was in me: but the other which is sinne, is onely from ourselves, and our corrupt nature, and therefore justly should we own it as ours, and be humbled therefore.

10. Vers. 26. 27. From the properties whereby he describes the Godly, that they are mercyfull, and not cruell, or uncharita∣ble: as also upright, and not hypocriticall, nor dissemblers, and that they are pure both in heart and life, and not unclean like Dogs and Swine. Let us learn to be like them, as herein they are like to God, and do as the Apostle sayes, 1 Cor. 10. 1. Follow me as I follow Christ.

11. Where he sayes, With the forward, God will shew himself unto them unsavory, or displeasant. We see not onely the naturall disposition of the unregenerate, that they are froward, rebellious and perverse; but also that themselves are the cause why the Lord delights not in them, as he doth in the Godly, and that the Lord is as an unsavory thing, and unpleasant to them, especially when he punishes them justly for their sinnes, who otherwise to the God∣ly

is so sweet and desireable, that they exhort others to taste how sweet he is, and excellent, and to seek after him, Cant. 5. 9. So that he is like that cloud, Exod. 14. 10. That was darknesse to the Egyptions, but gave light to Israell.

12. Vers. 28. Gods people is called an afflicted people, where we observe what their condition is, and ever has been in this World, as our Saviour foretold his Disciples, and therefore are compared to a Lilly amongst Thornes, Cant. 2. 2. Sheep amongst Wolves, and to Noahs Ark tossed upon the Waters, with which condition they should rest content, seeing the same was of their head and Saviour, and that the Lord does this for their good, as David professes, Psal. 119. 71. And as the Apostle many wayes shewes, Heb. 12.

13. As for the comfort of his afflicted people it is said, That God will save them, so to the terrour of the proud and ungodly who afflicts them it is said, that the Lords eyes in wrath is upon them, that he may bring them down: whereby we see that as the Godly should referre their cause, and wrongs to the Lord, so that assuredly he sees there injuries, and hears their cryes, as he did Israells in Egypt, And his peoples in the book of the Judges, and will certainly revenge their cause, (for vengance is his and he will repay▪) and he will bring down the haughtiest of them all, who oppresse them, as he did Pharaoh, Sisera, Syna∣cherib, Haman, Herod, and others, and has brought down since mighty Princes, noble houses, and the flourishing estates of many for their pride and oppression.

14. Vers. 29. As the Lord was Davids Lamp, and enlightned his darnesse; so is he the author of our prosperity, to whom there∣fore with a thankfull acknowledgment, we should referre the same, and it is he also who lightneth the darknesse of our minds, by his Word and eye-salve of his Spirit whereof he speaketh, Revel. 3. 18. And maketh his Church also like Goshen wherein was light only, when all others are like the Egyptian who were plagued with darknesse, or like the Sodomites who were stricken with blindnesse before their destruction. Whereupon we collect what a great blessing to any Nation, or people the light of Gods Word is, and a faithfull Ministery.

15. Vers. 30, 34. and 35. &c. We see by the many endow∣ments,

which David rehearseth for fitting him for warre and for Victory, that the Lord when he calleth any man for any work in his Church, or Commonwealth he furnishes him with abilities fit for the work, as he did Bezaleel and Aholiab, for the work of the Tabernacle, Sampson for delivering his people from the Philistims, the artificers for building the Temple, and as our Saviour furnished and fitted his Apostles with the gift of tongues and miracles; so that they who want this furniture and fitnes, with suteable gifts, cannot pretend to a calling from God for the work.

16. Hence also we see the Lawfullnesse of some warres, where∣of we have spoken before, and of the art military; which serves to confute the errour of the Anabaptists. And in the example of David, that it is Lawfull for the civill Magistrate to punish re∣bellious and seditious offenders, this being the Lawfull use of the sword given by God to such, for correction of them who do evill, and to whom they should be a terrour, as the Apostle shewes, Rom. 13. 3, 4.

17. Vers. 36. David thankfully acknowledgeth that the Lords gentlenesse, or kindenesse to him had made him great, as Job also professed, That God had given him all that he had, whose example O that these who are great in honour, or wealth, in promotion and advancement would follow, and that they would honour God, and be comfortable instruments to his Church and people, as Joseph was, and David here, and as his Sonne Solomon, Josiah, Hezekiah, Esther, Nehemiah and Daniel, with others were, and not Enemies to Gods Church, to their own destruction, as Pharaoh, and the wicked Kings of Israell were, especially Ahab and Jesabell, and as Haman, Herod, and others.

18. V. 42. David tells us, That his Enemies in their straight, they cryed to the Lord for help, but he answered them not. Which shewes that in their distresse the wicked can call upon God, but it is like the howling onely of a Dog, like Pharaohs desiring of Moses, to pray for him to be free from the plague, but not from repen∣tance for the cause, which is sinne to be freed from; nor yet from faith▪ which grace they have not, therefore their prayers being onely from self love, and Worldly fear, and being the

prayer of unregenerate persons habituated in sinne, the Lord did not hear nor answer them, as it is said Of such; that God hears not sinners.

19. Vers. 43. The wicked are by David, here compared to vile things, as dust, mire and dung, whereas the Godly on the contrary, are compared to most precious things, as the Lords treasure, his inheritance, and his jewell's, Mal. 3. 17. Fruitfull Vines, Kings and Priests, (Revel. 1. 6.) Sonnes to God, coheirs with Christ, and the most excellent on the earth; (Psal. 16. 2.) Whereby we see, what ever be their earthly prerogatives, how vile the wicked are in Gods sight, and in the Godlies, as Psal. 15. 4. And that the Godly are onely in high esteeme with God, and truly ho∣nourable, and therefore let them correspond to these titles where with they are stiled.

20. Vers. 44. By the Lords subduing of the Nations to him, and by making David to be head over them; we may see here Christs Kingdome cleerly prefigured, to whom the Lord hath not onely subdued all his Enemies, and given him Victory over them, triumphing on the Crosse, and leading captivity captive, but also by the conversion of the Gentiles, he has made him head and Lord over all, according to that promise, Psal. 2. 8. I will give thee the heathen for an inheritance, and the uttermost parts of the Earth for a possession.

21. Vers. 51. After Davids resolution of a constant thank∣fulnesse to God for all his benefits, in the preceeding verses; he calls himself here his King, acknowledging the Lord hereby to be the Author of his promotion, (for by him Kings raigne) and he calleth all the benefits that that he had received from God, his mercy which he had shewn to him, excluding thereby merit; which two things would God that Kings, and all other men in place, or power would seriously acknowledge, and then as they have their power, and places from God, they would imploy the same for God, and walk humbly before him.

II. SAM. Chap. 23. from the 1. vers. to the end.

THe parts of his Chapter are two, the first is Propheticall from the 1. vers. to the 8. The second is Historicall. From the 8. vers. to the end. The subject of the Propheticall part, is. 1. The prosperity of Davids Kingdome, but especially of the Kingdome of the true Mess••ah whereof his Kingdome was a type and figure. 2. The adversity and punishment of the Enemies of his King∣dome, and of the Kingdome of Christ, or his Church. Next, the subject of the Historicall part is a catalogue of 37. of Davids most valiant men, who had assisted him in fighting the Lords battles, and the valiant acts that some of them had performed.

In the Propheticall part, we have. 1. The exordium, or in∣scription. 2. The Prophecy it self, or narration. In the exor∣dium, or inscription, we have. 1. The nature of the Prophecy, towit, Testamentary, or the last Words of David, and therefore full of dignity, weightinesse and Majesty, seeing it is proponed in the last time of Davids life and raigne, in form of a Testament, at which time Godly men laying aside Worldly affaires, or earth∣ly thoughts, are exercised in contemplation of Heavenly things, and their words are esteemed to be of weight, and therefore at∣tentively heard and hearkned unto, and which like attention and reverence ought to be given to the words of this exord. for four reasons. 1. In regard of the authority of the speaker, of them, King David. 2. Of their dignity, being his last and Testamentary word. 3. In respect of the worthinesse of the subject, towit, the Prophecy of the temporall Kingdome of Judah, and eternall of the Messiahs. And 4. from the imitation of the ancient Patriarchs especially Jocob, Genes. 49. And Mo∣ses, Deut. 32. This for the Exord. and nature of his Pro∣phecy.

Next, for the Author of these words, the same is either In∣strumentall, and this is David, or Principall, and this is the Spirit of God, Vers. 2. And the God of Israel, Vers. 3. As for David who is the instrumentall, or secundary Author, he is described by

foure tittles. 1. He calls himselfe the sonne of Jess, (which She∣ba used in disdaine) acknowledging thereby the mean conditi∣on he was in at first, before the Lord raised him to a higher, and this title he assumes for three reasons. 1. Thereby to testify his humility and to give an example to others. 2. For verificati∣on of the prophesies made of the geneologie of the Messiah, who was to come of that root and stock. And 3. that it might be cer∣taine what Prophet was the Author of this prophesie. The se∣cond stile which he assumes, is from his dignity whereunto he was exalted from so low a degree, to amplify the Lords goodness thereby, and his free love. The third title which he assumes, is, the anointed of the God of Jacob, hereby signifying his inauguration. 1. By Samuell. 2. By the tribe of Judah in Hebron, and last by common consent of all Israell in Jerusalem. The last title which he assumes, Is the sweet Psalmist or singer of Israell, in respect of the divine Psalmes, which he not only composed and wrote, as the penman of Gods spirit, but also which he sung himselfe, and directed to be publickly sung by the musitians, who were appoin∣ted for that use, in the tabernacle, and in the future Temple, which songs are called sweet, not only in respect of the melodious and sweet harmony of musicall instruments and voyces, which were used in the singing of them, but also and specially in respect of the sweet and comfortable heavenly matter that is contained in them, as also he calls himselfe the sweet singer of Isaell, to shew that all these Psalmes and spirituall songs, as all other parts of Scripture, or of mans ministry, ought to be directed and be sub∣servient to the good of Gods Church, which is his true Israell. All which Epithites of David here, we see then may be reduced to these two, a King and a Prophet.

Thirdly, the principall Author by whom David is moved, to utter these words of this prophesie, he saies Is the spirit of God, the God of Israell, and the rock of Israell, from which the ancient Fathers gathered against the Hereticks of their times, the Ortho∣dox doctrine of the holy Trinity, one in substance, and three di∣stinct persons, the Father, noted by the name Elohim and God of Israell. The sonne, by the rock of Israell, as Paull calles Christ, 1 Cor. 10. 4. And the Holy Ghost by the spirit of God. David therefore hereby declares, that he has in this Action for his war∣rant,

the motion and inspiration of the blessed and Holy Trini∣ty, God the Father, by his sonne, and the inspiration of the Holy Ghost, speaking unto him himselfe, and speaking by him to o∣thers.

Fourthly, followes what he is moved to speak, which is to declare the properties of a good King, and how prosperous his King∣dome shall be under him. But especially not meaning his own tem∣porall kingdome and continuance thereof, as was promised to him; but the perpetuity of the kingdome of the Messiah to come, which though his kingdome should decay, and his house come to an end, as all temporall things have their own period, through the unworthiness and provocation of his posterity, yet the king∣dome of Christ, who was to come of him, and is called his sonne, should never decay, but be permanent and perpetuall, because of that everlasting covenant made with him, ordered in all things and sure, concerning his everlasting salvation, which is all his desire.

Now this everlasting kingdome of the Messiah, who is the su∣preame ruler over all men, and who is not only just himselfe, being without spot of sinne, but also who justifieth others, and who ruleth not only justly, like one that feareth God, but also who makes others to feare him. This everlasting kingdome of his (I say) is compared here to two things. 1. To the light of the morning, that succeedeth after the darkness of the night, and drives it away, when the Sunne riseth, and is without clouds, to obscure, and hinder the bright rayes and shining thereof. 2. To the tender grass springing out of the earth, after the sharp and fro∣sty winter; and which shineth pleasantly after the sweet and warme summers raine.

But as for the enemies of Christ, and his Church. He 1. com∣pares them to thornes thrust away, by the decree of rejection. After he has called them the sonnes of Beliall, who would not endure to be under the yoke, as we see Psal. 2. 4. And 2. he shewes what shall be their finiall end, vers. 7. to wit, burning by fire; first then they are called the sonnes of Beliall, which is as much as the sonnes of the Divell, as our Saviour called the incredulous and obsti∣nate Jewes, who gloried that they had Abraham for their Fa∣ther, and who cannot suffer to be under the yoke of Gods obe∣dience

and Christs, though the same be easie and light, Matth. 11. 29. but refuse not Satans yoke of sinne, and to be slaves to him and to their own lusts, though he can give them no better re∣ward in the end, but hell fire here spoken of. Next, he com∣pares them to thornes, as they are also compared so, Cant. 2. 2. Not growing which may be for some use as hedges, or the like, but pluck't up, and thrust away, being not only unprofitable but hurtfull, so that they cannot be handled, or touched with a hand, that is not sufficiently armed, against their hurtfull disposition, and therefore being both unprofitable, and noysome, they are fit only to be fuell to the fire, and to burne therein.

As for the second part of this Chapter which is Historicall, containing a Catalogue only of the names, and some valiant A∣ctions of Davids chiefe officers, and Captaines in his Army, the same not needing a copious explanation, therefore we remit the same to the reader. Only this is to be marked, that Joab his name is here omitted, though he had done many valiant deeds for David, and this is for his many vices, and treacherous mur∣thers of Abner and Amasa, for which David gave charge to his sonne▪ Solomon, 1 King. 2. 6. That he should not let his hoary head go to the grave in peace. And as for others their valour, and ver∣tues are here recorded, not only for commemoration, and re∣membrance, But likewise for example and imitation of their vertues, and to shew how great workes, the Lord wrought by weake meanes. Only the temerity of the three, is not to be commended altogether, nor followed, that hazarded them∣selves so, for bringing to David, water out of the well of Beth∣lehem, which was commendably therefore poured by David upon the ground, unto the Lord, as a testimony of his thank∣fulness for their preservation, and that he should not seem so much to be given to the satisfying of his carnall desire and long∣ing, as to drink that, for which these three had hazarded their blood and lives.

OBSERVATIONS.

1. DAvid now being neerest to death, like the swanne sings sweetest, comforting himselfe with heavenly meditati∣ons, and expressions of his faith in the Messiah, and obtaining sal∣vation by him: and not grudging that he is to leave an earthly Crowne, and kingdome, being sure of a heavenly. The like example we have of old Simeon, when he got the babe Christ Jesus in his armes: and of Paul, 2 Tim. 4. 7, 8. And which should be the practice of all Christians, who draw neer to death, to exercise themselves with holy and heavenly meditations, having laid aside the world, and the thoughts thereof.

2. Vers. 1. Davids first stile which he assumes is, (the sonne of Jess) to testify his humility, and to acknowledge from how low a condition, the Lord had raised him up, as he called Abra∣ham out of Ʋr, to be the Father of the Faithfull, and of many Nations, Moses from keeping Jethro's sheep, to be a Prince over his people Israell. The Judges from a low pedigree, to be deli∣verers of his people from their oppressours. And David here who was but the sonne of Jess, a private and obscure man, to be King of Israell. From whence then let all men learne a lesson of like humility, seeing the same in so great a King, and especially in him who is King of Kings Christ Jesus, who saies, learn of me for I am humble and meek.

3. He calls himselfe next, The anointed of the God of Jacob, acknowledging thereby, that all his promotion, and advancement to be King, was from God, whom he calleth the God of Jacob, and from whence our Saviour reasoneth for the resurrection, shewing thereby That God is not the God of the dead, but of the living, who as they were living in their soules after death, so should they live in their bodies at the resurrection. And there∣fore he is called the God, not of the soule of Jacob, but of Ja∣cob in the complex, as he doth consist, both of soule and bo∣dy.

4. Also from the title of the sweet Psalmist of Israell. We ob∣serve,

that our skill in arts or sciences, and all the gifts, and en∣dowments, that we have from God, as the Talent concredited to us, should be imployed for the good of the Israell of God, which is his Church, unto the edification thereof.

5. Vers. 2. Where David saies, that the spirit of the Lord spake by him. We see, as the Apostle Peter speaketh, 2 Pet. 1. 21. That the Scripture, and prophesie in old time, came not by the will of man, but the holy men of God, spake as they were moved by the Holy Ghost, and therefore ought so to be reverenced and obeyed, being not of humane, but divine authority.

6. Here also we see that 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 com∣prehended in Scripture both for doctrine, or what we should be∣lieve, 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 traditi∣ons 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 righte∣ousness, 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 La••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 re∣spect of their present disposition, and of their future estate, and condition, prickly and hurtfull in the one, and sad and dread∣full 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 dis∣position, 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 Cana∣nites were thornes in their sides) shall be burnt in hell fire for∣ever.

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 electi∣on, and predestination, unto life eternall, and therefore we are exhorted, (in relation to our selves) to make sure our electi∣on by wel-doing, and Ephes. 2. 10. Are called Gods work∣manship, 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 Re∣hoboam) a Nation or Kingdome becomes rent, and misera∣ble.

15. We see likewise, how the Lord workes great and ad∣mirable 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 dread∣full an account have those Canniball's, to make at the last day. And especially how dreadfull shall be their doome, and damna∣tion, who live by sacriledge, or such idoll shepheards, who live on the blood of soules, as are described, Isai. 56. and E∣zek. 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 pu∣nished 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, be∣ing 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 attri∣buted 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 be∣cause anger is the motion of revenge, therefore by compari∣son, when God revenges, and executes justice, and does those things, which men use to do in anger, he is said in Scripture to be angry, and in wrath.

Next, it is said that the Lord moved David, and 1 Chron. 21. 1. It is said that Satan moved David, and we shall also find that there were inward movers in David himselfe, that moved him. First then, we see that both God, and Satan, had a hand in the work: God by permission, and in a wise ordination of it to good, and Satan by suggestion, and in a malitious intention for evill; God as a judge, in a just punishment for sinne, and Satan as an enemy, and an acto••r of sinne. God then nei∣ther

works evill, nor by an evill way, but he worketh in evill, derelinquendo & dirigendo, withdrawing his grace, and directing the evill to his glory in the end. As we have shewne before in the Lords commanding of Shimei to curse David. Neither is it any excuse therefore to Satan, or David, that God moved, nor is any blot in God that Satan moved, acting from divers principles, and for divers ends. That also which inwardly moved David, was. 1. Ambition, and pride to know thereby his grandure, in the numerosity of his subjects. 2. Confidence in the arme of flesh, and multitude of his people. 3. Curiosity, seeking to know that which at that time was unnecessary, as Joab did shew him.

Secondly, the thing that David did, being thus moved, is, the numbering of the people, which for a Prince to do, or command to be done, in it self, or for a good end, and upon an necessary oc∣casion, is not unlawfull: the act then offends not, (as we see that Israell went oftimes under numbring, as Numb. 1. 17. By Moses himself) but it is the mis-action, and the doing thereof not out of a Princely providence, but curiosity, vain confidence and pride, which makes the action vicious and sinfull.

The third thing is Joabs disswasion, seeing the King curious, and the fact dangerous, and this he doth, 1. By a plausible Exor∣dium praying to God to augment the number of his people a hundred fold, & that David may live to see it. 2. He interrogates the cause wherein he obscurely, reprehends the Kings oftentation and curiosity. 3. 1 Chron. 21. 3. He obviates the Kings instance, if he should say, that it were to try the peoples universall, and ge∣nerall subjection thereby. To which Joab answers, saying, are they not all my Lords servants. And 4. he shewes the danger of do∣ing this in the same place of the Chronicles, saying; Why will he be a cause of trespasse to Israel?

The fourth thing is Joabs obedience at last, the Kings word prevailing, the reasons whereof are these. 1. Joab was a wicked man, and though he had declared that it would be a cause of trespasse to Israell, and therefore unlawfull, yet he dispenses with sinne, and chooseth rather to obey man than God, as he had done before in the matter of Ʋriah. 2. He was an ambition man, and a crafty cortior, who feared to loose his place, and that if he did it not, another would be imployed to do it. Therefore he

takes his journey. 1. Towards the East, and passing Jordan, enters into the City of Aroer, situated on the River Arnon, which enters in the mouth of Jordan, marching the Kingdome of Sihon, sometime a part of the Land of the Amorreans, at the springs of which River Arnon, stands this City Jasir, their he past North∣ward, and entred in Galaad, at a place called Tachtim Hodshi, which is by interpretation a new Land, whereof no mention is in Josua. But was after conquered by Saul, 1 Chron. 10. From that he came to the City Dan, which is the Northmarch of Pa∣lestina, situated upon Jordan, and from the North he entred in the Westmarches, towards the Mediterranean, and came to Tyre and Sidon, for albeit the ancient inhabitants possessed the Cities, yet they were in the partage of Asher and Nepthalim: and from the Westmarch, he entered into the South of Judah even to Beersheba, which divided Judea, from Idumea in Arabia, and so compassed all the marches of the holy Land, beginning at the East, towards the North, and from thence to the West, and from thence to the South, and so after nine moneths, and twenty dayes came back to Jerusalem, and gave up the whole number of the people to David, extending to thirteen hundred thousand men. Which number disagrees with that which is et down, 1 Chron. 21. 5. Where the number of the men of Israell, extends to eleven hun∣dred thousand, and of Judah onely four hundred threescore and ten thousand, so there is addition to the one, and diminution of the other. But this seeming contradiction, or disgreement is thus reconciled, that these 300000. which are omitted in Samuel, and added in the Chronicles, are the twelve classes of Davids guard that were appointed in their severall vices to attend him moneth∣ly, 24000. monethly, as we see, 1 Chron. 27. Which joyned toge∣ther for the twelve moneths, makes, 288000. to which if 12000. of the Princes and Captaines of hundreds and thousands be ad∣ded, whereof is mention, Vers. 16. They make up the compleat number of 1100000. of the men of Israell, which are not set down in Samuell, because they were well enough known to the King, and as for the number of them, of Judah being 30000. lesse in the Chronicles. then in Samuell it is answered by Interpreters, that in the Chronicles their number is set down, as they were after the plague of Pestilence, and whereof 30000. by that plague were de∣stroyed.

OBSERVATIONS.

1. V. 1. BEcause after many Victories, and abundance after famine, Israell waxed in solent, and luxuriously wan∣ton, therefore as God had pulled down their pride before by the sword, and famine, so now doth he by the Pestilence. Where∣by we see, not onely what varity of rods, God hath to chastise with: but also that renewing of sinning procures the renewing of punishment and correction, as we see especially here, and in the book of Judges.

2. Israell sinned, and because Israell hath done so, therefore David shall sinne, that Israell may be punished. The rulers sinne then is a punishment to a wicked people; and if God were not angry with a people, he would not give up their rulers to such sinnes as whereby he is provoked to vengance, as people there∣fore should beware to provoke God to anger by their sinnes, and abuse of Gods benefits, so it is not without cause that they are charged to pray, and make supplications for all, but especially for those, who are their rulers, and in eminent authority over them, the private well being ever comprised in the publicke.

3. As is shewn to us, 1 Chron. 21. 1. Satan moved David to this sinne of numbring the people. Which so offended God and brought a plague upon them, whereby we observe who is the chief tempter to all sinne, and has been so in all ages from the be∣ginning, and therefore is called the tempter: as also to what end, he tempts to sinne, which is to kindle Gods wrath against man, and to bring Gods plagues upon man here, and eternall destru∣ction upon him hereafter, and therefore he is called a murderer also from the beginning, and is an Enemy both to God and man; fy then on foolish sinners, that are slaves to such a one.

4. He moves David to sinne, an eminent person, yea, a man according to Gods own heart. Which shewes, that Satan dare ad∣venture on the best and strongest, as he did on our first parents in their estate of Innocency, and on Christ himself, and therefore the best of men ought to watch, and pray that they be not led by him into temptation, remembring the examples of David here

and in the matter of Ʋriah, and of Peter, notwithstanding of his forewarning by our Saviour. As also, that the higher any are in place in Church, or Commonwealth they are in greatest danger to be tempted, because their fall is most scandalous, and the oc∣casion by their example of the fall of many, Majorum ergo ruina, sit minorum cautela.

5. In Davids sinne of numbring the people through pride, cu∣riosity, and confidence in the arme of flesh. We see that the God∣liest whosoever have their own infirmities, which should keep them watchfull and humble, and that there is no perfection during this life, the fairest face having its own blemish, the cleerest day its own clouds, and the Godliest on Earth, being like Jacobs spotted sheep, and with the Apostle, Rom. 7. 24. Having occasion to cry out, O wretched man that I am who shall deliver me from this body of death?

6. Vers. 3. David a Godly man, yet sinneth, Joab a wicked man, yet disswades from sinning. Where we observe that no man is so leud, or wicked, but that sometimes he will dislike some evill, and it will be abhominable to him, as the Kings word was to Joab, 1 Chron. 21. 6. As on the contrary their is no man on Earth so holy, but that sometimes he may sinne grosly, but as we say, one swallow makes not the spring, so by one onely act, men are not to be Judged, holy or wicked.

7. Joab gives good counsell to David, though he was a wicked man. Where may observe, that there are many who can give good counsell to others, for the avoyding of some sinnes, who in grosser trespasses have not grace to take good counsell themselves, like the Pharisees who could espy the moat in their neighbours eye, and offer to take it out, who would not spy, nor let the beam be taken out of their own eye. Such was Joab who counted Davids command to number the people abhominable, (though having no great shew of evill) and therefore disswaded him therefore: who in the matter of Ʋriah, Abner and Amasa, could not take good counsell to himself from his own heart. Nei∣ther let any look, who gives the counsell, but what it is; and if good, not to reject it for him, who gives the same, as our Saviour taught the people concerning the Pharisees.

8. Vers. 4. Notwithstanding of Joabs good counsell, we see

that David persists obstinately in his resolution, and will have the people numbred, that he might know their number, a fault too ordinary in Princes, who would use arbitrary government, and to have their will a Law, as the proverb is; Sic volo, sic jubeo, stat pro ratione voluntas. Whereas their will should be sub∣mitted to Gods, and their actions ruled by Law, by which they would have the actions of their subjects, and inferiours to be ruled.

9. David not onely sinnes in commanding the people to be numbred, but also in an obstinate resolution notwithstanding of good counsell in the contrary, which therefore brought a plague upon his people. Which shewes not only how farre, & foulely the best sometimes may fall and fail: but likewise that for the sinnes of a people, oftimes either the Lord takes away a good Magi∣strate from them, or else withdrawes his grace from such, and leaves them to themselves to commit such sinnes, as in the Justice of God, and for their offences punishment is inflicted upon them, as the three years samine was for Sauls trespasse a∣gainst the Gibeonites, and Davids here in numbring the peo∣ple.

10. Notwithstanding Joabs resistance, unto Davids command at first, yet for worldly respects, and corrupt ends, against know∣ledge, and conscience he obeys Davids command at last, and prefers obedience to man to the obedience of God, contrary to that worthy speech of Peter, Act. 5. 29. And which teaches us in like manner, that we should in all things obey God rather than man, whereof our Saviour gives the reason, because he has power, both of soul and body, to cast both into Hell fire, which no man hath.

II. SAM. Chap. 24. from the 10. vers. to the end.

FOllowes now after Davids sinne. 1. Davids repentance, wherein are three things. 1. Davids contrition. 2. His confession. And 3. his deprecation. In the first it is said; That af∣ter

he had numbred the people, which was after nine moneths, and twenty dayes, Davids heart smote him. Which is the same phrase that is used, 1 Sam. 24. 5. Whereby is signified the awaking, and accusation of his guilty conscience, and sense of his sinne now, wherein he had layed so long in a deep, and dead security without either sight, or sense of his own guiltynesse before. Which smite∣ing is called, Psal. 51. 17. The breaking and contrition of the heart. Whereupon ensues the second part of his repentance, which is a confession to God of his sin, exprest by two phrases. 1. That he had sinned greatly. And 2. that he had done very foolishly, and last, is his deprecation, That the Lord would take away the iniquity of his servant.

The second thing which we have in the text is, the message from God to David, which ensued upon his repentance. From the 10. vers. to the 15. Wherein we have. 1. The time. 2. The messenger that is sent to David. 3. The message it self, or Option given to David. And 4. Davids answer and election. First then the time was, when David was up in the morning, the smiting of his conscience raising him from his bed, which as he sayes, Psal. 6. 6. He had been watering with his tears in the night time before. 2. The messenger whom the Lord sends to him is de∣scribed from his name, Gad. 2. From his office, a Seer, and more particularly from his relation to David, that he was his Seer, or one whom familiarly David used to consult with in his doubts, or difficulties. The word (Seer) being an ordinary stile given to the Prophets of God, because of the Lords revealing by visions, words, or dreams, of his will to them, and by them to others. As we see, 1 Sam. 9. 9. 3. The message it self is an Option of any of three plagues, whereby the Lord was to punish Davids people for their own sinnes, that had angred him against them: 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 rea∣son of his choyce, from the greatnesse of Gods mercy.

Thirdly, followes from the 15. vers. to the 18. The execu∣tion 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 Jerusale•••• 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 assu∣rance 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 com∣m••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 Al∣tar, 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 Al∣tar 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 buil∣ding of an Altar, and offering thereon. And 7. the happy suc∣cesse that followed hereupon, towit, the staying of the plague of Pestilence.

1. As for Araunah he is called by Nation, and pedigree a Ie∣busite, or Cananite, but now a Proselite, and of the Iewish reli∣gion, 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 modest∣ly 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 diffe∣rence between the wicked & the Godly, that albeit the Godly sin

yet they lye not still impenitently in sinne, and security, as the o∣ther do, but by grace, and repentance, they rise againe: and their hearts smites them for the sinne, which they have com∣mitted, 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 Mag∣dalen, and David found both in the matter of Ʋriah, and this. Who therefore would eschew, the sower of sinne, both here and hereafter, let them eschew the poysonable sweet there∣of.

3. Davids heart smites him, after the numbring of the peo∣ple, 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 God∣ly when they have sinned, may lye a long time in this sinfull sleep, before they awake: as David did in the matter of Ʋriah, 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 impe∣nitency.

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, ••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 foo∣lishly. 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 God∣ly, 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 fort∣named.

6. In Davids prayer for remission of his sinne, he calles him∣selfe 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 c••••••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 disswa∣ding 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 com∣pany, with whom they may communicate their spirituall con∣dition, 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 me∣dicinall good, and preservative from sinne in time coming, and not as a judge punishing a malef••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 ••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 scan∣dalous 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 sharp∣est 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 Is∣raell.) 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 acknowledg∣ed, to come from the sinne-chastising hand of God, and there∣fore that for the removing of them, we should by true repen∣tance, 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 hu∣miliation, 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 to∣wards his people, even when he is most sharply smiting, and his preventing mercy, before that David make his subsequent suppli∣cation, for staying of this plague.

14. Here likewise we see, that the Lord hath his Angells rea∣dy 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: be∣ing 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 Almigh∣ty 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 there∣after in the captivity of Babylon. As he did here, how long this destroying Angell should smite with his sword of Pestilence. And O how little pleasure, doth the Lord take in the death of sin∣ners, ere David could see the destroyer, the Lord had restrain∣ed him, whose compassions, if they did not both withhold, and

abridge his judgments, what could we look for, but hell and de∣struction.

16. Vers. 17. In Davids supplication to God, we see his admirable Love, to his poore subjects, who would ingrosse the plague to himselfe, and his house, from this people of Israell, and sues to interpose himselfe between them, and the destroy∣er. Thus did our Saviour Christ, and sonne of David, (who is that good, and great shepheard of his sheep,) offer himselfe to death, which they had deserved, yea more, did dye for them, and interposed himselfe between the Fathers wrath and them, to deliver them there from, and from everlasting destruction, and as David did for his people, still interced's for his Church to the worlds end.

17. We see likewise though David saw the Angell, with the destroying sword above Jerusalem, yet he supplicates not the Angell, but him who is the God of Angells, and of heaven and ear••h, which shewes us, how farre the practice of this holy King, and Prophet, doth disagree from the practice, and do∣ctrine of Romanists, who pray to Saints and Angells, and so gives that religious worship to the creature, which is only due to the Creator, as we have shewen before: and is so farre from ahe example, which we have in the Word of God, Revel. 22. 9. ••nd that Apostolicall precept, Coll. 2. 18.

18. Vers. 18. It is said that Gad came to David, and said, Go reare an Altar to the Lord. And vers. 19. It is said, that Da∣vid went up to do so, as the Lord had commanded, So that David reverenced, and obeyed the Word of the Prophet, as the Word of God, which should serve as a good, and imitable example, to all people of high, and low degree, to heare, reverence and obey that, which is taught out of the Word of God, and warranted therefrom by his faithfull Ministers, not as the word of man, but as the Word of the Lord, this being the cause of so small re∣sort, to the hearing thereof, so little attention thereto, or re∣verence and obedience to the same, and consequently of so great loosness of life, and abounding in sinne, that Gods Word which is preached, is not accounted to be Gods Word, and that they that heare not the sam•• (as our Sav••our speakes) heare not him.

19. This Alter must be reared up, in the threshing floore of Arannah the Jebusite, which was (as we have shewne) up∣on Mount Moriah, so that on that very hill, where the Angell held the sword of Abraham, from killing his sonne Isaac, who was a tipe of Christ: doth God now with hold the sword of the Angell, from killing his people, and upon this very ground after, did the temple also stand, where the holy Altar should be, whereon the expiatory, and propitiatory, sacrifices for Gods people, should be offered up in succeeding generations, not with∣out a mysterie of that oblation of Christ Jesus (as is said) pre∣figured by Isaac, and whose blessed body, was the true Tem∣ple, tiped by that of Solomon, as Christ himselfe shewes, Joh. 2. 19. And his oblation of himselfe, is that expiatory, and propi∣tiatory sacrifice, by which Gods wrath is appeased, and we re∣conciled unto God his Father, neither was that also without a mysterie, that it was on the floore of a Jebusite, prefiguring there∣by the calling of the Gentiles.

20. Vers. 22. David having declared to Arannah, the cause of his coming up unto him, for buying his threshing floore, to reare an Altar to the Lord, that the plague might be stayed from the people, he meets David in so holy a motion, and liberally offers the same freely in gift unto him, with his oxen, and woo∣den uteusills for a fire, to the b••rnt offering. Where we see that a Godly heart, will part with any thing that is needfull, and may serve for the worship of God, who is the giver of all good things, which we have here: and of all good things which we hope, or look and long for hereafter. Which serves to rebuke and condemne, the tenacious, and base avaricious disposition, of many in this age, who can part with nothing, for the main∣tenance of Gods worship, or promoting of religion, or any good work.

21. Vers. 23. Arannah's liberality, and princely munificence, is therefore highly praised by the spirit of God, and registrate to all after ages, in the holy Scripture, that all these things did Arannah, as a King gives to a King, and that he said to David the Lord God accept thee. Whereupon we observe, that what is done by a pious heart, to the honour and worship of God, shall never want its own reward, and blessed remembrance, as

was the breaking of that box of precious oyntment, by Mary Magdalen upon Christs head, and as here is the remembrance, and registrating both of Arannahs liberality, and power: where∣as on the contrary, the remembrance and name of the wicked shall rot, and either be buried in oblivion, or else like the parcells of traitours, and malefactours bodies that are executed, and fixt up in publick places, remaine to posterity, as a badge of eternall infamy.

22. Vers. 24. Since it was for God, and to David, Arannah would give, but seeing it was for God, and offering sacrifice, (which should be of his own substance) David will not take. O laudable and pious contention, into which, would God or in like, all contentions amongst Christians were resolved. David therefore, who knew that it was, more blessed to give, than re∣ceive, therefore would not receive from Arannah, what he of∣fered in gift, but as Abraham delt in like manner, with the sonnes of Heth, (Gen. 23.) He would buy it of him, as he did for 50. shekells of silver, and built there an Altar unto the Lord, and offer∣ed thereon burnt offerings, and peace offerings, and so the Lord was intreated for the Land, and the plague ceased. To which God, Fa∣ther, Sonne, and Holy Ghost, invisible and indivisible, be all honour, praise and glory, for ever more. Amen.

FINIS.

Notes

• * 1.1

  Ioshua 7. 1 Sam. 4.
• * 1.2

  The Hebren word is, Sha∣batz, &c. See, Exod. 28. 4. 11. 13.
• * 1.3

  1 Sam. 30.
• * 1.4

  2 Chr. 20. 12.
• * 1.5

  1 King. 13.
• * 1.6

  Iudg. 9.
• * 1.7

  1 King. 16.
• * 1.8

  1 Sam. 15. 35.
• * 1.9

  John. 10. Act. 8.
• * 1.10

  Math: 5. 35 s & 27. 52.
• * 1.11

  Job: 30. 9, 10. &c.
• * 1.12

  Rev: 11. 10.
• * 1.13

  Revel: 18.
• * 1.14

  2 King. 13.
• * 1.15

  2 Tim. 3.
• * 1.16

  Gen. 31.
• * 1.17

  Joshua 21. and 14.
• * 1.18

  Gen. 32.
• * 1.19

  Gen. 34.
• * 1.20

  Jerem. 42. 5. 43. 2.
• * 1.21

  1 King. 2. 34, 35.
• * 1.22

  Matth. 5.
• * 1.23

  Deut. 20.
• * 1.24

  Judg. 20. 2 Sam. 20.
• * 1.25

  2. Chro. 32.
• * 1.26

  Josh. 5.
• * 1.27

  Eccles. 9. 11.
• * 1.28

  Iudg. 21. 2, 3, 6.
• * 1.29

  Prov. 16. 9. 1. King. 20. 11.
• * 1.30

  1 King. 21. 20.
• * 1.31

  1 King. 22. 17.
• * 1.32

  Math. 8. 9.
• * 1.33

  Prov. 16. 6.
• * 1.34

  Genes. 4. 19.
• * 1.35

  2 Chron. 20.
• * 1.36

  Revel. 16. & 19.
• * 1.37

  Revel. 18.
• * 1.38

  1 Sam. 23. 27.
• * 1.39

  2 King. 19.
• * 1.40

  Act. 23. 7.
• * 1.41

  Judg. 14.
• * 1.42

  Judg. 9. 23.
• * 1.43

  1 King. 13.
• * 1.44

  1 King. 18.
• * 1.45

  Job 31. 35.
• * 1.46

  Hic murus aheneus esto, nil conscire sibi, nulla pal∣lescere culpa.
• * 1.47

  Genes. 38.
• * 1.48

  1 King. 14.
• * 1.49

  2 Chron. 16.
• * 1.50

  Act. 27. Deut. 6. 16. Math. 4.
• * 1.51

  Exod. 10.
• * 1.52

  Act. 16.
• * 1.53

  Prov. 9. 17, 18
• * 1.54

  Prov. 20. 25. ••••ov. 12. 3. Prov. 11. 4.
• * 1.55

  Esther. 6. 7.
• * 1.56

  Numb. 24. 10.
• * 1.57

  Prov. 16. 7.
• * 1.58

  Exod. 34. 16.
• * 1.59

  1 King. 20, 2 Chron. 18. 1 King. 11. 2 King. 20.
• * 1.60

  Gen. 21.
• * 1.61

  Gen. 14. Iosh. 8.
• * 1.62

  Job 31. 4. 23.
• * 1.63

  Gen. 31. 53.
• * 1.64

  Gen. 20. 34.
• * 1.65

  Gen. 50. 19. Exod. 5. 2.
• * 1.66

  1 Sam. 15.
• * 1.67

  1 Sam. 2. 32.
• * 1.68

  Judg. 8. 27.
• * 1.69

  Genes. 22. 15. Numb. 25. 13. See 1 King. 15. 4.
• * 1.70

  Iudg. 1. 7.
• * 1.71

  Gen. 38. See 2 King. 9. 31.
• * 1.72

  2 Chron. 15. 13.
• * 1.73

  2 King. 23. 21. 2 Chron. 30. 1. Matth. 22.
• * 1.74

  Iob 31. 29.
• * 1.75

  Prov. 24. 17.
• * 1.76

  Prov. 25. 21.
• * 1.77

  2 Chr. 19. 6.
• * 1.78

  Dat veniam coruis, vexat censura colum∣bas.
• * 1.79

  Judg. 16.
• * 1.80

  Dan. ••.
• * 1.81

  Exod. 8.
• * 1.82

  Gen. 49. 23.
• * 1.83

  Psal. 103. Rom. 15. 5. Rom. 3. 4.
• * 1.84

  Rom. 8. 31.
• * 1.85

  b. 1. 14.
• * 1.86

  Job. 10. 4.
• * 1.87

  Job 14. 1. and 14.
• (a) 1.88

  Note also, that Davids sentence, vers. 5. threatning death, is the voyce of the Law, but Na∣thans words, vers. 13. Promising life to peni∣tents, is the voyce of the Gospel.
• * 1.89

  2 Sam. 5. 4.
• * 1.90

  1 Chron. 22, 5.