Commentary on the Old Testament Volume 2-4

CHAP. I.

AFter David's return from the slaughter of the Amalekites to Ziklag, a man came unto him and brought him tidings of Saul's death, saying, that at his own request he had slain him, when his case grew desperate, but herein he lied unto him, as may appear by that which was said before of the manner of Saul's death. He did that thinking to win David's favor, but he rewarded him as a wicked liar deserved with present death. The Hebrews think that this was Doeg's son, and whereas it may seem to make against it, that Doeg is said to have been an Edomite, this man an Amalekite, it is answered, the son of Eliphaz, the son of Esau or Edom was called Amalek, and the race coming from him Amalekites, although they were Edomites also, all the Amalekites then saith Martyr were Edomites, but not contrariwise all the Edomites Amalekites. And whereas, verse. 10. he brought with him Saul's Crown and Bracelets, they say that his father took them from Saul after he was dead, before that he slew himself, willing him therewith to repair to David thus to win his favor. But Martyr thinketh rather, that he was some Amalekite, whom Saul had formerly spared, and if so, it was by a just judgment of God if he had slain Saul, that he preserved him to his own destruction. But this conjecture is without ground, seeing none were saved alive but Agag, and if he had slain him being in that extremity, it had been to his benefit. This man came with his clothes rent and earth upon his head, that is, dust, to show exceeding great sorrow, see the like done by Jobs friends, Job 2. 12. they rent everyone his mantle, and sprinkled dust upon their heads, and 1 Sam. 4. 12. the renting of garments used in those parts served to show the inward passion of the heart to the rending thereof, and dust or ashes upon the head and body, making them to look squalidous, to show their extreme sorrow and misery, causing them to neglect themselves, as being in no better case, then the dead now ready to be laid into the ground, and to have earth put upon them, that the Lord seeing such spectacles of misery might be moved to show mercy. For the Crown which he brought with him, and the Bracelets, saying, that he took it off his head: Hugo saith well, it is not probable that Saul did then wear his Crown, but as the Ensign of his kingly dignity it might by his Armor-bearer be carried with him into the field, or upon his Helmet there might be some costly work representing the Kings Crown, and so called by that name. But he saith, I took the Crown that was upon his head; but this he saith, is to be understood, which used to be upon his head, although he had it not on then.

David having heard his tale, rent his clothes, both he and all the men with him, and mourned and fasted till even for Saul and Jonathan and for all Israel. There was great reason of sorrowing for his dear friend Jonathan, and for the people of God, but how he could truly sorrow for Saul, doth not so easily appear. For much good came of his destruction. 1. An end was put to tyranny, under which the commonwealth could not but groan. 2. David was rid of his deadly enemy who always sought his life. 3. The expected time now came of fulfilling the promise made to David, and the prophecy of taking the kingdom from Saul: yet it is not to be thought that David dissembled this great sorrow even for Saul, because although Saul hated him, yet he loved Saul, as we are bidden, love your enemies, especially being his King and father in law, and therefore it could not but greatly grieve him to hear of his ruin so lamentable, and to think how the Philistines would hereupon triumph and blaspheme the God of Israel, as unable to save him, whom he had chosen. These things therefore coming first to his thoughts he sorrowed truly, and not only he, but all his company, we read of none, that rejoiced to hear of the taking away of this tyrant amongst them all. For the good that followed hereupon, that, as Martyr saith, proceeded from the goodness of God, who can turn evil into good, but in themselves these things related were evil, and so able to make a stony heart to relent in everyone that was a member of the same Commonwealth, now so much weakened and brought under.

Then David said unto him, Whence art thou, &c. It may seem strange, that David hearing him say before that he was an Amalekite, Vers. 8. should now ask this question. But it is answered, the present astonishment at the news which he brought, made David, that he took no heed at the first unto it. And they that think he was Doeg's son to this objection, then Saul should not have needed to ask him who he was: Answer, that either Saul's sight began to fail him through the loss of much blood, or although his father followed Saul, yet he being young had not yet come at the Court to be known unto Saul, and to the campe it seemeth by his speech, Vers. 6. that he came but accidentally, and was not there as a Soldier, for he saith, As I came by chance.

David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed? then he bade one of his young men to slay him. David feared to slay Saul when he was in his power for this reason, because he was the Lord's anointed; for he that killeth a King, is guilty of a double sin, as the King beareth a double Image of God, one as he is a man, and another, as his Vicegerent upon earth for his supreme power. Wherefore having found a man, that had committed so horrible a sin, he presently caused him to be put to death. But it will be said, How can this be justified [Qu.] in David to do execution so suddenly, when as indeed the man was not guilty? Answ. He took his own confession as a sufficient testimony, as it is indeed when it cometh voluntarily, and is not any way extorted, the signs also being shown, that made it the more probable, Saul's Crown and Bracelets, which he brought with him. And therefore although there is a Law, that the Judge shall not condemn a man merely upon his own confession, yet when it cometh voluntarily without compulsion, the Law provideth, that it shall be counted a sufficient testimony to condemn. Again, he that giveth false testimony in the case of bloodshed, must die for it. Ob. But David was no Judge as yet, and therefore he ought not to have given sentence. Sol. he was long ago anointed King, and although he was not yet in actual possession, he was a Judge in Ziklag; and lastly this man being an Amalekite, and so by the Lord adjudged to death, he might justly kill him: Thus Martyr, who also addeth, that in case a confession be drawn from one by torments against himself, it is unlawful hereupon to put him to death, except there be some other evidence. And whereas the Law requireth, that there should be two witnesses at the least to take away any man's life, he saith, that it is not meant there should be another besides a man's self, for a man's own testimony against himself is more then two witnesses. Here was a just reward for a sawning and flattering Hypocrite, that whereby he thought to curry favor [Note.] with David was turned to his ruin. Again note, that it is murder to kill another, or to help him out of the world, when he is near death, although it be desired, for this is a thing to be left unto God only, who gave life.

And Daid said, thy blood be upon thine head, that is, saith Hugin, thy damnation to die cometh worthily upon thee, and thou art the cause of thy own blood-shed, so that none shall be guilty of blood by putting thee to death: or the punishment of the blood which thou hast shed be upon thee. He sinned three ways. 1. Because he was a traitor to kill the King. 2. He lied unto David. 3. He came flatteringly unto him.

Then David lamented over Saul and Jonathan with this Lamentatton. Also he bade them teach the children of Judah the use of the bow, behold it is written in the book of Jasher: the vulg. Latin, in the book of the just: this of bidding them teach the children of Judah the use of the bow is interlaced before the lamentation to show, that he made this use of this great overthrow given to the people of Israel by the Philistines, hereupon he commandeth the Art of shooting to be taught and practiced, because Saul was said to be wounded by the Archers that they might hereafter be the better able to fight against their enemies. For the book of Jasher or the Just, some think it to be none other, but these books of the Kings, so called, because many just persons are herein written of, as Samuel, David, Nathan, Elijah, &c. Some as R. Solomon, the book of Genesis for the same reason, and because therein mention is made by Jacob of his Sword and his Bow, whereby he got one parcel of ground from the Amorite, which he gave to Joseph, and Genesis, Chap. 49. Vers. 8. it is said of Judah, Thy band shall be in the neck of thine enemies, which was not till David's time, when Judah having learned the use of the Bow grew renowned for divers victories. Some by the Book of Jasher rendering it justorum, as in the Vulgar Latin, understand judgments, and so will have the book of Exodus meant hereby, as wherein the judgments of God are most set forth, and his Laws called his judgments, showing what is just and right to be done, and it was just and stood with good reason, that they should learn the use of the Bow, it being of so great force in battle. Comestor saith, that the meaning is according to some, that the art of shooting should be preserved as that which is written in the book of judgments. Lastly, some think, that it is a book not extrant, but burnt long ago by the Babylonians, as also all other sacred books, but some being again repaired by Esdras, this was not, neither the book of the wars of the Lord, nor the Songs of Solomon said to be 5000. nor all his parables being 3000. nor his Book of the nature of things, Trees, Hearbs and Plants, also of Nathan, Ahiah, and Iddo: so Hugo and Lyra. But of this book see before upon Josh. 10. 13. Peter Martyr maketh these words part of the lamentation, saying, that David was not then so oppressed with sorrow, but he considered what was needful for the Commonwealth, and to animate them, to whom this funeral Song should come, who might be ready to despair, that State now being brought to such misery, he cited the books of Jasher, that is, of Genesis, wherein it was prophesied of Judah, that their heads of that Tribe should be upon the necks of their enemies. Junius rendereth it, whereby he taught the children of Judah the Bow, that is, by the words of this lamentation, and I see not, but that it may well be rendered, and he spake it to teach, &c. being in Hebrew 〈 in non-Latin alphabet 〉 for the very words of these Verses tend to the putting of them on to exercise themselves in shooting, because Jonathan had so greatly prevailed hereby, Vers. 22. so that if the whole Tribe of Judah consisting of so many valiant men would practice it, as he did, they might be in hope again to prevail against their enemies. I do not hold then, that these words are any part of the lamentation, but set before it by the writer of this book, as a Preface to it, and the next words, Behold it is written in the book of Jasher serve only to show, where else these funeral Verses might be found, viz. in some compend, which was then in every man's hands, wherein were briefly comprised things most memorable touching the children of Israel, happily being called the book of Jasher, in allusion to the name of Ieshurum, by which is meant Israel, Gen. 32. 15. Chap. 33. 5.

The beauty of Israel is slain upon thy high hills, how are the mighty fallen? Comestor saith that this Lamentation was made at the first in meeter: Peter Martyr, that it was written in Elegiack Verse in way of an Epitaph, which Josephus also saith that he had read: and Jerome exercised himself much in this kind, and the Prophet Jeremiah upon the death of Josiah. Funeral orations also have been anciently used to be made in praise of the dead amongst the Romans and Grecians, which may well be done, so that it be not in flattery. 1. To stir up people to sorrow for so great a loss. 2. By setting forth their virtues, and giving them their due praise to draw others to an imitation of their virtues; but the main end of all must be the praise of God. The scope of David here was as he was moved by the spirit of God, to bring the people to a consideration of God's anger against them, because it was not wont to be so with them, for Saul and Jonathan used always in times past to prevail against the Philistines, but now they were overthrown before them, and that in their own country, and in a place of greatest advantage, an high mountain, and so most inaccessible, that they might be moved with repentance and turn from their evil ways. And he composed it rather then any other, because he was nearest to Saul, being his son in law, and Jonathan was most dear unto him, and he to be successor to Saul in the Kingdom. The vulgar Latin rendereth these words. Consider (O Israel) of these, that are dead being wounded upon thy high places, the most renounced of Israel are slain upon thy mountains, Peter Martyr, O beauty of Israel he was slain in thy high places, how are the mighty, &c. and Junius, O the beauty of Israel, how are the mighty ones fallen being wounded in thy high places? and by beauty he understandeth God, who was the beauty or glory of Israel. But Hebrew the word rendered slain is of the singular number, according to Martyrs translation, and therefore I rather with him understand Saul as the chief that was slain, and by the beauty of Israel, the land of Israel spoken unto by a Prosopopeia, and so called because so greatly adorned and renowned above all other lands: and from the singular he proceedeth to the plural, how are the mighty fallen, meaning Jonathan and all the rest of the valiant men slain together. And he speaketh to the land that he might be the more pathetical, and so it is as if he had said, O Land, why are they fallen in thee, whom thou shouldest rather have preserved?

Tell it not in Gath, nor publish it in Askelon: These were chief places of concourse in the Philistines country, to which a rumour coming might easily be spread all over the Land. But it was already divulged, and therefore it seemeth unreasonable now to forbid it. David herein spake as one full of grief, showing that the desire of his heart was, if it had been possible, that it might not have been published there, because by the Philistines triumphing in the Israelites misery, it was much more increased. But why doth he add, Lest the daughters of the Philistines rejoice? Answ. Because victory being obtained the women were wont in songs to extol it, as we read before of the women of Israel, chap. 17. Thus Lyra, but Hugo following him in other things differeth in this, that he saith, David knew, that this great victory so publicly gotten could not be concealed, but happily they knew not in the Philistines country the manner how Saul fell, and this is that, which he would have concealed from them. Peter Martyr followeth Lyra, saying, that he did rather by these words show, how he detested that, which was done, then forbid the doing of it.

Ye mountains of Gelboa, let there be no dew nor rain upon you, nor fields of offerings, &c. he wisheth the place accursed, where Saul and Jonathan fell, and so a perpetual monument of this misery, and of this sad and heavy time, for as mourners are clad in black, so the ground wanting rain instead of green, which showeth a comfortable state, is covered with a withered and dark mantle, showing a doleful condition, and where it is thus nothing groweth, of which the first fruits may be brought as an offering to the Lord, and therefore he addeth, nor fields of offerings: the Vulgar Latin with more expression, nor fields of first fruits. Some, saith Hugo, affirm that the tops of these mountains were always barren, and that it never rained upon them, some that they were fruitful before, but by this cursing of David made barren, and some, that this cursing was prophetical and took effect in the time of Elios, when there fell neither dew nor rain in three years and six months, but that was general to all the Land, and followed upon the prophesying of Elias for the wickedness of those times: and that of barrenness following upon this cursing is but conjectural, neither did David himself, as is probable, then think of any such effect to follow, but only he spake thus pathetically to show his indignation at everything about this disastrous accident. Unless we shall with Rabanus hold a mystical meaning by these mountains, the pride of the Jews hearts being set forth, amongst whom because the Lord's anointed, his Christ was slain, they have ever since been dry of all dew of grace, and their Land stricken with barrenness. By first fruits understand not only those of corn, but also of cattle feeding in the fields: for there the shield of the mighty was cast away, that is, was as a thing good for nothing but to be cast away, or was indeed cast away, that they who were overcome might make more hast in fleeing away: so Lyra.

From the blood of the slain, from the fat of the mighty the Bow of Jonathan returned not, &c. The vulgar Latin joining the first words here to the former verse, thus, there the shield of the mighty was cast away, the shield of Saul, as if he were not anointed with oil, from the blood of the slain, from the fat of the mighty, that is saith Hugo, for the blood of the Priests slain by Saul in Nob, who used to offer blood and fat to the Lord: or by men of no base condition were they slain, but by the most valiant, yet he confesseth, as it is indeed, that Hebrew hath it joined with the words following, as in our translation, and so the meaning is plain that they were wont to kill and destroy the greatest of their enemies, and to pierce them to their inward parts.

Saul and Jonathan were lovely, &c. For Saul had been such when he was chosen King, for it is said, that amongst all the people there was none better then he, and he was a godly man of stature; and for Jonathan's goodness David could speak experimentally of it, and it is most probable that he was for personablenesse not much unlike his father: touching that, which is added, they were swifter then Eagles, and stronger then Lions, it is hyperbolical, serving to set forth their wonderful great strength and celerity, and that these two being both so valiant and so good should fall together at one time, as they had lived and gone out to war together sundry times, was most lamentable: so Lyra. And this of their not being divided in their life, Peter Martyr saith, was spoken to purge Jonathan from the suspicion of being against his father. Ye daughters of Israel weep over Saul who clothed you with Skarlet, &c. The women are called upon to act their part in making lamentation, as they had been the instruments to celebrate his victories with songs of praise, his clothing them so richly was by distributing the spoils taken from the enemy amongst his soldiers, who carried them home, and gave such as served for ornament to their wives and daughters, and these use not to be a little esteemed of by women, for which cause he speaketh of these especially, that they might be the more affected with sorrow at this loss.

For the rest of his lamentation, it is made for Jonathan in particular, whose love he saith towards him passed the love of women, that is, either understanding it passively, the love wherewith women are beloved of men which is most fervent, or actively, the love wherewith women love such men as they are affected to, which is oft times exceeding great. Vers. 27. How are the mighty fallen, and the weapons of war perished? not only the Captains were slain, but the people were disarmed, the Philistines taking their arms away, as is the manner of victorers, for so David had served Goliath before, and this made the case the more lamentable.

CHAP. II.

HEre David first asketh counsel of the Lord, whether he should not go up to Judah, and being directed to go to Hebron in Judah he went up, and thither came to him the Elders of Judah and anointed him King over Judah. In this relation is omitted the flocking of many to him to Ziklag before this, of which we read, 1 Chron. 12. as first some valiant and mighty men of Benjamin Saul's own Tribe, as Abiezer, Joash, the sons of Shemaah, &c. to Vers. 7. which is commemorated to the praise of David, and the justifying of him and the condemning of Saul's tyranny, in that so many of his own kindred forsook him, and fled unto David to help him, Secondly, some mighty men of Gad, who came unto him before, when he kept himself in holds, that is, in the Wilderness of Maon, where he hid himself from Saul; they were eleven, and were swift as Roes, and had faces like Lions, the least of them being over 100. and the greatest over 1000. that is, afterwards, for as yet David had only 600. men, Vers. 8, 9, &c. to Vers. 15. as Lyra noteth. Thirdly, some men of Judah, to whom others of Benjamin joined themselves, that David might the rather receive them, and not have them in suspicion, when he was secured touching their true heartedness towards him by those of his own Tribe and kindred. Wherefore he first required some assurance, that they came peaceably to help him indeed and not to betray him, and the spirit came upon Amasai, the chief of the Captains, who was also called Amasa, David's sisters son, the spirit coming upon him was not to prophesy, but of boldness and courage to speak, so Lyra: yet happily the spirit certified him of the true meaning of all these men, that he might speak confidently thereof to David, Vers. 16, 17, 18. Fourthly, many of Manasseh, of whom seven Captains of thousands are reckoned up, and these came unto him at his return to Ziklag from the Phylistims army, and helped him against the rovers, that is, the Amalekites, who roved about to divers places and took. great booties, and specially to Ziklag in David's absence, as is shown, 1 Sam. 30 Vers. 19, 20, 21. Fifthly, many others came day by day unto him, until that he had a very great host, like the host of God, Vers. 22. For speaking of God, Job 25. 3. it is said, is there any number of his armies, so that hereby is noted an innumerable company. Whereas in speaking of those of the Tribe of Gad, Vers. 15. he saith, these are they, that went over Jordan, when in the first month it over flowed all her banks, this shown their courage and magnanimity that would adventure in so dangerous a time to pass over Jordan, and they put to flight all them of the valleys towards the East and West; that is, people of those nations appointed to be driven out, who still inhabited in the Land of Canaan given to the children of Israel, so that hereby their great strength and valor might be gathered. Now David by this great concourse of forces being strengthened, and Saul being dead, so that the Kingdom by God's donation belonged unto him, he would not yet attempt the taking of it, but referred himself wholly to God's good will and pleasure, seeking by him to be directed. How he asked counsel is not said, but it is most probable by the Ephod, as at other times. The divine Oracle directed him to go to Hebron, because, saith Lyra, the four principal patriarchs were buried there, as was shown, Gen. 23. and for this cause Caleb went thither before to pray unto God, Numb. 13. Josh. 14. and God would have the kingdom of David therefore to begin here, so likewise Martyr, here were Abraham Isaac, and Jacob buried, to whom that land was promised, and that Kings should come of them, wherefore David must begin his kingdom in this City. Caleb was a most ancient City built before Zoan in Egypt, and it was given to Caleb and to his posterity, it was one of the Cities of refuge and of the Levites, being distant from Jerusalem as Jerome saith 20 miles, and as H: B: 16 miles from Ziklag, it was a Metropolitan City in Judah.

David according to the direction given him, goeth to Hebron with his Wives, and his men and their families, and dwell there and in the towns belonging to it. Then the men of Judah came and anointed him King over Judah. This was done, saith the same author, 10 years after his anointing by Samuel, he being now 30 years old. He was anointed once more after this to be King over all Israel, from which Lyra draweth this allegory, hereby was signified, that every good Christian hath three annointings, first, internally by the Spirit in his heart to believe; secondly, externally with his tongue to confess; thirdly, in his works to adorn his Christian profession. The tribe of Judah in anointing David King without the consent of the other Tribes, did but follow the revealed will of God, who long ago by the mouth of Jacob had assigned the Scepter to Judah, and more lately anointed David by Samuel; and the other Tribes, who consented not with them herein, sinned against the ordinance of God. David in his three annointings, saith Martyr, was a type of Christ, who was anointed, 1. By the Spirit coming upon him in his baptism. 2. By the power of miracles. 3 When he rose again from the dead. And his being held under persecution so long, before he could attain to the kingdom, and then he attained not to the whole neither, till seven years after, served to figure out the adversities to be endured by such as are appointed to the kingdom of heaven, under which we must therefore be patient, being assured, that at length we also shall attain to our kingdom.

Then it was told David that the men of Jabesh had buried Saul, and he sent to commend them for so doing, and to promise them favor; with what mind this was told unto David is uncertain, either it might be to exasperate David against the men of Jabesh, or that he might beware of them, as open favorers of Saul and of his house. But he like a most virtuous King commendeth that, which was well done even towards his enemy, contrary to the manner of other Princes, Sylla, Marius, Antony, Octavius, who proscribed all such, as had shown any favor towards their enemies. Where Jabesh was see before 1 Sam. 11. namely on the other side of Jordan in the land of Gilead.

When David was anointed King over Judah, Abner the Captain of Saul's host took Ishbesheth the son of Saul, who yet survived, when three other of his sons, who followed him to the wars, were slain, and made him King over Israel. It seemeth by his not going to war with the rest, that either he was not so able or fit for the war, or that he was left at home to govern in his fathers absence, and by this means escaped, when his brethren were slain. How soever he remained to be set up against David, and to breed him more trouble, before that he could come to the full possession of the whole kingdom. Yet Abner's setting of him up, being against God's Ordinance, was soon turned into his ruin, and his own also; so vain is it for any to strive against God. But [Note.] his dividing of the kingdom into two for a time, upon the next occasion offered, took effect again to divide it between. Rehoboam the son of Solomon and Jeroboam for the sins of Solomon, so that they were never more reunited in the house of David. Thus God turned Abner's wicked relucting against his decree, into an occasion or preparative to the punishing of sin in David's posterity; for the glorifying of his justice, so he makes all things to work for his glory As Judah, by whose making of David King saith Martyr, this schism came, yet was herein without fault, so they that abhorring the superstitions and idolatries [Note.] of the Church of Rome, do separate themselves, cannot be blamed for this schism, because they follow the revealed will of God, but such as see and cannot but acknowledge these corruptions, and yet will not separate, are greatly to be blamed. And as David's cause might seem not to be good, because [Note.] he met with such opposition, yet it was certainly just and good, and after a a few years it was approved by the success, which he had in coming to reign over all Israel: so we must not think the proceedings of those, who stand for the truth & against Popish superstitions, to be the more disallowable for the ill success at the first, but comfortably expect a good issue, when all opposition shall cease, and men shall join in one to promote the same truth. So Martyr, who also noteth the place, to which he caused Ishbesheth to go to be made King, viz. Mahanaim, which was on the other side of Jordan according to Junius, in the Tribe of Gad; the inhabitants of which parts, he was specially careful to bring to acknowledge him for their King, because David had sent messengers to the men of Jabesh Gilead, as he thought, to insinuate unto them, and others of the land of Gilead, which might make it suspicious if he sought not to prevent it, that they would be drawn after David. Wherefore to make them sure, he brought Ishbosheth thither, and so he was received for King over all Gilead, and Assuri, and Izreel, and Benjamin, and all Israel. The Vulg: Lat: he carried him about the tents, for Mahanaim signifieth tents, but it is the proper name of a place, which was most strong, so called, because there the Angels of God appeared to Jacob, pitching their tents about him, and here Ishbosheth remained in greatest safety, whilst Abner and the host went out to fight against David's Army. Assuri, by the Vulg: Lat: rendered Gessuri, is held by Lyra, and Hugo, to be Asher, and Junius rendereth it accordingly, super Asheraeos, and Izreel or Jezreel, he saith was the middle region of Zebulun, Issachar, and Naphtali, and in naming these the whole latitude of the country from the sea to Jordan is described, then to show the full extent of his kingdom it is said over all Israel.

Ishbosheth was 40 years old, when he began to reign, and he reigned 2 years. He was unjustly set up thorough the ambition of his cosen Abner, and therefore not like to continue long, for not only David had the right by God's special appointmeat, but if they would make one King by succession, Mephibosheth the son of Jonathan, had most right of all Saul's posterity, but Abner surely thought Ishbosheth, a man of no worth, fittest for his own turn to be advanced to the royal dignity, that he might rule all, as he pleased. For the time of his reigning, viz: two years, it may be doubted, how David was kept reigning over all 7 years and 6 months, as is said v: 11. if the time of his reign were so short. Some saith Martyr, hold that 5 years passed after [Qu.] Sau's death, before that Ishbosheth was made King, because some were for Mephibosheth, but at length Abner seeing, that they would not come to any agreement about one of them, he taketh Ishbosheth and maketh him King. Some again think that after Ishbosheths death, there was an interregnum, of 5 years before that the Princes of Israel resolved upon David. Lastly some that much time passed after Saul's death, before that Ishbosheth was made King, and much time after his death before David was accepted of, R: Levi saith, that by these two years all the time of Ishbosheths reign is not set forth, but the time that passed before the battle, that was fought between his men and David's men, v: 12, 13. &c. and this Martyr thinketh the most probable, and I think without doubt it is so meant, because the like phrase is used touching Saul, 1 Sam: 13. be reigned 2 years, that is, to that time, for he reigned indeed many more, as there hath been shown: and after this it is said, there was war a long time between the house of Saul and David's house, ch: 3. 1. And I will not here omit the conceit of R: Solomon related by Lyra, that God in his providence directed it thus, that Ishbosheth, the son of Saul of the Tribe of Benjamin should be made King, that the prophesy made unto Jacob Gen: 35. might be fulfilled, Kings shall come out of thee, when as all his sons were already borne except Benjamin, and now Ishbosheth being made King also, as his father Saul had been, it was verified, for thus two Kings came of Benjamin, thus he, but although there had not been two Kings of Benjamin, that promise had been abundantly fulfilled, seeing the Lord said not, there shall yet one come of thee, from whom Kings shall spring, but Kings shall come of thee, which was fulfilled, when they came of some of his posterity, whether borne after or before this oracle.

And Abner and Ishbosheths servants went out of Mahanaim to Gibeon, and Joab and the servants of David met them &c. Ishbosheth being set up against David, now at length Abner thought to try by war, to subdue David's part and to bring all the kingdom to Ishbosheth, but it fell out contrary, as here appeareth. Josephus saith, that Abner being angry with the men of Judah for anointing David King, went to fight against Judah. David would not in all this time by force of arms seek to obtain all the kingdom, but expected till God who had promised it, should bring him to it, and herein he was a type of Christ, the subjects of whose kingdom are only volunteers, for so many Nations are not subdued to him by force, but willingly yielding themselves to his obedience. Moreover he had sworn unto Saul not to destroy his seed, and therefore he would not attempt it, but only sought to defend himself. Gibeon, the place to which they came together, was a Metropolitan City in the Tribe of Benjamin, and it was all one with Gibea of Saul often spoken of before. In the place where the armies met was a fish-pond, on the one side of which, one army pitched, and the other on the other side; then Abner said to Joab, let the young men rise and play before us, and then 12 of Benjamin, and 12 of David's servants went forth and slew each other, till they all died. But Josephus saith, that the 12 men of Benjamin only were slain, how truly, let the Reader judge. The word translated play, saith Lyra, signifieth also to kill, and so it is here to be understood, that they should rise and show their valor in fighting hand to hand and killing one another. But I cannot find, that the word 〈 in non-Latin alphabet 〉 here used, hath any other signification, but to play, or to mock. Although then he meant they should kill one another in trial of their fortitude, yet this not being intended to be done, as the duel of Goliath and David, to spare the armies from fighting, that side which was overcome, yielding to the victorer, it is rather to be thought, that Abner would have them to combat together to make their spectators sport, as oft times hath been done amongst the heathen Romans, as Florus saith, that Brutus at the funeral of his father put together 22 pair of sword-players to fight and kill one another; and Theodosius being requested to show the people the like sport, he answered, it becometh a godly Prince not only to reign, but to use clemency; and in Athens the like being desired by the people, Demonax answered, that first the altar of Mercy must be demolished, before that any such cruelty were publicly admitted. It was a barbarous and wicked thing then in Abner to propound this, and in Joab to consent unto it. So Martyr, and from hence the place, where these fell together, was called Helcath Hassurim, that is, the field of the strong or valiant, but this was madness rather then true valor.

After this followed a great battle, and Abner and the men of Israel fled before Joab. Now there were three sons of Zeruiah, Joab, Abishai, and Asahel, and Asahel was most swift of foot, it is said that he could out-run horses, and therefore pursued hard after Abner to take him prisoner, because he being the chief Captain, he thought it would be a great glory and benefit to him, if he could take him, but Abner forbade him to pursue after him, willing him to turn rather after one of the young men and to take his spoils, that is, when he had over come him, for such an one was fitter for him to contend with; whereby is intimated that Asahel was very young, so Hugo; and when he would not, he willed him again, saying, that otherwise he would smite him, but if he did, he knew not how to lift up his face to his brother Joab: which he spake, because he thought, that David at length would prevail, and then it would make much against him to have Joab's displeasure, who was David's chief Captain. Asahel notwithstanding this warning pursued him still, till that he turning struck him through with his spear and he died. For he was of far more valor then Asahel, although Asahel be reckoned for one of David's worthies, 1 Chr: 11. 26. because Asahel was young and not yet come to his full strength, nor of that experience, but Abner was both valiant, and Miles veteranus. That, wherewith Abner smote him, is said to be the hinder part of his spear, the Vulg. Lat. hath it aversa hasta, his spear being turned away, whereupon saith Lyra, some gather, that he slew him with the wooden end of his spear, but that cannot be, because the spear went through his body, and therefore he saith, it is to be understood, his spear being turned against him. The Hebr. may indifferently be rendered, he smote him with the hinder part of his spear under the fifth rib, or he smote him behind with his spear under the fifth rib, for the words are 〈 in non-Latin alphabet 〉 Veiacchehu Beachari bacanith ell hocomesh. Asahel being very swift in running went before his brethren in pursuing Abner, till that he came so near unto him, that Abner saw himself to be in danger of being slain by him, as he fled with his back towards him, wherefore when he could by no means persuade him to divert and pursue after some other, he turned and slew him. But hereunto he was unwilling, because he knew that Joab his brother would seek to revenge it, and happily he hoped after this some peace might have been concluded, which by the killing of Asahel would be hindered; so Martyr: who also saith, when Abner bade him pursue after some young man, and take his spoils, that he meant, he should seek to get him glory by taking the spoils of one like unto himself, and not attempt this against him, lest that he too late repented it. In Asahels fall we may see, that sometimes excellency in something, is turned [Note.] to a man's own overthrow, as Asahels swiftness of foot was to him; and Milo his strength to him, when he having cleaved a tree by his great strength, was held in it closing together again, till he became a prey to the wild beasts, that the strong may not glory in his strength, nor the swift in his swiftness, but give all glory to God alone. Again note, that enemies fleeing are not too hard to be pursued, but with great care, that no advantage be given them, lest their case seeming desperate, their fear be turned into rage and resolution, to the destruction of their pursuers. For the only health of those that are overcome, saith one, is to hope for no health, that is, desperately to recoil upon their enemies; and Lucanus saith, vincitur haud gratis jugulo qui provocat bostem, He is overcome to his cost, who provoketh his enemy by his throat.

But Joah and Abishai, Asahels brethren, pursued after Abner still, until that the men of Benjamin gathering themselves together upon an heap unto Abnes, made a stand upon the top of an hill, intending doubtless to fight with them, if they ceased not from pursuing them. Then Abner called unto Joab, saying, shall the sword always devour, knowest thou not, that it will be bitterness in the end? He used three arguments, saith Martyr, to break off this war, 1. Because the sword had devoured enough people already, war is not good in it self, but that enemies being suppressed we may live in peace, and therefore it ought not when it is begun to proceed without end: bellum war hath the name from bellua, a beast, because it is the manner of beasts to gore and to tear one another, wherefore men are to proceed no further in war, then needs must. 2. Because it would turn to bitterness in the end, that is, for the slaughter, that would be made on both sides, if by Joab's pressing still upon them, they were provoked to renew the war, for thus many valiant men's lives would be endangered and so advantage given to the common enemy against them all. 3. Because they were all brethren, and therefore should be loath to destroy one another, and if they did, even the victors might have bitter sorrow for it in the end, as when all the other Tribes fighting against Benjamin had almost quite rooted that Tribe out, they lamented it. In a battle fought by Pompey against Cinna, and Marius, it is reported that one by chance killing his own brother, and when he came to striphim to take his spoils, seeing that it was his brother, he slew himself for sorrow.

Then Joab answered, As the Lord liveth, if thou hadst not spoken, the people had returned in the morning each one from pursuing his brother, the Vulgar Latin, if thou hadst spoken in the morning, the people had returned, &c. that is, saith Lyra, if thou hadst spoken thus sooner, even when the fight began in the morning, after that 12 and 12 had slain one another in proof of their valor, there had been no more blood shed, the Hebr. Unless thou hadst spoken, even from the morning, the people had returned, &c. that is, unless by bidding, that the young men should rise and play before us, thou hadst given occasion to this fight, we had returned again without battle, so Junius and Martyr, and the Hebrew expositors. Now Josephus saith, that Abner did not only speak so unto Joab, as was before said, but also excused to him the killing of Asahel, his brother, then Joab caused a retreat to be sounded, and their men being mustered on both sides, it was found, that only 20 of David's men were lost, but of Ishbosheths 360. Thus he that bearing himself upon his great numbers, provoked first [Note.] unto the fight, was humbled, and forced to seek for peace, and to yield the victory to Joah, and so often times have others done through the just judgment of God, as Joash 2 Chr. 25. 17. and Josiah 2 Chr. 35. 22. Wherefore let none be so forward to war, but decline it, and seek peace, wherewith God is best pleased, unless when he calleth to war, as the Israelites against the Amorites and Amalekites. What wars be lawful, see upon Deut. 20.

This war being ended, Abner hasteth to his King Ishbosheth at Mahanaim, beyond Jordan, and Joab having buried his dead brother Asahel in Bethlehem, to his King David in Hebren, going all night, till he came thither with his men, which is not to be understood of the same night, that Abner fled to Mahanaim, for Josephus saith, that Joab kept his station that night, where the battle was ended, and next day having buried Asahel, ceased not to travail all the night following, till he came to David to Hebron. Yet Lyra and Martyr also think, that Asahels burial was deferred, till they had returned to Hebron, although it be mentioned before, but of this their opinion, I see no reason, but of the contrary, because both the burial precedeth in order, and it is not probable that they would carry a dead body about to Hebron, and then to Bethlehem, to be buried, and it agreeth not with the victorer to flee from the field in the night, but to the vanquished, the victorer staying to view the number of those that were slain. But Hebron, saith Martyr, was now in the possession of the Philistines and therefore it may seem strange, that they should permit them to come and bury Asahel there, or that they took not the opportunity of this division to prosecute their victory against Israel, but in this the singular providence of God over his people is to be admired, who, when wicked Saul was punished by them, overruled them so, that they stirred no more, till that David had obtained the whole kingdom, and so was of greater strength to deal with them.

Mystically by David's going to Hebren, which signifieth marriage with his two wives, may be understood Christ's entering into marriage with two sorts of people's, Jews and Gentiles. The men of Judah signifying praise, that came hither to anoint him King, set forth the elect, that ascribe unto Christ the kingdom and glory, when as the reprobate and proud contemn him. Ishbosheth signifying the son of confusion, that reigned over the other Tribes, setteth forth the error of confusion, that reigneth in all others except those that by faith cleave unto Christ.

CHAP. III.

HAVING hitherto set forth one battle between David's men and Ishbosheths, now it is shown, that there was long war betwixt them, that is, most probably all the time that Ishbosheth lived, except some few days, wherein Abner, his Captain fell from him and inclined to David's part, and in the time of these wars, Saul's house waxed weaker and weaker, and David's stronger and stronger, which is further here declared, 1. Because he had many children, Vers. 2, 3, 4, 5. 2. Because Abnor fell from Ishbosheth unto him, Vers. 6, 7. &c. His eldest son was Amon, the second Cheliab, signifying like the father, happily so called, as Martyr hath it, because he came of Abigail, the wife of Nabal, lest he might be thought to have been his son, he is also called Daniel, 1 Chron. 3. 1. and this saith R. Solomon was his name at the first, but then there being some scoffers, that said he was Nabal's son, his face was changed so as that he looked most like unto David, whereupon he was called Cheliab, but this smelleth of the Rabbinical forge: the third Absalom, who is said to have come of Maacah, the daughter of Talmai, the King of Geshur; she is thought by Martyr to have been one taken captive by David, when dwelling in Ziklag he roved into divers parts about and took the spoils of the enemy, for then it is said, that he invaded the Geshurites, 1 Sam. 27. 8. but then he saved neither man nor woman alive, Vers. 11. wherefore it must be at some other time, that he either took her and so made her his wife, or after that invasion the King of Geshur might give him to her to wife, that he might not war upon his country anymore. If it be doubted how he could marry with a woman of another Nation, seeing marriages were forbidden with the Canaanites for their idolatry? it is answered, although the people of other nations were Idolatrous also, yet marrying with such was not altogether forbidden, for in case of taking a fair woman of theirs captive, after she had shaved her head, pared her nails and changed her garments, and bewailed her father a month, he that had taken her, might marry her. But if David took Maacah to wife, whilst he dwelt in Ziklag, he carried not two wives only with him, as was said before, when he went to Hebron, but three. Answ. Although he had her in his possession, yet it is most probable, that he married her not, till a month after, following the order of the foresaid Law, and so not till his coming to Hebron. Howsoever, he had cause afterwards to repent him of this marriage, when the son of this woman, Absalom usurped his kingdom, [Note.] and by his other children, Amon and Adonijah he had much affliction, to show that when a man abounds with children, it is no happiness, unless they be sanctified, that all parents may always pray instantly for this. The fourth son was Adonijah, the fifth Shephatiah, the sixth Ithream by Eglah David's wife. Here because this woman only is called David's wife, a question ariseth, why it is so said of her singularly? Lyra answereth, that she was his first wife, the daughter of Saul, otherwise called Michal, and therefore dearest unto him, and she was called Eglah, an heifer, according to the phrase used by Samson, if ye had not ploughed with my heifer; all the rest were his wives also, but the first specially. Peter Martyr saith, that some by Eglah understand one of mean parentage, who having no alliance to grace her was hereby graced, by being called David's wife: others, that she was more excellent then any of the other, and so preferred, as if she had been his only wife, to be materfamilias: others again, that she had been Saul's wife, seeking to approve this by the saying of Nathan, 2 Sam. 12. God gave thee thy masters wives, but that this cannot be understood that they were given to be his wives, appeareth because he was Saul's son in law, and so it was unlawful for him to marry his mother in law: it is only meant then in that place, that they were given into his power. And that Eglah cannot be Michal, he proveth, because she was barren to the day of her death, unless it shall be thought there to have been spoken of the time to come, that she had no child after that time, but there is another thing that maketh against her being Michal, viz. that she was not restored to David after that Saul had given her to another, till after this, Vers. 14. and therefore he could have no child by her in Hebron borne there as all these are said to have been. Ithream the sixth son of David is by Josephus called Nathan, but he is spoken of, as borne afterwards, Chap. 5. 14. For Eglah I think, that she was one most beloved of David of all his wives, and therefore singularly so called, and Rachel sometime is by Jacob singularly called his wife.

Hitherto the strengthening of David by having many children borne unto him hath been spoken of, now followeth that of Abner's revolt unto him, Vers. 6, 7, 8, &c.

There was a concubine of Saul's nation Rizpah, for going in unto whom he was reproved to make David King of all Israel. Some, saith Lyra, think that Abner went into Rizpah, as having taken her to wife, that thus he might withal take the Kingdom, as Adonijah asking Abishag David's Concubine to wife is censured by Solomon as in effect ambitiously seeking the kingdom: some that he only committed fornication with her, and this is most agreeable to the text. And therefore he was worthy to be reproved, although God secretly wrought by his providence to turn this into an occasion of fulfilling his promise to David touching the kingdom of Israel, when Abner being exasperated by this reproof revolted unto David, so doth God make all things to serve for the effecting of his will for the good of his faithful servants. Abner is enraged [Note.] at Ishbosheths reproof, and saith, am I a dogs head, &c. that is, either vile and abominable as a dog in the account of Judah, or for barking as it were, against David and Judah, and opposing them to keep the kingdom to thee; or as Comestor, am I the head and Prince of dogs, as it were to lead them in barking against the Lord's anointed? Thus they fall out, who a little before joined together to stop the proceedings of the Lord; and so shall all they do, that combine in wickedness, the league betwixt them shall not last always. [Note.] Abner saith, that he would do to David, as the Lord had promised him, whereby is discovered, that he was not ignorant of David's right all this time, and so did against his conscience in all that he did for Ishbosheth hitherto, and thus do many more, impugning the truth, which their conscience [Note.] telleth them, that they should receive, but let them beware of God's judgments at the last to cut them off by this example. This great boldness in Abner thus to threaten the King to his face, shown, that he was pufillanimous and slothful, and so unworthy to reign, and to this inconvenience do slothful Princes bring themselves often-times, that they are awed by their servants. And it is to be noted, that Abner would fulfill the promise of God to David in spleen against Ishbosheth, and so some do good with an evil [Note.] mind, for which they shall have no thank at God's hand, for respect unto whom they are not moved unto it, but for their own ends.

Then Abner sent messengers to David, saying, Whose is the Land, &c. that is, hath not God promised thee that thou shouldst be King thereof, so that of right it belongeth to thee, and he spake thus by messengers, that having David's answer a way might be made for him, before that he went to David himself; make covenant with me, the Covenant which he would have him to make is not here expressed, but Josephus saith, that it was that Abner should be in the same place of honor with David, that he had been in with Saul. v. 13. David agreed to this motion, but first he would have Michal his wife restored, when Abner came unto him, and for this cause sending messengers to Ishbosheth, because Abner could not restore her without him, he by the persuasion of Abner took her from her husband Phaltiel, and sent her away, her husband following her weeping, but this say the Rabbins, was for joy, that he had kept her as a sister, and not lien with her being another man's wife, or for sorrow, as R. Solomon hath it, that she was taken from him, who was the exercise of perfection to him, in that he having so fair a Lady in his power, yet refrained from touching her. But it is easy to feign anything, it is most probable, that because she was nobly descended and fair, it grieved him much to part with her.

The place to which he followed her weeping was Bahurim, and then Abner sent him back, this was in the Tribe of Benjamin, Chap. 19. 16. And yet we read not, that Abner went himself with her to David, but first going amongst the Elders of the people he dealt with them to make David King of all Israel, and afterwards he went in person unto David. In dealing with them he saith, that in times past they desired to have David for their King, which most probably was when Saul was dead, for they were generally well affected to David long before, and many men of valor of divers Tribes being David's subjects at the first did doubtless solicit those of their own Tribes for David, whereby he had many friends and well-willers, but hitherto Abner had resisted them by preferring Ishbosheth, now he professeth not to hinder them any longer from David, but to join with them in setting him up. And he addeth, that the Lord had said, by David I will deliver Israel from the Philistines, &c. This we nowhere read of, but Josephus saith, that Samuel spake thus of David, and now it was commonly known, and by these words it seemeth, that they were easily persuaded, but because it seemed more hard to bring Saul's own Tribe to David, viz. Benjamin, he further dealeth with the men of that Tribe in particular, and then going to David relateth to him, how forward they all were to make him King. David having received him and his good news made him a feast, which used commonly to be done of old in making of leagues, and so Abner departeth to gather all Israel unto David, so powerful was he by reason that he was General of the Army, that he could easily incline the people to what side he pleased. But when he was thus sent away by David in peace, Joab and his men coming home with great booties heard of it, and he first expostulated with David for letting Abner so to go away, and then immediately sent after him, and when he was returned back, he spake peaceably to him, but by and by he slew him unawares for the blood of Asahel his brother. The place from whence Abner was brought back was the Well Syria, so called saith Lyra, because it was in the way, that leadeth to Syria; Junius rendereth it the Cistern of Sisera, the Vulgar Latin, the Cistern Syra. It is likely that Joab sent in the Kings name, as if he had something more to say to Abner, for otherwise he would have been suspicious. Josephus saith, that Joab spake so to David against Abner to make him to change his mind, and to send to have him brought back again, that he might kill him, and when he could not prevail, he sent messengers, as from David after him. And indeed Abner having a covenant from David, how could he now be suspicious that he or any about him would attempt to do him mischief? But Joah called him to speak with him in secret, as about the Kings business, and then he suspecting nothing was slain. And whereas he gave it out, that he did it for the blood of his brother Asahel, that could be no reason, seeing Asahel was slain altogether through his own default, but the true reason, as most conjecture, was for fear lest Abner should by David be promoted above him to be next unto the King. For this was plainly the reason why he afterwards killed Amasa, Chap. 20. David had promised to make him Captain in Joab's stead. From this wicked and treacherous fact of Joab, saith Martyr came three good things. 1. He was deservedly punished for his wickedness, although Joab did it altogether out of envy. 2. David came a fairer way to the Kingdom then he should have done, if Abner had lived still. 3. The danger that might have been in Abner's too much greatness was prevented, whereby David might otherwise have been put to further trouble, he being so gracious and bearing so much sway with the people: yet he saith, that Joab who slew Abner, was as bad or worse then he, and therefore was at the last by Solomon cut off also: for he both dealt treacherously with Abner, as Abner with Ishbosheth, conspired with Adonijah, as Abner with Ishbosheth, and consented to the murder of Uriah and others unjustly to please David, as Abner had unjustly persecuted David. And he might have added further, that he brought discredit upon the King by his treachery, and shed the blood of Amasa in the time of peace.

We may by this example see, saith Josephus, what great danger there is in [Note.] envy, when one great person cannot endure another to be preferred before him, great trouble and danger cometh to the State hereby.

And when David heard it, he said, I and my kingdom are clear from the blood of Abner, let it rest on the head of Joab, and of all his fathers house, and let there not fail a man that hath an issue in the house of Joab, or that is a Leaper, or that leaneth on a staff, or that falleth on the Sword, or that wanteth bread; Josephus saith, that David stretching out his hands to heaven professed thus his own innocence, that all men might know him to be guiltless of this blood, and it concerned him much to clear himself, lest the people of Israel hearing of it should have their hearts alienated from him, and think him for so soul a treachery unworthy to reign over them, wherefore he imprecateth him, that committed this murder, and his posterity, which imprecation saith Hugo was made by way of prophesying. Now amongst the evils foretold to come upon his family, that which in our translation is rendered, leaning upon a staff, is by the vulgar Latin, susum tenens, and this Lyra and Comestor expound holding a spindle, as a woman that is effeminate, Hugo either so, or holding a white stick, as the leprous were appointed to do, to show, that they were unclean by Leprosy, that others might take heed of them. And if it be thus understood, here are but four things, wherein the curse of Joab's house stood, whereas Lyra and the ordinary gloss, and our translation make them five. But as Martyr noteth the word 〈 in non-Latin alphabet 〉 here used signifieth both a staff and a spindle, for so it is used, Prov. 31. 19. and if we take it for a staff, which is the most proper signification of the word, then the meaning is, that there should be some gouty, or paralyticall, or otherwise infirm and not able to go without the help of a staff. And touching every of these particulars he showeth them all to be most grievous judgments, for the issue made the body to pine away, and the Leprosy loathsome, and both unclean, so as that he might not come into the Congregation, the Gout or Palsy made a living man as if he were dead, to fall by the sword of the enemy is a lamentable judgment, and to be sterved to death through want of food much more. The Rabbins say that David was too much carried by passion in thus imprecating not only Joab, but all his fathers house, and therefore all these evils fell upon some of his own posterity. Rehoboam had an issue, Uzziah was a Leper, Asa was pained in his feet, Josiah fell by the sword, and Joachim wanted bread. But because the same David in divers of the Psalms doth likewise imprecate the wicked, wherein he was certainly moved by the Spirit of God, it is not to be thought, that he was moved by human passion at this time, but by the same spirit of prophesy. And touching Joab's fathers whole house here imprecated, it is so spoken, because not only he, but Abishai his brother also had an hand in Abner's murder, as is intimated, Vers. 30. where it is said, so Joab and Abishai his brother slew Abner, which Josephus saith was done thus, whilst Abner was held in talk by Joab, Abishai slew him, but I rather think that Abishai did help in this murder by going with some of Joab's men for Abner to fetch him back, that Joab might slay him, which he knew well that he would do. Now because in these two was the whole family of their father for ought we read, seeing Asahel was dead before, and there were no more, but these three, David imprecateth all Joab's fathers house, meaning these two only and their posterity, as the issue of shameful murderers. That which is recorded here, or elsewhere touching [Note.] David's cursing, is not to be imitated by us, who are commanded to bless and not to curse, but only in case that God directeth so to do.

Then David said to Joab and to all the people, Rent your clothes and mourn for Abner, and gird you with sackcloth, &c. It is strange, saith M 〈…〉 , that he should bid Joab also to do thus, would he have him dissemble sorrow for that which he was glad of? he answereth, the cause why David bade Joab to come and mourn also was to honor the funeral of Abner, not only with the presence of other Captains and Tribunes, but also of Joab, who was the chief of all, and if Joab had any grace in him, he might by this means have been brought to repentance, which no doubt was the meaning of David, because he being compelled to be amongst so many mourners that wept and sorrowed, he might hereby be affected with sorrow and shame, who was the actour of so great a mischief bewailed by so many, and by the King himself. And King David followed the Beer to honor Abner the more, a thing never used by Kings, for whosoever is carried forth to the burial, the King never goeth after him in any Country; this then shown, how greatly David was affected with Abner's death, in that forgetting his kingly dignity, he vouchsafed to do him this honor.

Then Abner was buried in Hebron, an honorable place for the burial of Abraham, Isaac, and Jacob, so that even in the place of his burial Abner was honored also, which was counted no small matter in those days not only amongst the Jews, but amongst people of other Nations, as the Romans, with whom sepulchers were marked with these three letters D. M. S. that is, Divorum Manium Sacra, the Temples of holy Ghosts, wherefore Cicero calleth the body of Clodius, infaelix cadaver, that was cast out unburied: and it was a punishment appointed for him, that slew father or mother, his corps might not be buried. And David wept at the grave, which weeping of his, doubtless was from unfeigned sorrow, because he might now be hindered from attaining to the kingdom over all Israel, in a fair way to which he was by Abner's means, if he had still lived, and because so indign a thing was done to so great a Prince by a Subject of his, with whom he had but even now entered into a league, to his great discredit.

And David lamented for Abner, saying Dyed Abner, as a fool dieth? for thy hands were not bound, nor thy feet put into fetters, &c. that is, like a coward, who seeing danger, yieldeth himself to his enemy to be bound and carried away to be dealt withal as he pleaseth. It was not so with Abner, for he fell by treachery of the wicked, as the best and most valiant might do: and all the people wept again ever him, that is, in repeating the words of David and answering him with the like. Thus David seemeth to justify Abner, as if he were none of the wicked, when as indeed, if Joab dealt treacherously with him, he was paid but in his own kind, who was so treacherous to his own King, So Martyr.

And when all the People came to cause David to eat meat whilst it was day, &c. David was so much affected with sorrow, that the funeral being ended at what time they were wont to eat and drink, some feast being made for that purpose, he refused to do as the rest did, and vowed not to eat ought till sun setting. The Sept: have it 〈 in non-Latin alphabet 〉 to make David sup, but it may rather be understood as amongst the Greeks anciently, of a dinner, being so called, quasi 〈 in non-Latin alphabet 〉 , after which a man must labor, because if it had been supper time, David would not have replied as he did, that he would eat nothing, till the sun setting. And thus David had his end, all the people understood that he was innocent and had no hand in Abner's murder, and he further cleared himself by saying, know ye not, that a great Prince is fallen this day in Israel, showing hereby, how much he esteemed of him, so as that he was far from consenting to his destruction; And if any man should have objected, why then dost thou not punish the murderers, he addeth, and I am this day weak, and these men, the sons of Zeruiah are too hard for me. I am in my kingdom like a tender plant easily plucked up, if I shall provoke the sons of Zeruiah, as Ishbosheth did Abner, they may soon draw all the people from me as Abner did from him. But this was a great infirmity in David to be so timorous in executing justice, especially having a promise from God of the Kingdom, that he might depend upon against all conspirators whatsoever. But there are divers things alleged by some to excuse David, as 1. that he did only defer Joab's punishment, taking order afterwards with Solomon, that he should be put to death, and God himself deferreth often to punish the wicked. 2. To punish him presently, might have been a great weakening to the Commonwealth, which a prudent King ought to provide against: for when Honorius the Emperor had cut off Stillico his General, it is said, that he cut off his own hands, and indeed he never did any worthy act after. 3. The law of putting murderers to death being affirmative, bindeth not to all times, but to take the fittest. 4. David was a figure of Christ, who was gentle towards the foulest sinners. 5. He might in this delaying to punish Joab be guided by the spirit of God, as in many other things. But to the last, first it is answered this being against the revealed will of God, to forbear to cut off a murderer, it cannot be, that the spirit of God should be the author of this unto him, neither doth he plead it, but the sons of Zeruiah be too hard for me. To the 4, Christ used gentleness in administering his spiritual kingdom, but this was no warrant to him, that administers a political kingdom. To the 3 and 1, it was too long a delay to put it off to his death; and to the 2, he had God with him, whose power was above all, therefore he should not have feared the weakening of his kingdom, yea the doing of execution upon Joab would have given content to more in Israel, with whom Abner was gracious, then the sparing of him. Besides this lenity, what encouragement might it give to other men of might, to commit the like horrible murders, seeing the law was likely now to lay hold only upon the inferior sort? yea we see two wicked men, Rechab and Baanah presently animated hereby to go and kill Ishbosheth, and Joab afterwards to kill Amasa. A judge must be a man of courage, not respecting the persons of the rich or poor.

CHAP. IV.

ISHBOSHETH hearing of the death of Abner was troubled, and so was all Israel. But there were two Captains of Bands Rechab and Banaab belonging to Ishbosheth, who were of Beroth in Benjamin, but lived hitherto, as Exiles in Gittim, to which place they had fled. They now came into Ishbosheths house when he was sleeping in the heat of the day, and slew him, and cutting off his head carried it to David. And by the way here is inserted something touching Mephibosheth, how he being 5 years old, when Saul and Jonathan his father were slain, his nurse fled with him, and in fleeing fell with him, whereby he became lame. What the cause of Rechabs and Baanahs fleeing to Gittim was, or when they fled, is not said, but R. Solomon saith, that they took part with Mephibosheth, the son of Jonathan, as being the son of the elder brother, and so one, that had more right to the kingdom, then Ishbosheth Saul's youngest son, and when they saw that Ishbosheth was set up by Abner to be King, they fled, wherefore mention is made together of Mephibosheth, with whom they had taken part. But this seemeth not to be so, because they are said to be Ishbosheths men, which they were not, seeing according to this relation they never came in unto him, but rather were Mephibosheth’s men. Others therefore hold, that they were Captains of Thieves and Robbers, and when Ishbosheth would have punished them therefore, they fled, and continued in Gittim until this time, and this seemeth most probable, and the Hebr. will bear this reading, Captains of Robbers, as the Vulgar Latin hath it, seeing the word 〈 in non-Latin alphabet 〉 Gedudim here used signifyeh both Armies and Robbers. But why is mention made with all of Mephibosheth, if they were no partakers with him? Some say, that now Abner being dead they came and solicited Mephibosheth to take the kingdom upon him, but he being a good man refused it, and signified it to Ishbosheth, whereupon they fled for the present, but ere long returned and slew Ishbosheth being asleep. But this agreeth not with the Text, which saith, that they were sojourners in Gittim, till this day, that is, till the news came of Abner's death, so that they did not after this flee thither, but had continued there sometime before, and Mephibosheth was but yet a child of 12 years old. Lyra therefore better saith, that mention is made of Mephibosheth in this place, he being about to tell of the death of Ishbosheth, to show that now there was none of Saul's house left to be made King against David, seeing Mephibosheth alone was left alive, and he was same of both his feet, and so unfit for that high dignity. Gittim, to which Baanah and Rechab fled, was a City of their own Tribe, Benjamin, Nehem: 11. 33. where they lurked, till this time. But now it is said, that they came to Ishbosheths house as if they would fetch wheat, that is, disguising themselves, as if they had been Merchants, and came to buy wheat, that they might not be suspected, for the King happily had a great revenue of wheat, which he sold unto Merchants. The Vulgar Latin hath it, bringing ears of wheat, that is, say Lyra, Comestor, and Hugo, as if they brought some first fruits unto the King to honor him, but Lyra confesseth, that Hebr. it is, they came as though they would fetch or buy wheat, which is the best, because first fruits were not brought unto the King, but to the Priests. Comming thus into the house they found Ishbosheth asleep, and slew him, and then the manner how he lay more particularly being described, v: 7. helay in the bed-chamber, for in hot countries, when the sun is at the highest, men commonly went into their chambers after dinner to sleep a while: and having slain him they cut off his head, and took it away with them in token of the murder committed. Ishbosheth, saith Martyr, was worthy thus to be cut off, and by a more grievous death, because he fought as it were against God, after the manner of the Titans, in seeking to hinder David from the kingdom, which God had assigned unto him. And well he was slain in his sleep, who had been sluggish, and done nothing like a King all his time, but all by Abner: and by his death in his sleep in his own house, we may see, to [Note.] what dangers we are subject, when we may seem to be most safe, that we be never secure, and lying down to sleep, remember, that we know not, whether ever we shall rise up again or no. Plutarch in the life of Lucullus saith, that he was saved by sleeping in the heat of the day: for Ortacus sent by Mahridates treacherously to kill him under a pretence of friendship, when he could not be admitted to speak with him, because he was asleep, fearing lest by delaying his treason should be discovered, he returned again without staying to do that bloody act. Now although Ishbosheth was worthy to die and God secretly wrought by his providence to take him out of the way, that David might no longer be hindered from the kingdom, yet this excuseth not the wickedness of these two men who slew him treacherously, partly to be revenged upon him, whom they feared and hated, and partly hoping to receive a great reward at the hands of David. And therefore he dealt with them according to their deserts, when he put them to death therefore. Yet they come unto David with a most plausible oration, the Lord hath avenged my Lord the King this day of Saul and of his seed, thus making God a party in their murder, when as this was not the end that they aimed at, to fulfill God's will herein, or to do any good to David, but at other ends of their own, as was said before. In the like case such as have been led only by the light of nature, have delivered the treacherous to be put to death, although they pretended their good in thus conspiring against the life of their own Lord's, as Fabritius, who signified to Pyrrhus the treachery of his Physician, who would have poisoned him being his King to gratify Fabritius, and the Romans sent the schoolmaster of the Faliscilii, that would have betrayed their City unto them, back to be punished, and Caesar lamented the death of Pompey his enemy, and put to death the murderer.

David clean contrary to the expectation of these two men, told them most seriously, how he had put to death one, that brought tidings to him to Ziklag of Saul's death, thinking to be well rewarded for his labor, and therefore giveth sentence against them, that they were much more worthy to die, and so he commanded them to be slqaine. But whereas in speaking of their fault he saith, they had slain a righteous man in his own house, it is to be understood, that he doth not mean one simply righteous, for so Ishbosheth was not, but comparatively, for he was more righteous then they, and so Judah is said to have justified Samaria in her wickedness, because she was more wicked. By this severity towards these men, David's innocence was manifested to the winning of men's hearts unto him. And as they had cut off the head of Ishbosheth, so he caused their hands, which committed that murder, to be cut off, and their feet, that carried them to it, and hanged them up over the pool in Hebron, to be a spectacle to all men, that others might fear to commit the like wickedness. If it shall seem not justify able to add this to their punishment, it is answered, the Magistrate, as he seeth cause, may add to the punishments prescribed in the law of God, but diminish them he may not, so the Rabbins, and thus David afterwards, when Nathan had told how a rich man took the Lamb of a poor man, vowed, that he should die and restore it fourfold, whereas by the law restitution only was appointed. And the head of Ishbosheth he caused to be buried in Abner's Sepulcher, so in all things he sought still to honor the house of Saul, and to show his affection towards him, who was his utter enemy, that we might learn to do likewise.

Morally Hugo saith, by these two, that slew Ishbosheth, wounding him under the fifth rib, we may understand gluttony and drunkenness slaying the soul by destroying all grace in the heart, whilst a man sleepeth sucurely herein.

CHAP. V.

THEN all the Tribes of Israel came to David to Hebron, and anointed him King over all, and he made a league with them, that is, with their Elders who led the rest, and therefore of the Elders it is said, that they anointed him, 1 Chr: 12. 23. they of every Tribe, that came to Hebron to make David King, are particularly numbered, of the Tribe of Judah 6800, for of them needed no greater number seeing they had already received him for their King; of the Tribe of Levi 4000, of Simeon 7100, &c. And by all the Tribes that came to David here these are meant, who came for all. The league, that they made with David, the Rabbins say, was, that he should not punish any of them, for taking part with Ishbosheth against him, but Peter Martyr, that he should rule according to justice and equity over them, and that they would be loyal and true obedient Subjects unto him: for thus all Kings, when they come to their royal dignity, do commonly swear to rule according to the laws of the land, and not as they lust. And this league is said to be made before the Lord, both because they swear by the Lord, and happily before an altar that was there, being of old built by Abraham. For that they used still to offer sacrifice here to this day it appeareth, by Absolom's desire to have leave to to go and pay his vow in Hebron, ch: 15. 7. Touching all the Tribes coming to David to make him King, see also 1 Chr: 11. 1, 2, 3.

In this voluntary coming of the Tribes unto David, Christ was notably figured out, who subdued not Peoples and Nations unto him by force of arms, but reigneth over them, that willingly submit themselves unto him, with whom he entereth into a firm Covenant of Grace and Mercy forever, and they are, as the Tribes heresay to David, flesh of his flesh, and bone of his bone, Eph: 5. This being the difference betwixt him and other Monarchs of the world, not only the Assyrians, Persians, Greeks, and Romans, but also the Truke and Pope, who by strong hand have sought to bring all under their obedience, hereby showing, that their kingdoms are not divine, but human, tyrannical, and devilish, and so shall perish again. Now besides all those that came to David, it is said, all the rest, who came not, were of one heart to make David King. 1 Chr: 12. 38. so that their subjecting of themselves to Ishbosheth all this time, was in a manner enforced by Abner, for their own consciences told them, that they did not well herein, as it is not to be doubted, but that enforceth with many of the Church of Rome at this day. By this time then David saw how constant God was in his word, to perform so fully [Note.] and freely all that he had promised him, although by the way he met with many things that might make him doubtful, and so it shall be done at the last to all God's faithful people, wherefore let us always patiently wait upon him, and not waver through unbelief in the most evil day. Lastly it is shown, that all those, who came unto David, continued with him three days eating and drinking, and lest any man should doubt how provision could be made for so great a multitude in one City, for they were between 300000 and 400000, it is said, that their brethren, that dwelt nigh, of Zebulon, Issachar, and Naphtali, brought in provision abundantly, both of bread, flesh, and figs, &c. such a universal joy there was at this inauguration of King David: so amongst those that consented together to set up Christ for their King, there was great joy, Act: 2. and abundant bringing in of worldly things for the relief of the multitude, Act: 4.

David was 30 years old, when he began to reign, at the very age, that Christ began his ministry, and he reigned 7 years and 6 months in Hebron over Judah, and 33 in Jerusalem, &c. But the whole time coming to be summed up, it is said to be 40 years together, whereas indeed it is 40 years 6 months. The reason, saith R: Solomon, why the 6 months are left out, is either because he fled 6 months by reason of Absalom, who usurped the kingdom so long, or because he was 6 months sick in Hebron, which is not therefore put into this sum. But I think rather, that it is so put, because he reigned only 40 years complete, and the sacred history doth not use to reckon upon months, see 1 King: 2. 11. Ch: 11. 42. Ch: 13. 22. &c. He was first made King over Judah, saith the Gloss, and then over Israel, to figure out Christ received by two people's, the Gentiles and Jews at several times, and he reigned 40 years, which is four times ten, signifying perfection, to show, that Christ's reign should be a perfect time even forever and ever.

And the King went with his men to Jerusalem to the Jebusites, who inhabited that land, and they said unto David, except thou takest away the blind and the lame, thou shalt not come in hither, thinking David cannot come in. The inferior part of Jerusalem, saith Comestor, was delivered to David by Ornan the Jebusite, but the upper was held still by the rest of the Jebusites, and there a Tower was so strong that it was thought impregnable, thus he; but all the rest of the City standing upon Mount Moriah, Mount Acra, and Mount Bezetha was in the Israelites hands before, and only Mount Zion, which was highest, held by the Jebusites, Josh: 15. 63. By the blind and the lame, some think, that such were meant, as were set to defend this Tower, and this impotent crew was set to defend it in derision, because they thought, that with the weakest defense, that might be, it was safe enough against all his power: some by the blind and lame think, that they meant Images set up there, which have eyes and see not, and feet and walk not, for even those Images, which were able to do nothing, were in their judgment a sufficient defense against him. Lastly some, that they meant themselves, because the Jews accounted the blind and lame unclean, and so the Jebusites being an unclean people, were held by them to be as the blind and the lame, touching whom, because the keepers of the Temple would not suffer such to come in, saying that the blind and the lame should not enter, it grew into a proverb, the blind and the lame shall not enter, when they meant any unclean persons: that the blind and the lame might not enter into the Tabernacle, see Levite: 21. Or they called themselves the blind and the lame, because David thought them as unable to defend themselves against his power, as blind and lame persons. Thus also Hugo, but Lyra following R: Solomon, after the first opinion commemorated, saith, that two Images, the one blind and the other lame, representing Isaac and Jacob, were placed upon the wall, in remembrance of the Covenant made of old by Abraham with Abimelech the King of the Philistines, whose posterity these Jebusites were, there being engraven upon them the oath taken by Abraham to Abimelech, and in saying, that he should not come in, except he took away the blind and the lame, they meant, except he would be perjured by breaking that oath; and whereas the blind and lame are put in the plural number, he saith although there was but one blind and one lame, it might be so said, for of the golden Calf which was but one it is said, these he thy God's. Now for David, that he might, notwithstanding the foresaid league lawfully invade the Jebusites, which Joshua in his time could not do, whereby it came to pass, that although this City were given to the Tribe of Judah and Benjamin, yet it could not be gained wholly from the Jebusites till this time, it is proved, because the time, that the league was to last, was now expired, the posterity of Abimelech being all dead. This is by Martyr suspected as a fable and confuted, and the like see before upon Josh. 15. 63. the Chaldee Par. except thou takest away sinners, thou shalt not come in. That the Jebusites themselves cannot all be understood by the lame and the blind, according to the second opinion is plain, because it is said, who so smiteth the Jebusites and the lame and the blind, by which words the lame and blind are distinguished from the Jebusites, neither can it be understood of their Idols, for they would never be so irreverent towards them to call them by so vile a name, no not according to the opinion of others, and it agreeth not to Idols to be smitten but to be broken down, wherefore the words are literally to be taken; and yet I do not think, that lame and blind persons were set in derision to defend the walls, as Josephus and Theodoret will have it, as Theod. also saith, that the Tyrians sometime set Pygmees in scorn to defend their City against the enemy; but that such poor people were confined to some place near the entrance of the Fort, and not suffered to dwell amongst others, and of these the Jebusites spake in scorn to David, except he cut them off, who were least able to resist him, which they thought he could not possibly do for the great strength of the place hindering any power from coming at them, he should never be able to deal with them, or to hurt them, who had both their sight and their limbs, and so were better able a great deal to keep them out. But notwithstanding this brag, David took the strong hold of Zion, and called it the City of David, for it was a spacious place, viz. 2000. Cubits long, and 2000. Cubits broad, so that it might well bear the name of a City. Junius differing from all others rendereth it thus: Thou shalt not come hither alive, but when someone hath taken thee away, the very blind and the lame saying, David shall not come hither, and the Hebrew may well bear this reading, for it is 〈 in non-Latin alphabet 〉 but thou being removed, that is, by death, whereby was meant that if he attempted to enter, he should die for it, and the very blind and lame insulted over him, whereby he was so much exasperated against them, as followeth. Then he said, Who so getteth up to the gutter and smiteth the lame and the blind hated of David's soul, he shall be Captain, but these last words, he shall be Captain, or chief are not in the Hebrew, but are left out to be understood, being supplied, 1 Chron. 11. 6. where it is also said, that Joab smote them, and for these words, hated of David's soul, Hebr. it is, David's soul hating him or them, but in the Margin, hating David's soul, and so the vulgar Latin readeth it: if it be taken this last way, it is to be understood, that he meant, they were his greatest enemies, and haters, because they so petulantly upbraided him, and did him such a despite; if the former, that he had them in greatest abomination therefore. For these words who so getteth up to the gutter, Junius hath quisquis pertingens ad illud emissarium; Martyr expoundeth the getting up to the gutter or water-pipes of the breaking of them off. Josephus saith, that the nether City being taken, but the tower holding out still, David promised to him that could first get up into the Tower by the valley under it, that he should be Captain; it seemeth that there was some secret way, by which a man might with great difficulty ascend to this high Fort, viz: a gutter whereby the water used to run down, and by this way Joab first got up thither, wherefore they said, the blind and the lame shall not come into the house, the Vulgar Latin, it became a proverb, the blind and the lame shall not go into the Temple, these words, they said, being as much as it became a proverb. But the Temple is ill put for the house, as if now first the blind and lame were kept from coming to serve there according to Levite. 21. 18. for this cannot be, seeing it was so ordained long before, but in remembrance of this affront given unto David, and this notable victory here obtained, he made a decree, that none either blind or lame should come into his house in Zion, and hereupon the proverb arose, as a monument of so noble a victory to continue throughout all ages. In other Kings Courts of the Nations, such as were deformed any way were kept from coming into the sight of the King for good lucks sake, but from David's only the blind and lame, and not thus superstitiously, but only for a remembrance tending to thankfulness: So Junius. But Martyr thinketh rather, that this proverb was used in case of that happening to one, which he expected should have befallen another. I subscribe rather to Junius, for it was a most memorable thing, and worthy of some monument, that the strongest place in all the Land of Canaan, and the chiefest and most holy, destined to be the peculiar place of God's worship, being hitherto invincible, and therefore in all the time of Saul's reign not once attempted, should be at the first taken and subdued by David, and in this was David a type of Christ, before whom none could take and possess the Kingdom of heaven, typified by mount Zion, and bring in his people thither: And as David went from his inauguration to Zion to expel the Jebusites, so Christ from riding on an Ass, when to inaugurate him they cried Hosanna, went immediately to the Temple and expelled the buyers and sellers. For this great exploit now done by David, he took the opportunity of having such great Forces together ready armed to enure them to warlike affairs at the first, and to make them have the greater hopes of subduing other places, this most strong place being once gotten, and to terrify the enemy the more. Now for the order of the history, although it be first said, that David took that strong hold, and then that he propounded the reward to him, that could first get up to smite the blind and the lame, yet it is to be held, that this proposition was first made, and therefore Junius rendereth it well, David had said, by the preterpluperfect tense, for which and the preterperfect the Hebrews have only one and the same word. The ordinary Gloss saith, that the City Jerusalem was first built by Melchizedek, or Melchisalem, and called Salem, then by the Jebusites inhabiting there, Iebus, which two words being put together, one letter being changed make Jerusalem, and in Solomon's time, an addition being made from his name it was called Ierusolyma. And for the Mystery, saith Rabanus, in David expelling the Jebusites out of Zion, Christ was figured out, who expelled the contrary powers out of men's hearts that are faithful, for he did not only get himself a Trophy of glory by destroying all the power of the Devil by his Cross, but also gave power to his faithful over all such power, for which cause he saith, behold I give you power over Scorpions and Serpents; and by his dwelling in Zion, and calling it David's City, when he had cast out the blind and lame, Christ dwelling in the heart by faith was set forth, all blindness of mind, and vice which is as lameness to the soul being expelled, for hereof it is said, lest that which is halting be turned out of the way. His taking of the high Tower of Zion signified Christ's taking of the primacy of the Church, the Scribes and Pharisees who were as the blind and lame, being first cast out. Thus the Gloss, saying also, that they are spoken of as hating his soul, because through hatred they sought to have him crucified: but if vices be understood by the blind and lame, Christ's soul truly hateth them, and all such as live and trade therein.

And David built round about from Millo, and inward; Millo, saith Lyra, was a certain vorage or deep pit before the Tower of Zion, betwixt which yet and that Tower there was a space of ground to build upon, and thus also Hugo, who addeth, that his building was of a wall round about the Tower within the gulf, and another without, so as that it was compassed with a double wall, but Lyra is for the building of a City in this place, which he saith, was afterwards called by the name of Millo, but the Gloss expoundeth it also of a double wall. Peter Martyr saith, that some will have Millo indeed to be a great deep gulf, but filled up in Solomon's time, and hence called Millo by anticipation, for Millo signifieth filling. David Kimhi saith, that Millo was a spacious place before the Tower, to which the people assembled, when any speech was publicly to be made unto them, and because it used to be filled with people at such times, it was called Millo. Ben. Gerson saith, that it was a place always full of water, and therefore thus called, 1 Chron. 11. 8. David is said not only to build the munition about, but also the City, and Joab the rest of the City, which he built not; next here is a capitulation made of David's worthies, 1 Chron. 11. 10. which followeth in this book, Chap. 23. 8.

Then Hiram King of Tyrus sent messengers unto David, and Cedar Trees, and Carpenters, &c. David being settled in his Kingdom at Jerusalem, now prepareth to build him an House fit for a King; and because in the Kingdom of Tyrus was the greatest plenty of the best timber, viz. of Cedars, which never rotteth, and so the best workmen for building; he had such timber and workmen sent him from thence by Hiram the King, with whom he was in amity. Tyrus was a City in an Island inhabited by the Phoenicians, who dwelt before by the Red-sea, but being driven from thence by earth-quakes, they built and inhabited here; the City was but mean at the first for Fishermen to dwell in, but afterwards it grew great and sumptuous, and from thence sprung divers others, as Carthage, Leptis, Utica, &c. and in this Country were both cedars and stones, and most expert workmen, which were wanting in the land of Israel. So that it was not of small avail for David to be in league with a King so mighty and useful for him to supply him with necessaries.

The Ordin. Gloss applieth this mystically to Christ, for whom Doctors amongst the Gentiles, as workmen do build an house, that is, the Church.

And David knew that God had established him for King; that is, partly by the success which he had, and partly by the inward certioration of his spirit; as Lyra. Then he took him more concubines and wives of Jerusalem, &c. and he had more sons and daughters borne unto him. It being before shown, how David strengthened himself by the friendship of a foreign King; now it is shown, how he strengthened himself by contracting affinity with the Princes and Lord's of that part of his Kingdom which he last obtained, which he did not through any distrust in God, but because he would use the means of confirmation. His concubines were his wives also, but called by another name, to intimate that they were secondary wives, and not the principal, see 1 Chron. 14. 3. And it was then to lerated to take wives and concubines for a mystical signification, as David's wives signified more Churches of Jews and Gentiles joined by faith unto Christ, when he cometh to reign over all; and his concubines sects of Heretics in these Churches; and more children borne unto him, more now converted to the Faith: and their names agree, Samua, boldness; Sebab, turning; Jabaar, he hath chosen, &c. so the Gloss: but now to have more wives is not tolerable. Peter Martyr maketh a question whether it were tolerable for David to take so many, for besides eight wives, we see afterwards that his concubines were ten; where it is noted, that Absalom went in unto them, because the King is forbidden by the Law of God to multiply wives, and that which he did now swallow down with so great pleasure, he was made to vomit up again, when Absalom having gone in to his concubines, he shut them up, and would never company with them anymore; neither could this great company of wives and concubines satisfy him, but he committed adultery with the wife of Uriah also. For the word concubine, hebr. 〈 in non-Latin alphabet 〉 in Latin pellex, yet it is rendered concubina, because such were wives also, but of an Inferior rank, and servants to the wives, neither did their children inherit. Between pellex and concubina, some make this difference, amongst human Writers, that pellex was of a married man, concubina of a single. Yet Suetonius contrary to this, saith, that Vespasian after the death of his wife, when he was now not married, took unto himself, multas pellices. For the names of his children, two more be, 1 Chron. 14. 4, 5. viz. Noga, and Elpalet, and Beliada, for Eliada, but those two happily were borne unto him afterwards, and one might be called either Eliada, or Beliada. Kimhi thinketh, that here the children of his wives are reckoned, but there, of his concubines, but why then are no concubines there spoken of, but wives only?

Then the Philistines hearing that David was anointed King, they came to seek him, and he went down to the Hold. The cause of their coming against David, saith Hugo, was for that they feared now, he being King, that they should lose their Tribute in Israel, which is not improbable, because when they fought against Saul, and overcame him, the Israelites were made subject unto them. Peter Martyr saith, that having been quiet all the time that there were wars between David's house and Saul's, for they thought then that they would not meddle with them, but suffer them to consume one another, which if they should have stirred against them, they would not have done, but rather being forced hereunto, joined together against the common enemy. But now seeing them to agree together to make David King over all the Land, they thought it high time to renew their wars against them, lest they should grow too mighty. And herein the providence of God wrought singularly in bringing them out, that they might reap the just reward of their former insolencies, when they had gotten the victory, in that they vaunted so much of it, and ascribed it to their Idols, who were also now taken by David, and burnt, as followeth, v. 21. There was also a Providence, that David made not war first upon them, lest he should have seemed ungrateful for his entertainment in times past amongst them. Touching the Hold that he went unto, when he heard of their coming, it was either the Tower of Zion, or some other, whither he went, not for fear, but to stay till he had direction from the Lord in so weighty a business, thus Martyr: but it cannot be the Tower of Zion, to which David now went, seeing it is said, he descended; and by the description of an adventure made by three of David's mighty men; 1 Chron. 11. 15. it may be gathered particularly, that this Hold was the cave of Adullam, not far from Jerusalem, near unto which was the valley of Rephaim, because it is said there, that the Philistines were then in the valley of Rephaim, and David in this Hold, thirsting for some water at Bethlehem. Junius saith, he descended out of the strong Hold of Zion, to the foot thereof, and stayed there till he had inquired, and the words will bear this reading, He descended out of the Hold, for the particle 〈 in non-Latin alphabet 〉 here used, doth not only signify ad, but sometimes de; but I prefer the former. Here David inquiring of the Lord, received answer, that he should go against the Philistines, and they should be delivered into his hands; and then going to Baal-Perazim, he smote them there, but this name is given to that place by anticipation, for it was before called the valley of Rephaim, being about 3 miles from Jerusalem, and in the way to Bethlehem; it was thus first called by David in remembrance of this victory, that the name might be a monument of his continual thankfulness, Baal-Perazim signifieth the Plain or field of divisions, because the enemies were there forced to flee divers ways when they were overcome, as before in coming to the war, they had been united in one body. And David in giving this name, saith, That God had divided them as waters, to show, with what facility this was done, even as waters are easily divided.

And there they left their Images, and David and his men burnt them. 1 Chron. 14. 12. they are called their God's; and it is said, that David gave a commandment that they should be burnt there. They brought them with them to the battle, saith Lyra, hoping by their help to get the victory. The Vulg. Latin hath it only, David and his men took them, but Lyra confesseth these words, they burnt them, to be in the Hebrew, and therefore in expounding it, supplieth them. Hugo will have this placo Baal-perazim so called from those Idols, because Baal is the name of Heathen gods, from which they were now divided. But because David himself who gave this name, rendereth the former reason, it is to be preferred. David in burning these Idols did according to the Law, Deut. 7. which commanded it, and that no use should be made of the gold and silver of them, and so Moses burnt the golden Calf.

And the Philistines came again to the valley of Rephaim, &c. having gathered new forces, and strengthened themselves more, they now made account of better success; but David again inquiring of the Lord, was bidden to fetch a compass, and to hide himself and his men behind them, behind the Mulberry trees that grew there, and when he heard a sound upon the tops of the Mulberry trees to come upon them, for hereby he might know that God was gone out before him to destroy them, that is, saith Lyra, by his Angels. Some say, that the sound was of winds raised up to terrify the Philistines: Ben Gerson, that a noise was thus made, that David's coming upon them with his Army might not be heard; but it is plainly said, that it was the sign of the Lord's going out before him, for it was the sound of one going upon the trees, so that the Angel of the Lord went and smote the Philistines, and so they fell from Geba even to Gazar, the first of these places being near to Kireathjearim, the other 18 miles off. Junius saith, that Geba was Gibeon in Benjamin, and thus it is called, 1 Chron: 14. 15. and it is further added, that David now grew famous in all lands, and they were afraid of him v: 16. The Vulgar Latin, for Mulberries, hath Peare-trees, pyrorum, vel flentium, as Gloss: Ordin: and that it was called the place of men weeping, because they had left their Idols there, which Idols do give to such as serve them nothing, but occasion of sorrowing and weeping, when as expecting help from them they find none, and they bring them to everlasting weeping in Hell. This double overthrow of the Philistines by David, saith Lyra, doth morally signify the double overthrow of the Jews by Christians, first in their own, then in other Countries.

CHAP. VI.

DAVID having assembled together 30000 chosen men of Israel goeth with them to fetch the Ark of God from Kireathjearim, to the City of David, &c. The history is set forth 1 Chr: 13. before his two victories over the Philistines, for they follow ch. 14. and it is there more full, he consulted first with the Captains of thousands and hundreds, and with every leader, and then spake to all the Congregation, about the bringing of the Ark from Baalah, which is Kireathjearim in Judah, but here it is said only, that they went to bring it from Baal of Judah, and v: 4. they brought it from the house of Abinadab in Gibeah, which was another name of the same place, or may be taken appellatively, as it is by Junius, rendering it the hill, and there also David is brought in saying, that they inquired not at the Ark in the days of Sanl, which is here omitted. But betwixt that relation and this there may seem to be a manifest difference, because here only 30000, who were all the chosen men of Israel were assembled to conduct the Ark with honor, there all Israel from Sihor of Egypt even to the entering in of Hamath, v: 5. that is, from the uttermost part of the land from the South to the North. But this is easily reconciled: for at the first 30000 only were assembled of the chief, then all the rest, to call whom together messengers were sent out into all parts. And for the difference in the time, happily so soon as the Jebusites were expelled out of the strong sort of Zion, he entered into consultation with his Commanders about this bringing of the Ark up thither, and it being agreed upon, that after preparation made for it, viz: a Tabernacle built to place it in, of which see, v: 17. those wars with the Philistines might happen in the mean season, and so soon as they were ended, according to this history, these things were done, but consulted about before, according to 1 Chr: 13. for which cause, that consultation being mentioned, that which followed is also there related together by anticipation. By this care, which David had about the Ark, so soon as he had gotten the place, which he knew by the Spirit, that the Lord would choose to set it in, his great piety appeared, far beyond that [Note.] of Saul, who set his mind upon no such matter, that all Kings might learn by his example; and in that he would not do this without the advise of his Lord's, the set down a right way of proceeding in matters of Religion, viz: the council of all the States of the Land being herein used, contrary to which is the manner of the proceeding of the Church of Rome, which excludeth Emperors and Kings and Princes from being of the Council, or being such, as that their consent is necessary to the constitutions made therein.

In speaking of the Ark he calleth it the Ark of God, whose name is called by the name of the Lord of hosts, that dwelleth between the Cherubims, 1 Chron. 13. 6. the Ark of God the Lord, who dwelleth between the Cherubims, whose name is called on it, thus our new translation: But the Vulgar Latin more agreeably to the Hebrew, upon which the name of the Lord of Hosts, who sitteth between • he Cherubims, is called. For thus the Hebrew, upon which the name, the name of tthe Lord, &c. and thus there is no difference from that, 1 Chr: 13. 6. and the meaning is, according to Martyr, that the Ark was called by the name of the Lord, because it was an holy sacrament or sign representing the Lord, see the like saying, Josh: 3. 11. the Ark of the Covenant, the Lord of the whole earth, so likewise saith he, the Altar set up Gen: 17. is called by the name of God, and Gideon's Altar, and Jerusalem, Ezek: 18. August: ad Bonifacium Epistola, saith, that sacraments do commonly bear the name of the thing represented hereby. Cyprian Serm: de caena Domini, the same name is common to the signs and to the thing signified. Cyril: lib: 4. in Johan: cap: 10. the fathers did eat Christ when they eat Manna, which was so called, and Theodoret and other Fathers speak to the same effect, which maketh against them, that will have no trope in these words, this is my body.

And they set the Ark of God upon a new cart, &c. Thus the Philistines had sent the Ark home before, 1 Sam: 6. wherefore it displeased God, that his people should do after the manner of those heathens, and not carry it upon men's shoulders, as was appointed by his law, and therefore he smote Uzzah that he died, when the Ark being shaken he put forth his hand to touch it. For the Hebrews do generally hold, that not his touching of the Ark was the cause of this judgment, but the manner of carrying it. Whereas it may seem otherwise, because he was not smitten, till he touched it, it is answered, that then first the error appeared in setting it upon a cart to be drawn, when it was shaken, which had not happened, if it had been carried upon men's shoulders. If it be further objected, then Ahio one of the guides of the cart should have been smitten as well as his brother Uzzah. Answ: Uzzah was the principal that would have it thus carried, and therefore he only was made an example, thus Lyra. Jerome in tradit: in Paralip: saith, that Abinadab bade Uzzah carry the Ark, but he despising his command set it upon a cart. Comestor saith, that the Hebrews affirm, that he lay with his wife the night before. Josephus, that he was smitten because he touched the Ark being no Priest: but Comestor, that when he touched the Ark, his arm withered, wherewith he should have carried it, and so he died. Peter Martyr also speaketh of this, as the cause, why Uzzah was smitten, and he applieth it allegorically to the Church, which the Bishops should bear, as it were, upon their own shoulders, whereas they contrariwise cause it to be carried by substitutes, who are many of them, as stupid and ignorant, and sensual, as brute beasts, they themselves in the mean season living in idleness and pleasure, but God will surely judge them also therefore, and not only them, but all others that eat the fat of the flock by getting the best benefices, but expose the Ark of Christ's Church to danger, by committing it to weak and vicious curates. Hugo indeed, because he was a Bishop, applieth it otherwise, by the Ark understanding a Bishop, being as that, all golden within, which is when he is without all scruple of conscience, and without, when he is without scandal of life: again the Bishop should have within him, as the Ark, the Tables of the law, and Deuteronomy, which is, when he hath the knowledge of the old and New Testament, the rod of Aaron, by modest, discreet and profitable discipline, and the pot of manna, that is, consolation. This Ark is drawn in a cart, when the Bishop is provoked to wrath by the murmurings of his subjects, and Uzzah stretcheth out his hand unto it, when any of the Bishops subjects proudly reproveth him, who is not, as Gregory saith, to be smitten with the sword of the mouth, no not when he doth things worthy of reproof; but this favors of the pride of Rome, Et si Papa innumeras animas seeum in gehennam trahat, nemo audeat dicere, Domine Papa cur ita facis? Lyra recounteth also another opinion of some, that Uzzah was smitten, because he touched the bare Ark with his hand, but this he showeth is improbable, seeing the Ark was never wont to be carried, but being first wrapped about with clothes by the Priests. I rest in the first, which is the more confirmed because v: 13. it is the next time carried by men, 1 Chr. 15. 15. And here I cannot omit another allegory of the Ord: Gloss: holding, that the Ark was a figure of the Church, the abiding thereof in private in Abinadab's house a long time setteth forth the true faith and Church being long within the family of Abraham, and this was the same faith of the Church, which is now preached, being then embraced by the followers of Abraham; and it was in an hill, because of the high example of virtue given by those believers. But when David, that is, Christ, came to reign under the Gospel, it was brought forth with great joy by 30000 chosen, setting forth the elect amongst the Jews, but afterwards they shall all come to the Ark of faith, and so all Israel accompanieth it, to set forth which also, the Ark had two bringings out, 1. to the house of Obed Edom, 2. sometime being interposed to the City of David. The music with divers sorts of instruments made before the Ark, when it was carried out upon a new cart, figured out the divers graces of the Spirit given to divers when the faith was first published, a new right of baptizing being instituted, filling them with wonderful joy: the coming of it to the threshing floor of Nahor, that is, prepared, where the Oxen shaking it, Uzzah put forth his hand, &c. the Churches going forward by increasing, until it came to the Gentiles, who were as a floor purged, according to that, he shall thoroughly purge his floor, at what time the preachers of the Gospel shaked the ark by speaking freely against the rites of the Law, as Circumcision, Sabbaths keeping &c. expounding all mystically and spiritually, whereat the Jews being offended, sought so eagerly to uphold them, that they fell into the judgment of infidelity to their own destruction.

Gregory from the three examples of David humbling himself to play and dance before the Ark, Michal despising him proudly for so doing, and Uzzah rashly putting forth his hand to the Ark, saith, that morally humility is commended, because humble David had soon after a promise of the perpetuity of his kingdom in Christ, that should come of him; pride is condemned, because Michal was punished with barrenness; and rashness in putting forth the hand to receive the Lord's body by the unworthy judged, and such are they, that presume to come unprepared, because Uzzah was smitten with death for rashly touching the Ark, and the same is affirmed of unworthy receivers 1 Cor: 11. 30. Again he applieth the fact and fall of Uzzah to such, as not understanding the actions and speeches of the learned, presume rashly to judge them, saying, oft times the doings and sayings of the better displease the worser, but they are not rashly to be reproved of them, which they cannot understand. For this is with Uzzah rashly to reach out the hand to the Ark seeming to him ready to fall, and so as he, thinking to help, lost his life, the infirm reprove the doings of the strong, and are cut off from the land of the living, for what is the mind of the just, but the Ark of the Testimony, seeing it is therein contained? And thus only doth Gregory speak against a man's presuming to reprove the Bishop, when he seemeth to him to err, but indeed doth not. Upon this carrying of the Ark from place to place in state, the Papists ground their pompeous carrying about of the Hoast: for when the Pope, saith Martyr, goeth out of Rome, it is carried in a pyx upon a most white horse, and on either side are men appointed with wax candles and bells, and the horse is so instructed, as that when he is led to the Temple, he goeth up to the High Altar, and there kneeleth down upon his knees, until the Hoast be taken off again and there placed, intolerable idolatrous madness. For the Ark was by God's commandment to be carried in state, but the bread in the Sacrament only to be received and eaten, and not to be carried about. Much honor indeed may seem by this circumgestation, to be given unto it, but it is besides the ordinance of our Lord, and therefore to be condemned as well as this new device of Uzzah, to carry the Ark upon a new cart, which the Lord never appointed.

And when they came to the threshing floor of Nachon, 1 Chron. 13. 9. the threshing floor of Chidon, another name saith Junius and Lyra of the same thing: Martyr thinketh, that it was so called because there Joshua had lifted up his spear, and Nachon, because there the Levites were prepared of God, and endued with new strength to carry the Ark, but these he passes over as not worthy the standing upon, here the Oxen were disordered in their going, it being God's will that it should be so, to teach men their errors by the brute beasts, as Balaam was taught by his Ass. And he saith, some of the Hebrews think, that Uzzah was smitten, because he believed not that God was able to uphold his own Ark from falling without his help, but he resteth upon these two causes, touching which an express charge is given, Numb. 4. 15. 1 For that they did not carry it upon their shoulders. 2 Because he touched it, which was forbidden upon pain of death. And to carry it upon men's shoulders was commanded, lest if it were carried otherwise, it should sometime fall, and so a conceit come into the people's minds of impotency in God. How Uzzah was smitten, it is not said, some think with a Thunder-bolt, some as Jerome following Josephus, so as that his arm and shoulder withered. August. his breath being suddenly stopped, as by an Apoplexy. It is not to be thought yet but that Uzzah was a good man, although he erred at this time, for even [Note.] the holy fathers of the Church have had their errors, that we may take heed of following any man in everything. The Pope applied this once against the Emperor seeking by his edicts to reform some things that were amiss in the Church, threatening him with destruction, as it befell Uzzah; but herein he grossly erred, seeing Hezekiah, Josiah, Theodosius, Arcadius and Honorius, godly Kings and Emperors, did the like and were commended. Thus the Donatists, as August. showeth took it ill, that their controversies should come to the knowledge of the civil Magistrate, but he upon Psal. 2. Be wise ye Kings, serve the Lord, &c. showeth, that they cannot serve him better, or more, then by helping and restoring the Church of God.

Then David was angry, because God had made a breach in Uzzah, &c. He was not angry saith Martyr with God, who punished, but because the Levites had erred from the prescript rule of God's Law, whereby he was provoked to this severity, and happily at his own sin, who had suffered the Ark so to be carried, and that others might forever after be warned by this example to go in everything about holy matters according to rule, and fear to follow their own phantasies, he gave the place a new name, Perez Uzzah, that is, the breach in Uzzah. And David feared the Lord in that day, &c. that is, he was afraid that this judgment might proceed further, even to him also, and to his City in Zion, if the Ark were carried thither, as sometime the men in Bethshemesh were destroyed for the Arkes sake. And he feared and was troubled the more without doubt, because the people might now begin to think, that he was not in so good grace with God, in that at the very first he was so crossed in that, wherein he thought to have gotten him the greatest credit, viz. in showing to have a care of Religion and to further that, and to honor the Ark of God all that he could. Lyra also saith, that David was not angry with God, but for the error of these men, but this is assigned for the cause of his anger, because God had made a breach, and not because the Levites, under whose charge the Ark was, did so rashly, wherefore I think rather, that David sinned here of infirmity, as any holy man might do, and that great discontent wrought a while with him to make him desist from his enterprise of carrying the Ark into his City, and to place it by the way in the house of Obed-Edom the Gittite. Thus also Peter Martyr, who saith, that either David knew certainly from God, that the Ark was to be removed to his City at that time, and if so, he could not be free from fault, in that he proceeded not, or else he attempted this of his own head without any warrant from God, and then he sinned, because he did it without faith. Now for his causing of the Ark to turn aside into the house of Obed-Edom; he also inquireth whether it be justifiable in him, to expose him by means of the Ark to the hazard, which he himself declined, and answereth, that this man most probably being a good man and full of faith, desired that it might be brought to him, nothing fearing any such danger, but accounting it an happiness to receive so holy a thing into his house. This Obed-Edom was a Levite, as appeareth 1 Chron. 16. 5. but whether Abinadab, in whose house it was before, were a Levite or no, is uncertain, but it is to be held rather, that he was, and so it hath been held by all antiquity; yet when I consider 1 Chron. 15. where David calleth the Levites to carry the Ark, acknowledging an error to have been committed before about it, I cannot but think it justly a question. And a Gittite he is said to be because as Lyra hath it, he lived a banished man in Gath of the Philistines country, as being one, that fled thither to David. Peter Martyr saith, he might be called so either because he was borne there, when the Philistines ruled over Israel, or he might by them at that time be sent for and placed there for the execution of some office, quod vix credo.

Here the Ark continued three months, and God blessed Obed-Edom, &c. The Hebrews, saith Comestor, will have this blessing to be in prolification, his wives and concubines all conceiving, and his cattle bringing forth Twins, but this is uncertain, only it is certain, that he began suddenly to increase extraordinarily in worldly things, so that his neighbors perceived it, and told [Note.] David of it: so Laban was blessed, when he had Jacob in his house, and Potiphar, when he had Joseph; God will not be an unprofitable guest to such as entertain him, the widow that entertained Elijah, his servant, was hereby preserved in Famin, and the Shunamite that entertained Elishah was blessed with a son; to give entertainment to such is to give harbor, as it were, to the Ark of God as Obed-Edom, and so to be in the way of receiving a rich blessing.

David hearing how greatly Obed-Edom was blessed by reason of the Ark, after that it had abode there three months, he fetcheth it with • oy to his own City. In these three months space, Martyr thinketh that David had those other signs of God's favor, which are related betwixt his first attempt to remove the Ark unto him, and this, 1 Chron. 14. viz. Hirams sending unto him Cedars and workmen, and the two great victories over the Philistines, whereby he being more confirmed put away all fear and brought the Ark home unto him. And whereas these things are in this book said to have been done before any mention made of the Arkes remove, he thinketh, that order is not herein kept. But it seemeth rather to me, that order is kept in this book, but not, 1 Chron. 13. 14. because it is not likely, that David immediately after the great fear and trouble of mind, into which he was cast upon the death of Uzzah, would resolve, that God had now established the kingdom unto him, and multiply his wives, as is said 1 Chron. 14. 2. and neither in this book nor in Chronicles is it said, that his great victories were any motive in part to bring the Ark unto him, but only God's blessing upon the house where it was. How that in Chron. may be reconciled with this for order, see before upon Vers. 1. And 1 Chron. 15. 1. that which is briefly here spoken, that David took the Ark out of the house of Obed-Edom and brought it into his own City, is more fully set forth thus. A place being prepared for the Ark of God, and a Tabernacle made, he said, none shall bring the Ark but Levites, &c. and here it is to be understood, that he did not now first make a Tabernable, but this was done before his first attempting to bring the Ark home unto him. Wherefore Comestor speaketh of this before the Arkes first remove, saying, that David made a Tabernacle for the Ark near his own house, and took for it some of the old Curtaines, and reserved the former Tables, Pillars, and Bases, although the making of this Tabernacle be not here spoken of, till Vers. 17. where it is mentioned notwithstanding, as made before, for they are said to have put the Ark in the Tabernacle, which David had made. This, as Lyra admonisheth, was not the same, which Moses had made, but another, for that stood still at Gabaah, being a long time disjoined from the Ark, and happily being now too old to be removed David made another for the Ark. Then he assembled all the Israelites again to Jerusalem, &c. and the sons of Aaron and these Levites, of the sons of Kohath, Uzziel and his family 120. &c. then David said unto the chief, Sanctify your selves to carry the Ark, for because we did not so at the first, the Lord brake in upon us, &c. And the Levites bare the Ark upon their shoulders, that is, saith Theodor. not some going before and some behind, for so the backs of those that went before should have been towards the Ark, but going with their sides one against another and the Ark in the midst. This gathering together of so great a multitude was both to carry the Ark to his place with the greater honor, and also as Martyr noteth, that all being present before the Ark might be quickened the more to devotion, and by their presence show, that they would be obedient in their several ranks and orders to God, a sign of whose presence the Ark was, both Levites, soldiers and other people, as at the inauguration of Kings a great multitude of their subjects from all parts must come and attend in token of their subjection, yet the way was not far, that the Ark was now carried, for Obed-Edom's house was, as Lyra saith, in the suburbs of Jerusalem, for which cause the people were gathered thither together, and are not said to have gone to any other place for it, whereas the Levites are said to bear the Ark, Vers. 15. Sallianus contendeth, that these Levites were Priests, herein following Josephus: for when the Ark at any time was carried with greatest honor, it was done by Priests, as over Jordan, about Jericho, and into Solomon's Temple, neither doth it make against it here, that the children of Levi were said to carry it, because the Priests also were the children of Levi, and whereas it was committed to the Levites, that came of Cohath to be carried, Numb. 4. 7. he saith, this was meant commonly in the Wilderness from station to station, but when it was to be carried in more state, the Priests were the men, that must carry it, as Deut. 31. 9. they are spoken of, the Priests that bear the Ark of the Lord. Whereas in bidding them to sanctify themselves and their brethren, of the Priests only Zadok and Abiathar being named, but of the Levites many, it is to be understood that there were notwithstanding many Priests more, but these two were the chief, for 1 Chro. 24. they are distinguished into 24. orders.

And when God helped the Levites that bare the Ark, they offered seven Bullocks and seven Rammes: When they that bare the Ark had gone six paces, he sacrificed Oxen and Fatlings; the vulgar Latin, they sacrificed an Ox, and a Sheep, and a Ram, and this helping of the Levites who carried the Ark Lyra understandeth according to some Rabbins in making it to feel so light, that they which carried it seemed to themselves as carrying nothing. But this is rejected by Tostatus, and some others, holding that God helped them by giving them alacrity in this work extraordinary, even when they first began to take the Ark upon their shoulders. Pelican saith that God helped them, when he shown them mercy and smote none of them, as he had done Uzzah before, and some Rabbins, that Uzzah had been smitten, when he had gone but six paces, therefore they now being all safe at the sixth pace make a stand and offer sacrifice. But to let this pass as a conjecture, it is to be thought, that by God's helping the Levites at this time is not only meant his sparing of them, or giving them alacrity, but extraordinarily strengthening them in this work, so as that by reason of their great strength, or because a divine power invisibly supported the Ark together with them, it seemed light unto them. At which sign of God's special presence thus giving approbation to this enterprise, they were so moved, that they stood still, till sacrifices were offered unto God in way of thanksgiving. But whereas they are said to have sacrificed seven Bullocks and seven Rams, but according to the vulgar Latin, 2 Sam. 6. 13. a Bullock and a Ram; Sallianus the Jesuit saith, that this difference may be reconciled thus, there was a Bullock and a Ram sacrificed in every company of the Levites, which were seven; of the sacrificing of one of which companies only it is taken, 2 Sam. 6. 13. but of all, 1 Chron. 15. and this he groundeth upon the vulgar Latin also, wherein it is said immediately before, there were with David seven companies and the sacrifice of a Calf, but this, as Lyra well noteth, is not in the Hebrew, but hath been by some ignorantly inserted, although he be therefore taxed by Sallianus for greater rashness in putting it out, then the inserters for ignorance in putting it in. But cleaving to the Hebrew, we shall not need any such device to reconcile the histories, seeing in that tongue there is no difference. And truly this is but a poor one; for if seven sacrifices were at one time offered in seven companies, there must needs be seven Altars, whereas certainly there was but one altar of the Lord before the Ark.

And David danced before the Lord with all his might, being girded with a linen Ephod, David was clothed with a robe of fine linen, and all the Levites which bare the Ark: His Kingly robes being put off, he arrayed himself now like one of the Levites out of his great humility. Now although there were some Ephods of linen for the Priests which were holy, and therefore not to be worn by any but Priests, yet it was free for any man else to make him such an upper garment of linen, and to wear it, and it was commendable in ministering about the Ark so to do. For even the Levites voluntarily in immitation of the Priests did wear Ephods, and not by virtue of any precept of the Law; wherefore Theodoret saith, there were Priestly super-induments and there were common, and without doubt David being a godly King would not dare to put on the Priestly but the common.

And they brought the Ark and set it in his place in the midst of the Tabernacle that David had pitched for it: what Tabernacle David had made for the Ark is not said before, but that he built himself an house, Chap. 11. 12. it must therefore be understood, that it was within his own palace, yet in such a place there, as that the people might from all parts freely resort unto it. For that it was within the limits of his own habitation appeareth, because he had before said, how shall I bring the Ark to me, Chap. 6. 9. Tostatus thinketh, that this place was a great Palace with a large Hall, and Porch before it, and lodgings about it for the Priests, Singers and Porters that served there. But why did he make a Tabernacle or Tent for the Ark and not an house? Peter Martyr answereth, that he knew that the Ark must be removed again, and he had it then in his mind to build a Temple, wherefore in the mean season he thought it best to place it in a Tent, as Moses at the first had done.

And David blessed the people, and dealt to everyone, both men and women, a cake of bread, a piece of flesh, and a fiagon of wine; this blessing was by praying for them, as Solomon afterwards did, and this munificence was more, then we read of to have been done at his inauguration to the Kingdom, showing, that he was more joyful for the Ark of God brought home unto him, then for his Kingdom; and this bounty tended greatly to the reconciling of all his subjects minds unto him, who had been before divided, and therefore he did most wisely herein. Some say that his blessing of the people, was not only a praying for them, but also a praising of them for their cheerful attendance about this service in transporting the Ark, as we are said to bless God when we praise him. Now before the dismiss of the people mentioned at the end of v. 19. it is further shown at the same time, 1 Chron. 16. 4. that David appointed Levites and Priests by name to minister before the Ark by singing and music, and blowing of Trumpets, delivering to Asaph the Psalm to be sung continually in praising God, verse 7, 8, 9, &c. and the Priests and Levites that should serve at the Tabernacle in the High-place at Gibeon, ver. 39, 40, &c. But when or how the Tabernacle was brought to Gibeon, is not recorded. It was set up in Shiloh by Joshua, and there it abode till Eli • s death, from thence we read of no more remove made thereof, but do gather that it was removed after that the Ark was taken by the Philistines, from 1 Sam. 21. where the High priest and the Shewbread are spoken of, as being at Nob, and therefore the Tabernacle. And happily before that it was carried to Mizpah, for thither the people by Samuel's direction assembled to seek the Lord, and to make Saul King, and from Mizpah to Gilgal, where they met to renew the Kingdom, and many sacrifices were offered, and from thence to Nob where it is next found, and from Nob to Gibeon, as here appeareth; and in this place what Priests and Levites should attend to sacrifice, and to do other service required by the Law, David now directeth, and what at the place newly erected for the Ark to praise God daily there. So that from henceforth to the building of Solomon's Temple, it seemeth, that there were two places for public adoration, but the sacrifices were offered at the Tabernacle, for which cause Solomon is said there to have offered a thousand burnt-offerings. And this might well be, whilst the Ark and Tabernacle were disjoined, because either of them was made to be an holy sign of God's presence, and the Law against sacrificing in divers, places, was not hereby transgressed, since the meaning was to avoid the worshipping of false God's, of which there could hereby be no danger, whether sacrifices were offered at the Tabernacle, as they were daily, or before the Ark, as they were also sometimes, 1 Chron. 16. 1. Touching the Psalm of praise henceforth to be sung continually before the Ark, the first part taken out of Psal. 105. unto these words, Touch not mine anointed, say the Hebrews in Seder Olam, were sung in the morning; and the other part beginning with these words, Sing unto the Lord all the earth, taken out of Psal. 96. in the evening. These things being thus ordered, thr people departed, and David returned to bless his own house, that is, to pray for a blessing upon them of his own house in particular, as he had done for all in general, and with them to praise God and to feast, and make them good cheer, for so Abigail, when she brought some good refreshing to David, prayed him to take that blessing.

Then Michal came out to meet David, and said, How glorious was the King of Israel today, who uncovered himself, &c. It was said before, that she saw him leaping and dancing before the Ark, and despised him in her heart, v. 16. David to express his joy in the Lord, would needs be one amongst the Levites, that should play upon an Instrument and dance as the Ark passed on, thus showing his great humility. But Michal his wife most bitterly upbraided him by it, as not becoming a King. Indeed amongst the Romans, Nero and Caligula Emperors, are both blamed for dancing publicly, and it was counted a cursed thing to be a dancer amongst them, and a certain Noble woman is accused by Cicero, because she could sing and dance elegantly. Yet Livy saith, that Salii were the Priests of Mars, who indeed were Senators, and by the institution of Numa, they went through the City carrying heavenly arms, singing and dancing, and herein chiefly stood their solemnities, when they sacrificed. But howsoever it was amongst the Heathen, David being wrapped with heavenly joy, made these expressions unblamably before any; but Michal swelling with pride, and mad by reason of her Royal blood, as Gregory speaketh. Yet she hath found some to join with her in blaming David, as Tostatus, who saith, that David was worthy to be blamed for two things: 1 Because he leaped and danced, which was a point of childish levity, and not of grave manners. 2. Because he put off his Kingly apparel and put on an Ephod, and therefore Michal was in • manner justly angry with him; and Cajetan expoundeth his making of himself naked by his being uncovered his arms, his legs, and his sides, which was undecent, for the Ephod covered not these parts. And Theodoret and Procopius say, that Michal was a good woman, neither was her barrenness laid upon her for this, but because if she had had a child by David, it is most likely that the people would have stood for him to be King, who did shine on both sides with the glory of his stock, whereas the Lord would have none to reign anymore of the seed of Saul. But all other Expositors, although they acknowledge Michal otherwise a good woman, and a good and most loving wife to David, for she adventured her own life to save him from Saul. preferring rather her love to him, then to her father, yet they do herein altogether justify David, as committing no indecorum, and blame her for thus bitterly deriding him. She thought indeed that it did not become his royal Majesty to consort thus with the common sort, but that he should have gone in his Royal ornaments in state at this solemnity, and that to do otherwise was a great dishonor to him. And this made her to despise him in her heart, and to hasten to meet him returning home, that she might upbraid him by it; and she said, he uncovered himself in the eyes of the handmaids of his servants, as a vain fellow. Lyra thinketh, that by these handmaids, she meant his Concubines, and whereas he answereth, that amongst them he should be had in more honor, he understandeth it, because they should bear him children, which would make for the honor of his house, whereas she should never more bear him any. But because she speaketh of the handmaids of his servants, it cannot be so understood, but of women of a servile condition; and of women she speaketh rather then of men, because, as it is more shameful for a woman to do anything ridiculous and undecent before men, so it is for a man to do thus before women. David's answer to her was, as she well deserved, most bitter, for that he remembered to her, God's rejecting of her fathers house. Touching her going without a child to the day of her death; it is ridiculous which the Rabbins deliver, that she had a child, but died the same day that she brought forth: neither is it of more credit that others say, that she had children before by her other husband, or by David, but after this none; for it is plain here that she never had any, and yet the words of the text do not imply, that for this mocking of David she was punished with barrenness, for although it be in our translation, therefore to Michal was no child borne; the Hebrew may as well be rendered, and to Michal, &c. she was barren before, and happily for the reason brought by Theodoret, and the continuance of her barrenness is here commemorated, as coming for this sin against her husband.

CHAP. VII.

WHen David had rest from all his enemies round about, he said to Nathan, I dwell in an house of Cedars, but the Ark of God within Curtaines. By these words he intimated, that he was desirous to build an house for the Ark of God, not for any precept which the Lord had given to build one, for he had only spoken of a place which he would choose, whereby yet Lyra gathereth, that David understood an house to be meant, and that not without cause, for v. 10, 11. it is said when they should have rest from all their enemies, God would choose him a place, and this time he thought was now come; but David's motive was the indecorum that seemed to be in it, that he should dwell in a stately Palace, and the Ark in a Tent, a like speech unto which is afterwards used, Haggai 1. 4. And it was great piety in David, that he purposed thus to do out of thankfulness to God, who had so highly promoted him. For the time, it is generally thought to have been soon after the bringing of the Ark into this City, if it be said, he had wars after this with the Philistines, Moabites, Syrians, and Edomites: Tostatus answereth well, that when it is said, he had rest from all his enemies, it is not meant, that he had no wars with any enemies more, but after the double overthrow given to the Philistines which was before mentioned, all his enemies did so fear him, that none durst fight against him anymore, but he went and fought against them, and subdued them, and in larged his Kingdom more then all that went before him could do. Touching the Prophet Nathan, with whom he consulted, some think that he was Jonathan the son of Semmaah the brother of David, one of David's worthies, being otherwise called Nathan, but it agreeth not to a military man to be a Prophet; we read no more of him, but that he was a Prophet, and very familiar with David, but of what kindred he came, as Gad also, is uncertain.

Nathan said to David, Do all that is in thine heart, for the Lord is with thee: thus he said at the first by human conjecture, and not by inspiration, as a Prophet, a • d therefore he was sent again the next day to reverse it. Whence Martyr noteth, that even a Prophet may err, if he speaketh anything of himself, and not by the direction of God's Word. So Samuel erred, when he thought Eliab the eldest son of Jesse to be the Lord's anointed, but the true Prophet is soon made to see into his error, and to recant. So Nathan the same night was better informed, the Lord deferred not to let him understand his will herein, because David was so earnestly set upon this work, that it was not likely that he would long defer the going about it, unless he were soon warned to the contrary, especially upon Nathan's encouragement, making a vow without delay to provide a resting place for the Ark, as Psal. 132. so Martyr. But according to Junius it is rather to be held, that he made that Psalm when he brought the Ark into the Tabernacle, which he had prepared in Zion, and therefore he speaketh not of an house, but of a Tabernacle, v. 5. and of bringing the Ark from Kireath-jearim, v. 6. yet, as Lyra saith, the Lord knowing David to be very forward, made haste to restrain him from building a Temple, because the time of building it set by God, was not yet come; and something there is in that Psalm intimating it to have been made now, as v. 12. where the promise of God concerning David's son is recited, which was not made till this time. The reasons against his building now were: 1 Because the Lord never spake word to any of the Judges of Israel about building him an house, nor yet to David, but was content to walk in a Tabernacle; and till such time as the Lord giveth order for the building of a Temple, no man ought to attempt it. 2 Which is not mentioned here, but 1 Chron. 22. 11. Because David had fought many battles, and shed much blood, in the speech of David to Solomon, and in the speech of Solomon to King Hiram, 1 Kings 5. 3. because he made many wars against his enemies round about; which two places being compared together do show, as Tostatus gathereth, that David's many distractions by reason of his continual wars, were the cause why he could not build this house, especially because as is added, 1 Chron. 22. 9. Thou shalt have a son who shall live in peace, whose name shall therefore be Solomon, he shall build me an house; so that merely his shedding of blood in battle was not the cause hindering him from this work, for God himself directed him to fight these battles, and fought for him, and shed this blood, but because a most peaceable time was necessary to go about it. If it be said, God could have given David certain years of peace if it had pleased him wherein he might have built: It is true, but it seemed good rather to him to respite the building of his house, till the reign of one, all whose time should be peaceable, to intimate the universal peace which should be in the world when Christ should come, who was figured out by the Temple, and the peace of conscience coming by him. And accordingly it fell out, for he was born in the days of Augustus Caesar, in whose time there was peace 40 years, and being justified by faith in him, we have peace with God, who is therefore called the Prince of Peace. For the omitting of this reason here, it was left out to be afterwards supplied, and therefore all the words now spoaken by Nathan to David are not here set down. Now in prohibiting David to build him an house, lest he should be discouraged, as thinking himself therefore not so much favored by God, he addeth further a most gracious message to him, telling him, how much he had done for him, in raising him from a shepherd to be a King, destroying his enemies, and giving him a name according to the names of the great ones upon earth, that is, not of Abraham, Isaac, and Jacob, as some think, but of great Kings reigning far and wide, and bringing under their obedience many people's: for so David came to have a name by subjecting his enemies. And this the Lord spake not by way of upbraiding David by his benefits, but to enflame his heart the more with his love. And to show this, he promiseth in the next words to appoint a place for his people to resort unto for divine worship, and that they should be settled in their country, and not be afflicted again, as in former times, and in the days of the Judges, which, as Martyr hath it, is to be understood partly, that for a long time, viz. during the reign of David and Solomon his son, they should be free from their enemies tyranny, so as they never had been before in the time of all their judges, and partly upon condition of being obedient unto him, for if they had continued to walk in his law always, they should never have been removed, as for their disobedience they were in the Babylonish Captivity, &c. And that David might not think this motion of building God an house displeasing unto him, although he was not permitted so to do, it is said 1 King: 8. 18. Whereas it was in thy mind to build me an house, thou didst well, which is here omitted, the Lord approved it expressly as a pious intention in David. And lastly because he bent his mind to the building of an house for God, the Lord promiseth to requite him with the like, and to build him an house, as it is said he did for the Midwives of Egypt, he built them houses, and v. 16. that his house should stand forever, and that his kingdom should be everlasting, the last words serving to explain the former, for by his house is meant his kingdom, that should continue in him and his posterity throughout all ages, the accomplishment of which was in Christ, who came of David. But whereas it is said, thy kingdom shall be established forever before thee, Vatablus understands it, thou living and seeing it, Cajetan, for thee, Sa, thou seeing it, when thou art dead, because the souls of the faithful see after death those things, that concern their state; The Vulgar Latin, to take away all doubt hath it, before my face, but Hebr. it is plainly, before thy face, and the meaning is, this shall be begun to be done, thou living and seeing it, for David himself reigned after this 30 years, even as long as natural strength permitted him to live, and saw his son Solomon made King in his stead, and so his house and kingdom was made sure before his face. For the means how David's house should be made firm, he saith v: 12. When thou shalt sleep with thy fathers, I will set up thy seed after thee, &c. and he shall build mean house. 1 Chron: 22. 9. he shall live in rest and his name shall be called Solomon. More particularly describing that son of his, which should reign after him in a most glorious manner. But it is doubted by some, that Solomon was not meant in this place, because one is spoken of, that should be set up after David's death, whereas Solomon was made King, David yet living, 1 King: 1. Thus Ambrose, this could not be spoken of Solomon, for it must be one that was borne and made King after David's death, and the Lord speaketh of a faithful house, which he would make him, as he did not to Solomon, for he himself erred grossly by idolatry, and he erred, that we might not err in thinking Solomon to be here meant, but know that all this was spoken mystically of Christ. Thus also August: who saith, that he began to reign, his father yet living, that we might know that he was not meant, and the Jews themselves do yet expect the accomplishment, of this in their Messiah to come. But as Peter Martyr saith, it is made so plain 1 Chr: 22. 9. that this was spoken literally of Solomon, as that it cannot be denied, and he was borne after this prophesy, and did not reign any time to speak of, till after David's death, although he were anointed King before, for the settling of the State, and indeed David was in a manner dead, when he was made King. All this then was in part fulfilled in Solomon, and perfectly in Christ, who was typified by him: for he truly is King over all Countries and Nations, and Solomon only over all the Nations about him, and he and his posterity reigned a long time, which in Hebrew is commonly set forth by these words 〈 in non-Latin alphabet 〉 forever, but Christ forever and ever world without end. Lyra distinguisheth the things that are spoken of Solomon thus, some that he did, were not figurative, as his Idolatry, some merely figurative, as that his kingdom should extend to the ends of the world, and be forever, for this is spoken only figuratively of Solomon, and some both figurative and really agreeing to his person, as the building of the Lord's house, his admired wisdom and glory.

And thus that must be peculiar to Solomon, which is said, Vers. 14. If he commit iniquity, I will chasten him with the rod of men, but my mercy will I not take from him. For Christ was without all spot of sin. By the rod of men Theodoret understandeth such evils, as are wont to be laid upon the bodies of men here, Josephus, unfruitfulness of the earth, and sicknesses. Jerome, the sword of the enemy. But experience showeth, that it was trouble by wars sent upon Solomon in his age. By his mercy, that he would not take from him, understand the mercy of preserving him from everlasting destruction, whence it may be gathered, that Solomon repented and was saved, although some understand the mercy of being established in his kingdom and not put down, as Saul was, who is therefore by and by mentioned, and it is promised that he should not be dealt with all as Saul was. And all this Nathan is said to have spoken to David to show that he was not ashamed to recant his former error, whose example we must follow, and not instead of recanting seek to maintain any error that we have salne into: So Martyr.

Then went King David in and sat before the Lord, &c. that is, saith Lyra, into the place of prayer near the Tabernacle, he is said to fit according to the Gloss by humility, when he quietly disposed himself thus to pray & to give God thanks, saith Pelican. Some saith Martyr hold, that he sat to figure out Christ's sitting at God's right hand, some, that all things have their being from him, and some to show the quietness of his mind, but for as much as the gesture in praying is not prescribed, we shall not need to question it, whether he did well or no in sitting. Thus also Augustine: Let not this move thee, that he is said to have sitten praying, for Elias did the like when he prayed for rain, by which examples we are admonished, that it is not prescribed, in what gesture of body we pray, so that the mind be present doing the true intent unto God. Vatablus saith that none might sit before the Lord, but the King. But Tostatus and Dionysius expound sitting by abiding long and quiet; Cajetan, he sat more in mind then body. Junius saith, it is a catachresis. Josephus, he went unto the Ark, and falling down upon his face he worshipped; and I think, that his sitting is not properly to be understood, because other holy men are said expressly to have kneeled, as Solomon, and Paul, and Christ himself, whose example must be our imitation; and to kneel we are invited in that saying, Come, let us worship and fall down and kneel, &c. And for Elijah, he is not said to sit, but to cast himself down, and to put his face between his knees by an extraordinary prophetical gesture, as the Spirit moved him. Yet it is not absolutely necessary always to kneel in prayer, for betwixt Easter and Whitsuntide of old it was forbidden to kneel and commanded to stand praying in token of Christ's resurrection: and a man may pray walking, lying in bed, and riding, for he must pray continually, but at the set times of doing our devotion publicly or privately we ought to prefer kneeling, as the most humble gesture before the highest majesty. Who am I (O Lord) and what is my house, that thou hast brought me hitherto? The greater God's gifts were towards David, the more he humbleth himself before him, as contrariwise the more the wicked are lifted up, the prouder they are; that thou hast brought me hitherto, that is, to be a King who was before so mean.

But this was a small thing in thy sight (O God) for thou hast spoken of thy servants house for a great while to come, and is this the manner of man O Lord God? these last words saith Martyr are by some read affirmatively, making this the sense, this is the state and condition of the most excellent and greatest men in the world to enjoy kingly honor themselves and to leave it to their posterity generation after generation. R. Kimhi alledgeth, 1 Chron. 17. 17. to prove this to be the meaning, thou hast regarded me according to the state of a man of high degree, this is thy manner of dealing with men of greatest dignity, whereby thou dealest with me: R. Solomon reading it as we do, interrogatively, will have this to be the sense; Is this thy manner of dealing towards man to embrace him with so much love? that is, saith Martyr, that Christ the son of God should come of my stock. And for the former sense, he saith, it may be referred to Christ also, thou respectest me for that excellent man's sake Christ Jesus, and not for my own merits. Lyra, this is the manner of man, that everyone is solicitous for the good of his posterity. Hugo hath both this and another, that he should give thee thanks for thy great benefits, and a third, that he should serve thee in simplicity and purity of heart, and thou shouldest deal with him in mercy: Sallianus