A Complete History and Mystery of the Old and New Testament

2 Sam. CHAP. VII.

THIS Chapter contains David 's Counsel and purpose to build the Temple allowed by Man, but dissallow'd by God; Remarks are

First, The moving cause of this Counsel was the Peace God had given him now round about, v. 1. this sublime tranquility he looked upon as an happy opportunity, reflecting with a pious mind, how himself dwelt in an House of Cedar which Hiram had built for him, Chap. 5.11. but God and his Ark dwelt in a meaner, unhandsom, and unsettled Tent, composed only of several Curtains, and covered with Skins of Beasts; this he thought very unsuitable, that his House should be better than God's, and more costly; this was his word to Nathan, v. 2. 1. Chron. 17.1. &c. Hag. 1.4. So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favors, Psal. 116.12. the doing of which he not only Voted, but also Vowed, Psal. 132.2. this was more than Ahab would do, who, though' he dwelt in a Palace of Ivory, 1 King. 22.39. yet had no thoughts of heart for God and his service, but sold himself to work wickedness, 1 King. 21.25. so durst not devout David do.

The Second Remark is, Nathan 's over hasty approving of David 's purpose, v. 3. before he had well considered it in his own mind, or consulted with God about it. This was Nathan 's Private Opinion, but not by Divine Revelation, which showeth, that the Prophets did not always speak by Prophetical inspiration, but sometimes as private Men by an Human Prudence, so came to be mistaken in some matters, as 1 Sam. 16.6. 2 Kings 4.27. yea sometimes like frail sinful Men, as Moses spake unadvisedly, Psal. 106.33. and Jeremy, Jer. 20.14. thus Nathan was under a mistake here, saying [The Lord is with thee] who hath put this motion into thy mind, and will be with thee in this Sacred Enterprize; 'tis a wonder Nathan did not add [So far as I now see or know] but he rashly spoke it, and was punished for his rashness, being constrained to a Palinody, or Recantation.

The Third Remark is, God suffers not his Servants to lie long under mistakes, He comes to Nathan that night to rectify both his and David 's Error, v. 4, 5, 6, 7. from whence,

Mark First, Because this mistake arose from a pious mind, therefore God soon discovers it, and reveals his will therein, Phil. 3.15. yea, and the same person that had confirmed David in his mistake by a mistake of his own, must now rectify it.

Mark Secondly, David thought, because God had promised, [there should an House be built him, when Israel was once settled in Canaan] Deut. 12.10, 11. that now the time was come, and he was the man whom God had designed to do this great work; God therefore tells him by Nathan, he had rightly guessed at the thing, yet missed he both the Man and the Time.

Mark Thirdly, God took this pious purpose of David so well, that he accepted of the will for the deed, 1 King. 8.18. & 2 Cor. 8.12. nay God doth not only graciously accept it, but he doth bountifully reward it, v. 10, 11, &c. here, as if David had done the deed; saying to him, [ I will see thee well satisfied for the same, but I have other work for thee to do. ] 1 King. 5.3.

Mark Fourthly, This Divine acceptance of David 's pious purpose (as if it had been a performance ) was signified by God's calling him twice over [My Servant David] v. 5.8. For at another time afterwards when he had displeased the Lord, it was then but plain David, Chap. 24.12.

Mark Fifthly, The Reasons God rendered to David why he was refused to build the Temple, as

First, He was a Martial Man, and had shed much blood, 1 Chron. 22.9. & 28.3. not because he was defiled thereby, for Fighting the Lord's Battles against his Enemies is a Sacrifice pleasing to God, Isa. 34.6. Jerem. 46.10. but because the Temple was a Type of the Church built by Christ that Prince of Peace, Isa. 9.6. therefore saith God, I reserve this piece of service for thy Son Solomon, whose Name signifies Peaceable; 'tis more suitable to his peaceable Reign, wherein the Righteous shall flourish in abundance of peace, Psal. 72.7.

N. B. 'Twas meet the shadow should be suitable to the substance.

A Second Reason is rendered by Solomon, 1 King. 5.3. that God had designed David soon after this transaction to wage war with the Nations round about Israel, as is expressed in the next Chapter, therefore could he look for little leisure to carry on so great and glorious a Fabric.

The Third Reason of God's refusing David for this work is found in this Divine Oracle to David here, saying [There is no necessity or present haste for building me an House, seeing a Tent hath given me content to dwell in, ever since Israel 's coming out of Egypt, and so will be still till my time be come; yet as I have been hitherto all-sufficient unto Israel, so will be as efficacious for them from the Ark of my presence in the Tabernacle, as if it were magnificently fixed in the Temple. ]

The Fourth Reason, The Oracle of God secretly taxeth David for being too preposterous in his zeal, saying all the Judges of Israel were willing to wait for a Divine Warrant to this great work, none of them durst undertake it for want of my Commanding Warrant, and wile not thou wait also? Zeal must be rightly timed, 1 Chron. 17.6.

N. B. Learned Interpreters observe here, that seeing 'tis the use of the Scripture not always to relate the whole (that is occasionally spoken) but gives only the Sum thereof in brief, as in Acts 2.40. with many more words did he testify, &c. Therefore they think God spake much more to Nathan (that he might declare to David ) not recorded here, but must be gathered up elsewhere in Scripture, seeming to be spoken at the same time, as that,

First, Nathan did render the Reasons to David why God would not admit of his building the Temple, which are not related here, but in other places, as 1 Chron. 22.7. & 28.9. and

Secondly, The Conditional Promises Recorded, 1 King. 2.4. 1 Chron. 28.7. were of the same nature with that of 1 Sam. 2.30. and

Thirdly, Other Passages found in 1 King. 8.16.18, 25. & 1 Chron. 22.8, 9. & 28.6. all which were spoke at the same time and place.

After this Divine denial of David 's building the Temple, the two following parts are, First, God's Oracle to David altogether Consolatory, that he might not be discouraged at this denial, &c. And the Second is, David 's Oration or Prayer to God, partly Gratulatory, and partly Supplicatory, as followeth.

Remarks upon the First Part are,

First, That David might not be too much daunted, and become doubtful of his interest in Divine love, because of this flat denial of his devout design to build the Temple; God comes here to Comfort David against all his discouragements, by a commemoration of the many kindnesses both Temporal and Spiritual to him for time past, and of those to come also; that as he had not, so he would not grudge to give unto David as eminent Evidences of his special favor with God.

Remark Second, Particularly, God minds him (1.) Of the Temporal Favors he had heretofore conferred upon him, not only in changing his Shepherd's Staff into a Royal Scepter, &c. v. 8. but also I have delivered thee out of all thy dangers hitherto, from Goliath, Saul, Doeg, and in all thy Battels, yea, and I have made thee both famous like the Grand Potentates of the World, and formidable to all Nations round about, v. 9. So that thou needest not doubt of my love to thee, though' I do deny thee this thy desire of building me a Temple. (2dly.) Moreover God tells him for his further comfort and encouragement, I have more Temporal Favors to bestow upon thee for the future, besides the former that are past; namely, I will felicitate as well as facilitate thy Reign with both public and private Blessings, v. 10, 11, 16.

Secondly, God minds David of the Spiritual favors he had also to give him, as a sufficient Seal of his complacency in him.

The Third in the General, God Crowns David 's Throne with the promise of Christ, whereby it was made an invincible Throne indeed; but more particularly some of those following promises, v. 12, 13, 14, 15, 16. be peculiar to Solomon, and some unto Christ, and some to both, as to the Types and Antitypes.

First, [I will set up thy Seed after thee] v. 12. this belongs to Solomon as the Type, 1 Chron. 28.6. and to Christ, who is oft called the Son of David, as the Antitype.

Secondly, He shall build an House for my Name, v. 13. belongs to both, for as Solomon built the material Temple, so the Messiah doth build the Mystical Temple; that promise Deut. 12.11. was literally performed by Solomon, to whom David gave the pastern, and for whom he prepared the materials only, 1 Chron. 22.14. & 28.11. but Spiritually, Christ builds the Church (called God's House ) Heb. 3.3, 6. 1 Pet. 2.5. whereof the Temple was but a Type, Luke 1.32, 33, &c.

Thirdly, [I will be his Father] v. 14. so God was to Solomon (the Type ) by Grace and Adoption, but to Christ the Antitype by Nature and Eternal Generation (which no Man can declare, Isa. 53.8.) and by Personal Union also, Heb. 1.5. Psal. 2.7. Joh. 1.18. Acts. 13.33. & 1 Joh. 4.9.

Fourthly, [If he commit iniquity] as Solomon did, but so never did our Lord Jesus, no guile or sin was found in him, Isa. 53.9. 1 Pet. 1.19. & 2.22. Heb. 4.15. though' all our sins were laid upon him by way of imputation, Isa. 53.4. 2 Cor. 5.22. and though' he was a Sinner likewise by way of Reputation, as he was reputed or reckoned among Transgressors, Isa. 53.12. So that Solomon was no Type of Christ in his sin proper to himself.

Fifthly, [ I will Chasten him, &c.] Thus God did to Solomon for his Idolatry in his Old Age, 1 King. 11.9, 14, 23, 26. and thus the Chastisement of our peace was upon Christ, Isa. 53.5. but it was for our sins, and not for any of his own, as Solomon 's was, Christ suffered to procure our Pardon and Peace, thus was there disparity as well as congruity.

Sixthly, But my mercy shall not depart, &c. v. 15. So Psal, 89.30, 31, 32, 33. God chasten'd Solomon only with the rod of weak Men (as Enoch signifies) like a tender Father to break his Child's stubbornness, but not his bones, he chasten'd him only with Rods, and not with Scorpions.

Seventhly, [ Therefore thy Kingdom shall be established forever, &c.] v. 16. Solomon 's Kingdom continued 'till Shilo came, Gen. 49.10. but Christ's is forever; and though' his dispensatory Kingdom shall be delivered up when Sin and Death and all his Enemies end, 1 Cor. 15.24. yet his essential Kingdom abides forever, &c.

The Second and last part, is David 's Oration or Prayer to God, being the blessed Effect of God's Oracle to him,

Remarks (1.) upon the Gratulatory part thereof.

First, When Nathan had delivered God's Oracle to him, v. 17. he doth not fall foul upon him, for unsaying what he had said, v. 3. but presently goes to God in the Tabernacle, and having first vilify'd himself as one less than the least of God's Mercies as Father Jacob had taught it him, Gen. 32.10. he then makes a thankful acknowledgment of God's matchless mercy, &c. v. 18, 19, 20, 21, 22, 23, 24. where,

Mark First, Being ravished with joy he praiseth God for bestowing upon him such undeserved honor and happiness, as if he had not been a poor Man's Shepherd, but a Son to some Mighty Monarch.

Mark Secondly, He admires the extent of God's Promise to him [for a long time to come] for so far as Christ's time, and for all Eternity also, saying, as if all thou hadst done already were too little for me.

Mark Thirdly, He in a rapture advances the kindness of God above the manner of Men, who think it kindness enough to give their Servant a Pension for Life only, not for Posterity too.

Mark Fourthly, He confesses that he was non plus'd [What can David say more] had he the tongue of Men and Angels he might admire better than express all God 's Praises.

Mark Fifthly, He acknowledges all this kindness of God to him, not for any merit of his own, but for his word sake, that is, for the sake of Christ the eternal word, or for his promise sake.

Mark Sixthly, Then by an Emphatical Apostrophe he extols God's great goodness to Israel, whom Elohim (all the Three Persons in the Trinity ) Redeemed from Egypt, fed in the Wilderness, brought to Canaan. &c.

Remarks Secondly, upon that part which is Supplicatory.

Mark First, He prays God to perform his Promise, both as to his own Temporal Kingdom, and as to the Spiritual Kingdom of Christ, v. 25.

N. B. [Do as thou hast said] is a special speeding Argument.

Mark Secondly, He confirms his faith in praying over God's Promises, that God's performing them would be for his glory, ver. 26. and would demonstrate the unchangeableness of his Nature in word and deed, v. 27, 28.

Mark Thirdly, He concludes his Oration, making most both of God's Mercies and of his Promises, sucking earnestly those Breasts of Consolation, Isa. 66.11. not with Lip Labor, but Heart Prayer, ver. 27. and with full assurance of God's faithfulness, ver. 29. being persuaded that though' he did not build God an House (as he desired) yet God would build for him an House forever.

2 Samuel, CHAP. VIII.

THIS Chapter is a Narrative of the Acts of David in time of War and of Peace: those Acts are reducible to two Heads, First, Polemical, and then Political.

Remarks upon his Polemical Acts touching his Wars,

The First is General, Active David would not be out of action; if he must not Build God an House, he will, at the least, make all preparations he could for the doing of it. In order hereunto, he subdues all the Enemies of Israel round about, which work had a double tendency towards the Temple work; for first, thereby he procured a Sublime Peace (the Daughter of War ) that his Son Solomon might have no avocation by any Wars while he was building the Temple; and

Secondly, David hereby provided abundance of materials out of the Spoils of those Nations he subdued.

N. B. 'It is very observable no Nation he War'd against could stand before him, after God had crowned his Kingdom with the Promise of Christ in the former Chapter; after this to rebel against David, was to rebel against Christ himself, Psal. 2.6, 7, &c. God had sworn to him, Eccles. 8.2, &c.

The Second Remark is in Particular, his War against the Philistines, v. 1. which was his third War against them after he was Crowned King of Israel, only with this difference. In the two former they were the first Agressors upon David, Chap. 5.17, 22. but in this David assaults them as the inveterate and implacable Enemies of Israel, and takes from them Metheg-Ammah, that is, Gath with her praecincts, 1 Chron. 18.1. their Principal City, that only had a King over it, when their other four famous Cities had only Lord's over them, and it was thus called, because it was the Bridle of that Corner of their Country (as the Hebrew signifies) or Bridge of Bondage in General Notes, having always a Garrison in it to keep the Israelites from invading them, but now David takes this Bridle out of Israel's mouth, and puts it into their own mouths.

N. B. So our Spiritual David Removes the dominion of sin from us, Rom. 6.14.

The Third Remark is, He killeth Moab to a third part, v. 12. marking them out with a Line, who should be slain, and who should live, as the Carpenter doth what he means to cut off, Isa. 34.11. & 44.13.

Some do marvel at this severity of David, Partly because Moab had been kind to his Father and Mother, 1 Sam. 22.3, 4. and partly because God forbad Israel to molest Moab, Deut. 2.9.

N. B. Note well. The former of these two Objections the Rabbins Answer, saying, they treacherously murdered his Parents after his departure thence, for which bloody fact David was thus severe upon them, but this is to be wise above what is written: Sacred Writ tells us, though' Moab had not molested Israel in their coming out of Egypt, Deut. 2.9. yet afterwards they proved malicious Enemies to Israel in the Wilderness, Balak their King hiring Balaam to curse them, &c. Numb. 22.5. and Eglon their King sorely oppressed them, Judge. 3.12. and God Cursed them to the Tenth Generation for not meeting Israel (their near Kindred) with bread and water, Deut. 23.3, 4. therefore David had good cause for this seeming Cruelty, they still persisting in their old malice, yet David dispossess'd them not, but calls this just revenge the measuring of the Valley of Succoth, Psal. 60.10.

The Fourth Remark is, David 's Conquest over the Syrians, v. 3. to v. 8. wherein,

Mark First, Hadadezer was an Ambitious and turbulent Prince, whose Father, Saul had war'd against, 1 Sam. 14.47. but he only vexed them: Now the Son was grown great, and had already subdued Damascus, and still would be greater by enlarging his Territories towards Euphrates, which God had granted to Israel by promise, Deut. 1.7. & 11.24. Josh. 1.4. therefore David takes him down in time, before he became over-formidable, and to Euphrates fell to Israel.

Mark Secondly, David took from this Potent King Twenty Thousand Men, and a Thousand Chariots, and Seven Thousand Horsemen that attended them, there being seven Horsemen to attend every Chariot, he spoiled them all but an hundred Chariots, and reserving seven hundred Horesemen for them.

N. B. Josephus saith, David slew five thousand Horsemen, and twenty thousand Footmen, but the Scripture saith better, 22000 Men, v. 5.

Mark Thirdly, David houghed the Horses ( as Joshua had done before, Josh. 11.6.) to make them unserviceable for War, reserving only an hundred as before for his own use, for he was not to multipily them, Deut. 17.16. Josephus makes no mention of David's houghing those Horses, looking upon it (as it seemeth) to have been unwisely done of David.

N. B. Therefore Josephus must be read with much discretion, for he writing his Antiquities of his own Countrymen, to be communicated to other Nations, he described them as stately as he could; and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews, he taketh the boldness either to add unto or to detract from the Holy History.

Mark Fourthly, God preserved David everywhere, v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East, the Philistines in the West, Syrians in the North, and Edom in the South of Judea, v. 14. Conquering his Enemies Countries upon all quarters round about: And then David composed the 60th. and 108th. Psalms, &c.

The Fifth Remark is, David 's Conquest over Hadadezer: This occasioned Toi ( King of Hamath now Antioch ) to Congratulate the Conqueror, to whom he sent most rich Presents by his Son Joram, for freeing him from so troublesome a Neighbor, who was evermore picking quarrels with him, v. 9, 10. Compare this with 1 Chron. 18.9, 10. where the Names differ.

The Sixth Remark is, David sought not himself, nor the enriching of his own Personal Estate, when he fought against all those Nations, but laid all those prodigious Spoils taken from them (together with Toi 's Precious Presents) up in the Treasury of the Lord's Tabernacle, v. 11, 12, 13. yea, and the Spoils of Edom also, whom he subdued next, for Assisting the Syrians in their Recruits against him, v. 14. all those Treasures David provided for the Building and Beautifying of the Temple, though he might not build it himself, and David 's subduing of Edom was the fulfilling of Isaac 's Prophecy, [The Elder shall serve the Younger] Gen. 27.43. which continued until the Reign of Joram; then the Yoke was cast off, 2 King. 8.22.

The Second Part is Political, v. 15, 16, 17, 18. wherein,

Mark First, As David made Tributaries to him those Nations abroad above-mentioned, so he gave Just Laws to his own People at home, v. 15. that his Throne might be established in righteousness, Prov. 14.34.

Mark Secondly, He made Joab his General according to his promise, for his Conquering the Jebusites Fort of Zion, 1 Chron. 11.6. and Jeho ophat the Chancellor of the Kingdom in the Office of Peace, as the other was of War, v. 16.

Mark Thirdly, David took care for the Church as well as State, v. 17. where Zadok and Ahimelech (alias Abiathar ) be Officers of the Church.

N. B. Not as if there were two High Priests (as in corrupt times Annas and Caiaphas were) but these were the heads of the two Lines, Eleazar and Ithamar; Abiathar of the latter Line was the only High Priest, 'till Solomon thrust him out for siding with Adonijah, and put Zadok in his place, 1 King. 2.25, 27.

Mark Fourthly, David for his own security made Benaiah the Captain of his Guard, and his own Sons Rulers, v. 18. Which Honor being heaped upon them, likely put Absalom and Adonijah upon ill designs, an over-kind Father killed them with his over-much kindness, &c.

2 Sam. CHAP. IX.

THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan 's Posterity, wherein two General Parts offer themselves obvious to our eyes.

First, The Persons to whom his Royal Bounty was extended, and Secondly, The matter and manner of his benevolence to them.

Remarks upon the First are,

First, No sooner had David ended his War (as above) and set himself to Administer Justice to all his People, Chap. 8.15. and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family.

N. B. Some reckon this neglect of David (so long 'till the twentieth year of his Reign) among the Chief Errors of his Life: That it was so long he forgot his Faithful Friend appeareth thus; Mephibosheth was but five years old when his Father died, 2 Sam. 4.4. and now he had a Son, when David began to own him; so that 'tis well supposed he was twenty five years old now in the twentieth year of David 's Reign; 'twas indeed very much, that a Man so thankful to God (as his Psalms do testify) should so long be unmindful of his dear Jonathan, and of the Covenant of God between them.

N. B. Note well. But something may be said to qualify David's seeming fault, as,

First, He might probably be ignorant of any Son that Jonathan had left, because he saith here [ is there yet any of the House of Saul, and not of the House of Jonathan ] v. 1. for 'tis like, Mephibosheth was concealed by his Friends, lest David should cut him off from jealousy of State, especially after the Rebellion of his Uncle Ishbosheth, Chap. 2.

Secondly, Some old jealousies seem to remain in David of Saul 's House, that they still Plotted to revive their Right to the Crown by lineal descent, when he over-easily hearkened to the suggestions of that false and faithless Sycophant Ziba against Mephibosheth, Chap. 16.3, 4.

Thirdly, While David had his head and hands so full in warring against so many Potent Enemies, he had little leisure to make this enquiry which he maketh here, but now being firmly settled in his Kingdom, and so freed from his former fears and jealousies, he inquireth, &c.

The Second Remark is, The Answer to his Enquiry, v. 2. by Ziba who had been Saul 's Steward, v. 10. who tells David of Jonathan 's Son, v. 3. hid from David 's sight in Lodebar beyond Jordan, Chap. 17.27. there laid this poor man lurking, little dreaming of any Court preferment,

N. B. But the personal goodness of his Father Jonathan lies with warmth and weight upon good David 's heart still, that he is now stirred up to show the kindness of God to his Posterity, and therefore he sends for him v. 5. to show him his God-like kindness: as God is kind to the unthankful and to the evil, Luke 6.35. accordingly David will be kind to Mephibosheth, though' Lame, &c.

N. B. This shall not break the square, so long as he saw the features of his Friend Jonathan in him, nor does God think worse of his weak Servants, if he see the Image of his Son Jesus in them.

N. B. David herein is a Type of Christ, who crieth as he did [Is there yet any of the House of Mankind, that I may show the kindness of God to them.] His Divine Bowels have been yearning towards fallen Man, and have been emptying themselves ever since Adam 's fall, in raising up such as he found fallen under the forbidden Apple-Tree, Cant. 8.5. and such as were lamed by that fall in the infancy of the World as Mephibosheth was, Chap. 4.4. Adam's free will proving no better a Keeper of him, than that Nurse was, who let Mephibosheth fall when but a Child; yet Christ cries still, is there yet any, &c. to bring home to my Court from obscurity; his bowels are not still emptied.

N. B. Or by the kindness of God, David might mean, that kindness which Jonathan bound me by Covenant in the presence of God to show unto his Posterity, 1 Sam. 20. 14, 15, 16. & 23.18. though' that Oath bound him only to Jonathan 's Posterity, and not to others of Saul 's House.

The Third Remark is, David and Mephibosheth 's happy Meeting, ver. 6, 7, 8. wherein,

Mark First, Mephibosheth at David 's call comes limping and trembling into the King's presence, and fell on his face before him, fearing he was sent for to be put to death, as one of Sau's House, which is usual among Princes in the like case of Jealousy, occasioned now by his Uncle's Rebellion. This David perceived, and so quickly speaks comfortingly to him.

Mark Secondly, David 's Generosity to this deformed Object, not only in the deformity of his feet, but (as 'tis well supposed by Peter Martyr ) of his face also, for his proper Name was Meriabbaal, 1 Chron. 8.34. but that Name was turned into Mephibosheth (Hebr. a shameful face ) because his face was much maimed by his full, Chap. 4.4. yet good David thinks no worse of him notwithstanding this deformity both of feet and face; David assureth him, he should not only live, but shall live in Splendor, enjoying all the Lands that had been Confiscated by Ishbosheth 's Rebellion, and himself should feed as a fellow-Commoner at the King's Table, &c.

Mark Thirdly, Mephibosheth 's Resentment of David 's unexpected and undeserved favor, calling himself not only [a Dog] so fitter to lay under the King's Table, than to sit as one of his Sons at it; and also [a dead Dog] so fitter to be cast into a ditch than to live in so high a figure in the King's Court, because God had rejected Saul 's House and accepted David 's: Thus David had humbled himself before Saul, 1 Sam. 24 14. and 26.20. and now Saul 's Grand-Son does so to David.

N. B. How much more ought we to abase ourselves before the King of Kings, who speaks more kindly to us, and gives greater things for our comfort, than David did here, &c.

The Second Part is the matter and manner of Mephibosheth 's mercy.

Remarks upon it are,

First, David 's Royal Donative to this Man so contemptible in his own eyes both as to Person and Condition; David gives him his Royal Grant, not only of all the Lands due to him by Inheritance as to his Father Jonathan, but also the whole Lands which belonged to the House of Saul, and which the Sons of Rizpah ( Saul 's Concubine ) had now usurped to themselves; nor can it be imagined that this was any small gift, for Saul had Asses, 1 Sam. 9.20. and Fields, 1 Sam. 11.5. and Vineyards, and Oliveyards, so many that he had some to bestow upon his Servants, such as poor David could not distribute, 1 Sam. 22.7. Now all these were forfeited to the King by the Rebellion of Saul 's House, and frankly restored by a Royal deed to Mephibosheth; whereby Ziba is constituted the Chief Steward of all, v. 9, 10, &c.

The Second Remark is, This Ziba had probably been Chief Steward to manage Saul's Lands before, and thereby had feathered his own Nest (as we say) he had greatly enriched himself by having such opportunities to lick his own fingers, and therefore is he described here to have fifteen Sons, and twenty Servants, so the fitter to manage that vast Estate still for the use of Micah Mephibosheth's Son, v. 12. for whom he was to Till the ground, v. 11. As for Mephibosheth Micah 's Father (saith David ) thou Ziba need not take care of him, I will provide duly and daily for him in my own Court, and at my own Table.

The Third Remark is, Ziba undertakes all that the King commanded him, and took care (as Josephus saith) that his Master's Son (Micah) might have food enough for his Family, and enough besides to defray his other necessary Charges; moreover Ziba said further [The King may do his pleasure with Mephibosheth, but he might have his diet with me, and should by me be Royally Entertained like a King's Son] this was fairly promised by a sordid Pick-thank (supposed to be a Canaanite by birth) who afterward worm'd out his Master, Chap. 16.4.

The Fourth Remark is, Humble Mephibosheth was exalted from his lurking hole at Lodebar, to live in Jerusalem, v. 13. though' he was lame of both his feet, and so unfit to diet at Court; and though' David had resolved that none such should come thither, Chap. 5.8.

N. B. What greater savor doth Christ afford us, to feast us at his own Table in the Lord's Supper, no doubt but we all come limping thither; oh that we may be as humble as lame Mephibosheth, &c.

2 Sam. CHAP. X.

THIS Chapter relateth the Story of David 's sending Ambassadors to the King of Ammon, the Causes and Effects thereof.

Remarks hereupon are,

First, David being securely settled in his Kingdom (like a truly grateful person) endeavoreth to testify his gratitude unto all that had been kind to him in the day of his Adversity; and now having done it at home to Jonathan 's Son, he would do it abroad also, to Nahash 's Son, whose Father was now dead, and who had shown some kindness to David in distress, and therefore he sent Ambassadors to comfort the Son concerning the death of his Father, who had been so kind to him, v. 1, 2.

N. B. What this kindness was that Nahash shown David, the Scripture doth not declare, but Tradition tells us.

First, The Rabbins say, that when the King of Moab had slain David 's Father, Mother, and Brethren (whom he had left with him for safeguard from Saul ) one of his Brethren escaped to Nahash King of Ammon, who kindly succor'd him.

Secondly, Jerome saith (with whom Abulensis, Angelomus, Lyra, and others do concur) that when David fled from Achish King of Gath (at the instigation of his Lord's that envy'd David ) he came to Nahash King of Ammon, who gave him courteous entertainment, but not so much out of love to David, as out of hatred to Saul who was a common Enemy to them both; for as to himself, Saul had given him a great over throw before Jabesh-Gilead, 1 Sam. 11. and as to David, Saul had driven him into strange Countries for the safety of his life, and therefore some humanity must be showed him, which he did, and which David here requiteth.

The Second Remark is, David 's Ambassadors of Peace were treated with the grossest disgrace, v. 3, 4. against the Law of Nations: the young King that abused those Ambassadors was Hanun, which signifies gracious, but he had grace in his name only, not in his Nature; however David will be both grateful and gracious, though' Hanun be never so graceless as he showed himself here. His Princes did misrepresent David 's simplicity indeed to him; there is nothing so good (saith Grotius here) which may not sometimes meet with malicious Interpreters in the Courts of Kings: Those Wicked Men (in their [ Thinkest thou that David, &c.) mused as they used, and measured David 's mind by their own malice. It was that old Hereditary hatred of those Ammonites against Israel, Deut. 23.3, 4, 5, 6. which suggested those Satanical surmises and sinful Counsels, whereof themselves at last had the worst.

Hesiod saith, Evil Counsel proves always pernicious to the Evil Counselors. Peter Martyr brings in those Princes speaking thus to their King [ David doth but dissemble Friendship to thee, for he knows God hath commanded, that Israel shall not seek our peace nor our prosperity forever, Deut. 23.6. and we know, that David is a zealous promoter of the law of his God.] Hereupon this young foolish arrogant King follows their fond Counsel [ shaves off one half of the Ambassadors Beards, and cuts off their Garments by the Buttocks, &c.] v. 4.1. Chron. 19.4. this horrid affront Hanun acted, partly to deform and disgrace them, that they might be derided by all Spectators, and partly to put a scorn upon their Religion, which forbad (even in their mourning to mar the corners of their Beards, Levite. 19.27, 28. and Deut. 14.1. yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash ( Hanun 's Father) according to the Custom of that Country (though' forbid to Israel ) and therefore were they bid to stay at Jericho till their Beards were grown, v. 5.

N. B. But Hanun 's cutting off their Garments was the far worse affront, because the Israelites wear no Breeches, save the Priests only when they ministered before the Lord that their nakedness might not appear, Exod. 20.26. & 28.42, 43. otherwise they wore long loose Garments both for ease, ornament, modesty, and comeliness; now this was done in despite to David 's Ambassadors, that not only their uncomely parts, but also their Circumcision might be scoffed at by the uncircumcised Courtiers and common People, Isa. 20.4. & 47.2. & 50.6.

The Third Remark is, David 's ill resentment of this sublime indignity done to those that represented his own person to this foppish King, he prepareth for a Revenge, feeling his own cheeks shaven, and his own Coat cut and curtail'd in his Ambassadors: But first he sent them Cloaths to cover them, &c. and bids them stay in an obscure Village (for Jericho was not built till long after, 1 King. 16.34) 'till their reproach was removed by the growth of their Beards, v. 5. the Ammonites (now too late) understood how they stank like loathsome Carrion by this horrible fact, so they hired the Syrians whom David had lately subdued, and who were therefore ready enough to join with them, both for revenging themselves of David (that made them Tributaries to him) and to suppress his growing greatness.

N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen, with a Thousand Talents of Silver, 1 Chron. 19.6, 7. to fight against Israel 's Army, consisting wholly of Footmen, hereupon David prudently sends Joab with his Army to Medebah, a City in the borders of Ammon, 1 Chron. 19.7.9. choosing rather to make their Country the seat of War than his own, v. 7.

The Fourth Remark is, The event of this preparation on both sides, v. 8. to 14. Wherein Mark.

(1.) The Ammonites were so wary as to put their Army in Array at the entering in at the Gate of their own City Medeba, that in case of a Defeat, they might have that Bush at their Backs for a Retreating shelter; but the numerous Syrians of all sorts were placed afar off in the open Field, to surround Joab both in Front and Rear, v. 8, 9.

Mark (2.) Joab like an Accomplished General, chooseth the choice Men of Israel wherewith to Assault the Syrians, looking upon them as a multitude of Mercenaries, who would never stand it out if hotly charged; and if they were once beaten, the Ammonites would quickly flee: Thus with this Stratagem, and with his gallant Oration to Animate his Brother Abishai, he falls on, v. 9, 10, 11, 12.

Mark (3.) General Joab's brave Speech to his Brother and his Brigade, so brave as might have become the Mouth of a better Man than Joab was; wherein he declareth the uncertainty of the Issue of War, that the best Cause is not always blest with the best Success, howbeit the concord of the Chief Commanders is of great consequence, and contributes much toward the Victory, as discord often doth to disappoint it; many sad instances whereof have been, &c.

N. B. Joab must justly be Jealous here that Abishai would be offended at his culling out from his Brigade all the choice Men of Valour to be under his Conduct against the Syrians, and leave him the weakest part wherewith to War against the Ammonites: Therefore was it prudently promised by them both to relieve one another as need required, v. 11. And saith Joab, Let us be Couragious and play the Men, &c. v. 12. for our War is not vainly undertaken to enlarge our Empire or Glory, but justly to execute Revenge upon the cursed Ammonites, who so hatefully abused our Ambassadors contrary to the Law of God, of Nature, and of Nations, yea and to maintain our Inheritance which the Lord our God hath given us, and therefore we may well hope for his blessing and assistance in it: Let us do our Duty, and let God dispose of the Victory as he pleaseth; whereof we have no cause to distrust.

N. B. Note well; Thus the Apostle exhorteth us, [ 〈 in non-Latin alphabet 〉 ] Quit yourselves like Men, be strong, 1 Cor. 16.13. (as Joab here) in our Spiritual Warfare.

Mark (4.) Then Joab falls on first with the Flower of Israel upon those Mercenaries, who being not so much concerned as the Ammonites, stood not the first shock, but Fled before him, ver. 13. The Ammonites seeing the Syrians (in whose Numbers and Prowess they had the most confidence) put to flight, they fled also, ver. 14. So that Joab in doing his own part, did Abishai's part also to his hand.

Mark (5.) When Joab saw the Syrians fled in their Chariots, (whom he could not pursue with his Foot) and the Ammonites fled into the City Medeba; (that stake they had still in store,) Winter coming on, chap. 11.1. He returns with Triumph to Jerusalem.

The Last Remark is, The Syrians second expedition defeated by David, ver. 15, to 19. Wherein Mark,

First, The Syrians Rally their scattered Forces and increased them with men beyond Euphrates; partly to wipe off the scandal of Cowardice in the last Battle, and partly to prevent David's revenge for their Rebelling against him, (they being his Tributaries) and partly, to shake off that Yoke of Tribute; But God's end was, that they might be broke in pieces, as all Immanuel's Enemies must be, Isa. 8.9. even all those Kings whom Hadarezer had hired, ver. 16, 19.

Mark Secondly, David goeth forth against them, and with his personal presence animates his Army, made up of the most valiant Men picked out of all Israel, ver. 17. They join Battle and the Syrians fled, and David slew the Men of Seven Hundred Chariots, (that is, Seven Thousand Men that fought in them, 1 Chron. 19.18.) and, Forty Thousand Horsemen, &c. v. 18. which yet are called Forty Thousand Footmen 1 Chron. 19.18. that is, such as we now call Dragoons, who for haste Rode to the Field but Fought on Foot: The Chronicles being Writ after, explaineth this. After this the Syrians peaceably paid their Tribute to David, and promised to him they would no more help the Ammonites against him, ver. 19.

2 Sam. CHAP. XI.

THIS Chapter holds out the History of David's foul down-fall from the very pinnacle of the highest Prosperity to which God raised him. David 's down fall was double, into two Damnable sins (without Repentance) namely, The Sin of Adultery and the Sin of Murder. As to the First, the Concomitants and Consequents are Remarkable.

Remarks upon the Concomitant Circumstances are,

First, The Time of David's Adultery, this hath a three-fold description, as (1.) The time of the Year, at Spring-time; (2.) The time of War, when David had renewed his War against the Ammonites: And (3.) The time of the Day, in an Evening-Tide, ver. 1, 2. To which may be added, (4.) The time of David's Age and Reign: Common computation makes it David's Seventh Climacterical Year, the Forty Ninth of his Age, and the Nineteenth of his Reign. But Learned Dr. Lightfoot computes it to be the Twenty Sixth of his Reign and so the Fifty Sixth of his Age, seeing he was Thirty Years Old when he began his Reign in Hebron, being in the Tenth Year of Samuel: But whatever Year it was, sure I am it was a woeful and doleful Year to David; because left to himself, He fell into Temptation and a Snare, and many foolish and hurtful Lusts, &c. 1 Tim. 6.9.

N. B. Joseph a Young Man was fiercely assaulted, yet stoutly resisted, though he had as yet no Wife; when loe ( David an Old Man, and one that had many Wives and Concubines) was shamefully foiled. 'It is monstrous to see Green Apples grow upon an Old Apple Tree in Winter-time, when the top of it is covered with Snow; 'tis no less to see the Sins of Youth in an Old Decrepit Goat. What more odious than an Old Lecher, whose Grey-Head over aboundeth with Green-Thoughts? Austin blesseth God that Satan's Temptation did not meet together with his own Corruption to draw it forth, then is our greatest danger whether Young or Old, and this may be a word of Caution to the Aged, that Corruption can as easily creep into the White-Head, as the Canker can into the White Rose, which we oft see Cankered. Let him that thinks he stands take heed lest he fall, 1 Cor. 10.12.

The Second Remark is, The place of David 's Sin; it was his own Palace where he was indulging himself to Ease and Pleasure, when he should have been Fighting the Lord's Battles in the Field with his Army against the Ammonites: While he kept abroad in the Wars in his own person he was safe enough.

N. B. The Father calls Idleness [Pulvinar Diaboli,] the Devil's Cushion whereon he lulls asleep tempted Souls. As the Crab puts his Claw into the Oyster when it lies gaping in the warm Sun, so doth Satan seize upon such as are pampering themselves in the Sun-shine of ease and pleasure: Flies settle not upon sweet perfumes while they are hot, but when they are cold; so Beelzebub (the God of Flies ) dare not venter upon that Heart which is boiling a good matter, Psal. 45.1. but when it becomes cold in Devotion, then is his Tempting time to fill it with Destractions, 1 Cor. 7.35. if not with Destructions.

N. B. It was at Evening-Tide, when David should have been at his Devotion, as had been his custom, Psal. 55.17. seeing he would not be in the Field to Fight. While Joab is busy about routing the Ammonites in the Field, in laying Siege to Rabbah, the Metropolis of Ammon; the Devil is as busy to lay a Siege to David, Joab's Lord, and King of Israel, and drawing him out of his Trenches (as Joshua did the Men of Ai, Josh. 8.16.) Satan far sooner prevailed against David, than his General did against the City he besieged. 'It is said, [David arose from his Bed and took a turn upon his Turret, and from thence he saw a Woman washing herself. ] Here began David's down-fall, from the top of his Turret. He had prayed, Lord turn away mine Eyes from beholding Vanity, ] Psal. 119.37. and now he should have persisted in that suit; but here alas Satan made his Eyes burning Glasses to set his Heart on Fire of Lust: He that prayed, [Lord keep the Door of my Lips,] Psal. 141.3. should now have entreated the Lord, to keep the Windows of his Sight, which here became Loop-holes of Lust, and Windows of Wickedness: No sooner had David opened the Casement of his Eyes, (having newly rubbed his late Sleep out of them) but that subtle Serpent Satan easily enters in, and makes a shift to wind himself in, and wriggle down into David 's Heart, whereby he made himself Master of the whole Man; having once taken possession of that Hidden Man of the Heart, so called 1 Pet. 3.4. Job did better in hedging in his Eyes and Heart not only with a Prayer, but with both a Vow and an Imprecation as well as with a Covenant, Job 31.1, 7.

The Third Remark is, Upon the third Circumstance, the Person, (next to Time and Place ) the sight whereof was the occasion of David's foul following fall: She is Described here divers ways,

First, [A Woman washing herself,] to wit, from her Legal Uncleanness, Lev. 15.19. and 18.19. Possibly some Window was carelessly left open for Air in her Chamber, that was near the Palace-Royal, where she could espy no beholder; but Lust being quick-sighted, Lustful David espied her through the Casement that then was Casually or Carelesly left open.

Secondly, [Very Beautiful to Behold:] This was a strong bait to David who had been indulging himself with some excess of Eating and Drinking, and then with that Lazy humor of Sleeping after Dinner. This was the root of all David 's wretchedness: Her Beauty was as Jeat to draw, and as the Adamant to hold fast David's now Fired Affections.

Thirdly, She is Described by her Name, (as well as by her Beauty ) ver 3. David inquired after her, who she was, when he should rather have reproved himself for Looking and Lusting after a forbidden Object; more especially, when he found she was a Daughter to one, and a Wife to another of his Famous Worthies, 2 Sam. 23.34, 39.

Fourthly, David sent Messengers to fetch her: Unbridled Lust like the Wild Vine will ramble over the Hedge, David saith, [By the help of my God I Leaped over a Wall.] Psal. 18.29. But sure I am, it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here.

Fifthly, She came from her own House into his Palace, not by Force but by Perswasion, pretending only to speak with her; but she came not so well fortified for resisting a Temptation as she should.

N. B. We do not read that she gain said David 's Unchast motion, no not in Word, much less in Deed. Some suppose David tempted her with making her a Queen and Divorcing her from Uriah by his Royal Authority.

Sixthly, This Female Person is farther described, [And he lay with her,] ver. 4 10. Wherein (saith blessed Bradford ) he received a foul fall and in this fall lay long, even ten Months asleep. Let us turn aside with Moses to take a little prospect of this a great wonder, Here's a Bush Burning yet not consumed, Exod. 3.3. both in respect of David 's Piety, and in respect to Bathshebab's Modesty.

First, As to David, A Man after God's own Heart, yet his Unbridled Lust had metamorphised him into a Beast: He might now well say in the words of Asaph, [So Foolish was I and Ignorant, and even as a Beast before thee,] Psal. 73.23. The Hebrew word for Beast there is, Behemoth, the feminine plural for the She Elephant, as if there had been many Beasts in one Belly. Or in the words of Agar, [I am more Brutish than any Man, and have not the Understanding of a Man,] Prov. 30.2. David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart, Matth. 5.28. and now he can never be at rest in plotting and projecting until he had actually done it with his Lustful Body: Where was David 's Grace and Piety, the Seed of God all this time? which should quickly have quenched this Wild-Fire in him, so soon as it was kindled, or presently have cast it forth by meditating upon the greatness of the Sin, and the grievousness of the punishment; how highly offensive it would be to his Good God who had so graciously granted such great things both for preserving and for preferring him, and how dishonorable it would be to himself as well as displeasing to his God: It would remain a reproachful brand and blot in his Royal Eschucheon. But alas on the contrary, he rolls and revolves this contemplative wickedness in his Mind, until he had produced it into a Bodily Act.

N. B. This teacheth us, That the best of Men are but Men at the best; and Who art thou, O Man, that thinks thou art safe and and secure enough from acts of Sin? Surely thou knowest not the plague of thine own Heart, 1 King. 8.38. Art thou stronger than David? Zech. 12.8. Or art thou wiser than Solomon? Yet both these famous Kings were captivated with this sin; and if such great falls befell such Green-Trees, what may befall such Drie-Trees as we are, Luk. 23.31. if God leave the best of us in the Hands of our own Counsels, Psal. 81.12. He that trusts his own Heart is a Fool, Prov. 28.26. Our own Clay-Leggs cannot carry us to Heaven. The Lost Sheep. (no Creature being more apt to wander, and less able to find home) cannot come to the Sheep-fold, but on the Shoulders of the Shepherd, Luk. 15.5, 6.

N. B. Behold and wonder here, David was as the Bush burning with the Flame of Lust, yet not Cousumed thereby, as appeareth by his Penitential Psalms, Psal. 51, &c. This is the blessing of the Covenant of Grace, though it permits a fall, yet it always ensures a repentance after the fall. David fell not Totally and Finally.

Secondly, As to Bathsheba, some do say she was not free from faultiness upon several Accounts:

N. B. (1.) That she Bathed herself in her Garden, so nigh to the King's Court, (for Uriah being one of David 's Worthies, had his House assigned him near to the Royal Palace) therefore they blame her for taking no more care of hiding those Beauties which were a bait to Lust, when discovered; especially in the view of Courtiers, who are at most Leisure, and take most Liberty to gaze upon Wanton Objects; their fullness of Bread producing Ease and Idleness, &c. Ezek, 16.49.

N. B. (2.) That she so willingly came with the First Messenger without any Jealousy of a snare to her, after such too open a Washing herself in the view of the Court.

N. B. (3.) That she so easily yielded unto David 's Tempting her without any Reluctancy, forgetting her Fidelity to her Honorable Husband; choosing rather to be a Base Harlot to a King, than an Honest Wife to a good Subject.

N. B. But others think that seeing the Scripture doth report her to be a Virtuous, Wise and Modest Woman, as appeareth by all that Sage Counsel she gave to her Son Solomon, Prov. 1.8. and 6.20. and 31.1, 2, 3, throughout, as a Woman that feared the Lord, v. 29, &c. Therefore they judge that she did not Bathe herself in her open Garden, but in her private Chamber, and that David spy'd her through a Casement accidentally left open: Yet this must be acknowledged, that Bathsheba being a Woman so honorable (both by Parentage and by Marriage ) wanted both the fear of God, and faithfulness to her Husband in prostituting herself at all to David 's Lustful Insinuations though she now wanted Uriah, (being at this time with Joab besieging Rabbah ) and was now freed from her Menstruous Pollutions, which made her Apta Viro, apter to Conceive upon David 's congresse.

The Seventh Description and Character of her Person is. [ She immediately Conceived after her dealings with David, ] v. 5. and finding the certainty hereof by the Cessation of the Custom of Women, she writes (for Letters blush not ) to let David know that she was with Child by him: Or she sent before to signify her coming that she might have the more free and private Access, that they two might secretly consult together of the most likely means to hide their Sin and Shame. Therefore (saith she) consider what to do for thy Honor and for my Safety, having brought me into a double danger, both of the Rage of my Husband at his returning home, and of the Lash of God's Law, which commands that every Adulteress must be Stoned, Deut. 22.21. Joh. 8.5. yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law, Levite. 20.10. 'It is an Iniquity to be punished by the Judges, Job. 31.11, 12, &c. and therefore take effectual Advice what to do in such Dangerous, Sinful and Shameful an Emergency,

N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin: No doubt but Bathsheba was more blameless than David, for he was the Enticing Agent, and she only the Enticed Patient: He sought to her, The weaker Vessel, who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband; yet did she not seek to him: Nor could David lie under any such need, for he might have Drunk Water out of his own Cisterns, and Running Waters out of his own Wells, Prov. 5.15. having so many Wives of his own, and was at Liberty (as Nathan from God afterwards told him) to have taken more, chap. 12.3, 4, 8. therefore it could be no Natural Want, but a Lustful and Sinful Wantonness in David thus basely to abuse the Wise of so Honorable a Neighbor, and so Loyal a Subject.

N. B. No doubt but Satan provoked David, as 1 Chron. 21.1. that is, dog'd him daily and duly without respite till he had put him to the foil, and gave him this foul fall. But as David (through the Sure Mercies of God's Covenant of Grace, 2 Sam. 23.5. Isa. 55.3. Act. 13.34.) happily recovered from his Down-fall by unfeigned Repentance, so undobtedly did Bathsheba. as appeareth both by the Birth of Solomon of her Body: For as God's Anger was declared by the Death of that Child which was begot in Adultery, so his Reconciliation to them both was demonstrated in the Lord's delighting in a Child born in Wedlock of the same Woman, called Jedidiah, the Lord's Beloved; and it also appears by that choice Poem his Mother taught him for the Choice of a Wife, Prov. 31. &c. So Bathsheba was the other Bush that burnt, but was not Consumed. This was another wonder.

The Second Part of this Chapter is, David 's adding Murder to his Adultery instead of Repenting for his sin. Remarks hereupon are,

First, David 's contrivement to conceal his sin from the Eyes of Men, in the mean time not regarding the All seeing Eye of God, &c. Wherein Mark well,

First, David 's sending for Uriah to come home in all haste from the Siege at Rabbah, v. 6. which was the result of David and Bathsheba's secret Consult. Chrysostom on Psal. 51. doth bring in Bathsheba to David, crying out, O King I am undone, I am with Child, the fruit of my Sin buddeth, I carry my own Accuser within me, my Betrayer is in my Womb, my Husband will kill me, &c. v. 5. From whence that Father inferreth,

N. B. Admire, my Brethren, what bitterness ariseth out of the sweetest sins; Oh bless God for your freedom from such foul offenses! Bathsheba had made Conscience of the Ceremonial Law, in purifying herself from Natural Uncleanness, yet made a desperate venture to break the Moral Law, and defiled herself with Moral Pollution both of Soul and Body: Smart Reflections upon the Fact, and fear of a fatal Issue, caused her hideous out-cry. Wherefore David to calm her crying, and to prevent her suffering, (whereof he also was sure to have a great share of shame at least) now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences; though all would not do, God so disposing that David 's sin should come to Light: However he drives his design so far as it would go without Rubbs.

Mark (1.) He sends for Uriah, that he returning home, and Lying with his Wife, might believe this now Begotten Child, to be of his own Begetting. Thus David (not unlike the Devil, Matth. 13.25.) had Sowed another Man's Ground, and he would now fain Father his Bastard-Brood upon him. This was high Injustice and Theft (saith Peter Martyr here) in David to intrude a Child of his Begetting into the Inheritance of Uriah, and thereby to Rob the right Heirs (if he had any after lawfully Begotten) of their own due Patrimony.

Mark (2.) The Discourse betwixt David and Uriah upon his return at Royal Summons, v. 7. 'Twas determined before hand by David to Discourse him about the state of the Camp, and the safety of the Army before Rabba; and accordingly David did so, wherein he showed himself but a Bungler both in Committing and in Covering his Sin: Lust was but a stranger to him, (as Nathan calls it in his parable) 2 Sam. 12.4. He asks him such Frivolous Questions, which any Common Messenger could have Answered; and no doubt but this was done by daily Posts that passed between the King and the Camp; and there was no neeed for so great a Worthy as Uriah was, to be called off from the Siege to answer such Weak, Trifling and Common Enquiries, which any Private Person (out of the Army) might have given a full Answer to.

N. B. Some hence suppose that Uriah hereupon began to be suspicious, seeing a meaner Man than himself might have made as good a Messenger; and probably he might understand some little either from the Messengers (Sent for his Wise) or from some of his own Family that came to congratulate their Master's safe return; those might intimate to Uriah that his Wife had been sent for to the Court, all which, together with the other circumstances, might give him grounds of Jealousy, that there was some other cause why David sent for him than what was pretended; and so grow Jealous of his Beautiful Lady, which possibly was the real reason why he could not be persuaded to go home and accompany her.

Mark (3.) David deals still with Uriah while sober, and dissemblingly gives him an Amicable Dismission, v. 8. bidding him go home and refresh thyself after thy Travail, and rejoice with the Wife of thy Youth, Prov. 5.18. Not doubting but he would converse with his Wife, and so cover both their Sin and their Shame; and therefore followed him a Royal Mess of Meat, that he might pamper his paunch, and then Lie with his Wife; for Sine Cerere & Baccho friget Venus, lusty feeding upon Luscious Dainties (such as this dish the King sent him doubtless was) causeth Lustful and Lascivious Minds. The bearer of this dish was to bring David tidings whether (saith Peter Martyr ) Uriah went home or no, &c.

Mark (4.) David 's expostulation with Uriah, occasioned by his not embracing the King's leave to go to his House, but sleeping all Night among the King's Guards, v. 9. 'It is probable he ate his Mess (the King sent him) like an Hungry Traveler, yet did it not dispose him to Desire his Wives Company, according to David 's design.

N. B. Some say (and not improbable) that his Fair (but False ) Wise, did both in treat and importune him to go home, seeing it so much concerned her to enjoy his company for covering both her Sin and Shame. Whether he was jealous that his Wife was Sick of a Pleurisy, is not told us; however God had an over-ruling hand in it, to incline Uriah's Heart to do so; whereupon David reasons with him. v. 10. both as a King thou shouldst have obeyed me, and as a Friend thou shouldst have listened unto me for thy own welfare: I know thou hast been Travelling on Foot Thirty hours from Rabba to Jerusalem, therefore art thou not kind but cruel to thyself in lying still from home, when there is no need, &c. So he presseth him to depart to his House.

Mark (5.) Uriah still holds his resolution, v. 11. neither the Dignity of the King (saith Peter Martyr ) nor the Beauty and importunity of his Wife, could reclaim him from his refractory humor.

N. B. Thus the Providence of God did counter-work all the Policies and Projects of David, who designed all along to have his Sin concealed, when the most Wise God will have it revealed; and lest the King should think it was too saucy a sullenness in a Subject to be thus peremptory, he renders a most pregnant reason for so persisting in his resolve, saying, [ The Ark and all Israel abide in Tents and my Lord Joab. &c. and shall I take pleasure with my Wise in a time of common calamity. ] Here Uriah declareth that he had a Golden Soul in a Robust Iron Body. His Name [Uriah] signifies the Fire of God, and surely the Fire of Zeal was kindled here by God's Spirit upon the Hearth of his Heart, which made him thus resolute in abridging himself even of Lawful Delights in a time of Common Calamity.

N. B. As the Rapid motion of the primum mobile or Supreme Sphere of the Heavens carrieth about the inferior Orbs in a Retrograde motion (contrary to that which is their proper tendency) from East to West, whereas the first mover hurries them back from West to East according to the common rules of Natural Philosophy: Even so a true Spiritual Sympathy with the Churches Epidemical dangers should carry our Hearts back from the bent of our own private Natural Inclinations as it did here in Uriah, which stopped him in his way of taking his Conjugal Pleasure at home.

N. B. Josephus saith Uriah was Joab's Armor-bearer because he calls him his Lord; but that he might as well do, and not be so, as Joab was Lord General of the Army; however this brave Speech of his Self-denial did ring a loud peal in the Ears of David 's Conscience to awaken him out of his present Lethargy into which Sin and Satan had lulled him as into a Dead sleep of security, seeing he lay wallowing in unlawful Lusts in a time of common danger, when Uriah made Conscience of enjoying such as were honest and lawful.

Mark (6.) Still David, instead of Repenting, proceeds from bad to worse, ver. 12, 13. when he found himself crossed in his former contrivances with Uriah while Sober, he will try one trick more in making Uriah Drunk; that when intoxicated (by pressing Wine upon him more than was convenient) he might forget his Oath and Lie with his Wife, putting off all his former Austerity.

N. B. Oh what are we when left of God! that David should do all this evil with deliberation: Though David was Drunk (with Lust ) when he lay with Bathsheba, yet was he Sober enough, and in his cold Blood when he made Uriah Drunk with Wine, and all to get a cover for his Sin: No doubt but it was against the Temper and Genius of this good Uriah to drink himself Drunk in the King 's Presence He that could deny himself his Wives Company at home, and so resolutely refuse his Lawful pleasure, would never make it his choice to intoxicate himself in the open Court to the scorn of the Courtiers, had he not been designedly plied with Cup after Cup, which he was compelled to drink off as a special favor from his great Sovereign. That this good man drank more than he desired, is manifest from that Phrase, [ David made him Drunk, ] ver. 13. Yet even this Device of David would not do, for though David had made Uriah Frolick and Jovial, yet retains he still his resolve against going home, but went to bed with the Hinds and Household Servants of the Court, and not, as before, among the King's Guard; perhaps because he was ashamed to be seen so deep in drink,

N. B. Peter Martyr saith here, this good Man, though his mind was discomposed with Wine, yet persists he still in his former purpose; like the good Travelling Horse, though his Rider lays the Reins of the Bridle loose upon his Neck, yet will he keep on his pace in the Road without wandering out of the way. Thus David was still disappointed, &c.

The Second and Last Remark is, The last, but worst Link of that doleful Chain of David 's Lust: So far was David still from Repenting of his Sin, that seeing his craft (for concealing his Adultery he failed him in all the other fair means he contrived, now) resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly, and so to cover his Adultery with Murder; that so he might not live to accuse the Adulteress.

Mark (1.) In order hereunto he wrote a letter to Joab, v. 14. not with Black but rather with Blood; and Uriah must carry this Sword to Joab for the cutting of his own Throat. Hence was feigned that Fable by Satan's subtlety of [ Bellerophontis literas portare ] to elude this true Scripture-Story: When a Man bears the message of his own death, &c.

Mark (2.) Uriah must be set in the hottest Battle, and then lurched, v. 15. Joab must believe this most excellent person had some way deserved Death, and he must be the Executioner; yet could he not be ignorant of the Law, that no Criminals should Die without two or three Witnesses against them; therefore he was too obsequious in obeying so Tyrannical a Command, v. 16, 17. but Joab haply hoped hereby to ingratiate himself with David for the Murder of Abner, which he had not yet answered: For now David was like to be no less guilty than himself. Right or wrong he will please the King.

Mark (3.) Tidings hereof are dictated by Joab in what order the Messenger must tell David, v. 18, 19. and if the King object any rashness in the enterprize, he must answer, [Uriah is slain also,] and that answers all objections, v. 20, 21, 22, 23, 24. The Messenger played his part notably like a pick-thank, and makes haste to tell David of Uriah 's death, which salved all, so that he needed not to tell him of the death of Abimelech, Judge. 9.53. as Joab had tutor'd him, to qualify the death of any of his Brave Soldiers, &c.

Mark Fourthly, David was pleased, saying [ Let not Joab be displeased, &c.] v. 25. where he smootheth up his General, slights the slaughter of so many gallant men, and deeply dissembleth with the Messenger; that so neither his bloody Command, nor Joab 's fawning obedience might be discovered to him.

N. B. David had been still striving against the stream in the use of fair means, and none would do to his content; but having found success in this foul Policy, Oh how he huggs himself under hardness of heart! But was this like David, who, while but a Servant, was so tender hearted he could not cut off the Lap of Saul his Adversary, but his Heart smote him with remorse, 1 Sam. 24.5. but now coming to be a King, he can kill his faithful Friend and loyal Subject, yea one of his famous Worthies without regret, and with peace of mind. O quantum mutatus ab illo, how had Adultery altered him.

Mark (5.) Bathsheba mourned for the Death of her Husband, v. 26. and no doubt it was a feigned and a merry mourning: She was inwardly pleased, both as freed from fear of his rage and punishment of an Adulteress, and as hoping now to be made a Queen: Had she been sensible of her sin (afterwards doubtless she was) she would have mourned like a Dove, as Queen Huzzah did, Nah. 2.7. But after Seven days of mourning (saith Josephus ) the ordinary time, Gen. 50.10. 1 Sam. 31.13. the Adulterer Married the Adulteress; and probably more haste might be made here, that she might be thought to be with Child by David after they were Married, v. 27. [ But the thing that David had done, displeased the Lord ] which was not simply his Marrying of her, for that is nowhere forbidden in Scripture, but for his alluring her to Adultery, and for murthering her Husband after it, as will more plainly appear in the following Chapter, where David 's Conscience is awakened.