A Complete History and Mystery of the Old and New Testament

2 Sam. CHAP. XIX.

THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels, which are reducible to Two Heads; The First is, David 's Dolorous bewailing the Death of his Son Absalom, ver. 1, 2, 3, 4, 5, 6, 7, 8. The Second Head is David 's return from his Banishment, ver. 9, 10, 11, to the end.

Remarks upon the First Head are,

First, Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son, How he covered his Head after the manner of Mourners, as ashamed so great a King should be seen in such sorrowful circumstances of Habit, Gestures and Outcries, and how he could never have done with that Doleful Ditty. [Oh my Son Absalom,] ver. 2, 3, 4. Insomuch that the Victorious Soldiers stole away into the City by the other Gates thereof, and not by that Gate where David was; as Men ashamed to be seen of him, lest he should suspect any of them to have had a hand in the Death of Absalom: Yea and some of the People might mourn with David for the Death of Relations, in the Slaughter of Twenty Thousand, as oft happeneth in Civil Wars; the Character whereof is, [Nullos Habitura Triumphos] the very Victory therein ought to have no Triumphs.

N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning: The Body Politick sympathizing with its Head the King, Prov. 16.15. and 19.12.

The Second Remark is, General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe; and that so wise a King should fall short of the Prudence of sundry Pagan Princes, who have better born the Death of their Dear Sons in Battle than David did, saying only, [Novi me genuisse Mortalem,] I knew that I had begot a Mortal: Now, Is it not a shame that Nature should outstrip Grace. Therefore Joab bestirs himself, and gives the King a severe reprimand for his so unseasonable sorrow, ver, 5, 6, 7, 8. Wherein.

Mark (1.) It seemeth by this time David was got home to his House where he Quartered, having first vented his passion in the Chamber over the Gate, but not wholly eased himself of it (and likely because he feared his Son was not only Dead, but also Damned seeing he Died in his Sin, ) when Joab came to him.

Mark (2.) Joab saith to him, [Thou hast shamed this day the Faces of all thy Servants, &c.] too Rude and Rough a Reproof, such as David could never digest, though' for the present he prudently gave place to it, because Joab had reason to speak and much of what he spake stood with good reason; but better Language to so truly Sacred a Sovereign had better becomed him.

N. B. Josephus addeth, that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son, and bid him come forth and speak friendly to the People; or if he did not, he threatened to give the Army and Kingdom to another, &c.

Mark (3.) Joab chargeth David with Loving his Enemies and Hating his Friends, &c ver 6. This was not true in the rigor of it, but was spoke by him in an high Transport of passion, which did hurry him into some undecent expressions, such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech: For indeed David did not love Absalom as an Enemy, but as a Son through an Excess of Natural Affection. Nor did the other Branch [It would have pleased David well if Absalom had lived and all his Army had died] savor of anymore truth and soundness, but was utterly false; for David desired really the preservation of his Army and of Absalom's also.

Mark (4.) Then Joab adds, not his Counsel, but his Command, seeming to speak rather to his Servant than to his Sovereign, ver. 7. Arise and speak comfortably to thy Soldiers, thanking them for their good Service, and promising them proportionable rewards, &c. If not, he threatens to Depose David (by his powerful Interest he had in the Army) and to choose another Ruler that could rule his own Passions better, and so might Rule the People also with more moderation; and all these menaces Joab, bindeth with a Passionate Oath, to startle and scare David.

Mark Fifthly, Hereupon David toward v. 8. When Pills are ill prepared or Potions administered too hot or too sour, the Patient refuses them, 'till better made up, cooled, and sweetened, and then he can receive them without loathing and reluctancy.

N. B. Such a Rash Emperick might Joab have proved here, in order to the cure of David 's Lethargick distemper, his Potion of Advice was ill Administred, both too hot and not at all sweetened, yet good David makes a virtue of necessity, and thereby it proved a word in Season: David obeys Joab, come out of his Retirement into the place of Judicature, all his Party come out of theirs also, and congratulate the King for his great Victory, he thanks them for their Valour in winning the Victory, hereby David 's passions were effectually allayed, and we hear no more of [O Absalom my Son, my Son] and then all Israel that were Absalom's Party fled to their homes.

The Second Head is, David 's return from his Banishment, &c.

Remarks upon it are,

First, Those followers of Absalom (now fled home) begin upon second thoughts to blame one another for abetting the late Rebellion [They were at strife] v. 9, 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David 's readmission to the Throne, it was not done without dispute.

N. B. 'It is a great truth that the Crowns of Kings sit faster or looser upon their heads, as God is pleased to order the hearts of their People, which he can turn in a moment what way he will; Oh what mischief might Joab have done David here in his ill-timed despondency, had the Lord suffered him to improve his great interest in the Army, whose hearts (as he said) will be forth with irrecoverably alienated from thee, and this Affliction will exceed all Saul's Persecutions, and Absalom's late Rebellion, when in thy old Age thou be not only deposed from the Throne, but also exposed to contempt and desperate danger.

But David here, being now reconciled to God as well as to himself in the death of his Son, God is at work even among the late Rebels themselves to further his Restoration (as well as the Devil at work to hinder it ) by giving them Repentance after their late Rebellion, and renewing their Allegiance to David.

The Second Remark is, God thus going before, and preparing the way, David follows after so good a Leader, and first Courts the Elders of Judah, who had been possibly too forward in the late horrid Rebellion, so might despair of Pardon, and haply hang back, therefore David assures them of acceptance, &c. v. 11, 12. wherein he complements them as his Kindred, yea his Brethren, a Title sufficient to stint and stifle all strife, if well considered.

In the Second place he Courts Amasa in particular, v. 13. as our Lord did Peter (having been the greatest offender, Go tell my Disciples and Peter, Mark 16.7.) so Amasa had been Absalom 's Captain General of the Rebels, and still had the Command of the strong Tower of Zion▪ and of the City Jerusalem, so might have caused new troubles and Tragedies, had he not been thus won over by a promise of free Pardon, and high preferment in particular, and to put his promise out of doubt to him, he relates how nearly related he was to David, a Sister's Son, as well as Joab, 1 Chron. 2.16, 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David, v. 14. otherwise David could not return to the Capital City, v. 15.

N. B. This Question is canvas'd among the Learned, Whether David was not de fective either in his Politicks, or in his Piety, in promising Joab's Abdication, and an Instalment of Amasa in his place?

Answer the First, Some say with Peter Martyr, that David might justly Abdicate Joab.

• (1.) For his slaying of Absalom contrary to the King's Command.
• (2.) For his treacherous slaughter of Abner.
• (3.) For his frequent over bold and imperious expostulations with the King, unbeseeming a Subject to his Sovereign.
• (4.) Joab might have many more faults known to David, though' unknown to others.
• (5.) David oft designed to Abdicate Joab from his Generalship, but he could not complaining again and again that the Sons of Zeruiah were too hard for him.
• (6.) David was all along jealous of Joab's imperious temper.

Saith Theodoret, lest he should harch some Treason against him, by his prevalent interest in the Royal Army, &c. And now David had the opportunity of Amasa, one as powerful with the Soldiers as Joab himself, &c.

Answer the Second, But others are of Opinion that this Act was one of David 's defects; for▪

First, Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion, 2 Sam. 5.8.

Secondly, Joab had ever been faithful to David 's interest (when all others of figure failed him) and had done him most successful service at all times, &c.

Thirdly, In all those supposed failures (that David disrespected Joab for) still his design was honest towards David, namely to keep the Crown fast upon the King's head, and to procure peace to his Kingdom.

Fourthly, Whereas Amasa (whom David designed to put into Joab's place) had been faithless, disserviceable and rebellious to him in the late rebellion, and therefore ill deserving from David.

Fifthly, God had testified his dislike to David, when he used the like means in Abner's bringing over the House of Saul to him, which project was branded with bad success.

Sixthly, Suppose Joab had deserved to have been displaced by David, he should have promised that preferment to some more pious person, and not to such a perfidious piece as Amasa had proved to him.

Seventhly, Nor may it be said that David did all this by a secret instinct of God's Spirit, for this were to make the Spirit of holiness a Veil to cover the failures of David, who, though' he was one of the best of Men, yet was he but a Man at the best, and had his many failures.

Eighthly, Had David done this by divine direction, it would have been attended with better success, whereas he was crossed in this case of Amasa's (in the next Chapter ) as he had been in that of Abner's before.

Ninthly, However it was (saith Peter Martyr here) we may contemplate the wonderful Providence of God, who thus disposed of this act of David.

First, That the hearts of the Men of Judah might be inclined unto David by Amasa's means, and

Secondly, that Amasa himself might be brought to condign punishment for his perfidiousness to David in the late Rebellion, for this gave the occasion of his Slaughter.

The Third Remark is, Shimei's meeting David in his return, begging his pardon for his heinous Crime, and offering his service to guard him with his thousand men at his heels to Jerusalem. v. 16.17, 18, 19, 20, 21, 22, 23. wherein▪

Mark First, Shimei hasted to have his pardon also among the crowd of Pardons, David was just now handing out from his Pardoning Office set wide open to pass an Act of Oblivion upon all Actors in Absalom's Rebellion: Shimei thrusts himself among the Men of Judah who had been faulty, and now pardoned by David, v. 16.

Mark Secondly, Shimei had made himself Captain over a thousand of his own Tribe Benjamites, to show David his power in the People, whereby he was able to do David either great service, or great disservice, according to David 's clemency to him, or his severity against him, v. 17.

Mark Thirdly, Shimei notwithstanding his honorable equipage, comes not to excuse his sin, which indeed was inexcusable, but in all humility falls down at the King's feet, begging earnestly his pardon for the abominable out-bursts of his petulant and intemperate tongue; for which, saith he, my own Conscience is now confounded, yet have I not run away to flee from thy justice, but am come first of all thy Offenders to crave thy mercy, and thy Clemency to so great a Criminal, which will much encourage all other delinquents, v. 18, 19, 20.

Mark Fourthly, Abishai's condemning Shimei, v. 21. intimating that such a slight humiliation and supplication could not be a sufficient expiation of his Capital Crime in Cursing the King, so expressly forbidden by the Law of God, Exod. 22.28. and by the Analogy of that Law, Exod. 21.17. therefore he ought to be punished by death, which he peremptorily demands of David, minding him of his own former zeal against those who offered any injury to Saul, because he was the Lord's Anointed, for which thou, saith he, reproved me, 1 Sam. 24.6. & 26.9.

Mark Fifthly, David 's both defending and absolving Shimei against him, v. 22, 23.

First, He defends him, saying, I perceive the hand of Joab is in this also, and why will ye two Sons of Zeruiah still interpose your power to intercept my Royal Prerogative: though' there be reason in the thing, yet there is none in the time: is not this the day of my new Inauguration to my Throne? So it calls loud for my Clemency, and would ye have me to defile such a good day with any act of severity? Doth not my Prerogative impower me to pardon whom I please? And sure I am, my prudence requires mercy at this juncture, wherein I must appease and not alienate the hearts of my People: Should Shimei die today, this would make all the delinquents in Absalom's Rebellion desperate, and fall into a fresh fermentation, which those two Sons of Zeruiah might design, that Joab might recover his place again, by being necessary in the King's Service in case of another Rebellion, and David (as an Angel of God Chap. 14.17, 20.) might suspect that it was their design.

Secondly, He therefore Absolveth Shimei, resolving that the day of rejoicing to the Sovereign should not be soiled or sullied by turning it into a day of mourning to a Subject, hereupon David Sware to him, that he should not die that day (or by his hand while he lived) though' Abishai did desire it.

N. B. Nor did David perjure himself in ordering Solomon to punish him, 1 King. 2.8, 9. for as it was contrary to all true Politicks that so Capital a Crime should pass altogether unpunished, so though' David pardoned it for his part, yet he knew Shimei 's temper would easily betray him into some other Crime, for which he would forfeit his life.

The Fourth Remark is, Mephibosheth 's meeting David, v. 24, 25, to 31. wherein

Mark First, Subtil Ziba (his deceitful Servant) was got thither before his Lame Master could come, to Congratulate David 's return, and to curry favor with him, v. 17. being conscious to himself of slandering his innocent Master Mephibosheth to the King, he shows great forwardness, and is mighty officious with his fifteen Sons and his twenty Servants to assist David and his Family's passage over Jordan, v. 17, 18. that he might retain his favor, when his Cheat was made known.

Mark Secondly, Mephibosheth meets David like a deep mourner f •• David 's long absence, neglecting many necessary duties for the preservation of his own health and handsomness, v. 24. but cannot congratulate the King's return in peace, either for want of courage beholding multitudes complementing David all the way, or it was by Ziba's Treachery, who would not Saddle him an Ass to accompany the King at his departure, much less would he do so at his return, knowing he would complain of him to David for deceiving his Master, Chap. 16.3. therefore could not Court him 'till come to Jerusalem, v. 25.

Mark Thirdly, Mephibosheth's Apology to David, when he asked him, Why didst thou not go with me and with my friends, as both justice and gratitude did oblige thee, v. 25. He Answers not, My Servant hath sordidly slandered me, and by his false accusations got away my Land from me, as he might have said, but he modestly saith, He deceived me, by carrying away the Ass (which I bid him saddle for me) for his own use. v. 26. nor doth he mention the slander, until he was necessitated thereto by David's Question, for his just defense, v. 27. and even then with submission to David himself, who was wise as an Angel of God, to distinguish between realities and undue reproaches, v. 28. Courtier like complementing, I cannot complain of his treachery, nor of my own infelicity, &c.

Mark Fourthly, David's Sentence hereupon, wherein Mephibosheth acquiesced, v. 29, 30.

First, As to David's Sentence, some justify it, saying, He meant only that Mephibosheth should let Ziba have his Land to half part, as is the custom of Landlords to their Tenants in some Countries, that Ziba having many Sons and Servants, should Till, and take all the pains, and for so doing, should have equal profits with his Master the Landlord, according to David's first order, Chap. 9.9, 10. and this seems to correspond with the Second Part, to wit, Mephibosheth's Answer to David 's Sentence [yea let him take all ] I expect not to continue either the owner of my Grandfather Saul's Lands, or the joyner of half the profits thereof, I am well enough, and I am rich enough, seeing my Lord the King is so safe returned to his own Throne and Dignity.

Secondly, But others are of another Opinion, saying, David was now in haste, having the weighty Affairs of settling an unhinged and an unsertled Kingdom upon his hand, so had not time to examine matters thoroughtly at this time, though' Ziba was present, v. 17. there being no leisure to prove and fend (as we say) being so full of business, and therefore David was hurried headlong to pass this unjust Sentence, partly so contrary to his Solemn Oath unto his dear Jonathan, partly so uncharitably to a poor Cripple Jonathan's only Son, and partly in favor to a faithless Servant, who better deserved an Halter (for slandering his innocent Master) than any such Reward.

N. B. The Rabbins say, that because David broke his Oath with Jonathan, and divided Mephibosheth 's Land, therefore David 's Kingdom came to be divided in Rehoboam's Reign: though' David was as an Angel of God in other cases, yet in this case he seems no better then a frail man, subject to like passions with other Men: Charity requires us to think with Abulensis, that he did not only now intend to be better informed afterwards when he could be at better leisure, but also that he made Mephibosheth amends for this wrong some other way.

The Fifth Remark is, Barzilai 's Congratulating David 's safe return, and conducting him over Jordan in his way to Jerusalem, v. 31, 32, 33, to 40. wherein,

Mark First, Barzilai was one of those three that brought Provisions to David in his Banishment, Chap. 17.27, 28. we hear no more of the other two, some suspect that David (some way) did disoblige them, showing all his respect to Barzilai as is intimated his Charge to Solomon, 1 King. 2.7. not naming their kindness there:

Tho' both of them were Honorable as well as Wealthy Persons. For as for Machir, he was the Nobleman with whom Mephibosheth had been brought up, Chap. 9.4. who seeing David's unexpected kindness to Jonathan 's poor cripple Son (whom he expected would be cut off for Saul's sake, and therefore hid him) came at that time to Minister unto David 's wants: and as for Shobi, he was not only Second Brother to unworthy Hanun, (as is noted before upon that place) whom David worthily deposed and set up this Brother in his stead to be King over those injurious Ammonites, therefore this thankful Shobi Ministers to David with Machir also. But to clear David from the odious ingratitude to this kind King (whereof grateful David was rarely found guilty) we find it on Record that he married his Son Solomon to Naamah, supposed to be this Shobi 's Sister or Daughter, but a Proselyte to the Jewish Religion, 1 King. 14.21.

Mark Secondly However David was grateful enough to old Barzilai, in offering him the pleasant and plentiful life of a Courtier, but his modesty and piety refused the King's kindness, v. 32, 33, 34, 35, 36. pleading his old age, that he was Senex, quasi Seminex, half dead; I am dying saith he by piece-meal, sensim sine sensu, I die daily (as Paul said) and am yielding somewhat to death every day, therefore am unfit for Courtly pleasures: I know thee to be a Musical Man, and must have variety of Voice-music and melodious Instruments playing at thy meals, which also will be furnished with all manner of Dainties and delights of the Sons of Men, unto all which choice Meat and Music I am already dead, Eccles. 12.2, 3, 4. 'It is high time for me, and all such old People to make and pack up our fardles and prepare to go hence into a better World: Seeing my continuance in this World can be but short, it is not advisable to alter my habitation, where I ought to prepare for death, and to lay hold on eternal life, and not come to Court where I shall be but burdensome to the King and his Courtiers, who would have such Consorts as can discourse and be jocular with them, which my decrepit Age disenables me for; besides [ Why should the King recompense my small favor with so rich a reward] v. 36.

N. B. Thus should we all say to God, and surely glorified Saints do so, admiring that weight of glory, &c.

Mark Thirdly, Barzilai offers his Son Chimham, v. 37. and the King accepts him, v. 38, 39, 40. and made him a fellow-commoner with Solomon his Son, 1 King. 2.7.

N. B. Learn we hence to offer our Children to the King of Kings, that he may make them Christ's Companions.

The Last Remark is, The Tribes of Israel quarrel with the Tribe of Judah for stealing away the King from them, v. 40, 41, 42, 43. wherein,

Mark First, The Tribes of Israel were upon second thoughts convinced of their madness in rebelling with Absalom, before the Tribe of Judah was so, and were thereupon at strife among themselves for recalling their rightful King, v. 9, 10.

Mark Secondly, The better and prevailing part for it, were but half of the Tribes of Israel, v. 40. the worst part lay lurking at home fit for being fired into the following Rebellion, Chap. 20.

Mark Thirdly, This better part blames Judah for arrogating the recalling of the King wholly to themselves, without requesting their concurrence therein, as if they designed to engross David wholly to themselves, v. 41. wherein they tax David himself for not sending Zadok, &c. to treat. with their Elders, as he had done with the Elders of Judah, v. 11, &c. as well as for permitting such a preposterous precipitation.

Mark Fourthly, The Men of Judah plead Kindred to the King, and that they studied more their office than their benefit in what they had done, we looked for no wages for our work, v. 42. ye ought to have done as much, and not to have come in so coldly and by halves as ye here do.

Mark Fifthly, The Men of Israel reply, 'It is true, as David is a private Person, your part is more than ours in him▪ but as a public King our ten parts is more than your two, so should not be thus slighted, as being the greatest part of his Subjects; beside we made the first motion of recalling the King, v. 10, 11. before ye could be drawn to it, therefore to have no vote in the act is inexcusable and seems the more unsufferable.

Mark Sixthly, The Holy Spirit saith, v. 43. the words of the Men of Judah were fiercer, &c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and (as the Rabbins say) gave them the Lye, leaning on the King as their Kinsman, and being backed with his Guard: In a word, both Parties were so hot that David durst not interpose, as loath to displease either of them. Peter Martyr saith, David seemed something to connive at his own Tribe, and thence arose the Rebellion, Chap. 20.

2 Samuel, CHAP. XX.

THIS Chapter is a relation of Sheba's Rebellion, consisting of Two Parts; First, its Rise, and Secondly, its Ruin.

Remarks on the first part are,

First, The Trumpet of this new Rebellion was a Son of Belial, Sheba the Son of Bichri, whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before.

N. B. The Devil (who loves to fish in troubled waters) strikes in with this opportunity, as a fit hour of temptation for him, and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites, saying [Seeing the Men of Judah say that we have no part in David, but they do Monopolize him to themselves] let them have him, and let us choose another for ourselves, hoping that they would choose him, because he was a Benjamite a Kin to Saul, and supposed to be the chiefest Captain under Amasa to Absalom, v. 1.

The Second Remark is, This Belialist (so called) was for casting off the Yoke of David (as the Hebrew word Belial signifies) and being grieved that the Kingdom was translated from Saul 's House to David, he bespatters David, calling him the Son of Jesse, a private person▪ so the Crown could not descend upon David by inheritance, and therefore (saith he) we are at liberty to choose a new King.

N. B. This opprobrious Title that Sheba gave David here, did savor of Saul (who had oft called him so in contempt) and of the old enmity: and possibly Sheba might aggravate to those Israelites, that David had sent Zadok and Abiathar to the Men of Judah that they might be persuaded to fetch back the King, but he sent them not to our Elders; therefore seeing he hath so slighted us, let us look to our own concerns, and let him look to his, v. 1.

The Third Remark is, Behold how great a flame of fire a little spark doth kindle, Jam. 3.5. when God gives way thereunto, Sheba's presence and influence upon those. Israelites, though' casual in itself, and as to Men, yet was it ordered so by the Providence of God, who permitted the Devil to blow up this blast of rebellion for several Reasons (saith Peter Martyr: ) as

First, For a further exercise of David 's Faith and Patience.

Secondly, To purge out of David's Kingdom all factious and seditious Spirits.

Thirdly, To punish Sheba the Ringleader of those Rebels.

Fourthly, To Animadvert David of his betraying Uriah, and of his sparing Shimei, and (as some add) of his unjust dealing with his dear Mephibosheth, &c. for these and other sins of David God was pleased to correct him again with this new affliction, before he was well got out of the old; thus unda supervenit undae, one wave comes at the heels of another, and falls upon the neck of David, not suffering him a little breathing time as he complains, Psal. 42.7. and 88.7. 2 Sam. 22.5.

The Third Remark is, the Inconstancy of the common People here, Neutrum modo, mas modo Vulgus, the Vulgar Mobile are mighty fickle and mutable, Those very Men, who, as they had of late rejected David, and rebelled against him with Absalom; so just now they come out of an hot Contention with the Men of Judah, for their greatest share and interest in David; yet no sooner do the same Men hear this Trumpet sounded, but they take Fire and follow this Son of Belial, v. 2.

N. B. Thus the Type David, corresponds with the Antitye Christ, called the Son of David, unto whom the People sang Hosanna, and blessed him one day, Matth. 21.9. Yet the next day cried out [Crucify Christ] Matth. 27.23. Well are they called the Mobile, they are so soon moved.

The Fourth Remark is, This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites, marcheth from Tribe to Tribe to stir them up to Rebellion, especially where most of his Friends and Acquaintance were; as being most implacable against David, and thus he marched from place to place to gather more Forces, until he came to Abel, v. 14. A City in Naphtali 's Tribe in the Northern Border of Canaan toward Syria, &c.

N. B. Note well; Thus the Seed of Sedition was sown against David, who was now like a broken Bone newly set, before it had time enough to knit together: David was now not well settled on his Throne, nor were his Subjects settled in their Allegiance, when this new Rupture began; the second part is the Suppression of this new Sedition, &c.

Remarks upon it, are, (1.) The Time of it, namely when David was returned to his House, which had been (in his Banishment) basely defiled, and now at his return newly Dedicated, Psal. 30. title. Those ten Concubines contaminated by Absalom, Chap. 16.22. He casteth out of his House, and commits them to close Custody to the Day of their Death, v. 3. Divorcing himself from them, and not suffering them to be seen, lest the Memory of his Son's filthiness should be renewed thereby: We do not read, that these Concubines cried out (as God's Law requireth) Deut. 22.26, 27. when Absalom ravished them, and that in so public a place, where the People might hear their out-cries, as well as see the Villany: They ought rather to have died, than have yielded to his Lust; especially in so open a manner: If it were done with their Consent, they deserved to be stoned, or burnt by the Law; but David takes it for granted, that they were forced, so remitts the Punishment, and only inflicts Imprisonment for Life, allowing them Victum & Amictum, &c. Food and Raiment.

The Second Remark is, the Instruments wherewith David (the principal Agent) suppressed this Sedition of Sheba. Those are three, First, Amasa is made General in Joab 's place, as David had promised him, Chap. 19.13. David commands him a short time for a long task [to Assemble the Army of Judah within three days ] v. 4. which David supposed he might quickly do, having been their General under Absalom, but he tarried longer than the set time ] v. 5. either through the Peoples backwardness, being already wearied with the late Civil War, or through his own Remissness, to render himself the more necessary to the King, and that his Profit of such an high Employment might be greater by his Delays, having such a Salary for every Days Service, as Chief General: But Peter Martyr saith, the Reason of his delay so long was, that the Men of Judah had a greater desire to have Joab their General, than Amasa, to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle, &c. Amasa would not signify this to the King, lest it might lessen his own Authority. David knew delays were dangerous, lest Sheba having longer leisure, might increase his number of Mutineers, and grow too strong, and Amasa 's delay made David Jealous of his Fidelity, he being but a new reconciled Rebel under Absalom; therefore for the quicker dispatch, David appoints Abishai his second General, to march away with the King's Guards, and all the Forces that were ready at Hand to pursue Sheba with all Expedition, v. 6. fearing that this Rebellion might prove worse than that of Absalom.

N. B. Thus the most Wise God, still kept David 's Body in Actions, his Mind in Passions, and his Graces in exercise with continued Troubles, that he might have little leisure to return unto his former Luxury, as in Chap. 11.1, 2, &c. Though David was at this pinch of Distress, yet will he not employ Joab as General, lest he should encroach upon him and recover his place, so Abishai marcheth away with that Party which had formerly fought under General Joab, and Joab himself now marched as a Reformade only along with them, v. 7. Watching an opportunity to do what he designed.

N. B. How Joab became the third General and Instrument of suppressing Sheba 's Sedition, is related, v. 7, 8, 9, 10, 11, &c. Wherein Mark.

(1.) No sooner was Abishai got to the Land-mark at Gibeon, but Amasa returns with what Forces he had raised, appointing the rest to repair to him at some certain Rendevouz, and coming to do his Honor to Joab, as to an old General (though now but a Reformade) Joab hastens to meet him, now Joab had (as it were) taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body, that he might (taking it up into his hand again, as if but casually fallen out) therewith smite Amasa, as he was embracing him, suspecting no harm.

Mark (2.) Joab takes Amasa by the Beard to kiss h •• , after the manner of those Antient Times, when he resolved to kill him, which he did by sheathing his Sword in Amasa 's Bowels, instead of sheathing it into his own Scabbard, out of which had caused it to slide.

N. B. Note well; And thus like the Venemous Serpent [Imter amplexandum interficit] He kills while he kisses and embraces. That revenge is most execrable which is taken with a fawning, flattering, and fleering Face.

Mark (3.) Joab had been so successful in the like Butchery, acted upon Abner, for the same cause of coming into his Place of his Generalship, Chap. 2.23. and passed by without Punishment: This hardened Joab 's Heart, to attempt this second Villany, as is usual with Sinners who have success in Sin, and Impunity for Sin; So that David was in some sort guilty of this murder of Amasa, for his not punishing of Joab, all this while; from the eighth year of his Reign, Joab escapes scot-free till the thirty eighth year, when this deed was done.

Mark (4.) As God punished Joab for all his Butcheries by Solomon, though David would not do it: So God punished Amasa by Joab here, both for his late Rebellion against his Uncle (being David 's Sisters Son, so Cousin German to Joab ) and for his Indulging his Cousin Absalom to defile his Father's Concubines after so public a manner, which He as Chief General of the Army ought not to have allowed, though David himself had both pardoned and prefer'd him, &c.

Mark (5.) Now when Joab had thus basely Butcher'd Amasa, and removed him out of the way, He of himself reassumes his old Generalship, and marcheth with Abishai, and the Army as General after Sheba, the Soldiers willingly following their old chief Captain.

N. B. Note well; Some may wonder, that those Soldiers which Amasa brought along with him, did not fight here to revenge his Murder, but the wonder ceaseth, if it be considered, partly how Amasa did bring but few Men along with him, the rest being to follow him by degrees, as the following Verses do imply; and partly, how great Joab 's Interest in the Military Men was, especially in the King 's Guards, who had no kindness for Amasa, as General of the late Rebels and so basely beaten, and therefore unfit for so high a trust. This Authority Joab had in the Royal Army may somewhat excuse David, for not punishing him for this foul Fact, no nor for so much as his not sharply reproving him for it at his return with Sheba 's Head.

The Third Remark is, Joab 's pursuit after Sheba to Abel, where He besieged him, with all the Circumstances, v. 13, 14, 15, 16. Wherein Mark

(1.) The Men of Judah and of Israel rejoiced in their old General Joab (under whom they had fought many former Battels before the late Rebellion) and willingly followed him through all the Cities of Ephraim, Manasseh, Issachar, Zebulun and Naphtali, which lay between Jerusalem and Abel. Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood, and in dreadful Agonies of Death, yet when Joab 's Friend (that stood by him) proclaimed, That all who would have Joab to be General rather than such a perfidious Rebel as Amasa, must march forward, which they did, when Amasa was removed, v. 11, 12, 13, 14.

Mark (2.) Yea many Men of Israel, not hearkening to Sheba 's Solicitations, followed Joab, who marched after the Traitour as far as Abel, in the Northern border of Canaan, a confine to Syria, and called Maachah, Chap. 10.8. and there the Fox kennel'd himself, and thither Joab brought his Army to catch him, in order whereunto he besieged the City for harbouring the Grand Rebel, v. 14, 15. Where (as Peter Martyr saith) Joab cast great Stones out of his Engines, and put Fire to the Gates to burn them, yea and raised an High Bulwark, from the top of which he might beat off those that defended their weak Wall. So that the City was almost taken.

The Fourth Remark is, the raising of the Siege, by the Intercession of a Wise Woman, a Citizen of that City, v. 16, to 20. Wherein Mark,

(1.) God oft delighteth to work great Matters by weak Means, as here by a Woman of the weaker Sex; yet a Wise Woman, and of Excellent Eloquence; she says to Joab, The Men of Abel have been counted an Oracle for Wisdom, to all the Country round about; insomuch, that when any Controversy arose among the Countrymen, it was their Custom to resort to this City, and refer all their Matters to our Citizens, Men well versed in the Law, and they commonly stood to their Arbitration:

N. B. Therefore do not thou think, oh Joab, that our Wisdom is turned into Folly: or her meaning according to the Marginal Reading, was thus: Our Wise Citizens, spake in the beginning of Sheba 's coming, and of Joab 's pursuing him, Surely they will ask of Abel, according to the Law of God, Deut. 20.10. Whether we will protect the Traitor, or deliver him up: If God required terms of Peace, first to be tendered to Strangers, how much more to a City of Israel. And so she both modestly reproves Joab, for the neglect of that Duty, of offering Conditions of Peace, and obliges him to observe it.

Mark (2.) She adds, arguing, v. 19 We in this City are peaceable, and faithful to the King, having had no Hand in the late Rebellion of Absalom; we were by our Situation, so far remote from the Seat of that Civil War, that none can have the Confidence to accuse us for being concerned in it: Beside, 'tis a Mother City, having many Villages as Daughters depending on it for Defense as well as for Direction: Therefore O Joab, If thou destroy this City, thou destroys many in one, and our Destruction will also be an Injury to Israel, and to the God of Israel.

The Fifth Remark is, the Event of all, v. 20, to 28. Joab demands only Sheba 's Head, she Counsels the Citizens to grant it, the Traitor is made to Hop headless, and his Head made to hop over the Wall to Joab, who returns to Jerusalem in Triumph, hath a new Confirmation of his Generalship as his Reward, for this good Service; and the Commonwealth flourished again with Peace, and famous Governors, and David is reestablished, &c.

N. B. Note well; (1.) Behold a wonderful Work of God: The King and Kingdom was in a way of being overturned by this wicked Man Sheba, yet both have an happy new reestablishment, by the Wisdom of a weak Woman: 'It is less Matter who is the Instrument, where God will be the principal Agent; many Men marvel, why this City, that so abounded with Wise Men, should make a Weak Woman their Embassadress, with Proposals of Peace, when their City was so near to be stormed, and how she, whom (by her Sex) Nature had made timorous, durst stand upon the Top of the Wall, where Joab 's Engines were incessantly hurling great stones to batter it down, that his Army might enter and plunder the City. The Answer is, some suppose, she was a Governess in the City, as Deborah was in Israel, Judge. 4.4. and Queen Athaliah, 2 King. 11.14. However, she was known to be a Wise Woman, v. 22. Who could both wisely and elegantly tell her Tale, and whom Joab would hear speak sooner than a Man, and doubtless a good Woman; whom God would and undoubtly did protect in that place of Danger.

N. B. Note well; (2.) This Wise Woman, having first wrought upon, and brought over General Joab the Besieger, to yield unto an Accommodation, she in her Wisdom expostulates with her Citizens the besieged, and (as Josephus relateth) she spake thus to them [ Will ye utterly undo yourselves, your Wives and Children, for the sake of this one Wicked Fellow (Sheba) who is not only a Stranger to you All, but also a Rebel against good King David, from whom you all have received many Benefits? &c.] Moreover it is more than probable, that this Wise Woman did thoroughly understand the Sentiments of the City Senators, before she came upon her Embassage; otherwise, Had she not known before hand, their resolve of not to run any risque of ruining themselves and their All for Sheba 's sake, she would never have so readily replied to Joab, that Sheba 's Head shall be thrown to him over the Wall, as she promised, v. 21. Which she might promise the more confidently, not only because she knew the Resolution of her faithful Citizens to promote it; but also, because she observed how Sheba 's own Soldiers were now struck with a Pannick Fear, so would not protect him, nor hinder the project, Joab only desired to have him delivered up: More was done for Peace than was desired. The Traitor's Head was cut off, and cast over the Wall, the Army departs without Plunder, &c.

N. B. Note well; (3.) This History hath a Mystery in it. Though many Allegories of the Ancients, are but the frothy Exuberancy of wanton Brains, yet that of Dr. Hall here is excellent, saying [ Sheba the Traitor is our Lust, the City Abel is our Breast, God calls to us for the Traitor's Head, having no quarrel to our Persons, but to our Sins: If we love the Head of our Lusts better than the Life of our Souls, we shall justly perish in the Vengeance: We cannot be more willing to part with our Sins, than our merciful God is to withdraw his Judgments; as Joab did here. I add my own Allusion, not incongruous to that of the Contemplative Doctor, ] namely, Sheba the Son of Bichri, in Hebrew signifies [the •• rst Fruits of Captivity ] resembling out Original Concupiscence in the fallen Estate, which must be beheaded and mortified by the Spirit, Rom. 8.13. Before we can have Peace with God, and the Armies of his Judgments withdrawn from us.

2 Sam. CHAP. XXI.

THIS Chapter is a double Narrative, First of Famine, and Secondly, of Wars, in the latter end of David 's days, saith Dr. Lightfoot.

Remarks upon the first part, namely, the Famine; are

(1.) The Time when those three Years of Famine were, this is uncertain saith Peter Martyr: Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars, which (they say) fell out before the Rebellions both of Absalom 's, and of Sheba 's, rendering probable Reasons for their Opinion; seeing 'tis said here in the General only [that this Famine fell out in the Days of David ] v. 1. but other Authors of profound Judgment (in Concurrence with Dr. Lightfoot ) do see no Reason for admitting any such Transposition in the Scriptures, seeing it is never safe to allow it, but when it is necessary, and cannot be avoided: And therefore 'tis best to take them in that Order, wherein the Holy Spirit hath placed them; yet sometimes Scripture-story puts those Passages, that belong to one matter, all together, though they happened at several times: Dr. Lightfoot placeth this Famine after the Suppression of Sheba 's Sedition (upon which occasion David pen'd his Fourth Psalm, as he did his Third Psalm at Absalom 's Rebellion) grounding his Opinion (1.) Upon that Expression [Sheneh Achari Sheneh, Hebr. Year after Year] v. 1. Which Phrase is not found in the Description of any other Famines, therefore it imports that the three Years Famine must be joined to the Story that went before, concerning Sheba: His (2.) Ground is, that offer which the Prophet Gad from God delivered to David, [ Shall seven Years Famine come upon thee]? Chap. 24.13. That is, (as He interpreteth it) there have been three Years Famine already for the Gibeonites, and the numbering of the People took up almost another whole Year: Now saith Gad [shall three Years Famine more come to make them up seven; this seems to direct us to the time: And Sanctius saith here [Mallem hìc res ordine narrari, quo gestae sunt] this matter of the Famine is related in its place and Order.

The Second Remark is, the Cause of this Famine made known by God 's Oracle: The natural Cause was the Drought, v. 10. David, though a Prophet, knew not the Supernatural Cause, until he consulted with the Urim, and God told him, it was to punish Saul 's false Zeal, who had so perfidiously and perjuriously brought the Gibeonites unto Perdition, v. 1, 2.

N. B. Learn we from David here to say with Job [Lord show me wherefore thou contendest with me] Job 10.2. and [ Surely it is meet to be said to God I have born Chastisement, I will not offend anymore, that which I see not, teach thou me, If I have done Iniquity, I will do so no more ] Job 34.31, 32. We ought not to do, as the Dog doth, who runs snarling at the Stone thrown at him, but minds not the hand that threw it: Fools look only at the lower Causes, &c. Man 's sinning assuredly goes before Man 's suffering, as the Needle doth the Thread that follows it, therefore should we find out our Sin, and be sorry for it before the Lord, or our Sin will find us out surely, Numb. 32.23. And whatever is the Instrument of our Suffering, let God be looked on as the chief Cause and Agent, whose favor we must labor to reobtain.

N. B. This Sin of Saul 's slaying the Gibeonites, contrary to a solemn Oath, and though they were Proselytes (out of a Zeal not to God but to himself and to Israel, that he and his People might possess their Estates) lay long fast asleep, like a Dormant Debt, not called for, nor awakened, for forty Years after the Fact. Thus Joab 's killing Abner did sleep all David 's days: Now Saul 's Sin is reckoned for in this Famine, whereby the present Prince and People are now punished: Peter Martyr renders this Reason, why David is now punished for Saul 's Sin, because he had now reigned many Years, yet had not still righted these oppressed Proselytes: And the People mostly were punished and pinched with this Famine, because they had been Accessaries to Saul 's Sin, either by exciting him to it, or by assisting him in it, or by rejoicing at it, and not endeavoring to prevent it, nor laboring to get them restored to their Rights after the Fact was done.

The Third Remark is, the means made use of for removing this Judgment of Famine, Namely, the getting both God and the Gibeonites reconciled to Israel, v. 3, 4, 5, 6. Wherein Mark.

(1.) Those Gibeonites had complained of their Grievances to God, and he had heard them, for he is gracious, Exod. 23.27.

N. B. The Reason, why they had not all this long time complained to King David: Peter Martyr imagineth, That happened to them, which befalls all that are deeply oppressed, they are so dispirited that they dare do nothing for their own Relief, and possibly they suspected, that David ( Saul 's Son in Law ) would be unwilling to Rescind the Acts of Saul his Father in Law. Now therefore was God 's time.

Mark (2.) God now rouzes David, He asks them, what would satisfy them, seeing Saul had so wronged them from a Zeal without Knowledge, Rom. 10.2. Against the Public Faith, which God (under no pretence) will suffer to be broken, no not, though it was won by a Wile, Josh. 9.15. Yet was it binding to Successors: David well knew all this, therefore offers them full Recompence, such as they required, that both God might remove the Famine, and the Gibeonites might pray for the removal of it, Gen. 20.7. Job 29.13.

Mark (3.) It was not a Money-matter they sought for satisfaction, but that seven of Saul 's Sons might be hanged up before the Lord in Gibeah of Saul, that the place wherein he plotted to root out our Families, even at his Royal Palace, (say they) may now become the open Stage for the rooting out of his Family: God had his great Hand in this matter, not only to rid David of that long troublesome House, but also in confining the Gibeonites to request no more but seven of Saul 's House: That so there might be the just number desired, yet Mephibosheth be spared.

The Fourth Remark is, the Matter, Manner and Form of the Expiation of Saul 's Sin, whereby God was reconciled, and the Famine removed from Israel at the Gibeonites Prayer.

Mark (1.) Mephibosheth Jonathan 's Son, is so named to distinguish him from that other Mephibosheth the Son of Saul 's Concubine, v. 7, 8. This poor Cripple was saved for Jonathan 's sake [ because of the Lord 's Oath between them ] and surely had David thought rightly upon that Oath, it might have saved Mephibosheth 's Lands from his Sycophant Servant Ziba, as well as his Life at this time from the Gallows.

N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake, and for the Covenant made with their Parents.

Mark (2.) But David, doubtless at God's Direction, took the two Sons of Rizpah Saul 's Concubine, and the five Sons of Merab (called Michal 's, because she had adopted them at her Sister's Death, having none of her own, Chap. 6.23.) Who was Married to Adriel, 1 Sam. 18.19. So they were not Michal 's.

Mark (3.) The Manner of this Expiation, it was the Execution of this sevenfold Matter, by hanging them all up before the Lord, v. 9. Though David had sworn, that He would not cut off Saul 's Seed, 1 Sam. 24.21, 22. Yet God dispensing with David in this Oath, directed Him to do thus; otherwise David had been as guilty of Perjury as Saul himself was, and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it.

Mark (4.) Rizpah 's Motherly Affection to her two hanged Sons, v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath (in token of Mourning) to secure herself from the parching heat of the Sun in the Droughty Day, and from the malignant Vapours of the dark Nights. Resolving to watch their Bodies from all Annoyances, because they were doomed by David with the Direction of God (who in this extraordinary Case dispensed with his own double Law, Deut. 21.23. and 24.16.) To hang there until the Anger of God was appeased for Saul 's Sin, and Rain reobtained, which (some say) Rizpah prayed earnestly for, in her Mourning Tent; and that the Lord would accept of the Sacrifice of her Sons for an Atonement, to remove the Famine, &c.

N. B. If so, then Rizpah must be a Religious Woman, having this Providence made an Ordinance to her; however, she was certainly a Virago, of a more than manly Courage, that durst watch there night and day without fear of Wild-Beasts, &c. Not wanting Servants as a King's Concubine, yet will she watch herself alone.

The Fifth Remark is, David 's high Commendation of Rispah's doing, insomuch as he made her his pattern in declaring due respect to the dead, v. 11, 12, 13, 14. wherein,

Mark First, Tidings of Rispah's condoling the death of her Sons▪ &c. being brought to David, it pleased him so well, that he willingly learnt to do his own duty to the dead, and not only towards the bodies of these Royal Persons now executed, but also to the bones of Saul and Jonathan.

N. B. As David did not, so we should not disdain to learn what is good even from the meanest of Mankind, God sends us to School to the Ant, Stork, and Swallow, &c. and Christ bids us learn from Fowls, and from Lilies, Math. 6, &c.

Mark Secondly, David hereupon giveth out his Royal Order, that the Bones of Saul and Jonathan laid up in the Sepulcher (where the Men of Jabesh Gilead had buried them, 1 Sam. 31.10, 11, 12.) should be brought thence, and be buried in the Sepulcher of Kish, Saul's Father; and for the Bodies of those Seven Sons (hanged) he ordered also an honorable Burial, to make them all the amends he could possibly for their ignominious death: All which do clearly demonstrate that David bare no malice either to Saul (who had been so malicious to him while he lived) nor to his Sons, and what little reason Joab had to accuse David for hating his Friends, 2 Sam. 19.6. but indeed herein he most piously loved his Enemies.

The Last Remark of the First Part is the effect of all this, v. 14. wherein,

Mark First, The Lord's tenderness towards Rispah, when God saw her Motherly bowels, in lamenting the loss of her Sons with so much love and patience, and lodgeing in such an open air to keep their dead bodies from all harm either by Bird or Beast, he would not suffer her to suffer this hardship 'till September (as some say) which was the time of God's giving Israel their latter Rain, (as their former Rain fell in Nisan or Spring before their Barley-Harvest, the very time wherein they were hanged, v. 10.) for then Rispah must lodge upon the Rock in her Sack-clothe-Tent for many Months night and day; but God soon sent Rain as that Phrase intimateth [Water dropped upon them out of Heaven] after so long a drought, causing a Dearth, whereby she presently understood God's Anger was appeased, seeing Rain was now re-obtained.

N. B. How glad was this Woman to see an end of her wearisome watchings.

Mark Secondly, The Lord soon sent rain, not only because he saw David had done that due execution of Justice (demanded both by God and the Gibeonites ) which so far pleased God, that the wickedness of wicked Saul, of his Sons, and of his Subjects was expiated thereby as to temporal Punishments, but also God was pleased because David found in his heart (as the Phrase is, Chap. 7.27.) to recompense good for evil to his Enemies, in ordering an honorable Interment to Saul and all his Sons (now hanged) and to bury them honourably in a place of Benjamin, named Josh. 18.28. This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan, more than if they had been buried in a Dunghil for their disgraceful death; and this was all the amends David could make for Abner so basely butchered, Chap. 2.32. and the same was done to good Josiah, 2 Chron. 35.24. this was more than our Martyrs had in the Marian days.

Mark Thirdly, After their Execution (not Burial ) God was entreated for the Land, v. 14. those intreaters were many, not only all the Religious People of Israel, but also Rispah prayed for Rain, that a speedy Period might be put both to the pinching Famine, and to her own painful watchings, &c. yea and the Gibeonites prayed for rain also, for David had requested this of them, that by their Prayers God might be reconciled to Israel, ver. 13.

N. B. This was an evident Type of the calling of the Gentiles (for such were those Gibeonites ) and that by the Prayers of the Gentiles (when fully called) God will receive the Jews at last into his grace and favor, they prayed for us when we had no breasts, Cant. 8.8. so we ought to pray for them.

The Second Part is, The Wars David had with the Philistines, wherein were four famous Battels fought, from v. 15. to the end.

Remarks are,

First, In the first Battle David was present in person, though' 'tis expressly said [He now waxed faint] with old Age, v. 15. some say this fell out before Absalom 's Rebellion, &c. but solid Peter Martyr saith,

Let this story be timed without interruption where the Holy Spirit hath placed it. Here David was in danger to be slain by the Giant Ishbi Benob, v. 16. who being made a new Colonel, pressed into Israel 's Army, and with his new Sword essayed to slay David as a proof of his valor, but Abishai succor'd him, and slew the daring Monster, v. 17. Josephus saith, it was done as David pursued them, &c.

The Second Remark is, David was absent in all the three following Battels, for his men sware to him because of his former personal danger [That he should descend into no more Battles] as they had only obliged his absence, Chap. 18.3, 4. saying [ thou art worth ten thousand of us, &c.] but here they confirmed it with an Oath, saying [Lest thou quench the light of Israel] that is, lest the splendor and glory of Israel die with thee.

N. B. The welfare of a People dependeth upon the Council and Conduct of good Kings, who are therefore called Lights and Lamps here; and 1 King. 11.36. and 15.4. Psal. 132.17. pray for their preservation, therein we pray for ourselves; the body drowns not, if the head be above water.

The Third Remark is, The Issue of these three Battels succeeding the first, and one another as the Philistines (routed in all the four fights) could recruit, and rally their Forces.

First, In the second Fight Sibbechai (one of David 's Worthies, 1 Chron. 11.29.) slew Saph a second Monstrous Giant, this Battle was in Gob, v. 18. called Gezer, 1 Chron. 20.4. where three Battels only are mentioned; for the first wherein David was in danger and could not come off with honor is omitted, as that book of Chronicles conceals both the Adultery of David, the Idolatry of Solomon, &c.

Secondly, In the third Fight at Gob, Elchanan slew Goliath's Brother called Goliath, Heb. v. 19. by an ellipsis, as Merab is called Michal, v. 8. for Michal 's Sister, this Giant is named Lachmi, 1 Chron. 20.5.

Thirdly, In the fourth Fight at Gath, v. 20, 21. Jonathan (another of David 's Worthies) slew the last overgrown Monster, a bawling Beast, a bulky Behemoth, Hebr. Foemin. plur. as if he had many Beasts in his own belly.

N. B. All these Victories are ascribed to David, v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual: These all made way for Solomon's peaceable Reign.

Sam. CHAP. XXII.

THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house, and from the hands of all his other Enemies both Domestic and Foreign. Now this whole Chapter being wholly Eucharistical, and not at all Historical, and the self same in substance with the Eighteenth Psalm, which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House (as the Title of that Psalm intimates) or at the end of 2 Sam. 22. here, where the Lord had again delivered David from his Foreign Foes.

Tirinus hath this odd notion, that David first drew a rude draught of this Psalm, which we have here recorded in this Chap. 22. but afterwards, when at more leisure, he perfectly polished it, and gave it to the Priests, which is Psalm Eighteenth, yet only with some few variations.

This Song of Thanksgiving, some Learned Men do better and more solidly suppose, that David composed in the last year of his Reign, when he enjoyed a settled, secure and sublime peace, not indulging himself in his old Age with ease and idleness, as too many Kings and Conquerors do in the like Condition; but he devoted himself to glorify God, the giver of all his Victories, in Religious Exercises, such as this was, wherein he names Saul as his fiercest and most dangerous Persecutor, and whose Persecution was of longest continuance.

Now seeing there is no History in this Chapter, whereof to give the Mystery and Meaning, I omit it as I have done others, and pass on to the 23d Chapter.

2 Sam. CHAP. XXIII.

WHerein we have the Swan-like Song of David a little before his death, and in which we have likewise but little History, save only a Catalogue of David 's Worthies, from v. 8. to the end, and therefore a few Remarks upon the Song and the Catalogue, will dispatch it also: And first upon the Song, from v. 1, to the 8th.

The First Remark is, This Song is said to be the last words of David, v. 1. not as the last he spoke while living (for he spake often after this to Joab, to Araunah, to Solomon, &c. after this) but it was the last he set down as Penman of Holy-Writ, and by Divine Inspiration: This Song is 〈 in non-Latin alphabet 〉 , much in a little, wherein he doth in few words, but full of matter.

First, Acknowledge God's Kindness.

Secondly, Confess his own Sins.

Thirdly, Profess his Faith.

Fourthly, Comforts himself in the Covenant, and

Fifthly, Denounces destruction to all Unbelievers.

Remark the Second, Junius judgeth he spake these words after he had given his Commands to Solomon, 1 King. 2. and after his prayers for him in Psal. 72. when he was near his death: and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories, Chap. 22. and now he foretells here what great things God would give him hereafter; for which he gives thanks also, even for the Covenant wherein he confided for his posterity, which must be understood of the promise of Christ David's Son, and surest Comfort.

Remark the Third, Whenever this Song was sang by David, 'tis properly placed here, for all his Enemies had spat and spent all their venom, and he was delivered from them all both domestic and foreign: We hear not of any one that stirred either hand or tongue against him until himself became an enemy to himself, when Satan provoked him to number the People, as in Chap. 24.

The Second Part is the Catalogue of David 's Worthies. The Remarks are

First, This Catalogue is reckoned in 1 Chron. 11. as well as here, Chap. 23.8, &c. but with this difference; there 'tis set down in the beginning of David 's Reign, here at the ending of it. This is a seeming Contradiction, yet both are done so upon solid grounds, for the former designeth to declare who were the Worthies that helped David to his first settlement in his Kingdom, but the latter gives an account of those that stuck close to him all the time of his Reign, and helped him all along to keep him in his settlement, and fast in the Saddle.

Remark the Second, In both the Books of Samuel and the Chronicles there is reckoned a double Triumverate, the first three were men of the greatest gallantry, the second three though' they were exceeding valorous, yet not matching the first in fortitude or Magnanimous Atchievements.

N. B. There be diversities of Gifts, yet from the same spirit, all must not excel in degree; and dignity if all were the head, where would be the other parts of the body: much less did the other Thirty Heroes, Colonels and Commanders come up to the first three.

Remark the Third, Among all those 36 Worthies Joab is not once named in the Catalogue, some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa, as well as for his killing Absalom contrary to the King's Command. But others are of Opinion, that Joab being the Lord Chief General, needed not to be named, because his Valour and high Generalship had been notified before at the storming of the strong fort of Zion; and he must necessarily be reckoned one of the number to make up (the forementioned number of 36) to the full number of Thirty seven, as is the express number, v. 39.

Remark the Fourth, David 's refusing to drink the waters of Bethlehem, &c. v. 15, 16, 17. looking upon it as too dear a draught for him, but religiously pouring it forth before the Lord.

N. B. 'It is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects, and for Masters not to keep their Servants from Ordinances without necessity, &c.

Remark the Fifth, The Valour of those Worthies was oft laid forth in defense of the Harvest, to keep a Field of Barley, and of Lentiles, 1 Chron. 11.13. & v. 11, 12. here, and if they contended thus for Provender, &c. should not we be Valiant for the Truth, Jer. 9.3. and contend for the Faith once delivered to the Saints, Jude v. 3.

Remark the Last on Chap. 23. is, In all this long Catalogue of David 's 37 Worthies, none of David 's Brethren are found amongst them, though' some of them were of such a Prince-like port, and of so personable a presence, that even the Prophet Samuel himself was deceived in them, by looking too much at their outward appearance, height of stature, and a goodly Countenance, he judged that Eliab ( David 's Eldest Brother) was indeed the Man appointed to be the Lord's Anointed, 1 Sam. 16.6, 7. whereas neither he, nor any of his other six brave Brethren proved so much as to be any of the number of Worthies to the Lord's Anointed, even to David the youngest of them.

N. B. Which is an evident Demonstration of the freeness of God's choice, in causing the first to be last, and the last first, Mat. 20.16. God will honor whom he willeth, or abase, &c. Rom. 9.15, 16, 17, 18.

2 Sam. CHAP. XXIV.

THIS Chapter is an admirable Description of an horrible Pestilence upon Israel consisting of three parts,

First, Its procuring Cause.

Secondly, Its Progress, and Proceeding Effects, and

Thirdly, The Period put to it in the issue, &c.

Remarks upon the First Part are,

First, The Procuring Cause, principal and less principal, was three-fold, God, Satan, and David v. 1. wherein,

Mark First, God is the Primus Motor, the First Mover, not only Philosophy, but also Divinity so styleth him [By him we live, move, and have our being] Act. 17.28. the nature and essence even of Evil Actions is from God, but the 〈 in non-Latin alphabet 〉 , disorder and malignity of the actions comes from Satan, and from ourselves: The most holy God cannot be the Author of any unholy disorder or disposition, which be naturally in every man's heart by the fall of Adam, and which regeneration itself [non totaliter sanat] as Aquinas 's Phrase is, doth not totally cure, because we are only renewed in part, and have in us still, as it were the Company of two Armies, Cant. 6.13. though' we be Shulamites, that is, at peace with God as to our state, still there is an Army of Flesh warring against the Army of the Spirit in us, Gal. 5.17. Rom. 7.15.19, 21, 23, &c. So that 'tis said here [God moved David] as 'tis said [God stirred up Saul against David,] 1 Sam. 26.19. and God bade Shimei Curse him, 2 Sam. 16.10. and God bid a Lying Spirit deceive Ahab to his destruction, 1 King. 22.22. and God turned the hearts of the Egyptians to hate his People, Psal. 105.25. and God made Men to err from his ways, Isa. 63.17. and God sends strong delusions, 2 Thes. 2.11. and God hardem Pharaoh's heart, &c. God is said to do all these things as a just Judge to punish one sin with another, not by infusing Sin, but by withdrawing Grace, which he is not bound to give unto any, &c. Deus Removet prohibens scilicet gratiam suam, saith Peter Martyr, God removes his grace that hinders sin, that he may punish sin with sin when he is angry, as God was here with Israel, v. 1. which though

Tho' it be spoken after the manner of Men, (who punish when they are Angry;) but must be understood according to the Majesty of God who cannot be subject to any Human passions.

Mark Secondly, 'tis expressly said, [ Satan stood up against Israel, and provoked David, &c. ] 1 Chron. 21.1. Standing is the Plantiff's posture at Man's Tribual. Satan signifying an Adversary and an Accuser, Rev. 12.10 and a Plaintiff at Law, 1 Pet. 5. 8. he is repesented in this posture of standing before God's Tribunal after the manner of Men condescending to our capacities, Job 1.6. Psal. 109.6. 1 King. 22.21. Zach. 3.1. and so in 1 Chron. 21.1. where the Devil stands begging leave of God to tempt David for a mischief to Israel; for God Tempts no Man, Jam. 1.13.

N. B. Piscator saith here God moved David as the first cause of all motions, as they are mere motions, and likewise so far as they are punishments; but Satan moved him as he is the first cause of all sins, so far as they are Sins. And Lavater adds, Satan did directly move David to this Act of Numbering the People, as it was a sin, and God only indirectly moved him to it as a punishment for Sin. Thus the seeming contradiction is Solved and Salved. Satan provoked David to it as it tended to a sin in David, and God, being provoked, not only permitted but also moved him to do it, as it tended to a Punishment of Israel. Bishop. Hall interprets it thus, [

Mark Thirdly, David was likewise one principal cause of procuring this Plague, as the Head Sinner with the Body, his People, God was [Again Angry with Israel,] ver. 1. again, that is, after the late Three Years Famine for Saul's sin, is the Plague sent, for Famine and the Plague are seldom asunder; or it might be for their abuse of that Plenty and Peace Israel now enjoyed, or for their now putting over much confidence in the King and his many Worthies named in the foregoing Chapter; or it was for their so little Regarding and their so oft Revolting from David 's Kingdom, under Absalom and Sheba. It was for some General Sin of the whole Land, well known to God though unknown to us, that the Lord was so Angry with Israel as to send a Plague upon them.

N. B. Therefore saith Peter Martyr, (out of Gregory, ) Subjects ought not to be Angry at their Princes, when they fall into any Vice, but rather ascribe the cause of their falls unto themselves, and to their own Sins; because a Prince (otherwise good) may be left to fall for the faults of their People as David was here: God was so far Angry with Israel, as to desert David and leave him to himself; so that he yielded to that Satanical suggestion; (especially when not barely tempted but violently prot voked thereto: It daily dog'd him till it conquered him,) his closing herewith brought a dreadful destruction upon his People.

The Second Remark is, How the Lord was displeased with David (as well as with Israel ) for his many Sins also, as well as for his Numbering the People.

First, Some say, for his Injury to Uriah, because he is last named among his Worthies in the last verse of chap. 23. immediately preceeding this ver. 1. where 'tis said [God was angry again.]

Secondly, Others Say, That David's Heart began now to be pricked up with Pride at his present Peace and Prosperity, and at the large Catalogue of Brave Heroes that Divine Providence had now provided for him: Hereupon he was prompted to take a Catalouge of his People also. Therefore the Lord saw it a seasonable time to prick this Bladder of Pride with the Pin of a Plague, the effect of his Arrogancy and Curiosity, &c. God having his Holy Hand both in his Sin and in his Punishment.

N. B. For (1.) God holding the Devil like a Dog in a string, looseth him off at David, as the owner of the Beast may suffer his Dog to bait the Beast during his pleasure: Thus Satan (by God's sufferance) Bull-baits David, and wearies him with his renewed provocations, until he had fastened his Temptation upon him, [Go Number the People, &c.] pretending great profit to him, for thereby he might lay a Tax upon every Poll, and much enrich his own Coffers. Hereupon David bids Joab to do it.

Secondly, How God had his Holy Hand in the Punishment appears after.

Objection, How could this Act of David, being but a Civil Act, and frequently practiced by Kings, be so great a Sin to deserve so great a Plague?

Answer, 'It is true it hath been the practice of great Princes to Tax their People with an Universal Tax by Poll: This is certified not only by Civil, but also by Sacred Story. The Holy Scriptures tell us of Agustus Caesar's Taxing the Subjects of his Dominions, far larger than that of David, his being of the whole Roman World, both of Jews and Gentiles, Luk. 2.1. and probably with far more Pride and Vain Glory, than this was done by David; yet was it not imputed to him as any heinous sin: Yea and Moses Numbered the People of Israel without sin, Numb. 1. ver. 2, 3. and this was done to prevent a Plague, every Head paying the Redemption of their Souls, Exod. 30.11.

Answer the Second, Though all this be granted, yet David doubtless sinned in thus doing, for that expression of his, [That I may know the Number of the People,] ver. 2. seems to point directly at David's Sin in that matter, seeing there was then no important Reasons (either for Church or State) to require it at this time, therefore must it proceed either from his Curiosity or from Vain Glory, or Carnal Confidence in the Number of the Creature with a distrust of God's Providence, which an All-seeing God distinctly observed, and something thereof Job himself suspected. And though Caesar did so for his pleasure without punishment, yet David shall not do so: God will bear with that in others, he will not bear in his own, Amos. 3.2. The Philistines may Cart the Ark of God, but if David do so, he smarts for it; and as to Moses God bid him do so, but David did this of his own Head without any Divine Direction.

Answer the Third, How could this Action of David be good, when General Joab (a Man more a Soldier than a Casuist ) Soldiers use not to trouble themselves with Cases of Conscience, saw it to be evil and unseasonable, ver. 3, 4. and 1 Chron. 21.3. Wherein Mark

First, Joab Judges there was no just cause for so tedious and troublesome a task at this time, seeing there was now no fear of any Sedition, but the whole Tribes of Israel were entirely devoted to be the Subjects of David, and not now blowing up in any part any new Rebellion.

Mark Secondly, This will create (saith Joab ) an endless disturbance to thy Subjects, and give them a grievous Avocation from their necessary Employments by their Daily Attendance for many Months to be Polled in every City: This will make them murmur.

Mark Thirdly, Besides their dissatisfaction with the Vanity and Vain Glory of this Action, it will also involve the People into a participation of thy Pride and Curiosity, if not of thy Creature-confidence; so God may punish them for this sin as he commonly doth: People suffer for their Prince's sins, 1 Chron. 21.3, &c.

N. B. Joab hath here more Piety, at least, more Policy, than Holy, Wise David had, and declines this God-displeasing Act.

N. B. (2.) Joab very judiciously, having a Nail to drive in dissuading David from this design, dips it first in Oil that it might drive the deeper, saying, [ The Lord thy God (how many soever they be) make them an Hundred times more,] this he wisely wisht, lest David should suspect that he Disswaded him out of Dis-affection to him.

N. B. Thirdly, Joab had more sagacity and sapience (saith Peter Martyr ) for his Sovereign, than he had for himself, saying, [Why doth my Lord the King delight in this thing] that is, to be so set upon it without color of cause, and merely for thy mind's sake: This would oft have been happy Counsel to himself, had he not been better at giving than at taking Counsel.

N. B. Fourthly, The best Kings may sometimes be too Sovereign, (as the School-Man phraseth it) both Grace and Wit being asleep in one of the best of Human breasts, as here in David 's a Man after God's own Heart.

The Third Remark is, The accomplishment of this unalterable resolve-Royal in Numbering the People at the King's importunity.

Mark First, Joab perceiving David would not be dissuaded, neither by him, nor by the Captains of the Host that did second him; loath he was to lose again the King's favor by farther disputing or disobeying his commands, ver. 4. Hereupon they like obsequious Courtiers began their computation of Polling the People in the Eastern part of David 's dominions beyond Jordan, ver. 5.

Mark Secondly, Joab took the Captains of the Host, and their Companies with him, therefore 'tis said [they pitched in Aroer] probably (saith Peter Martyr ) to over-awe the People, who might be unwilling enough to be put to this unnecessary trouble, and more especially to pay Poll-Money, if required of them: No wonder if Joab went thus well guarded not only for the pomp of a General, but for his safety also in fear of Resistance, &c.

Mark Thirdly, Joab passeth through the other parts of Israel, to Poll the People according to the King's Command. Behold how Joab differed from himself, as Peter Martyr well observes) when David bewailed the Death of Absalom, he could handle the King courageously, and with his roughness reduced David out of his Melancholick Dumps; for then was he but acting the part of too Fond a Father: But now coming to act the Part of a Resolute King, Joab opposeth him [molliori Brachio] with a softer Hand, though he knew it was against the Law, and though he had found already how hateful a thing this Poll-Tax was to the People beyond Jordan; yet he tamely here not only receives the King's Commission against the light of his own Conscience, but Executes it also in other parts of the Kingdom on this side Jordan, that he might not lose the King's favor.

Mark Fourthly, The time taken up for this Poll-Tax, was Nine Months, and Twenty Days, ver. 6, 7, 8. So that Joab's counting time, was much near the counting time of a Woman with Child, and then he brought forth his Number as his Child.

N. B. So long did David lay again insensible of his Sin in numbering the People, as he had done before about the same term of Time, after he had committed Adultery with Bathsheba, He lay senseless of that Sin, till the Child was born (as is noted before upon that Story) and repented not all those intervening Months, which shows that God's Children may not only be deeply Drenched in the Waves of Sin, but even lay under them for some time, and perhaps sink twice to the Bottom, &c. notwithstanding all this, yet Sin did not dwell in David, as an Owner or Home-dweller, 'twas only a Stranger or a Traveler to him, Chap. 12.4.

Mark (5.) The Book of Chronicles gives a differing Account of the Child born, by Joab 's Travelling, from the Account here, about the number of the Poll-returned, v. 9. Where the number is but eight hundred thousand, yet in 1 Chron. 21.5. they are eleven hundred thousand: Here are three hundred thousand Difference.

N. B. The Solution of this Difference is, The sum here expressed, is only of such as belonged not to the settled Militia, that waited upon the King as his standing Guard every Month, which being twenty four thousand Monthly, (as is largely related 1 Chron. 27.) do amount to two hundred eighty eight thousand, which together with several Commanders, and Soldiers placed in several Garrisons, might very well make up the odd three hundred thousand; all these were already Listed, and in constant Service of the King. Therefore Joab gave not these into his Account here, (saith Dr. Lightfoot ) because their Number and List had been long well known, and because the King would not lay the Poll upon his own Servants that Guarded his Royal Person. Beside, among all this number Levi and Benjamin were not numbered: Now the Book of Chronicles (which was writ after this, and gathering up the Fragments before omitted) puts all the sums together, which might well amount up to eleven hundred thousand: The like may be said, in the round number of Judah. Cardinal Cajetan and Peter Martyr, do jointly Judge both these seeming different Accounts to be true, the greater number including the lesser, and the lesser number not excluding the greater. Beside, Joab gave not in any List of Levi, because they were not Warriours, to draw the Sword, as his Commission ran, 1 Chron. 21.5, 6. Nor of Benjamin, because contiguous to Jerusalem, which might be done at hand, and he gave over numbering, because the Action was Abominable to Joab, as well as Displeasing to God, v. 6, 7. So that some of Israel were smitten, which some suppose was done by the Poll-tax Collectors, upon those that were found Refractory in paying their half Shekel Tax, they were either slain out-right, or sore beaten: And 'tis said expressly, that Joab began to number, but finished it not, 1 Chron. 27.24. either because Joab would not blow up David 's Pride (saith Peter Martyr ) with the greater number, or, rather, because David began to be troubled, when he heard his Subjects bad Resentment of the Poll-tax, and their Reluctancy against it, and this was the Wrath that fell for it against Israel, which made Joab desist, &c.

The Fourth Remark is, David 's Repentance, for this foolish Action, v. 10. The same Heart, that had been tickled and taken with the Multitude of his People, to make him proud, and had prompted him to this Sin of coveting a Poll-tax, for filling his Coffers, now smites Him with sense of Guilt, and fear of Wrath: Now David 's Conscience after a long sleep of nine Months and twenty Days, was awakened by a Divine touch from the Hand of Heaven, whereby he became sensible of his Sin, and cordially sorry for it: This was done (some say) while he was communing with his own Conscience upon his Bed, as Psal. 4.4. His Reins also had instructed Him in the Night season, Psal. 16.7. The breathings of God's Spirit upon him in the Night, to convince him of his Sin, and to make him thus Active in his Humiliation, making most severe Reflections upon himself for his Sin, all that wearisome Night long, long begging pardon for his Sin, before God sent the Prophet Gad to him, when David was early up the next Morning, v. 11, 12. But others are of Opinion, that David 's Conscience was not thus awakened, to accuse and condemn himself for his Sin, by an immediate Operation of God's Spirit in him over Night, but by the Ministry of the Prophet Gad, the next Morning after Joab had given in his number to the King.

N. B. And this seems the more probable, because this is God's more ordinary Method for convincing Men of Sin, by the Ministry of his Prophets, more then by any extraordinary Inspiration of his Spirit upon them; and this was the very means God had before made use of, to awaken David 's Conscience out of that (about ten Months) long sleep in his Sin of Adultery with Bathsheba, then God roused him out of that long Lethargy, by the Ministry of the Prophet Nathan, Chap. 12.1, 2, &c. We read not of any immediate Operations of God's Spirit, either there or here, but what was mediately attended with the means of Grace, God having appointed that his Spirit should give Testimony to the Word of his Grace, Act. 14.3. Luk. 5.17, &c. Some gripings and grumblings of Conscience David might have, before either Nathan or Gad came to him, Psal. 32.3, 4. But they boiled not up to the full heighth of godly sorrow for his Sin, as afterwards, in Psal. 51.

The Fifth Remark is, God's sending Gad to David with a difficult choice, v. 11, 12, 13. Gad might now say to the King, as that other Prophet said to that Queen [I am sent to thee with heavy tidings] 1 King. 14.6. Wherein Mark.

(1.) David rose in the Morning, v. 11. He could not sleep for his clamorous Conscience, that troubled him, saith Sanctius. He prayed in the Night to God for pardon of his Sin, and God heard his Prayer, because it was Cordial, and sends Gad immediately to him, in the Morning (saith Peter Martyr. )

Mark (2.) God bids Gad tell David his Mind, v. 12. Peter Martyr observes well the Alteration of the former Phrase: it was but [plain David ] now, whereas before it had been [ tell my Servant David] Chap. 7.5. but now the Case is altered by David 's Sin, 'tis only [tell David] to declare the Detestation of his Pride, carnal Confidence and Covetousness. Thus when Israel set up their golden Idol, God will own them no longer, but Fathers them on Moses, Exod. 32.7.

Mark (3.) 'It is not Gad 's Message here, as before had been Nathan 's [The Lord hath put away thy Sin] Chap. 12.13. But here three sore Judgments are instantly set before him, to teach him how strict God is in his Discipline, and doth not presently take off Punishments from men upon their first Profession of Repentance.

Mark (4.) David had deserved all those three Judgments by his detestable Sins, yet God, like a tender-hearted Father, being resolved to chastise his Child for some misdemeanor, doth yet, out of his Bowels of Compassion, give him leave to make choice of his Rod, and this makes the Child's Chastisement a little more easy by a free choice, than when Correction is carried on altogether by Force, Violence, and in the very heat and height of furious Passion: Thus David must be Whipt for a gross misdemeanor, yet was this a Mercy to him from God, that he may choose his own Rod wherewith to be Whipt.

N. B. 'It is Sweet-briar surely, wherewith our Father in Heaven chastens his own Children.

Mark (5.) Gad said [ Shall seven Years Famine come upon thee? &c.] v. 13. which in 1 Chron. 21.12. Is but three Years, To solve this doubt, some say seven Years was God's first offer, but David praying for a shorter time, brought God down to reduce them unto three Years, as Abraham had prevailed with God to make an abatement from fifty to ten Persons for saving Sodom, Gen. 18.24, 32. and as Ezekiel had got God to allow Ox-dung for Man's-dung to knead their Bread with, in a Famine by a sore Siege, Ezek. 4.12, 15. Thus God might likewise condescend to David 's Prayer, as he had done to the Patriarch Abraham 's, and to the Prophet Ezekiel 's: This is but gratis dictum, a Being wise above what is written, and therefore 'tis better answered for reconciling this difference, (1.) By Grotius, that numbers might be set down by Notes or Figures, as most Nations do, which might easily cause a mistake of the Figure three for the Figure seven. But (2.) Because the aforesaid Supposition seems to weaken the Authority of the Holy Scriptures, if mistakes be allowed therein, therefore Judicious Junius (with whom the best Expositors do concur) doth affirm, that this offer of God by Gad ran thus, [ Shall three Years Famine (as 1 Chron. 21.12. saith) Come upon the Land ] for the Sin of David to make up those that have been already for the Sin of Saul, which lasted three Years, and the fourth Year was almost out. Now God offers David [Shall three Years Famine more, come to make up the number seven] as is expressed here, v. 13. Beside (3.) Others are of opinion, that this fourth Year after the Famine, for the wronged Gibeonites, was the Sabbatical Year, wherein Israel had no new Harvest, so could not make up their losses of the three last Years Famine, and if this Notion will hold, then three Years more such make them seven indeed.

Mark (6.) Though God offered to David 's choice, whether he would choose either Famine, Sword, or Pestilence, yet had he Decreed to send the last of the three, and neither of the former: God in the mean time, leaving David to the Direction of his own Wisdom and Will, but so as his Will was enlightened and inclined by the secret motion of God's Spirit, to choose the last of them.

N. B. Which gives a manifest Demonstration, that the Determination of Man's Will by God's Decree may well consist with the Freedom of our Wills, for David here did freely choose that one of the three, which God had from Eternity decreed and determined should be chosen.

The Second Part is, the Progress of this Plague which David did choose, v. 14, 15, 16. Wherein Remark

(1.) The ground of David 's choice, He said [I am in a great strait] v. 14. Great Sins bring great Snares, David in the fullness of his sufficiency was in straits (as is said of the wicked, Job 20.22.) which of those three direful Judgments to choose, and his straits were the greater, because he saw God resolved to make him smart by one of them, none of which were eligible.

Remark (2.) David had experience of the evils of both Sword and Famine, but none of the Plague: The smart of the late Famine was still fresh and felt upon the People: And that of the Sword (which must have a Commission to conquer and kill his Subjects, that were to flee before it) was an evil, that would much redound to the dishonor of Religion, and of God himself, who had received David and his People into his Protection by Covenant.

Remark (3.) He chooses neither of the other, for though the Hand of God order them both, yet there is the Hand of Man in the Sword, (as it were) the Hand of the Creature in the Famine, as the Locust, Caterpillar, Mildew, &c. But the Plague, whereof David had no Trial, was an immediate stroke of God, against which though Man can make no Defense (as he may do, either in War, or in Famine, especially David and his Nobles ) but Prayer and Humiliation, yet this was David 's choice, wherein He was equally exposed in his own Person with the meanest of his People, and upon this ground only, from his former Experience of God's Gracious Goodness: He chooses rather to be chastized by a Compassionate Father, than by the Hands of such whose Tender Mercies are but very Cruelties, Prov. 12.10.

N. B. 'It is true, to fall into the Hands of the Living God, is a most terrible thing, as he is an Incensed Judge, Heb. 10.31. That is, when God taketh to task irreconcilable Rebels and Reprobates, who do despise and despite the Spirit of Grace, and tread under Foot the Blood of the Covenant, Heb. 12.29. But when he comes (on the contrary) as a tender Father to chastise his own Children, He corrects them in measure, Hebrew, by Peck and by Peck, not by whole Bushels at once, and stays the rough wind in the Day of the East Wind, Isa. 27.7, 8. Jer. 30.11. Hab. 2.2.

The Third Remark from this Second Part is, the Egress of the Plague from God, that same Morning (when Gad was sent to David with these sad Tidings) and its Progress among the People even to the time appointed, ver. 15. Concerning the Continuation of this Pestilence, how long it raged in slaughtering the King's Subjects, there be two Opinions.

The First is of those Learned Men, that affirm, It lasted but from the Morning to the Evening, of the first of those three Days offered to David, and accepted off by him, and thus they Interpret that clause [even to the time appointed] to be, until the Evening Sacrifice and Prayer, which was the usual time of Israel 's solemn meeting for God's Service Psal. 141.2. Acts. 3.1. This Opinion is more plausible and pleasing to the Judicious, than that of those who Interpret [ the appointed time] to be the Noon of the first Day, because (say they) the Day is divided into three stated times, to wit, Morn, Noon, and Night's approach: So that the Noon or the Meridian Sun is one of the Appointed times of the Day, as well as the Rising and the Setting Sun: This Computation cuts the time of the Pestilence short, concluding that it lasted but six hours, instead of continuing three days: But because Dinner-time was not so much noted among the Hebrews, as was the Evening, when they had their [ Gnethmogned, Hebrew] their Time of Convention for Evening Prayer, therefore is this Opinion more probable than that which I thereupon do omit, as altogether improbable, &c.

The Second Opinion is, that the Plague lasted from that very Morning of Gad 's coming to David, ver. 11. (After whose choice it immediately issued forth) Until the Third Day: Which is the Term expressed, ver. 13. And which Expression leaveth no room for Conjecturing one day only, much less but six hours of one day: So that [the appointed time ] ver. 15. most probably must have Relation to the three days aforementioned in ver. 13. And not otherwise without doing Violence to the Law of God, Zeph. 3.4.

But this we may safely assert with Peter Martyr, that the Plague lasted not until the Term of three Days were expired, for three Reasons.

The First is, this very History contradicts it, in saying, both that the Lord repented him of the Evil, ver. 16. ( now God Repents not of any Evil already inflicted, but only of that he threatens to inflict, Jerem. 26.3, 13.) and that he stopped the destroying Angel, bidding him [Hold his hand.] ver. 16. which was needless, if nothing of the Sentence and of the term of Time had been Revoked, for the Angel could not go beyond his Commission of three Days.

The Second Reason is, Nor is it credible, that either the Angel did not come to Jerusalem until the Three Days were expired, or that David did defer his Repentance, and Deprecating this Divine Displeasure from his People so long as till Three Days were directly run out.

The Third Reason is, What Bechartus and Peter Martyr allege, that in the midst of Wrath God remembereth Mercy, Hab. 3.2. And cuts short his Days of displeasure for the Elect's sake, Matth. 24.22. not because God is changeable, but because he recalls only what he had determined to do in case of Impenitency persisted in: But if David and the People become truly Penitent, upon this condition God decreed the Plague should not continue the whole Three Days.

The Third Part is, God's putting a Period to this Pestilence.

Remarks upon it are,

First, The time when this was done: It was when the Destorying Angel had destroyed great Numbers in other parts of the Land, and was now on the Third Day come to Jerusalem to destroy it also, ver. 16. Compare with this the 1 Chron. 21. where this story is much enlarged: 'It is said there [ As the Angel did not only stretch forth his hand to destroy, but was destroying with his Sword, ver. 15, 27.] Many being already Slain therein, even then God Repented, and stopped the Angel. Where

Mark (1.) Even good Angels are Executioners of God's Justice and Judgments, as both here and at Sodom: To do Justice upon Malefactors, is so noble an Act and Office as not unbeseemeth an Angel.

Mark (2.) This Good Angel was God's Servant, being at his Lord's beck and check; obedient to his commands both in striking or stopping: Either the Angel knew not the Number how many were to be Slain, or he is bid to hold his hand, as is spoken after the manner of Men.

Mark (3.) This Destroying Angel did not begin to Destroy at Jerusalem, as Ezek. 9.6. 1 Pet. 4.17. Jerem. 25.18. and 21.9.49.12. but came last to it; hereupon David had good ground to say, [ The Lord loved the Gates of Zion more than all the dwellings of Jacob] Psal. 87.2. Sanctius renders this Reason for the Plague not beginning at Jerusalem, Because (saith he) the Citizens perhaps paid their Poll-Tax of an half Shekel, having the Tabernacle and Priests present with them, which would teach them their Duty.

Mark (4.) God's Repenting and stopping the Angel thereupon, was mutatio Rei, non Dei, effectus, non affectus, concilis, non decreti, &c. 'Twas God's purpose not to proceed, but to put a Period to the punishing of the People so soon as he had brought them and their King to unfeigned Repentance, the acting or neglecting whereof disposeth of all Temporal Judgments, whether off or on, as is expressed, Jer. 18.8, 10. and as is exemplified, in Nineveh, Jonah 3.10. otherwise God is not as Man that he can Repent, Numb. 23.19. 1 Sam. 15.11, 29. Rom. 11.29. 'It is only said so, because God did here what Men do when they Repent, namely, cease from farther punishing.

N. B. Here God's Repentings were kindled, and he would not execute the fierceness of his Anger, as Hos. 11.8, 9. David foresaw with an Eye of Faith that God's Compassion would not fail, Lam. 3.22. and therefore chose, like a loving Child, to be chastized by his Father himself, rather than by the hand of a Slave or Servants, As all Creatures are to the great Creator, Psal. 119.91. David well-knew that his Heavenly Father would not Plague either him or his People, according to the Demerit of their Sins; but he would only correct them both in measure and mercy, and that for their amendment only.

Mark (5.) The Rabbins all grant that the term of this Pestilence was abbreviated, but they cannot concur upon what part of the Third day the Plague ceased. Bochartus saith, it ceased as soon as the daily Sacrifice was offered, which probably was that in the Morning, otherwise the Plague had proceeded to the end of that Day: 'It is said, ver. 25. The Lord was entreated to stay the Plague; no doubt but David and the Elders did most earnestly entreat it at their Morning Sacrifice, &c.

The Second Remark is, The means whereby God was pacified, (to put a period to any farther progress,) were Prayers and Sacrifices, ver. 17, to 25.

First, As to David 's Prayer

Mark (1.) The Motive to it, which was, His seeing the Destroying Angel in an Human figure with a drawn Sword in his Hand between Heaven and Earth, upon which upper station he could strike the Highest Cedar as well as the lowest shrub. This astonishing sight startles David, expecting to be stricken by that frightful (now visible) striker, so betakes himself to serious Prayer, ver. 17.

Mark (2.) David in his Praying for his People, as a kind Shepherd for saving his Sheep, offers himself to be a Sacrifice for them:

N. B. So was a Type of Christ that Good Shepherd, John 10.11. yet was he much over-done by Christ his Antitype, who did not only offer to do it, but who really gave up himself an Offering for the Sins of his Sheep, even when they were his Enemies, and had deserved Eternal woe, he himself being wholly innocent; not as David, saying, [I have sinned.]

Mark (3.) Not only David but the Elders also with him, covered themselves with Sackcloth and fell upon their Faces in a deep Humiliation, and in a devout Deprecation of God's Plague from the People, 1 Chron. 21.16. It was undoubtedly after these solemn seekings of God's favor, that God said to the Angel [It is enough, stay now thy Hand,] 1 Chron. 21.15. though the End be recorded before the Means to effect that End, (as is usual) ver. 7, 17.

The Third Remark is upon the Second Means, David must find Sacrifices as well as Prayers, ver. 18, 19, 20, &c. Wherein

Mark (1.) In order to Sacrificing, an Altar must be erected; the place where, must be the Threshing Floor of Abraunah, for many Reasons.

First, Because there Abraham had his Knife held from slaying his Son Isaac, as God held here the Sword of the Angel from Slaying the Inhabitants of Jerusalem.

Secondly, It was the very place where the Temple was to be Built, 2 Chron. 3.1.

Thirdly, And the Place or City where Isaac's Antitype, our Redeemer, was actually offered up, whom this Altar and Sacrifice did represent:

N. B. Teaching that all David 's Humiliations and Prayers could not appease God's Anger alone, without the Sacrifice of Christ.

Mark (2.) God sends the Prophet Gad again to David, ver. 18, 19. 1 Chron. 21.18. that as he had been the Minister of the Law to him in the Sad Tidings of an approaching Pestilence; so he might be of the Gospel to him in the Glad Tidings of the pardoning his Sin, and staying the Plague; as likewise to give Direction unto David who durst not go to Gibeon, 1 Chron. 21.29, 30.

Mark (3.) David thus directed dare go to Araunah (notwithstanding the Sword of the Angel) having a call from God.

N. B. This Man was a Gentile that had Mount Moriah now in his Possession: Which figured (saith Peter Martyr ) the Faith of the Gentiles, to whom the Jews must come at their last Conversion, as David did to Araunah here, in believing the Messiah, if ever they be saved.

Mark (4.) Araunah peeps out of his hole, (wherein he and his Sons had hid themselves) and spies the King coming to a Subject and a Jebusite, yet a Proselyte: He was ravished with this wonderful Condescension, and understanding his Errand, frankly offers his private All for Public Good: He had a Princely Spirit though but a Subject's Purse, ver. 20, 23.

Mark (5.) David denies it as a Gift, but desires it as a Purchase, not only out of Candour, (Kings may not Rob Subjects,) but out of Conscience of honoring God with his own Cost, Prov. 3.9. a given Oblation disparages it, wherein the bounty of the Donor is of more value than the devotion of the offerer. So David refuses, ver. 24.

Mark (6.) David buys the Threshing Floor and Oxen, &c. For Fifty Shekels of Silver, but the whole Plat of Ground (whereon the Temple was after Built) cost David Six Hundred Shekels of Gold, 1 Chron. 21.25. there he reared an Altar, and offered Sacrifice, which God Accepted in Christ, Heb. 13.10. sent Fire from Heaven, 1 Chron. 21.26. as a sign of it, Levite. 9.24. 1 King. 18.24, 38. 2 Chron. 7.1. So the Plague ended, ver. 25.

ADVERTISEMENT.

THE Reader must be informed that the whole History of King Saul, David and Solomon, and of all the following Kings to the Captivity (as they are recorded in both the Books of the Chronicles ) is interwoven and included in this History of both the Books of Samuel, and in both the Books of the Kings, so that there is no need of a distinct History of Chronicles.

The First Book of KINGS.