THE
THRONE
of
David
:
Or
An
exposition
of
the
second
book
of
Samuel
.
Wherein
is
set
down
the
pattern
of
a
pious
and
prudent
prince
,
and
a
cleare
type
of
the
prince
of
princes
Christ
Jesus
the
sonne
of
David
,
and
of
his
spirituall
Kingdome
.
THE
PREFACE
.
TO
omit
any
generall
or
prolix
discourse
concerning
the
utility
and
delectation
of
historie
,
and
in
speciall
of
these
registred
in
Holy
Scripture
,
and
to
come
in
particular
to
this
present
History
contained
in
this
second
of
Samuel
.
In
it
we
have
the
pattern
of
a
pious
and
prudent
prince
,
and
in
the
estate
of
the
Kingdome
of
Israel
under
David
we
have
typified
the
estate
of
the
Church
militant
under
Christ
Jesus
.
But
before
we
come
to
the
particular
explication
of
this
Book
,
we
will
speak
.
1.
Of
the
Author
and
penman
thereof
.
2.
Of
the
inscription
and
reason
thereof
.
3.
Of
the
Subject
and
matter
thereof
.
and
4.
The
utility
and
profit
thereof
.
First
then
,
there
is
no
doubt
of
the
Author
,
but
as
is
said
of
the
whole
Scripture
in
generall
:
so
of
this
in
particular
,
that
the
same
is
by
divine
inspiration
,
and
that
the
spirit
of
God
is
the
Author
and
indyter
thereof
.
But
as
for
the
penman
,
some
suppose
that
the
same
was
written
by
the
Prophets
Gad
and
Nathan
who
lived
in
the
reign
of
David
.
Others
that
Samuel
,
from
whom
it
hath
the
denomination
was
the
writer
of
it
till
the
25.
chapter
(
where
his
death
is
recorded
)
and
the
rest
supplied
by
some
of
the
forenamed
Prophets
.
But
the
most
probable
is
thought
to
be
that
it
was
the
office
of
the
high-priest
to
register
the
History
of
the
Jewish
church
and
what
fell
out
every
one
in
his
own
time
.
But
herein
seeing
Scripture
is
silent
,
we
need
not
curiously
inquire
further
hereof
.
2.
Concerning
the
title
and
inscription
.
The
Hebrews
give
this
reason
thereof
,
because
they
containe
the
whole
course
of
the
life
of
Samuel
,
and
of
these
two
Kings
Saul
and
David
,
whom
he
(
according
to
Gods
ordinance
)
anointed
.
But
the
Greeks
(
as
the
70.
or
septuagint
)
whom
Jerome
and
most
part
of
the
Latines
do
follow
,
rejecting
the
inscription
of
these
two
bookes
from
Samuel
,
they
call
these
two
,
the
first
and
second
book
of
the
Kings
,
because
of
the
life
and
acts
of
the
Kings
that
are
set
down
therein
,
to
wit
,
Saul
and
David
:
as
in
the
other
two
bookes
that
followes
the
lives
and
acts
of
the
rest
of
the
Kings
of
Judah
and
Israel
are
set
down
therein
.
3.
As
for
the
argument
or
matter
contained
in
this
second
book
of
Samuel
,
the
same
is
the
whole
History
of
the
estate
of
the
Church
of
God
,
of
their
Kings
and
Commonweale
,
from
the
death
of
Saul
to
the
decrepit
age
of
David
,
which
is
the
space
of
40
yeares
,
wherein
is
declared
,
the
noble
acts
of
David
,
his
entrie
to
the
kingdome
,
and
how
he
inlarged
the
same
,
also
what
troubles
he
had
both
intestine
and
forraine
,
from
all
which
at
last
the
Lord
did
deliver
him
,
and
gave
him
victory
over
all
his
enemies
,
and
how
in
the
end
,
in
peace
and
rest
,
he
finished
his
daies
.
4.
The
utility
and
profit
which
this
History
affords
is
manifold
,
which
may
be
reduced
to
two
heads
,
the
first
for
confirmation
of
Faith
,
the
second
for
example
of
Life
,
which
Paul
joyneth
.
2.
Tim:
3.
10.
The
first
appeareth
in
the
verifying
of
the
promise
made
by
Samuel
to
David
in
the
Lords
name
,
that
he
should
be
King
after
Saul
,
albeit
(
for
the
triall
of
his
faith
)
after
many
great
sufferings
,
and
desperate
like
dangers
,
the
same
came
to
pass
,
and
he
all
this
while
did
relye
on
the
Lords
promise
.
The
second
appeares
in
the
prudence
,
piety
,
zeale
,
humility
,
equity
and
good
government
of
David
,
and
all
other
his
heroick
and
godly
virtues
worthy
of
imitation
.
As
also
is
set
down
David's
infirmities
and
fall's
,
as
examples
of
the
weakness
of
the
best
when
they
watch
not
over
themselves
,
or
are
left
to
themselves
,
proponed
to
be
eschewed
,
ut
majorum
ruina
sit
minorum
cautela
,
as
likewise
his
repentance
to
be
imitated
,
and
the
sharp
corrections
notwithstanding
,
as
medicinall
corrasves
,
wherewith
he
was
chastised
:
as
we
see
in
the
Lords
dealing
with
his
dearest
sonnes
and
servants
.
Heb:
12.
6
,
7.
And
therefore
what
sharper
punishments
may
the
impenitent
,
and
Satans
slaves
expect
?
In
this
History
likewise
of
David's
reign
and
kingdome
,
we
have
typified
Christ
Jesus
the
Sonne
of
David
his
condition
,
and
estate
of
his
Church
to
the
end
of
the
world
.
for
,
1.
As
David
was
anointed
to
be
king
over
Israel
:
so
was
Christ
anointed
to
be
King
over
his
Church
.
2.
But
as
David
endured
many
troubles
,
persecutions
and
sufferings
before
he
entred
into
his
kingdome
,
so
did
Jesus
Christ
here
on
earth
before
he
entred
in
his
.
3.
After
his
entry
he
was
mightily
opposed
and
oppugned
by
them
of
Saul's
house
,
his
enemie
by
armes
force
and
violence
,
and
so
was
Christ
Jesus
,
and
his
Church
,
and
Gospell
,
by
the
bloody
persecution
of
the
heathens
Roman
Emperors
.
4.
Notwithstanding
Davids
house
waxed
still
strong
and
Sauls
house
weake
:
so
the
Christian
Church
and
profession
did
the
more
flourish
,
and
heathenish
,
idolatry
,
and
heresies
decay
.
5.
Hiram
also
a
Gentile
,
and
King
of
Tyrus
joyned
in
Amity
with
David
,
and
contributed
to
the
building
of
his
house
in
Sion
,
both
furniture
and
workmen
,
typifying
thereby
how
the
gentiles
should
come
into
the
profession
of
the
Gospell
,
and
should
contribute
to
the
building
of
the
Church
of
Christ
,
as
mysticall
members
thereof
.
6.
Then
doth
David
bring
home
the
Arke
of
God
,
and
set
it
in
his
house
at
Sion
:
and
then
in
like
manner
was
the
true
worship
of
God
established
in
his
Church
,
which
is
the
true
Sion
.
7.
But
hereafter
did
Absolon
craftily
under
a
faire
pretence
of
the
good
of
Israel
rise
against
David
and
stole
away
the
hearts
of
Davids
people
,
who
joyned
themselves
with
him
in
rebellion
,
many
following
him
in
the
simplicity
of
their
hearts
,
and
being
deceived
by
his
simulat
and
faire
pretence
of
piety
:
even
so
did
Antichrist
arise
against
Christ
under
a
like
faire
pretence
to
be
for
him
,
and
therefore
is
said
to
be
horned
like
the
lamb
,
though
speaking
like
the
dragon
,
and
who
fraudulently
stole
away
the
hearts
of
Gods
people
,
who
in
like
manner
(
except
a
few
like
those
who
followed
David
)
followed
him
in
the
simplicity
of
their
hearts
,
till
the
time
of
evocation
out
of
Babel
,
Revel.
18.
2.
And
that
as
David
was
thereafter
brought
back
to
Jerusalem
by
his
people
,
so
that
the
truth
of
the
Gospell
and
professors
thereof
was
brought
back
in
like
manner
,
which
seemed
before
to
be
exiled
,
as
David
and
his
followers
were
,
and
driven
,
like
him
,
and
the
church
,
Revel.
12.
14.
Into
the
wilderness
and
desert
.
But
as
Absolon
was
at
last
overthrown
,
and
Davids
kingdome
under
him
was
thereafter
peaceably
established
:
so
shall
Antichrist
according
to
that
prediction
Revel.
18.
And
the
Church
of
Christ
shall
thereafter
injoy
peace
and
quietness
.
II.
SAM:
Chap.
1.
to
the
17.
Verse
.
THe
principall
argument
of
this
chapter
,
is
the
report
of
the
event
of
the
battle
between
the
Israelites
and
Philistines
under
Saul
upon
mount
Gilboa
,
which
generally
comprehends
these
two
particulars
.
1.
The
report
it selfe
from
the
first
verse
to
the
17.
The
second
is
,
what
fell
out
thereon
,
from
the
17.
verse
,
even
to
the
end
.
In
the
report
we
have
to
consider
.
1.
The
matter
and
circumstance
thereof
.
2.
The
triall
and
how
it
was
accepted
.
And
3.
the
just
reward
of
the
reporter
and
actor
therein
.
1.
The
matter
reported
is
the
losse
of
the
battle
on
Israels
side
,
and
death
of
Saul
and
Jonathan
.
The
first
circumstance
set
down
in
the
report
,
is
,
of
the
time
,
to
have
been
the
third
day
after
Davids
victory
against
the
Amalikites
,
wherein
the
swiftness
of
the
fame
of
the
battle
on
Gilboa
is
to
be
noted
,
seeing
in
less
then
the
space
of
three
daies
;
It
is
divulged
from
Gilboa
which
is
situated
in
the
territory
of
Isachar
,
at
the
border
of
Jordan
,
in
the
east
march
of
Canaan
,
to
David
,
in
the
land
of
the
Philistines
,
dwelling
then
at
Ziklag
situate
neer
to
the
mediterranean
,
upon
the
West-point
of
Canaan
,
esteemed
to
have
been
each
part
distant
from
the
other
,
the
bounds
of
a
hundred
miles
or
thereabout
in
the
latitude
of
the
land
.
Next
,
the
person
reporter
is
called
herein
generall
,
one
,
and
there
after
in
speciall
,
an
Amalekite
,
probably
the
Son
of
one
of
that
Nation
whom
Saul
had
formerly
unlawfully
spared
in
his
expedition
against
Agag
,
and
therefore
God
had
reserved
him
now
to
be
his
murtherer
.
2.
His
carriage
or
behaviour
is
very
crafty
and
cunning
,
he
covereth
his
head
with
ashes
,
he
rents
his
garments
,
and
doth
most
humble
curtesy
to
David
,
as
to
his
King
.
This
gesture
of
his
was
used
ever
by
such
,
who
were
displeased
for
the
publick
calamity
of
the
Lords
People
,
as
may
be
seen
in
the
example
of
Joshua
,
3.
His
Oration
testifies
his
further
Hypocrisy
,
which
he
useth
very
elaboratly
and
artificially
,
by
degrees
beginning
at
the
generall
,
and
coming
to
the
particulars
,
ascending
from
that
which
was
most
grievious
,
and
ending
with
that
which
he
thought
unto
David
should
be
most
acceptable
,
and
good
news
.
in
this
manner
,
the
People
are
fled
,
and
many
of
them
overthrown
,
also
Saul
and
Jonathan
his
Son
,
are
dead
,
so
that
both
the
King
thy
persecutour
,
and
Enemy
,
and
Jonathan
though
thy
friend
,
yet
apparent
Heir
,
between
thee
and
the
Kingdome
,
are
both
out
of
the
way
,
and
therefore
this
last
news
may
asswage
the
grief
of
the
former
,
the
slaughter
to
wit
,
of
thy
Countrymen
and
People
,
(
a
crafty
flatterer
indeed
.
)
The
King
also
as
a
prudent
Prince
,
not
facile
to
credit
rumours
,
inquires
,
once
and
again
,
the
certainty
,
he
answers
,
that
he
speaks
as
an
ejewitnesse
that
which
he
saw
,
and
he
affirmes
the
thing
which
he
asked
,
and
to
seal
up
the
truth
of
his
speechs
,
he
makes
a
reall
exhibition
of
the
royall
ornaments
of
the
crown
,
and
bracelet
whereby
he
concludes
with
himself
,
liberally
to
be
rewarded
of
David
.
Concerning
the
matter
of
his
report
and
verity
thereof
there
are
divers
opinions
amongst
the
learned
,
some
thinking
it
a
manifest
lie
,
made
to
gain
favour
,
thanks
,
and
reward
,
in
respect
that
it
seems
directly
contradictory
to
the
verity
of
the
forme
of
Sauls
death
,
1
Sam.
31.
and
1
Chron.
10.
Others
(
as
sundry
of
the
Rabbins
,
and
Josephus
holdes
the
opinion
)
that
he
spake
truly
,
granting
(
as
is
said
in
the
forenamed
places
)
that
Saul
runne
himself
upon
his
owne
sword
,
and
of
that
wound
especially
he
dyed
,
and
that
the
Archers
had
formerly
hit
him
,
and
wounded
him
likewise
,
but
that
immediatly
not
dyeing
of
these
wounds
especially
by
this
last
given
by
himself
,
not
entring
so
deep
into
his
body
,
as
he
speaks
himself
,
(
nam
detinuit
mè
[
*
](A85769-e1630-b)
*
The
Hebren
word
is
,
Shabatz
,
&c.
See
,
Exod.
28.
4.
11.
13.
haec
ocellata
chlamys
v.
9.
And
life
being
as
yet
within
him
,
as
he
also
in
the
same
verse
testifies
,
therefore
he
desires
this
Amalekite
to
stand
upon
him
,
(
as
being
formerly
fallen
)
and
to
kill
him
outright
,
which
he
performs
,
and
thereby
altogether
is
made
to
give
up
the
ghost
.
After
that
David
hath
tryed
,
and
found
it
to
be
of
truth
that
Saul
and
Jonathan
are
dead
,
with
great
heavinesse
and
regret
doth
he
receive
this
news
,
and
with
great
mourning
and
fasting
,
he
bewails
Saul
,
Jonathan
,
and
the
People
,
which
mourning
is
upon
two
respects
,
the
one
naturall
,
the
other
godly
and
spirituall
,
this
first
was
the
sorrow
,
1.
for
the
King
,
his
Father
in
Law
,
and
Lord
,
2.
for
Jonathan
his
faithfull
friend
prevented
by
immaturity
of
violent
death
,
before
he
could
get
occasion
of
acquitting
his
former
favours
,
and
3.
for
his
People
,
his
dearest
kinsmen
and
of
one
country
with
him
.
The
spirituall
,
is
the
apprehension
of
Gods
wrath
thus
punishing
Church
and
Commonwealth
for
sin
,
and
making
his
People
to
fall
so
before
their
Enemies
whereby
the
honour
of
the
name
of
God
would
be
reproached
and
blasphemed
amongst
the
heathen
.
The
reward
of
this
messenger
,
is
death
,
by
orderly
processe
,
first
David
accuses
,
how
durst
thou
put
thy
hand
on
the
Lords
anointed
?
Next
,
he
convicts
him
by
his
own
confession
,
which
uncoactedly
given
,
and
not
enforced
by
torture
,
is
by
all
Laws
holden
pro
confesso
,
then
he
condemneth
and
commandeth
execution
,
upon
good
reasons
,
the
crime
was
capitall
,
the
party
confessed
,
David
was
a
Judge
,
in
Siklag
,
and
the
title
by
the
death
of
Saul
is
increased
,
to
the
Kingdome
.
OBSERVATIONS
.
1.
V.
1.
BEfore
,
David
had
newly
gotten
a
notable
Victory
over
his
Enemies
the
Amalekites
,
2.
That
Victory
over
the
Amalekites
was
not
without
a
preceding
heavy
disaster
,
and
this
news
containes
likewise
a
sad
theame
,
Jonathan
his
trusty
friend
and
the
Lords
People
,
his
dear
Countrymen
over
whom
he
was
to
reigne
,
was
likewise
overthrown
with
Saul
in
battle
,
thus
temper
's
the
Lord
the
Cup
that
he
gives
his
owne
,
comfort
with
the
crosse
,
and
the
mixture
of
some
tartnesse
with
his
sweetest
morsels
,
least
they
should
overcloy
us
,
or
we
too
much
delight
in
them
,
therefore
with
extraordinary
Revelations
Paul
must
have
some
buffetings
of
Satan
,
least
he
should
be
puft
up
above
measure
,
and
least
we
should
put
our
felicity
in
them
here
,
or
not
thankfully
with
Job
,
be
content
,
when
he
takes
them
back
from
us
again
,
our
sweetest
roses
must
have
there
sharp
prickels
.
3.
God
stirreth
up
an
Amalekite
,
(
vers
8.
)
an
infidell
in
Religion
,
an
adversary
to
Israel
,
and
particular
Enemy
to
David
,
to
become
his
favourer
,
and
with
all
diligence
to
carry
this
message
,
whereupon
we
collect
the
generall
,
that
when
the
Church
of
God
,
or
any
members
thereof
,
hath
been
in
greatest
adversities
amongst
forrain
Enemies
,
then
God
hath
moved
the
hearts
of
there
very
adversaries
to
be
there
best
friends
.
Examples
,
Abraham
with
Abimelech
,
the
Patriarches
with
the
first
Pharoah
Moses
preserved
by
the
Daughter
,
and
brought
up
in
the
court
David
with
the
King
of
Gath
,
and
Moab
,
of
the
Prophets
of
God
in
Achabs
time
fed
by
the
governours
of
his
house
,
Obadiah
,
Daniel
,
the
3.
Children
,
Ezra
,
Nehemiah
,
Ester
,
Mordecai
,
and
sundry
others
;
Then
let
us
not
fear
the
losse
,
or
want
of
friends
,
the
Lord
who
framed
the
heart
,
hath
the
hearts
of
Kings
and
private
men
in
his
hands
,
which
he
will
turne
(
as
he
did
the
heart
of
Esau
in
an
instant
)
to
the
comfort
of
such
as
depend
with
David
upon
his
protection
and
providence
.
4.
Vers
2.
This
messinger
is
a
pattern
of
a
cunning
Hypocrite
,
&
crafty
flatterer
,
brought
up
in
the
Atheist
Schools
of
prophane
courts
,
temporizing
in
Religion
,
and
in
matters
of
state
composing
his
ingenie
,
gesture
,
manners
and
speech
to
the
perfiting
of
that
altogether
which
he
thought
should
please
the
Prince
,
upon
the
respect
of
his
own
advantage
without
all
care
of
conscience
.
Such
an
intelligencer
was
Doeg
unto
Saul
,
&
such
are
may
courtiers
about
Princes
and
great
men
now
adayes
,
few
Mordecaies
,
Nehemiah's
,
or
Daniels
being
promoted
,
or
few
Ebed-melech's
,
or
Obadiah's
to
be
found
in
courts
.
5.
In
his
first
report
,
of
the
fall
of
Prince
and
People
in
Battle
,
we
see
what
is
the
miserable
estate
of
a
People
under
a
wicked
King
,
oftimes
they
imitate
his
example
,
as
is
said
Regis
ad
exemplum
,
&c.
and
are
punished
with
him
,
yea
,
he
is
punished
in
the
person's
,
and
body
of
his
subjects
,
witnesse
70000
of
Israel
falling
by
Pestilence
,
for
the
presumption
of
Davids
numbring
of
the
people
,
and
there
Saul
for
going
to
the
witch
of
Endor
,
not
onely
dyeth
himself
alone
,
but
the
people
of
the
Lord
are
overthrown
with
him
,
on
the
contrary
,
O
happy
people
that
hath
a
godly
Prince
.
6.
Vers
10.
Saul
dyeth
by
the
edge
of
the
sword
,
even
by
that
same
death
which
he
had
intended
against
David
,
and
yet
,
David
is
alive
,
thus
is
it
verified
that
the
wicked
dig
a
pit
for
the
godly
but
they
themselves
shall
fall
therein
,
and
the
souls
of
the
Lords
chosen
shall
escape
as
a
bird
out
of
the
snare
,
witnesse
,
Hamans
Gallowes
,
Daniels
Lyons
denne
,
the
3.
Childrens
firy
Fornace
,
and
Susannas
Judgment
turned
over
on
the
two
elders
with
many
more
,
and
recent
practic●s
of
the
adversaries
of
Religion
,
discovered
,
disappointed
,
and
punished
death
:
which
they
prepared
for
others
,
7.
The
wonderfull
providence
of
God
herein
likewise
may
be
seen
,
that
David
being
amongst
the
Philistims
,
and
in
such
credit
with
the
King
of
Gath
,
yet
his
hand
is
kept
clean
of
the
blood
of
Saul
,
and
of
Israel
,
being
commanded
by
the
remanent
Princes
of
the
Philistims
to
go
back
,
because
they
distrusted
him
,
which
albeit
he
thought
it
a
disgracefull
reputation
,
yet
at
last
he
found
that
it
turned
to
the
best
(
as
all
things
do
to
the
godly
)
being
hereby
delivered
from
the
guilty
imputation
of
the
blood
of
Saul
,
and
of
Israel
,
by
the
provident
grace
of
God
,
which
he
should
have
incurred
,
if
he
had
gone
foreward
,
and
in
respect
that
he
went
back
by
command
,
eschewing
on
the
other
part
either
the
blame
of
timorous
cowardlinesse
,
or
any
other
of
ingratitude
,
or
whatsoever
the
Philistims
could
charge
him
withall
.
8.
V.
5.
David
in
his
frequent
inquisition
,
is
here
an
example
to
all
men
(
but
to
Judges
especially
)
not
to
trust
before
they
diligently
trye
,
for
too
hasty
credulity
and
facility
to
credit
whatsoever
is
obtruded
to
believe
,
whether
in
temporall
,
or
spirituall
things
,
without
due
tryall
foregoing
,
is
and
ever
hath
beene
hurtfull
.
Therefore
the
men
of
Berea
are
commended
for
searching
the
Scriptures
,
if
those
things
which
Paul
taught
were
so
,
or
no
,
and
it
is
the
Apostles
command
to
trye
the
Spirits
whether
they
be
of
God
,
or
no
,
before
we
believe
them
,
Salomon
would
wisely
trye
which
of
the
two
harlots
spoke
truly
before
he
would
adjudge
the
Child
to
either
of
them
,
9.
Vers
9.
In
the
second
more
particular
report
of
Sauls
death
,
we
see
qualis
vita
,
Sechem
,
Achitophell
,
Zimri
,
10.
We
see
here
,
that
blood
requires
blood
at
Gods
hands
be
what
priviledged
Person
a
man
will
be
before
the
World
,
Saul
had
shed
innocent
blood
,
especially
that
of
the
Lords
Priests
,
upon
a
wrong
accusation
by
the
information
of
Doeg
,
therefore
though
a
King
,
his
blood
must
be
shed
partly
by
the
hand
of
his
Enemy
,
2.
by
his
own
hand
,
and
lastly
,
by
the
hand
of
a
base
Amalekite
.
So
ever
like
sins
almost
craves
alike
punishments
,
witnesse
Pharaohs
land
plagued
with
blood
,
for
the
blood
of
the
Israelite
males
,
his
first
borne
destroyed
,
as
he
destroyed
theirs
,
and
he
with
his
Army
drowned
,
as
he
drowned
their
Children
in
water
,
likewise
Adonibezeks
just
retribution
Judg.
1.
7.
Which
he
there
acknowledgeth
,
confirmeth
the
same
.
11.
The
fearfull
terrour
of
a
desperate
accusing
conscience
appears
in
Sauls
death
,
making
him
weary
of
his
life
;
for
anguish
is
upon
me
(
saith
he
)
and
makes
mee
greedily
to
expostulat
and
seek
after
death
,
thinking
somewhat
thereby
to
be
eased
,
but
(
alass
)
that
worm
dyeth
never
,
the
gnawing
thereof
rather
beginning
after
death
,
then
ending
by
death
,
witnesse
the
like
terrour
&
torture
of
this
fury
,
Judas
,
and
many
more
,
who
have
become
reuthlesse
butchers
and
burrean's
of
themselves
,
fugare
conscientiam
,
&
ab
ea
frustra
fugere
nitentes
,
essaying
but
in
vain
to
chase
away
from
the
conscience
,
as
if
it
were
possible
to
flie
from
themselves
,
and
falling
in
the
flame
(
as
we
say
)
by
flying
the
frying
pan
.
12.
Vers
8.
Herein
is
the
just
judgement
of
God
manifest
,
that
Saul
is
now
murthered
by
an
Amalekite
,
whom
he
had
against
Gods
expresse
command
by
Samuel
,
preserved
.
Let
no
man
therefore
be
wiser
,
nor
(
through
preposterous
pity
)
seem
more
mercifull
then
God
,
but
spare
where
he
commands
to
spare
,
and
strik
,
where
he
commands
so
to
doe
,
otherwise
they
shall
find
it
to
be
true
,
which
experience
too
well
hath
taught
,
that
those
whom
Magistrates
spare
is
by
indulgence
,
and
abuse
of
the
sword
they
become
their
cutthroats
,
or
griefs
,
as
the
Cananits
which
being
tolerated
in
the
Land
,
were
to
the
Israelites
thornes
in
their
sides
,
and
prickes
in
their
eyes
,
to
condemne
therefore
the
Innocent
,
and
let
the
guilty
go
free
,
are
both
alike
abomination
to
the
Lord
,
(
saith
Salomon
)
and
this
David
also
found
in
sparing
incestuous
Amnon
,
and
murdering
Absolom
.
13.
V.
9.
This
Amalekite
obtrudes
Sauls
own
desire
to
be
the
warrant
of
his
fact
,
which
hereafter
we
see
is
admitted
no
excuse
by
David
,
wherein
as
we
see
the
nature
of
the
wicked
to
be
ready
to
commit
villany
upon
slender
motives
,
so
we
see
that
a
wicked
command
upon
no
pretext
ought
to
be
obeyed
,
neither
can
it
be
free
from
the
check
of
conscience
,
nor
punishment
of
upright
justice
,
all
pretenses
being
but
like
Adams
figtree
leaves
,
or
his
naughty
excuse
of
his
wifes
entisement
.
14.
The
respects
of
Davids
mourning
for
Saul
,
Jonathan
,
and
the
People
,
both
internall
,
or
spirituall
,
and
externall
,
or
naturall
,
I
mentioned
before
,
onely
this
is
to
be
observed
,
that
there
is
a
double
death
to
be
lamented
of
Magistrates
,
the
one
corporall
,
as
here
,
the
other
spirituall
,
which
is
the
corruption
of
their
manners
;
and
as
it
is
most
prejudiciall
,
to
Church
,
or
Commonwealth
,
so
is
it
most
to
be
deplored
of
all
,
15.
V.
15.
We
see
here
the
happy
beginnings
of
a
godly
Kingdome
,
in
the
reward
of
this
reporter
,
consisting
in
two
points
.
1.
in
the
rejecting
of
dissimulate
Hypocrisy
,
&
cunning
flattery
,
whereby
this
Amalekite
had
covered
his
greedy
design
of
reward
by
counterfeiting
the
behaviour
of
those
who
deplored
a
publick
calamity
,
by
doing
humble
observance
to
David
,
by
reporting
a
peece
of
acceptable
service
done
unto
him
as
he
supposed
,
and
by
bringing
Sauls
Crown
unto
him
,
2.
In
executing
upright
Justice
upon
him
,
who
had
confessed
with
his
own
mouth
Ces-majesty
,
or
treason
,
whereby
David
,
doth
as
he
would
be
done
to
,
and
cleareth
himself
hereby
of
all
desire
he
had
of
Sauls
death
by
any
indirect
means
,
confirming
so
his
innocency
,
so
frequently
before
attested
to
Saul
himself
,
and
the
integrity
of
his
heart
.
16.
It
is
not
Lawfull
then
(
we
perceive
)
to
any
one
subject
for
what
cause
soever
to
put
violent
hands
on
their
Lawfull
Prince
&
supream
Magistrate
,
for
if
he
be
evill
it
is
for
our
sins
,
therefore
returne
to
God
by
unsained
,
repentance
,
and
pray
for
him
&
then
he
will
either
remove
,
or
reform
him
in
his
good
time
,
and
if
he
command
things
unlawfull
,
let
us
obey
rather
God
then
man
,
and
eschew
his
unjust
wrath
so
far
as
we
can
,
but
if
God
call
us
to
suffering
,
therein
let
our
care
be
that
we
suffer
not
for
evil
doing
,
and
yeeld
patiently
and
constantly
to
the
Lords
calling
,
never
in
all
this
lifting
up
our
hand
against
the
Lords
anointed
,
nor
resisting
by
violence
,
but
according
to
Davids
example
in
all
his
behaviour
towards
this
wicked
King
Saul
,
conforming
our selves
,
and
according
to
the
rule
prescribed
unto
us
in
the
word
of
God
,
Rom.
13.
17.
Last
of
all
,
we
see
how
wonderfully
the
wicked
are
disappointed
of
their
purposes
,
this
Amalekite
looked
for
favour
,
thanks
,
and
benefit
,
but
by
wickednesse
and
an
unjust
fact
to
attaine
thereto
,
especially
at
the
hands
of
a
godly
man
,
was
the
wrong
way
,
&
therefore
he
is
justly
rewarded
according
to
his
desert
,
by
death
,
thus
Satan
ever
blindes
,
&
deceives
the
wicked
,
like
Laban
,
making
them
to
serve
for
one
thing
promised
,
but
changing
their
wages
and
giving
them
another
thing
in
performance
.
You
shall
be
like
God
,
(
said
he
unto
Eve
)
but
the
contrary
was
found
true
,
and
Pharaoh
thought
that
he
wrought
wisely
,
by
burdens
and
bondage
to
waste
Israel
,
&
redact
them
to
a
few
number
,
but
they
increased
the
more
,
and
when
he
had
essayed
all
means
,
he
proved
the
fool
notwithstanding
,
making
his
Land
to
be
plagued
,
his
first
borne
slain
,
and
himselfs
with
his
people
drowned
.
11.
Also
we
see
the
wicked
are
the
cause
of
there
own
perdition
,
and
a
guilty
conscience
snares
it self
,
therefore
doth
David
conclude
,
thy
blood
be
upon
thy
own
head
,
for
thy
own
mouth
hath
confessed
,
&c.
II.
SAM
,
Chap.
1.
from
the
17.
verse
to
the
end
.
WE
shew
in
the
Preface
before
the
Chapter
that
the
generall
subject
of
this
Book
is
the
History
of
the
reign
of
David
,
begun
at
the
death
of
Saul
,
while
the
institution
of
Salomon
.
The
utilitie
declares
itself
in
the
particulars
,
as
in
the
confirmation
of
faith
by
the
infallible
performance
of
Gods
promise
to
David
,
in
the
raising
of
his
Kingdome
,
albeit
after
great
troubles
,
and
in
the
example
of
life
and
manners
,
as
in
the
patience
,
piety
,
righteous
government
,
magnanimity
in
adversity
,
prudence
in
prosperity
,
and
others
his
vertues
,
and
albeit
as
man
feeble
,
and
subject
to
infirmities
,
and
falls
,
yet
rising
again
by
true
and
earnest
repentance
.
But
because
Davids
Kingdome
is
the
type
of
Christs
Kingdome
in
the
comparison
we
have
the
chief
utility
to
be
remarked
,
that
as
the
one
rose
,
triumphed
,
and
dilated
it selfe
in
great
amplitude
after
the
cross
,
so
hath
the
other
,
and
shall
inlarge
it selfe
more
and
more
to
the
confusion
of
Antichrist
and
all
adversary
power
in
the
revelation
of
the
time
decreed
.
Let
thegodly
only
imitate
David
in
his
constancy
,
patience
,
piety
and
fortitude
till
Gods
decreed
time
come
.
Rev.
18.
2.
As
for
the
generall
subject
of
the
first
Chapter
,
and
first
part
thereof
,
with
the
three
parts
whereinto
it
was
subdivided
,
we
have
also
treated
of
the
same
,
which
was
the
report
,
the
triall
of
the
report
,
and
the
reward
of
the
reporter
,
now
followeth
the
second
part
of
the
Chapter
from
the
17
vers.
to
the
end
,
containing
Davids
disposition
upon
the
report
,
and
in
generall
the
text
saith
,
that
he
composed
a
lamentation
upon
the
miseries
of
this
battle
,
and
especially
upon
the
death
of
Saul
and
Jonathan
.
This
lamentation
is
proponed
,
as
we
speak
cicloeidos
,
circular
waies
,
or
by
circumductions
of
periods
and
sentences
,
and
amplified
according
to
Davids
manner
poetically
,
and
therefore
hath
a
difficult
reduction
to
a
certain
order
or
method
,
Yet
all
that
is
diffusedly
spoken
here
,
may
be
reduced
to
two
heads
:
the
one
,
is
the
lamentation
for
the
calamities
fallen
upon
all
Israel
,
taken
from
the
events
of
the
battle
,
from
the
17.
vers
.
to
the
22.
The
second
is
the
speciall
lamentation
for
Saul
and
Jonathan
,
taken
from
the
commendation
of
their
virtues
,
from
the
22.
vers
.
to
the
27.
wherein
is
added
the
conclusion
poetically
set
down
,
and
by
way
of
Threnodie
.
In
the
first
period
we
have
the
title
or
inscription
of
this
funerall
oration
called
the
lamentation
of
David
,
for
Saul
and
Jonathan
.
It
was
the
custome
of
all
Ages
that
the
friends
and
favourers
lamented
the
defunct
,
as
in
the
examples
of
the
Patriarch's
,
Abraham
lamented
Sarah
,
Jacob
,
Rachel
,
and
Joseph
,
whom
he
thought
to
have
been
dead
,
so
his
sonnes
with
the
Egyptians
lamented
him
in
Abel-mizraim
,
Israel
lamented
Moses
and
Aaron
,
Joshua
,
and
Samuel
,
Jeremiah
by
his
Threnodies
lamented
the
death
of
Josias
,
so
in
the
Gospell
Mary
lamented
Lazarus
her
brother
,
yea
our
Saviour
wept
also
,
the
disciples
lamented
Christ
,
As
for
the
causes
of
this
lamentation
,
or
twofold
respect
,
thereof
,
the
same
hath
been
already
spoken
of
in
the
explication
of
the
12.
verse
.
In
the
second
period
,
it
is
said
that
David
proposes
this
lamentation
,
that
thereby
Israel
should
learne
to
shoot
in
the
bow
,
as
is
written
in
the
book
of
Justice
,
which
sentence
because
it
appeared
not
to
agree
with
the
purpose
,
therefore
the
Hebrewes
excluded
this
verse
by
parenthesis
out
of
the
lamentation
,
yet
considering
aright
,
we
shall
find
this
period
to
agree
well
with
the
inscription
,
as
the
recents
resolve
,
David
proponing
this
lamentation
to
be
a
warning
to
Israel
to
learne
the
exercise
of
Archery
,
because
by
that
forme
of
armour
especially
(
as
is
evident
.
1
Sam.
31.
3.
)
the
Philistims
had
slaine
Saul
,
and
overcome
the
Lords
people
,
and
whom
herein
in
time
coming
he
would
have
to
match
their
enemies
in
the
military
skill
of
using
that
sort
of
armour
.
By
the
book
of
Jasher
,
or
righteous
,
is
to
be
understood
most
probably
,
the
book
of
the
common
Lawes
which
then
was
written
for
the
formall
proceeding
in
Judgment
and
warfaire
,
containing
the
art
and
discipline
militarie
,
together
with
the
record
of
the
Lords
battles
,
as
mention
is
made
likewise
thereof
.
Joshua
10.
13.
Which
book
,
with
diverse
others
that
were
composed
by
Salomon
were
burned
in
the
first
destruction
of
Jerusalem
by
the
Chaldeans
,
and
so
the
whole
Bibliothek
hebraick
fell
not
into
the
hands
of
Esdras
.
In
the
third
period
we
have
the
generall
pathetick
proposition
of
this
lamentation
proponed
by
poeticall
figures
of
Apostrophe
,
turning
his
speech
to
God
and
the
people
in
a
verse
interrogative
,
which
the
Greek
poets
call
Amoebeus
,
by
fiction
of
persons
,
which
we
call
Prosopopeia
,
and
by
a
description
of
the
calamity
,
which
is
called
Periphrasis
.
The
verse
is
,
O
honour
of
Israel
,
in
thy
high
places
how
are
the
mighty
slaine
and
overthrowne
!
by
interpretation
,
O
God
who
art
the
honour
of
Israel
,
and
O
Israel
that
had
the
honour
to
have
so
many
mighty
men
,
how
miserable
is
thy
calamity
,
by
the
which
thy
God
is
dishonoured
,
and
thou
art
spoiled
of
so
many
honourable
and
strong
men
?
the
cause
of
all
this
(
doubtless
)
is
thy
manifold
sinnes
.
For
we
must
understand
that
the
scope
of
this
oration
is
to
bring
Israel
to
understand
that
this
calamity
proceeds
from
sinne
,
and
can
not
cease
but
by
unfained
repentance
.
In
the
20.
and
21.
verses
,
which
is
the
fourth
and
fift
periods
,
he
amplifies
this
calamity
by
the
events
,
the
first
in
the
twenty
verse
,
containing
a
deprecation
,
proponed
by
Enallage
of
the
Imperative
mood
,
for
the
Optative
after
the
manner
of
poets
,
Tell
it
not
in
Gath
,
nor
publish
it
in
the
streets
of
Ashkelon
,
by
which
as
the
capitall
Cities
,
he
meanes
the
whole
land
,
the
reason
assigned
,
is
,
lest
the
daughters
of
the
uncircumcised
Philistims
rejoice
,
and
in
praising
their
Idol
gods
,
dispraise
the
name
of
the
true
God
of
Israel
,
and
so
the
end
of
this
deprecation
is
the
glory
of
God
,
which
he
doth
tender
.
But
how
doth
he
will
here
,
a
thing
which
is
impossible
,
in
saying
,
tell
it
not
,
or
let
it
not
be
told
?
It
is
answered
,
this
comes
from
a
perturbed
mind
,
wherein
falls
no
certain
deliberation
,
and
to
testify
his
care
of
the
glory
of
God
,
is
spoken
not
as
assured
of
performance
,
but
optative
,
and
as
he
would
wish
it
.
By
Daughters
,
some
meanes
the
little
townes
of
Palestina
,
but
the
common
opinion
and
literall
sense
is
more
simple
,
and
better
,
and
confirmed
by
the
custome
used
after
victories
in
those
daies
both
amongst
the
faithfull
.
1
Sam:
18.
5.
&c.
And
amongst
the
infidels
.
Judg:
16.
23.
By
the
Philistims
rejoycing
over
Sampson
.
The
second
period
of
amplification
of
this
calamity
,
containeth
vers.
21.
An
imprecation
,
against
Gilboa
,
by
the
figure
of
Prosopopeia
and
Apostrophe
,
cursing
that
place
,
wherein
that
misery
befell
to
Israel
,
with
drougth
and
barrenness
to
remaine
so
,
as
monuments
of
that
calamity
.
In
the
five
verses
following
is
the
speciall
lamentation
for
Saul
and
Jonathan
,
taken
1.
From
their
couragious
acts
against
Gods
enemies
,
and
happy
victorious
success
.
2.
From
their
mutuall
love
,
and
lot
to
dye
together
.
3.
From
their
provident
diligence
and
undaunted
courage
in
prosecuting
the
affaires
.
4.
From
the
effects
of
the
government
,
that
thereby
they
enriched
their
subjects
.
5.
From
his
private
interest
and
dammage
received
by
the
loss
of
Jonathan
,
with
whom
he
had
such
conjunction
,
that
he
compares
his
love
which
he
did
beare
to
Jonathan
to
the
love
of
brothers
,
and
preferreth
Jonathans
love
towards
him
to
the
vehement
love
of
women
,
which
they
can
or
do
beare
to
Husbands
,
Children
,
or
any
others
,
whereunto
he
subjoynes
the
conclusion
by
way
of
interrogation
,
called
Amoebeus
,
O
Israel
,
againe
I
must
say
,
how
great
is
thy
calamity
,
whereby
thy
God
is
so
dishonoured
,
and
thou
spoiled
of
men
of
such
qualities
?
surely
sinne
hath
thus
provoked
God
to
deale
with
thee
,
therefore
timely
and
truely
reconcile
to
him
,
least
he
altogether
consume
thee
:
where
,
as
we
saw
upright
justice
before
,
so
here
is
true
piety
,
O
happy
beginnings
therefore
of
a
happy
King
!
OBSERVATIONS
.
1.
V.
17.
WE
see
here
,
by
the
example
of
David
,
and
practice
of
the
primitive
Church
,
that
the
use
of
funerall
orations
amongst
Christians
is
indifferent
and
lawfull
,
if
without
flattery
,
partiall
affection
,
and
ostentation
,
they
be
made
to
the
glory
of
God
,
encouragement
and
example
of
virtue
and
godliness
,
stirring
up
to
the
consideration
of
our
mortality
,
and
duty
of
repentance
,
and
for
confirmation
of
the
doctrine
of
the
resurrection
,
all
tending
to
the
instruction
of
the
living
,
and
not
to
the
superfluous
or
unjust
praise
of
the
dead
.
2.
Here
is
a
most
Godly
and
imitable
example
in
David
,
who
mourneth
not
only
for
the
death
of
Jonathan
his
friend
,
but
likewise
for
Saul
his
foe
,
and
adversary
,
whereby
we
see
that
the
rule
of
godly
or
Christian
love
,
extends
not
only
to
thy
friends
natuturall
or
civill
,
but
to
all
men
,
(
albeit
in
the
first
place
to
the
family
of
Faith
,
)
yea
to
thy
very
enemies
,
as
is
confirmed
by
Christ
in
the
disputation
he
had
with
the
corrupted
Pharisees
,
Math:
5.
44.
The
chiefe
cause
hereof
is
the
honour
of
God
which
we
ought
to
tender
,
and
the
enlargement
of
his
kingdome
,
which
by
the
fall
of
men
in
defection
is
hindred
,
Gods
truth
slandered
,
and
the
Lord
stirred
up
in
wrath
for
to
punish
,
but
on
the
contrary
by
their
conversion
God
is
glorified
,
the
kingdome
of
Christ
so
farre
amplified
,
and
the
Church
comforted
,
But
what
shall
we
say
of
the
unnaturall
world
now
,
and
the
manners
of
men
,
who
would
be
called
Christians
in
this
latter
age
,
who
not
only
attaines
to
the
Christian
perfection
,
but
on
the
contrary
proponing
their
particular
passions
to
Gods
glory
are
not
only
rejoyced
at
the
calamities
of
men
,
their
adversaries
,
but
also
are
void
of
naturall
affection
to
parents
and
friends
,
and
are
so
full
of
envy
and
ungodly
emulations
,
that
they
are
sorry
for
the
good
same
and
estimation
of
their
very
brethren
,
these
are
they
of
whom
the
Apostle
speaks
,
2
Tim:
3.
3.
Let
us
learne
then
to
be
compassionate
with
the
calamities
of
all
men
for
Gods
cause
,
following
the
example
of
the
godly
herein
,
and
that
Apostolicall
precept
,
2
Pet:
3.
8.
But
especially
mourning
for
the
affliction
of
Joseph
,
Amos
,
6.
6.
3.
Vers.
18.
David
teaching
Israel
to
learne
the
exercise
of
the
bow
,
gives
the
argument
of
the
right
use
of
armes
as
lawfull
to
invade
or
defend
in
lawfull
waies
,
against
the
erronious
opinion
of
the
Anabaptists
,
and
agreeing
with
the
chiefe
part
of
a
Kings
office
,
to
whom
is
said
to
be
given
the
sword
,
by
which
is
understood
the
Jurisdiction
and
power
,
and
the
execution
thereof
at
home
and
abroad
as
just
cause
requires
,
Examples
,
of
Abraham
,
Moses
,
Joshua
,
the
Judges
:
Samuel
,
David
,
and
constant
practice
received
in
Israel
by
divine
command
warranting
the
same
.
Let
no
man
doubt
therefore
in
lawfull
causes
to
follow
the
Supreame
Magistrate
and
lawfull
Authority
in
just
persuit
or
defence
,
where
they
are
required
.
4.
Vers.
19.
The
honour
of
every
Nation
consists
in
these
two
;
God
,
and
valiant
men
,
or
true
religion
,
and
righteous
Judgment
,
piety
and
courage
,
the
dishonour
in
the
opposite
,
A
rule
then
to
discern
between
honourable
kingdomes
,
estates
and
houses
,
and
the
contrary
,
Idolatrous
Jehoram
,
(
though
a
King
)
that
he
protests
were
it
not
for
the
presence
of
good
Jehosaphat
he
would
not
have
looked
towards
him
.
2
King
:
3.
14.
As
also
for
the
same
defect
and
guiltiness
,
the
Nations
were
then
called
,
the
dogs
of
the
Gentiles
,
Then
if
men
would
have
themselves
or
their
houses
truly
honourable
,
seek
God
,
and
righteousness
:
otherwise
without
him
they
are
but
mancipat
slaves
to
Satan
,
sinne
and
their
own
beastly
affections
.
5.
Vers.
20.
In
Davids
deprecation
we
see
what
care
the
godly
should
have
of
the
Lords
glory
and
honour
of
his
name
,
that
the
same
be
not
blasphemed
amongst
the
adversaries
,
so
farre
as
we
may
hinder
or
stop
the
same
,
being
jealous
over
the
same
with
a
Holy
zeale
,
that
thereby
we
may
show
our selves
affectionate
and
true
Children
to
our
heavenly
Father
,
and
not
by
our
words
or
actions
to
open
their
mouths
against
that
holy
profession
of
his
blessed
truth
,
to
the
triumphant
rejoycing
of
the
adversary
,
and
scandalizing
of
the
weake
:
as
we
would
eschew
that
fearfull
condemnation
of
Hypocrit's
,
and
that
terrible
woe
pronounced
against
all
those
by
whom
offence
cometh
.
6.
The
rejoycing
of
the
wicked
is
evill
,
and
in
the
calamities
and
affliction
ever
of
the
godly
,
as
this
same
propheticall
prince
testifieth
and
sheweth
plainly
also
in
the
41
Psalm
,
7.
The
right
consideration
of
all
calamities
whether
publick
or
private
,
but
especially
such
as
befall
the
estate
of
a
whole
Nation
as
this
,
is
in
the
right
respect
of
the
causes
,
consequents
,
and
right
remedy
,
the
materiall
being
sinne
,
or
procurer
the
Lords
anger
being
the
efficient
or
just
inflictor
,
the
forme
is
punishment
,
and
the
finall
cause
,
to
bring
men
to
repentance
,
the
sequell
that
followes
upon
our
sinning
,
and
procuring
God
so
to
punish
,
being
the
slander
of
Gods
glory
,
disgracing
of
our
profession
,
and
making
the
name
of
God
to
be
blasphemed
amongst
the
adversaries
and
the
taking
away
of
good
men
,
with
eversion
of
republicks
.
No
remedy
being
to
amend
all
this
,
but
speedy
repentance
and
reformation
of
our
Lives
.
8.
Vers.
21.
The
blessings
and
priviledges
of
places
are
not
perpetuall
,
but
temporall
and
alternative
,
sometimes
to
be
monuments
of
Gods
benefits
,
and
sometimes
of
his
wrath
,
witness
Jerusalem
,
sometime
the
glory
of
the
earth
,
and
now
for
it
sinnes
,
and
crucifying
the
Sonne
of
God
,
the
mappe
of
ruine
,
and
utter
desolation
.
Chorazim
and
Bethsaida
let
them
testify
the
same
.
9.
Wickedness
or
sinfull
facts
committed
in
places
,
is
the
cause
which
bringeth
alterations
and
curses
upon
them
,
cursed
therefore
(
saith
the
Lord
)
shall
the
earth
be
for
thy
cause
,
to
Adam
,
when
he
transgressed
,
consider
likewise
what
made
that
pleasant
valley
where
Sodome
and
Gomorrha
with
the
other
Cities
stood
,
a
stincking
lake
even
untill
this
day
,
Pharaoh's
cruelty
and
induration
brought
plagues
upon
Egypt
,
the
iniquity
and
pride
of
Babylon
literall
,
10.
Vers.
22.
The
benefits
of
God
bestowed
upon
men
,
when
we
see
them
altered
and
changed
to
the
contrary
,
should
give
us
an
example
to
beware
least
we
procure
the
like
by
our
ingratitude
,
and
should
make
us
to
lament
their
fall
,
and
to
acknowledge
in
any
temporall
thing
,
that
befalls
to
man
,
that
there
is
no
perpetuity
whereof
he
ought
to
dreame
or
presume
,
but
as
the
Moon
our
life
is
led
by
changes
,
and
time
goes
by
turnes
,
thus
Jonathans
bow
and
Sauls
sword
once
faile
them
,
and
they
are
overcome
,
though
ever
victors
before
,
and
the
weapons
of
the
strong
men
are
cast
down
in
battle
.
11.
A
notable
example
of
Davids
godly
modesty
who
with
dead
Saul
buries
the
remembrance
of
all
his
faults
and
infirmities
,
speaking
only
good
of
him
,
albeit
his
foe
,
and
reporting
these
things
only
that
tended
to
his
praise
,
whereby
he
shewes
his
heart
(
out
of
the
abundance
whereof
the
Mouth
speaks
)
to
be
void
of
all
malice
or
hatred
ever
carried
towards
him
,
although
he
oftentimes
sought
his
life
,
and
hunted
him
to
and
fro
,
as
a
Partridge
in
the
wilderness
,
and
therefore
as
before
his
hand
would
not
touch
his
person
,
so
neither
will
he
have
his
tongue
now
for
to
touch
his
fame
,
thinking
he
could
not
seem
conscionable
of
the
one
,
if
he
shew
himselfe
careless
of
the
other
.
12.
Vers.
23.
In
turning
to
the
daughters
of
Israel
,
he
would
testify
not
only
his
great
griefe
,
which
makes
him
to
exhort
others
to
assist
him
,
(
especially
that
sex
which
by
nature
are
most
prone
to
be
pitifull
,
in
a
matter
chiefly
so
nearely
concerning
themselves
)
but
also
thereby
he
would
shew
what
loyall
love
,
and
respective
duty
affectionate
subjects
owe
to
their
Prince
,
rejoycing
for
his
happy
life
over
them
,
and
mourning
for
his
dolefull
death
from
them
,
he
being
the
common
parent
under
whom
they
enjoy
peace
and
prosperity
.
Thus
was
Josias
lamented
by
his
people
as
the
breath
of
their
nostrils
,
and
the
crown
of
their
head
,
that
had
fallen
,
Lam
:
5.
16.
13.
Vers.
24.
The
effect
of
prudent
and
good
government
is
riches
and
plenty
,
therefore
Saul
is
said
to
have
cloathed
them
with
scarlet
,
and
to
have
hung
ornaments
of
Gold
upon
their
vestures
,
witness
this
especially
,
the
government
of
Salomon
under
whom
his
subjects
had
such
affluence
,
that
Gold
was
counted
as
brass
,
and
silver
as
stones
:
the
contrary
,
towit
,
a
defect
of
people
and
furniture
,
14.
Vers.
25.
In
Davids
bewailing
of
Jonathan
by
a
particular
lamentation
,
we
see
that
as
we
ought
to
be
sorry
at
the
calamity
of
all
men
,
so
especially
of
our
friend
to
whom
by
a
more
particular
bond
we
are
tyed
,
naturall
or
civill
,
except
we
would
be
accounted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
naturall
affection
,
as
the
Apostle
speaks
,
and
so
,
insensible
,
as
blocks
.
Davids
love
then
,
you
see
,
15.
In
his
comparing
the
love
that
he
bore
to
Jonathan
to
the
love
of
brethren
:
and
the
love
that
Jonathan
bore
him
,
to
be
greater
then
the
extreame
love
of
women
,
we
learne
in
humble
and
holy
modesty
to
think
of
our
own
virtues
,
and
ever
of
the
virtues
of
others
,
as
greater
in
measure
then
ours
.
II
SAM:
Chap:
2.
from
the
first
verse
to
the
12.
THe
argument
or
matter
contained
in
this
chapter
,
is
the
civill
broiles
which
did
fall
out
between
David
king
of
Judah
,
and
Ishboseth
Sauls
sonne
King
over
the
remanent
tribes
of
Israel
,
and
is
the
history
of
the
estate
of
Israel
,
the
first
two
years
after
the
death
of
Saul
.
The
history
is
divided
in
two
parts
,
the
former
is
the
history
of
the
elections
,
David
to
be
King
over
Iudah
,
and
Ishbosheth
over
Israel
from
the
1.
vers.
to
the
12.
The
second
is
the
history
of
the
civill
warres
between
them
,
and
the
event
thereof
,
from
the
12.
vers.
to
the
last
.
The
first
part
is
subdivided
in
two
againe
;
the
one
is
the
election
of
David
in
Hebron
over
Iudah
,
the
second
,
the
election
of
Ishboseth
in
Mahanaim
over
Israel
.
In
the
election
of
David
we
have
first
his
consultation
with
God
.
2.
His
election
where
?
and
by
whom
?
3.
His
first
action
when
he
begins
his
reigne
,
all
which
is
proponed
from
the
1.
vers.
to
the
8.
In
the
election
of
Ishboseth
likewise
:
we
have
by
whom
,
and
over
whom
he
is
elected
,
and
where
he
made
his
residence
,
whereunto
is
continued
the
Chronology
and
Supputation
of
the
time
of
both
their
reignes
;
Davids
over
Iudah
in
Hebron
,
and
Ishboseths
over
Israel
in
Mahanaim
.
Now
to
return
,
first
to
Davids
consultation
,
It
is
probable
that
David
and
his
followers
were
wearied
in
the
long
and
continuall
troubles
of
Sauls
persecution
by
the
space
of
18.
years
,
and
now
being
a
long
time
exiles
,
had
a
great
desire
to
return
to
their
native
Country
,
as
also
that
David
after
the
death
of
Saul
called
to
minde
the
promise
of
Samuel
and
right
made
to
him
of
the
Kingdome
,
by
the
Ceremony
and
Sacrament
of
holy
unction
,
and
now
reasoned
with
himself
,
that
God
had
offered
the
opportunity
,
which
wise
men
should
not
neglect
,
but
because
he
considered
that
it
was
not
enough
to
have
a
good
cause
,
but
the
same
likewise
should
be
rightly
managed
,
or
used
,
and
albeit
the
substance
of
his
title
was
good
,
yet
the
circumstances
of
attaining
thereto
being
uncertain
,
therefore
godly
David
for
his
own
,
direction
and
confirmation
of
his
associats
,
begins
to
consult
with
God
,
of
the
time
and
place
,
where
and
when
he
should
make
entrance
into
his
Kingdome
.
This
custome
to
consult
with
God
before
weighty
enterprises
in
all
times
hath
been
practised
by
the
godly
,
as
before
the
Law
the
Patriarches
without
the
warrant
of
Gods
instinction
and
Revelation
attempted
no
matter
of
any
moment
,
as
at
large
we
may
view
the
truth
hereof
in
their
lives
and
actions
,
and
after
the
Law
it
was
set
down
by
Moses
in
the
27.
of
Numbers
vers
21.
That
Joshua
and
his
successours
should
undertake
nothing
without
consultation
with
Vrim
and
Thummim
,
by
the
mediation
of
Eleazer
the
Highpriest
and
his
successours
,
which
also
by
all
the
faithfull
was
carefully
followed
,
as
a
cloud
of
witnesses
may
testify
in
the
Register
of
holy
writ
,
while
the
exhibition
of
the
onely
true
Highpriest
who
is
the
perfect
light
and
lamp
of
the
World
,
who
after
his
ascension
gave
his
Spirit
to
his
Apostles
,
and
now
presently
by
his
word
and
spirit
ceaseth
not
to
reveall
the
will
of
his
Father
to
his
Church
with
whom
he
hath
promised
to
be
present
till
the
consummation
of
the
World
.
The
gentiles
and
infidels
,
as
their
Master
Satan
is
a
counterfeiter
of
God
,
so
were
they
herein
apes
of
the
godly
,
they
attempted
in
like
manner
no
warres
nor
no
weighty
matter
,
as
they
speak
,
in
auspicato
,
so
that
it
was
an
opinion
amongst
the
heathen
,
a
Jove
principium
,
as
well
as
amongst
the
godly
,
albeit
they
varied
in
the
forme
,
and
knowledge
of
the
right
God
,
and
that
nothing
should
be
attempted
,
without
consultation
with
the
sacred
oracle
which
should
first
go
before
;
And
there
is
many
examples
in
all
Histories
that
even
good
matters
have
not
prospered
when
this
form
hath
been
neglected
.
But
whether
this
consultation
of
Davids
was
by
the
extraordinary
way
,
of
Prophets
,
as
Josephus
thinks
,
or
by
the
more
ordinary
way
of
consulting
with
Vrim
and
Thummim
by
mediation
of
the
Highpriest
Abiathar
,
who
was
with
him
,
or
by
both
,
for
his
greater
confirmation
,
it
is
not
to
be
controverted
,
onely
this
is
enough
,
that
we
know
that
David
in
this
action
would
do
nothing
,
by
his
own
wisdome
,
or
will
,
but
by
the
Counsell
of
God
,
Then
the
first
interrogation
is
,
shall
I
go
up
?
or
is
it
fit
time
?
and
the
second
is
whether
?
or
which
is
the
most
convenient
place
?
to
both
which
concessively
,
or
affirmatively
the
Lord
,
answers
,
Go
up
,
to
Hebron
;
This
City
of
Hebron
,
was
famous
for
the
sepultures
of
the
Patriarches
(
and
called
Kiriath
arba
)
to
whom
the
promises
of
the
Kingdome
was
made
and
it
was
in
the
tribe
of
Judah
,
Unto
this
City
then
,
according
to
divine
direction
David
goeth
up
,
together
with
his
wives
,
whom
he
would
not
leave
in
Ziklag
,
being
an
unsure
place
for
them
to
abide
in
,
without
his
presence
and
protection
,
as
late
experience
had
taught
,
as
also
he
takes
his
men
with
him
,
whom
wisely
and
carefully
he
places
,
distributing
them
and
their
families
amongst
the
Cities
,
or
Suburb's
of
Hebron
.
Thus
being
come
up
to
Hebron
,
by
the
men
of
Judah
(
whose
hearts
the
Lord
had
inclined
towards
him
,
and
prepared
)
David
is
anointed
King
,
which
is
done
by
divine
providence
,
for
his
further
confirmation
in
the
assured
expectation
of
the
full
performance
of
Gods
promise
of
the
whole
Kingdome
,
and
to
testify
their
approbation
and
willing
consent
to
receive
him
to
rule
and
reign
over
them
.
His
first
action
enseving
,
is
,
upon
the
report
of
the
fact
of
the
men
of
Jabesh
Gilead
in
burying
Saul
,
(
after
whose
bodies
probably
he
had
caused
,
or
was
of
purpose
to
cause
to
inquire
,
to
bestow
upon
them
honourable
buriall
,
and
by
this
occasion
got
notice
of
this
peece
of
kinde
service
)
he
sendeth
a
loving
message
unto
them
,
wishing
mercy
and
truth
from
God
,
which
is
,
that
they
might
have
their
part
in
the
Lords
gratious
promises
,
and
assured
performance
,
and
promising
reward
and
recompense
on
his
part
towards
them
and
subjoyning
withall
,
a
comfortable
exhortation
to
be
of
good
courage
,
seeing
the
Lord
had
not
left
them
destitute
,
but
had
raised
him
up
,
as
a
head
and
Protectour
over
them
.
Concerning
the
anointing
of
Ishboseth
,
first
we
have
by
whom
it
was
,
to
wit
Abner
,
secondly
over
whom
,
to
wit
,
all
Israel
,
except
Iudah
,
as
for
the
first
,
it
is
like
Abner
did
this
as
a
subtile
and
arrogant
person
,
to
make
Ishboseth
a
shaddow
,
being
of
a
timorous
and
base
minde
,
and
he
alone
to
command
all
,
besides
against
all
right
he
doth
this
,
seeing
if
it
should
belong
to
any
of
Sauls
posterity
,
Mephiboseth
the
sonne
of
Ionathan
,
eldest
Son
of
Saul
,
had
the
true
title
,
and
against
conscience
likewise
he
doth
herein
expresly
,
knowing
of
the
promise
that
God
had
made
unto
David
of
the
Kingdome
,
as
he
confesseth
,
Chap.
3.
18.
The
place
Mahanaim
,
is
a
City
on
the
other
side
of
Iordan
in
the
Land
of
Bashan
a
fruitfull
Country
so
called
at
first
by
Iacob
,
because
there
he
met
the
Lords
host
.
The
description
of
these
over
whom
he
is
made
King
,
is
from
their
severall
habitations
,
containing
in
a
manner
a
description
of
all
Israel
on
each
side
of
Iordan
,
Iudah
onely
excepted
.
As
for
the
supputation
of
the
time
of
both
their
reignes
subjoyned
,
whereby
an
interregnum
,
or
vacancy
of
5.
years
and
a
half
would
seem
to
be
imported
,
which
is
unlike
;
the
best
exposition
therefore
is
,
not
that
Ishboseth
reigned
onely
two
years
in
all
,
but
that
he
did
reign
two
years
before
Abners
going
out
against
Ioab
,
in
persuit
of
David
,
as
Saul
is
said
to
have
reigned
two
years
over
Israel
,
1
Sam.
13.
1.
Not
simply
,
but
as
Lawfull
King
unrejected
by
God
,
he
reigned
no
longer
.
OBSERVATIONS
.
1.
V.
1.
WE
see
here
in
David
,
holy
prudence
and
wisedome
,
in
not
omitting
that
fit
occasion
of
entry
to
the
Kingdome
,
which
the
Lord
by
the
death
of
Saul
had
offered
,
but
embracing
the
same
,
and
addressing
himself
to
make
good
use
thereof
,
for
as
the
Lord
will
have
us
not
to
runne
before
him
,
but
patiently
to
wait
while
he
offer
occasion
,
and
open
a
dore
of
entry
,
so
likewise
will
he
have
us
not
to
slip
occasions
offered
,
but
laying
hold
on
the
hoary
fore
head
thereof
,
to
work
and
walk
with
him
in
Christian
wisdome
and
serpentine
prudence
,
having
a
judicious
eye
to
mark
them
,
a
holy
heart
to
reverence
them
,
and
a
diligent
hand
to
make
use
,
and
lay
hold
of
them
,
and
this
both
in
the
occasions
and
offers
of
grace
,
with
the
wise
virgins
,
and
of
our
temporall
estate
,
with
Salomons
diligent
man
in
his
affaires
,
who
standeth
before
kings
,
we
may
see
cleerly
,
Prov.
12.
24.
2.
In
that
orderly
he
beginnes
at
God
,
we
see
that
it
is
not
sufficient
to
have
good
causes
publick
,
or
private
,
but
in
like
manner
it
is
requisite
to
prosecute
them
aright
,
otherwise
a
good
cause
in
the
matter
may
become
evil
in
the
preposterours
forme
,
albeit
the
reciprocant
be
never
true
,
that
a
good
forme
,
may
make
an
evil
cause
good
in
substance
,
bona
bene
ergo
agantur
.
The
cause
which
the
Sonnes
of
Jacob
had
to
revenge
the
rape
and
abuse
of
their
Sister
was
good
,
but
the
forme
wicked
,
to
doe
it
by
private
revenge
,
and
under
trust
and
cloake
of
circumcision
,
the
cause
likewise
of
Saul
against
the
Philistines
was
good
,
but
the
forme
,
in
consulting
with
a
Witch
in
the
persecution
thereof
unlawfull
.
So
the
causes
of
Josias
against
Necho
King
of
Egypt
,
of
Jeconias
and
Jehojakim
against
Nebuchadnezzar
,
with
sundry
others
.
Let
all
men
therefore
know
the
right
warrant
of
their
causes
to
be
in
the
matter
,
and
then
in
the
forme
;
the
right
rule
whereof
is
to
be
had
in
the
sacred
oracle
of
Gods
will
and
word
,
which
we
ought
reverendly
to
consult
,
&
not
to
proceed
without
the
warrant
thereof
,
otherwise
men
will
be
disappointed
of
their
expectations
and
aimes
,
as
in
Ioshuas
example
against
Hai
,
of
Israel
against
Benjamin
,
and
in
Saul
consulting
with
a
Pythonesse
,
and
in
all
them
who
consults
flesh
and
blood
.
3.
As
David
inquires
,
so
the
Lord
answers
,
yeelding
he
should
go
in
generall
,
and
in
particular
directing
him
to
Hebron
,
where
we
may
behold
the
great
clemency
of
God
,
who
is
most
attent
unto
the
suits
of
his
own
,
and
more
redy
to
give
a
comfortable
answer
,
and
resolution
to
his
Children
in
their
perplexities
,
then
they
are
bent
to
crave
the
same
of
him
,
and
will
ever
give
the
direction
of
his
word
and
Spirit
to
all
those
who
earnestly
call
upon
him
for
the
same
,
witnesse
a
heap
of
testimonies
contained
in
holy
Scripture
,
Gen.
25.
22.
32.
28.
46.
1.
2.
&c.
Exod.
3.
9.
and
14.
15.
4.
In
that
he
inquires
not
once
onely
,
if
he
should
go
?
But
again
,
whether
he
should
go
?
We
perceive
how
precisely
in
each
thing
he
desires
to
have
a
warrant
and
information
,
and
how
fully
he
would
follow
the
Lords
direction
,
that
he
would
have
every
step
,
as
it
were
,
of
his
progresse
in
this
purpose
pointed
out
by
God
,
and
would
not
in
any
thing
lean
,
or
rely
to
his
own
brain
,
or
wisdome
,
in
holy
humility
distrusting
thus
the
counsell
,
or
course
of
flesh
and
blood
,
and
submitting
himself
,
as
a
Child
,
to
be
led
by
the
hand
of
so
wise
and
carefull
a
Father
,
whom
if
he
obediently
followed
,
he
was
sure
he
should
neither
stumble
nor
stray
,
but
should
see
a
prosperous
successe
and
end
of
the
matter
he
had
in
hand
,
whose
example
herein
every
Child
of
God
ought
to
imitate
in
all
the
course
of
their
lives
,
and
actions
of
any
importance
especially
.
5.
As
he
inquires
often
,
so
is
he
to
every
interrogation
answered
,
for
we
shall
first
be
weary
and
(
like
Abraham
sueing
for
the
Sodomits
preservation
)
leave
of
to
speak
,
before
the
Lord
cease
to
hearken
,
or
be
weary
in
answering
and
granting
the
requests
of
his
own
,
if
we
ask
it
shall
be
given
us
,
if
we
seek
,
we
shall
finde
,
and
if
we
yet
knock
it
shall
be
opened
unto
us
,
and
whatsoever
we
shall
desire
of
the
Father
in
Christs
name
,
if
it
be
according
to
his
will
and
our
will
,
it
shall
be
granted
to
us
,
No
importunity
then
can
trouble
this
righteous
Judge
,
therefore
pray
continually
,
and
let
this
comfort
be
,
as
that
stone
set
under
Moses
heavy
hands
,
to
uphold
our
hearts
,
that
we
saint
not
,
and
weary
not
in
prayer
.
6.
In
all
this
proceeding
of
Davids
,
we
see
,
that
he
was
void
of
a
greedy
minde
to
the
Kingdome
,
or
any
gain
,
or
glory
thereof
,
not
using
preposterous
hast
as
many
doe
,
not
consulting
God
nor
conscience
,
but
walking
in
a
right
and
in
a
slow
course
,
expecting
by
inquisition
and
direction
,
the
Lords
thrusting
him
forward
to
undertake
that
place
and
function
upon
him
,
where
unto
formerly
by
Samuel
he
had
been
anointed
.
Knowing
well
,
where
the
warrant
of
Cods
direction
is
had
in
acceptation
,
there
the
comfort
of
his
aidfull
protection
shall
never
be
wanting
in
the
execution
of
an
office
,
which
should
teach
us
how
to
behave
our selves
in
the
entry
to
our
particular
callings
in
like
sort
,
and
not
to
runne
before
we
be
sent
.
7.
Vers
2.
According
to
the
Lords
direction
,
so
David
goeth
up
to
Hebron
,
8.
In
bringing
up
his
wives
and
men
with
him
with
their
families
,
to
Hebron
he
shewes
his
equitable
and
thankfull
minde
,
in
that
,
he
would
have
those
who
were
Portioners
with
him
in
his
adversity
,
pertakers
likewise
with
him
in
his
prosperity
and
preferment
,
his
honours
not
changing
his
manners
,
much
unlike
to
the
arrogant
formes
of
many
ingratefull
great
men
and
courtiers
and
others
now
a
dayes
,
who
are
forgetfull
(
like
Pharaohs
Butler
)
of
curtesies
and
good
deeds
formerly
done
unto
them
,
when
they
were
shrubs
like
other
,
albeit
they
are
become
since
,
like
tall
cedars
,
and
in
their
advancement
consider
neither
from
whence
preferment
cometh
,
nor
yet
remember
Joseph
.
As
we
should
be
thankfull
therefore
to
God
for
his
benefits
,
and
carefull
of
the
first
table
,
so
let
us
be
likewise
unto
men
,
as
good
instruments
,
and
practise
the
duties
of
the
second
,
God
hath
joyned
them
,
let
no
man
then
seperate
them
.
9.
Vers
3.
David
distributeth
his
men
and
followers
with
their
housholds
amongst
the
villages
of
Hebron
,
wherein
his
royall
,
wise
,
and
loving
care
at
his
first
entry
appears
towards
his
subjects
,
in
respect
that
he
will
not
over
burden
Hebron
it self
,
nor
any
other
one
part
with
a
multitude
,
but
so
prudently
appoint
the
places
of
their
habitations
,
that
both
they
should
be
eased
,
and
those
amongst
whom
their
abode
should
be
,
should
have
no
overcharging
,
whereby
he
saves
himself
from
giving
occasion
of
grudging
,
and
gaines
greatly
the
love
of
their
hearts
,
as
afterwards
appeares
.
A
good
example
for
all
Princes
and
Magistrates
to
follow
,
and
not
like
foolish
Rehoboam
to
be
reguardlesse
of
their
ease
,
and
not
to
overburden
their
subjects
,
or
like
tirannous
Pharaoh
to
make
them
marks
,
to
deal
so
in
holy
discretion
,
and
loving
prudence
,
with
others
,
as
having
a
due
and
compassionate
regard
to
the
strength
and
ability
of
every
one
,
not
straining
nor
straitning
them
above
the
same
.
10.
Vers
4.
David
is
no
sooner
come
up
to
Hebron
,
but
the
men
of
Judah
came
also
and
there
they
anoint
him
King
,
where
we
see
,
that
to
them
who
obey
Gods
direction
,
all
things
shall
succeed
,
albeit
though
Laban
be
following
after
,
and
Esau
be
meeting
Jacob
before
,
both
of
a
cruell
intention
towards
him
,
yet
seeing
he
was
following
the
Lords
direction
in
his
returne
,
Labans
tongue
and
Esaus
hand
is
so
restrained
,
that
the
one
is
commanded
to
speak
nothing
but
good
to
him
,
and
the
others
heart
so
turned
,
that
he
embraces
Jacob
,
and
his
journy
becomes
prosperous
,
let
every
one
therefore
who
would
have
a
blessing
and
happy
successe
in
their
callings
,
or
affaires
obey
the
Lords
direction
,
and
then
things
expected
,
yea
and
things
unexpected
to
their
comfort
shall
fall
out
and
come
to
pass
,
and
who
doth
otherwise
contrary
to
that
direction
,
shall
with
Jonas
find
crossings
and
disappointments
unawares
,
so
that
they
shall
never
attaine
to
their
aimes
,
more
then
he
did
to
Tarsis
,
but
was
forced
to
go
unto
Niniveh
.
11.
In
that
he
is
formerly
here
elected
and
accepted
to
be
the
King
,
by
the
men
of
Judah
,
and
albeit
that
David
had
the
undoubted
right
,
yet
he
will
not
proceed
but
by
the
consent
and
the
ordinary
way
,
his
practice
herein
serves
sufficiently
to
condemne
all
these
who
intrude
themselves
in
any
eminent
place
in
Church
or
policy
,
Magistracy
or
Ministry
upon
whose
government
and
labours
a
blessing
cannot
be
expected
,
nor
in
their
crossings
can
they
be
sure
of
comfort
,
witness
,
Abimelech
and
the
men
of
Sechem
,
because
they
entered
not
in
an
orderly
way
.
12.
Judah
who
doth
anoint
David
King
,
dissenting
therein
from
all
the
tribes
of
Israel
,
who
refuse
him
,
and
accept
Ishboseth
,
and
yet
Davids
right
and
election
is
better
then
Ishboseths
,
neither
doth
Judah's
paucity
serve
to
improve
Davids
title
,
nor
Israels
multitude
to
approve
Ishboseth's
personall
succession
,
therefore
multitude
is
no
sure
note
of
the
true
Church
,
nor
of
a
good
cause
,
therefore
a
wise
caveat
is
set
down
in
Scripture
,
follow
not
the
multitude
to
do
evill
,
but
try
the
quality
and
warrant
of
the
cause
,
and
resolve
with
Joshua
,
albeit
all
should
forsake
the
Lord
,
yet
for
thy
part
still
to
obey
and
serve
him
,
Ioshua
,
24.
15.
13.
In
respect
likewise
that
Iudah
apart
from
all
Israel
,
anointeth
David
their
King
,
being
warranted
herein
,
both
in
generall
by
the
promises
of
God
,
made
concerning
the
preheminence
of
that
tribe
,
and
in
particular
by
the
manifest
declaration
of
Gods
will
concerning
David
by
the
Prophet
Samuel
,
therefore
having
and
following
the
warrant
of
Gods
will
and
Word
herein
,
they
are
not
the
division
or
Schisme-makers
,
but
Israel
wanting
the
same
though
the
greater
multitude
by
farre
.
It
is
not
they
then
,
who
separate
themselves
from
the
company
or
persons
of
men
,
but
who
separate
themselves
from
the
truth
,
and
Gods
Word
(
which
is
the
touchstone
thereof
)
that
are
schismaticall
or
rent-makers
in
the
Church
,
and
all
those
who
follow
the
direction
of
it
(
as
Iudah
doth
here
)
assuredly
shall
goe
aright
,
where
such
as
contemne
the
same
,
and
with
Israel
glorie
in
multitude
shall
be
seduced
and
goe
astray
.
14.
David
long
ago
had
gotten
title
unto
the
kingdome
,
but
after
many
yeares
till
now
,
he
gets
no
entry
unto
the
same
,
and
not
now
unto
the
whole
,
but
a
small
part
,
till
afterwards
,
but
at
last
he
getteth
possession
of
all
;
So
by
degrees
doth
the
Lord
performe
his
workes
,
to
exercise
the
faith
,
the
hope
,
the
patience
and
constancy
of
his
chosen
,
but
at
last
to
the
full
he
accomplisheth
whatsoever
he
promiseth
,
that
still
we
may
learn
to
depend
upon
him
without
fainting
,
being
assured
in
his
own
time
he
will
come
,
and
not
delay
,
mercy
and
truth
shall
kisse
one
another
,
and
one
jot
of
his
word
shall
not
faile
,
let
that
performance
of
the
promises
made
unto
Abraham
concerning
his
seed
,
Josephs
preferment
,
Israels
deliverance
and
many
others
be
witnesses
hereof
.
15.
In
all
the
foresaid
things
,
we
have
the
kingdome
of
Christ
represented
,
for
,
as
by
Sauls
tyranny
,
David
was
persecuted
,
so
was
Christ
and
his
Church
:
yet
as
Saul
was
overthrowne
and
an
entry
made
to
David
,
so
were
the
Churches
persecutors
taken
out
of
the
way
,
and
she
began
to
be
advanced
,
as
David
did
not
his
own
will
,
but
followed
Gods
,
so
Christ
wrought
not
his
own
will
,
but
his
fathers
,
as
David
ascended
to
Hebron
,
so
hath
Christ
to
heaven
,
as
David
carried
thither
with
him
his
wives
and
servants
,
so
hath
Christ
made
his
Church
and
servants
participate
of
all
his
benefits
,
and
doth
daily
bring
them
to
that
same
place
to
which
he
hath
gone
before
them
,
as
David
was
received
only
by
Judah
,
but
rejected
by
the
greatest
part
,
so
is
Christ
and
his
kingdome
,
as
Davids
kingdome
is
not
accomplished
at
one
time
,
so
neither
Christs
,
as
it
had
ist
own
competitours
,
so
hath
Christs
,
but
as
the
kingdome
of
Ishboseth
is
short
and
declining
,
but
Davids
longer
and
flourishing
,
so
is
it
between
Christ
and
Satans
kingdome
,
and
as
David
was
often
times
anointed
,
by
Samuel
,
by
Judah
,
and
at
last
by
Israel
,
so
was
Christ
,
which
Paul
reduceth
to
three
,
the
Spirit
of
power
,
sanctification
,
and
first
resurrection
.
16.
Vers.
5.
Concerning
the
report
made
of
the
men
of
Jabesh
Gilead
unto
David
,
concerning
their
burying
of
Saul
,
after
whose
body
probably
he
had
caused
to
inquire
(
as
is
aforesaid
)
others
are
of
opinion
,
that
it
was
to
inflame
him
against
them
,
others
that
he
should
beware
of
them
(
seeing
they
were
professed
favourers
of
Saul
)
or
reconciled
with
them
,
but
David
layeth
all
sinistrous
opinions
and
suspitions
of
them
aside
,
charitably
construing
their
fact
,
and
for
their
fidelity
and
kindness
to
their
Lord
,
he
honours
them
with
an
embassage
congratulatory
,
and
a
promise
of
his
favour
and
assistance
,
whereby
we
are
taught
not
to
give
eare
and
credit
to
detraction
,
but
being
slow
to
misconceive
of
mens
actions
,
rather
charitably
to
make
the
best
construction
of
them
,
till
more
manifest
experience
prove
them
otherwise
,
thus
greatly
shall
we
disappoint
Satan
that
ill
seed
sower
,
stop
dissention
,
maintaine
unity
,
approve
our selves
to
God
,
and
readily
winne
our
neighbour
.
17.
In
the
men
of
Jabesh
we
see
the
loyall
and
sinceer
love
of
subjects
to
their
prince
obeying
him
being
alive
,
and
honouring
him
being
dead
,
which
fact
,
as
pleasing
to
God
,
and
approved
by
man
,
is
registred
in
Scripture
,
(
like
Mary
Magdalens
anointing
of
Christ
)
to
be
recorded
for
ever
,
for
the
memoriall
of
the
just
shall
flourish
,
that
the
name
of
the
wicked
shall
be
put
out
,
either
with
the
silence
of
oblivion
,
or
else
the
black
dash
of
the
record
of
their
foule
deeds
,
innumerable
examples
hereof
may
be
collected
in
holy
writ
,
where
they
are
recorded
.
18.
Vers.
6.
That
which
David
wisheth
to
them
from
God
,
is
mercy
,
and
truth
in
the
assured
performance
,
but
that
which
he
himselfe
promiseth
,
is
reward
,
the
one
is
free
,
the
other
of
debt
,
no
merit
then
will
he
ascribe
unto
them
at
Gods
hands
,
but
will
yeeld
the
same
at
his
own
,
in
regard
by
his
princely
office
he
was
bound
to
cherish
the
good
,
as
well
as
to
chastise
the
bad
,
and
not
to
suffer
such
kind
loyalty
to
his
Father-in-law
,
and
predecessour
,
which
they
with
such
care
and
hazard
of
their
lives
had
shewne
,
to
be
misknowne
,
uncommended
and
rewarded
,
as
being
assured
,
that
they
who
were
loyall
to
one
would
be
so
to
another
.
Let
this
therefore
informe
aright
the
minds
of
all
men
,
how
to
esteeme
of
their
own
actions
,
in
all
holy
and
humble
sobriety
,
never
urging
merit
upon
God
,
howsoever
we
deserve
at
the
hands
of
man
,
but
suiting
free
mercy
,
and
with
Jacob
professing
our selves
unworthy
of
the
least
of
his
mercies
,
being
but
unprofitable
servants
,
and
our
goods
deeds
(
wherein
as
in
the
way
to
the
kingdome
ever
we
should
walke
)
extending
no
waies
to
him
,
but
to
the
Saints
on
earth
(
as
the
Psalmist
sayeth
)
Psalm
.
16.
2.
And
availing
our
own
soules
,
but
not
God
,
as
we
likewise
see
,
Job
.
22.
2.
and
31.
7.
19.
We
have
also
in
David
here
,
the
patterne
of
a
good
King
and
loving
,
who
as
he
was
carefull
before
to
execute
justice
upon
the
Amalekite
for
his
wicked
fact
,
so
is
he
diligent
here
to
practise
kindness
to
the
men
of
Jabesh
for
their
godly
deed
,
thus
ought
all
Magistrates
who
are
the
Lords
deputies
,
and
gods
on
earth
,
cherish
virtue
,
and
chastise
vice
,
that
so
the
one
may
grow
,
and
the
other
may
be
repressed
,
being
as
an
awfull
Lyon
to
the
one
,
and
a
mild
Lamb
to
the
other
,
rewarding
the
vertuous
and
godly
,
and
punishing
the
vicious
and
wicked
,
so
shall
their
throne
be
established
,
their
Crowne
glister
,
and
their
Scepter
flourish
,
In
the
Church
let
Abiathar
therefore
be
cast
out
and
Zadok
set
in
his
roome
,
20.
In
respect
that
he
promiseth
unto
them
protection
and
therefore
exhorteth
them
not
to
be
discouraged
,
by
the
Philistines
late
victory
,
or
Sauls
death
,
seeing
God
had
raised
him
up
,
and
he
was
anointed
King
,
we
see
not
only
the
duty
of
a
lawfull
prince
,
which
is
to
maintaine
and
defend
his
subjects
,
but
likewise
that
the
Lord
suffers
never
his
own
to
be
altogether
destitute
of
comfort
,
for
if
he
humble
with
the
one
hand
,
he
will
raise
with
the
other
,
and
if
he
take
one
benefit
from
us
,
he
will
give
us
another
in
the
place
thereof
,
yea
perhaps
a
greater
as
he
did
here
David
for
Saul
,
or
as
he
restored
holy
Job
,
if
with
thankfulness
,
patience
,
and
constancy
we
depend
upon
him
.
21.
Vers.
8.
In
the
election
and
anointing
of
Ishboseth
who
was
made
King
by
Abner
,
we
see
no
consulting
of
God
,
against
whose
ordinance
,
and
express
notified
will
(
confessed
c.
3.
18.
)
they
were
going
an
indirect
course
,
therefore
they
knew
,
either
with
Saul
they
would
get
no
answer
,
or
else
contrary
to
their
intended
proceedings
;
thus
against
God
,
conscience
,
and
right
,
they
rebelliously
prosecute
that
course
which
turned
thereafter
to
their
own
ruine
,
like
many
now
adaies
,
who
if
they
may
attaine
to
a
pretended
right
,
and
possession
,
by
policy
and
power
to
defraud
the
right
owners
,
and
withhold
their
due
from
them
,
whether
it
be
holy
things
seperate
from
the
common
use
,
or
mans
good
and
prophane
,
they
will
never
consult
Gods
Word
,
nor
conscience
,
how
lawfully
they
attained
or
detaine
the
same
,
yea
although
the
oracle
of
the
one
,
and
prick
of
the
other
,
most
evidently
contradict
and
convince
them
,
yet
Achan
will
take
the
execrable
thing
,
and
Ahab
will
have
Naboths
vineyard
,
though
they
should
make
sure
with
it
,
Gods
curse
,
and
heavy
judgments
unto
themselves
,
and
theirs
.
II
SAM:
Chap:
2.
from
the
12.
verse
to
the
17.
THe
election
of
these
two
Kings
by
whose
contrary
authorities
great
dissention
was
raised
in
Israel
being
formerly
treated
of
,
till
the
12.
Vers.
Now
from
the
12.
to
the
end
,
we
have
the
history
of
the
first
civill
debates
between
Abner
,
Generall
of
Ishboseths
Army
,
and
Joab
Generall
of
Davids
.
In
the
which
we
have
proponed
these
particulars
;
first
,
the
singular
combat
between
12.
on
every
side
of
the
companies
conducted
by
Joab
for
David
,
and
Abner
for
Ishboseth
,
and
the
circumstances
thereof
.
Secondly
from
the
17.
Vers.
to
the
24.
We
have
the
battles
between
the
Armies
,
and
the
event
thereof
,
which
is
a
bloody
victory
which
befell
to
Joab
.
Thirdly
,
from
the
24.
Vers.
to
the
end
,
we
have
the
retreate
from
the
battle
,
occasioned
by
the
conference
between
the
two
Captaines
Joab
and
Abner
.
In
the
first
,
which
is
the
singular
combat
,
from
the
12.
Vers.
to
the
17.
are
to
be
considered
these
circumstances
,
the
persons
,
place
,
time
,
occasion
,
act
,
and
consequence
.
The
time
is
observed
to
have
been
after
the
election
of
both
the
Kings
,
David
in
Judah
,
and
Ishboseth
in
Israel
,
the
which
time
David
appeares
to
have
dedicate
himselfe
to
quietness
for
three
reasons
,
First
in
regard
of
his
oath
made
to
Saul
concerning
his
posterity
.
1
Sam:
24.
22.
The
second
is
grounded
upon
prudence
,
seeing
he
was
followed
as
yet
by
the
fewer
number
,
whom
he
would
not
hazard
,
as
being
prodigall
of
their
lives
.
The
third
is
from
faith
,
patiently
abiding
Gods
time
,
and
referring
his
further
advancement
(
whereof
he
was
assured
)
unto
Gods
opportunity
and
work
,
where
Ishboseth
on
the
contrary
breaks
Faith
,
and
depends
upon
the
opportunity
and
power
of
his
forces
.
The
persons
occasioners
are
Joab
,
Davids
sisters
sonne
,
and
Abner
kinsman
to
Ishboseth
,
the
one
provoking
,
the
other
yeilding
,
both
men
of
great
courage
and
experience
,
the
one
having
an
evill
cause
,
and
relying
on
carnall
respects
,
the
other
defending
a
good
cause
,
and
relying
on
God
,
and
the
equity
thereof
,
the
actours
are
12
on
each
side
.
The
place
is
at
the
poole
of
Gibeon
in
the
lot
of
Benjamin
.
The
occasion
is
Abners
provocation
,
Joab
being
defender
.
The
act
is
a
singular
combat
,
12.
against
12.
with
great
eagerness
and
cruelty
fought
.
The
event
is
,
they
are
all
slaine
,
and
therefore
the
place
receives
a
new
imposed
name
in
memory
of
the
fact
,
aud
the
two
Armies
mutually
joyne
in
battle
.
It
is
to
be
resolved
then
whether
this
forme
of
singular
combats
be
lawfull
amongst
Christians
and
the
godly
,
or
not
.
Whereto
I
answer
it
is
simply
unlawfull
.
First
,
because
it
is
altogether
without
warrant
of
Gods
Word
,
and
therefore
is
an
action
without
Faith
and
consequently
sinne
,
whereof
also
it
followes
,
that
doing
it
without
Gods
command
we
cannot
look
for
his
aide
or
protection
therein
.
Secondly
,
it
is
altogether
against
Gods
command
,
Thou
shalt
not
murder
,
which
thou
hereby
committest
on
thy
neighbour
if
thou
kill
,
and
so
is
ever
after
haunted
with
the
conscience
of
blood
,
or
of
thy selfe
if
thou
be
killed
,
desperately
running
thy
body
on
the
sword
of
thy
enemy
,
and
thy
soule
on
the
sword
of
Gods
punishment
.
Thirdly
as
it
is
without
precept
,
yea
against
precept
,
so
is
it
without
laudable
practise
in
all
Gods
Word
,
never
a
one
but
a
barbarous
Philistine
making
offer
thereof
,
and
David
by
an
extraordinary
providence
and
motion
,
upon
extraordinary
former
experience
,
by
an
extraordinary
weapon
and
way
,
for
the
glory
of
God
,
and
honour
of
Gods
people
,
being
brought
thither
,
and
stirred
up
,
doth
undertake
the
same
.
Fourthly
,
it
is
against
the
law
of
man
,
likewise
in
all
Christian
and
well
established
kingdomes
.
Fiftly
,
it
is
altogether
brutish
,
seeing
that
is
the
forme
of
beasts
to
push
,
and
teare
,
or
kill
each
one
another
,
from
whose
practise
man
endued
with
reason
,
but
much
more
with
grace
should
altogether
abhorre
.
Sixtly
yet
more
,
it
is
divelish
seeing
he
hath
been
a
man-slayer
,
and
defacer
of
Gods
image
from
the
beginning
,
and
all
man-slayers
are
his
children
,
and
consequently
inheritors
of
his
portion
reserved
for
him
.
Seventhly
,
Eightly
,
it
is
a
high
wronging
of
God
,
and
contempt
of
the
Magistrate
to
whom
he
hath
committed
the
sword
,
disturbing
them
both
from
their
places
(
as
it
were
)
of
repaying
revenge
,
and
so
is
a
practise
hatefull
to
heaven
and
to
earth
.
As
for
the
maintaining
of
thy
credit
thereby
,
let
the
credit
of
thy
person
,
yeild
to
the
credit
of
thy
profession
,
which
above
all
things
thou
ought
to
maintaine
and
obey
,
and
as
for
triall
in
doubtfull
cases
,
there
are
4
waies
in
Gods
Word
,
by
witnesses
Deut.
17.
6.
By
writ
,
Jer.
32.
By
confession
,
Josh.
7.
And
by
oath
of
the
party
,
Exod.
22.
11.
Besides
these
there
is
none
other
lawfull
,
but
the
party
and
matter
must
be
left
to
Gods
just
judgment
,
and
time
of
further
light
,
and
better
that
some
truths
a
while
be
unknown
,
then
unlawfully
searcht
.
OBSERVATIONS
.
1.
IN
these
troubles
that
are
raised
by
Abner
against
David
and
his
people
,
we
see
the
truth
of
that
royall
sentance
which
he
afterwards
upon
manifold
experience
pronounced
,
many
are
the
troubles
of
the
Godly
,
but
the
Lord
delivers
them
out
of
them
all
,
as
our
master
Jesus
Christ
affirmes
,
In
the
world
you
shall
have
affliction
&c.
And
as
the
Apostles
testifie
,
whosoever
will
live
Godly
in
this
present
world
must
suffer
persecution
,
and
by
many
tribulations
we
must
enter
into
the
kingdome
of
heaven
,
this
is
confirmed
by
reason
and
éxperience
,
the
first
reason
is
taken
from
Gods
Fatherly
care
,
by
this
way
exercising
his
children
,
and
his
gifts
in
them
,
that
like
Moab
they
settle
not
upon
their
lees
,
and
containing
them
in
discipline
to
make
them
conformable
in
sufferings
with
their
Saviour
here
,
that
they
may
be
so
in
glory
hereafter
,
yea
and
to
witness
thereby
(
which
is
strange
!
)
his
love
to
them
,
for
whom
the
Lord
loves
,
them
he
chastises
,
the
other
reason
is
from
the
nature
of
Satan
and
the
world
,
ever
opposite
to
the
quietness
of
the
faithfull
,
which
experience
taken
from
all
ages
of
the
Godly
,
and
consideration
of
the
estate
,
especially
from
Davids
in
this
present
history
,
and
Christ
and
his
Apostles
in
the
Gospell
,
doth
evidently
confirme
.
2.
In
respect
that
David
is
only
defender
,
his
intention
is
commendable
,
not
meaning
to
amplify
his
kingdome
by
trouble
,
oppression
,
blood
,
and
faith-breaking
but
by
Godly
,
peaceable
,
and
honest
meanes
referring
the
work
to
God
,
for
the
farther
promotion
,
and
amplifying
of
his
kingdome
,
But
Ishboseth
and
Abner
are
the
contrary
,
and
use
the
contrary
meanes
,
whose
example
,
(
albeit
the
most
part
follow
them
)
in
inlarging
the
bounds
of
their
commandment
,
should
be
eschewed
,
therefore
also
it
is
,
that
many
like
unto
them
fall
and
decay
,
and
as
few
follow
David
,
so
few
stand
and
grow
like
unto
him
,
as
may
be
amplified
by
the
fall
of
sundry
Tyrants
,
and
standing
of
Godly
princes
.
An
exhortation
therefore
to
conquer
by
lawfull
and
conscionable
meanes
,
not
joyning
house
to
house
,
nor
field
to
field
by
iniquity
,
least
so
,
(
as
the
Prophet
saith
)
they
conquer
shame
and
destruction
to
themselves
;
as
the
Psalmist
likewise
found
by
experience
,
I
looked
after
the
ungodly
,
and
he
was
not
,
but
the
just
inherit
the
earth
.
3.
Vers.
14.
The
cruell
and
barbarous
nature
of
the
wicked
,
is
seen
in
Abner
,
delighting
to
feed
his
eies
with
bloodshed
and
slaughter
,
and
counting
no
more
of
it
but
as
a
game
,
whereas
the
Godly
man
regardeth
the
life
of
his
beast
,
but
the
very
mercies
of
the
wicked
are
cruell
,
this
nature
they
participate
,
of
their
severall
masters
;
the
Godly
who
are
called
the
meek
of
the
earth
,
of
that
meek
Lamb
Jesus
,
and
the
wicked
,
the
gyants
of
the
earth
,
of
that
roaring
Lyon
Satan
,
who
ever
goeth
about
seeking
whom
he
may
destroy
,
and
hath
been
a
manslayer
from
the
beginning
.
4.
Vers.
16.
The
sad
and
unfortunate
event
of
this
singular
combat
,
all
of
them
on
both
sides
being
slain
,
proveth
the
unlawfulnesse
of
such
practises
,
whether
they
obtrude
the
triall
of
a
title
,
or
right
,
that
otherwise
cannot
be
decided
,
for
a
warrant
,
or
a
meanes
to
stay
further
effusion
of
blood
,
neither
of
which
is
here
effectuate
,
for
albeit
Davids
title
be
undoubtedly
good
,
yet
all
of
his
men
here
doe
fall
,
as
oftimes
in
Monomachies
it
happeneth
the
innocent
to
receive
the
foil
,
not
that
hereby
we
should
accuse
God
for
n●t
regarding
innocence
,
but
justly
so
that
he
punisheth
presumption
,
and
will
not
be
holden
to
blesse
with
good
successe
unlawfull
practises
,
without
and
against
a
warrant
of
his
approbation
,
not
staying
for
his
time
of
clearing
what
is
in
doubt
,
but
thrusting
ourselves
into
his
room
,
and
as
for
the
battle
it
joyneth
hereupon
presently
,
so
that
it
was
rather
a
spurre
than
a
bridle
,
to
further
effusion
of
blood
,
than
hinder
the
same
.
5.
In
Ioab
,
yeilding
to
Abner
,
and
in
the
young
men
obtempering
them
both
,
Ioabs
losse
of
such
valiant
twelve
Champions
,
&
their
losse
of
themselves
,
teaches
what
it
is
to
obey
an
unlawfull
challenge
,
and
ungodly
command
rashly
,
ad
aras
,
then
let
our
obedience
be
to
superiours
,
and
ever
Marshall
God
aright
,
giving
him
the
first
place
to
obey
rather
him
than
man
in
election
,
and
him
before
man
in
Location
,
and
with
holy
wisdome
,
and
Christian
care
of
others
,
of
whose
life
,
or
welfare
we
ought
not
to
be
prodigall
,
laying
aside
,
pride
,
foolish
temerity
,
and
lavish
carelesnesse
of
the
estate
of
them
whom
we
may
command
,
and
to
behave
,
and
impale
our selves
in
offer
,
or
acceptation
within
the
Limites
of
the
Lords
command
.
6.
In
denominating
the
place
,
the
field
of
the
strong
men
,
Helkathhazairim
,
(
to
wit
,
where
they
were
slain
)
we
see
that
inconsiderately
oftimes
,
without
any
such
intention
of
the
Authours
,
by
the
providence
of
God
,
monuments
of
the
memory
of
things
are
erected
,
whereby
God
will
not
only
have
good
things
to
keep
record
,
but
the
facts
of
turpitude
,
for
their
further
detestation
,
to
have
there
own
remembring
,
thus
was
the
field
which
was
bought
with
the
price
of
our
saviour
named
Aceldama
,
that
proud
towre
of
Nimrod
called
Babel
,
the
place
where
Israel
murmured
for
wa
-
tearmed
Meribah
,
with
sundry
the
like
examples
,
seeing
therefore
post
fata
facta
,
after
death
deeds
have
their
own
remaining
by
record
&
remembrance
,
let
us
be
carefull
that
they
be
such
as
rather
may
be
blazed
with
happy
fame
,
then
blotted
with
haplesse
infamie
,
and
seeing
this
place
is
so
called
to
testify
the
enormity
of
the
fact
,
let
us
fight
that
good
fight
onely
,
whereof
the
Apostle
speakes
,
which
is
between
the
flesh
,
and
the
Spirit
,
which
onely
hath
the
profitable
end
,
the
glorious
theater
,
the
godly
armour
,
and
the
blessed
reward
of
assured
triumph
.
II.
SAM.
Chap.
2.
from
the
17.
verse
to
the
26.
COncerning
the
ensueing
battle
,
we
have
to
resolve
,
whether
warres
are
Lawfull
,
or
unlawfull
?
we
answer
that
publick
warres
undertaken
by
publick
authority
are
Lawfull
,
as
that
answer
of
the
Baptists
to
the
souldiers
,
Christs
direction
to
give
Caesar
that
which
was
Caesars
,
the
commendation
of
the
centurion
,
the
Laws
of
warfare
set
down
by
God
himself
to
the
Israelites
,
To
all
this
it
is
answered
,
that
private
revenge
is
onely
forbidden
,
and
in
that
place
of
the
Prophets
,
he
speaketh
not
against
publick
Lawfull
warres
,
but
sheweth
how
the
hearts
of
the
godly
shall
be
affected
one
to
another
,
albeit
of
divers
nations
,
which
peace
and
love
shall
begin
and
grow
here
,
but
be
perfected
hereafter
.
And
in
some
sort
too
even
private
warres
in
defense
,
or
resistance
are
Lawfull
,
when
by
circumstances
,
the
Magistrates
help
cannot
be
implored
for
protection
,
in
which
case
(
as
one
of
the
ancients
affirmeth
)
the
Magistrate
seemeth
quietly
to
consent
to
the
deed
,
and
which
is
called
,
inculpata
tutela
.
OBSERVATIONS
.
1.
V.
17.
A
sore
battle
ensueth
on
this
former
combat
,
whereby
we
see
that
of
smal-provocations
,
and
infortunate
beginnings
,
great
troubles
oftimes
arise
,
witnesse
the
abuse
of
the
Levites
wife
,
2.
The
servants
of
Abner
fall
before
the
servants
of
David
,
so
that
a
right
and
just
cause
may
ever
ordinarily
look
for
Victory
,
being
prosecuted
aright
,
for
as
Hezekiah
said
,
concerning
the
King
of
Ashur
,
Kings
.
Israels
deliverance
from
Pharaoh
,
their
battles
under
Moses
,
Joshua
,
and
their
Judges
,
David
against
Goliath
,
and
here
against
Abner
with
sundry
others
.
3.
Yet
Abner
here
hath
the
greater
forces
,
eleven
tribes
against
one
,
The
arme
of
man
therefore
is
vain
to
trust
unto
,
neither
is
the
race
to
the
swift
,
4.
Vers
19.
The
confidence
that
Abner
had
in
his
experience
and
strength
,
and
that
Asahel
had
in
his
swiftnes
and
agility
,
(
being
said
by
a
hyperbolicall
kind
of
speech
to
have
been
as
swift
as
a
roe
,
as
Saul
aud
Ionathan
are
said
to
been
swifter
then
Eagles
,
Chap.
1.
23.
)
a●ailes
them
nothing
now
,
but
rather
turns
to
their
ruine
.
So
that
those
things
wherein
above
others
,
men
have
gotten
a
preferment
,
being
abused
,
God
turneth
them
to
their
confusion
,
examples
Goliah
,
Sampson
,
Saul
,
Achitophel
,
Haman
,
Absolom
,
Iudas
,
and
others
,
such
as
Arrius
confiding
in
his
subtility
,
Milo
in
his
strength
,
Cicero
in
his
eloquence
,
Pompey
in
his
greatnes
,
and
Iulius
Caesar
in
his
courage
,
as
we
desire
,
to
get
therefore
gifts
,
or
benefits
outwards
,
or
inward
from
God
,
let
us
likewise
,
desire
the
right
use
of
them
,
that
we
abuse
not
the
talent
that
he
giveth
us
,
else
our
blessings
shall
be
turned
to
curses
,
and
at
last
to
our
own
destruction
.
5.
Vers.
22.
In
Abners
dehortation
to
Asahel
,
containing
a
direction
to
meddle
with
any
other
souldier
of
the
host
,
rather
than
him
,
least
otherwise
he
repent
,
and
a
reason
of
eschewing
further
irritation
of
his
Brother
Ioab
,
whereby
he
shewes
his
unwillingnesse
to
kill
him
.
We
see
,
as
it
is
a
good
thing
in
him
to
be
slow
in
revenge
,
or
loath
to
shed
blood
,
so
first
,
that
it
is
a
very
evill
thing
,
to
be
so
carelesse
of
those
that
followed
him
,
in
making
so
small
account
of
their
lives
,
or
spoil
.
Secondly
that
he
should
have
more
thought
of
this
,
How
he
should
hold
up
his
face
before
Ioab
,
if
he
killed
Asahel
,
then
how
he
should
hold
up
his
face
before
God
,
at
the
last
day
,
thus
the
fool
hath
said
in
his
heart
,
there
is
no
God
,
or
with
Pharaoh
presumptuously
inquiring
,
Who
is
God
that
I
should
regard
him
,
therefore
oftimes
the
fear
of
man
restrains
more
the
wicked
,
then
the
terrour
of
God
is
a
lore
unto
them
,
this
was
Esaus
fear
,
Gen.
27.
41.
But
let
the
godly
be
contrarily
minded
.
6.
Vers
23.
In
Asahels
death
,
who
was
so
eager
and
wilfull
in
persuit
,
we
see
,
that
it
is
good
to
use
Victory
with
mediocrity
,
and
not
with
too
great
cruelty
and
eager
persuit
of
the
yeelding
and
intreating
adversary
,
by
making
their
minds
desperate
and
to
reinanimate
them
(
as
it
were
)
with
new
courage
to
assault
,
and
seeing
no
courtesy
to
be
had
,
to
hazard
that
altogether
,
which
otherwise
they
cannot
save
;
Therefore
it
was
the
wise
Counsel
of
that
elder
Scipio
,
non
solum
praeparanda
,
sed
etiam
viae
munienda
Hosti
fugienti
.
7.
Ioab
getteth
the
Victory
,
but
not
without
the
death
of
Asahel
his
Brother
,
with
others
19.
So
that
in
all
civil
warres
the
very
triumphs
are
lamentable
,
and
their
Victories
not
without
miserable
scarres
,
witnesse
Israels
lamentation
for
the
destruction
of
their
Brethren
,
II.
SAM.
Chap.
2.
from
the
26.
Verse
to
the
end
.
THe
retraite
is
caused
by
four
reasons
,
1.
Gods
providence
,
gathering
the
clouds
and
night
,
whereby
he
declared
that
it
was
not
he
will
,
that
more
blood
should
be
shed
,
otherwise
he
might
have
protracted
the
day
as
he
did
to
Joshua
.
2.
The
stay
and
gazing
of
the
people
at
the
body
and
death
of
Asahel
,
which
greatly
moved
them
,
the
3.
was
the
recollection
of
Abners
forces
on
the
hill
,
taking
so
the
opportunity
and
advantage
of
the
place
,
4.
the
speech
of
Abner
to
Ioab
,
taken
from
three
places
.
1.
Shall
the
sword
devoure
for
ever
?
The
meaning
whereof
is
,
of
things
,
that
are
not
good
in
themselves
,
but
for
the
respect
of
another
,
and
have
the
conjunction
of
perill
,
there
should
be
some
measure
,
but
warres
are
such
,
therefore
an
end
should
be
put
unto
them
,
the
argument
is
taken
from
the
right
fine
of
warre
,
which
is
the
establishing
of
peace
,
and
from
humanity
.
The
second
argument
is
from
the
consequent
of
commodity
and
incommodity
,
proponed
in
this
forme
,
knowest
thou
not
Ioab
,
that
the
end
of
all
civil
warre
is
but
sorrow
,
and
albeit
thou
hast
the
Victory
,
yet
thou
hast
not
past
the
perill
,
for
if
the
battle
be
renewed
,
the
hazard
may
change
,
and
it
is
hard
to
bring
men
to
the
point
of
despare
,
for
fury
ministrates
armour
and
bitternesse
will
be
in
the
end
.
The
third
,
is
from
naturall
and
spirituall
necessitudes
,
we
have
Abraham
one
common
Father
,
one
God
,
one
faith
,
one
sort
of
Sacraments
,
and
are
all
Brethren
,
therefore
it
is
most
charitable
and
best
seeming
,
to
desist
.
OBSERVATIONS
.
1.
V.
26.
A
Fit
argument
of
dissuasion
we
have
here
,
against
all
civil
dissentions
within
any
Christian
Kingdome
,
professing
the
truth
,
amongst
whatsoever
Persons
within
Church
,
or
commonwealth
,
let
the
Midianites
thrust
their
swords
in
to
one
anothers
bowells
,
and
Sampsons
foxes
carry
firebrands
between
them
looking
diverse
wayes
;
but
let
Abrahams
voyce
be
heard
amongst
professours
,
let
there
be
no
discord
between
thee
and
me
,
for
we
are
Brethren
,
and
Moses
gentle
rebuke
accepted
,
to
the
Hebrew
who
was
in
the
wrong
,
why
smitest
thou
thy
fellow
.
It
greiveth
Rebecca
then
the
strugling
of
her
two
Sonnes
in
her
womb
,
and
for
the
divisions
of
Ruben
are
great
thoughts
of
heart
,
and
so
should
it
greive
all
godly
hearts
any
schisme
,
or
rent
in
Church
,
or
Commonwealth
.
2.
Abner
provoked
,
hoping
assuredly
to
have
given
the
foile
to
Joabs
small
Army
,
but
in
the
mean
while
he
receives
the
same
,
so
,
man
propones
but
God
dispones
,
3.
Vers
27.
Ioab
in
his
answer
to
Abner
turning
over
the
blame
upon
him
,
witnesseth
what
was
Davids
part
in
this
battle
,
towit
defensive
onely
,
and
that
he
would
never
have
made
persuit
,
nor
sought
by
bloodshed
,
or
cruelty
violently
to
have
enlarged
his
Kingdome
,
but
contented
him self
with
his
lot
,
and
suffered
that
wrong
of
withholding
and
usurping
his
right
,
till
the
Lord
had
redressed
the
same
.
Thus
are
the
godly
,
patient
and
peaceable
,
violent
in
nothing
,
but
by
holy
zeal
taking
the
Kingdome
of
Heaven
by
force
.
4.
Vers
28.
Ioab
in
hearkning
unto
the
Counsell
of
Abner
though
his
adversary
teacheth
us
,
to
receive
the
truth
at
whosoevers
hands
,
non
quis
,
sed
quid
dicat
attendendo
,
and
to
make
good
use
of
the
speeches
of
our
very
Enemies
like
the
Bee
which
gathereth
Hony
of
every
flower
for
the
prejudicat
opinion
of
Persons
,
hath
oftimes
proved
a
bar
to
hold
out
wholesome
admonitions
;
and
for
the
shels
sake
the
Pearle
hath
been
rejected
,
as
if
no
good
thing
could
come
out
of
Nazareth
,
therefore
it
hath
been
,
that
the
true
warnings
of
Gods
servants
have
been
despised
,
their
words
,
counted
lies
,
and
their
rebukes
,
malice
.
Therefore
also
it
was
that
Ahab
misconceiting
thus
of
Eliah
,
in
saying
,
hast
thou
found
me
O
mine
Enemy
,
5.
Ioab
soundeth
the
retrait
,
and
the
souldiers
according
to
military
Discipline
obey
,
giving
therein
a
good
lesson
to
all
those
who
are
under
commandement
,
to
give
ready
obsequie
to
their
superiours
and
Masters
,
6.
Vers
29.
In
Abner
likewise
,
we
see
the
laudable
diligence
of
a
faithfull
servant
journying
all
the
night
time
,
albeit
wearied
in
battle
to
report
the
successe
of
this
late
conflict
,
of
the
which
his
Master
was
greatly
longing
to
hear
,
so
carefull
and
painfull
was
he
to
gratify
his
Master
,
and
to
resolve
his
minde
which
was
held
in
suspence
.
7.
We
see
here
likewise
the
truth
of
that
Apostoticall
assertion
,
Rom.
8.
All
things
work
together
for
the
best
,
to
them
that
fear
God
,
for
by
this
battle
and
Victory
,
Abners
pride
is
abated
,
and
his
intention
disappointed
,
I
shboseths
power
is
weakned
,
and
his
mind
dasht
,
and
Davids
faith
and
repose
in
Gods
promise
is
more
confirmed
by
this
new
proof
of
Gods
aide
and
delivery
.
Let
this
therefore
comfort
Gods
Children
in
all
straites
,
or
crosses
,
and
teach
them
never
to
censure
Gods
workes
by
their
beginnings
,
or
first
progresse
,
but
patiently
and
confidently
to
behold
the
end
,
for
we
shall
see
oftimes
that
it
is
meer
darknesse
,
out
of
which
he
is
to
draw
light
,
life
out
of
death
,
and
glory
out
of
Ignominy
,
witnesse
Iosephs
preferment
,
and
Christs
exaltation
.
8.
Lastly
,
we
perceive
a
great
providence
of
God
,
in
that
all
this
while
of
this
civil
contention
,
the
common
Enemies
about
,
lately
Victorious
,
attempt
nothing
,
for
as
he
stirred
them
up
against
Saul
for
his
punishment
lately
,
so
he
restrains
them
now
,
that
they
budge
not
,
Chap.
3.
from
the
1.
Verse
to
the
6.
IN
the
former
Chapter
we
have
heard
the
singular
combats
,
the
battle
ensueing
thereon
,
with
the
retrait
,
moved
between
Ishboseth
King
of
the
11.
tribes
persewer
,
under
the
conduct
of
Abner
on
the
one
part
,
and
David
King
of
Judah
,
defender
,
under
the
conduct
of
Ioab
,
on
the
other
part
,
the
end
whereof
was
,
Victory
on
Davids
part
,
yet
bloody
by
the
losse
of
Asahel
,
through
his
own
obstinacy
,
and
19.
of
Judah
besides
,
but
the
losse
being
great
on
Abners
part
to
the
number
360.
In
this
Chapter
we
have
the
continuation
of
the
civil
debates
between
the
houses
of
Saul
&
David
,
with
the
death
of
Ishboseth
rehearsed
in
the
next
Chapter
.
The
general
theam
of
this
History
is
taken
from
the
event
of
these
troubles
,
and
is
set
down
in
forme
of
proposition
in
the
1.
Vers.
of
this
Chapter
which
is
,
in
the
time
of
these
long
debates
,
the
house
of
David
prospered
and
increased
,
and
the
house
of
Saul
decayed
and
decreased
.
This
chapter
and
history
it selfe
contained
therein
,
is
divided
into
two
parts
,
the
former
comprehends
the
meanes
how
the
one
house
riseth
,
and
the
other
declines
,
from
the
2
Vers.
to
the
28.
The
second
,
is
the
treasonable
murther
of
Abner
by
Joab
,
and
the
displeasure
of
David
therefore
,
The
first
,
which
sets
downe
the
meanes
,
must
be
considered
in
six
particulars
,
1.
By
the
plurality
of
Davids
children
,
from
the
2.
Vers.
to
the
6.
The
2.
By
the
variance
between
Abner
,
and
Ishboseth
,
from
the
6.
to
the
12.
Vers.
The
▪
3.
By
the
restitution
of
Micol
Davids
first
wife
,
from
the
12.
to
the
17.
Vers.
The
4.
By
the
falling
away
of
the
people
from
Ishboseth
,
by
Abners
perswasion
to
David
,
from
the
17.
to
the
19.
The
5.
Is
by
the
confederacy
between
David
and
Abner
,
from
the
19.
to
the
22.
Vers
.
And
the
last
meanes
whereby
Sauls
house
groweth
weaker
,
and
Davids
stronger
,
is
by
the
slaughter
of
Abner
by
Joab
,
from
the
22.
Vers.
to
the
28.
of
these
then
in
order
.
The
proposition
or
generall
argument
of
all
this
history
,
is
the
first
Vers
.
There
was
long
warre
&c.
This
is
not
to
be
understood
of
battles
,
because
we
read
not
of
such
to
have
intervened
between
these
houses
,
except
that
one
mentioned
in
the
former
chapter
.
As
to
David
he
had
deliberated
to
commit
the
success
of
his
kingdome
to
his
God
,
and
therefore
abstained
from
invasion
and
violence
.
And
as
to
Ishboseth
and
Abner
their
forces
by
the
former
foile
were
weakened
,
and
their
minds
dasht
,
and
therefore
would
not
perill
the
whole
cause
upon
the
uncertaine
hazard
of
a
battle
,
Therefore
these
warres
are
to
be
understood
of
the
jealousies
,
envies
,
hatred
,
diversity
of
minds
,
counsells
,
and
hostile
practises
between
these
houses
,
whereby
the
whole
inhabitants
were
divided
into
factions
,
and
contrary
parties
,
And
these
warres
are
called
long
,
because
they
continued
all
the
time
of
Davids
reigne
in
Hebron
after
the
first
two
yeares
of
Ishboseth
,
which
was
the
space
of
five
yeares
and
six
moneths
.
The
end
of
which
warres
was
,
the
house
of
David
increased
,
but
the
house
of
Saul
decreased
.
The
reason
of
this
diversity
was
the
contrary
nature
of
their
causes
and
proceedings
therein
.
The
cause
of
David
was
the
maintenance
of
a
just
kingdome
,
received
from
God
:
The
cause
of
Ishboseth
was
the
maintaining
of
an
usurped
tyranny
,
received
of
man
.
The
forme
of
Davids
proceeding
was
by
faith
and
confidence
in
his
God
,
but
Ishboseths
was
in
the
arme
of
man
,
David
fought
,
and
overcame
by
patience
,
and
Ishboseth
impatient
in
trouble
perished
through
despaire
.
This
is
the
difference
of
the
kingdome
of
God
,
&
the
kingdome
of
Satan
,
both
fight
,
but
in
great
diversity
,
in
causes
,
forme
,
weapons
,
conductours
,
and
therefore
in
great
diversity
of
end
,
and
event
likewise
,
for
albeit
Satan
fought
against
God
and
his
Christ
,
yet
daily
(
in
spight
of
his
supposts
)
the
kingdome
of
darkness
declines
:
and
shall
decay
:
and
the
kingdome
of
light
increase
,
till
at
length
(
as
Paul
affirmeth
)
in
that
glorious
triumph
,
Satan
shall
be
trodden
under
foot
,
and
then
shall
be
accomplished
,
that
which
the
Father
speaketh
to
his
Christ
Psalm
.
110.
The
Lord
said
to
my
Lord
,
sit
at
my
right
hand
till
I
make
thine
enemies
thy
footstoole
.
OBSERVATIONS
.
1.
IN
the
type
between
the
kingdome
of
David
,
and
the
kingdome
of
Christ
,
we
have
to
consider
,
that
like
as
there
was
perpetuall
warre
between
the
house
of
Saul
,
and
the
house
of
David
,
Even
so
in
the
kingdome
and
Church
of
Christ
,
there
is
not
only
hostility
between
the
same
and
the
manifest
enemies
thereof
,
but
even
in
her selfe
,
and
own
bosome
,
there
hath
been
,
is
,
and
shall
be
(
for
the
tryall
of
the
elect
)
perpetuall
debates
,
sects
,
schismes
,
and
variances
,
and
therefore
the
wombe
of
the
Church
is
fitly
resembled
to
Rebecca's
,
wherein
is
much
wrangling
,
and
this
is
correspondent
to
our
Saviours
warning
and
prediction
of
the
estate
of
the
Church
in
the
latter
daies
,
as
the
Apostle
likewise
plainly
foretold
,
2
Pet.
2.
1.
&c.
And
may
be
amplified
by
examples
of
all
ages
,
before
the
flood
,
between
the
seed
of
Seth
and
Cain
who
were
brethren
:
after
the
flood
between
Shem
and
Cham
:
before
the
law
,
between
Isaac
and
Ishmael
,
Jacob
and
Esau
,
Joseph
and
his
brethren
:
between
Moses
and
Kora's
company
,
after
the
law
David
and
Sauls
house
here
,
Judah
and
Ephraim
:
and
under
the
Gospell
,
between
Christ
and
his
disciples
,
and
the
high-priest
and
doctors
of
the
Law
of
Moses
,
between
the
Fathers
in
the
primitive
Church
and
hereticks
:
and
this
day
between
us
requiring
reformation
,
of
religion
,
and
our
adversaries
maintaining
corruption
and
mens
inventions
,
and
the
like
debates
shall
continue
till
that
glorious
coming
of
Christ
Jesus
to
the
full
triumph
over
Satan
and
heresie
.
In
the
meane
time
let
us
with
David
and
all
the
faithfull
prepare
our selves
for
the
battle
,
with
constant
faith
,
and
couragious
patience
:
that
having
fought
that
good
fight
,
and
finished
our
course
,
being
faithfull
unto
the
death
,
we
may
obtaine
the
crowne
of
life
.
2.
The
diverse
ends
of
these
two
houses
offer
to
us
,
the
diverse
ends
of
the
warfare
of
Gods
children
,
and
their
estate
,
and
of
the
children
of
the
world
.
The
one
leads
to
prosperity
,
the
other
runnes
to
decay
,
for
as
David
saith
,
blessed
is
the
man
,
that
putteth
his
trust
in
God
,
for
he
shall
not
be
ashamed
in
the
day
of
trouble
,
and
on
the
contrary
as
Jeremiah
affirmeth
,
cursed
is
the
man
who
putteth
his
trust
in
man
,
and
maketh
flesh
his
arme
.
This
diversity
is
proved
in
the
preservation
of
Noah
,
Lot
,
Abraham
,
the
patriarches
,
Moses
,
David
,
and
the
remanent
good
kings
in
Israel
,
also
of
Israel
it selfe
in
Egypt
,
and
in
Babylon
,
and
the
Church
of
Christ
in
all
ages
,
pressa
nunquam
oppressa
,
whose
bow
hath
abiden
strong
through
the
mighty
God
of
Jacob
,
and
is
so
built
on
her
rock
,
that
the
gates
of
hell
shall
not
prevaile
against
her
,
whereby
Daniels
stone
hewed
out
without
hands
,
shall
and
hath
bruised
all
her
enemies
into
ashes
,
as
those
sudden
and
fearefull
punishments
,
and
wonderfull
alterations
of
the
estates
of
the
tyrannies
of
the
world
do
testify
,
(
like
mighty
Islands
moved
out
of
their
places
)
sometime
by
water
,
by
fire
,
by
sword
,
and
sometimes
by
other
extraordinary
plagues
,
and
punishments
,
being
wasted
(
as
it
were
)
thereby
,
examples
hereof
both
in
holy
and
prophane
histories
do
testify
.
Upon
the
hope
of
which
end
,
let
us
be
encouraged
in
our
Christian
warfare
,
that
even
so
shall
the
estate
of
Mahomet
,
and
that
Roman
Antichrist
,
have
the
like
decay
.
3.
The
reason
of
this
diversity
was
both
in
the
matter
of
the
cause
,
and
forme
of
proceeding
,
whereupon
is
noted
what
is
the
reason
of
the
increase
and
standing
of
all
estates
,
and
what
is
the
true
reason
of
their
fall
and
decay
:
righteous
conquest
and
conscionable
behaviour
is
the
one
:
and
unjust
usurpation
and
tyranny
is
the
other
,
this
is
manifest
by
examples
of
all
ages
,
and
histories
,
and
agrees
with
the
nature
of
Gods
righteous
Judgments
.
Now
after
the
generall
proposition
,
the
particular
meanes
of
the
increase
of
Davids
house
are
set
down
,
The
first
whereof
is
said
to
be
the
multitude
of
his
Children
born
to
him
in
Hebron
,
the
eldest
was
Amnon
whom
Absolom
slew
afterwards
,
the
second
Chileab
,
whose
proper
name
was
Daniel
,
1
Chron.
3.
And
by
accident
called
Chileab
,
by
interpretation
like
to
the
Father
,
whereof
the
Hebrewes
assigne
the
reason
,
that
he
should
not
be
esteemed
the
sonne
of
Nabal
the
Carmelite
.
The
third
is
Absolom
the
sonne
of
Maaca
daughter
to
Tolmai
,
the
King
of
Geshur
the
Amalakite
descended
of
Edom
,
who
is
not
reckoned
amongst
Davids
wives
that
came
from
Ziklag
to
Hebron
,
because
then
she
had
not
as
yet
performed
all
the
solemnities
requisite
in
purging
her selfe
and
renouncing
her
superstitious
gentilisme
,
being
but
lately
taken
captive
,
(
as
is
supposed
in
that
battle
,
1
Sam.
28.
)
and
for
her
beauty
joyned
to
David
.
This
Absolom
her
sonne
,
after
rebelled
against
his
Father
,
and
was
slaine
by
Joab
.
The
fourth
is
Adoniah
the
sonne
of
Aggith
afterwards
executed
by
Salomon
.
The
fifth
,
Shephatiah
the
sonne
of
Abital
,
which
two
were
supposed
to
have
been
Sauls
wives
,
whereof
mention
is
made
hereafter
in
Nathans
reason
to
David
,
2
Sam.
12.
8.
The
sixt
,
Ithream
the
sonne
of
Eglah
whom
Josephus
supposeth
to
be
Nathan
,
of
whom
descended
Christ
,
which
Eglah
,
is
peculiarly
and
only
called
Davids
wife
,
some
thinking
it
to
be
for
her
obscure
birth
,
that
she
merited
not
to
have
her
progenie
nominated
,
some
said
that
she
was
most
noble
,
and
therefore
has
the
chief
attribute
,
being
supposed
to
been
Micol
Sauls
daughter
who
was
restored
to
him
,
fruitfull
now
,
but
barren
only
after
that
reproach
of
David
,
2
Sam.
6.
20.
And
some
,
because
this
woman
was
best
beloved
,
and
therefore
called
Eglah
,
which
signifies
a
calfe
,
but
the
better
opinion
seemeth
to
be
,
that
this
attribute
is
to
be
meant
in
common
with
Eglah
,
and
all
the
former
nominated
.
OBSERVATIONS
.
1.
V.
2.
WE
see
the
great
providence
of
God
towards
David
,
in
not
giving
him
the
burthen
,
and
care
of
Children
in
the
time
of
his
hot
persecution
,
when
he
was
hunted
like
a
Partridge
from
place
to
place
,
to
be
either
a
prey
to
his
Enemies
,
or
whose
straits
with
their
Mothers
,
should
have
been
either
a
snare
to
him
,
or
grieved
him
more
a
great
deale
then
his
own
danger
.
But
now
he
giveth
him
Children
in
Hebron
who
should
not
be
so
much
burthen
,
(
as
before
)
but
benefits
,
as
props
,
and
pil●ars
to
uphold
his
house
,
thus
,
is
our
God
a
provident
and
wise
Father
to
his
own
Children
,
he
knoweth
the
best
time
,
when
to
bestow
his
benefits
,
which
we
long
for
,
and
if
they
be
for
his
glory
and
our
welfare
,
according
to
his
wise
dispensation
he
will
grant
them
unto
us
,
but
not
in
our
precipitate
hast
,
but
his
own
time
,
that
we
may
know
that
they
proceed
for
him
,
and
to
exercise
our
faith
,
our
hope
,
and
our
patience
,
to
moderate
likewise
our
desire
of
temporall
things
,
and
when
they
come
to
make
us
the
more
thankfull
for
them
,
and
with
Hannah
,
and
Elizabeth
,
to
dedicate
them
to
his
service
,
Abraham
must
receive
Isaac
therefore
in
the
Lords
time
of
visitation
only
,
so
Isaac
his
two
sonnes
after
20.
yeares
expectation
,
Annah
,
Samuel
,
Elizabeth
,
the
baptist
;
and
David
here
his
sonnes
after
many
yeares
longing
,
let
not
Rachel
then
grudge
and
think
Jacob
can
give
her
Children
,
nor
Sarah
distrust
,
or
say
it
will
not
be
,
but
in
the
matter
of
Children
,
of
health
,
of
riches
,
or
any
wordly
benefit
:
Let
us
wholy
relye
upon
the
Lords
wise
dispensation
,
both
in
the
thing
,
and
the
time
,
in
the
giving
,
and
in
the
taking
back
of
the
same
;
with
confidence
,
patience
and
thankfulness
alwaies
,
as
did
holy
Job
.
2.
And
yet
of
six
wives
he
hath
only
six
Children
,
albeit
by
nature
he
might
have
had
many
more
,
but
very
nature
abhorreth
Poligamy
,
and
therefore
it
is
that
God
gives
greater
succession
in
single
marriage
,
blessing
so
his
owne
institution
at
first
.
So
that
this
practise
is
tolerated
in
the
Jewes
,
their
Patriarches
and
Princes
,
like
that
of
divorcement
for
a
time
,
for
the
hardness
of
their
hearts
,
hath
never
been
without
some
stamp
of
the
Lords
disliking
,
as
having
flowed
contrary
to
his
ordinance
at
the
beginning
,
3.
The
benefit
of
Davids
succession
is
joyned
with
the
cross
;
Amnon
defyling
Thamar
,
and
Absolom
killing
him
&c
▪
Whereupon
we
observe
that
there
is
nothing
on
earth
that
in
all
numbers
,
or
perfectly
may
be
called
happy
,
or
can
beatify
:
as
children
,
oftimes
yeilding
discomfort
and
wicked
,
as
Kain
,
Cham
,
Ishmael
,
Esau
,
Dinab
,
Sime●n
,
and
Levi.
So
Eli's
sonnes
,
Davids
,
Salomons
,
Jehosaphat
,
and
Ezekias
,
their
sonnes
,
with
many
more
,
or
whether
it
be
strength
,
wisdome
,
honour
and
riches
,
as
in
the
examples
of
Goliah
,
Sampson
,
Achitophel
,
Haman
,
Baltazar
,
and
the
rich
glutton
,
all
do
testify
that
no
earthly
thing
can
make
one
happy
.
Then
let
us
pray
to
God
not
only
to
grant
us
his
benefits
,
but
the
right
use
of
them
,
that
so
they
may
tend
to
our
comfort
,
and
not
to
our
cross
,
and
that
we
may
never
think
our selves
happy
by
enjoying
any
creature
comfort
,
but
his
favour
with
David
,
Psal.
4.
6.
Who
is
the
creator
.
4.
The
marriage
of
David
with
a
stranger
in
religion
,
brings
forth
Absolom
,
who
was
a
great
trouble
to
him
,
whereupon
we
mark
,
that
conjunctions
with
parties
of
contrary
and
corrupt
religion
,
is
,
and
ever
hath
been
most
dangerous
,
therefore
such
was
well
forbidden
in
the
law
of
Moses
,
and
by
the
Apostle
,
commanding
us
to
marry
in
the
Lord
,
this
may
be
confirmed
in
Sampson
,
David
,
Salomon
,
and
in
the
common
miseries
of
the
primitive
world
,
when
the
Children
of
Seth
,
married
with
the
posterity
of
Kain
;
therefore
the
Patriarches
cared
for
wives
to
their
sonnes
of
their
own
kindred
,
and
Esdras
in
the
reduction
of
Israel
,
from
captivity
,
caused
all
the
people
to
put
away
their
strange
wives
,
which
they
had
married
in
Babylon
,
Then
in
all
conjunctions
,
but
specially
in
marriages
let
professors
beware
of
these
dangerous
associations
,
which
no
doubt
will
produce
such
bitter
fruit
as
we
see
in
the
former
examples
.
II.
SAM.
Chap.
3.
from
the
6.
verse
to
the
12.
THe
second
meanes
whereby
the
house
of
David
is
strengthened
,
and
the
house
of
Saul
is
weakened
,
is
the
variance
that
falleth
out
between
Abner
and
Ishboseth
,
wherein
is
proponed
.
1.
The
time
.
2.
The
cause
.
3.
The
reprehension
made
by
Ishboseth
.
4.
Abners
proud
answer
.
And
5.
Ishboseth's
pusillanimity
.
The
time
is
,
when
Abner
was
most
occupied
in
the
defense
of
Sauls
house
,
the
cause
is
,
that
Abner
had
defiled
Sauls
concubine
,
which
act
was
wicked
in
all
respects
:
for
if
Abner
committed
the
fact
,
to
abuse
the
Kings
concubine
,
as
a
whore
,
that
was
disgracefull
,
and
intollerable
:
otherwise
if
it
was
to
have
her
to
his
wife
:
it
was
an
argument
of
affecting
the
kingdome
.
For
so
read
we
of
Adoniah
affecting
the
kingdome
of
David
by
the
like
practise
.
And
therefore
Ishboseth
albeit
he
considered
not
the
right
opportunity
,
had
just
cause
to
use
this
reprehension
as
if
he
would
say
,
why
Abner
hast
thou
presumed
either
to
make
my
Fathers
concubine
,
thy
harlot
,
or
else
hereby
why
meanest
thou
to
attempt
my
kingdome
?
Abners
answer
full
of
ire
,
contempt
and
ambition
is
:
Am
I
a
doggs
head
&c.
That
is
such
a
libidinous
person
as
a
dog
,
or
of
no
more
account
with
thee
for
all
my
great
deserts
,
then
the
head
of
a
dog
,
or
such
a
vile
thing
,
that
thou
shouldest
so
snatch
and
upbraid
me
concerning
this
woman
,
even
this
day
and
time
,
when
I
was
making
all
my
power
for
thee
,
and
thy
Fathers
house
.
Therefore
after
he
hath
amplified
his
former
merits
,
in
his
wrath
he
promiseth
to
revenge
his
wrong
,
and
Ishboseths
ingratitude
,
by
turning
,
unto
David
,
and
aiding
him
to
get
the
whole
kingdome
.
Whereunto
Ishboseth
like
a
fearfull
Prince
,
maketh
no
answer
at
all
.
OBSERVATIONS
.
1.
WHen
Abner
,
is
making
all
his
power
for
Sauls
house
,
and
for
the
terrour
and
assaulting
of
David
,
is
gathering
all
his
forces
together
▪
even
then
this
variance
falleth
out
,
wherein
we
may
see
the
wonderfull
power
,
and
providence
of
God
,
disapp●inting
and
laughing
to
scorne
the
devises
of
the
wicked
,
and
over
ruling
all
their
actions
to
the
comfort
of
his
chosen
,
and
scattering
all
their
imaginations
with
bringing
them
to
naught
,
even
when
they
are
at
the
birth
(
as
it
were
)
or
point
of
execution
,
thus
was
Pharaoh
suddenly
destroyed
when
he
thought
assuredly
to
be
avenged
on
the
Israelites
at
the
red
sea
,
2.
As
in
the
time
of
the
highest
machinations
of
the
wicked
,
(
being
combined
together
)
the
Lord
bringeth
all
their
counsells
to
nought
,
so
we
see
that
God
maketh
their
dissentions
(
amongst
themselves
being
divided
)
to
tend
to
the
peace
and
quietness
of
his
Church
,
3.
In
the
▪
variance
of
these
two
,
we
see
there
is
no
solid
and
constant
friendship
amongst
the
wicked
,
for
that
which
is
in
God
,
is
onely
like
unto
him
,
immutable
and
sure
,
and
worthy
of
the
name
of
amity
:
Psalm
▪
2.
Which
God
shall
dissolve
and
undo
,
a
clear
example
whereof
we
have
in
that
league
between
Abimelech
and
the
men
of
Sechem
,
between
whom
notwithstanding
,
the
Lord
sent
an
evil
Spirit
of
variance
,
that
the
blood
of
Gideons
Sonnes
might
be
revenged
,
whereof
both
were
guilty
.
Let
us
,
not
therefore
make
such
friendship
as
is
spoken
of
in
the
50.
Psalm
.
18.
Nor
be
like
Sampsons
foxes
tyed
together
,
or
Simeon
and
Levi
,
Brethren
in
evil
,
but
let
our
friendship
be
in
God
,
and
our
concurrance
be
to
holy
duties
.
4.
Vers
7.
Saul
leaves
behind
him
Rizpah
a
concubine
,
who
is
here
the
occasion
of
all
this
trouble
between
Ishboseth
and
Abner
,
where
we
may
see
the
Scorpions
taile
of
sinne
stings
the
posterity
of
a
man
oftimes
,
when
he
lyeth
in
ashes
,
witnesse
the
immediate
former
example
of
base
Abimelech
begotten
in
whoredome
who
after
his
Fathers
death
is
reserved
as
it
were
,
to
be
the
burrean
of
his
70.
lawfull
begotten
Brethren
.
5.
We
perceive
that
albeit
reprehensions
be
lawfull
in
nature
,
yet
they
should
be
prudently
and
timorously
used
,
otherwise
they
may
import
more
hur
than
profit
,
as
we
see
here
in
Ishboseths
example
,
this
moved
the
preacher
to
say
,
a
word
spoken
in
due
season
,
is
like
aples
of
gold
,
with
pictures
of
silver
,
Therefore
let
our
reprehensions
be
after
due
tryall
,
spoken
in
love
,
observing
the
necessary
circumstances
of
time
,
place
,
and
person
,
&c.
And
uttered
to
that
end
,
that
we
may
winne
our
Brother
from
his
sinne
to
God
.
6.
Vers
8.
In
Abner
,
we
see
how
impatient
the
wicked
are
at
the
rebuke
of
sinne
,
that
they
altogether
misregarding
God
,
and
authority
,
cannot
be
appeased
till
they
be
avenged
on
them
who
reprove
them
;
this
is
our
corrupt
nature
till
we
be
reformed
by
grace
,
and
that
strong
man
who
rageth
within
us
(
being
loath
to
depart
)
till
he
be
cast
out
by
that
stronger
Jesus
.
Then
,
rebukes
shall
be
unto
us
like
sweet
ointment
and
pretious
balme
,
this
naturall
hatred
to
be
reformad
wee
see
in
Pharaoh
,
Ahab
,
Jeroboam
,
Herod
,
and
many
others
of
all
ranks
,
7.
In
the
ambitious
recitall
of
his
high
deservings
,
Abner
sheweth
here
,
that
the
wicked
for
wordly
benefits
would
be
winked
at
,
in
the
commission
of
sinne
,
else
no
longer
shall
the
river
of
their
bounty
flow
,
then
the
fountain
of
wholesome
admonition
beginne
to
be
opened
,
and
in
all
things
they
shall
willingly
hear
,
till
you
come
to
their
Herodias
,
but
there
you
loose
them
.
Let
Gods
servants
then
be
free
of
them
,
that
they
may
be
faithfull
with
them
.
8.
Also
in
upbraiding
to
Ishboseth
ingratitude
,
let
us
learn
never
to
expect
sure
amity
nor
upright
thankfulnesse
at
the
hands
of
men
,
whom
we
would
benefit
,
with
the
detriment
of
our
own
conscience
,
as
Abner
did
here
Ishboseth
;
But
be
persuaded
th●t
thereby
we
shall
make
ourselves
vile
in
their
accompt
,
and
their
favour
which
we
have
so
hunted
after
with
misregard
of
God
&
conscience
,
the
Lord
shall
in
the
end
turn
into
detestation
of
us
,
accepting
of
the
deed
tending
to
their
commodity
,
but
hating
the
doer
thereof
with
an
evil
conscience
.
Let
us
then
approve
our selves
above
all
,
and
in
all
,
to
our
gratious
God
,
who
will
both
praise
and
reward
his
own
.
9.
In
Abners
threatning
,
we
see
the
nature
of
high
exalted
and
ambitious
courtiers
,
who
would
have
,
their
Princes
to
serve
their
appetites
,
else
in
discontentednesse
,
they
will
not
regard
,
to
hazard
(
if
they
can
)
the
estate
and
condition
both
of
King
and
Kingdome
.
10.
Also
we
may
behold
,
the
admirable
presumption
and
boldnesse
of
dust
and
ashes
against
the
omnipotent
creator
,
when
man
is
not
indued
with
grace
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
fight
against
Gods
known
ordinance
,
and
to
resist
his
manifested
decree
,
albeit
the
same
be
confirmed
by
his
oath
;
therefore
(
saith
Abner
)
as
the
Lord
hath
sworn
,
not
considering
that
the
pot
is
in
the
hand
of
the
potter
ever
,
to
do
there
with
as
it
pleaseth
him
best
.
Let
this
teach
us
therefore
,
the
duty
of
humility
,
considering
what
we
are
both
by
nature
,
and
corruption
,
dust
(
towit
)
and
repyning
clay
,
voyde
not
onely
,
of
will
,
or
performance
of
good
,
but
highly
rebellious
and
stubborne
in
evil
against
God
,
till
grace
doth
renew
us
.
11.
Vers
11.
In
Ishboseths
timorousnesse
and
pusillanimity
,
we
see
,
where
the
fear
of
God
is
not
,
there
worldly
fear
soon
dasheth
and
occupieth
the
minde
,
but
where
Gods
fear
is
,
and
the
maintenance
of
a
good
cause
,
there
is
true
courage
,
and
wonderfull
holy
boldnesse
,
[
*
](A85769-e13490-b)
*
Hic
murus
aheneus
esto
,
nil
conscire
sibi
,
nulla
pallescere
culpa
.
and
that
continuall
feast
which
Salomon
recordeth
.
Let
us
labour
for
this
,
and
we
may
face
the
greatest
tribunall
,
and
awfullest
Judge
on
earth
,
without
being
ashamed
,
and
no
whit
to
be
dash't
with
the
scarre-crow
threatnings
for
any
upbraiding
accuser
.
12.
We
see
likewise
in
Ishboseth
that
a
base
and
timorous
disposition
becomes
not
a
Prince
,
who
ought
to
be
of
a
princely
and
Lyon-like
courage
,
Parcere
subjectis
,
&
debellare
superbos
,
and
that
as
the
proverb
is
,
A
silly
Cat
,
makes
a
proud
Rat.
II.
SAM.
Chap.
3.
from
the
12.
Verse
to
the
17.
AFter
the
generall
proposition
of
the
History
of
the
whole
Chapter
,
concerning
the
decay
of
Sauls
house
,
and
the
rysing
of
Davids
,
the
first
two
arguments
confirming
the
same
,
or
means
whereby
the
same
was
effected
,
being
treated
of
,
towit
,
the
benefit
of
succession
,
by
Children
borne
to
him
in
Hebron
,
and
that
variance
which
fell
out
between
Abner
and
Ishboseth
.
Now
followeth
,
the
rest
of
the
means
of
the
waxing
stronger
of
Davids
house
,
and
the
weakning
of
Sauls
,
the
first
whereof
is
the
restitution
of
Michol
,
Davids
first
wife
,
from
the
12.
Verse
to
the
17.
The
second
,
the
declyning
of
Israel
from
Ishboseth
to
David
by
Abners
persuasion
to
the
19.
the
third
,
is
an
amity
contracted
between
David
and
Abner
,
from
the
19.
to
the
22.
Verse
.
and
the
last
is
the
slaughter
of
Abner
by
Joah
,
from
the
22.
to
the
28.
Whereof
David
purgeth
himself
,
lamenting
him
,
to
the
end
of
the
Chapter
.
In
the
first
we
have
the
History
of
a
legation
,
or
message
sent
by
Abner
to
David
,
full
of
all
infidelity
,
presumption
and
flattery
,
the
words
albeit
yet
few
,
are
full
of
persuasion
and
very
pithy
.
First
is
set
down
,
as
some
affirme
the
manner
:
and
others
,
the
occasion
of
the
sending
of
these
messengers
.
Rabbi
Chimchi
interprets
thus
the
Hebrew
relative
tahtau
,
by
the
adverb
,
secretly
,
and
gathers
thereof
that
Abner
used
great
subtility
in
his
message
,
which
he
made
in
private
manner
,
that
he
should
not
be
suspected
before
his
friendship
with
David
should
be
concluded
,
which
is
an
argument
of
his
double
and
crafty
dealing
.
Tremellius
exponeth
this
relative
propter
hoc
,
and
refers
the
occasion
of
this
message
to
the
impatient
and
vindicative
minde
of
Abner
,
because
of
Ishboseths
former
reprehension
,
which
is
an
argument
of
his
implacable
ire
,
and
rebellion
against
correction
,
or
repro●●
.
Others
referre
it
to
the
Person
of
Abner
,
pro
se
,
he
sent
in
his
own
name
,
or
for
himself
onely
,
any
of
which
expositions
may
be
safely
followed
.
The
first
Article
he
gives
his
messengers
in
instruction
,
is
this
,
whose
is
the
Land
?
Whereby
he
will
approve
Davids
title
to
the
whole
Kingdome
,
as
in
more
copious
manner
they
should
say
,
our
Master
Abner
grants
in
his
conscience
,
that
the
whole
Kingdome
is
thine
by
just
title
,
made
to
thee
by
God
,
conferred
be
Samuel
,
confessed
by
Saul
and
Jonathan
,
also
thou
hast
given
thy
travels
for
the
preservation
of
the
republick
hitherto
,
and
delivered
Israel
from
their
Enemies
.
And
therefore
with
thy
title
are
joyned
thy
merits
,
so
that
by
undoubted
right
,
and
good
deservings
,
our
Master
hath
given
us
to
grant
in
his
name
,
that
the
Kingdome
pertaineth
to
thee
.
This
is
an
argument
of
his
crafty
flattery
,
for
this
is
done
by
him
to
David
,
not
in
simplicity
,
love
,
or
conscience
,
but
in
doublenesse
,
for
revenge
,
and
his
own
promotion
.
The
second
Article
is
,
make
a
league
with
me
,
he
calleth
his
corrupt
and
treasonable
dealing
,
a
league
,
as
the
wicked
colour
their
ungodly
doings
by
honest
names
,
and
fair
shewes
.
Josephus
affirmeth
the
capitulation
of
this
league
was
,
that
David
should
promis
to
Abner
the
like
greatnesse
and
promotion
,
as
he
had
with
Saul
,
and
Ishboseth
,
which
is
an
argument
of
Abners
excessive
pride
and
ambition
.
The
third
is
,
my
hand
or
aide
shall
be
with
thee
,
and
I
shalt
reduce
all
Israel
to
thy
obedience
,
an
argument
of
his
arrogant
self-confidence
and
treasonable
infidelity
to
his
Master
Ishboseth
.
Howsoever
God
converteth
it
to
the
advancement
of
David
.
David
answereth
,
allowing
and
accepting
the
conditions
,
he
perceived
they
were
profitable
service
for
eschewing
of
blood
,
and
establishing
of
his
quietnesse
:
and
it
might
be
that
David
was
weary
after
so
long
delay
and
expectation
,
but
he
joynes
a
condition
,
of
the
restitution
of
his
wife
Michal
,
which
David
desires
for
many
respects
.
1.
She
was
his
first
and
beloved
wife
,
and
he
had
experience
oftimes
of
her
reciprocall
love
.
2.
She
was
not
divorced
by
any
Law
from
him
,
but
coacted
to
obey
her
Fathers
empire
and
commandement
.
3.
David
would
have
her
delivered
from
reproach
of
infamie
,
now
bruted
as
an
adulteresse
.
4.
This
was
a
help
to
Davids
promotion
and
confirming
him
in
that
Kingdome
,
seeing
she
was
the
Kings
daughter
,
and
thereby
the
people
would
be
the
sooner
moved
,
for
her
cause
to
encline
to
David
.
5.
By
this
way
he
would
have
a
proof
of
Abners
fidelity
,
for
if
Abner
had
mean't
presently
falshood
,
or
hereafter
desertion
,
he
would
not
restored
Michal
.
Alwise
because
(
as
appeareth
)
this
restitution
was
not
altogether
in
Abners
hands
,
therefore
David
sendeth
a
message
to
this
effect
to
Ishboseth
,
whereunto
Abner
promiseth
his
assistance
.
And
David
herein
sheweth
his
ire
not
to
be
implacable
seeing
he
directs
to
his
adversary
a
reasonable
commission
,
the
requisition
towit
of
Michol
,
whose
restitution
he
urgeth
by
two
arguments
,
the
one
is
from
the
Law
of
marriage
,
she
was
his
Wife
,
and
by
force
and
coaction
onely
unlawfully
given
to
another
;
the
other
,
is
from
the
Law
of
paction
,
he
had
bought
her
with
the
dowry
of
an
hundred
foreskinnes
of
the
Philistines
,
(
albeit
David
gave
200.
1
Sam.
18.
Yet
here
he
retaines
onely
the
number
craved
and
covenanted
for
.
)
Ishboseth
divorces
his
Sister
Lawfully
from
the
second
unlawfull
Husband
and
sendeth
her
under
the
conduct
of
Abner
towards
David
,
Phaltiel
followeth
with
mourning
for
the
abstracting
of
so
noble
,
vertuous
and
comely
a
Wife
,
to
Bahurim
,
which
is
a
City
in
Territory
of
Benjamin
,
not
farre
from
Bethleem
,
but
is
sent
back
by
the
command
of
Abner
,
by
whose
artifice
all
this
is
done
,
whereby
he
snareth
simple
Ishboseth
,
and
meaneth
likewise
to
circumvent
David
.
Here
ariseth
a
question
,
whether
this
covenant
,
or
condition
between
David
and
Abner
be
Lawfull
,
or
no
?
It
is
answered
,
there
are
two
parts
in
the
fact
,
the
one
is
the
conditions
offered
by
Abner
,
and
accepted
by
David
;
the
other
,
is
the
offerer
himself
,
and
the
Amity
which
David
maketh
with
him
,
which
we
may
call
the
prodition
,
and
Person
of
the
proditor
.
As
to
the
conditions
,
or
prodition
,
there
are
two
considerations
;
first
is
,
the
nature
of
the
fact
.
The
second
is
,
the
minde
of
the
Author
.
As
to
the
first
it
appeareth
that
it
was
not
evill
,
because
it
was
to
render
unto
David
,
but
his
owne
title
and
Kingdome
,
hitherto
usurped
.
But
as
to
the
minde
of
Abner
either
towards
Ishboseth
as
vindictive
,
and
treacherous
:
or
towards
David
,
as
insinuating
onely
for
his
owne
preferment
,
it
was
simply
evill
,
whereupon
followeth
that
the
accepting
of
the
condition
,
which
in
it selfe
was
Lawfull
(
howsoever
it
proceeded
from
an
evill
author
)
was
Lawfull
likewise
:
and
by
this
reason
is
excused
the
fact
of
Rahab
,
surrendring
Jericho
to
Israel
as
their
owne
City
.
But
hereon
resulteth
another
doubt
,
if
David
consents
to
that
which
on
Abners
part
is
evill
and
sinne
,
by
the
sentence
of
the
Apostle
,
he
falleth
in
the
like
guiltinesse
with
the
worker
of
sinne
,
Answer
,
Augustine
in
his
writing
to
Publius
,
and
in
that
disputation
of
his
,
whether
an
infidels
oath
may
be
received
by
a
Christian
,
cleareth
this
doubt
,
where
concluding
affirmatively
,
that
it
may
,
he
sheweth
that
a
godly
man
without
sinne
,
may
make
use
of
that
which
in
the
actor
is
sinne
;
approving
the
same
by
the
example
of
Iacobs
league
with
Laban
,
and
accepting
of
his
oath
by
the
God
of
Nachor
,
for
conservation
of
civil
peace
;
and
by
Pauls
saying
to
the
Philippians
,
that
some
preacht
the
Gospel
upon
envy
and
evil
minde
,
&c.
And
yet
affirmes
that
he
is
glad
that
Christ
be
preached
,
upon
whatsoever
pretense
,
for
every
one
shall
render
their
owne
accompts
,
and
so
the
answer
of
the
second
question
is
conformed
to
the
first
,
that
Lawfull
conditions
should
be
received
,
by
whatsoever
instrument
,
or
of
whatsoever
minde
,
they
be
offered
.
But
touching
the
Lawfulnesse
of
the
contracting
of
a
special
amity
with
Abner
,
we
shall
speak
of
it
hereafter
.
OBSERVATIONS
.
1.
V.
12.
IN
all
this
dealing
of
Abners
,
both
in
the
manner
and
matter
of
his
message
to
David
,
we
see
the
crafty
nature
of
the
wicked
,
and
that
they
are
wiser
in
their
generation
then
the
Children
of
Light
,
but
all
their
wisdome
is
like
that
of
Achitophels
,
themselves
oftimes
are
insnared
therewith
,
and
the
wilde
Asse
is
found
in
his
own
moneth
.
Let
sanctity
therefore
season
wit
,
and
conscience
convey
our
conceptions
;
let
the
doves
simplicity
,
and
serpentine
wisdome
go
together
,
even
the
sincerity
of
the
Holy
Ghost
,
and
a
good
conscience
direct
our
conclusions
,
and
moderat
our
consultations
,
and
then
assuredly
,
comfort
shall
attend
our
courses
,
and
a
happy
successe
crown
all
our
doings
.
Let
Pharaoh
then
applaud
himself
while
he
is
working
wickedly
,
to
say
,
let
us
work
wisely
,
but
plagues
on
his
Land
,
destruction
of
his
first
borne
,
submersion
of
himself
,
and
subversion
of
his
whole
Kingdome
shall
prove
,
he
hath
done
foolishly
;
wit
then
with
wickednesse
,
is
Satans
craft
,
and
was
never
undisappointed
,
or
punished
.
(
witnesse
Jonadabs
Counsel
to
Ammon
,
the
issue
thereof
,
2
Sam.
13.
)
But
wit
guided
by
godlinesse
,
is
onely
true
wisdome
,
both
prospered
and
rewarded
.
2.
In
respect
that
Abner
doth
this
of
a
vindictive
minde
,
as
he
threatneth
Ishboseth
,
Vers
9.
We
see
the
malitious
and
revenge-full
hearts
of
the
wicked
,
which
upon
small
,
or
no
just
occasion
at
all
,
oftimes
are
kindled
and
stirred
up
,
so
that
they
can
get
no
rest
,
untill
they
put
in
practise
their
malice
and
evil
will
.
examples
whereof
we
have
in
cursed
Kain
,
reprobat
Esau
,
rejected
Saul
,
cruell
Ioab
,
proud
Haman
,
wicked
Achab
,
hatefull
Herodias
,
the
Highpriest
and
scribes
against
our
saviour
and
his
Apostles
and
sundry
others
:
where
on
the
contrary
the
Children
of
God
are
meek
,
patient
and
mercifull
,
suiting
redresse
of
their
wrongs
at
the
hands
of
the
Magistrate
,
or
pardoning
the
same
,
and
ever
having
their
hearts
,
voyd
of
malice
,
and
committing
their
causes
unto
the
Lord
,
for
he
will
repay
;
yea
praying
for
their
adversaries
,
and
doing
good
in
place
of
evil
.
Examples
whereof
we
have
in
Isaac
Gen.
26.
19.
In
Iacob
Gen.
31.
41.
In
Ioseph
Gen.
50.
17.
In
meek
Moses
through
all
his
life
,
in
David
sparing
Saul
,
in
our
saviour
praying
for
his
crucifiers
,
Steven
for
his
stoners
,
and
the
Martyrs
for
their
persecutors
.
3.
In
Abners
acknowledging
of
Davids
title
at
last
(
upon
whatsoever
minde
)
we
see
the
Lords
overruling
of
the
wicked
to
the
comfort
of
his
own
,
in
making
the
conscience
of
the
wicked
to
be
so
convinced
,
that
their
tongue
in
the
end
,
shall
be
forced
(
in
a
sort
)
to
confesse
that
,
which
with
great
reluctation
they
have
striven
against
.
So
did
Saul
acknowledge
Davids
innocency
,
and
that
he
was
juster
then
he
,
Pilate
Christs
,
the
high
priest
,
the
expedience
that
he
should
die
for
the
people
,
and
so
confessing
him
a
Saviour
for
others
.
Likewise
that
counsell
convocated
by
Herod
,
that
he
should
be
born
in
Bethlehem
.
Gamaliels
advise
,
Acts.
5.
38.
And
the
extorted
confessions
of
the
adversaries
,
unawares
impugning
themselves
,
and
justifying
the
truth
,
most
frequently
do
testify
,
so
that
(
like
the
unprofitable
servants
confession
)
the
very
mouths
of
the
wicked
,
condemne
themselves
,
and
they
are
caught
in
their
own
speeches
,
like
Pharaoh
,
crying
out
that
he
had
done
wickedly
,
Exod.
9.
27.
4.
Yet
in
his
Expostulation
of
a
league
with
David
,
(
the
capitulation
whereof
as
Josephus
affirmeth
,
was
such
promotion
as
he
had
with
Saul
,
or
Ishboseth
,
)
we
perceive
the
corrupted
mind
and
manners
of
the
wicked
,
albeit
in
his
conscience
he
acknowledgeth
,
and
with
his
mouth
he
confesseth
that
the
true
title
belongeth
only
unto
David
,
yet
he
will
do
nothing
,
but
ex
pacto
,
like
Judas
,
quid
mihi
dabitis
,
sympathising
herein
with
the
bribing
Judge
,
and
Simonaick
patron
.
5.
Abner
calleth
here
his
treasonable
and
corrupt
dealing
,
a
league
,
covering
foule
practises
with
faire
pretenses
,
and
colouring
rotten
Sepulchers
with
pleasant
paintings
:
like
the
wicked
who
give
honest
names
to
unhonest
actions
,
and
call
vertue
vice
,
and
vice
by
the
name
of
vertue
:
thus
is
superstition
holy
devotion
,
pride
called
gravity
,
6.
In
Abners
promise
unto
David
,
we
see
the
ambitious
self-confidence
of
the
wicked
,
making
their
own
arme
the
pillar
of
their
trust
,
and
stretching
forth
the
same
(
as
if
it
were
)
for
others
to
relye
upon
,
therefore
mine
hand
shall
be
with
thee
,
(
saith
Abner
)
to
reduce
all
Israel
.
This
was
the
practise
likewise
of
Goliah
,
Nimrod
,
Nebuchadnezzar
,
Sinacherib
,
Baltashar
,
Antiochus
,
Pharaoh
:
with
sundry
others
,
who
all
perished
.
Pride
ever
more
drawing
with
it
,
as
sundry
sorts
of
vices
,
(
to
be
noted
here
)
so
likewise
the
professors
thereof
assuredly
to
their
own
destruction
at
last
for
the
apostolick
Canon
is
true
,
God
resists
the
proud
,
and
he
giveth
grace
to
the
humble
.
7.
And
in
all
this
,
we
have
an
example
of
Gods
inscrutable
judgments
,
leading
the
counsells
of
the
wicked
to
the
end
of
his
glory
,
and
to
his
faithful's
comfort
in
all
their
adversities
,
he
brings
order
from
confusion
,
light
from
darkness
,
honour
from
ignominie
,
and
advancement
from
dejection
,
over
ruling
ever
all
the
courses
of
the
wicked
,
and
directing
them
to
his
own
end
;
witness
,
the
perverting
of
Satans
work
in
mans
seduction
,
in
the
work
of
Jacobs
sonnes
against
their
brother
Joseph
:
in
this
work
of
Abner
,
and
of
Judas
against
Christ
,
&c.
8.
Vers.
13.
In
Davids
yeilding
,
and
acceptation
of
Abners
offer
,
we
see
that
albeit
he
hath
a
good
cause
yet
he
neglects
no
occasion
of
secondarie
meanes
offered
,
which
is
an
example
of
imitation
,
for
as
men
are
said
to
contemne
God
who
relye
altogether
upon
seconds
;
thou
shalt
not
tempt
the
Lord
thy
God
.
9.
Vers.
15.
In
Ishboseth
his
fact
of
restitution
of
Michol
,
we
see
the
nature
and
practise
of
the
gyant
oppressors
of
the
world
,
and
violent
usurpers
of
other
mens
rights
,
in
a
small
thing
,
especially
if
it
concerne
not
them
greatly
,
like
Michol
,
they
will
seem
very
equitable
and
conscionable
,
but
in
a
great
thing
,
which
is
in
their
own
possession
,
and
very
gainfull
or
pleasant
unto
them
,
such
as
the
kingdome
which
Ishboseth
usurpeth
here
,
they
will
by
no
meanes
hearken
to
the
restitution
thereof
.
Herod
therefore
will
heare
and
obey
John
the
baptist
in
many
things
,
10.
Vers.
16.
In
Phaltiel
,
we
have
how
difficult
restitution
is
of
things
unlawfully
usurped
,
there
being
a
blinding
and
bewitching
desperate
inchantment
upon
the
heart
ever
therewith
;
so
that
albeit
with
Achan
,
they
know
that
without
a
heavy
curse
,
they
cannot
possess
the
execrable
things
,
yet
with
perill
of
soule
,
body
,
&
estate
,
their
coveting
heart
will
take
it
;
&
Achab
though
he
should
loose
his
life
and
kingdome
for
it
,
he
will
have
Naboths
vineyard
;
while
Christ
then
come
into
the
house
,
look
not
that
Zaccheus
will
make
restitution
,
or
while
the
Idole
of
covetousness
is
in
the
hearts
of
men
,
that
they
will
abhorre
to
commit
sacriledge
,
stolen
waters
are
so
sweet
,
11.
In
the
behaviour
of
Phaltiel
,
not
only
following
Michol
,
but
mourning
after
her
,
shewing
by
the
first
,
how
loath
he
was
to
forsake
her
,
and
by
the
second
what
griefe
it
was
to
him
,
her
desertion
,
we
see
that
illicite
pleasures
are
like
the
Scorpion
,
having
ever
the
sting
of
sorrow
in
the
end
:
witness
,
the
looseness
of
the
primitive
world
,
the
voluptie
of
Sodom
,
the
ravishing
of
Dinah
,
the
love
of
Dalilah
,
the
adultery
with
Bersheba
,
with
sundry
others
;
but
especially
that
eternity
of
weeping
,
wailing
,
and
gnashing
of
teeth
,
which
the
voluptuous
wicked
shall
endure
for
their
momentarie
pleasure
,
taking
in
the
deceivable
delights
of
sinne
in
that
great
day
of
exchange
and
reward
;
like
Esau
.
who
for
the
red
pottage
lost
the
blessing
,
and
was
forced
to
weepe
bitterly
therefore
thereafter
.
II
SAM:
Chap:
3.
from
the
17.
verse
to
the
22.
THe
persuasion
of
Israel
unto
defection
from
Ishboseth
to
David
,
hath
in
it
three
arguments
used
by
Abner
,
à
jucundo
,
à
pio
,
&
ab
utili
.
1.
A
jucundo
,
It
was
your
own
suit
formerly
,
and
your
pleasure
to
have
David
to
be
your
King
,
and
in
deliberation
between
David
,
and
any
of
Sauls
posterity
,
you
choosed
rather
and
preferred
him
,
(
as
Abner
well
knew
in
his
familiarity
with
them
)
now
therefore
take
your
pleasure
and
choose
him
.
2.
A
pio
,
It
is
the
will
of
God
that
so
it
should
be
,
and
that
by
Samuel
plainly
declared
,
and
notified
unto
all
,
for
God
hath
said
it
,
whose
word
is
most
true
,
and
which
(
without
gainstanding
)
it
becometh
you
in
piety
to
embrace
.
3.
A
commodo
,
He
will
save
you
from
all
your
Enemies
,
which
is
a
great
advantage
,
and
for
that
end
God
hath
appointed
him
to
rule
over
you
,
whose
promise
is
your
warrant
.
And
in
all
this
he
perswadeth
most
carefully
and
particularly
,
the
Benjamites
,
who
were
harder
to
be
induced
in
regard
of
their
naturall
conjunction
with
the
house
of
Saul
.
But
at
last
having
cunningly
effectuate
his
purpose
at
all
hands
,
he
goeth
accompanied
with
20
specialls
of
Israel
to
Hebron
unto
David
,
by
presence
to
ratifie
that
,
which
by
message
he
had
covenanted
,
and
to
shew
unto
David
his
diligence
,
credit
,
and
convoy
of
the
errand
,
and
what
he
had
effectuated
.
Unto
whom
David
maketh
a
royall
banquet
,
as
a
symbole
of
their
new
contracted
amity
.
Wherein
for
satisfaction
of
the
doubt
rejected
to
this
place
,
we
affirme
plainly
that
David
erred
.
1.
In
temeritie
or
forme
,
not
consulting
with
God
,
according
to
the
command
,
and
practise
of
the
Godly
.
And
2.
In
substance
or
matter
,
in
entring
in
familiarity
,
and
entertaining
a
notorious
wicked
man
,
with
whom
(
according
to
the
apostolik
Canon
)
he
should
not
have
eaten
.
In
the
end
,
Abner
goeth
,
and
promiseth
to
reduce
all
Israel
,
arrogantly
challenging
unto
himselfe
so
great
a
place
in
that
kingdome
,
where
there
was
a
King
of
such
simplicity
and
pusillanimity
as
Ishboseth
was
.
OBSERVATIONS
.
1.
IN
Abners
perswasion
of
Israel
to
defection
from
Ishboseth
to
David
,
first
,
as
we
see
the
nature
and
practise
of
many
ambitious
,
and
crafty
wicked
men
,
who
place
their
chiefe
standing
and
promotion
,
in
the
disquieting
of
other
mens
estates
,
and
fisheth
ever
best
in
disturbed
waters
,
by
the
weakening
and
variance
of
others
,
strengthening
and
enriching
themselves
.
So
againe
,
we
note
the
wonderfull
working
of
God
,
in
making
that
same
man
who
perswaded
Israel
from
David
to
adhere
to
Ishboseth
,
now
from
Ishboseth
to
make
defection
,
and
adhere
to
David
;
and
so
to
undoe
that
,
which
he
had
formerly
done
,
and
turne
his
course
contrary
:
so
powerfull
is
God
in
overruling
the
wicked
,
and
here
his
Children
want
comfort
,
or
his
work
for
them
,
be
unwrought
,
he
will
make
their
and
his
Enemies
the
workers
.
Pharaoh
therefore
in
his
Court
shall
bring
up
Moses
to
be
a
deliverer
of
Israel
;
and
Achab
shall
entertaine
in
his
house
an
Obadiah
,
to
be
a
hider
and
feeder
of
the
Lords
Prophets
.
Out
of
Sauls
bowels
also
shall
a
Jonathan
proceed
to
comfort
and
preserve
David
,
and
Haman
himselfe
,
2.
In
that
Abner
sheweth
it
was
their
former
suit
to
have
David
,
we
see
what
it
is
to
have
a
just
cause
,
even
the
Lord
will
incline
the
hearts
of
men
,
whom
we
know
not
;
and
who
seemed
adversaries
,
to
favour
the
same
:
as
Israel
did
here
Davids
title
,
3.
We
note
likewise
in
Abner
,
damnable
hypocrisie
,
in
making
Scripture
serve
his
turne
,
and
abusing
Gods
Word
to
sell
Ishboseth
and
buy
David
,
which
the
Apostle
calleth
cauponari
verbum
dei
,
and
under
a
pretext
of
reverence
to
Gods
ordinance
(
which
hitherto
he
had
neglected
)
and
of
obedience
to
the
Lords
appointment
now
concerning
David
,
he
will
alleadge
a
divine
warrant
out
of
malice
against
Ishboseth
,
seeking
his
ruine
,
and
his
own
promotion
;
this
was
the
fault
of
Simeon
,
and
Levi
,
so
odious
to
Jacob
;
and
the
practise
of
Satan
in
the
tempting
of
Christ
,
and
the
followers
of
this
divelish
and
detestable
example
are
they
who
cloake
their
particular
affections
and
ambition
with
Gods
Word
,
and
will
make
religion
,
to
serve
their
appetite
in
favour
or
seade
,
to
destroy
or
preserve
;
not
considering
that
as
a
heavy
curse
abides
on
them
who
adde
or
impaire
,
so
likewise
doth
it
on
those
who
throwe
and
abuse
the
same
;
let
holy
things
then
be
holily
used
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
Gods
Word
to
be
forced
to
serve
man
,
yea
worse
,
to
serve
sinne
and
Satan
and
for
wicked
ends
.
4.
In
the
contracting
of
this
amity
with
Abner
,
we
find
not
that
David
consulted
with
God
,
as
he
had
formerly
done
Chap.
2.
therefore
the
success
of
this
,
is
not
as
the
former
,
but
matter
of
griefe
,
through
Joabs
fact
,
ensueth
unto
David
.
Whereby
we
learne
not
to
relye
upon
the
arme
of
flesh
,
or
in
purposes
of
any
importance
to
be
unconsulted
with
God
,
who
more
clearly
manifesteth
now
his
will
in
his
written
Word
,
then
ever
he
did
before
by
Prophet
or
vision
,
so
that
we
need
not
to
goe
farre
,
but
to
the
testimony
,
and
to
the
word
which
is
amongst
the
midst
of
us
,
else
look
for
no
happy
success
in
the
end
.
The
cause
of
all
sinne
,
and
punishments
for
sinne
,
is
and
hath
ever
been
the
omission
of
this
duty
,
amongst
all
sorts
and
degrees
of
men
,
when
not
making
God
their
direction
,
they
have
fallen
in
his
correction
,
and
despising
his
counsell
,
they
were
defrauded
of
his
comfort
.
5.
Vers.
20.
David
likewise
here
entertaineth
and
confederates
with
a
wicked
man
,
which
society
of
the
Godly
with
the
wicked
hath
ever
been
displeasing
unto
God
,
as
in
the
alliance
of
the
posterity
of
Seth
and
Kain
,
which
procured
the
deluge
is
most
evident
,
Ahab
.
Salomons
affinity
with
the
King
of
Egypt
,
Hezekiah's
familiarity
with
the
King
of
Babylon
,
with
sundry
others
;
and
Davids
league
here
with
a
treacherous
Abner
.
6.
Vers.
21.
In
Abners
pollicitation
to
David
at
his
departure
,
we
see
not
only
his
arrogant
self-confidence
(
noted
before
)
but
likewise
that
there
is
nothing
more
perillous
,
than
to
put
wicked
men
in
places
of
great
credit
;
therefore
Achitophell
Davids
counsellour
,
giveth
counsell
against
him
,
and
for
Joabs
authority
in
the
camp
,
David
dare
not
execute
Justice
for
the
blood
of
Abner
.
So
Haman
had
almost
brought
Ahasuerus
in
a
fearfull
guiltiness
of
bloodshed
.
And
Rehoboam's
wicked
young
Counsellours
made
him
loose
his
kingdome
.
The
Roman
Senat
was
likewise
troubled
by
this
meane
.
And
the
accident
by
Phocas
,
Author
of
the
Popes
creation
.
7.
In
like
manner
we
see
that
the
pusillanimity
of
a
Prince
makes
hardy
Rebells
,
therefore
Abner
knew
well
enough
that
Ishboseth
who
durst
not
answer
for
timourousness
,
his
words
of
proud
threatning
.
Vers.
11.
doth
farre
less
seek
to
repress
his
deeds
,
of
this
his
headstrong
practising
.
In
a
Prince
then
,
the
foxes
wit
to
rule
wisely
,
and
Lyons
heart
to
rule
valiantly
should
ever
dwell
together
,
parcere
subjectis
,
&
debellare
superbos
;
politick
carriage
,
and
polemick
courage
being
as
two
twinnes
:
which
like
Gemini
should
be
in
a
Princes
Zodiack
.
8.
And
in
regard
,
as
is
probable
,
by
wine
and
good
entertainment
,
his
courage
was
the
more
stirred
up
,
so
to
brag
,
and
presumingly
to
speak
,
having
attained
likewise
to
Davids
favour
and
high
account
,
in
being
royally
banqueted
.
Let
us
learne
in
prosperity
not
to
be
insolent
,
but
look
for
alteration
,
as
in
the
examples
of
Haman
,
Balthassar
and
Alexander
,
their
banquetings
▪
was
seen
.
II.
SAM.
Chap.
3.
from
the
22.
verse
to
the
28.
THe
former
part
of
the
Chapter
,
after
the
generall
proposition
of
the
history
,
having
contained
the
five
severall
means
whereby
the
house
of
David
waxed
stronger
,
and
the
house
of
Saul
weaker
.
This
next
part
,
containeth
the
treacherous
murther
of
Abner
by
Joab
,
which
may
be
accounted
a
sixt
meane
,
whereby
the
house
of
Saul
is
weakned
,
and
Davids
house
strengthned
,
(
in
having
a
new
reconciled
enemy
taken
out
of
the
way
,
and
who
being
full
of
levity
,
would
hardly
have
proved
faithfull
,
)
together
with
Davids
solemne
purgation
of
himselfe
from
the
guiltiness
of
the
fact
,
and
his
deploration
of
the
forme
of
his
death
.
In
the
history
of
Abners
murther
,
we
have
to
be
considered
.
1.
Davids
estate
at
that
time
.
2.
Joabs
acting
of
the
fact
,
described
from
the
occasion
,
motives
,
manner
of
doing
,
and
event
thereof
.
And
3.
Abners
simple
imprudency
,
after
his
returne
committing
his
life
in
a
secret
conference
to
an
unreconciled
enemy
.
Concerning
David
and
his
estate
,
the
text
sheweth
that
his
Army
was
in
the
warres
(
as
is
supposed
)
against
the
Philistines
without
:
and
within
in
like
manner
was
exercised
in
obviating
the
practises
of
the
contradictory
Authority
of
Ishboseth
,
and
his
followers
,
so
that
David
is
troubled
both
with
intestine
and
forraine
Enemies
while
as
yet
,
he
is
only
King
of
Judah
,
and
moreover
the
fact
of
Joab
,
in
this
murther
appeareth
to
have
a
more
perillous
consequence
,
leading
to
the
eversion
of
Davids
whole
estate
present
,
and
rejection
from
the
promised
Kingdome
by
God
,
and
expected
by
Abners
offer
,
seeing
the
murther
of
such
a
person
,
was
likely
to
beget
a
generall
defection
of
all
Israel
from
the
house
of
David
.
Touching
Joab
,
the
executor
of
this
murther
,
his
estate
is
honourable
in
Judah
,
and
hath
the
whole
power
of
Davids
Army
,
to
whom
he
is
joyned
in
neer
consanguinity
,
being
his
sisters
son
.
The
motives
whereby
he
is
impelled
to
this
murther
are
two
,
the
one
is
a
vindictive
mind
,
moved
upon
the
slaughter
of
Asahel
his
brother
.
The
second
is
envy
;
which
Joab
conceiveth
upon
the
suspition
of
Abners
friendship
and
familiarity
appearing
with
his
Master
David
,
to
the
matching
,
or
outstripping
of
him
:
so
that
private
revenge
and
contention
for
honours
,
are
the
causes
impelling
Joab
to
this
Murther
of
Abner
.
These
secret
causes
,
are
covered
with
two
cloakes
,
the
one
is
the
zeal
pretended
to
the
preservation
of
the
Kings
Person
and
estate
.
The
second
(
when
that
colour
is
not
sufficient
)
is
the
contracting
of
a
false
amity
,
meaning
by
the
former
to
evert
Abner
by
the
Kings
authority
,
and
by
the
second
under
dissimulate
friendship
assuring
himself
that
Abner
shall
not
escape
either
by
one
snare
,
or
other
.
Joabs
speech
to
persuade
David
of
the
evill
of
Abner
,
is
very
sententious
,
taken
from
the
suspitious
ingyne
of
Abner
,
ab
ante
actis
,
and
from
the
upright
dealing
of
David
,
who
measured
every
one
by
his
own
foot
and
manners
,
and
therefore
might
be
easely
circumvented
.
And
when
David
replyeth
not
,
partly
suspecting
that
Abner
might
be
such
a
one
as
Joab
▪
described
him
,
and
partly
,
that
Joab
for
other
respects
might
calumniate
;
then
Ioab
goeth
to
the
second
work
,
which
is
his
own
subtility
,
and
authority
in
execution
,
and
so
under
colour
of
his
friendship
,
and
the
Princes
authority
,
he
recalleth
Abner
back
from
the
Well
of
Siriah
.
Which
Ierome
reckoneth
to
be
distant
from
Hebron
the
space
of
20.
stades
,
where
going
aside
with
him
into
the
gate
,
which
is
the
publick
part
of
the
City
where
Justice
was
ministred
,
and
counterfiting
friendly
conference
,
there
he
murthereth
him
,
joyned
(
as
appeareth
by
the
Text
)
with
his
Brother
Abishai
.
Here
ariseth
a
doubt
to
be
resolved
,
whether
did
Ioab
lawfully
,
or
unlawfully
in
the
Murther
of
Abner
?
For
the
affirmative
,
first
the
Law
of
God
seemeth
to
make
,
Numb
.
35.
Whosoever
he
was
who
after
slaughter
purged
not
himself
,
and
abode
not
in
the
City
of
refuge
,
might
be
slain
by
the
nearest
kinsman
,
but
Abner
did
not
so
after
the
slaughter
of
Asahel
,
therefore
Ioab
the
Brother
of
the
defunct
might
lawfully
have
slain
him
.
Secondly
,
the
Law
Common
,
where
in
warres
is
permitted
the
slaughter
of
unreconciled
Enemies
,
at
least
,
by
the
hand
of
the
publick
Commander
,
as
was
Ioab
.
And
thirdly
,
the
will
of
God
it
should
be
so
,
and
the
good
that
followed
thereon
seemeth
to
approve
the
same
.
The
negative
in
the
contrary
is
established
,
by
these
answers
.
1.
The
priveledge
of
refuge
was
no
appointed
for
him
that
shed
blood
in
publick
denounced
warres
,
and
open
contradictions
,
but
onely
in
private
and
accidentall
manner
.
2.
Albeit
warres
,
had
been
sometimes
between
Ioab
and
Abner
,
yet
now
they
were
composed
by
the
authority
of
the
supream
Magistrate
David
,
and
Abner
had
received
the
Kings
safe
conduct
,
wherefore
it
was
not
Lawfull
for
the
Lieutenant
,
by
the
Laws
of
warres
to
attempt
any
thing
,
which
might
prejudice
the
publick
authority
,
or
infringe
the
faith
which
was
plighted
.
And
as
to
the
will
of
God
,
albeit
it
be
true
,
that
in
respect
of
Gods
will
,
Abner
was
justly
punished
;
yet
in
respect
of
Ioabs
perverse
will
,
opposite
to
Gods
,
and
having
its
own
wicked
end
,
Abner
was
unlawfully
slain
.
And
albeit
good
came
of
evil
,
that
was
by
Gods
extraordinary
providence
,
which
cometh
rather
in
admiration
than
allowance
,
and
the
rule
of
Justice
is
,
the
revealed
will
of
God
,
and
not
his
secret
,
and
therefore
in
respect
that
this
fact
militates
against
the
revealed
rule
of
God
Justice
,
and
will
,
it
is
altogether
to
be
condemned
.
OBSERVATIONS
.
1.
IN
Davids
estate
,
having
the
Philistines
his
Enemies
without
,
and
having
within
not
onely
the
contradictory
authority
of
Ishboseth
,
but
also
the
perillous
and
scandalous
practise
of
Ioab
in
his
very
bosome
.
We
see
the
condition
of
the
Kingdome
and
Church
of
Christ
militant
upon
earth
,
and
of
every
true
member
and
professour
therein
,
having
not
onely
the
World
and
Prince
thereof
to
hate
and
persecute
the
same
,
like
that
red
Dragon
,
Revel.
12.
avowedly
assaulting
the
Woman
;
but
also
false
Prophets
and
Brethren
,
like
devouring
Wolves
,
not
sparing
the
flock
,
which
according
to
that
Apostolicall
Prophecy
,
Act.
20.
29.
Shall
enter
in
amongst
Gods
saints
,
speaking
perverse
things
,
and
according
to
that
mysticall
fortelling
,
that
the
beast
shall
be
horned
like
the
Lamb
,
but
speak
like
the
Dragon
.
And
as
that
scarlet
whore
shal
propin
the
cup
of
filthy
fornications
unto
the
Kings
of
the
Earth
;
her
abeominations
being
still
masked
in
a
hidden
Mystery
.
Isaac
,
Iacob
,
Moses
,
David
,
Christ
,
his
Apostles
,
&c.
The
reason
of
this
is
partly
from
God
,
thus
exercising
his
servants
,
and
partly
from
Satan
seeking
to
impead
the
glory
of
God
,
and
propagation
of
his
Kingdome
.
Therefore
we
have
experience
this
day
of
the
like
impediments
in
the
open
resistance
of
Jew
,
Turk
and
Heathen
,
and
in
the
opposition
of
that
Apostatick
Sea
of
Rome
,
falsly
usurping
the
name
of
the
Catholick
Church
:
and
in
the
more
familiar
combats
with
a
number
of
our
more
inward
domestick
adversaries
,
Professors
,
and
Preachers
following
,
their
own
affections
,
and
some
seeking
the
World
with
Demas
,
and
others
the
preheminence
with
Diotrephes
,
and
so
,
quae
sua
sunt
,
non
quae
Christi
quaerentes
.
Let
us
not
be
discouraged
,
but
take
in
patience
Gods
corrections
,
and
avert
his
judgements
by
repentance
on
the
one
part
;
and
on
the
other
oppose
our selves
by
the
Christian
armour
against
Satan
,
and
all
his
members
and
machinations
,
knowing
our
profession
is
a
spirituall
warfare
,
and
in
the
mean
while
let
this
ever
be
our
comfort
,
that
as
David
overcame
,
so
,
though
assuredly
we
must
fight
,
yet
the
Victory
is
ours
,
and
this
Abrahams
family
,
2.
Ioab
for
particular
revenge
and
contention
for
honour
murthereth
Abner
,
whereby
he
brings
Davids
Person
and
whole
estate
in
danger
.
This
is
an
example
of
envyous
and
ambitious
men
,
who
for
private
quarrels
hazard
the
publicke
estate
either
of
Church
,
or
commonwealth
,
and
therefore
amongst
all
men
are
the
most
pestiferous
sort
,
for
by
this
mean
was
Israel
undone
in
the
contentions
between
Judah
and
Ephraim
,
the
Greeks
likewise
in
the
successours
of
Alexander
,
the
Romans
amongst
themselves
,
the
estate
of
Christs
Church
in
the
primitive
ages
,
the
empire
of
the
orient
and
accident
,
and
this
day
in
the
contentions
for
the
like
causes
in
all
Christian
Kingdomes
for
the
most
part
,
the
like
may
be
seen
.
Let
us
beware
then
to
loose
in
such
quarrell
's
the
bridle
to
our
affections
;
but
ever
speak
our
particular
justly
with
a
diligent
providence
and
care
,
that
thereby
we
be
not
offensive
unto
the
estate
publicke
.
3.
Vers
24.
In
Ioabs
manner
of
seeking
to
effectuate
his
purpose
,
by
dilating
the
fraudulent
nature
of
Abner
,
and
that
to
prye
into
Davids
estate
,
and
to
circumvent
him
he
had
onely
come
,
and
so
concluding
that
David
had
done
too
simply
in
dimitting
him
,
and
therefore
it
were
best
,
that
he
should
be
recalled
,
we
see
the
godlesse
nature
of
the
wicked
,
ever
misconstruing
the
intentions
of
men
,
to
whom
they
bear
the
least
grudge
,
and
malitiously
,
and
most
unjustly
detracting
and
slandering
their
Persons
.
This
Satanicall
practise
we
see
in
the
Author
thereof
,
Job
1.
Chap.
And
in
Achab
against
Naboth
and
Eliah
,
Daniel
and
Susannas
accusers●●
,
the
blasphemous
Highpriest
and
Pharisees
,
their
calumnies
against
Christ
,
and
his
Apostles
,
and
the
most
unjust
opprobries
of
the
Martyrs
under
the
pensecuting
Emperours
,
the
members
and
supposts
of
that
cruell
Dragon
.
Where
the
contrary
practise
is
of
Gods
Children
,
not
to
backbite
,
and
uncharitably
to
construe
mens
intentions
,
or
make
the
worst
of
their
indifferent
actions
,
but
to
be
carefull
to
abstaine
as
well
from
the
Murther
of
the
tongue
,
as
of
the
hand
it self
,
knowing
that
the
surviving
same
of
man
is
more
pretious
unto
him
,
then
is
his
peristing
life
.
4.
Vers
26.
Likewise
,
Ioab
laboureth
first
to
make
his
particular
to
be
the
Kings
cause
,
and
when
he
cannot
persuade
the
godly
King
in
that
forme
,
then
he
goeth
to
practice
,
by
fained
friendship
.
This
then
is
the
nature
of
Atheists
,
and
ungodly
worldlings
,
first
to
colour
their
wicked
pretences
by
the
cloake
of
common
causes
,
and
so
to
snare
men
:
and
when
they
cannot
this
way
prevail
in
that
form
of
course
,
to
circumvent
those
,
(
whose
harme
they
seek
)
by
dissimulate
friendship
,
or
some
such
crafty
means
.
Let
Princes
therefore
,
noble
men
and
Magistrates
learn
here
of
David
,
through
too
hasty
credit
and
facility
,
to
beware
that
they
suffer
not
their
authorities
in
this
manner
to
be
abused
.
And
let
private
men
be
prudently
suspitious
,
and
providently
wary
of
the
coloured
friendships
of
the
subtile
and
ungodly
,
because
the
event
is
so
perillous
.
It
being
ever
their
nature
to
cloak
their
evil
purposes
with
good
pretenses
,
as
the
examples
of
Sauls
alliance
with
David
for
a
snare
,
Ioabs
saluation
of
Amasa
,
Absolons
entertainment
of
Amnon
with
a
feast
,
and
his
treason
thereafter
,
Herods
,
speech
to
the
wisemen
,
and
Iudas
kisse
,
with
sundry
others
,
do
testify
.
5.
In
that
he
diviseth
one
snare
that
assuredly
shall
intrap
Abner
(
as
is
aforesaid
)
if
another
fail
,
we
see
how
plentifull
and
ripe
the
wicked
are
in
their
impious
inventions
to
accomplish
their
godlesse
purposes
;
and
how
diligent
they
are
,
and
restlesse
in
their
executions
,
that
one
way
shall
not
sooner
misgive
,
but
presently
they
shall
attempt
another
,
that
old
experienced
Serpent
being
their
crafty
schoolmaster
,
and
they
docile
in
his
Doctrine
.
Thus
when
bondage
and
burdens
cannot
waste
Israel
,
Pharaoh
can
finde
out
a
way
by
the
Midwives
to
kill
their
male
Children
,
and
when
that
succeeds
not
,
causes
his
Souldiers
to
drowne
them
in
the
River
.
So
look
to
Herods
wayes
and
plots
how
to
apprehend
Christ
,
the
Highpriests
and
Scribes
how
to
insnare
him
,
and
put
him
to
death
,
and
their
Counsels
.
With
the
practises
of
heathen
Emperours
,
how
hereafter
to
suppresse
his
Gospel
,
what
nets
were
likewise
spread
by
Saul
to
intrap
David
?
by
the
Philistines
to
get
their
adversary
Sampson
?
and
by
Achab
and
Iesabel
to
get
Naboths
.
Vineyard
?
&c.
But
in
end
all
their
witty
wickednesses
runne
at
last
amain
to
their
utter
ruine
,
they
are
caught
at
last
in
their
own
snares
,
and
are
made
fast
by
the
fetters
of
their
own
devises
;
the
true
wisdome
of
God
in
the
godly
having
the
contrary
success
.
6.
Vers.
27.
Abner
had
Davids
protection
and
safe
conduct
,
whereunto
he
trusted
,
but
he
wanted
the
Lords
:
and
therefore
is
murthered
.
Let
men
therefore
labour
to
be
reconciled
with
God
principally
,
and
to
have
his
powerfull
protection
to
watch
every
where
over
them
,
otherwise
that
of
man
shall
be
found
in
vaine
.
Seek
Abrahams
buckler
therefore
,
and
unto
Davids
tower
of
refuge
,
and
then
with
Jacob
because
thou
hast
prevailed
with
God
,
thou
shalt
prevaile
with
man
,
and
he
who
was
with
Joseph
in
the
prison
,
with
Daniel
in
the
denne
,
with
the
three
Children
in
the
fiery
furnace
,
and
with
Israel
in
the
desert
wilderness
,
shall
shew
himselfe
to
be
unto
thee
,
as
that
Captaine
of
the
Lords
host
who
appeared
unto
Joshua
,
armed
for
thy
defense
.
And
as
Elisha
said
unto
Gehezi
,
there
shall
be
more
with
thee
,
then
is
against
thee
,
though
an
Army
were
come
to
kill
thee
,
with
Davids
confidence
Psal.
4.
8.
Thou
shalt
also
lye
downe
and
rise
up
in
safety
,
and
he
who
hath
numbered
thy
haires
shall
not
let
one
of
them
fall
to
the
ground
,
without
his
good
providence
amd
will
.
7.
Abner
was
a
bloody
man
,
and
therefore
dieth
a
bloody
death
:
so
that
blood
cryeth
for
blood
,
though
Magistrates
draw
not
the
sword
,
yet
it
is
impossible
that
the
gyants
and
centaures
of
the
world
shall
escape
Gods
punishments
,
howsoever
they
be
able
to
escape
the
ordinary
corrections
of
men
.
Examples
in
Pharaoh
,
Adoni-bezek
,
Saul
,
Joab
,
Sinacherib
,
Achab
,
Antiochus
,
Herod
and
sundry
others
,
that
were
punished
.
Then
let
not
wicked
men
boast
,
in
their
favours
,
remissions
and
oversights
,
which
they
have
of
worldly
Princes
,
for
without
serious
repentance
to
prevent
Gods
just
judgments
,
the
Lord
hath
Joabs
,
and
such
like
instruments
to
raise
up
and
correct
when
he
best
pleaseth
.
8.
The
time
when
Abner
is
slaine
,
is
immediatly
after
his
reconcilement
with
David
,
and
his
coming
from
the
royall
banquet
,
that
was
made
unto
him
,
even
when
he
was
assuring
himselfe
of
peace
,
then
suddenly
came
his
destruction
.
Thus
are
the
wicked
in
the
midst
of
their
security
punished
,
and
when
they
least
look
for
it
,
cometh
their
visitation
.
Examples
,
the
primitive
world
,
Sodome
,
Pharaoh
,
the
Philistines
smothering
by
Sampson
,
Eglons
death
.
Balthassars
overthrow
and
sentence
thereof
,
Hamans
dejection
.
Sisera's
humbling
,
the
rich
fooles
departing
,
Herods
consuming
,
and
that
glorious
whore
,
spirituall
Jesabel
,
her
abasing
Revel.
18.
8.
9.
Joab
killeth
Abner
,
thus
is
one
wicked
man
made
to
be
anothers
scourge
;
Thus
also
are
the
Midianites
made
to
kill
one
another
.
Ammon
and
Moab
to
rise
up
first
against
Mount
Seir
or
the
Idumeans
,
and
then
each
one
of
destroy
another
in
Mizpah
,
Sinacheribs
sonnes
to
stab
him
in
the
Temple
of
his
God
Misroch
,
Ishboseths
two
servants
to
kill
him
on
his
bed
.
And
where
God
want
scourges
,
he
shall
make
the
same
not
only
to
proceed
out
of
their
own
bowels
,
as
is
said
of
Sinacherib
;
but
shall
make
themselves
,
to
be
so
to
themselves
,
sharp
whips
,
and
cruell
burrean's
;
as
in
the
examples
of
Saul
,
Judas
,
and
Achitophel
.
10.
In
all
this
,
we
see
Davids
kingdome
is
not
promoted
by
Abners
treason
,
as
David
so
expected
,
but
rather
by
the
away
taking
of
Abner
.
Thus
the
Lord
in
the
promotion
of
his
Kingdome
chooseth
not
the
instruments
,
nor
alloweth
ever
the
meanes
,
which
appeare
good
to
men
;
but
by
the
contrary
he
taketh
away
the
same
instruments
and
meanes
in
whom
men
have
most
confidence
,
and
by
others
more
unlikely
without
mens
expectation
he
advanceth
the
cause
of
his
Church
,
and
worketh
great
things
.
For
God
will
not
be
subject
to
mens
counsells
,
but
will
have
them
to
depend
upon
his
wisdome
,
that
the
whole
glory
of
executions
of
great
causes
may
turne
to
his
own
praise
.
Examples
in
Josephs
advancement
,
Israels
delivery
,
Gideons
victory
,
Goliah's
overthrow
,
mans
redemption
,
the
Gospells
propagation
,
and
the
truth's
restitution
.
II.
SAM.
Chap.
3.
from
the
28.
Verse
to
the
end
.
THe
murther
of
Abner
being
hitherto
handled
,
followeth
now
Davids
solemne
purgation
of
himselfe
from
the
guiltiness
of
that
fact
,
made
by
many
arguments
.
1.
By
protestation
.
2.
By
imprecation
.
3.
By
injoyning
publick
lamentation
.
4.
By
deduction
of
his
funerall
himselfe
.
5.
By
his
own
deploration
.
6.
By
commendation
of
the
defunct
.
7.
By
fasting
.
8.
By
referring
the
revenge
to
God
,
seeing
for
the
present
he
was
too
weake
to
take
it
in
hand
.
First
,
he
protests
then
according
to
the
forme
then
used
by
lifting
up
his
hands
,
and
purging
himselfe
,
by
the
witnessing
of
Heaven
above
and
Earth
beneath
;
that
himselfe
,
his
Counsell
(
which
he
calleth
his
kingdome
)
or
estate
,
are
innocent
of
this
murther
,
and
all
this
is
done
by
David
to
satisfie
the
people
,
who
might
be
in
opinion
that
it
was
committed
by
David
his
Counsell
,
seeing
Joab
was
his
officer
and
kinsman
,
and
so
might
take
occasion
to
make
insurrection
.
Secondly
,
he
maketh
his
imprecation
upon
Joab
by
five
sorts
of
punishments
.
1.
The
bloody
issue
which
was
a
disease
filthy
in
it selfe
,
and
bringing
with
it
the
extenuation
and
consumption
of
the
body
,
as
also
such
were
excluded
from
the
conventions
and
sacraments
in
Israel
.
2.
Is
leprosie
a
horrible
disease
in
all
the
sorts
thereof
,
and
for
the
contagious
filthiness
thereof
making
such
to
be
secluded
from
the
society
of
men
to
live
in
solitudes
and
in
desert
places
.
3.
Are
the
palsie
,
gout
,
and
such
like
,
impeding
and
taking
away
the
pleasant
part
of
mans
life
,
which
consisteth
in
free
motion
and
operations
of
the
body
,
and
tying
man
in
the
tormenting
fetters
as
it
were
of
self-captivity
,
and
which
leaveth
to
men
,
not
so
much
as
bodies
,
but
rather
dead
and
pained
carcases
.
4.
Is
that
sort
which
cutteth
down
the
unripe
harvest
of
life
as
it
were
,
violently
,
by
the
cruell
syth
of
the
murthering
sword
.
The
last
is
famine
which
of
all
paines
is
the
greatest
,
for
eviting
whereof
some
have
put
violent
hands
on
themselves
,
and
have
become
self-Cannibals
.
And
some
more
than
monstrously
have
devoured
their
owne
infants
,
yea
their
owne
very
dung
,
and
loathsome
beasts
and
vermine
;
as
sundry
histories
beare
record
,
but
especially
that
of
the
lamentable
sacking
and
strait
of
Jerusalem
.
He
makes
next
a
solemne
lamentation
,
both
by
himselfe
and
by
others
,
not
so
much
for
the
death
of
Abner
,
as
for
the
manner
thereof
,
by
treasonable
Homicid
,
tending
to
so
great
consequence
,
as
scandall
,
and
perill
of
insurrection
.
He
expresseth
all
the
signes
likewise
of
true
dolour
,
by
teares
of
his
eyes
,
renting
his
cloathes
,
lifting
up
his
voyce
,
and
bursting
forth
in
words
testifying
his
affection
.
He
carryeth
him
then
by
the
royall
dignity
of
his
own
convoy
to
the
grave
,
even
the
honourable
sepulcher
at
Hebron
,
famous
for
the
buriall
of
the
Patriarches
and
their
wives
.
Where
as
in
an
Epitaph
,
he
setteth
forth
his
praise
,
taken
from
the
civill
vertues
,
such
as
prudence
and
fortitude
,
wherewith
he
was
indued
.
David
fasteth
also
,
and
albeit
prayed
by
the
people
,
he
refuseth
to
eate
;
the
custome
was
in
the
funeralls
to
joyne
some
forme
of
compotations
,
which
the
Greeks
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Latines
coenas
exequiales
and
Viscerationes
,
which
as
Augustine
affirmeth
de
civitate
dei
lib.
1.
cap.
12.
were
used
ad
solatia
vivorum
,
non
ad
subsidia
mortuorum
,
and
which
we
call
,
lykes
,
but
in
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
Etymologie
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
the
dinner
,
after
which
men
laboured
,
as
is
probable
by
the
text
,
because
David
refuseth
to
eate
while
the
evening
:
then
this
is
the
dinner
,
whereunto
he
is
desired
by
the
people
.
David
sat
last
purgeth
himself
to
his
courtiers
to
let
them
understand
,
how
he
detesteth
●●od
,
and
excuseth
himself
that
he
might
nor
for
the
present
exe●●te
Justice
,
because
his
Kingdome
is
but
weak
,
and
he
likewise
being
but
a
new
King
,
and
his
Sisters
Sonnes
are
stronger
then
he●
having
the
Army
,
and
populary
favour
,
and
he
feared
the
example
of
Abners
defection
,
from
Ishboseth
,
impatient
of
a
very
reproof
.
In
end
,
he
concludeth
with
an
Epiphonema
,
or
exclamation
imprecatory
,
the
Lord
reward
,
or
God
shall
reward
the
wicked
according
to
his
wickednesse
,
which
is
to
be
understood
of
the
impenitent
,
neither
in
equality
,
or
proportion
of
measure
,
for
God
rewardeth
more
,
then
the
measure
of
good
deservings
,
and
lesse
than
that
of
evill
doth
merit
,
neither
yet
,
are
good
deservings
,
the
cause
of
life
,
or
the
reward
of
glory
,
the
same
being
a
gift
and
a
free
inheritance
,
as
evill
are
properly
the
causes
of
eternall
punishment
,
Rom.
6.
23.
Hence
ariseth
two
questions
.
I.
Did
David
charitably
in
these
imprecations
?
The
Hebrewes
answer
,
not
.
But
uttering
them
in
wrath
carnally
,
they
fell
severally
upon
his
posterity
,
as
Rehoboam
had
the
issue
,
Osias
the
leprosie
,
Asa
the
gout
,
Josios
fell
by
the
sword
,
and
Joachin
by
hunger
,
but
seeing
those
were
punished
so
for
their
own
private
offences
,
we
reject
the
negative
.
Others
approve
David
herein
,
that
he
speaketh
here
prophetically
;
and
that
he
pronounceth
the
words
of
the
Law
,
wherein
such
cursings
are
contained
,
and
some
conclude
in
generall
,
that
imprecations
may
be
lawfully
conceived
;
if
these
conditions
be
observed
.
First
,
Gods
spirit
must
be
the
mover
,
and
not
the
spirit
of
man
:
next
,
the
forme
must
be
conditionall
,
in
care
of
impenitency
.
And
the
●nd
must
be
,
to
Gods
glory
and
not
our
vindict
.
Then
concerning
this
fact
of
David
,
because
his
mind
is
not
knowne
,
therefore
the
resolution
must
be
conditionall
and
disjunctive
according
to
the
said
rules
.
The
second
question
,
was
this
omitting
of
Joabs
execution
by
David
lawfull
or
not
?
Some
answer
it
was
,
moved
by
these
arguments
,
1.
It
was
perillous
at
that
time
to
execute
Joab
,
in
respect
of
the
foresaid
reason
alleadged
by
David
,
and
other
circumstance
.
2.
The
Law
of
capitall
executions
astricts
not
to
a
certain
,
or
prefixed
time
.
3.
Christs
nature
is
to
remit
,
whereof
David
was
a
type
,
and
we
are
commanded
to
remit
the
revenge
unto
God
,
as
David
in
his
last
words
here
doth
.
Refutation
,
Ioab
was
strong
.
1.
But
Davids
standing
depended
upon
God
who
was
stronger
,
and
upon
his
infallible
promise
confirmed
by
an
oath
,
which
no
flesh
could
disanull
,
his
manifold
former
deliverances
out
of
farre
greater
perills
evidently
doth
testify
2.
Is
is
true
,
executions
ought
not
to
be
sudden
,
and
may
be
,
upon
better
cognition
of
the
crime
,
and
further
triall
of
others
,
con●●ices
in
conspiracies
,
as
also
for
saving
innocent
infants
in
Women
with
Child
,
till
the
birth
,
and
in
such
like
cases
Lawfully
delayed
,
but
they
ought
not
to
be
so
long
postponed
,
and
the
no●ent
party
tolerated
and
overseen
.
3.
Christ
remits
his
servants
in
his
Ecclesiasticall
Kingdome
,
but
David
had
a
politicke
.
And
the
argument
from
the
type
to
the
substance
doth
not
ever
follow
,
not
yet
from
comparisons
;
and
as
for
revenge
it
is
indeed
to
be
referred
to
God
,
where
no
other
redresse
can
be
had
,
and
that
by
private
Persons
;
but
not
by
publicke
Magistrates
,
who
are
his
deputies
on
Earth
.
Again
this
fact
of
David
is
against
the
office
of
a
Magistrate
,
described
,
Exod.
18.
and
21.
And
against
the
use
of
the
sword
.
Set
down
by
Paul
,
Rom.
3.
4.
And
against
his
own
former
example
likewise
in
the
execution
of
the
Amalekite
,
and
against
the
common
Law
of
all
nations
,
beside
the
expresse
Law
of
God
in
his
Judicials
to
Israel
.
And
how
this
omission
upon
diffidence
,
and
carnall
fear
was
the
occasion
of
the
polluting
of
the
Land
with
further
bloodshed
,
the
murther
of
Amasa
may
testify
.
Yea
it
was
a
way
to
hinder
the
establishing
of
his
Kingdome
,
for
the
Kings
Throne
(
saith
Salomon
)
is
established
in
Justice
,
Prov.
25.
5.
OBSERVATIONS
.
1.
V.
28.
DAvid
diligently
purgeth
himself
here
by
a
solemne
protestation
,
flowing
.
1.
From
the
testimony
of
a
good
conscience
,
which
,
unrequired
maketh
him
to
burst
forth
so
,
and
lay
open
his
innocency
to
all
men
.
This
testimony
making
ever
bold
,
and
not
to
be
a
hamed
,
as
we
see
in
Iob
ch.
31.
2.
From
piety
and
detestation
of
the
fact
,
this
ever
being
the
nature
of
the
godly
not
onely
to
eschew
wickednesse
themselves
,
but
to
hate
&
detest
the
same
in
others
,
so
that
sinne
both
in
action
&
affection
dies
to
them
,
and
they
to
it
.
3.
From
wisdome
,
least
the
people
should
rebell
,
counting
David
cruell
,
dissimulate
and
false
,
or
treacherous
,
therefore
,
he
solemnly
by
many
arguments
and
evidences
cleareth
himself
before
them
of
any
such
suspition
,
or
that
in
any
sort
by
knowledge
,
devise
,
or
practise
,
he
is
any
way
guilty
of
the
blood
of
Abner
.
An
example
of
imitation
to
all
men
but
especialy
to
such
as
beare
publicke
offices
,
in
Church
,
or
Commonwealth
,
that
they
be
carefull
and
provident
they
fall
not
in
suspision
,
or
just
slander
of
publicke
offences
like
the
Sonnes
of
Eli.
For
how
the
same
severely
hath
been
punished
,
not
onely
in
the
wicked
,
as
in
Saul
,
Achab
and
sundry
others
,
but
likewise
in
the
dearest
elect
,
the
example
of
Davids
corrections
for
his
whoredome
with
Beersheba
,
and
the
blood
of
Vriah
,
most
clearly
doth
testify
.
2.
It
is
,
before
the
Lord
for
ever
,
that
he
attests
here
himself
and
his
Kingdome
to
be
guiltlesse
.
So
that
it
is
to
Iehovah
that
the
godly
have
ever
their
chief
respect
.
For
he
is
the
Judge
of
the
whole
World
to
whom
we
ought
to
approve
our selves
,
and
if
not
to
him
it
matters
not
to
whom
else
,
this
was
Iobs
comfort
,
that
concerning
his
innocency
,
his
record
was
on
high
,
and
the
care
of
his
approbation
before
God
,
was
his
restraint
from
evill
,
therefore
,
doth
not
he
behold
my
wayes
(
saith
he
)
and
tell
all
my
steps
,
the
fool
hath
,
said
in
his
heart
,
there
is
no
God
,
and
Pharaoh
blasphemously
dares
enquire
,
who
is
God
,
that
I
should
obey
him
?
The
carelesse
regard
of
this
approbation
before
that
unpartiall
and
eternall
Judge
being
now
,
and
ever
hitherto
,
the
onely
cause
of
the
desperate
course
and
continuance
in
sinne
,
as
if
there
were
no
God
,
no
judgement
,
no
reward
.
3.
Vers
29.
In
his
imprecation
,
by
laying
over
the
blood
,
to
abide
upon
the
head
of
Ioab
,
and
on
his
Fathers
house
,
we
see
1.
The
nature
of
sin
,
the
act
whereof
is
soon
accomplished
;
but
the
abiding
guiltinesse
of
the
act
not
no
soon
transitory
,
but
remaining
upon
the
eaters
of
the
sowre
grape
,
afterwards
to
set
their
teeth
on
edge
.
Let
the
short
indurance
of
the
pleasure
,
and
the
long
extended
guiltinesse
of
the
first
trangression
of
Adam
and
Eva
,
even
unto
their
posterity
testify
the
same
,
together
with
other
examples
,
as
of
Kains
bloodshed
crying
for
a
curse
,
Sodoms
lust
for
fire
,
Pharoahs
oppression
for
plagues
,
with
many
more
such
like
.
And
let
us
learn
hereby
not
to
be
deluded
therefore
,
by
the
momentary
pleasure
of
swallowing
the
alluring
bait
,
that
hath
annexed
with
it
so
sharp
and
permanent
a
hook
of
guiltinesse
and
destruction
,
but
remember
when
the
pleasure
is
soon
gone
,
the
never
dying
worm
shall
then
begin
to
gnaw
and
the
record
of
the
fact
,
enrolled
in
the
book
of
our
conscience
,
&
Gods
register
shall
recently
abide
in
the
guiltinesse
thereof
upon
us
,
unto
fearfull
punishment
,
and
inevitable
judgement
for
ever
.
4.
Next
,
in
that
he
wisheth
the
guiltinesse
of
this
blood
,
not
onely
to
abide
upon
Joab
,
but
upon
his
Fathers
house
also
,
(
both
the
Brethren
as
Vers.
30.
being
culpable
thereof
)
we
see
the
propagation
of
the
punishment
,
and
fruit
of
sin
according
to
that
threatning
of
the
Law
;
I
will
visit
the
sinnes
of
the
Fathers
upon
the
Children
unto
the
third
and
fourth
generation
of
them
,
that
hate
,
me
.
Being
thus
as
an
evil
blood
,
or
spreading
leprosy
,
a
consuming
mothe
,
and
eating
canker
,
making
not
onely
the
heart
sick
,
but
troubling
the
bowels
,
and
the
rod
seasing
not
onely
on
the
back
,
but
also
on
the
Loyns
.
Thus
we
see
the
sinne
of
Amalek
,
Exod.
the
Lord
will
shew
mercy
upon
thousands
of
them
that
love
him
,
&
keep
his
commandements
.
As
in
that
promise
concerning
Abrahams
obedience
,
and
Phineas
zeal
evidently
may
be
seen
,
O
happy
gain
therefore
is
godlinesse
,
and
blessed
conquest
is
the
savour
left
unto
posterity
which
the
Lord
hath
promised
.
5.
Amongst
the
punishments
that
he
wisheth
to
befall
unto
Joab
,
and
his
house
he
imprecateth
blood
twise
,
either
that
the
hand
of
God
do
it
by
a
bloody
issue
:
or
that
the
hand
of
man
shed
it
,
by
the
edge
of
the
sword
.
Where
we
see
that
like
sins
crave
alike
punishments
frequently
,
as
I
have
done
,
therefore
so
hath
the
Lord
rewarded
me
,
That
with
what
measure
,
we
measure
to
others
,
with
the
same
,
it
shall
be
measured
to
us
again
.
See
also
Revel.
16.
6.
6.
These
visitations
we
see
are
imprecated
and
were
to
be
inflicted
for
sinne
,
to
learn
us
what
fruit
that
bitter
coloquintida
bringeth
forth
,
and
when
any
kind
of
temporall
judgement
,
or
visitation
cometh
,
to
acknowledge
that
it
is
our
sinnes
that
hath
procured
the
same
.
And
therefore
by
true
repentance
(
as
the
nearest
way
to
have
them
taken
away
)
to
turne
unto
God
that
he
who
hath
wounded
may
make
whole
again
.
Not
that
all
troubles
come
for
sinne
,
some
being
trialls
,
onely
for
exercise
,
as
these
which
did
befall
unto
holy
Job
,
being
both
honourable
,
as
not
inflicted
for
iniquity
;
and
profitable
as
tending
to
the
stirring
up
,
manifestation
,
and
greater
grouth
and
strengthning
of
Gods
graces
in
the
elect
,
to
the
glory
of
Gods
mercy
and
confusion
of
Satans
malice
.
And
such
are
seldome
now
adays
,
so
few
being
such
as
holy
Job
,
who
may
say
,
that
their
sins
hath
not
procured
their
chastisment
,
some
again
are
dishonourable
as
inflicted
for
sin
,
but
yet
profitable
as
tending
to
conversion
like
those
afflictions
whereby
David
was
reduced
home
,
and
the
poor
prodigall
.
And
such
are
all
the
sanctified
corrections
of
the
Lords
chosen
.
And
last
of
all
,
some
are
both
dishonourable
;
being
for
sin
,
and
improfitable
because
they
tend
not
to
conversion
,
but
rather
finall
eversion
,
such
as
Sodoms
overthrow
,
Pharaohs
drowning
and
the
like
.
The
former
two
sorts
being
in
love
,
God
dealing
with
the
elect
either
as
a
goldsmith
with
the
fine
gold
,
or
as
a
Father
with
the
Child
.
But
this
last
,
which
is
properly
called
a
punishment
,
being
in
wrath
,
as
the
Axe
in
the
hand
of
the
just
Judge
,
or
executioner
to
punish
the
malefactor
,
and
cut
down
the
evil
Tree
.
7.
In
the
method
that
David
useth
before
that
by
these
imprecations
he
will
shew
his
detestation
of
the
fact
;
in
that
first
he
purgeth
himself
to
be
altogether
guiltlesse
of
the
same
.
We
observe
,
that
it
is
the
duty
of
a
rebuker
,
or
of
one
who
would
seem
to
be
a
detester
of
any
wickednesse
in
others
;
first
to
labour
to
be
free
thereof
himself
,
turpe
enim
doctori
,
cum
culpa
redarguit
ipsum
.
Thus
Iudah
ought
to
have
been
free
himself
of
that
fault
which
so
severely
he
would
have
punished
in
Tamar
,
Thou
therefore
that
preachest
a
man
should
not
steal
,
doest
thou
steal
?
thou
that
fayest
,
a
man
should
not
commit
adultery
,
doest
thou
commit
adultery
?
And
thou
that
abhorrest
Idols
,
committest
thou
sacriledges
.
Rom.
2.
21.
8.
Vers
31.
David
commandeth
Ioab
with
the
people
,
to
solemnize
a
publicke
lamentation
for
Abner
,
and
by
a
custome
then
used
to
expresse
their
grief
,
which
is
injoyned
to
Ioab
,
either
as
a
part
of
punishment
,
that
he
is
forced
to
lament
him
,
whom
in
his
rage
he
had
slain
,
and
for
the
greater
detestation
of
the
fact
,
as
Moses
caused
the
people
to
drink
of
the
water
,
whereupon
the
pouder
of
their
Calf
was
strawed
.
or
else
hereby
to
bring
Joab
to
a
deeper
consideration
of
his
sin
;
seeing
the
great
lamentation
,
that
the
whole
people
that
were
guiltlesse
thereof
altogether
made
for
the
same
,
and
therefore
much
more
should
he
lament
grievously
his
fact
,
David
then
in
requiring
him
with
mourngin
and
tokens
of
repentance
to
celebrat
this
funerall
,
(
wherein
if
he
dissembled
,
the
fault
was
his
own
)
doth
herein
as
Princes
and
Magistrates
ought
and
may
do
,
in
the
outward
exercises
of
Gods
worship
and
Religion
,
to
compell
their
subjects
to
give
their
bodily
presence
,
Asa
,
Josiah
;
Hezekiah
,
and
other
godly
Kings
of
Judah
,
wherein
if
there
be
Hypocrisy
,
9.
In
Davids
mourning
for
Abner
,
we
see
here
the
nature
of
the
godly
,
not
rejoycing
,
but
compassionating
the
evil
of
their
very
Enemies
,
even
as
Iob
protesteth
the
like
of
himself
,
If
I
rejoyced
at
the
destruction
of
him
,
that
hated
me
,
(
saith
he
)
or
was
moved
to
joy
when
evil
came
upon
him
,
neither
suffered
I
my
mouth
to
sinne
,
by
wishing
a
curse
to
his
soul
.
And
according
as
the
Lord
commandeth
;
Be
not
thou
glad
when
thy
Enemy
falleth
,
and
let
not
thy
heart
rejoyce
when
he
stumbleth
.
This
David
did
likewise
shew
at
the
death
of
his
perfecutor
Saul
.
And
went
about
all
the
day
mourning
when
his
Enemies
were
visited
,
and
this
is
the
surest
badge
of
a
true
Christian
,
whose
heart
is
so
free
from
malice
,
that
they
love
their
very
adversaries
.
10.
In
that
David
doth
all
those
duties
to
a
foe
,
giving
him
the
honour
of
buriall
,
and
that
in
so
famous
a
place
,
and
in
so
solemne
a
manner
,
as
that
he
himself
will
follow
the
beer
.
We
see
not
onely
the
humility
of
the
godly
,
wherein
they
imitate
Christ
,
dimitting
themselves
in
duties
towards
their
very
inferiours
,
but
also
that
their
practise
is
usually
,
to
recompence
evil
with
good
,
according
to
that
precept
of
our
saviour
,
Mat.
5.
44.
And
as
the
Lord
by
Salomon
commandeth
.
If
he
that
hate
thee
be
hungry
,
give
him
bread
to
eat
,
and
if
he
be
thirsty
give
him
water
to
drink
,
for
so
thou
shalt
lay
coales
upon
his
head
,
and
the
Lord
shall
recompence
thee
;
This
recompence
gave
Ioseph
to
his
Brethren
in
feeding
them
and
their
families
in
the
Land
of
Goshen
.
David
unto
Saul
,
and
here
unto
Abner
not
remembring
his
former
injuries
,
and
our
saviour
in
healing
the
ear
of
Malchus
who
came
against
him
,
and
praying
for
those
that
cruelly
did
Crucicy
him
.
11.
In
all
this
behaviour
of
Davids
,
he
sheweth
that
no
wayes
he
alloweth
this
sin
of
Ioab
,
though
importing
his
quietnesse
(
by
ding
him
of
such
a
foe
that
troubled
him
)
and
commodity
likewise
,
(
having
thereby
the
more
easy
accesse
unto
the
rest
of
the
Kingdome
)
but
altogether
abhorreth
it
,
far
unlike
to
the
Pythonesse
Masters
,
Act.
16.
Or
Demetrius
the
silver
smith
,
Act.
19.
Who
fearing
the
losse
of
their
gain
,
resisted
the
Gospel
.
Even
as
sundry
now
a
dayes
will
not
forsake
the
errours
of
Papistry
,
because
pardons
,
p●rgatory
and
suchlike
,
are
lucrative
Doctrines
.
Thus
Pharaoh
will
not
let●
Israel
go
,
albeit
God
hath
commanded
,
because
it
is
against
his
commodity
,
and
if
they
go
,
he
will
have
the
cattel
and
sheep
to
remain
.
And
Ahab
(
though
against
conscience
and
equity
)
will
have
Naboths
Vineyard
,
because
it
is
fruitfull
and
commodious
.
Even
so
sacriledge
must
be
so
universally
practised
,
because
(
though
a
sin
)
it
is
very
gainfull
,
But
what
if
a
man
gain
the
whole
World
,
if
he
loose
his
own
soul
,
saith
our
Master
Christ
.
12.
Vers
34.
In
Davids
regrating
the
treacherous
form
of
Abners
death
,
and
commending
his
courage
,
we
see
the
very
wicked
have
their
own
good
parts
,
and
many
excellent
naturall
gifts
,
wherewith
God
hath
indued
them
▪
for
their
greater
conviction
,
when
they
abuse
the
same
,
and
whereunto
otherwise
is
due
their
own
praise
.
As
we
may
see
in
the
examples
of
the
ingenious
●inding
out
of
arts
in
the
posterity
of
Kain
,
Goliahs
strength
,
Sauls
talnesse
,
Absoloms
beauty
,
Achitophels
wisdome
,
Asahels
swiftnesse
and
such
like
.
And
that
the
godly
hath
ever
been
accustomed
(
omitting
the
evils
of
their
very
private
Enemies
)
to
speak
the
best
of
all
men
,
not
like
the
curious
spiers
of
the
more
in
their
neighbours
eye
,
and
sluggish
neglecters
of
the
beame
in
their
owne
:
or
like
that
uncleane
spirit
delighting
to
record
the
turpitude
of
others
,
and
accuse
man
to
man
,
as
he
doth
man
to
God
.
13.
Vers
35.
In
the
peoples
coming
to
refresh
David
with
meat
,
as
we
see
the
loving
and
tender
care
of
subjects
towards
their
Princes
,
worthy
of
imitation
,
so
in
his
answer
again
,
and
protestation
,
we
see
what
true
fasting
is
,
not
an
abstaining
(
towit
)
after
a
Popish
and
ridiculous
form
from
grosser
,
and
some
more
common
sorts
of
meat
,
or
flesh
,
and
in
the
mean
while
feeding
on
such
more
delicate
,
rare
,
and
pampering
dainties
,
but
as
David
did
here
,
from
all
manner
of
food
till
the
evening
.
14.
Vers.
36.
The
success
of
his
purgation
is
set
down
,
that
as
he
wished
so
were
the
people
satisfied
,
and
all
Israel
did
surely
acknowledge
that
it
did
not
proceed
any
way
from
the
King
,
so
to
kill
Abner
.
Where
we
observe
what
happy
issue
the
Lord
giveth
unto
upright
dealing
,
David
useth
the
ordinary
meanes
of
clearing
himselfe
on
the
one
part
,
and
the
Lord
who
had
the
peoples
hearts
in
his
hands
:
perswadeth
them
inwardly
and
assuredly
by
these
meanes
,
that
David
was
altogether
innocent
,
and
so
the
perill
of
insurrection
upon
any
contrary
suspition
or
detestation
of
the
fact
,
is
quite
taken
away
,
and
happily
prevented
.
Let
us
labour
then
to
have
a
good
cause
,
and
lawfully
with
wisdome
to
prosecute
the
same
,
referring
the
event
to
God
,
which
certainly
shall
be
prosperous
.
15.
In
Davids
sparing
of
Joab
,
notwithstanding
of
the
odiousness
and
evidence
of
the
fact
,
fearing
Joabs
greatness
,
and
the
arme
of
flesh
,
(
having
Gods
warrant
of
his
law
,
his
frequent
promises
,
and
assured
protection
,
also
a
good
cause
,
and
happy
beginnings
already
in
the
contrary
)
we
see
the
weakness
of
Gods
Saints
oftimes
,
and
how
by
carnall
feare
they
are
dash't
in
execution
of
their
callings
,
and
wave
in
that
assured
confidence
they
ought
to
have
in
Gods
doings
,
and
relying
upon
his
own
assistance
,
and
powerfull
protection
:
for
as
Jehosaphat
saith
in
that
exhortation
of
his
unto
the
Judges
of
Judah
,
16.
As
in
this
sparing
of
Joab
we
see
the
weakness
of
the
saints
(
as
is
said
)
so
likewise
we
see
the
cause
,
why
many
wicked
men
go
free
of
ordinary
punishment
,
and
what
abuse
is
of
Justice
in
this
latter
age
,
The
Lord
shall
reward
the
evill
doer
according
to
his
wickedness
,
and
this
is
the
hope
of
the
oppressed
,
and
patience
of
the
Saints
.
II
SAM:
Chap:
4.
from
the
1.
verse
to
the
8.
IN
the
first
verse
of
the
former
Chapter
,
the
generall
proposition
of
the
third
and
fourth
Chapters
was
laid
,
to
be
the
history
of
the
Civill
warres
between
the
houses
of
Saul
▪
and
David
,
the
end
whereof
was
that
Sauls
house
decayed
,
and
the
others
waxed
stronger
.
This
was
confirmed
by
six
arguments
in
the
last
Chapter
,
and
now
in
this
Chapter
we
have
the
seventh
,
importing
the
full
and
finall
decay
of
the
house
of
Saul
,
and
Davids
advancement
thereby
.
For
at
this
time
there
were
but
two
males
lawfully
descended
of
Saul
,
who
could
be
contesters
with
David
in
the
challenge
of
the
Crowne
,
Ishboseth
Sauls
sonne
,
and
Mephiboseth
Jonathans
sonne●
(
for
as
for
the
sonnes
of
Rispah
,
they
were
borne
of
concubinage
,
and
therefore
according
to
the
custome
,
they
received
no
inheritance
,
but
only
a
portion
of
goods
;
as
Abraham
provided
for
the
Children
of
Keturah
)
now
of
these
two
,
Ishboseth
is
impotent
in
mind
and
unworthy
;
murthered
by
his
servants
of
that
same
tribe
with
him
;
and
Mephiboseth
is
impotent
in
body
,
and
lamed
by
a
fall
which
he
got
by
his
nurse
,
and
so
not
only
young
,
but
crooked
and
unable
to
travell
in
the
office
of
a
King
:
and
therefore
the
house
of
Saul
being
thus
totally
decayed
,
all
Israel
were
forced
to
offer
themselves
to
David
.
Then
in
this
present
Chapter
we
have
in
generall
,
the
last
and
extreame
decay
of
Sauls
house
,
by
the
misfortune
of
these
two
fornamed
.
This
generall
hath
three
particulars
,
the
first
containeth
the
decay
of
Ishbo●eth
unto
the
8.
Vers
.
The
second
is
the
inability
of
Mephiboseth
interjected
in
the
4.
Vers
.
The
third
is
the
justice
and
piety
of
David
,
in
revenging
of
Ishboseths
death
,
and
burying
his
head
;
till
the
12
and
last
Vers
.
In
the
decay
of
Ishboseth
,
we
have
three
things
to
be
considered
.
1.
Is
himself
.
2
,
His
murtherers
.
3.
His
murther
.
As
to
himselfe
or
his
estate
:
It
is
said
,
that
after
he
heard
of
the
death
of
Abner
,
his
hands
were
feeble
and
all
Israel
seeing
the
pusillanimity
of
their
head
:
and
that
their
captaine
Abner
,
by
whom
they
hoped
to
be
reconciled
to
David
was
slaine
,
thinking
themselves
now
exposed
to
a
greevous
danger
,
knowing
the
magnanimity
of
David
,
they
are
likewise
afraid
.
By
the
feeble
hands
of
Ishboseth
,
according
to
the
Hebrew
phrase
,
is
signified
the
discouragement
both
of
his
heart
,
and
externall
members
of
his
body
:
as
we
say
of
a
man
altogether
dejected
,
he
hath
neither
heart
nor
hand
:
so
that
here
,
he
is
set
forth
as
a
man
destitute
of
all
help
,
or
comfort
either
from
himselfe
,
being
so
affected
;
or
from
his
people
,
being
so
afraid
:
and
so
this
usurper
now
is
fallen
in
extreame
,
and
irremediable
misery
.
The
causes
of
this
his
desperate
dejectedness
,
being
1.
Inwardly
his
guilty
conscience
fighting
against
himselfe
,
and
outwardly
the
sword
of
David
,
the
stroakes
whereof
he
likewise
did
feare
.
And
2.
the
awaytaking
of
Abner
,
on
whom
he
reposed
for
defence
,
and
on
the
force
of
the
Army
,
and
therefore
when
that
faileth
him
,
he
falleth
into
desperation
.
The
second
thing
to
be
considered
in
him
:
is
,
that
being
thus
desperate
of
his
matters
,
he
giveth
himselfe
to
sleep
,
and
sluggish
security
:
The
cause
of
which
sleep
at
noontide
,
some
assigne
to
the
custome
so
used
in
those
hot
countries
,
as
Josephus
affirmeth
.
Some
to
the
extream
heavyness
of
his
desperate
mind
,
making
his
eyes
likewise
heavy
to
sleep
,
like
Jonas
in
the
ship
,
or
the
disciples
in
the
garden
,
and
others
attribute
it
to
his
sluggish
and
negligent
nature
,
against
the
duty
of
a
good
Prince
who
should
be
vigilant
,
domi
&
foris
,
to
administer
his
kingdome
aright
,
and
to
prevent
both
private
and
publick
perills
,
either
of
his
person
or
estate
,
which
he
here
doth
not
,
as
we
may
see
in
the
history
of
his
murther
.
His
murtherers
are
described
.
1.
From
their
names
:
Baanah
which
signifieth
affliction
:
and
Rechab
,
a
rydar
;
thus
affliction
overtook
him
,
and
that
speedily
as
a
post
or
ridar
.
2.
They
are
called
his
men
,
and
of
one
tribe
with
him
,
so
neerly
were
they
joyned
with
him
,
in
service
and
kindred
.
3.
They
are
said
to
have
beene
Captaines
of
bands
,
which
some
understand
to
be
,
of
companies
in
the
Camp
,
over
which
they
were
set
by
Abner
;
and
others
(
as
the
Rabbines
)
expone
these
bands
to
have
been
such
,
as
were
,
when
there
was
no
King
in
Israel
,
and
when
(
as
Debora
saith
)
the
high
waies
were
not
occupied
,
and
the
travellers
went
through
by
paths
,
even
robbers
and
common
oppressors
of
men
.
4.
Their
parentage
is
pointed
at
,
they
were
the
sonnes
of
Rimmon
,
and
of
the
Citie
of
Beroth
,
which
then
was
usurped
by
the
Philistines
,
since
the
battle
of
Gilboa
,
albeit
within
the
territory
of
Benjamin
,
according
to
the
division
,
Ioshua
.
18.
25.
From
hence
these
fled
at
that
time
to
Gittaim
,
another
towne
in
the
same
tribe
,
as
Nehemiah
.
11.
33.
5.
The
carriage
in
this
business
,
is
dissimulate
;
for
they
faine
themselves
to
be
of
the
most
peaceable
sort
of
men
,
even
merchants
,
whereby
they
might
so
be
into
the
less
suspicion
.
The
fact
of
the
murther
is
very
odious
in
all
the
circumstances
.
1.
The
person
murthered
is
a
King
,
and
a
Kings
sonne
.
2.
The
murtherers
are
of
his
own
subjects
,
of
one
tribe
with
him
,
and
his
men
.
3.
The
place
and
time
,
is
,
even
in
his
own
Chamber
,
and
bed
:
and
while
he
is
a
sleep
,
in
the
noontide
of
the
day
.
4.
The
form
is
by
treason
,
and
cruelly
by
cutting
off
his
head
.
5.
The
cause
(
as
may
be
seen
in
their
journey
and
speech
to
David
)
is
to
gratify
him
,
whom
they
perceived
entring
in
the
whole
kingdome
,
and
so
to
work
their
own
promotion
;
being
incouraged
to
this
fact
by
Davids
banqueting
of
Abner
for
perswading
Israel
to
make
defection
from
Ishboseth
,
and
thinking
that
much
more
will
the
killing
of
his
person
be
acceptable
and
rewarded
;
as
also
,
by
the
impunity
of
Joab
for
the
death
of
Abner
:
and
so
concluding
,
that
if
David
did
oversee
the
slaughter
of
Abner
who
was
reconciled
;
and
now
Davids
sworne
servant
,
to
bring
all
Israel
to
him
:
assuredly
he
will
reward
the
slayers
of
Ishboseth
who
stood
out
,
and
had
the
only
claime
of
the
whole
kingdome
.
In
the
fourth
verse
is
interjected
the
history
of
Mephiboseth
,
how
that
upon
the
newes
of
the
discomfiture
of
Saul
and
Jonathan
;
his
nurse
flying
with
him
,
when
he
was
a
child
of
five
yeares
old
,
he
did
fall
:
and
thereby
became
lame
of
his
feet
;
and
so
by
that
impediment
was
made
unable
for
royall
government
:
chiefly
in
Israel
,
whose
King
was
required
to
be
without
inability
either
in
body
,
or
mind
,
seeing
they
were
compassed
about
with
so
many
enemies
to
withstand
.
This
fall
of
Mephiboseth
is
recorded
to
shew
Gods
speciall
providence
therein
;
that
so
the
kingdome
might
come
to
David
according
to
the
promise
.
Some
think
that
this
history
is
rather
interjected
;
to
let
us
understand
the
government
of
the
estate
of
Israell
,
when
Ishboseth
is
so
unworthy
,
and
feeble
in
mind
:
and
Mephiboseth
so
feeble
in
body
;
therefore
no
marvell
,
that
such
wicked
men
banded
,
and
rose
against
the
estate
and
quietness
of
the
land
,
and
took
such
●udacity
to
commit
the
like
insolencies
and
treason
.
OBSERVATIONS
.
1.
IN
the
feebleness
of
Ishboseth
,
we
see
how
powerfull
the
dashing
of
a
guilty
conscience
is
,
when
any
triall
,
or
trouble
occurre
,
the
terrour
of
this
inward
and
homebred
tribunall
,
shaking
the
very
foundations
of
all
the
faculties
,
and
powers
of
the
soule
:
Achan
,
Saul
,
Belshazzar
,
Judas
,
and
many
more
.
2.
The
second
lesson
is
instruction
likewise
,
for
confirming
of
faith
in
Gods
infallible
promises
,
and
is
taken
from
this
ground
,
Ishboseth
in
an
evill
cause
and
course
,
relying
only
upon
Ab●er
,
and
the
people
:
so
soon
as
Abner
is
slaine
,
and
the
people
are
afraid
,
he
falleth
into
despaire
,
whereupon
we
gather
.
That
as
in
all
causes
,
and
especially
evill
,
the
way
to
desperation
is
to
contemn
Gods
protection
,
and
relye
altogether
upon
man's
,
and
worldly
meanes
.
As
we
may
see
in
the
examples
of
the
Philistims
,
when
Goliah
is
slaine
,
in
Haman
when
he
looseth
Ahasuerus
favour
,
and
others
;
so
in
all
good
causes
the
only
way
to
constancy
and
comfort
,
is
to
depend
upon
the
assured
promises
of
Gods
blessing
and
favour
,
and
to
use
and
esteem
the
second
ordinary
means
,
whereby
God
worketh
in
their
own
rank
and
place
:
otherwise
they
shall
prove
but
like
the
rotten
reed
of
Egypt
,
which
shall
break
,
and
wound
the
hand
of
him
,
who
hath
leaned
thereon
:
of
this
diversity
David
prophesieth
in
the
1.
Psalm
.
and
examples
of
them
who
have
found
comfort
relying
upon
God
,
when
the
seconds
hath
failed
them
.
We
have
,
in
Abraham
,
Jacob
,
Joseph
,
Moses
,
Iob
,
David
,
Daniel
,
Christs
Apostles
,
and
sundry
others
in
Scripture
.
3.
In
the
time
when
Israel
is
commanded
by
Ishboseth
an
unworthy
man
,
without
courage
,
negligent
and
sleeping
in
his
office
:
and
hath
Mephiboseth
,
young
,
and
unable
in
body
to
travell
:
then
the
land
is
possest
with
violences
and
wicked
men
,
whereupon
we
gather
a
doctrine
for
reformation
of
manners
.
That
when
such
as
are
the
supreame
Magistrates
,
or
subordinate
,
Nobles
,
and
great
Men
in
any
land
or
state
,
are
either
simple
or
unworthy
,
either
sleeping
and
neglecting
their
offices
,
either
young
in
yeares
,
or
lame
in
feet
,
sparing
their
travells
;
it
is
then
that
oppression
,
murther
and
every
sort
of
vice
defileth
the
land
,
and
inquieteth
the
estate
both
in
private
and
publick
:
and
this
confusion
is
in
Gods
justice
,
who
threatneth
in
his
ire
to
give
a
people
for
their
sinnes
,
children
and
women
to
raigne
over
them
.
Therefore
the
exhortation
is
that
where
such
misgovernment
is
,
and
such
inconveniencies
fall
out
:
subjects
should
not
betake
themselves
so
much
to
the
misliking
&
invection
against
their
superiours
,
much
less
in
putting
violent
hands
on
them
.
As
was
done
to
Ishboseth
as
to
be
displeased
with
themselves
,
and
their
sinnes
;
whereby
they
have
provoked
God
in
his
justice
,
thus
to
punish
them
,
and
seek
their
reformation
,
by
teares
and
prayers
from
God
in
mercy
,
who
hath
the
disposition
of
the
hearts
of
all
superiours
,
to
make
them
fierce
Lyons
,
Foxes
,
and
such
like
beasts
in
his
justice
:
and
meek
lambs
,
and
couragious
rulers
againe
in
his
favour
.
Of
this
we
have
the
examples
of
the
first
Pharaoh
,
Cyrus
,
Constantine
,
and
the
like
:
and
of
the
contrary
,
Abimelech
,
Saul
,
Achab
,
Joas
,
Herod
.
Julian
,
and
others
.
4.
Through
the
impunity
used
towards
Joab
by
David
,
these
wicked
men
are
encouraged
to
murther
Ishboseth
.
Where
we
see
,
what
are
the
dangerous
fruits
,
which
grow
from
impunity
of
any
vice
,
especially
of
blood
.
This
was
the
fault
laid
to
Eli's
charge
,
that
he
suffered
his
Sonnes
to
runne
into
a
slander
,
and
by
correction
he
stayed
them
not
,
therefore
the
Lord
threateneth
,
that
he
should
do
to
him
a
thing
,
whereof
whosoever
heard
it
should
make
his
eares
to
tingle
.
This
impunity
made
Joab
thereafter
to
kill
Amasa
,
and
Absolom
his
brother
Amnon
:
so
that
the
oversight
and
winking
at
any
vice
,
and
tolerating
of
sinne
by
Magistrate
,
or
Minister
,
is
nothing
else
;
but
the
encouraging
of
men
to
go
forward
in
the
further
practise
thereof
,
whereof
they
cannot
be
guiltless
,
nor
free
from
the
blood
of
such
,
who
grant
such
impunity
.
5.
Abner
is
slain
,
the
people
make
defection
,
and
now
at
last
Ishboseth
himself
is
likewise
murthered
.
Thus
like
Jobs
messengers
,
when
God
hath
bent
his
bow
,
and
whe●
his
sword
,
then
the
arrowes
of
the
Almighty
,
and
the
strokes
of
his
justice
one
after
another
redouble
upon
the
wicked
,
till
they
be
consumed
:
examplified
by
the
plagues
on
Pharaohs
Land
,
&
at
last
his
own
submission
.
Which
teacheth
us
not
to
abuse
his
long
suffering
patience
,
which
should
not
imbolden
us
,
or
harden
our
hearts
,
and
make
us
secure
in
sinne
,
but
rather
in
feare
to
break
off
our
sinfull
course
,
and
lead
us
to
repentance
;
for
otherwise
assuredly
he
cometh
,
and
his
reward
is
with
him
.
6.
Ishboseth
is
murthered
,
and
that
by
two
men
of
his
own
,
Captaines
of
bands
:
and
of
that
same
tribe
and
kindred
with
himselfe
.
Where
we
see
not
onely
that
Kings
are
priviledged
from
the
Lords
punishments
,
when
they
offend
more
than
others
:
as
the
examples
of
Pharaoh
,
Saul
,
Achab
,
and
sundry
o●her
wicked
Kings
of
Israel
,
Antiochus
,
and
the
three
Herods
&c.
do
testify
.
But
likewise
how
that
he
draweth
Arrowes
out
of
their
own
quiver
to
strike
them
through
withall
:
thus
Sinacheribs
own
sonnes
are
made
his
burrean's
;
and
when
David
offendeth
,
Absolom
shall
be
made
his
rod
:
and
as
the
vipers
own
brood
are
the
destroyers
of
their
owne
damme
,
in
gnawing
forth
her
belly
;
so
when
the
wayes
of
a
man
displease
the
Lord
,
he
will
make
his
servants
,
his
sonnes
,
his
kindred
,
and
familiars
to
be
his
scourges
;
as
when
the
wayes
of
man
please
him
,
he
will
make
his
very
Enemies
at
one
with
him
,
Prov.
16.
7.
As
also
we
see
,
where
grace
tyes
not
,
the
bond
of
nature
(
like
Sampsons
cords
)
is
easily
burst
;
Ka●
will
slay
Abell
:
Esau
persecute
Jacob
,
and
Sinacheribs
Sonnes
will
kill
their
own
Father
.
7.
In
his
very
bed-chamber
,
this
murther
was
committed
:
so
that
we
may
see
that
no
place
,
so
close
,
so
retyred
,
fenced
,
nor
priviledged
,
can
hold
out
Judgment
when
it
cometh
:
thus
the
Froggs
crawle
upon
Pharaoh
himself
in
his
Chamber
,
Babell
.
Belshazzar
made
stupefact
at
his
royall
table
.
And
Herod
striken
with
the
hand
of
God
on
his
glorious
throne
.
For
that
God
,
who
is
God
not
only
of
the
hills
,
but
of
the
vallies
hath
every
where
a
reaching
hand
,
and
where
can
a
man
flie
from
his
fearfull
presence
?
8.
The
time
when
Ishbosheth
is
murthered
,
is
while
he
is
a
sleep
on
his
bed
;
where
we
have
to
observe
not
onely
how
the
wicked
oftimes
into
their
greatest
security
are
visited
:
but
likewise
how
carefull
men
ought
to
be
,
to
implore
the
watchman
of
Israel
,
even
the
Lords
protection
at
all
times
:
but
especially
in
the
time
of
our
sleep
to
be
stretched
over
us
,
without
which
what
perills
may
over
take
us
.
The
examples
of
Ishboseth
,
Sisera
,
Olofernes
and
others
may
declare
;
but
having
the
same
,
we
may
in
a
joyfull
assurance
say
with
David
,
I
will
lay
down
,
and
sleep
in
peace
,
for
thou
O
Lord
onely
makest
me
to
be
in
safety
,
Psalm
.
4.
8.
As
likewise
where
a
sleepy
and
negligent
King
is
,
we
see
here
what
perill
is
both
to
himself
,
and
the
state
.
Royall
administation
is
the
Lords
work
,
and
wo
be
unto
him
that
doth
the
same
negligently
.
9.
These
two
,
(
like
Simeon
and
Leui
)
Brethren
in
evil
,
and
like
Ananias
and
Saphira
,
or
the
two
wicked
elders
,
agreeing
together
in
wickednesse
do
not
onely
shew
the
unity
,
or
rather
consenting
conspiracy
of
the
ungodly
to
do
evil
:
whereof
the
Psalmist
speaks
,
Psal.
50.
18.
And
that
agreement
of
Herod
and
Pilate
,
(
though
at
variance
before
)
to
Crucify
Christ
doth
testify
,
but
in
their
disguising
of
themselves
,
we
see
the
crafty
and
masked
dealing
of
such
in
their
pretenses
,
who
Proteus-like
,
as
their
Master
can
transform
himself
into
an
Angel
of
light
,
when
he
intends
to
bring
into
greatest
darknesse
:
so
can
the
the
wicked
cover
themselves
in
their
most
impious
proceedings
,
with
least
suspicious
,
and
best
be
seeming
shewes
,
like
Jael
giving
the
sweetest
milk
,
when
they
intend
most
bitter
destruction
,
and
under
subtilest
Hypocrisy
evermore
harbouring
most
dangerous
impiety
.
10.
The
fall
of
the
house
of
Saul
after
this
manner
in
himself
and
in
his
posterity
,
represents
last
of
all
unto
us
,
the
example
of
Gods
Justice
against
Tyrants
,
and
persecutours
of
his
Church
,
and
Kingdome
of
Christ
,
agreeable
unto
that
in
the
first
Psalme
.
The
wicked
shall
not
stand
amongst
the
just
,
but
as
the
wind
bloweth
the
chaffe
,
and
dust
to
and
fro
,
so
shall
the
wicked
perish
and
decay
,
this
consenting
unto
the
frequent
other
Prophecies
of
the
Lords
words
,
Job
18.
Psal.
2.
37
,
110.
Isa.
13.
18
,
23
,
44.
Jerem.
25.
Revel.
17.
18.
As
the
examples
of
Pharaoh
,
as
of
all
ages
clearly
can
testify
;
and
as
we
may
evidently
remarke
,
when
in
Gods
judgement
we
see
by
treason
,
and
violence
one
after
another
,
the
Enemies
of
the
Church
cut
down
by
the
siccle
of
justice
,
and
cast
in
the
Winepresse
of
Gods
wrath
till
they
be
made
all
at
last
,
his
footstool
to
tread
upon
.
II
SAM.
Chap.
4.
from
the
8.
Verse
to
the
end
.
THe
second
part
of
this
Chapter
,
which
beginneth
at
the
8.
Vers.
hath
the
honest
part
of
David
in
condigne
revenge
of
Ishboseths
Murther
,
wherein
are
three
things
.
1.
The
oration
of
the
Murtherers
.
2.
Davids
reply
.
And
3.
the
punishment
of
those
,
and
the
honour
exhibited
unto
the
head
of
Ishboseth
in
burying
the
same
.
As
for
the
Murtherers
,
they
carry
with
them
the
Kings
head
,
and
in
great
hast
they
flie
from
Mahanaim
beyond
Iordan
,
in
the
Territory
of
Galaad
,
and
passing
the
River
,
through
all
the
Territory
of
Benjamin
journing
by
night
,
they
come
unto
David
in
Hebron
,
and
their
diligence
,
as
an
argument
of
their
good
will
to
David
,
thus
travelling
by
night
to
be
the
first
reporters
.
Being
come
they
have
a
short
accurate
speech
,
the
end
whereof
is
to
perswade
David
of
their
well
doing
,
and
good
intention
in
that
fact
to
his
advancement
,
and
the
butt
whereat
they
aime
,
is
,
hereby
to
acquire
some
high
place
,
and
authority
,
with
the
new
King
,
or
else
to
get
a
rich
reward
from
him
.
The
perswasions
are
from
three
places
of
Rhetorick
à
Jucundo
,
honesto
&
utili
.
1.
The
fact
(
say
they
)
is
pleasant
,
because
hereby
we
have
brought
unto
thee
the
head
of
thine
Enemy
,
who
sought
they
life
:
and
there
is
nothing
more
pleasant
to
naturall
man
,
than
the
destruction
of
his
capitall
Enemy
.
2.
God
hath
wrought
this
by
our
hands
,
and
there
is
no
purpose
more
honest
,
then
that
which
he
hath
ordained
,
and
is
an
actor
in
the
same
.
3.
By
this
work
thou
art
fully
avenged
on
the
house
of
Saul
,
so
that
there
is
none
left
of
his
seed
(
save
an
impotent
boy
)
to
quarrell
with
thee
now
in
the
Kingdome
,
or
seek
after
either
thy
life
,
or
honour
,
which
is
to
thy
great
profit
and
commodity
.
David
answereth
and
refuteth
their
speech
by
two
arguments
,
the
former
he
taketh
from
the
true
cause
of
his
preservation
,
and
replyeth
in
this
manner
.
It
is
not
by
your
deed
that
my
life
is
preserved
,
or
by
the
taking
away
of
Ishboseth
,
that
so
I
am
freed
from
trouble
,
or
adversity
,
and
henceforth
may
live
secure
.
But
it
is
by
Jehova
,
who
lives
by
whose
favour
I
have
been
raised
,
directed
,
and
protected
in
all
my
wayes
hitherto
,
upon
whose
promise
I
depend
,
and
not
upon
any
indirect
means
to
have
my
advancement
,
or
establishment
wrought
thereby
,
and
this
argument
is
couched
in
words
set
down
in
form
of
an
oath
,
or
solemne
protestation
.
The
second
argument
is
taken
from
an
example
,
or
preparative
,
by
way
of
comparison
of
the
lesse
with
the
greater
,
in
this
manner
;
Ye
suppose
(
saith
David
)
to
abuse
my
lenity
,
because
I
spared
Ioab
in
the
Murther
of
Abner
,
but
I
referre
you
to
remember
the
execution
,
which
I
used
upon
the
Amalekite
,
who
slew
Saul
,
and
brought
me
the
first
news
with
the
royall
ornaments
,
hoping
thereby
to
get
a
reward
,
but
I
took
and
slew
him
:
how
much
more
then
are
you
worthy
of
death
,
and
of
a
greater
punishment
,
in
respect
your
fact
is
much
more
odious
,
considering
all
the
circumstances
thereof
.
That
man
was
an
Amalekite
,
but
you
are
Israelites
,
yea
and
of
the
same
tribe
with
Ishboseth
,
he
slew
Saul
at
his
own
desire
,
but
you
by
a
devised
treason
have
slain
your
Master
unwittingly
;
he
helped
him
being
wounded
,
and
to
accelerate
his
death
,
which
was
a
benefit
;
but
you
murdered
your
Lord
sleeping
on
his
bed
being
in
his
health
,
he
did
the
one
in
the
field
,
and
persuit
of
battle
;
but
you
the
other
in
your
Masters
bed-chamber
,
and
in
time
of
no
other
perill
.
Saul
also
was
an
Enemy
to
the
Amalekites
,
but
Ishboseth
a
just
man
,
and
a
loving
Master
to
you
;
therefore
in
all
respects
your
fact
being
more
odious
,
your
punishment
must
be
proportionable
,
and
the
greater
.
Therefore
accordingly
he
commandeth
his
servants
to
make
the
execution
,
(
seeing
the
office
of
a
publicke
executioner
was
not
then
in
use
.
)
And
in
greater
detestation
of
the
fact
,
and
striking
terrour
in
the
hearts
of
others
to
do
the
like
,
he
addeth
a
form
of
severity
in
cutting
off
their
hands
,
and
feet
,
instruments
of
that
cruelty
,
and
as
a
publicke
spectacle
for
example
to
others
he
hangeth
the
same
up
in
a
open
place
.
In
the
mean
while
,
David
honoureth
the
head
of
Ishboseth
,
and
burieth
the
same
,
wherein
he
confirmeth
three
notable
lessons
marked
before
.
1.
That
a
Prince
,
or
noble
man
should
not
take
pleasure
,
or
allow
any
vice
.
2.
That
nothing
can
be
profitable
which
is
not
godly
and
honest
.
And
3.
that
no
man
should
insult
,
or
rejoyce
in
the
misery
,
or
destruction
of
his
very
Enemy
.
OBSERVATIONS
.
1.
V.
8.
THe
nature
of
the
wicked
is
,
ever
to
measure
others
by
themselves
,
and
therefore
because
to
flesh
,
and
blood
it
is
a
pleasant
thing
to
be
avenged
on
their
Enemies
,
therefore
these
two
Murtherers
think
that
even
so
here
it
will
be
unto
David
,
and
that
they
both
actours
,
and
first
reporters
thereof
cannot
misse
both
thanks
and
reward
:
but
they
measure
David
by
the
wrong
line
,
and
find
him
contrarywise
disposed
,
for
as
the
naturall
man
knoweth
not
the
things
which
are
of
God
;
so
neither
the
work
of
regeneration
wrought
in
the
Godly
;
whereby
they
think
,
they
speak
,
they
do
and
desire
farre
otherwise
then
the
Child
of
Adam
,
and
mass
of
blind
corruption
.
Witness
the
contrary
dispositions
of
Jacob
and
Esau
(
though
Brethren
)
and
in
this
place
of
these
Beerothites
and
Davids
.
2.
The
audacious
impiety
of
these
wicked
Murtherers
may
be
seen
,
in
that
they
will
in
this
their
vile
practise
make
God
to
be
a
worker
,
and
chiefe
actour
of
the
deed
:
like
Simeon
and
Levi
colouring
their
bloody
fact
,
with
the
vaile
of
Religion
,
and
imbarking
divine
mercy
it selfe
,
in
participation
with
Divelish
cruelty
.
The
most
odious
sin
of
any
is
to
cover
the
Divell
with
Gods
garment
,
and
taint
the
sacred
Majesty
of
holiness
it selfe
,
with
the
menstruous
pollution
of
monstrous
crimes
.
And
too
commonly
used
now
adaies
,
when
rebellion
against
Lawfull
authority
,
odious
treason
,
merciless
massacres
,
and
such
like
are
now
obtruded
for
conscience
sake
,
and
go
currant
under
pretext
of
Religion
,
Jesuiticall
Doctrine
teaching
their
emissaries
and
paricides
that
they
do
merite
thereby
.
3.
Vers.
9.
In
Davids
words
of
protestation
,
We
see
that
it
is
the
godlies
lot
to
be
in
adversity
,
and
under
the
cross
,
as
his
whole
life
hitherto
could
have
taught
:
(
omitting
other
examples
)
but
there
is
their
comfort
,
which
with
a
thankfull
acknowledgment
with
this
godly
Prince
here
,
the
godly
ought
ever
to
record
,
as
Job
said
of
his
redeemer
,
so
,
the
Lord
liveth
,
who
delivereth
their
souls
out
of
all
adversity
,
and
though
their
troubles
be
many
,
yet
he
upholdeth
them
in
them
,
4.
Vers
12.
In
Davids
adjudging
them
to
punishment
farre
contrary
to
their
expectation
;
we
see
how
being
blinded
by
Satan
,
they
are
greatly
disappointed
of
that
they
looked
for
:
even
as
our
first
parents
being
deceived
by
that
crafty
Serpent
thinking
to
be
like
God
,
became
to
be
like
the
Divell
,
let
none
therefore
look
for
happy
fruit
of
the
forbidden
Tree
,
nor
think
by
doing
evill
that
good
shall
come
of
it
,
which
serveth
greatly
to
correct
those
,
who
by
malefices
and
wickednesse
pretend
to
attain
to
the
favour
of
Princes
and
great
men
.
Let
Balams
blood
,
Doegs
infamy
,
Achitophels
despare
,
Hamans
hanging
,
and
these
mens
execution
,
bear
witnesse
of
the
issue
.
5.
We
have
likewise
here
in
David
the
patterne
of
a
good
Magistrate
,
and
upright
justitiar
,
who
hath
an
eye
,
not
to
his
own
commodity
in
this
ungodly
fact
,
but
to
just
judgement
,
and
to
that
which
ought
to
be
done
according
to
the
Law
:
shall
I
not
therefore
(
saith
he
)
require
his
blood
at
your
hand
,
and
take
you
from
the
Earth
,
not
as
usually
now
it
is
,
quo
volunt
reges
,
vadunt
leges
,
&
plus
valet
favor
in
judice
,
quam
lex
in
codice
.
Farre
contrary
to
good
Jehosaphaths
admonition
to
the
Judges
of
Israel
,
2
Chron.
19.
Take
heed
what
yee
do
,
and
let
the
feare
of
the
Lord
be
upon
you
,
for
yee
execute
not
the
judgements
of
man
,
but
of
the
Lord
,
and
he
will
be
with
you
in
the
cause
and
judgement
.
6.
In
practices
we
may
perceive
what
is
to
be
followed
.
There
are
two
here
in
this
matter
of
blood
:
the
one
is
of
David
sparing
of
Ioab
:
the
other
is
of
his
justice
towards
the
Amalekite
.
These
criminals
though
they
presume
on
pardon
by
the
one
,
yet
David
followeth
the
other
;
hid
reason
is
,
the
one
agreed
with
God
,
and
a
good
Law
,
the
other
disagreed
.
Whereupon
we
observe
in
use
of
practices
what
should
be
followed
,
and
what
should
be
eschewed
by
Magistrates
,
decrees
given
according
to
equity
,
good
Law
,
and
conscience
should
onely
,
&
ever
be
followed
,
and
the
contrary
rejected
.
Let
Judges
then
beware
,
what
decrees
they
give
out
,
that
they
prejudge
not
the
course
of
upright
justice
:
but
if
they
do
,
let
them
not
be
ashamed
to
retrait
the
same
,
and
follow
the
best
practice
.
7.
David
joyneth
that
form
of
severity
,
by
cutting
of
their
hands
and
feet
,
and
hanging
of
them
up
,
for
the
terrour
of
others
:
where
we
see
what
should
be
the
end
of
punishment
aimed
at
by
the
Magistrate
,
even
to
prevent
offences
amongst
the
people
:
and
like
a
skillfull
Phisitian
making
the
Phlebotomy
of
one
member
,
a
preservative
to
the
whole
body
,
as
they
do
in
fevers
,
plewrisies
,
and
the
like
.
8.
We
see
how
the
Lord
maketh
a
requitall
to
be
given
to
the
wicked
,
these
men
cruelly
had
deformed
the
dead
body
of
their
Master
by
cutting
off
his
head
;
and
now
justly
are
their
bodies
deformed
by
the
cutting
off
their
hands
and
feet
.
This
we
see
in
Pharaoh
,
as
he
killed
the
Israelites
first
borne
males
,
so
are
the
first
borne
of
all
his
land
:
as
he
drowned
their
infants
,
so
is
he
and
his
Army
.
And
this
retribution
,
lege
talionis
,
did
Adonibezek
acknowledge
justly
to
have
been
inflicted
upon
him
,
when
the
thumbs
of
his
hands
,
and
his
feet
were
cut
off
,
Judg.
1.
7.
Let
men
beware
then
how
they
sinne
,
or
cruelly
behave
themselves
,
and
think
that
there
is
a
just
God
who
will
both
require
and
requite
,
this
Job
wisheth
of
himselfe
,
Job
.
31.
9
,
10.
And
this
Christ
Jesus
confirmeth
,
For
with
what
measure
yee
meete
,
it
shall
be
measured
to
you
againe
,
Math.
7.
2.
and
this
also
we
see
Revel.
16.
6.
II
SAM:
Chap:
5.
from
the
1.
verse
to
the
6.
and
1
CHRON.
11.
IN
the
former
three
Chapters
the
estate
of
Israel
being
treated
on
,
from
the
death
of
Saul
to
the
death
of
Ishboseth
,
which
history
affirms
,
and
confirms
that
the
house
of
Saul
daily
decayed
,
and
the
house
of
David
increased
:
till
at
length
in
the
death
of
Ishboseth
,
and
inability
of
Mephiboseth
there
remained
no
expectation
of
the
recovery
of
the
same
againe
.
Now
in
this
Chapter
we
have
in
generall
the
history
of
Davids
increase
,
after
the
death
of
Abner
and
Ishboseth
;
and
the
extream
,
and
desperate
decay
of
the
house
of
Saul
.
This
generall
is
confirmed
by
two
particular
arguments
,
whereinto
this
Chapter
is
divided
.
The
one
from
the
1.
Vers.
to
the
6.
containes
the
history
of
Davids
inauguration
by
universall
consent
to
be
King
over
all
Israel
.
The
second
from
the
6.
Vers.
to
the
end
,
containeth
foure
acts
,
whereby
David
is
renounced
,
and
made
honourable
in
Israel
,
done
by
him
soon
after
his
inauguration
.
The
first
is
the
expugnation
of
Sion
,
and
Jerusalem
,
proponed
from
the
6.
Vers.
to
the
11.
The
second
is
the
amitie
contracted
between
Hiram
,
King
of
Tyrus
,
and
David
from
the
11.
verse
to
the
13.
The
third
is
his
marrying
Wives
,
&
assuming
to
him
Concubines
in
Jerusalem
,
by
whom
he
procreated
many
Children
,
from
the
13.
verse
to
the
17.
The
fourth
is
two
notable
Victories
obtained
against
the
Philistines
,
treated
on
from
the
17.
verse
to
the
last
.
The
inauguration
of
David
(
written
also
1
Chron.
11.
Chap.
from
the
1.
to
the
10.
verse
,
and
in
the
12.
from
the
23.
to
the
end
of
that
Chap.
)
it
is
amplified
from
all
the
circumstances
of
time
,
Persons
,
place
,
persuasions
,
and
solemne
form
of
the
action
.
The
time
is
observed
in
the
particle
(
then
)
that
is
after
the
death
of
Abner
,
and
Ishboseth
:
and
an
end
is
now
put
thereby
to
the
civill
dissentious
,
and
jarres
between
the
house
of
Saul
,
and
of
David
,
between
Judah
and
Israel
.
Others
extend
this
to
the
first
beginning
of
the
promise
and
anointing
of
David
,
made
by
Samuel
,
1
Sam.
10.
Unto
this
time
of
the
performance
thereof
,
which
containeth
at
least
the
space
of
20.
years
,
that
after
so
long
delay
,
after
so
great
troubles
,
and
adversities
moved
by
Saul
and
Ishboseth
,
after
so
many
offers
of
ungodly
helps
made
by
Joab
,
Abner
,
and
the
Murtherers
of
Ishboseth
,
rejected
by
David
,
and
after
God
had
tryed
him
in
the
furnace
of
diverse
temptations
,
and
found
him
a
golden
David
,
and
a
man
according
to
his
own
heart
,
then
the
Lord
remembreth
his
promise
made
by
Samuel
in
convenient
time
to
accomplish
the
same
.
Of
the
place
called
Hebron
▪
it
was
spoken
before
,
Chap.
2.
It
was
situated
in
the
Northwest
of
the
Land
of
Judah
,
distant
from
Jerusalem
20.
miles
,
as
Jerome
affirmeth
,
and
at
this
time
was
the
rovall
seat
of
the
King
,
the
space
that
hee
raigned
onely
over
Judah
:
and
so
being
situated
in
the
extremity
of
the
Land
,
the
affection
must
be
thought
great
,
both
which
all
Israel
,
and
their
Princes
bear
unto
him
,
from
the
most
distant
parts
of
the
Kingdome
running
thus
to
Hebron
,
a
border
towne
in
the
utmost
marche
of
Judah
,
a
remarkable
act
of
Gods
speciall
instinct
!
The
circumstance
of
the
Persons
is
in
the
number
,
and
in
the
quality
:
in
the
number
he
saith
,
all
Israel
,
that
is
a
certain
number
selected
out
of
every
tribe
,
the
which
is
reduced
to
a
particular
,
1
Chron.
12.
25.
making
in
the
whole
summe
300000.
men
.
In
quality
,
he
saith
the
elders
of
every
tribe
came
to
the
conference
with
the
King
,
and
to
the
solemnity
of
his
inauguration
,
that
is
,
the
chief
men
and
Princes
of
every
tribe
,
who
had
the
authority
and
place
of
the
primogeniture
.
The
Person
to
who
in
all
these
do
come
,
is
despised
David
in
time
past
,
and
now
by
Gods
instinct
,
universally
honoured
,
for
as
God
hath
the
hearts
of
superiour
Persons
at
his
disposition
,
so
hath
he
the
hearts
of
subjects
,
and
inferiours
to
bow
and
bend
them
at
his
godly
pleasure
.
The
circumstance
of
the
occasion
,
is
of
worthy
consideration
,
wherein
as
the
Rabbins
probably
affirm
:
in
the
first
place
,
they
confesse
their
errour
,
they
purge
themselves
,
and
extenuate
their
former
disobedience
,
craving
pardon
,
and
promising
loyalty
in
the
time
coming
.
In
the
next
,
they
have
an
oration
to
David
,
the
end
whereof
is
to
persuade
him
to
accept
the
universall
Kingdome
upon
him
,
which
they
do
voluntarily
offer
.
The
places
of
persuasion
are
very
proper
,
and
in
number
three
,
drawn
out
of
the
Law
,
containing
the
qualities
of
a
King
in
Israel
.
1.
We
are
thy
bone
and
thy
flesh
,
by
which
phrase
of
speech
,
the
Hebrewes
signified
their
conjunction
in
consanguinity
,
Genes.
2.
29.
Iudg.
9.
This
is
grounded
upon
the
Law
.
Deut.
17.
15.
The
second
is
taken
from
experience
of
Davids
qualities
in
that
office
,
and
ability
to
govern
proved
out
of
1
Sam
▪
18.
The
third
is
from
Gods
choice
and
direction
,
agreeable
likewise
unto
the
Law
,
Deut.
17.
5.
That
the
people
should
make
him
their
King
,
whom
God
should
appoint
.
This
speech
of
theirs
,
no
doubt
was
uttered
by
Samuel
unto
David
in
Gods
name
:
saying
,
thou
shalt
feed
my
people
,
when
he
anointed
him
,
and
the
word
went
with
the
seale
,
albeit
though
it
be
not
expressed
,
yet
is
repeated
by
David
himselfe
,
Psalm
.
78.
71.
The
solemnity
of
his
inauguration
was
by
the
consent
of
the
elders
and
people
there
,
representing
the
whole
number
and
body
of
the
Kingdome
:
a
bond
is
mutually
sworne
,
wherein
David
obligeth
himselfe
to
reigne
over
them
as
God
commandeth
,
and
as
he
protesteth
,
Psalm
.
101.
And
the
people
promise
to
obey
his
lawfull
commandments
,
so
that
the
Law
of
God
no
doubt
,
was
the
rule
and
square
of
his
government
,
whereunto
both
Prince
,
and
people
are
sworne
:
which
was
a
bridle
against
his
absolute
power
,
or
their
rebellious
manners
.
He
was
anointed
according
to
the
received
forme
,
and
solemnity
of
the
aspersion
of
the
sacred
oyle
of
the
Tabernacle
,
confected
and
conserved
for
that
use
,
by
the
hand
of
the
high
priest
,
and
that
before
Jehovah
,
which
is
diversly
interpreted
.
Some
by
mediation
of
Vrim
,
and
Thummim
:
some
by
oblation
of
sacrifice
upon
the
Alter
in
Hebron
builded
of
old
by
Abraham
.
Howsoever
,
they
solemnly
as
in
Gods
presence
mutually
attested
God
,
and
required
him
to
be
witness
to
their
covenant
:
Thus
David
is
thrice
anointed
:
at
Bethlehem
by
Samuell
,
in
Hebron
by
Judah
;
and
now
over
all
Israel
in
this
publick
assembly
,
being
herein
a
vive
type
of
Christ
Jesus
,
who
is
perfectly
,
and
in
full
measure
of
the
Spirit
:
anointed
King
,
Priest
,
and
Prophet
of
his
people
,
as
it
were
by
a
threefold
unction
.
In
the
end
it
is
said
in
the
Chronologie
of
his
reign
,
that
he
was
30.
yeares
when
he
began
to
reigne
in
Hebron
:
(
being
of
that
same
age
that
our
Saviour
was
of
,
when
he
took
upon
him
likewise
his
calling
)
which
was
a
convenient
age
for
Administration
:
where
otherwise
God
threateneth
to
give
women
,
and
children
to
reigne
in
his
ire
.
But
here
ariseth
a
doubt
upon
the
Chronologie
of
Davids
reigne
,
in
the
generall
it
is
said
that
he
reigned
40.
yeares
,
and
in
the
particular
it
is
reckoned
that
he
reigned
7.
yeares
and
6.
moneths
in
Hebron
,
and
33.
yeares
in
Jerusalem
.
So
the
question
is
of
the
6.
excressing
,
or
odde
moneths
:
to
which
the
answer
is
,
omitting
other
conjectures
,
that
this
is
spoken
after
a
customable
forme
of
Scripture
,
by
a
figure
called
Synecdoche
:
where
the
greater
number
is
put
to
comprehend
the
less
;
the
like
being
,
Judg.
20.
46.
and
else
where
.
OBSERVATIONS
.
1.
THe
promise
which
God
made
to
David
of
the
kingdome
is
slowly
,
and
after
great
adversities
now
performed
:
where
,
as
we
see
the
nature
of
God
who
is
true
in
all
his
promises
,
and
one
jo●
of
whose
word
shall
not
faile
:
so
,
this
particular
may
be
reduced
to
the
generall
:
That
the
punishments
against
the
wicked
,
and
rewards
temporall
to
the
Godly
are
slowly
executed
,
and
also
by
contrarymindes
oftimes
;
the
punishment
foregoing
prosperity
,
and
the
rewards
preceding
adversity
:
the
reason
of
the
one
is
to
draw
sinners
to
repentance
,
or
to
make
them
the
more
inexcusable
in
the
day
of
the
Lords
wrath
.
Therefore
the
Scripture
giveth
to
the
Lord
the
Epithite
of
long
suffering
,
and
the
Apostle
speaking
to
the
same
purpose
saith
,
Knowest
thou
not
that
the
long
suffering
of
God
should
lead
●●ee
to
repentance
.
And
againe
,
Because
of
his
longanimity
by
thy
obstinate
impenitency
thou
hast
gathered
unto
thy selfe
just
condemnation
against
the
day
of
wrath
.
And
●he
reason
also
why
the
Lord
is
slow
to
performe
his
promised
benifits
,
and
that
by
the
middest
of
adversity
,
is
,
that
thereby
the
faith
▪
the
hope
,
and
patience
of
the
Godly
may
be
tryed
,
and
by
probation
they
may
be
made
worthy
:
upon
whom
it
may
please
him
to
shew
his
mercy
and
bestow
his
gracious
benefits
:
as
the
Apostle
Paul
,
Rom.
5.
3.
And
S.
James
affirmeth
,
Chap.
1.
●
.
Of
the
one
we
have
examples
of
the
delay
of
Gods
punishment
,
before
the
deluge
:
Sodom's
destruction
,
the
suffering
of
Pharaobs
tiranny
,
of
Sauls
impiety
,
Judah
and
Israel
with
their
wicked
Kings
,
before
their
captivity
,
of
bloody
Jerusalem
,
and
this
day
of
Mahomet
,
the
Pope
,
and
others
.
Of
the
〈◊〉
,
we
have
the
slowness
of
the
performing
that
promise
made
to
Abraham
of
the
holy
Land
,
of
his
seed
in
whom
all
Nations
should
be
blessed
,
and
multiplying
thereof
.
Of
the
whole
possession
of
that
land
made
to
Israel
in
the
desert
,
deferred
till
the
reigne
of
David
,
of
the
reducing
of
the
people
out
of
Babylon
after
70
yeares
;
Davids
inauguration
here
,
and
as
in
our
owne
daies
is
commonly
found
in
the
experience
of
the
estate
of
many
good
men
and
Princes
.
2.
In
the
example
of
David
patiently
abiding
the
Lords
leasure
,
and
in
adversity
neither
doubting
,
nor
grudging
,
neither
using
any
unlawfull
means
;
we
have
the
generall
rule
of
the
behaviour
,
that
the
Godly
should
learne
when
they
find
themselves
in
the
like
condition
,
in
good
causes
which
God
hath
promised
to
bless
,
and
in
following
of
the
same
;
albeit
the
promise
be
slowly
performed
,
and
the
middes
be
troublesome
:
let
them
not
think
that
God
hath
not
a
care
over
them
,
neither
grudg
,
as
do
impatient
men
,
neither
doubt
as
do
the
weak
in
faith
,
neither
use
unlawfull
seconds
as
do
the
worldlings
,
neither
despaire
as
do
the
reprobate
:
but
following
the
examples
of
David
,
Abraham
,
Moses
,
Joshua
,
Daniel
,
the
Apostles
,
and
such
:
assure
themselves
upon
the
conclusion
of
Christ
,
that
heaven
and
earth
shall
perish
,
but
one
jot
of
Gods
promise
shall
not
alter
:
and
remember
what
Paul
saith
,
Rom.
8.
39.
That
nothing
whatsoever
is
able
to
separate
Gods
chosen
Children
from
the
love
of
God
,
which
is
in
Christ
Jesus
:
and
that
all
things
in
the
end
shall
work
together
for
their
good
who
love
him
.
3.
Vers.
1.
The
whole
people
are
moved
by
Gods
instinction
to
offer
their
voluntary
obedience
to
David
,
and
albeit
they
had
the
word
amongst
them
,
yet
it
was
not
followed
,
because
they
wanted
the
inward
perswader
,
till
now
,
who
is
the
holy
Ghost
:
so
that
the
kingdome
of
David
riseth
not
by
violence
and
compulsion
,
but
by
the
inward
perswasion
of
the
holy
Spirit
:
whereupon
we
inferre
in
the
generall
literally
,
and
then
mistically
:
that
the
hearts
of
subjects
to
temporall
princes
are
in
the
Lords
hands
to
harden
,
or
mollifie
them
:
as
he
thinketh
expedient
,
to
shew
in
them
his
favour
,
or
his
wrath
to
their
superiours
:
and
therefore
if
they
will
have
obedience
of
their
subjects
,
let
them
subject
their
scepters
to
the
obedience
of
God
;
for
he
will
honour
them
,
that
honourt
him
:
and
they
that
despise
him
shall
be
despised
:
and
therefore
as
the
tiranny
of
these
in
authority
is
Gods
punishment
for
the
sinnes
of
inferiours
,
so
the
rebellion
of
inferiours
is
a
token
of
Gods
ire
against
their
Magistrates
.
4.
As
this
is
true
in
Davids
temporall
,
so
it
is
true
in
Christs
spirituall
kingdome
:
for
it
is
not
the
externall
hearing
that
moveth
the
heart
:
albeit
that
thereby
the
incredulous
be
made
inexcusable
:
but
it
is
the
inward
operation
of
the
Holy
Ghost
which
inwardly
perswadeth
,
and
draweth
the
heart
as
the
Loadstone
doth
the
iron
,
to
the
obedience
of
the
Lords
Word
,
and
so
erecteth
the
kingdome
of
Christ
into
the
soule
of
man
.
No
marvell
then
,
that
the
greatest
part
of
the
world
remaine
in
infidelity
and
wickedness
:
albeit
Gods
Word
plentifully
sounds
in
their
eares
:
because
as
a
sound
only
,
there
it
evanisheth
.
And
as
a
feeling
power
descendeth
not
in
the
heart
to
take
root
downewards
,
and
bring
forth
fruit
upwards
,
as
Christ
therefore
spoke
of
his
body
,
Iohn
.
6.
63.
So
,
it
is
the
spirit
which
quickneth
the
Word
,
without
the
same
,
profiteth
nothing
.
5.
In
this
occasion
,
and
election
,
or
inauguration
of
David
,
we
inferre
the
generall
rule
of
electing
of
Magistrates
,
as
well
in
regard
of
his
qualities
and
forme
of
election
:
as
of
the
end
wherefore
he
is
to
be
elected
.
As
for
his
qualities
.
1.
He
must
not
be
a
stranger
in
birth
,
much
less
in
religion
:
but
must
be
of
a
conjunction
naturall
and
spirituall
,
with
them
whom
he
governeth
;
otherwise
there
can
be
no
sympathy
nor
symbolizing
between
●hem
.
2.
He
must
be
able
to
governe
:
which
is
called
here
,
to
leade
out
and
in
.
Next
,
the
forme
of
his
election
should
be
by
common
and
voluntary
consent
,
according
to
the
constitution
of
the
state
and
oath
or
obligation
of
right
administration
;
the
rule
whereof
should
be
the
Law
of
God
,
and
positive
constitutions
of
the
realme
.
And
last
the
end
should
be
to
feed
the
people
,
caring
that
they
be
spiritually
fed
in
the
food
of
life
:
and
temporally
,
that
they
be
not
spoiled
or
bereft
of
their
meanes
of
the
life
corporall
,
to
be
their
guider
,
protector
,
father
,
patron
,
and
to
have
a
regard
to
all
their
necessities
as
the
good
pastour
hath
to
his
sheep
,
and
the
Father
to
his
family
.
6.
By
all
this
history
it
is
evident
that
he
is
rather
compelled
and
urged
by
the
people
to
reigne
over
them
,
then
they
are
urged
by
him
to
give
unto
him
the
government
,
for
he
saw
that
it
was
not
so
much
honos
as
onus
,
teaching
hereby
all
those
who
are
to
undertake
any
function
in
Church
or
Commonwealth
,
not
to
runne
before
they
be
sent
;
nor
to
thrust
themselves
in
at
the
window
,
till
they
be
lawfully
let
in
at
the
doore
:
and
as
they
have
the
inward
,
and
effective
calling
of
God
fiting
them
for
the
work
;
so
to
expect
the
outward
and
declarative
calling
of
man
suiting
them
to
the
work
.
The
Lord
will
therefore
give
wisdome
and
skill
to
Bezaleel
,
and
Aholiab
,
but
Moses
must
call
them
.
7.
Vers.
3.
The
covenant
of
mutuall
observance
of
duty
,
which
they
make
,
it
is
before
the
Lord
,
who
did
heare
not
only
the
words
of
their
league
:
but
did
see
the
sincerity
of
their
hearts
therein
;
and
whom
they
acknowledged
not
only
as
a
solemne
witness
to
beare
record
,
but
as
a
just
judge
,
and
severe
revenger
of
the
breach
.
So
before
this
same
Lord
,
we
ought
to
consider
,
that
both
we
,
and
our
secretest
actions
,
yea
the
very
thoughts
of
our
hearts
are
patent
:
and
as
in
his
presence
,
(
whose
al-seeing
eye
beholdeth
all
things
)
watchfully
we
ought
to
walk
,
fearing
to
speak
or
do
,
either
wickedly
or
hypocritically
,
seeing
as
Elisha
said
to
Gehezi
,
his
heart
goeth
ever
with
us
,
and
he
will
make
no
other
,
but
our
own
wickedness
to
find
us
out
.
8.
Vers.
4.
In
the
Chronology
of
Davids
life
,
and
reigne
,
as
we
see
that
the
people
get
a
great
benefit
from
God
,
in
having
a
Prince
given
them
of
ripe
age
,
experience
,
and
ability
to
governe
,
being
30
yeare
old
when
he
began
to
reigne
:
(
where
women
,
and
Children
are
given
in
Gods
wrath
)
so
on
the
other
part
we
see
also
,
that
long
life
and
a
prosperous
government
in
a
Princes
person
is
a
great
blessing
likewise
:
and
old
age
(
as
Salomon
saith
)
is
a
Crowne
of
Glory
,
when
it
is
found
in
the
way
of
righteousness
,
therefore
honour
thy
Father
and
Mother
(
saith
the
Lord
)
that
thy
daies
may
be
long
in
the
Land
which
the
Lord
thy
God
hath
given
thee
:
the
long
life
is
a
reward
,
and
the
contrary
,
as
a
punishment
is
denounced
against
the
house
of
Eli
,
1
Sam.
2.
32.
II.
SAM.
Chap.
5.
from
the
6.
Verse
to
the
11.
THe
first
action
of
David
after
his
inauguration
with
the
success
and
sequels
thereof
is
set
down
here
,
which
is
the
sieging
and
expugnation
of
Sion
,
and
the
Citie
Jerusalem
:
then
possessed
by
the
Jebusites
,
Idolators
,
enemies
to
God
,
and
his
people
;
and
one
of
the
seven
Nations
execrated
,
Exod.
23.
Which
Citie
he
purposeth
to
reforme
,
and
make
it
the
Citie
of
the
Lord
,
and
the
Kings
seat
:
being
in
respect
of
the
situation
thereof
most
proper
for
that
effect
;
(
nobilitated
by
the
habitation
sometime
of
Melchizedek
King
of
Salem
,
situated
in
the
marches
between
Judah
,
and
Benjamin
:
and
divided
in
these
three
parts
mount
Sion
,
mount
Moriah
,
and
the
Citie
)
which
good
intention
of
Davids
is
seconded
by
all
good
occasions
;
especially
by
the
Army
conveenced
there
for
the
time
:
who
at
this
present
make
a
perfect
conquest
of
the
same
.
The
answer
of
the
inhabitants
of
the
Citie
,
except
thou
take
away
the
crooked
,
and
the
blind
,
thou
shall
not
enter
in
hither
:
is
diversly
exponed
:
omitting
that
fabulous
Jewish
conceit
of
two
●mages
;
the
one
of
blind
Isaac
,
and
the
other
of
crooked
Jacob
:
set
upon
their
walls
as
monuments
of
the
league
between
these
two
,
and
Abimelech
.
Without
violating
whereof
David
could
not
invade
them
;
this
assertion
being
altogether
differing
from
the
truth
of
the
story
,
for
Abimelech
was
King
of
the
Philistines
:
who
was
descended
of
Miscam
Cains
sonne
progenitor
of
the
Egyptians
,
and
not
of
the
Jebusites
who
were
of
Canaan
sonne
to
Cham
progenitor
of
the
Cananites
.
Some
affirme
that
they
were
the
images
of
their
tutelar
gods
,
which
David
and
his
followers
called
both
blind
and
lame
,
as
the
Prophet
speaks
,
Having
eyes
,
but
see
not
:
feet
,
but
walk
not
,
&c.
And
which
stood
after
the
manner
of
Idolaters
upon
their
walls
.
Josephus
affirmes
this
to
be
spoken
from
the
confidence
which
they
had
in
the
strength
and
fortification
of
their
Citie
,
which
they
thought
inexpugnable
though
it
had
no
other
defenders
but
blind
and
lame
,
and
so
this
to
be
a
hyperbolik
speech
.
Others
(
as
Tremellius
)
following
the
letter
of
the
text
,
think
that
they
set
indeed
blind
and
some
lame
men
on
their
wall
's
to
deride
David
in
this
his
attempt
which
they
thought
to
be
in
vaine
:
therefore
saies
the
6
Verse
thinking
that
David
could
not
come
in
hither
.
David
being
thus
deluded
,
or
rather
derided
,
he
prudently
adhibits
the
remedy
:
and
promises
a
reward
to
him
who
first
should
pass
over
the
trench
or
fousy
to
smite
the
Jebusites
,
and
destroy
their
idols
:
which
Godly
and
zealous
David
did
hate
;
towit
,
that
he
should
be
chiefe
Captaine
,
which
by
the
inspiration
of
Gods
Spirit
Joab
enterprises
happily
,
and
so
the
Citie
:
and
mount
Sion
comes
into
Davids
hand
;
and
being
in
his
possession
,
he
dwelt
in
the
fort
,
and
built
round
about
the
same
:
but
there
arises
some
doubt
in
the
exposition
of
this
,
in
the
8.
Vers.
(
wherefore
they
said
,
the
blind
and
lame
shall
not
come
into
the
house
)
some
think
it
a
proverb
,
used
after
amongst
the
Jewes
and
that
it
was
according
to
the
inhabitation
that
neither
blind
or
lame
should
enter
into
Gods
house
to
officiate
;
or
that
it
is
rather
spoken
of
the
Jebusites
idolls
,
which
none
should
have
:
no
,
not
in
their
private
houses
,
much
less
in
publick
places
.
And
that
this
was
the
chiefe
cause
of
Davids
Zeale
to
invade
that
Citie
:
the
same
being
so
full
of
Idolatry
,
which
Davids
soule
hated
.
Lastly
,
Vers.
10.
The
cause
of
Davids
prospering
and
growing
great
is
set
down
:
towit
,
that
God
even
the
Lord
of
hostes
was
with
him
:
towit
,
not
only
by
his
universall
presence
,
whereby
he
is
with
all
his
creatures
:
sustaining
and
upholding
them
&c.
But
his
particular
presence
in
mercy
,
OBSERVATIONS
.
1.
DAvid
in
the
first
entry
to
his
kingdome
,
takes
in
hand
the
abolishing
of
Idolatry
and
reformation
of
religion
in
Jerusalem
,
to
teach
all
Princes
and
Magistrates
the
like
practise
to
follow
:
this
was
commanded
to
Joshua
,
and
who
have
done
so
,
have
ever
prospered
:
as
David
,
Jehosaphat
,
Josiah
and
Hezekiah
,
Constantine
,
Theodosius
,
Valentinian
,
and
that
late
worthy
Queen
Elizabeth
.
And
who
have
neglected
the
same
have
been
punished
,
as
the
examples
of
the
Idolatrous
Kings
of
Judah
and
Israel
can
witness
.
2.
The
Jebusites
confided
in
their
Idolls
,
and
strength
of
their
Citie
:
and
therefore
vilipend
David
,
which
is
the
manner
of
all
the
enemies
of
Gods
truth
,
and
Idolaters
,
as
of
Antichrist
and
Papists
this
day
,
Rev.
18.
7.
But
in
the
end
this
their
confidence
shall
deceive
them
,
and
God
shall
bring
upon
them
,
and
their
I●olls
utter
destruction
,
and
joy
to
his
Church
,
Rev.
19.
2.
3.
We
see
what
all
Idolls
are
which
Idolaters
and
Papists
so
●uch
esteem
,
decore
,
go
unto
in
pilgrimage
,
and
confide
in
:
they
●re
all
but
blind
and
lame
,
&c.
and
cannot
help
,
nor
shall
they
in
●e
day
of
the
Lords
visitation
.
4.
We
see
also
,
that
as
Davids
zealous
soule
hated
such
,
so
should
all
Godly
,
and
zealous
do
the
like
,
especially
pious
Princes
.
5.
We
see
also
that
they
ought
,
not
only
to
be
prohibited
by
Godly
Magistrates
to
be
in
publick
places
or
Churches
,
but
also
in
private
houses
or
places
.
6.
Vers.
8.
Also
we
see
in
David
,
prudence
joyned
with
piety
,
both
which
should
be
in
a
Prince
or
Magistrate
,
and
that
as
vice
should
be
punished
,
so
vertue
should
be
cherished
and
have
its
own
encouragement
and
reward
,
even
as
the
Lord
sets
before
us
the
rewarding
of
his
own
in
mercy
.
7.
In
a
well
ordered
Army
we
see
not
only
Captaines
,
but
chief
Captaines
,
so
in
the
Church
which
is
compared
thereto●
,
Cant.
6.
4.
There
ought
to
be
order
in
the
government
thereof
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
also
in
all
well
governed
other
civill
societies
,
Politicke
,
or
Canonicke
.
8.
Vers
10.
The
prospering
and
growing
great
of
David
is
onely
ascribed
to
the
Lords
being
with
him
,
as
he
was
for
the
Lord
,
against
Idolatry
,
&
for
his
true
worship
.
Therefore
as
this
is
the
constant
high
way
to
prosper
,
so
let
all
such
who
grow
great
and
succeed
,
ascribe
their
grandure
and
successe
,
not
to
their
valour
,
or
others
,
but
to
God
onely
and
his
being
with
him
in
mercy
.
II.
SAM.
5.
from
the
11.
verse
to
the
end
.
FOllowes
now
the
last
two
means
wereby
David
grew
great
and
was
establisht
in
his
Kingdome
.
1.
The
amity
of
Hiram
King
of
Tyrus
.
2.
Two
great
victories
obtained
against
his
Enemies
the
Philistines
,
betwixt
which
two
,
is
inserted
Davids
polygamy
.
In
the
first
it
is
said
that
Hiram
sent
messengers
to
David
,
next
furniture
of
timber
for
building
his
house
,
as
also
masons
and
Carpenters
,
we
find
the
like
affection
of
this
King
(
or
else
his
sonne
of
the
same
name
)
in
the
dayes
of
Solomon
,
for
the
edifice
of
the
temple
.
This
City
was
first
founded
by
the
Phaenicians
who
being
expelled
from
a
City
,
Sidonia
,
which
they
first
inhabited
by
the
King
of
Askelon
,
taking
the
Sea
,
they
landed
in
an
Island
where
they
founded
this
City
Tyrus
out
of
which
there
came
many
colonies
after
,
who
were
the
foundators
of
Carthage
in
Africke
,
and
so
the
Poet
calls
Dido
Phaenicia
,
a
speaking
of
the
origen
of
Carthage
he
writs
,
urbs
antiqua
fuit
,
Tyrii
tenuere
coloni
.
It
was
situated
betwixt
Sidon
and
Caesarea
,
and
did
abound
with
cedars
,
and
free
stones
whereof
the
holy
Land
did
not
so
abound
,
and
therefore
Hiram
supplies
David
of
his
aboundance
.
The
substance
of
Hirams
messengers
probably
has
been
a
congratulation
of
Davids
coming
to
the
Kingdome
,
and
of
his
prospering
and
growing
great
,
therefore
now
he
offers
his
amity
to
him
,
which
he
did
not
before
when
he
was
in
adversity
,
according
to
the
Worldly
custome
,
as
the
Poet
sayes
,
Si
fueris
flix
multos
;
numerabis
amicos
.
OBSERVATIONS
.
1.
V.
11.
HIram
is
here
commended
.
1.
For
sending
messengers
to
David
to
congratulate
his
prosperity
,
a
good
disposition
,
and
not
envious
,
to
rejoyce
at
the
prosperity
of
the
godly
.
2.
He
sends
furniture
and
workmen
for
building
his
house
in
Sion
,
whereof
David
stood
in
need
in
Canaan
,
where
we
see
1.
That
God
in
his
wise
dispensation
hath
not
given
all
things
to
every
Land
,
or
Person
,
but
as
the
Apostles
shew
by
the
fabrike
of
the
body
,
there
is
a
diversity
of
dispensation
that
none
may
contemne
another
,
but
keep
a
seemly
and
necessary
unity
and
corespondence
together
.
2.
Whereupon
followes
the
right
rule
of
dispensation
,
which
is
,
each
land
and
Person
should
communicate
with
others
in
the
benefits
of
God
the
giver
;
that
he
may
behonoured
,
and
Gods
people
mutually
may
be
conforted
and
mutuall
charity
entertained
.
3.
In
this
we
have
.
1.
the
mystery
also
of
the
increase
of
Christs
Church
typified
,
by
conjunction
of
the
gentiles
in
building
of
the
house
of
David
,
or
Church
of
Jesus
Christs
.
2.
In
Hirams
commendation
,
we
see
that
all
such
who
contribute
to
he
building
of
the
Church
and
advancement
of
the
Gospel
their
memory
shall
be
flesh
and
fragrant
to
all
ages
,
like
ointment
poured
out
,
and
Maria
Magdalens
anointing
of
Christ
,
as
we
see
in
the
register
of
Scripture
,
whereas
the
remembrance
of
the
wicked
shall
●ot
,
or
stink
in
the
records
of
posterity
.
4.
David
hath
a
good
worke
in
hand
,
therefore
the
Lord
moves
the
heart
of
a
very
gentile
to
help
to
promote
the
same
,
as
he
did
also
to
the
temple
,
which
may
be
an
encouragement
to
do
good
and
be
forward
in
good
courses
and
causes
,
Pharaoh
in
Egypt
to
Ioseph
,
Cyrus
to
Serubabell
,
Ahasuerus
to
Nehemiah
,
Darius
to
Esdras
,
and
Heathen
,
Philosophers
to
defend
the
cause
of
God
,
and
of
his
servants
,
as
we
read
of
Iustin
Martyr
and
others
converts
.
5.
Vers
12.
The
godly
advert
the
Lords
gracious
dealing
,
and
with
a
thankfull
and
humble
heart
acknowledge
the
same
,
which
wicked
and
worldlings
do
not
.
6.
Princes
and
Magistrates
should
ever
remember
for
what
end
(
next
to
Gods
glory
&
his
Churches
good
)
they
are
advanced
,
which
is
,
for
the
good
of
his
people
,
and
not
their
own
private
good
,
pleasure
,
or
preferment
.
Vers
13.
Followes
how
David
in
his
great
prosperity
maries
many
Wives
and
Coucubines
,
which
did
proceed
from
wordly
wit
,
&
which
he
chooses
as
a
fit
means
to
confirm
his
Kingdome
,
and
setle
it
in
his
posterity
,
and
yet
this
disagreed
from
Gods
revealed
will
and
institution
of
marriage
,
and
therefore
did
offend
God
,
as
the
sequels
thereof
did
prove
,
in
the
disagreement
amongst
his
Sonnes
in
challening
of
his
succession
,
Absoloms
rysing
against
him
,
and
defiling
his
Concubines
,
which
caused
Davids
divorce
from
them
,
for
notwithstanding
of
the
diversity
of
names
,
it
is
thought
that
all
the
Concubines
were
married
Wives
,
for
in
Israel
whoredome
was
not
permitted
,
and
therefore
they
make
〈◊〉
the
difference
,
that
the
Concubines
were
not
of
a
like
rank
,
or
authority
in
the
family
,
and
the
Concubines
Children
succeeded
not
to
the
heritage
,
but
ad
bona
mobilia
,
as
we
see
Genes.
25.
5
,
6.
The
observatirn
which
we
remarke
on
this
,
is
,
1.
How
ready
men
are
in
prosperity
to
forget
their
due
obedience
to
Gods
will
and
commandements
:
as
we
see
also
in
the
matter
of
Vriah
.
2.
the
cause
of
all
errour
in
faith
and
manners
is
the
declyning
from
Gods
revealed
will
,
and
the
following
of
our
own
wit
and
fancy
,
being
the
cause
of
all
Popish
superstition
and
will
worship
which
ends
in
Idolatry
,
therefore
said
our
saviour
concerning
polygamy
that
from
the
beginning
it
was
not
so
.
Vers
17.
Followes
the
last
part
of
the
Chapter
,
towit
,
the
warres
betwixt
David
and
the
Philistines
,
and
his
victories
over
them
.
In
which
warres
the
Philistines
,
are
persuers
;
and
David
the
defender
.
In
the
time
of
the
civil
warres
between
the
house
of
David
and
Saul
,
these
common
Enemies
were
spectators
,
beholding
the
Jewes
to
wrake
themselves
by
their
own
intestine
dissentious●
,
but
now
when
they
finde
peace
setled
in
Israel
,
then
they
beginne
to
stir
and
persue
David
,
although
they
should
rather
entertained
peace
with
him
,
being
now
grown
so
potent
,
but
by
the
secret
counsell
of
God
they
are
drawn
to
their
own
destruction
,
and
blinded
by
Satan
.
This
warre
is
set
forth
from
all
the
circumstances
,
as
,
time
,
place
,
persons
,
occasion
,
form
of
proceeding
,
battles
,
events
and
finall
end
.
1.
The
time
is
when
David
looks
for
greatest
quietnesse
.
2.
The
place
is
the
valley
of
Rephaim
which
is
a
fruitfull
part
betwixt
Jerusalem
,
and
Bethlehem
towards
the
southwest
.
3.
The
persons
are
the
Philistines
,
Davids
and
the
Jewes
common
Enemies
.
4.
The
cause
is
,
to
withstand
the
rising
of
Davids
Kingdome
.
5.
The
form
of
proceeding
is
diverse
,
for
David
counsults
and
followes
,
Gods
command
,
the
Philistines
depend
upon
their
Idols
which
they
carried
with
them
as
Vers
21.
6.
The
event
is
victory
on
Davids
part
,
and
shame
and
destruction
on
the
Philistines
,
and
the
last
the
greatest
,
from
Gaba
the
Metropolitan
of
Benjamin
to
Gazar
a
City
in
the
Territory
of
Ephraim
,
so
that
Davids
honour
and
fame
is
increased
by
his
Enemies
troubles
moved
against
him
.
OBSERVATIONS
.
1.
WHen
David
is
in
greatest
honour
and
looks
for
greatest
quietnesse
,
then
his
Enemies
make
him
greatest
inquietation
,
where
we
see
what
the
estate
of
Gods
Church
is
,
when
she
is
in
greatest
peace
and
flourishing
:
then
she
is
most
exposed
to
the
fury
of
Satan
,
and
her
Enemies
,
therefore
in
time
of
calm
,
as
Matth.
8.
24.
prepare
for
a
storm
,
neither
let
us
be
discouraged
when
we
see
Satan
with
all
his
displayed
forces
rise
up
against
the
rising
and
flourishing
of
Religion
,
but
consider
that
this
hath
ever
been
the
Churches
lot
,
and
look
to
the
joyfull
issue
of
all
Satans
and
his
instruments
opposition
,
which
shall
be
joyfull
to
his
Church
,
and
confusion
of
his
Enemies
.
2.
We
see
here
the
envious
nature
of
the
wicked
,
by
the
instigatiō
of
him
,
that
is
called
the
envious
man
,
and
envyed
our
first
parents
happy
estate
,
and
so
here
his
instruments
envy
David
growing
great
,
and
the
prosperity
of
Gods
people
under
him
.
3.
The
divers
form
that
is
used
by
David
,
and
the
Philistines
in
their
proceeding
,
David
en●uiring
of
the
Lord
,
and
the
Philistines
confiding
in
their
multitude
and
idols
,
which
shewes
that
the
godly
in
all
their
troubles
,
or
enterprises
consult
with
God
and
his
mouth
,
and
rely
upon
him
,
whereas
Idolaters
confide
in
their
Idols
,
and
have
their
recourse
to
creatures
,
and
rely
on
the
arme
of
flesh
,
as
in
88.
the
Spanish
did
in
their
invincible
Armado
.
4.
Davids
faith
and
obedience
is
seen
herein
that
as
God
directs
,
so
he
obeyes
,
not
fearing
the
greatnesse
of
the
Philistines
host
,
and
on
the
Lords
word
he
builds
his
confidence
,
as
we
should
in
like
manner
ours
.
5.
Vers
20.
Though
David
smote
them
,
yet
he
ascribes
all
the
victory
only
to
God
,
saying
,
The
Lord
hath
broken
out
upon
my
Enemies
,
as
a
breach
of
waters
,
such
is
the
humility
of
the
Godly
looking
ever
up
to
the
Lords
hand
,
&
giving
him
the
glory
of
all
.
6.
The
calling
of
the
place
Baal
perazim
,
or
the
breach
of
waters
,
or
plain
of
breaches
,
shewes
that
the
godly
desire
ever
to
keep
in
fresh
memory
the
mercies
,
and
deliverances
that
hee
gives
unto
them
,
Psalm
.
103.
1
,
2.
7.
Also
we
see
as
the
Psalmist
speaks
,
though
many
be
the
troubles
of
the
godly
,
yet
the
Lord
delivers
them
out
of
them
all
.
8.
Vers
21.
Whereas
there
they
left
their
images
and
David
and
his
men
burnt
them
,
we
see
1.
the
vanity
of
idols
that
can
not
help
in
the
day
of
distresse
,
as
in
88.
and
2.
We
see
what
should
be
done
with
idols
,
as
the
Lord
hath
commanded
,
Deut.
7.
25.
9.
Whereas
Vers
22.
the
Philistines
yet
again
came
up
agains●
David
,
we
see
1.
the
restles
and
irreconciliable
malice
of
the
wicked
,
driven
on
by
Satan
,
which
they
have
against
God
and
his
Church
.
2.
how
blind
they
are
,
in
not
seeing
by
their
former
experience
that
the
hand
of
God
was
against
them
and
made
a
breach
upon
them
.
3.
We
see
that
Satan
leades
men
in
wicked
courses
to
their
own
destruction
in
the
end
.
10.
Vers
23.
David
will
do
nothing
without
direction
from
God
,
and
consulting
with
him
,
this
being
the
onely
sure
way
to
prosper
,
which
wee
also
should
follow
,
and
therefore
the
Lord
readily
answers
,
and
directs
him
of
new
what
he
should
do
.
11.
Vers
24.
The
Lord
not
onely
directs
what
David
should
do
,
which
he
obeyes
,
but
it
is
said
,
that
the
Lord
should
go
out
before
him
to
smite
the
host
of
the
Philistines
,
which
is
a
great
comfort
to
the
godly
who
follow
Gods
direction
,
that
his
powerfull
presence
,
as
their
generall
,
marches
before
them
to
prosper
them
,
and
overcome
their
Enemies
,
as
it
is
,
or
may
be
a
terrour
to
their
Enemies
,
Josua
.
5.
14.
12.
God
fights
for
David
both
by
ordinary
,
and
also
extraordinary
means
,
as
the
shaking
of
the
tops
of
the
mulberry
Trees
,
whence
we
gather
how
impossible
it
is
for
man
to
fight
against
God
,
and
his
Church
,
seeing
he
is
the
Lord
of
hostes
,
who
hath
so
many
armies
,
and
by
the
most
contemptible
of
his
creatures
is
able
to
overthrow
the
most
mighty
:
as
we
see
in
the
plagues
of
Egypt
,
the
Rams
hornes
,
their
sound
against
Jericho
,
Gideons
pitchers
,
Herods
lice
,
and
here
a
shaking
of
the
tops
of
Trees
.
A
comfort
as
is
said
to
such
as
fight
under
such
a
Captain
and
his
colours
,
as
it
is
a
terrour
to
his
Enemies
,
and
such
who
rise
up
against
him
,
or
against
his
Church
.
II.
SAM.
Chap.
6.
from
the
1
vers.
to
the
17.
and
1
CHRON.
13.
IN
this
Chapter
is
set
down
after
Davids
establishment
in
his
Kingdome
,
and
victories
over
his
Enemies
his
Religious
disposition
,
and
testimony
of
his
thankfullnesse
to
God
by
fetching
the
Arke
of
God
from
Kiriath
Iearim
to
his
house
now
in
Sion
,
and
the
severall
passages
that
fell
out
therein
,
which
History
is
likewise
set
down
,
1
Chron.
13.
This
generall
argument
of
the
reduction
of
the
Ark
from
Kiriath
Iearim
&
house
of
Aminadab
,
which
all
the
time
of
Sauls
raign
had
been
neglected
,
is
divided
in
two
heads
.
The
one
is
Davids
care
to
establish
it
in
his
house
at
Sion
,
the
second
is
the
impediment
that
hindred
the
same
for
a
time
,
with
his
prosecution
of
his
godly
intention
afterward
,
till
he
brought
it
to
perfection
.
But
before
we
proceed
it
is
necessary
that
we
speak
somewhat
of
this
Arke
it self
,
what
it
was
,
how
it
is
called
,
and
what
was
the
use
,
and
signification
thereof
.
As
for
the
first
it
was
a
chest
of
Shittim
,
or
fine
wood
,
overlaid
within
and
without
with
gold
,
as
we
see
,
Exod.
25.
10.
&c.
The
cover
whereof
was
called
the
propitiatory
,
whereon
stood
two
Cherubims
of
Gold
,
looking
and
streatching
their
wings
one
towards
another
,
and
wherein
was
kept
the
two
tables
of
the
Law
,
Aarons
rod
that
flourished
,
and
the
pot
of
Manna
.
2.
It
was
called
(
as
vers
2.
)
by
the
name
of
the
Lord
of
hostes
;
being
onely
a
sign
of
his
presence
,
where
we
see
by
way
of
Sacramentall
speeches
,
the
signe
getting
the
name
of
the
thing
signified
,
as
circumcision
is
called
the
covenant
,
and
the
Lamb
the
Passover
,
as
likewise
Baptisme
the
Laver
of
regeneration
,
and
the
bread
in
the
Lords
Supper
Christs
body
&c.
3.
The
use
thereof
was
to
represent
Gods
presence
with
his
people
,
and
from
between
the
Cherubims
to
declare
his
will
and
oracles
.
4.
The
signification
thereof
was
.
1.
It
was
the
keeper
of
the
Tables
and
Testimony
:
and
so
is
Christs
Church
the
keeper
of
the
Scriptures
,
to
them
the
oracles
of
God
being
committed
,
and
the
same
being
the
Pillar
of
truth
.
2.
In
it
was
also
the
pot
of
Manna
and
Aarons●od
●od
,
and
so
is
the
spiritual
food
of
Doctrine
,
Sacraments
and
true
exercise
of
Discipline
i●
Christs
Church
.
3.
The
propitiatory
covered
the
Arke
,
and
s●
doth
Christ
our
propitiation
his
Church
by
protection
,
an●
covering
of
all
their
defects
and
infirmities
.
4.
God
manifested
hi●
presence
with
the
Arke
,
and
so
doth
he
ever
with
his
Church
5.
The
Cherubims
stood
above
it
continually
,
and
so
doth
th●
Angels
as
ministring
Spirits
,
Now
the
first
beginning
of
this
Religious
work
in
reforming
Religion
and
setling
his
Arke
in
Sion
,
who
had
setled
him
in
his
Kingdome
,
he
takes
it
from
a
publicke
assembly
of
30000.
of
the
chosen
men
of
Israel
,
with
whom
he
deliberates
,
and
whom
for
the
better
and
more
solemne
performance
he
associates
,
like
a
prudent
,
as
well
as
a
pious
Prince
.
But
in
the
performance
and
bringing
of
the
Arke
from
its
place
where
it
was
,
the
commandement
of
God
is
not
remembred
,
which
was
that
the
Levits
should
carry
it
on
their
shoulders
,
but
they
imitate
the
example
of
the
Philistines
,
1
Sam.
6.
Who
sent
it
back
on
a
cart
drawn
by
beasts
,
which
seems
to
be
the
fault
of
the
Levi●s
;
who
gave
themselves
too
much
herein
to
their
own
ease
.
And
David
and
all
who
were
with
him
,
exprest
great
Spirituall
joy
in
the
performance
of
this
Religious
enterprise
,
but
because
,
though
it
was
bonum
,
yet
not
bene
performed
,
therefore
their
joy
is
turned
quickly
into
matter
of
grief
,
and
mourning
,
by
the
sudden
death
of
Vzzah
without
warrant
for
taking
hold
of
the
Arke
,
when
it
seemed
to
stumble
and
fall
,
being
shaken
by
the
oxen
that
bore
it
,
which
as
it
greeved
David
,
so
it
greatly
feared
him
to
bring
the
Arke
at
that
time
any
further
to
his
own
house
at
Sion
,
and
therefore
carried
it
aside
to
the
house
of
Obed-Edom
where
it
remained
three
moneths
,
during
which
time
David
hearing
that
the
Lord
had
blessed
the
house
of
Obed-Edom
,
his
fear
thereby
being
removed
,
he
was
encouraged
to
attempt
of
new
the
perfecting
of
what
he
formerly
intended
,
and
to
bring
from
thence
the
Arke
to
his
own
house
in
Sion
,
which
accordingly
he
performed
with
all
●olemnity
and
expressions
of
joy
and
gladnesse
,
and
offering
of
sacrifices
to
the
Lord
.
OBSERVATIONS
.
1.
DAvid
now
being
established
in
his
Kingdome
&
enjoying
peace
,
he
applies
his
minde
to
the
establishment
of
the
Lords
Arke
,
and
promoteing
of
his
worship
,
a
worthy
pattern
to
all
Princes
and
Magistrates
of
imitation
,
which
whosoever
have
followed
,
have
prospered
,
as
on
the
contrary
who
have
done
otherwise
,
they
have
been
justly
punished
.
For
who
honours
God
,
them
he
will
honour
,
and
who
dispises
him
shall
be
dispised
.
2.
Hence
we
see
the
errour
of
such
who
think
,
that
the
care
and
reformation
of
Religion
belongs
not
to
Magistrates
,
or
laiks
,
as
they
call
them
,
Princes
being
custodes
utriusque
tabulae
,
and
this
having
been
ever
the
practise
of
the
Godly
Kings
of
Iudah
,
who
as
their
power
was
from
God
,
so
they
exercised
it
for
God
,
as
the
Godly
Emperors
did
so
in
like
manner
.
3.
This
purpose
of
his
touching
the
Ark
and
religion
,
he
puts
to
execution
,
by
convocating
the
chiefe
men
of
Israel
of
every
estate
,
consulting
and
concluding
with
them
,
that
by
common
consent
and
concurrance
,
the
same
may
be
the
better
and
more
solemnly
done
,
every
one
assisting
according
to
his
calling
:
but
especially
the
chiefe
part
of
this
action
belonging
to
the
Levites
,
where
we
have
the
example
of
a
prudent
King
and
of
a
Godly
Councell
and
Parliament
.
As
we
see
was
followed
after
by
Constantine
in
the
Councell
of
Nice
,
Theodosius
in
Chalcedon
:
In
that
of
Ephesus
likewise
,
and
Constantinople
,
and
in
those
religious
Princes
Edward
the
sixth
,
and
Queen
Elizabeth
of
England
.
4.
Vers.
2.
We
see
that
the
Ark
,
which
was
a
signe
and
symbole
of
Gods
presence
,
is
called
by
the
name
of
God
himselfe
(
the
Lord
of
hostes
,
which
may
serve
to
the
comfort
of
his
own
,
and
terrour
of
his
enemies
:
)
as
in
sacramentall
speeches
the
name
of
the
thing
signified
is
given
to
the
signe
(
as
has
been
said
)
so
that
it
is
a
wrong
and
vaine
reasoning
of
the
Papists
to
argue
from
these
words
,
this
is
my
body
:
that
therefore
the
bread
is
turned
in
the
substance
of
Christs
body
.
5.
Vers.
3.
The
manner
of
carrying
the
Ark
is
by
Oxen
on
new
cart
:
wherein
we
see
two
errours
of
the
Levites
.
1.
They
leave
the
Word
and
ordinance
of
God
,
which
commanded
that
it
should
be
carried
upon
the
Levites
shoulders
.
And
2.
They
follow
the
example
of
the
Philistines
,
their
sending
back
the
Ark
upon
a
new
cart
drawn
by
beasts
:
which
they
do
partly
for
celerity
,
and
partly
for
their
own
ease
.
Where
1.
we
may
see
what
is
the
rule
in
reformation
or
setting
up
of
religion
,
that
it
should
not
be
by
warrantable
example
or
practise
of
others
,
but
by
the
direction
and
warrant
of
Gods
Word
.
2.
We
may
see
what
is
the
bane
and
ruine
of
religion
,
when
men
give
themselves
to
ease
,
and
the
burthen
of
the
Ministry
is
committed
to
lasie
ignorant
and
unworthy
beasts
.
6.
Vers.
5.
The
Ark
is
conveyed
with
musick
of
sundry
sorts
and
great
rejoycing
,
which
shewes
.
1.
That
the
prospering
of
religion
,
and
advancement
of
all
lawfull
courses
,
for
the
flourishing
and
establishing
thereof
,
should
be
the
matter
of
our
greatest
rejoycing
.
And
2.
That
musick
,
and
the
art
thereof
is
lawfull
in
the
Church
of
God
for
praising
of
the
Lord
in
Psalmes
,
and
Hymnes
,
and
spirituall
songs
.
7.
David
is
specially
and
first
here
named
,
as
ringleader
in
this
holy
exercise
:
which
shewes
the
duty
of
all
Godly
Magistrates
and
others
in
Prime
place
,
to
go
before
Gods
people
in
a
good
and
Godly
example
of
piety
and
religious
exercises
:
according
as
is
said
,
regis
ad
exemplum
,
&c.
And
not
to
be
defective
herein
,
or
givers
of
evill
example
,
as
many
do
now
a
dayes
.
8.
Vers.
6.
In
the
midst
of
this
joy
intervenes
a
sad
and
tragicall
accident
,
which
obstructs
the
same
,
by
Vzza'hs
unwarrantable
laying
hold
on
the
Ark
,
when
it
was
shaken
by
the
Oxen
that
bare
it
,
and
his
being
suddenly
striken
dead
for
his
errour
by
the
Ark
of
God
.
Where
we
see
.
1.
How
soon
may
our
rejoycing
,
or
joy
in
this
life
be
changed
into
matter
of
griefe
,
and
mourning
,
such
is
the
vicissitude
whereunto
we
are
here
subject
unto
,
till
we
come
to
that
fulness
of
joy
,
Psal.
16.
11.
Which
we
shall
only
without
interruption
enjoy
in
the
heavens
.
2.
We
see
that
Vzzah's
good
intention
in
holding
up
the
Ark
●rom
falling
,
when
it
was
shaken
by
the
Oxen
,
wanting
a
warrant
,
and
distrusting
(
as
it
were
)
Gods
own
care
of
his
Ark
,
makes
not
his
action
acceptable
,
nor
freeth
him
from
errour
●nd
punishment
.
Neither
will
the
good
pretended
intentions
of
my
in
the
manner
of
Gods
worship
,
or
other
unwarrantable
actions
,
be
an
excuse
unto
them
,
or
free
them
from
guilt
and
punishment
:
as
we
see
in
the
example
of
Nadab
and
Abthu
,
and
all
will
worship
.
Col.
2.
23.
3.
Where
so
good
a
man
as
Vzzah
was
,
so
severely
punished
for
such
a
small
seeming
errour
;
(
as
it
might
be
called
)
what
may
those
expect
who
boldly
commit
grosse
and
scandalous
sinnes
?
without
any
remorse
,
or
amendment
of
life
.
9.
Vers.
7.
Where
it
is
said
,
that
for
this
fact
of
Vzzah
,
(
though
upon
a
good
intention
)
the
anger
of
the
Lord
was
kindled
against
him
:
and
he
smote
him
for
his
errour
&c.
We
see
that
sinne
and
errour
kindles
Gods
wrath
,
and
looses
his
hand
of
justice
unto
punishment
:
therefore
how
watchfull
,
and
loath
we
should
be
to
sinne
,
as
we
would
be
loath
,
and
feare
to
kindle
Gods
anger
against
our selves
,
and
thereby
to
procure
his
judgments
.
10.
Where
it
is
said
,
that
God
smote
him
and
he
died
by
the
Arke
:
we
see
that
in
the
Lords
hand
is
life
and
death
,
and
how
suddenly
he
may
inflict
the
same
,
especially
when
we
provoke
his
wrath
:
and
therefore
we
should
eschew
sinne
;
the
wages
whereof
is
death
,
and
feare
God
(
as
our
Saviour
exhorts
us
)
Who
when
he
has
killed
the
body
can
cast
both
soule
and
body
in
hell
fire
.
Likewise
we
see
that
the
Ark
brings
death
and
destruction
to
Vzzah
;
but
(
as
after
)
blessing
to
Obededom
,
even
so
the
right
use
,
or
abuse
of
the
Word
and
Sacraments
,
brings
the
like
to
the
right
users
or
abusers
thereof
.
And
we
should
feare
with
a
prophane
heart
and
hands
to
come
and
touch
that
holy
Sacrament
,
that
is
called
Christs
body
and
blood
,
as
the
Ark
was
called
the
Lord
of
hostes
.
10.
Vers.
8.
This
sad
accident
produces
in
David
.
1.
Grief
or
displeasure
,
that
the
Lord
had
been
so
offended
,
and
made
such
a
breach
upon
Vzzah
.
And
2.
Feare
to
bring
the
Ark
of
God
at
that
time
to
his
house
at
Sion
.
Where
we
see
,
1.
Davids
Godly
griefe
that
God
should
have
been
grieved
at
that
which
Vzzah
unwarrantably
had
done
against
the
Law
,
which
did
inhibite
,
that
the
Levites
should
otherwise
carry
the
Ark
,
but
upon
their
own
shoulders
,
and
not
touch
it
otherwise
,
but
only
by
bearing
it
by
the
instruments
and
barres
appointed
for
that
purpose
.
2.
That
God
should
have
been
moved
by
their
not
taking
heed
to
his
ordinance
and
sinning
thereby
to
have
smitten
Vzzah
by
so
sudden
and
unexpected
death
,
which
shewes
1.
The
griefe
that
Godly
men
have
at
the
offence
of
God
,
which
is
exprest
Ezek.
9.
4.
Jer.
9.
1.
and
Psal.
119.
136.
And
2.
The
sympathy
that
they
have
with
others
who
for
their
errours
are
justly
punished
or
chastised
by
the
hand
of
God
,
as
fellow
feeling
members
of
one
body
.
And
3.
How
by
the
punishments
of
others
they
are
instructed
,
and
feare
to
commit
any
like
offence
whereby
Gods
anger
may
be
kindled
against
themselves
.
11.
Whereas
in
remembrance
of
that
punishment
inflicted
on
Vzzah
,
he
called
the
name
of
the
place
Perez-Vzzah
,
or
the
breach
of
Vzzah
.
We
see
that
not
only
the
testimonies
of
the
Lords
mercy
towards
the
Godly
,
and
their
deliverances
should
be
remembred
,
but
likewise
the
testimonies
of
his
justice
towards
offenders
.
The
first
to
tye
us
to
his
obedience
as
by
love
cords
,
the
other
to
terrify
us
from
offending
his
divine
Majesty
,
as
we
see
Psal.
119.
120.
12.
Vers.
11.
This
feare
that
David
had
of
carrying
the
Ark
at
that
time
to
his
own
house
,
makes
him
to
carry
it
aside
to
the
house
of
Obed-Edom
,
a
Gittite
where
it
remained
three
months
,
during
all
which
time
the
house
of
Obed-Edom
was
blessed
.
To
teach
us
,
that
where
religion
,
and
the
Word
of
God
and
Sacraments
gets
footing
:
there
is
and
will
be
the
blessing
of
the
Lord
,
as
when
Jacob
was
with
Laban
,
Joseph
in
Potiphars
house
,
and
the
widdow
of
Zarephath
for
her
sustaining
of
Eliah
.
Much
more
also
is
that
soule
blessed
where
Christ
himselfe
is
suborned
,
or
his
poore
members
13.
Vers.
12.
and
1
Chron.
15.
25.
Where
upon
the
report
of
the
Lords
blessing
Obed-Edoms
house
,
because
of
the
Ark.
David
of
new
againe
enterpriseth
the
bringing
of
the
Ark
unto
his
house
in
Sion
.
We
see
that
good
purposes
should
never
be
left
off
altogether
,
although
they
find
some
rubs
and
impediments
●ast
in
the
way
,
through
the
policy
of
Satan
,
or
mens
obstructions
.
14.
One
maine
cause
of
this
renewed
enterprise
is
the
report
of
the
Lords
blessing
of
the
house
of
Obed-Edom
,
not
that
David
envyed
the
same
:
but
that
he
was
desirous
to
be
partaker
of
this
blessing
of
the
Lord
,
by
harbouring
the
Ark
in
like
manner
in
his
own
house
at
Sion
.
Which
shewes
the
disposition
of
the
truly
Godly
,
like
Iacob
they
will
wrestle
for
the
blessing
of
God
,
and
will
endeavour
by
all
meanes
,
and
above
all
things
to
have
the
Lord
to
blesse
themselves
,
and
their
families
,
and
have
the
light
of
his
countenance
to
shine
upon
them
,
as
Psal.
4.
6.
As
also
we
see
,
that
it
is
good
to
be
in
a
Godly
family
,
for
there
is
the
blessing
of
God
.
15.
Vers.
13.
In
the
carrying
of
the
Ark
now
this
second
time
from
the
house
of
Obed-Edom
to
the
Citie
of
David
:
we
see
the
former
errour
amended
;
that
the
Levites
bore
the
same
,
as
the
Law
commanded
,
and
therefore
it
had
the
better
success
.
Where
we
see
that
it
is
a
token
of
great
wisdome
and
grace
to
consider
wherein
any
errour
has
been
,
for
which
God
has
been
angry
,
and
punished
a
land
or
persons
:
and
when
they
have
found
out
〈◊〉
same
(
as
Achan●
fault
was
)
to
redress
the
same
;
as
is
done
here
.
16.
It
is
said
likewise
that
when
they
that
bare
the
Ark
,
(
towit
,
the
Levites
)
had
gone
six
paces
,
David
sacrificed
Oxen
,
and
Fatlings
,
being
mindfull
of
the
Lords
anger
that
burst
forth
in
a
temporall
judgment
against
Vzzah
for
his
errour
;
that
the
Lord
by
these
legall
Sacrifices
might
be
appeased
,
if
any
like
errour
or
provocation
ignorantly
should
fal
out
in
this
second
bearing
of
the
Ark
from
the
house
of
Obed-Edom
,
as
we
see
the
like
practise
of
Job
.
1.
5.
Which
teaches
us
to
be
still
in
feare
to
offend
God
in
the
meanest
measure
or
manner
,
and
by
a
watchfull
care
so
farre
as
in
us
lyes
to
prevent
his
displeasure
.
17.
Vers.
14.
David
also
danced
before
the
Ark
,
girded
with
a
linnen
Ephod
:
white
being
the
colour
of
joy
,
and
linnen
being
light
for
use
.
Which
fact
of
his
was
extraordinary
,
and
therefore
not
to
be
imitated
.
His
dancing
being
a
signe
of
the
great
joy
of
his
heart
,
upon
this
extrarodinary
action
of
bringing
the
Ark
from
the
house
of
Obed-Edom
to
his
own
house
,
and
this
linnen
Ephod
not
being
a
priestly
,
or
leviticall
vesture
,
but
a
covering
of
his
royall
under-apparell
,
made
of
linnen
,
like
to
an
Ephod
,
to
witness
his
humility
,
as
we
see
Vers.
22.
And
that
he
thought
no
disgrace
in
the
Ephod
,
as
many
do
the
office
of
the
Ministry
.
Whence
we
see
also
,
that
with
spirituall
rejoycing
,
and
with
humility
the
performance
of
religious
duties
should
be
,
but
not
from
extraordinary
outward
practises
:
to
argue
for
the
like
ordinary
performances
,
that
by
Davids
dancing
before
the
Ark
,
immodest
,
lascivious
dancing
should
be
authorized
,
which
is
for
exciting
of
lust
,
or
other
sinfull
ends
,
as
that
dancing
was
of
Herodias
daughter
.
18.
The
joy
and
rejoycing
that
is
made
by
the
King
,
and
people
at
the
bringing
up
of
the
Ark
,
shewes
us
what
is
,
and
should
be
the
right
cause
of
the
Godlies
rejoycing
,
even
the
establishing
of
Gods
true
religion
,
from
the
highest
to
the
lowest
,
and
not
in
things
unstable
and
transitory
,
as
Nebuchadnezzar's
storring
was
,
and
the
rich
foole
of
the
Gospell
:
but
let
him
that
rejoyceth
,
rejoyce
in
the
Lord
,
for
there
is
nothing
but
this
,
wherein
we
may
not
rejoyce
,
either
unme●sureably
,
or
unseasonably
,
but
in
spirituall
joy
,
we
can
neither
be
out
of
time
nor
measure
.
II
SAM:
Chap:
6.
from
the
17.
verse
to
the
end
.
FOllowes
now
the
fixing
and
establishment
of
the
Ark
in
his
place
at
Sion
,
which
David
had
prepared
for
it
,
his
sacrificing
to
the
Lord
,
and
his
blessing
of
his
people
,
and
royall
beneficence
towards
them
:
after
the
performance
whereof
,
when
he
came
into
his
house
to
bless
his
houshold
likewise
.
He
finds
a
new
matter
of
griefe
and
indignation
,
ministred
unto
him
by
a
prophane
woman
,
the
daughter
of
a
prophane
Father
:
Michal
,
his
own
wife
,
and
Sauls
daughter
,
who
first
Vers.
16.
despised
him
in
her
heart
for
dancing
before
the
Ark.
And
next
,
bursts
●orth
now
in
open
and
unreverent
upbraiding
and
mocking
him
,
is
if
in
doing
as
he
did
,
he
had
forgotten
royall
dignity
,
gravity
,
and
sutable
carriage
:
and
had
made
himselfe
contemptible
to
the
very
lowest
and
basest
of
his
people
,
even
the
hand
maids
of
his
●ervants
:
and
behaved
himselfe
not
as
a
King
,
but
as
one
of
the
most
rascall
multitude
;
or
as
one
of
the
vaine
fellowes
shamelesly
●ncovereth
himselfe
.
Whereby
she
not
only
sheweth
her
pro●hane
irreligious
disposition
towards
God
,
and
his
service
;
but
●er
audacious
,
irreverent
and
unbeseeming
miscarriage
,
both
as
a
subject
to
her
sovereigne
:
and
as
a
dutifull
wife
towards
her
husband
;
for
which
she
justly
receiveth
a
sharp
check
,
and
a
bitter
reply
from
her
husband
,
and
a
sad
punishment
of
barrenness
inflicted
upon
her
from
God
to
the
day
of
her
death
.
OBSERVATIONS
.
1.
V.
17.
DAvid
makes
his
Pallace
a
Sanctuary
by
setting
in
it
the
Lords
Tabernacle
,
and
Ark
of
the
Covenant
:
a
good
example
for
all
Princes
,
and
others
to
follow
in
advancing
of
religion
and
to
make
their
house
,
like
a
Church
,
or
house
of
God
,
by
setling
religious
exercises
therein
of
the
Word
,
prayer
and
praising
of
God
,
and
a
suteable
religious
practise
,
as
the
Lord
praised
Abraham
for
this
,
Gen.
18.
19.
And
as
Joshua
resolved
to
do
Josh.
24.
15.
And
as
we
see
here
in
David
,
Psal.
101.
2
,
3
,
4.
&c.
All
his
former
victories
ending
now
in
devotion
.
2.
When
David
had
setled
the
Ark
,
and
performed
his
worship
to
God
by
Sacrificing
,
Vers.
18.
He
blessed
the
people
in
the
name
of
the
Lord
of
hostes
,
which
he
did
both
as
a
Prophet
,
and
as
a
pious
loving
Princed
praying
to
God
for
them
,
and
wishing
from
God
a
blessing
to
them
.
Wherein
we
see
the
patterne
of
a
Godly
,
and
a
loving
Prince
,
which
is
not
only
to
rule
his
people
by
Lawes
,
and
good
Example
:
but
likewise
to
pray
for
the
welfare
of
his
people
,
(
as
they
also
should
do
for
him
)
and
to
beg
a
blessing
from
God
upon
them
,
and
upon
his
government
over
them
.
3.
The
Lord
is
called
here
by
David
,
the
Lord
of
hostes
,
whereby
he
thankfully
insinuates
,
who
was
the
Author
of
all
his
former
victories
,
and
success
of
his
hostes
,
or
Armies
,
even
the
Lord
,
who
is
the
Lord
of
hostes
,
and
has
innumerable
hostes
of
Angells
and
other
inferiour
creatures
ready
at
his
command
,
to
fight
for
his
own
,
and
be
avenged
on
his
Enemies
,
as
we
see
in
Pharaoh's
plagues
,
and
Herods
destruction
,
Act.
12.
and
elsewhere
.
Which
may
be
a
comfort
to
the
Godly
,
and
a
terrour
to
their
foes
.
4.
Vers.
19.
With
blessing
of
the
people
David
joynes
beneficence
,
and
liberality
in
giving
and
dealing
to
the
whole
multitude
of
Israel
,
as
well
women
as
men
,
a
quantity
of
bread
,
of
flesh
,
and
of
wine
for
their
entertainment
;
so
it
is
a
good
thing
when
benedicere
and
benefacere
goes
together
.
And
when
in
a
Prince
,
is
seen
not
only
piety
towards
God
,
but
love
and
liberality
towards
his
people
,
and
that
he
is
rather
carefull
to
supply
their
wants
,
and
necessities
,
then
any
waies
by
sad
exactions
and
the
like
,
to
bring
them
to
want
and
necessity
.
5.
David
,
when
he
is
quieted
from
externall
troubles
,
and
as
he
had
first
blessed
his
people
〈◊〉
now
(
Vers.
20.
)
to
bless
his
house
,
as
a
religious
Master
of
a
Family
taking
speciall
care
thereof
.
He
falls
now
into
domestick
discontents
,
by
Michal
Sauls
daughter
,
and
his
wife
,
her
scornfull
and
proud
upbraiding
.
Thus
are
the
Godly
still
exercised
with
some
crosse
,
or
other
,
which
like
Jobs
messengers
fall
,
one
on
the
back
of
another
.
Thus
we
see
was
Abraham
exercised
in
the
persons
of
Hagar
and
Ishmael
.
Isaac
in
Esa●
and
his
wives
,
the
daughters
of
Heth.
Jacob
in
the
persons
of
Dinah
.
Simeon
and
Levi
,
and
selling
of
Joseph
,
Samuel
in
his
two
sonnes
,
and
David
here
,
and
sadly
hereafter
.
In
Amnon
,
Tamar
and
Absolom
.
6.
David
here
is
a
type
of
Christ
,
who
as
he
was
despised
,
and
reproached
by
his
own
,
so
was
Christ
when
he
came
into
the
world
,
as
we
see
Joh.
1.
12.
And
no
greater
enemies
had
his
Apostles
,
and
Church
then
the
false
Apostles
,
and
his
owne
people
the
unbelieving
Jewes
,
and
hereafter
the
Arrian
hereticks
and
others
;
who
yet
professed
to
be
for
the
truth
of
the
Gospell
,
and
the
Church
of
Christ
.
And
last
of
all
,
Antichrist
and
his
followers
who
pretend
to
be
the
only
true
Church
of
Christ
,
and
yet
are
the
most
dangerous
enemies
,
and
persecutors
thereof
.
7.
Vers.
16.
It
is
said
,
that
Michal
despised
David
first
in
her
heart
,
and
now
Vers.
20.
She
uttereth
her
contempt
by
the
speeches
of
her
mouth
,
wherein
we
see
.
1.
Where
Satan
and
sinne
first
beginnes
:
towit
,
at
the
spring
and
root
of
the
heart
,
to
poyson
the
same
;
which
therefore
we
should
watch
over
with
all
diligence
,
and
remember
that
which
the
Lord
requires
,
my
sonne
give
me
thy
heart
.
2.
We
see
that
where
the
heart
is
once
poysoned
,
and
possest
,
sinne
and
Satan
never
rest
till
they
proceed
further
,
and
come
to
a
ripe
harvest
:
as
we
see
in
our
first
parents
.
In
the
lusting
of
the
sonnes
of
God
before
the
deluge
after
the
daughters
of
men
.
In
Simeon
&
Levies
wrath
against
Sechem
,
Cains
against
Abell
,
Achans
coveting
the
Babylonish
garment
&c.
And
Judas
coveting
the
30.
peeces
of
Silver
,
&c.
So
that
principiis
obsta
,
is
a
good
rule
.
8.
In
Michal's
fact
we
see
the
prophane
disposition
of
irreligious
persons
,
who
count
all
actions
of
zeal
to
be
but
folly
,
&
who
cannot
content
to
be
irreligious
themselves
,
but
to
sit
down
(
as
Psa.
1.
1.
)
In
the
chaire
of
the
scorner
,
and
to
be
the
mockers
of
Religion
,
and
of
a
religious
disposition
in
others
,
which
indeed
is
the
putting
on
the
very
kepstone
of
wickednesse
and
prophanenesse
.
9.
In
this
fact
of
hers
,
we
see
also
the
grosse
breach
of
matrimoniall
duty
,
who
being
Davids
Wife
,
should
have
reverenced
him
,
as
her
Husband
,
as
is
commanded
,
Eph.
5.
33.
And
was
done
by
the
holy
women
of
old
,
1
Pet.
3.
6.
And
not
reproachfully
,
nor
scornfully
upbraided
him
:
a
vice
therefore
to
be
eschewed
in
all
godly
Wives
,
who
ought
to
obey
their
Husbands
in
all
Lawfull
things
,
but
simply
,
alwayes
to
reverence
them
.
10.
In
this
speech
of
Michal's
,
we
see
likewise
exorbitant
pride
,
censuring
her
Husbands
Laudable
,
and
godly
practise
,
as
a
base
,
shamelesse
and
foolish
fact
,
more
be
seeming
the
basest
,
and
vilest
fellowes
:
then
the
dignity
and
gravity
of
a
King
,
and
so
she
would
ascribe
to
herself
greater
wisdome
,
and
care
of
keeping
state
dignity
then
David
had
,
and
doth
impute
unto
him
basenesse
and
folly
.
Where
we
see
how
great
and
dangerous
〈◊〉
sinne
pride
is
;
whereby
miscarriage
on
her
part
,
so
grossely
is
produced
:
whereby
also
we
see
contention
comes
to
be
between
most
conjunct
persons
,
whereby
she
procures
from
David
a
most
sharp
,
and
sarcastike
answer
;
and
whereby
also
she
procures
from
God
a
sore
and
sad
punishment
,
and
her
name
with
the
black
cole
of
infamy
registred
unto
all
posterity
.
And
therefore
this
should
teach
not
onely
humility
to
all
Women
,
and
observing
of
matrimoniall
duty
herein
,
in
being
of
a
meek
and
quiet
Spirit
,
as
is
injoyned
,
1
Pet.
3.
4.
And
accounting
their
wisdome
inferiour
to
their
Husbands
,
who
are
godly
and
wise
,
as
David
was
,
but
also
it
should
teach
all
Persons
to
avoid
pride
,
as
they
would
the
bitter
fruits
of
that
forbidden
Tree
,
and
contrary
to
that
,
which
is
Satans
sinne
,
to
learn
of
Christ
to
be
meek
and
humble
.
10.
Vers
21.
In
Davids
answer
to
Michal
he
shewe
,
that
what
he
did
,
he
did
it
out
of
humility
,
as
before
the
Lord
,
who
had
rejected
the
house
of
Saul
her
Father
,
and
had
advanced
him
to
be
ruler
over
Israel
,
and
therefore
in
regard
that
it
was
before
the
Lord
,
who
had
been
such
a
promoter
of
him
to
so
high
a
place
,
he
could
not
be
humble
enough
,
and
therefore
he
would
be
more
vile
yet
,
and
base
in
his
own
fight
.
Where
we
see
,
that
it
is
not
the
mocking
of
a
Religious
disposition
,
or
bitter
reproaching
thereof
,
that
will
discourage
the
truly
godly
to
desist
from
their
duty
,
but
that
constantly
they
will
the
more
rather
insist
therein
,
upon
the
motive
of
remembrance
of
Gods
goodnesse
towards
them
beyond
others
,
and
what
he
requires
therefore
at
their
hands
.
11.
Vers
22.
Where
David
shewes
to
Michal
,
that
he
wil
be
yet
more
base
in
his
own
eyes
,
and
so
study
self-deniall
and
humility
,
and
yet
by
doing
so
,
he
should
be
had
in
honour
of
these
maide
servants
,
that
she
spoke
of
,
who
would
,
or
did
contemne
him
.
(
as
she
said
)
We
learn
hereby
,
that
humility
and
basenesse
in
ones
owne
sight
is
the
readier
way
to
be
honoured
of
others
:
then
a
puft
up
heart
by
pride
,
and
hawty
,
and
high
looks
,
which
God
resists
and
disappoints
,
when
he
giveth
grace
and
●referment
to
the
godly
and
humble
,
as
we
see
in
the
example
●f
Mordecai
and
Haman
,
as
also
that
the
heart
is
in
Gods
hand
,
●hich
he
moveth
to
honour
them
,
who
honour
him
.
12.
Vers
23.
Michal
is
not
onely
punished
for
her
pride
and
●ornfull
reproaching
,
by
Davids
sharp
and
bitter
reply
to
her
,
●ut
likewise
she
is
plagued
of
God
,
by
barrennesse
all
her
life
,
●nd
depriving
her
of
the
comfort
of
Children
,
or
succession
:
●hich
amongst
the
Israelits
was
counted
a
great
reproach
,
and
doubtles
was
a
great
grief
to
herself
.
So
that
we
see
not
onely
what
is
the
fruit
of
sinne
which
it
produceth
,
especially
prophanity
,
and
mocking
of
piety
,
but
likewise
how
the
Lord
will
avenge
the
quarrels
of
his
own
,
and
the
wrong
,
or
indignities
that
is
done
unto
them
.
Therefore
said
he
,
Saul
,
Saul
why
persecutes
thou
me
?
And
so
tender
is
he
and
sensible
of
their
injuries
,
That
who
touches
them
,
touches
the
apple
of
his
owne
eye
.
13.
Where
it
is
said
that
she
had
no
Child
till
the
day
of
her
death
,
that
is
,
none
all
her
life
time
:
not
that
hereby
is
meant
,
that
she
had
any
after
her
death
,
which
forme
of
speech
serves
to
shew
the
meaning
of
that
place
,
Matth.
5.
26.
Which
Papists
alleadge
for
mens
satisfactions
in
purgatory
,
where
it
is
said
,
That
they
shall
not
come
forth
of
prison
,
till
they
have
payed
the
uttermost
farthing
,
that
is
,
never
,
and
as
it
is
said
Matth.
1.
25.
Of
Joseph
that
he
knew
not
Mary
,
till
she
brought
forth
her
first
borne
Son
,
and
called
his
name
Jesus
.
II.
SAM.
Chap.
7.
to
the
18.
verse
and
1
CHRON.
17.
THe
generall
subject
of
this
Chapter
is
the
History
of
Davids
deliberation
to
build
a
Temple
for
God
,
and
the
stay
thereof
,
which
is
comprehended
in
four
particulars
.
1.
Davids
deliberation
,
and
conclusion
,
with
the
consent
there
to
,
and
approbation
of
the
Prophet
Nathan
,
from
the
1.
Verse
to
the
4.
2.
The
impediment
and
reasons
thereof
,
revealed
by
God
to
his
Prophet
Nathan
,
and
by
him
to
David
from
the
4.
Verse
to
the
12.
3.
The
promise
made
by
God
to
David
that
his
So●
Solomon
should
perform
that
intended
work
by
him
,
and
that
hi●
Kingdome
should
endure
for
ever
,
from
the
12.
Verse
to
the
18
And
4.
Davids
thanksgiving
to
God
for
his
gracious
acceptatio●
of
his
intention
,
and
promise
of
his
favour
to
him
,
and
to
hi●
house
,
and
for
all
his
past
benefits
,
that
he
had
bestowed
on
him
▪
For
the
more
clear
understanding
of
all
which
former
things
,
confer
with
this
,
1
Chron.
17.
and
22.
1
Kings
6.
and
8.
and
Psal.
89.
First
then
is
set
downe
Davids
deliberation
with
Nathan
to
build
a
Temple
to
the
Lord
,
and
his
Arke
,
which
he
had
brought
to
his
house
in
Sion
,
of
the
which
there
are
assigned
three
severall
reasons
.
1.
From
the
opportunite
of
the
time
,
which
is
said
to
bee
,
when
David
was
setled
in
his
house
,
and
God
had
given
him
rest
round
about
from
all
his
Enemies
,
and
which
has
relation
to
Deut.
12.
3.
2.
From
the
duty
of
gratitude
which
has
a
warrant
from
the
word
of
God
,
that
seeing
God
had
given
him
a
house
,
peace
and
such
preferment
,
therefore
he
would
build
a
house
likewise
to
God
.
3.
Ab
honesto
,
or
seemlinesse
,
by
a
comparison
a
minori
ad
majus
,
that
it
is
not
seemly
and
honest
that
he
should
dwell
in
a
house
of
Cedar
,
and
the
Arke
of
God
should
dwell
within
curtaines
.
Next
followes
Nathans
approbation
of
so
holy
an
intention
,
and
promise
that
the
Lord
should
be
with
him
in
the
performance
,
but
not
having
first
consulted
,
and
had
warrant
from
the
Lord
,
he
shews
herein
his
temerity
&
rashness
,
therefore
the
Lord
that
very
night
reveales
his
will
in
the
contrary
to
Nathan
,
and
by
him
to
David
;
not
that
David
did
evill
in
this
his
intending
,
for
1
King
.
8.
18.
The
Lord
said
to
him
,
Whereas
it
was
in
thy
heart
to
build
an
house
to
my
name
,
thou
didst
well
.
But
from
the
performance
thereof
he
disswades
him
,
by
three
arguments
.
The
first
is
,
Vers
5.
by
way
of
interrogation
equivalent
to
a
negative
,
as
if
he
would
say
,
thou
shalt
not
build
an
house
to
me
,
not
having
a
calling
from
me
to
that
work
:
the
reason
whereof
is
elswhere
set
down
,
because
he
was
a
man
of
blood
,
and
had
warres
with
those
about
him
on
every
side
,
as
we
see
,
1
King
.
5.
3.
And
so
●e
was
called
to
another
work
,
to
fight
the
battles
of
the
Lord
.
The
second
argument
is
,
from
the
practise
of
God
&
Davids
predecessors
:
Gods
practise
being
,
not
to
dwell
in
any
such
materiall
house
,
since
he
brought
them
out
of
Egypt
,
but
walking
in
a
Tabernacle
,
&
not
commanding
them
to
build
any
such
house
unto
him
,
or
quarrelling
with
them
for
not
doing
so
,
but
onely
injoyning
them
,
to
feed
his
people
Israel
,
and
they
obeying
.
The
third
argument
is
,
after
the
rehearsall
,
of
all
Gods
goodnesse
to
David
,
from
a
low
estate
advancing
him
to
a
royall
dignity
,
and
giving
him
victory
over
all
his
Enemies
,
and
his
people
rest
and
peace
under
him
,
as
also
that
he
should
establish
the
Kingdome
to
him
,
and
his
posterity
,
then
he
tells
him
that
he
had
appointed
his
Son
(
meaning
Solomon
)
to
be
the
man
that
should
build
the
Temple
,
Vers
13.
To
whom
he
promises
to
be
a
Father
,
Vers
14.
And
he
should
be
a
Son
unto
him
,
&c.
Onely
in
the
words
,
Vers
16.
and
elswhere
.
That
his
Kingdome
,
and
Throne
should
be
established
for
ever
,
lies
a
difficulty
,
seeing
we
see
the
contrary
now
,
and
long
ago
when
the
Scepter
departed
from
Judah
,
&c.
I
answer
,
1.
This
(
for
ever
)
is
interpreted
,
Vers
19.
not
to
signify
properly
an
eternity
of
indurance
,
as
in
some
other
places
;
but
(
as
the
words
are
)
a
great
while
to
come
,
&
so
the
Scripture
doth
expone
it self
.
2.
This
establishment
(
for
ever
)
may
be
understood
not
of
the
externall
,
and
temporall
Kingdome
of
David
himself
,
who
was
the
type
of
Christ
,
who
is
called
the
Son
of
David
,
but
of
the
Spirituall
Kingdome
of
Christ
Jesus
under
the
Gospel
,
who
was
of
the
seed
of
David
,
according
to
the
flesh
,
and
of
whom
it
is
said
,
Isai.
9
,
7.
That
of
the
increase
of
his
government
there
shall
be
no
end
.
OBSERVATIONS
.
1.
V.
1.
IT
is
said
,
that
the
Lord
gave
David
rest
from
all
his
Enemies
,
which
shewes
us
that
the
godly
have
had
,
still
have
,
and
shall
have
Enemies
to
the
Worlds
end
:
this
being
the
emnity
that
was
proclaimed
in
Paradise
between
the
seed
of
the
Woman
,
and
seed
of
the
Serpent
,
which
shewed
it self
at
first
in
the
murther
of
Abell
,
and
proceeds
from
Satans
malice
,
and
the
corrupt
nature
of
man
,
Genes.
6.
5.
Whence
it
is
that
the
Church
of
Christ
is
compared
to
a
Lilly
amongst
Thornes
,
Cant.
2.
2.
2.
We
see
the
curbing
,
and
restraining
power
of
God
over
all
such
,
that
as
he
calmed
the
storm
,
Matth.
8.
24.
So
he
can
calme
the
rage
of
all
the
wicked
against
his
Church
in
his
owne
good
time
,
as
he
did
Esau's
against
Jacob
,
and
as
he
gave
rest
here
to
David
from
all
his
Enemies
.
3.
It
is
said
that
God
gave
him
rest
,
which
shewes
:
That
of
rest
from
troubles
,
&
of
all
good
things
we
should
acknowledge
God
to
be
the
Author
,
and
therefore
be
thankfull
to
him
.
For
which
it
is
said
,
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
delivereth
them
out
of
them
all
.
And
Psal.
50.
15.
call
upon
me
(
sayes
the
Lord
)
in
the
day
of
thy
trouble
,
I
will
deliver
thee
,
and
thou
shall
glorify
me
.
4.
Vers
2.
In
Davids
intention
to
build
an
house
to
God
,
we
see
what
should
be
the
right
use
of
Princes
,
or
others
,
their
prosperity
and
peace
,
towit
,
the
giving
of
themselves
in
testimony
of
their
thankfulnesse
to
God
,
to
the
establishment
of
Religion
within
their
dominions
,
or
houses
.
5.
In
the
intending
to
build
a
house
to
God
,
he
consults
with
Nathan
the
Lords
Prophet
,
to
teach
us
.
That
in
matters
that
concerne
Religion
,
or
the
worship
of
God
,
we
should
consult
with
the
true
Prophets
and
Pastours
of
God
,
whose
lips
should
preserve
knowledge
,
and
the
people
should
enquire
of
the
Law
of
God
at
their
mouths
.
6.
We
see
in
David
a
most
religious
disposition
;
Laudable
and
imitable
,
who
thinks
it
an
unseemly
thing
that
he
should
dwell
in
a
house
of
Cedar
,
and
Gods
Arke
should
dwell
within
curtaines
.
Which
should
teach
many
great
men
to
think
so
,
that
their
houses
should
not
be
like
pleasant
,
&
glorious
pallaces
,
and
Gods
house
,
or
Church
wherein
he
is
worshipped
should
be
so
base
and
beggerly
,
like
cottages
.
7.
Vers
3.
In
Davids
resolution
,
as
likewise
Nathans
approbation
thereof
,
we
see
that
both
do
erre
,
whereby
we
see
.
How
unsure
is
that
warrant
,
or
direction
in
matters
of
Religion
,
that
is
grounded
onely
upon
humane
authority
without
the
expresse
and
clear
warrant
of
the
oracle
of
God
,
and
of
his
Word
.
Though
the
intention
were
never
so
praise
worthy
,
or
plausible
.
8.
Likewise
we
see
,
that
the
best
intentions
even
of
the
best
are
dangerous
to
be
approved
,
or
followed
,
without
a
warrant
from
the
Word
of
God
:
as
is
said
,
though
never
so
specious
,
as
we
see
,
Col.
3.
23.
Saepe
enim
coruscat
in
conspectu
operant
is
,
quod
sordefcit
in
conspectu
judicantis
.
9.
Vers
4.
God
reduces
David
from
his
errour
,
not
immediatly
,
by
speaking
to
David
;
but
mediatly
by
speaking
to
him
by
Nathan
,
to
shew
.
That
this
honour
God
will
have
his
true
Ministers
to
enjoy
,
that
by
them
,
as
his
messengers
,
and
Embassadors
he
will
his
people
to
know
his
will
:
as
by
interpreters
Joseph
would
speak
to
his
Brethren
,
though
he
could
immediatly
(
as
he
did
at
last
)
speak
to
themselves
,
and
who
heareth
them
heareth
him
,
and
who
despiseth
them
,
despiseth
him
.
10.
The
Lord
manifests
his
will
to
Nathan
,
as
a
faithfull
Prophet
,
that
so
he
may
faithfully
deliver
the
same
to
David
,
as
there
after
also
he
did
in
the
matter
of
Vriah
,
which
was
Davids
great
happinesse
.
So
that
happy
is
that
Prince
,
and
people
that
has
a
faithfull
Ministry
,
who
will
reveal
to
them
the
whole
counsel
of
God
,
as
the
Apostle
speaks
,
Act.
20.
27.
11.
Vers
5.
David
a
King
,
is
called
here
Gods
servant
who
is
King
of
Kings
,
the
fairest
flower
in
any
Kings
crowne
,
and
highest
and
best
title
they
can
claime
;
to
be
called
the
servants
of
God
.
12.
The
first
arguments
by
which
he
inhibits
him
to
be
the
builder
of
Gods
house
,
is
,
because
he
had
not
a
calling
thereto
,
which
should
teach
us
.
That
although
the
work
be
good
in
it self
which
a
man
may
do
,
yet
if
he
have
not
a
calling
thereunto
,
he
ought
not
to
meddle
therewith
,
or
run
before
he
be
sent
,
as
we
see
in
the
examples
of
Vzzah
,
and
Vzziah
:
and
on
the
contrary
,
as
we
see
in
Christ
,
the
holy
Prophets
,
and
blessed
Apostles
.
13.
Vers
8.
The
Lord
remembers
David
,
that
he
may
be
humble
&
thankfull
,
from
what
a
low
condition
he
brought
him
,
even
from
the
sheepcoat
to
so
high
and
royall
dignity
:
therefore
let
not
men
marvell
to
see
the
like
doing
of
the
Lord
,
now
adays
,
in
raising
some
,
and
throwing
down
others
.
And
let
such
with
whom
the
Lord
so
deals
,
remember
their
low
estate
,
and
be
humble
;
and
what
is
their
duty
in
their
higher
place
,
especially
to
honour
him
,
who
has
honoured
them
,
and
to
be
thankfull
.
Let
us
also
remember
from
how
low
an
estate
of
Satans
slaves
,
God●
ha●
advanced
us
to
be
a
royall
Priesthood
,
Rev.
1.
6.
And
to
be
God
servants
.
14.
V.
9.
and
10.
The
Lord
shewes
that
it
was
he
,
by
his
mercifull
and
powerfull
presence
with
David
,
that
had
cut
of
his
Enemies
,
and
made
him
great
,
and
his
people
in
a
peaceable
estat●
under
him
,
to
teach
him
,
and
all
Princes
,
and
others
to
ascribe
their
prosperity
,
and
good
condition
to
the
Lord
,
and
to
give
him
the
glory
of
all
.
15.
V.
11.
Where
it
is
told
David
,
that
in
respect
he
intended
to
build
a
house
to
God
,
the
Lord
likewise
should
make
him
a
house
.
We
see
that
the
Lord
will
not
suffer
the
good
and
laudable
intentions
of
the
godly
to
be
unrewarded
:
much
more
their
pious
and
commendable
actions
,
no
,
not
a
cup
of
cold
water
given
to
one
of
his
,
which
shall
want
its
reward
.
Which
should
be
a
great
encouragement
to
pious
and
good
works
.
16.
As
it
is
God
that
raises
great
houses
;
so
it
is
he
that
brings
down
great
houses
for
their
sinning
against
him
,
and
this
is
the
cause
why
many
great
houses
in
the
Land
are
fallen
,
and
their
honour
laid
in
the
dust
,
because
they
honoured
not
God
,
as
they
ought
in
time
of
their
prosperity
.
17.
Vers
12.
Where
it
is
said
,
(
when
thy
dayes
are
fulfilled
)
we
see
the
shortnesse
of
mans
life
,
numbred
not
like
the
richfools
Arithmetike
by
many
years
,
but
by
dayes
,
as
Jacob
professed
,
18.
Likewise
we
see
here
that
your
life
is
limited
,
and
there
is
a
fulfilling
of
our
dayes
,
which
cannot
beyond
Gods
pleasure
be
shortned
,
or
prolonged
,
he
being
that
secret
Palmoni
,
or
numberer
,
which
we
see
professed
by
Job
7.
1.
and
14.
14.
19.
Where
it
is
said
,
when
David
should
sleep
with
his
Fathers
,
we
see
,
what
the
death
of
the
godly
is
,
as
Rev.
14.
13.
And
therefore
no
more
to
be
feared
,
then
sleep
which
makes
us
ly
down
in
our
beds
:
or
rest
to
a
weary
traveller
,
or
a
hard
labourer
,
Job
7.
2.
Which
made
the
Apostle
to
desire
to
be
dissolved
that
he
might
be
with
Christ
,
and
Revel.
14.
13.
to
call
it
a
rest
from
our
labours
.
20.
The
Lord
promises
after
Davids
death
to
blesse
his
posterity
,
whereby
we
see
that
it
is
true
which
the
Lord
sayes
,
Exod.
20.
6.
That
he
will
shew
mercy
to
thousands
of
them
,
who
love
him
,
and
keep
his
commandments
,
and
that
it
is
a
happy
blessing
to
come
of
good
,
and
godly
parents
,
if
their
ofspring
insist
in
their
footsteps
.
21.
Vers
13.
Where
it
is
said
,
that
Davids
Sonne
,
towit
,
Solomon
,
should
build
a
house
to
his
name
,
which
was
a
greater
honour
to
him
,
then
the
honour
of
his
Kingdome
,
we
see
that
in
like
manner
it
is
the
greatest
honour
,
that
any
Prince
can
attain
unto
,
to
be
the
builder
,
not
of
a
materiall
house
,
but
of
the
Church
of
Christ
,
and
promoter
of
his
truth
,
like
a
nursing
Father
to
the
Church
:
as
the
godly
Kings
of
Judah
were
,
and
the
godly
Christian
,
and
Orthodox
Emperours
,
which
would
to
God
,
that
all
Christian
Kings
would
now
adayes
consider
,
and
that
they
would
not
prop
up
Antichrists
throne
,
and
persecute
the
true
Church
of
Christ
.
For
this
should
be
the
way
of
the
establishment
of
their
Kingdomes
,
as
is
here
promised
to
him
who
should
build
the
Temple
.
22.
Vers.
14.
The
Lord
saies
moreover
that
he
should
be
his
Father
,
and
he
his
sonne
:
which
is
the
greatest
honour
that
any
King
can
have
,
and
the
only
true
nobility
which
Kings
,
or
any
can
claime
unto
,
and
wherein
to
their
singular
comfort
the
poorest
Godly
house
has
a
share
and
perceive
therein
the
admirable
love
of
God
,
as
the
Apostle
shewes
,
1
Joh.
3.
1.
23.
But
as
this
is
the
ground
of
singular
,
and
manifold
comforts
(
as
of
his
love
to
us
,
even
when
he
is
correcting
us
,
Heb.
12.
6.
His
care
for
us
,
his
protection
of
us
,
and
granting
any
good
thing
to
us
&c.
)
So
this
teaches
us
also
our
duty
of
sonnes
,
to
love
him
,
to
obey
him
,
to
honour
him
,
to
serve
him
,
to
be
zealous
,
of
his
honour
,
to
relye
in
him
,
and
his
Fatherly
goodness
:
for
all
things
we
stand
in
reach
of
▪
and
at
last
,
for
that
heavenly
inheritance
which
he
has
prepared
for
us
.
24.
And
if
he
commit
iniquity
,
where
it
is
said
,
I
will
chastise
him
with
the
rods
of
men
,
&c.
We
see
the
Godliest
may
have
,
and
have
their
own
failings
and
falls
▪
as
we
see
in
David
,
Salomon
,
and
Peter
,
when
they
are
●eft
never
so
little
,
or
short
while
to
themselves
,
or
force
of
temptation
:
and
therefore
should
eve●
be
watchfull
over
themselves
with
prayer
;
and
as
is
said
,
Phil
2.
12.
Be
working
out
your
owne
salvation
with
feare
,
and
wit
trembling
.
25.
Also
here
we
see
,
what
the
committing
of
iniquity
procures
,
even
to
the
Godliest
,
towit
,
sharp
correction
,
as
David
and
Salomon
found
.
And
therefore
let
not
the
wicked
(
though
spared
for
a
time
)
expect
impunity
,
but
that
dreadfull
punishment
abides
them
,
who
neither
repent
,
as
the
Godly
do
:
and
who
make
a
trade
of
sinne
as
,
Psal.
1.
1.
and
as
we
see
,
Psal.
73.
18.
Nor
yet
let
any
think
that
want
of
correction
,
and
prosperity
here
,
is
a
mark
of
Gods
Children
.
26.
We
see
also
,
when
the
Godly
are
corrected
,
that
those
whom
the
Lord
permits
to
trouble
,
and
afflict
them
,
are
called
the
Children
of
wickedness
,
Vers.
10.
They
are
nothing
else
but
like
the
rods
of
men
,
wherewith
they
chastise
their
dearest
Children
for
their
good
:
and
therefore
as
the
Godly
with
David
in
Shimeis
railing
,
and
as
Job
spoke
,
Job
.
1.
21.
They
should
look
up
to
the
hand
of
God
:
so
when
the
Lord
by
such
hath
sufficiently
chastised
them
:
he
will
cast
the
rod
in
the
fire
;
which
should
be
a
terrour
to
all
wicked
persecutors
,
and
troublers
of
his
Israel
.
27.
Where
it
is
said
,
Vers.
15.
(
But
my
mercy
shall
not
depart
away
from
him
,
as
I
took
it
from
Saul
.
)
Here
we
see
with
what
sweetness
the
Lord
tempers
the
bitter
cup
of
the
sufferings
of
his
own
,
which
should
comfort
them
in
their
sharpest
corrections
,
and
be
their
prayer
.
And
what
is
the
difference
between
the
punishments
of
the
wicked
,
and
corrections
)
of
the
Godly
:
the
one
is
a
mixed
cup
with
the
sweetness
of
mercy
,
tending
to
conversion
,
like
the
dealing
of
a
Father
with
his
Child
:
the
other
a
cup
of
wrath
without
mixture
of
mercy
or
love
,
as
we
see
,
Revel.
14.
10.
Tending
to
eversion
,
like
the
dealing
of
a
Judge
with
a
malefactor
condemned
to
death
.
28.
Vers.
17.
Where
it
is
said
,
That
according
to
these
words
,
and
according
to
all
this
vision
,
so
did
Nathan
speak
unto
David
.
We
see
the
fidelity
of
the
Lords
.
Prophet
,
which
all
his
servants
in
the
Ministry
should
imitate
,
and
that
he
is
not
ashamed
to
recall
,
and
recant
what
formerly
he
had
said
to
David
,
Vers
.
3.
Upon
better
ground
and
information
from
the
Lord
.
Which
should
teach
all
men
humbly
ever
to
submit
to
truth
,
and
quit
errour
;
and
not
to
stand
upon
their
owne
credit
,
in
maintaining
what
once
they
have
professed
without
retractation
:
the
contrary
whereof
we
see
good
Aug●stine
did
to
his
ever
and
singular
commendation
.
II.
SAM.
Chap.
7.
from
the
18.
Verse
to
the
end
.
FOllowes
the
second
part
of
the
Chapter
,
wherein
is
set
down
Davids
thanksgiving
:
both
for
the
promise
made
to
himselfe
,
as
also
to
his
posterity
,
and
for
the
benefits
past
,
present
and
promised
,
which
he
concludes
with
a
petition
for
the
continuance
of
the
Lords
favour
,
and
performance
of
his
gracious
promises
.
Which
Eucharisticall
oration
has
,
1.
It
s
Exordium
,
or
beginning
.
2.
A
narration
.
And
3.
A
conclusion
.
1.
The
Exordium
has
the
place
,
where
David
makes
it
,
and
his
gesture
.
The
place
is
the
sanctuary
now
established
in
Sion
,
into
which
now
he
comes
,
and
where
the
Ark
was
,
and
to
which
the
Lord
had
promised
his
presence
.
Next
his
gesture
was
sitting
,
which
was
to
denote
the
settledness
of
his
mind
,
in
uttering
his
oration
.
Used
therefore
by
Judges
in
hearing
of
parties
,
and
pronouncing
sentences
,
no
wise
to
be
taken
exception
against
in
David
,
as
unreverent
:
more
then
in
us
in
hearing
of
Gods
Word
;
and
singing
of
Psalmes
:
and
sometimes
in
prayer
,
as
at
meate
and
elswhere
.
For
the
speciall
thing
that
the
Lord
looks
unto
,
is
the
sincerity
of
the
heart
,
and
truth
in
the
inward
parts
:
as
Psal.
51.
6
,
●s
declared
.
2.
The
narration
it selfe
,
has
〈…〉
A
depressing
,
and
lying
low
of
David
himselfe
,
as
he
saies
elswhere
,
What
is
man
that
thou
should'st
so
respect
him
?
&c.
And
here
,
What
was
he
that
the
Lord
,
not
only
should
have
brought
him
to
such
preferment
,
but
also
promised
the
establishment
of
the
Kingdome
to
his
posterity
?
which
is
not
the
manner
of
men
to
look
so
low
to
their
inferiours
,
and
without
their
deserving
:
from
a
low
estate
(
having
no
motive
on
their
part
)
to
advance
them
,
and
theirs
to
a
high
condition
.
2.
Next
,
to
depressing
of
himselfe
,
Vers.
22.
He
advances
God
,
his
greatness
,
and
goodness
:
both
towards
himselfe
,
and
his
people
;
and
thereafter
from
Vers.
25.
He
petitions
the
Lord
to
establish
his
promises
to
him
,
and
his
posterity
which
he
acknowledges
to
be
true
;
and
that
he
would
of
his
good
pleasure
bless
his
house
,
and
to
continue
it
before
him
.
And
●is
he
makes
to
be
the
conclusion
of
this
forenamed
thanksgiving
.
OBSERVATIONS
.
1.
WE
see
that
David
is
not
only
thankfull
in
heart
,
but
also
for
the
Lords
benefits
,
he
expresses
the
same
by
Word
:
that
so
by
the
whole
man
God
may
be
worshipped
,
as
it
is
said
,
we
believe
with
the
heart
unto
righteousness
▪
and
confess
with
our
mouth
's
unto
salvation
.
2.
Vers.
18.
Where
he
saies
,
Who
am
I
?
&c.
We
see
that
the
Lords
benefits
move
David
to
humility
,
and
dejection
,
with
Jacob
,
the
Godly
ever
acknowledging
themselves
unworthy
of
the
least
of
all
his
mercies
,
Gen.
32.
10.
Whereas
on
the
contrary
the
wicked
are
puft
up
with
them
,
as
we
see
in
Nebuchadnezzar
,
and
Pharaoh
,
who
said
who
is
God
,
that
I
should
obey
him
?
And
therefore
the
benefits
of
God
to
the
Godly
are
blessings
indeed
,
whereas
to
the
wicked
they
are
turned
into
curses
:
through
their
abuse
of
them
unto
pride
,
excess
,
tyrannie
,
and
the
like
.
3.
Vers.
19.
Where
the
Lord
not
only
promises
to
establish
the
kingdome
to
David
himselfe
,
but
also
to
his
posterity
after
him
:
we
see
the
large
bounty
,
and
goodness
of
God
to
his
servants
,
and
that
he
does
more
to
them
,
then
they
could
expect
:
as
we
see
in
Jacobs
profession
,
Gen.
48.
11.
In
Josephs
,
Davids
,
Mordecai's
,
Daniels
and
others
their
preferment
.
And
here
in
the
promise
to
David
concerning
his
posterity
.
4.
Vers.
20.
Where
David
saies
,
thou
Lord
knowest
thy
servant
.
We
see
that
the
Lord
is
an
omniscient
God
,
and
who
knowes
particularly
all
his
servants
,
and
subjects
:
and
the
very
secrets
of
their
hearts
.
The
truth
whereof
in
the
hidden
and
inward
parts
he
doth
desire
,
Psal.
51.
6.
And
therefore
David
having
this
sincerity
of
heart
can
say
,
what
an
hypocrite
dare
not
,
thou
Lord
knowest
thy
〈…〉
.
5.
Vers.
21.
All
the
Lords
promises
,
and
goodness
to
him
,
〈◊〉
it
ascribes
to
free
love
only
:
as
the
Lord
himselfe
speaks
,
Hos.
14.
4.
Which
we
also
should
do
,
and
to
no
〈◊〉
.
6.
Vers.
22.
In
Davids
abasing
of
himselfe
.
Vers.
18.
And
extolling
of
God
:
both
his
greatness
,
and
goodness
here
.
We
see
the
disposition
of
the
truly
Godly
,
they
can
never
enough
extoll
,
acknowledge
,
and
praise
the
Lord
:
as
the
spouse
doth
in
the
Canticles
;
and
David
in
the
Psalmes
.
Nor
can
they
sufficiently
lye
low
enough
before
him
in
the
dust
:
as
we
see
,
Gen.
18.
27.
32.
10.
In
the
Publican
,
and
parable
of
the
Prodigall
,
and
others
.
7.
This
matchless
and
incomparable
greatness
,
and
goodness
of
God
:
David
saies
,
is
,
according
to
that
which
he
had
heard
with
his
eares
:
shewing
thereby
unto
us
(
as
the
Apostle
speaks
)
that
Faith
comes
by
hearing
,
and
hearing
is
of
the
Word
of
God
whereunto
we
should
therefore
hearken
,
if
we
would
be
truly
instructed
,
and
believe
to
salvation
.
8.
Vers.
23.
If
Gods
goodness
to
his
people
be
so
extolled
by
David
here
,
for
a
corporall
redemption
from
Egypt
,
and
from
the
Nations
and
their
gods
:
how
much
more
should
he
be
extolled
by
us
Christians
,
for
that
great
and
spirituall
redemption
of
our
soules
from
the
tyrannie
and
bondage
of
Satan
,
sinne
and
damnation
:
and
for
our
liberation
(
who
profess
the
Gospell
)
from
the
tyrannie
of
Antichrist
,
and
his
gross
Idolatry
.
9.
Vers.
25.
and
26.
In
speaking
of
Gods
promises
he
ever
makes
mention
,
that
they
are
made
to
his
servant
.
Where
we
see
,
who
have
right
to
the
promises
of
God
,
or
may
justly
lay
hold
upon
them
:
towit
,
only
they
who
are
Gods
servants
,
and
who
apply
themselves
to
obey
his
precepts
;
these
only
may
apply
to
themselves
his
promises
:
What
God
therefore
has
joyned
together
,
let
us
man
separate
.
10.
Vers.
28.
Where
David
saies
to
the
Lord
,
That
he
is
that
God
whose
Word
is
true
;
we
see
that
the
Word
of
God
is
th●
prop
of
the
Godlies
faith
,
one
jot
whereof
shall
never
fail
,
no
has
ever
failed
towards
his
own
.
11.
Vers.
29.
David
closes
up
all
,
with
an
earnest
and
reiterated
petition
for
a
blessing
to
himselfe
,
and
his
house
forever
;
so
that
herein
he
is
like
Jacob
,
who
wrestled
for
the
blessing
:
and
it
should
be
likewise
our
earnest
suit
to
the
Lord
,
that
he
would
in
like
manner
bestow
his
blessing
upon
us
and
ours
,
and
if
we
ge●
this
Fatherly
blessing
of
his
,
all
will
be
well
,
and
we
may
say
,
I
is
sufficient
.
II
SAM.
Chap.
8.
and
1
CHRON.
18.
IN
this
Chapter
(
the
Generall
summe
whereof
is
the
amplification
of
Davids
kingdome
in
his
own
time
,
and
by
his
own
person
)
are
these
particulars
set
down
.
1.
The
five
warres
that
he
had
,
against
the
Philistines
,
Moabites
,
the
King
of
Zobah
,
the
King
of
〈◊〉
,
and
the
Edomites
,
all
whom
he
subdued
,
and
whereby
his
Empire
was
enlarged
not
only
from
Sichar
the
river
in
the
South
,
to
Euphrates
in
the
North
,
but
further
almost
from
Sinai
:
and
mount
Caucasus
in
Arabia
Petra
in
the
South
,
even
to
mount
Taurus
,
and
Armenia
,
beyond
Euphrates
in
the
North.
This
is
set
down
from
the
first
to
the
9.
vers.
and
in
the
14.
2.
Vers.
9.
and
10.
Is
set
downe
Toi
,
King
of
Hamath
his
congratulatory
message
of
Davids
victory
over
the
King
of
Zoba
:
with
the
cause
thereof
,
and
what
gifts
he
sent
unto
David
.
3.
Is
set
downe
what
David
did
with
these
gifts
,
and
all
the
rich
spoiles
of
all
the
Nations
which
he
subdued
,
vers.
11.
and
vers.
15.
to
the
end
of
the
Chapter
is
set
downe
Davids
ordering
of
the
Kingdome
by
administration
of
justice
,
in
his
owne
person
,
to
all
his
people
now
setled
in
peace
,
as
also
by
electing
,
and
appointing
fit
officers
and
rulers
delegate
,
and
subalterne
to
himselfe
,
to
governe
both
in
the
Church
,
and
in
the
Commonwealth
.
The
first
warre
then
which
David
had
,
was
with
the
Philistines
,
who
were
descended
from
the
Egyptians
,
whose
progenitor
was
Misram
,
the
second
sonne
of
cursed
Ham
:
infidells
in
religion
,
and
Capitall
enemies
to
the
people
of
God
,
whom
David
sublued
and
took
their
strongest
Citie
M●th●●
Ammah
from
them
,
which
is
by
interpretation
,
the
bridle
of
Ammah
▪
because
be●ng
situated
on
strong
hills
,
it
hindred
the
Israelites
to
overcome
the
same
.
The
second
warre
was
against
the
Moabites
,
descended
of
Lot
,
that
incest
●o
●s
copulation
with
one
of
his
own
daughters
in
the
time
of
his
drunkenness
:
as
we
read
,
Gen.
19.
37.
Of
whom
it
is
said
,
that
he
measured
them
with
a
line
,
by
a
Metaphor
from
Artizans
,
that
measure
their
work
so
:
or
from
measurers
of
land
,
whereby
is
shewed
,
that
he
destroyed
the
two
parts
of
them
,
and
kept
only
the
third
part
alive
.
The
third
warre
was
against
Hadadezer
King
of
Zobah
,
whose
proper
name
was
Adad
,
as
Pharaoh
was
of
the
Egyptian
Kings
.
The
fourth
warre
was
with
the
King
of
Syria
,
whose
name
is
not
here
exprest
,
but
his
chiefe
Citie
,
and
country
Damascus
:
lying
between
the
hill
Hermon
and
Libanus
,
now
called
,
Caelosyria
,
the
cause
of
which
warre
was
,
because
they
took
part
with
H●dadezer
against
David
.
The
fifth
warre
vers.
14.
Is
against
the
Edomites
,
in
whole
townes
(
being
subdued
)
he
put
Carlson's
,
and
which
was
done
by
Abi●h●i
the
sonne
of
Zerviah
,
as
we
read
,
1
Chron.
18.
12.
OBSERVATIONS
.
1.
FRom
these
severall
warres
here
spoken
of
,
we
learne
.
That
all
warres
are
not
unlawfull
:
as
we
have
shewed
before
,
on
2
Sam.
2.
17.
at
length
,
against
Anabaptists
.
2.
More
particularly
,
that
these
warres
of
David
against
the
persons
,
and
Nations
before
named
were
lawfull
:
we
may
see
,
1.
Because
the
destruction
and
subdueing
of
these
enemies
to
Israel
,
was
fore
prophesied
by
Balaam
,
Num.
24.
17.
And
God
ma●
David
the
instrument
of
fulfilling
of
this
prophesy
.
2.
They
ha●
incroached
upon
the
territories
and
bounds
of
the
land
:
whi●●
the
Lord
had
given
to
Israel
,
and
was
divided
unto
them
Joshua
.
3.
It
is
said
,
vers.
6.
and
14.
That
in
all
these
whether
soever
he
went
,
the
Lord
preserved
David
,
which
shewes
〈◊〉
he
was
walking
in
Gods
waies
,
to
which
only
his
preservatio●
is
promised
:
and
that
he
had
a
good
cause
in
hand
,
and
inte●●ded
them
not
either
out
of
pride
,
(
the
mother
of
contention
)
〈◊〉
covetousness
:
as
we
see
,
vers.
11.
But
only
made
these
warre
upon
a
good
ground
,
and
for
a
right
end
:
to
wit
,
the
glory
〈◊〉
God
,
and
accomplishing
his
will
;
and
the
good
of
his
people
,
and
their
quiet
,
and
freedome
from
such
insolent
and
infesting
enemies
,
as
they
had
at
divers
times
proved
;
as
we
see
in
the
book
of
the
Judges
,
and
late
reigne
of
Saul
.
3.
The
Lord
had
promised
to
David
to
build
him
a
house
,
and
(
as
he
had
hitherto
done
)
to
make
him
a
great
name
(
chap.
7.
9.
)
yet
he
is
not
idle
,
but
use●
the
lawfull
meanes
,
to
teach
us
to
do
the
like
,
when
we
look
on
the
promises
of
God
,
of
salvation
,
Phil.
2.
12.
Or
protection
,
Act.
27.
31.
Or
providing
for
us
,
Gen.
3.
1●
.
&c.
So
that
we
should
neither
tempt
God
by
not
using
the
meanes
,
nor
yet
distrust
God
by
confiding
in
the
meanes
only
.
4.
All
this
which
was
done
by
David
unto
these
wicked
nations
was
(
as
is
said
)
fore-prophesied
by
Balaam
,
and
yet
before
this
performance
400.
yeares
and
more
had
intervened
,
whereby
we
see
,
1.
The
Lords
lenity
and
long
suffering
patience
,
which
should
have
led
them
to
repentance
.
2.
The
truth
of
the
Lords
threatnings
at
last
,
as
well
as
of
his
promises
:
therefore
let
not
the
Godly
be
discouraged
that
their
enemies
are
not
presently
,
or
in
short
time
punished
;
for
the
Lord
suffers
them
to
fill
their
cup
,
and
at
last
he
will
come
,
though
with
leaden
feet
,
yet
with
an
iron
heavy
hand
to
crush
them
,
as
a
pot
harde
in
pieces
.
5.
David
slew
the
Syrians
who
came
to
succour
Hadadezer
against
him
.
Whereby
we
see
,
that
it
is
dangerous
to
assist
the
wicked
against
the
Godly
,
or
to
be
pertakers
with
any
in
an
ill
cause
or
course
,
as
the
example
of
Jehofaphats
association
with
Ahab
,
testifies
,
1
King
.
22.
8.
6.
Vers.
6.
and
14.
Davids
fortification
,
and
putting
Garri●ons
in
Syria
of
Damascus
,
and
in
Edom
,
for
conservation
of
his
conquest
.
Shewes
that
piety
and
prudence
may
well
consist
together
,
and
as
the
Poet
speaks
,
Non
minor
est
virtus
quam
querere
,
parta
tueri
.
7.
Where
it
is
said
that
the
Lord
preserved
David
wheresoever
he
went
:
we
see
,
1.
Who
is
the
preserver
of
the
Godly
from
all
danger
in
the
midst
of
perill's
,
and
from
whom
therefore
they
should
seek
the
same
.
2.
How
good
and
carefull
a
Master
the
Lord
is
of
his
servants
,
and
their
safety
:
as
we
see
,
Gen.
15.
1.
and
Psal.
84.
11.
Yea
in
death
it selfe
,
Psal.
23.
4.
Which
should
be
a
great
motive
,
and
encouragement
to
serve
him
.
8.
We
see
by
Gods
preserving
of
David
whethersoever
he
went
,
not
only
Gods
generall
omnipresence
withall
,
but
also
his
particular
and
speciall
presence
in
mercy
,
and
for
their
good
with
his
own
:
because
they
walk
in
his
waies
,
and
as
acknowledging
this
his
presence
,
and
alseeing
eye
.
9.
Vers
11.
Davids
giving
of
the
rich
spoile
of
these
nations
whom
he
subdued
,
and
dedicating
of
them
to
the
Lord
,
together
with
the
rich
gifts
of
gold
,
silver
and
brasse
which
Toi
King
of
Hamath
sent
unto
him
;
not
onely
clears
him
,
that
he
undertook
not
these
warres
for
covetousnesse
,
but
also
shewes
his
thankfullnesse
to
God
,
as
author
of
his
victories
,
and
his
religious
,
and
bountifull
royall
disposition
to
Religion
,
and
the
advancement
thereof
,
worthy
to
be
imitated
by
all
Princes
and
others
,
and
farre
contrary
to
the
disposition
of
most
men
now
adayes
who
have
no
publicke
Spirits
,
or
are
for
pious
workes
,
but
onely
study
to
their
owne
private
commodity
.
10.
Vers
14.
We
see
the
Edomites
are
counted
amongst
these
Enemies
to
Israel
,
whom
David
subdued
,
who
were
come
of
Esau
,
Israels
elder
Brother
,
and
yet
,
though
of
one
blood
from
Isaac
,
and
should
as
Brethren
been
friends
to
Israel
,
they
were
their
infesting
Enemies
.
Whereby
we
see
how
weak
a
band
of
union
,
or
amity
nature
is
without
grace
,
which
indeed
is
the
strongest
tie
of
love
and
true
solid
friendship
,
the
communion
of
saints
.
11.
Vers
15.
After
he
had
subdued
his
Enemies
David
now
gives
not
himself
to
ease
and
sport
,
or
the
like
,
as
many
Princes
do
:
but
like
a
good
King
in
his
own
Person
he
Ministers
Justice
unto
all
his
people
,
and
commits
it
not
altogether
,
and
onely
to
other
deputies
under
him
.
A
worthy
example
for
all
Kings
to
follow
,
as
we
see
Solomon
likewise
did
in
judging
between
the
two
harlots
.
12.
Where
it
is
said
,
that
he
executed
judgement
and
Justice
.
We
see
that
it
is
not
enough
for
Princes
,
onely
to
make
good
Lawes
,
except
also
they
put
them
in
execution
,
as
also
where
it
is
said
,
that
he
did
this
to
all
his
people
,
the
meanest
as
well
as
the
greatest
,
it
shewes
that
he
did
the
same
impartially
,
which
is
the
worthiest
part
of
a
Judge
so
to
do
,
for
a
good
Judge
should
.
1.
Be
void
of
affection
and
partiality
.
2.
He
should
have
patience
to
hear
.
3.
Skill
to
cognosce
.
4.
Wisdome
to
decerne
.
And
5.
courage
to
execute
,
without
partiality
.
13.
Vers
16.
In
this
prudent
and
provident
distribution
of
offices
for
government
of
both
estates
,
civil
and
Ecclesiasticall
,
and
setting
such
over
the
Cherethites
,
and
Pelethites
,
who
were
his
guard
,
we
see
the
laudable
care
,
that
David
had
both
of
Church
and
Commonwealth
,
and
which
all
godly
Princes
should
imitate
and
follow
.
14.
We
see
also
that
every
one
hath
his
particular
office
assigned
unto
him
,
wherein
he
is
appointed
to
do
his
duty
,
without
usurpation
,
or
intrusion
upon
the
office
of
another
:
a
worthy
example
to
be
followed
,
for
every
one
to
be
content
with
his
own
charge
,
and
to
discharge
it
well
,
and
to
keep
within
their
owne
sphere
and
station
:
the
civil
not
to
usurp
,
or
incroach
upon
the
Ecclesiasticall
,
as
Vzziah
did
:
nor
the
Ecclesiasticall
to
usurp
civil
offices
,
and
meddle
in
civil
affaires
not
belonging
to
them
,
after
Christs
example
,
who
said
to
the
two
Brethren
concerning
the
parting
of
the
inheritance
,
Who
made
me
a
Judge
between
you
?
15.
The
Allegory
of
these
victories
of
David
and
subduing
under
him
these
nations
,
and
dedicating
their
spoils
,
and
gifts
to
the
Lord
:
represents
to
us
in
figure
,
the
victory
that
the
Sonne
of
David
,
Christ
Jesus
should
have
over
the
Gentiles
by
the
preaching
of
the
Gospel
,
and
their
conversion
thereby
,
as
we
see
Prophesied
,
Isa.
60.
And
elswhere
,
and
that
their
gifts
,
and
these
sciences
amongst
them
,
which
were
before
abused
by
Satan
unto
Idolatry
,
as
spoiles
,
Christ
should
make
them
thereafter
serve
for
●he
good
,
and
edifying
of
his
Church
,
and
advancement
of
his
●tory
.
II.
SAM.
Chap.
9.
from
the
1.
verse
to
the
end
.
IN
this
Chapter
is
the
History
of
the
restitution
of
Mephiboseth
,
Jonathans
Son
,
to
the
patrimony
and
Lands
of
his
Father
,
and
of
Davids
further
kindnesse
to
him
according
to
that
covenant
made
between
Jonathan
and
David
,
1
Sam.
20.
16
,
17.
This
generall
is
divided
in
three
particulars
.
1.
Davids
inquisition
,
if
there
were
any
of
Sauls
house
,
to
whom
he
might
shew
favour
for
Jonathans
cause
,
from
the
first
verse
to
the
fifth
.
2.
The
coming
of
Mephiboseth
to
David
,
and
his
gracious
receiving
of
him
,
and
kindly
dealing
with
him
,
from
the
fifth
to
the
ninth
verse
.
3.
Davids
restitution
to
Mephiboseth
of
his
Fathers
Lands
,
and
〈…〉
bestowed
on
him
to
eate
at
the
Kings
table
,
and
making
Ziba
his
servant
,
to
be
his
favourer
,
or
Chamber-lane
.
Again
in
the
first
part
,
which
is
Davids
inquisition
,
we
have
set
down
all
the
circumstances
,
as
likewise
the
answer
,
and
resolution
thereof
,
1.
Is
the
time
,
when
David
(
in
the
former
Chapter
)
had
pacified
his
Kingdome
,
by
subdueing
the
bordering
Enemies
thereof
without
;
and
within
had
established
the
government
both
of
Church
and
state
,
and
so
had
prove
a
good
Magistrate
.
Now
he
sets
himself
to
shew
likewise
that
he
is
a
good
man
,
which
two
when
they
concurre
,
they
make
a
Land
happy
.
2.
The
Persons
at
whom
he
asks
,
are
not
named
,
but
it
seems
to
be
his
counsell
,
or
neerest
courtiers
.
3.
The
matter
of
the
inquisition
is
,
if
there
be
any
left
of
Sauls
house
.
4.
The
end
is
,
not
for
evill
to
cut
of
such
for
his
greater
security
,
but
to
shew
favour
unto
them
for
Jonathans
sake
.
For
resolving
of
which
question
,
or
inquisition
,
these
of
whom
David
inquired
,
call
one
unto
the
King
Ziba
,
a
servant
of
Mephibosheths
,
who
tell
David
,
that
Jonathan
had
a
Sonne
,
who
was
lame
of
his
feet
,
Mephibosheth
(
otherwise
called
Meribaal
,
1
Chron.
8.
34.
)
Who
was
in
the
house
of
Machir
in
Lodebar
,
which
is
a
little
Town
in
the
Land
of
Gilead
,
from
which
place
,
where
he
lived
in
an
obscure
and
private
manner
,
glad
to
have
his
life
saved
.
1.
David
sends
and
brings
him
.
2.
Beside
his
obedience
,
is
set
down
his
humble
reverence
to
David
,
as
his
sovereigne
,
both
by
gesture
falling
on
his
face
,
and
by
word
,
professing
himself
to
be
his
servant
.
3.
Is
set
down
Davids
kind
,
and
gracious
dealing
with
him
.
1.
Forbidding
him
to
fear
.
2.
Shewing
unto
him
in
the
generall
,
that
he
would
shew
kindnesse
to
him
for
Jonathans
sake
,
and
in
particular
.
1.
He
would
restore
to
him
all
the
proper
Land
of
his
Grandfather
Saul
.
And
2.
he
would
so
farre
also
honour
him
,
that
he
should
eat
at
his
table
continually
,
where
unto
is
subjoyned
Mephibosheths
humble
thanksgiving
,
both
by
his
gesture
of
bowing
,
and
words
of
admiration
of
such
bounty
and
honour
to
be
bestowed
upon
such
a
dead
Dog
,
as
he
was
,
for
so
he
calls
himself
.
In
the
third
part
of
this
Chapter
is
set
down
Davids
declaration
to
Ziba
;
what
he
had
done
,
and
was
to
do
,
to
his
Master
Mephibosheth●
,
and
his
appointing
of
him
,
his
Sonnes
,
who
were
15.
and
his
servants
who
were
20.
to
till
his
Land
for
him
,
and
bring
in
the
fruits
thereof
to
him
,
providing
so
for
his
ease
,
as
well
as
for
his
honour
and
commodity
,
which
charge
Ziba
willingly
undergoes
,
and
so
Mephibosheth
dwelt
in
Jerusalem
,
and
did
eat
continually
at
the
Kings
table
.
OBSERVATIONS
.
1.
WE
see
in
this
inquisition
of
David
,
vers
1.
And
time
thereof
,
that
honour
changes
not
manners
,
nor
forgets
he
that
kindnesse
now
being
King
,
which
formerly
he
had
with
Jonathan
,
when
he
was
his
Fathers
subject
,
and
therefore
seeing
himself
was
dead
,
he
resolves
to
keep
this
kindnesse
still
,
and
shew
it
to
any
of
his
ofspring
.
2.
In
this
inquisition
and
deed
of
Davids
,
we
see
three
notable
vertues
eminent
in
him
.
1.
Gratitude
and
thankfulnesse
to
Jonathan
for
all
his
love
,
and
favours
,
which
in
his
life
time
he
did
shew
to
David
,
which
now
survives
Jonathan
,
and
he
shewes
it
to
his
Sonne
,
Mephibosheth
.
Which
serves
to
condemne
this
generation
that
is
so
ungrate
both
to
the
living
,
and
to
the
dead
.
2.
Verity
,
which
is
the
observation
of
what
he
promised
to
Jonathan
,
and
to
shew
that
his
promise
was
a
true
promise
,
and
not
●lie
,
and
his
oath
a
true
oath
,
and
not
perjury
,
both
lying
and
perjury
being
most
odious
in
any
,
but
chiefly
in
a
Prince
,
the
one
punishable
by
infamy
,
and
the
other
by
death
.
3.
Fidelity
,
which
is
different
from
verity
,
in
that
verity
has
words
as
the
subject
,
and
fidelity
has
works
.
And
as
verity
is
called
the
agreement
of
the
minde
with
the
word
,
so
fidelity
is
the
agreement
of
the
word
with
the
work
.
3.
In
keeping
promise
and
covenant
,
according
to
the
Law
,
we
see
that
David
,
though
a
King
and
Lawgiver
to
others
,
yet
he
subjects
himself
unto
the
Law
,
to
be
an
observer
thereof
himself
:
as
a
good
example
to
others
to
follow
,
as
is
said
,
Regis
ad
exemplum
totus
componitur
orbis
,
and
as
the
Apostle
speaks
,
Rom.
2.
21.
Thou
that
teaches
another
,
teaches
thou
not
thy self
?
So
thou
who
wouldest
have
another
observe
Lawes
,
shouldest
thou
not
be
examplar
in
observing
the
Lawes
thyself
?
A
necessary
lesson
and
good
example
for
all
Princes
,
and
Pastours
,
Magistrates
and
Ministers
to
follow
.
4.
This
kindnesse
that
David
would
shew
to
any
that
is
left
(
sayes
David
)
of
Sauls
house
,
shewes
plainly
hereby
,
and
by
the
finding
out
but
of
one
poor
lame
man
of
it
,
that
the
Lord
for
Sauls
wickednesse
&
cruelty
,
had
quite
destroyed
that
house
of
his
,
though
a
potent
King
.
Which
sheweth
what
sinne
does
to
the
greatest
houses
,
(
though
royall
)
and
to
others
inferiour
,
being
like
the
worm
at
the
root
of
Jonas
flourishing
gourd
,
which
made
it
soon
to
decay
.
5.
This
kindnesse
that
he
would
shew
,
he
sayes
,
it
is
for
Ionathans
sake
,
where
we
see
.
1.
That
the
fruit
of
wel
doing
lives
longer
then
himself
who
is
the
doer
,
and
thereby
he
leaves
a
blessing
and
good
treasure
behinde
him
to
his
posterity
.
And
2.
that
it
is
a
happy
thing
to
be
the
ofspring
of
a
good
parent
,
chiefly
,
if
they
insist
in
their
godly
footsteps
.
6.
Vers
3.
This
kindnesse
is
called
the
kindnesse
of
God
,
which
David
sayes
he
was
to
shew
for
Ionathans
sake
,
to
denote
first
the
greatnesse
of
the
kindnesse
,
as
sundry
things
in
Scripture
has
this
denomination
for
the
same
signification
,
as
the
montain
of
God
,
&c.
As
also
2.
to
shew
that
this
was
agreeable
to
Gods
commandment
,
that
promises
being
Lawfull
,
and
specially
oathes
should
be
keeped
,
as
we
see
Psal.
25.
And
which
should
be
the
rule
of
all
,
our
actions
and
motive
thereto
.
And
3.
that
the
sam●
would
be
acceptable
to
God
,
which
should
be
the
scope
of
all
〈◊〉
doings
.
7.
Vers
5.
Mephibosheth
being
lame
of
his
feet
,
and
lurking
in
an
obscure
place
,
farre
against
his
expectation
,
is
called
both
to
riches
and
honour
,
so
graciously
doth
the
Lord
deal
with
such
whom
he
visits
one
way
,
he
comforts
them
another
way
,
〈◊〉
though
he
suffer
some
a
long
time
,
to
lie
as
it
were
low
in
the
dust
,
yet
at
last
he
lifts
them
up
,
not
looking
for
it
,
as
he
did
to
Joseph
,
as
he
called
Saul
also
to
be
King
when
he
was
seeking
his
Fathers
Asses
,
and
David
from
the
sheepcoat
,
as
also
the
Apostles
from
their
fish
boates
,
&c.
8.
This
humility
which
Mephibosheth
shewes
both
in
gesture
and
words
,
being
a
Princes
Sonne
,
gives
a
good
and
imitable
example
to
all
others
to
follow
,
and
verifies
that
of
Gods
Word
,
That
before
honour
goes
humility
,
but
God
resists
the
proud
while
he
gives
grace
to
the
humble
,
and
specially
to
be
humble
,
when
God
has
humbled
any
,
as
he
had
done
Sauls
house
.
Therefore
though
he
calls
himself
not
onely
a
Dog
,
but
also
a
dead
Dog
,
fitter
for
a
ditch
,
or
at
best
like
a
Dog
to
lie
under
a
table
,
yet
he
is
honoured
to
sit
as
a
Prince
at
a
royall
table
.
9.
Vers
7.
We
see
here
great
liberality
in
David
towards
Mephibosheth
,
which
is
a
worthy
vertue
in
a
Prince
,
so
that
it
be
towards
right
Persons
,
for
good
causes
,
and
in
a
moderate
measure
,
not
to
exhaust
their
own
treasure
and
lay
heavy
burthens
on
their
people
,
for
the
enriching
of
a
few
,
perhaps
not
well
deserving
:
as
on
the
contrary
covetousnesse
and
a
niggardly
disposition
is
most
unsuteable
to
a
Prince
,
or
great
man
.
10.
Vers
9.
Davids
not
onely
bestowes
upon
Mephibosheth
honour
and
riches
,
but
also
being
lame
and
impotent
to
travell
,
he
provids
for
his
ease
,
by
laying
the
charge
on
Ziba
of
tilling
his
Land
,
and
gathering
in
the
fruits
thereof
,
which
shewes
Davids
care
of
him
,
as
well
as
his
kindnesse
to
him
,
and
his
compassionate
disposition
to
one
,
that
had
such
a
bodily
infirmity
,
as
an
example
to
others
to
follow
the
like
compassion
.
11.
Likewise
,
vers
11.
Though
he
was
lame
on
both
his
feet
,
yet
he
is
not
therefore
the
more
dispised
,
or
lesse
honoured
by
David
,
to
eat
at
his
table
as
one
of
the
Kings
Sonnes
.
Teaching
●s
thereby
to
despise
none
,
or
the
lesse
to
regard
them
because
by
●ome
bodily
infirmity
the
hand
of
God
had
visited
them
,
but
to
●ity
them
,
and
be
thankfull
to
God
for
his
dealing
more
indulgently
towards
our selves
.
Also
,
David
looks
not
on
Sauls
blood
his
persecutor
,
in
lame
Mephibosheth
,
but
on
Jonathans
deserving
,
how
much
lesse
will
the
God
of
mercies
regard
our
infirmities
,
or
corrupt
blood
of
our
sinnefull
pregenitours
,
whiles
he
beholds
〈◊〉
in
the
merits
of
him
in
whom
he
is
well
pleased
.
II.
SAM.
Chap.
10.
and
1
CHRON.
19.
IN
this
Chapter
we
have
the
further
proof
of
Davids
continuing
in
his
begun
course
to
gratify
,
and
requit
the
favour
of
them
to
whom
he
was
addebted
in
the
time
of
his
troubles
.
This
Chapter
is
divided
in
three
parts
,
in
the
first
is
Davids
message
to
Hanun
King
of
Ammon
to
comfort
him
after
the
death
of
his
Father
.
2.
Is
set
down
the
Ammonites
barbarous
usage
of
Davids
messengers
,
Vers
4.
and
3.
We
have
the
revenge
that
David
took
of
the
Ammonites
,
and
their
associates
the
Syrians
,
in
two
severall
battles
,
the
one
with
the
Ammonites
and
the
Syrians
,
from
the
6.
verse
to
the
15.
And
the
other
with
the
Syrians
,
from
the
15.
vers
to
the
end
.
In
both
which
David
is
still
victorious
.
First
then
in
the
legation
,
or
message
to
the
King
of
Ammon
,
we
have
.
1.
The
time
,
when
this
message
is
sent
.
2.
The
action
or
message
it self
,
and
the
occasion
thereof
.
And
3.
the
end
wherefore
it
was
sent
.
First
then
the
time
,
is
,
when
David
was
setled
in
his
Kingdome
,
&
had
subdued
all
his
Enemies
both
intestine
&
forrain
,
and
was
now
a
mighty
victorious
Monarch
,
and
yet
hereby
he
is
neither
puft
up
to
despise
a
meaner
neighbour
Prince
,
nor
forgetfull
of
any
duty
of
kindnesse
,
or
gratitude
that
was
requisite
on
his
part
towards
him
.
2.
The
occasion
of
this
message
was
the
death
of
Nahash
Hanun's
Father
,
who
in
his
life
time
had
shewn
kindnesse
to
David
,
and
therefore
now
upon
this
occasion
he
would
likewise
shew
kindnesse
to
his
Sonne
.
And
3.
The
end
wherefore
he
sends
this
message
is
,
to
comfort
Hanun
by
the
hand
of
his
servants
,
for
his
Father
,
who
was
now
dead
?
But
David
most
ungratefully
is
requited
,
and
his
messengers
villanously
and
barbarously
abused
,
wherein
.
1.
Is
set
down
the
ground
,
or
motive
,
towit
,
the
unjust
suspition
that
the
princes
of
the
Children
of
Ammon
had
,
and
did
apprehend
of
the
end
of
this
message
of
Davids
,
that
it
was
not
(
as
was
pretended
)
to
comfort
Hanun
:
but
really
and
indeed
to
spie
the
City
,
and
to
search
and
destroy
it
:
and
so
they
censure
David
as
a
deep
dissembler
and
Hypocrite
,
as
also
a
covetous
wicked
man
,
seeking
after
that
which
was
his
neighbours
,
not
contenting
with
his
own
,
and
imputing
unto
him
cruelty
,
as
intending
destruction
howsoever
he
pretended
friendship
and
love
.
And
so
they
first
wrong
David
himself
in
his
name
,
before
they
wrong
his
servants
in
their
Persons
.
2.
It
sets
down
the
barbarous
abuse
of
Davids
messengers
by
the
pernicious
and
ill
counsell
of
these
Princes
,
upon
the
forenamed
unjust
groundlesse
suspition
,
Vers
4.
Which
was
,
the
shaving
off
the
one
half
of
their
beards
,
&
cutting
of
their
garments
in
the
middle
,
even
to
their
buttocks
,
and
sending
them
away
.
Whereupon
is
set
down
.
1.
What
David
did
,
when
he
heard
thereof
,
Vers
5.
Towit
,
he
sent
to
meet
his
servants
,
because
they
were
greatly
ashamed
,
and
directs
them
to
stay
at
Jericho
,
the
first
bordering
Town
,
untill
their
beards
were
grown
,
and
then
to
return
.
2.
Is
set
down
what
the
Ammonites
did
,
who
were
descended
of
that
incestuous
copulation
of
Lot
with
his
younger
Daughter
.
)
Towit
,
they
prepare
for
warre
against
David
,
and
for
this
cause
they
hire
the
Syrians
,
with
a
thousand
talents
of
silver
(
as
we
see
,
1
Chron.
19.
6.
)
To
assist
them
,
whereas
it
had
been
better
and
more
wisely
done
by
them
to
have
resented
their
wrong
,
offered
reparation
,
and
sought
reconciliation
with
David
,
so
potent
and
victorious
,
and
a
valorous
Prince
,
as
the
event
proved
.
3.
We
have
the
motive
that
made
them
so
to
prepare
this
warre
,
which
was
,
because
they
saw
that
they
stank
before
David
,
a
usuall
phrase
in
Scripture
to
expresse
the
hatefullnesse
of
any
to
others
,
as
Gen.
34.
30.
Iacob
sayes
to
Simeon
and
Levi
,
yee
have
made
me
to
stink
amongst
the
inhabitants
of
the
Land
.
So
Exod.
5.
21.
the
people
say
to
Moses
,
you
have
made
our
savour
to
be
abhorred
in
the
eyes
of
Pharaoh
.
And
so
the
Ammonits
saw
that
they
were
become
hatefull
to
David
,
and
their
fact
abhorred
by
him
.
4.
Is
set
down
,
Vers
7.
to
the
13.
Davids
preparation
to
meet
them
,
and
Joab
and
his
Brother
Abishai
their
prudent
and
valiant
managing
of
the
battle
.
Unto
which
is
subjoyned
,
Vers
13.
and
14.
The
victory
over
the
Syrians
and
Ammonits
,
5.
from
the
15.
verse
to
the
19.
Is
set
down
,
the
Syrians
renewed
battle
against
David
at
Helam
,
a
Town
not
farre
from
Iordan
,
and
his
victory
over
them
,
whereby
,
Vers
19.
they
became
wholly
subdued
,
so
that
they
never
helped
the
Children
of
Ammon
any
more
.
From
all
which
we
may
see
.
1.
The
cause
of
these
warres
that
moved
them
.
2.
The
persons
who
were
ingaged
in
them
.
3.
The
military
discipline
followed
by
both
parties
.
And
4.
the
successe
and
end
of
them
:
but
before
we
come
to
the
observations
.
1.
We
will
speak
somewhat
of
the
persons
whom
Hanun
hired
as
mercenary
souldiers
to
assist
him
.
And
2.
of
their
hire
,
first
then
mention
is
made
of
the
Syrians
of
Bethzehob
,
and
of
Zoba
,
who
were
subjects
to
Hadarezar
great
King
of
Mesopotamia
.
Who
were
moved
to
follow
Ammon
for
two
causes
,
the
one
for
commodity
,
the
other
to
reject
their
sworn
subjection
to
David
,
Chap.
8.
6.
Next
we
have
these
of
King
Maacah
,
which
were
in
that
part
of
Syria
,
which
lies
betwixt
Gilead
,
and
on
the
east
,
towards
that
part
of
Arabia
,
called
Trachonites
:
supposed
to
be
a
part
of
the
territory
of
Ammon
above
Jordan
,
neer
to
Mount
Hermon
,
Josh.
13.
Thirdly
we
have
these
of
Ishtob
,
at
the
east
part
from
Ammon
towards
Arabia
called
the
desert
,
amounting
all
to
33000.
Next
,
then
here
is
said
to
be
a
thousand
talents
of
Silver
,
1
Chron.
19.
6.
Which
was
a
Hebrew
weight
,
each
Talent
containing
60.
pound
weight
,
and
each
pound
,
25.
common
siccles
,
reducing
the
siccle
to
a
halfe
ounce
:
so
that
the
Talent
will
amount
in
our
Scots
money
,
to
a
thousand
and
five
hundred
pounds
,
or
120.
lib.
Sterlin
and
above
,
and
the
hundred
Talents
to
150000.
lib.
Scots
,
so
that
the
thousand
Talents
of
Silver
will
amount
unto
1500000.
lib.
Scots
.
As
for
the
discipline
used
in
this
warre
on
both
parts
,
the
same
was
very
prudent
,
1.
On
the
part
of
Ammon
and
his
confederates
:
they
divide
their
Army
in
two
,
the
Ammonites
place
themselves
at
Modeba
,
a
towne
in
Arabia
,
belonging
to
Ruben
,
Josh.
13.
16.
To
be
a
retreate
to
them
in
case
of
overthrow
,
(
as
they
made
the
same
,
vers.
15.
)
As
also
to
encounter
with
Israel
in
the
front
,
as
they
had
appointed
the
Syrians
to
charge
the
Israelites
on
their
reer
:
and
accordingly
Joab
in
like
manner
,
like
a
wise
and
expert
Generall
perceiving
his
stratagem
:
he
also
divides
his
Army
in
two
,
the
strongest
part
whereof
he
takes
to
be
under
his
own
conduct
,
against
the
greatest
number
of
the
Syrians
:
and
the
other
part
he
gives
to
Abishai
his
brother
to
encounter
with
the
Ammonites
,
with
a
direction
to
help
him
,
if
he
saw
the
Syrians
too
strong
for
him
:
and
he
to
help
Abishai
,
if
he
saw
the
Ammonites
too
strong
for
him
.
OBSERVATIONS
.
1.
V.
1.
IT
is
said
that
the
King
of
Ammon
died
:
where
we
see
,
that
death
is
the
common
condition
of
all
man-kind
,
Kings
as
beggers
,
wise
as
fooles
,
and
rich
as
poore
,
so
that
〈◊〉
pede
pulsat
regum
turres
pauperumque
tabernus
,
&
sceptra
ligonibus
aequat
,
and
neither
power
,
or
prayer
,
and
intreaty
,
wisedome
,
or
wealth
can
avoid
the
stroke
thereof
,
which
all
Kings
and
great
men
should
consider
to
humble
them
,
and
make
them
think
of
the
account
of
their
stewardship
afterward
.
2.
Vers.
2.
In
Davids
resolution
to
shew
kindness
to
his
Son
,
as
he
shewed
kindness
to
him
,
we
see
his
vertue
of
gratitude
,
as
in
the
former
Chapter
to
Mephibosheth
,
this
being
the
only
tribute
that
the
Lord
requires
for
all
his
benefits
,
Psal.
103.
2.
And
which
we
also
owe
to
man
,
so
that
the
naturall
man
saies
that
we
should
receive
benefits
,
as
the
earth
receiveth
seed
:
and
labour
to
render
the
same
with
increase
,
Et
si
ingratum
dixeris
,
omnia
.
3.
The
time
of
Davids
remembrance
of
the
King
of
Ammons
kindness
to
him
,
when
he
was
in
exile
,
is
now
when
he
is
setled
in
a
peaceable
and
potent
kingdome
,
so
that
his
high
preferment
makes
him
not
forget
the
favours
which
he
received
in
his
low
estate
;
as
Pharaoh's
butler
did
,
and
as
many
do
now
adaies
.
4.
The
kindness
that
he
could
not
requite
to
the
Father
,
partly
because
of
his
inability
before
:
and
partly
because
of
the
death
of
this
King
,
he
now
resolves
to
shew
to
the
sonne
,
where
we
see
,
1.
That
parents
leave
to
their
Children
by
their
charity
and
good
deeds
a
good
treasure
.
As
also
,
2.
That
with
honest
and
thankfull
persons
,
the
remembrance
of
benefits
dieth
not
,
with
the
benefit
receavers
.
5.
Where
it
is
said
that
David
sent
to
comfort
Hanun
by
the
hand
of
his
servants
.
We
see
,
that
Children
should
be
naturally
affected
with
moderate
sorrow
for
the
death
of
their
Pa●●nts
,
although
most
part
now
inwardly
rather
rejoyce
at
the
death
of
those
,
by
whom
they
may
get
a
rich
inheritance
left
unto
them
:
howsoever
by
externall
shew
in
their
garments
they
pretend
sorrow
,
such
are
worse
then
this
Ammonite
,
or
Esau
,
Gen.
27.
41.
6.
Hereby
likewise
we
see
in
Davids
sending
to
comfort
Hanun
for
his
Father
,
that
it
is
a
Godly
and
good
part
to
comfort
them
,
whom
we
think
to
stand
in
need
thereof
,
or
to
be
in
any
sort
of
distresse
,
and
to
have
a
Christian
sympathy
with
such
,
mourning
with
them
who
mourne
.
1.
V.
3.
&
4.
We
see
in
the
misconstruction
of
Davids
message
,
and
abuse
of
his
servants
,
the
disposition
of
the
wicked
in
rendring
oftimes
evill
for
good
,
like
those
lifted
up
the
heel
against
David
who
sat
at
his
table
,
and
as
Judas
did
to
Christ
:
whereas
the
godly
on
the
contrary
are
ready
to
requite
good
for
evill
,
as
they
are
commanded
,
Matth.
5.
44.
&c.
8.
This
misconstruction
and
miscarriage
that
followed
thereon
,
did
flow
from
an
unjust
suspition
of
Davids
intention
,
to
trie
,
and
search
their
City
,
that
he
might
come
against
it
,
and
destroy
it
,
so
that
unjust
suspition
and
misconstruction
,
is
the
very
Child
of
Satan
,
and
whereby
he
procured
the
fall
of
our
first
parents
,
Gen.
3.
5.
And
that
fearfull
bondage
and
Tyranny
against
the
people
of
Israel
by
Pharaoh
,
to
his
utter
destruction
,
Exod.
1.
10.
And
is
so
dangerous
a
pest
,
that
it
dissolves
,
where
it
once
enters
all
bonds
of
Society
Politicke
,
or
Oeconomicke
,
whereas
on
the
contrary
a
favourable
construction
of
mens
meanings
and
actions
is
a
conserver
of
peace
and
amity
in
all
and
every
Society
.
9.
The
first
wrong
that
hereon
ensues
,
is
to
David
himself
,
whereas
by
this
supitious
misconstruction
they
censure
him
as
a
deep
dissembler
,
and
a
cruell
and
covetous
Hypocrite
,
by
sending
under
pretence
of
friendship
to
spie
their
weaknesse
,
and
to
come
thereafter
to
subdue
and
destroy
them
.
Which
wrong
done
hereby
to
his
name
and
fame
is
the
greatest
wrong
of
any
,
as
it
is
in
like
manner
to
any
other
,
the
same
being
the
murther
of
the
tongue
,
and
of
that
which
is
dearest
to
any
ingenuous
Spirit
.
10.
Upon
this
suspition
of
Davids
intention
the
Princes
,
of
Ammon
gives
a
pernicious
counsell
to
their
young
King
,
barbarously
to
abuse
Davids
servants
,
which
was
the
cause
of
there
and
his
ruine
,
in
the
subsequent
warres
that
he
had
with
him
,
and
of
the
expence
of
much
treasure
and
blood
.
Whereby
we
see
in
this
(
and
in
that
counsell
that
Rehoboam
got
their
after
,
by
his
young
Counsellours
)
what
bitter
fruits
evill
Counsell
to
Princes
(
specially
who
are
young
&
unexperimented
)
produces
.
Both
to
the
givers
,
as
also
to
the
takers
,
whereas
on
the
contrary
it
is
a
great
blessing
to
a
Prince
to
have
wise
and
godly
grave
Counsellers
about
him
,
and
a
pliable
heart
and
eare
to
hearken
to
them
,
and
obey
there
Counsell
,
and
to
stop
his
eare
to
the
contrary
,
which
blessing
therefore
all
people
should
pray
for
,
to
their
Kings
and
rulers
.
11.
We
see
that
this
young
King
Hanun
is
farre
unlike
to
his
Father
Nahash
:
who
shewed
kindness
to
David
,
when
he
was
in
exile
.
Which
teaches
us
that
goodness
,
nor
grace
,
nor
any
morall
vertue
,
comes
not
by
generation
;
as
we
see
in
Cain
,
Ishmael
,
Esau
,
Ammon
,
Absolom
,
and
others
:
good
parents
oftimes
having
bad
Children
.
12.
In
the
abuse
done
to
Davids
messengers
,
we
see
the
very
Law
of
Nations
(
let
them
be
Gods
)
violated
,
which
ordaines
no
wrong
to
be
done
to
messengers
,
or
embassadours
:
because
they
declare
only
the
message
of
their
Master
;
and
what
wrong
is
done
to
them
,
is
counted
done
to
them
who
sends
them
:
and
i●
no
wrong
should
be
done
to
the
messengers
of
an
earthly
King
,
much
less
should
it
be
done
to
the
messengers
of
the
King
of
Kings
.
Who
will
account
the
same
done
to
himselfe
,
and
wi●l
avenge
it
severely
on
the
doers
,
as
David
did
on
the
King
of
Ammon
:
especially
when
they
shave
not
the
halfe
of
their
bread
away
,
which
would
soon
grow
againe
,
or
cut
their
garment
by
the
middle
:
but
when
they
shave
the
most
of
all
their
living
away
,
which
by
Gods
law
is
due
unto
them
:
and
makes
them
go
oftimes
with
a
bare
and
thin
garment
.
13.
Vers.
5.
David
sending
to
meet
his
servants
,
who
were
sore
ashamed
of
their
abuse
:
and
directing
them
to
stay
at
Jericho
till
their
beards
grew
,
and
then
to
returne
:
shewes
his
tender
sympathy
towards
them
,
and
care
to
comfort
and
councell
them
the
best
way
:
till
he
thereafter
should
repare
the
injury
;
wherein
he
shewes
a
good
and
imitable
example
of
a
loving
Prince
to
his
loyall
subjects
.
14.
Vers.
6.
It
is
said
,
that
when
the
Children
of
Ammon
,
saw
that
they
stank
before
David
,
they
prepared
for
warres
,
whereas
it
had
been
more
wisely
done
,
to
resent
their
errour
,
offered
reparation
,
and
sought
reconcilement
:
but
herein
we
see
it
to
be
true
,
quos
deus
vult
perdere
iis
mentem
adimit
,
and
that
the
wicked
in
Gods
just
judgment
,
runnes
ever
further
and
further
into
snares
and
mischiefe
,
going
from
ill
to
worse
.
Satan
so
drives
them
,
as
we
see
in
Pharaoh
,
Judas
and
others
;
till
they
come
to
utter
destruction
:
and
God
in
his
secret
justice
hereby
meaning
to
punish
their
idolatry
.
15.
This
fact
of
theirs
,
made
them
stink
before
David
,
and
to
be
hatefull
,
and
abhorred
by
him
.
Then
much
more
doth
sinne
,
and
abuse
of
Gods
messengers
make
men
stink
before
God
,
and
to
be
hated
and
abhorred
by
him
.
16.
Upon
this
,
that
was
done
to
Davids
servants
in
their
beards
,
and
garments
(
though
no
hurt
was
done
to
their
persons
,
)
we
see
beside
expence
of
treasure
,
what
bloody
warres
ensue
.
Which
shewes
,
of
small
beginnings
(
as
suspition
first
,
and
then
ill
Counsell
,
and
thereafter
this
abuse
)
what
great
mischiefe
arises
,
and
therefore
how
warily
we
should
take
heed
to
our
words
and
actions
,
the
mother
of
mischiefe
(
as
the
proverb
saies
)
not
being
greater
than
a
midge
wing
,
and
that
greatest
trees
do
grow
from
the
smallest
seeds
.
17.
David
is
against
his
will
,
and
beyond
his
expectation
forced
to
new
warres
.
Which
teaches
,
that
no
man
may
dreame
of
long
peace
or
prosperity
,
but
when
he
lookes
for
greatest
peace
and
tranquillity
,
as
David
did
,
when
he
sent
this
message
,
greatest
trouble
and
disquiet
may
ensue
,
so
mutable
and
uncertain
is
our
estate
here
.
18.
David
revenges
this
wrong
done
to
his
servants
by
lawfull
warres
,
the
rule
whereof
is
the
punishment
of
sinne
,
especially
committed
against
God
,
and
the
Republick
:
and
being
undertaken
by
the
Authority
of
the
lawfull
Magistrate
;
this
being
a
part
of
the
right
use
of
the
sword
,
which
is
committed
to
him
,
against
the
errour
of
the
Anabaptists
.
19.
We
see
also
here
,
that
actions
are
not
to
be
measured
or
censured
by
their
events
,
for
Davids
sending
to
comfort
Hanun
for
his
Father
,
was
laudable
and
good
:
though
sad
events
followed
thereon
,
by
the
misconstruction
of
this
his
pious
action
by
those
who
measured
him
by
themselves
.
20.
The
Ammonites
by
hyring
the
Syrians
to
assist
them
.
We
see
,
they
confide
in
the
arme
of
flesh
,
and
in
their
wealth
and
confederacy
,
and
therefore
we
see
what
was
the
end
of
such
vain
confidence
:
and
as
is
shewne
,
Hos.
14.
3.
And
by
many
examples
registred
both
in
sacred
and
prophane
history
.
21.
Ammon
is
joyned
to
Israel
in
consanguinity
by
L●t
their
progenitor
,
and
David
seekes
to
shew
them
favour
,
and
the
Syrians
are
bound
to
David
by
oath
,
Chap.
8.
6.
Yet
neither
blood
,
merits
,
nor
oath
has
any
place
when
they
have
occasion
to
trouble
David
.
Whereon
we
observe
,
that
it
is
impossible
that
the
true
worshippers
of
God
can
have
firme
or
long
peace
with
Idolaters
.
The
reason
whereof
is
assigned
by
Christ
,
There
can
be
no
agreement
between
God
and
Belial
.
The
proof
whereof
is
manifest
by
infinite
examples
,
and
this
in
particular
.
Which
shewes
to
for-warne
all
such
who
serve
God
,
and
feare
him
truly
,
to
expect
no
quietness
nor
security
from
Idolaters
,
and
Papists
longer
then
they
may
have
a
fit
occasion
to
execute
their
cruelty
,
as
the
Massacre
of
Paris
,
the
Gun-powder-treason
,
and
the
late
Massacre
of
Protestants
in
Ireland
can
testify
.
22.
The
Syrians
for
hire
,
joyne
with
the
Ammonites
without
respect
either
to
honour
,
conscience
,
danger
,
or
death
,
that
might
ensue
,
only
for
commodity
.
Which
shewes
that
covetousness
is
the
root
of
all
evill
,
and
produces
sad
effects
:
as
we
see
in
Achan
,
Judas
,
and
these
Syrians
here
.
Which
serves
to
warne
men
to
beware
thereof
,
and
specially
men
who
follow
the
warres
,
that
they
engage
upon
warrant
of
conscience
,
and
a
good
cause
,
and
not
meerly
for
hyre
,
or
preferment
:
the
one
flowing
from
covetousness
,
and
the
other
from
pride
,
and
both
from
Satan
,
as
father
of
these
vices
.
23.
Vers.
7.
In
Davids
preparation
to
meet
the
Ammonites
when
he
heard
of
their
raising
an
Army
.
We
see
the
vigilant
care
that
a
good
King
should
have
of
the
safety
of
his
people
,
and
repelling
their
enemies
,
and
of
using
lawfull
meanes
,
besides
the
confidence
in
God
.
24.
Vers.
11.
In
Joab's
managing
of
this
warre
.
We
see
wisdome
joyned
with
valour
,
both
requisite
in
a
generall
commander
,
and
in
the
mutuall
support
and
help
one
of
another
,
against
the
common
enemy
,
the
stronger
to
help
the
weaker
.
We
may
also
learne
a
common
Christian
duty
to
do
the
like
,
as
the
Apostle
exhorts
,
Rom.
15.
1.
The
rich
to
help
the
poore
,
and
the
wise
the
simple
,
&c.
Especially
pastours
,
and
leaders
of
Gods
people
to
joyne
as
brethren
in
Unity
,
and
lend
their
help
one
to
another
against
their
common
enemy
.
25.
Vers.
12.
In
Joabs
oration
to
his
Army
,
he
joynes
with
selfe-preservation
,
the
cause
of
religion
(
for
the
Cities
of
God
)
that
is
,
wherein
Gods
worship
is
established
and
professed
,
and
which
the
enemies
would
pollute
with
idolatry
,
as
the
Romans
used
to
say
pro
aris
&
focis
.
Whereby
we
see
that
in
all
lawfull
warres
the
cause
of
God
,
(
who
is
the
Lord
of
hostes
and
gives
the
success
)
and
of
religion
is
to
be
regarded
,
and
then
(
as
we
see
here
)
the
event
proves
the
more
prosperous
and
happy
.
26.
Joab
here
does
according
to
his
vocation
,
and
leaves
the
success
to
God
.
Whereupon
we
collect
,
that
the
duty
of
every
one
in
his
calling
civill
,
or
ecclesiasticall
is
to
labour
faithfully
,
and
to
commit
the
success
to
God
,
as
the
husband
man
does
in
sowing
his
ground
,
and
as
Paul
did
plant
,
and
Apollos
watered
,
and
left
the
grouth
unto
Gods
dispensation
.
Which
serves
to
reform
two
errours
;
the
first
of
those
who
use
not
the
lawfull
means
,
but
relye
on
Gods
providence
,
and
live
on
idle
speculations
.
The
second
,
who
relye
only
on
the
means
,
without
seeking
and
depending
on
the
Lords
blessing
on
their
labours
.
27.
Vers.
13.
The
success
of
the
battle
,
which
is
victory
on
Davids
side
,
and
overthrow
on
A●nmon
,
and
the
Syrian●
.
Shewes
1.
What
is
the
end
of
giving
,
and
taking
evill
counsell
,
and
pertinacy
in
evill
courses
on
Ammons
part
,
as
also
what
is
the
punishment
of
perjury
and
perfidy
,
as
also
of
coveteousness
on
the
Syrians
part
.
2.
The
victory
in
Davids
side
serves
for
the
comfort
of
the
Godly
,
that
are
in
a
good
course
,
and
have
a
good
cause
,
though
in
greatest
perills
of
enemies
,
and
that
it
is
just
that
they
who
abuse
favours
,
should
smart
at
last
with
judgments
.
28.
Vers.
15.
The
Syrians
gather
themselves
againe
to
battle
the
second
time
,
to
their
greater
destruction
and
fall
,
and
finall
overthrow
.
Whereby
we
see
what
it
is
to
persist
obstinately
and
proceed
in
an
ill
course
,
and
that
thereby
they
draw
on
upon
themselves
greater
destruction
:
for
they
might
have
seen
Gods
hand
against
themselves
before
,
when
they
were
subdued
,
chap.
8.
As
also
now
againe
,
when
they
were
stronger
,
being
joyned
with
Ammon
:
but
Satan
so
blinded
their
eyes
,
and
hardned
their
hearts
like
Pharaohs
,
that
no
bygone
punishments
would
make
them
wise
,
being
driven
on
by
Satan
to
their
own
destruction
.
29.
Vers.
19.
At
last
being
overthrowne
,
they
make
peace
with
Israel
,
in
granting
whereof
after
so
many
provocations
,
and
perfidie
,
beside
this
last
victory
,
we
see
the
peaceable
and
pious
disposition
of
David
,
as
also
his
noble
and
royall
inclination
,
like
the
Lyons
,
Parcere
subjectis
&
debellare
superbos
.
30.
They
make
their
own
peace
only
with
David
,
not
including
their
late
confederates
,
who
hired
them
the
Ammonites
,
whom
they
resolve
not
to
help
any
more
.
Whereby
we
observe
what
a
vaine
thing
,
and
unsure
it
is
to
trust
,
or
relye
on
the
arme
of
flesh
,
or
friendship
of
men
.
II
SAM:
Chap:
11.
from
the
1.
verse
to
the
14.
and
from
thence
to
the
end
.
FRom
the
fift
Chapter
to
this
present
,
we
have
seen
many
morall
vertues
in
David
,
as
piety
,
magnanimity
,
prudence
,
gratitude
and
the
like
.
And
now
in
this
Chapter
we
have
his
fall
and
sinnes
both
of
uncleanness
and
murther
,
adultery
,
and
blood-guiltiness
,
whereby
he
declined
from
the
law
of
God
,
altered
his
former
course
,
brought
scandall
upon
religion
,
many
judgments
on
his
house
,
incurred
Gods
wrath
,
and
shame
and
confusion
before
men
.
In
the
exposition
of
this
tragicall
history
we
shall
consider
,
1.
The
circumstances
of
time
,
places
,
and
persons
,
when
,
where
,
and
betwixt
whom
this
Action
is
committed
.
2.
The
occasion
and
antecedents
of
this
ungodly
fact
,
both
on
Davids
and
the
womans
part
.
3.
The
fact
it selfe
,
adultery
,
and
that
of
the
highest
kind
.
4.
The
consequence
and
things
coincident
with
it
,
and
fiftly
lay
down
some
observations
,
that
arise
there
from
.
Among
the
genuine
circumstances
,
that
of
time
comes
first
,
expressed
vers.
1.
When
the
yeare
was
expired
,
at
the
time
when
Kings
go
forth
to
battle
:
that
is
,
at
the
end
of
the
former
yeare
,
and
beginning
of
the
yeare
following
:
at
which
time
the
heavens
and
aire
beginne
to
be
temperate
,
and
the
pastures
afford
grass
for
horses
,
which
made
the
season
convenient
for
warre
.
Then
David
had
directed
Joab
,
(
whilest
himselfe
abode
at
Jerusalem
)
with
the
Army
to
go
against
Ammon
,
whom
he
destroyed
,
and
beseiged
Rabbah
,
their
Metropolitan
City
,
called
afterwards
by
the
Greeks
Philadelphia
,
even
then
when
Davids
estate
is
most
prosperous
,
and
all
his
troubles
neer
an
end
,
in
place
of
thankfulnesse
to
God
therefore
,
he
gives
himself
to
ease
,
security
and
uncleannesse
.
2.
The
place
,
is
his
Palace
,
and
plateform
,
or
roof
of
his
house
,
from
whence
he
beholds
with
lusting
heart
,
and
eye
,
Bathsheba
the
Wife
of
Vriah
.
3.
The
Persons
are
David
a
great
and
godly
King
before
,
whose
life
and
manners
were
sometimes
a
mirrour
to
his
subjects
,
and
called
a
man
according
to
Gods
own
heart
,
and
who
was
invincible
in
his
warres
with
externall
Enemies
,
yet
is
overcome
in
the
battle
betwixt
the
flesh
and
the
Spirit
,
and
by
his
own
bosome
and
inward
Enemy
of
his
carnall
corruption
,
as
Lot
was
in
Zoar
,
who
could
not
be
overcome
in
the
City
of
Sodom
.
The
second
person
is
Bathsheba
,
the
Wife
of
Vriah
the
Hittite
,
called
,
1
Chron.
3.
5.
Bethshua
the
Daughter
of
Ammiel
.
The
third
is
Vriah
himself
,
called
a
Hittite
,
because
he
was
a
stranger
borne
and
now
a
proselite
in
Religion
,
an
Republicke
of
Israel
,
a
faithfull
and
valiant
souldier
in
the
warres
,
as
he
gives
the
proof
thereof
,
Vers
11.
Secondly
,
the
antecedent
causes
which
moves
this
ungodly
and
unhonest
fact
,
are
as
well
on
Davids
part
,
as
on
the
Womans
.
On
his
part
their
be
chiefly
four
.
1.
His
great
prosperity
,
which
brings
him
to
a
careles
security
,
as
well
in
matters
concerning
God
,
as
in
his
office
to
the
Republicke
,
the
evidence
whereof
is
,
that
afternoone
he
gives
himself
to
sleep
,
and
ease
,
when
hi●
subjects
are
in
danger
of
their
Enemies
,
farre
contrary
to
a
Kingly
care
and
duty
.
2.
His
idlenesse
,
Satans
cushion
and
Mother
of
all
vices
,
and
the
sinne
of
Sodom
,
as
it
is
said
?
Diuturna
quies
vitiis
alimenta
ministrat
.
And
especially
to
uncleannesse
,
therefore
sayes
the
Poet
,
quaeritur
Egestus
,
quare
sit
factus
adulter
?
in
promptu
causa
est
,
desidiosus
erat
.
Whereas
on
the
contrary
,
otia
s●
tollas
periêre
Cupidinis
arcus
.
3.
The
loosnesse
and
lust
of
his
eyes
looking
with
delight
and
concupiscence
upon
the
beauty
of
the
Woman
,
contrary
to
Jobs
practise
,
Chap.
31.
1.
And
that
precept
of
Gods
to
turne
away
our
eyes
from
vanity
,
Christ
telling
us
also
that
to
look
upon
a
Woman
and
to
lust
after
her
,
(
though
no
more
)
is
adultery
for
God
.
4.
The
object
of
the
eye
,
the
Womans
beauty
.
In
it self
being
good
and
the
gift
of
God
,
as
we
see
in
Joseph
,
Moses
,
David
,
Esther
Sarah
Rebecca
,
Rachel
and
others
,
but
being
abused
either
to
pride
,
as
in
Absolom
,
or
to
turpitude
as
in
Davids
practise
,
and
Potiphars
Wifes
,
to
be
insnared
thereby
,
or
to
insnare
,
it
turnes
to
such
a
curse
,
and
drawer
on
of
most
heavy
judgments
.
In
the
Woman
likewise
we
see
these
occasions
.
1.
Immodesty
in
discovering
her
nakednesse
,
and
washing
herself
in
an
open
view
of
the
Kings
pallace
,
which
rather
should
have
been
done
in
her
private
Chamber
.
2.
Facility
in
yielding
to
Davids
motion
of
uncleannesse
.
3.
Arrogancy
,
counting
it
an
honour
to
be
courted
by
a
King
,
and
to
be
his
Concubine
.
4.
Breach
of
duty
and
fidelity
to
her
honest
Husband
.
And
5.
lubricity
and
sinnefull
frailty
was
seen
in
the
fact
.
Thirdly
,
the
act
it self
was
double
adultery
,
a
married
man
with
a
married
woman
;
also
the
man
,
a
King
who
should
have
given
good
example
to
his
subjects
,
as
is
said
,
Regis
ad
exemplum
,
&c.
As
likewise
a
Prophet
,
and
so
should
have
been
eminent
beyond
others
in
holinesse
.
And
one
who
had
not
only
one
wife
,
but
many
wives
and
Concubines
,
as
Nathan
told
him
.
All
which
aggravates
this
fact
of
his
adultery
.
Fourthly
,
the
consequence
was
,
the
matter
is
revealed
by
Bathsheba
to
David
of
her
being
with
Child
.
Who
strives
by
many
wayes
to
cover
his
adultery
.
1.
Subtily
by
sending
for
Vriah
;
and
moving
him
by
indirect
inticements
to
colour
his
crime
.
2.
By
a
more
cruell
device
of
his
murther
.
To
effectuate
the
first
,
David
.
1.
directs
Joab
to
send
Vriah
to
him
,
who
now
was
at
the
siege
of
Rabbah
.
2.
When
he
comes
,
David
in
all
Hypocrisy
,
as
intending
to
know
by
him
how
affaires
went
,
he
asks
of
the
estate
of
the
Captain
,
and
Army
;
and
then
intreats
him
more
familiarly
,
not
after
the
manner
of
Kings
,
to
wash
his
feet
,
whereby
in
the
Hebrew
phrase
was
signified
,
all
which
belongs
to
a
mans
entertainment
and
ease
,
and
so
to
visit
his
house
:
and
for
the
more
inducement
he
sends
after
him
a
messe
of
his
own
meat
.
But
good
Vriah
being
governed
by
Gods
providence
,
rests
that
night
in
the
Kings
gardhouse
.
3.
Which
when
David
perceives
,
he
uses
another
slight
,
and
feasts
him
,
and
makes
him
drunk
,
thinking
thereby
to
make
him
lie
with
his
wife
,
and
so
to
be
Father
to
a
bastard
,
or
as
the
Law
calls
it
,
Partus
suppositus
,
and
bring
in
an
unlawfull
heir
into
the
inheritance
of
Vriah
.
Yet
worthy
Vriah
guided
by
Gods
Spirit
,
disappoints
this
policy
of
the
King
also
,
David
by
his
worldly
wisdome
and
authority
thinking
to
colour
vice
,
but
God
resolving
to
bring
it
to
light
;
and
therefore
at
even
went
out
to
lie
on
his
bed
with
the
servants
of
David
,
but
went
not
down
to
his
house
at
all
.
Whereupon
David
writes
with
Vriah
to
Joab
,
directing
how
he
should
be
killed
,
which
Joab
accordingly
obeyes
,
and
so
Vriah
is
killed
:
and
David
advertised
thereof
;
which
when
Vriahs
Wife
understands
,
she
mourneth
for
him
,
and
is
thereafter
taken
by
David
to
Wife
,
and
beares
him
a
Son
,
but
this
thing
displeased
the
Lord
.
OBSERVATIONS
.
1.
BY
these
falls
of
David
,
Peter
and
the
like
,
let
not
any
excuse
themselves
in
their
sinnes
,
for
they
are
registred
not
for
imitation
,
or
excuse
of
the
like
;
but
as
Beacons
for
evitation
,
and
their
repentance
onely
for
imitation
,
Et
ut
majorum
ruina
sit
minorum
cautela
,
and
that
the
best
may
see
,
how
weak
they
are
,
and
how
prevalent
their
naturall
and
sinfull
corruption
will
be
,
if
they
be
left
never
so
little
to
themselves
,
and
to
the
force
of
temptation
,
which
finds
time
to
lay
siege
to
the
secure
heart
of
David
in
his
house
,
and
surprises
it
,
while
Joab
is
laying
siege
to
Rabbah
of
the
Ammonites
in
the
field
to
take
it
.
2.
If
such
a
strong
and
tall
Cedar
as
David
did
fall
,
how
ought
weaker
Christians
to
fear
,
and
pray
;
that
God
would
deliver
them
from
temptation
,
and
as
we
are
exhorted
,
2
Phil.
12.
To
work
out
our
own
salvation
with
fear
,
and
trembling
.
3.
Vers.
1.
When
David
after
divers
Victories
is
now
in
peace
by
the
mercy
of
his
God
,
he
falls
to
fighting
against
God
himself
,
when
he
has
subdued
many
nations
to
his
great
credit
abroad
,
to
his
farre
greater
shame
,
he
is
subdued
by
,
and
inslaved
unto
his
own
filthy
lust
.
Whereby
we
see
,
that
prosperity
is
more
dangerous
then
adversity
,
&
that
sanctified
correction
is
more
profitable
,
then
a
prosperous
condition
,
with
a
remission
of
Gods
assisting
grace
119.
Psal.
67.
&
71.
And
as
is
further
shewn
to
us
,
Heb.
12.
6.
4.
We
see
that
bosome
Enemies
,
of
our
own
sinfull
corruption
and
concupiscence
,
are
the
worst
and
most
dangerous
,
like
Dalilah
and
Judas
ready
to
betray
us
,
and
subdue
us
to
them
.
Thus
Saul
who
at
first
overcame
the
Philistims
,
was
overcome
thereafter
by
his
own
pride
,
envy
and
cruelty
,
Sampson
by
his
lust
after
so
many
noble
victories
as
also
here
,
David
is
subdued
by
his
carnall
lust
.
5.
V.
2.
When
David
is
idle
and
at
ease
not
fighting
the
battles
of
the
Lord
,
nor
ministring
justice
to
his
people
,
as
Chap.
8.
15.
Then
Satan
prevailes
against
him
.
Which
teaches
every
one
to
be
diligently
exercised
in
some
lawfull
and
particular
calling
,
if
they
would
eschew
temptation
,
and
the
snares
of
the
Divell
.
6.
David
from
the
roof
of
his
house
beholds
the
beauty
of
Bathsheba
washing
herself
,
and
is
insnared
.
Which
should
teach
us
to
watch
,
over
our
senses
that
they
be
not
like
open
doors
to
let
in
temptations
to
our
hearts
,
as
we
see
by
the
eye
and
care
Satan
entred
into
the
heart
of
Eve
,
by
the
eye
likewise
he
entred
into
the
hearts
of
the
Sons
of
God
,
who
saw
the
daughters
of
men
and
took
of
them
to
wives
,
which
brought
the
deluge
on
the
first
world
,
so
did
temptation
enter
into
the
heart
of
Potiphars
Wife
,
into
Achans
heart
,
and
here
into
Davids
.
Whereas
Jobs
practise
was
contrary
,
Job
31.
1.
7.
Bathsheba's
washing
herself
in
so
publicke
a
place
gives
occasion
of
committing
uncleannesse
with
her
,
&
of
the
murther
of
her
Husband
.
Which
should
teach
modesty
,
and
care
to
all
Women
to
eschew
the
occasions
of
sin
,
&
that
they
make
not
their
beauty
,
or
curtizan
dressings
,
or
any
other
unseemly
behaviour
to
be
snares
to
uncleannesse
,
but
that
they
be
of
a
chast
conversation
,
coupled
with
fear
,
as
Peter
speaks
,
1
Pet.
3.
2
,
3.
And
whose
adorning
may
not
be
that
outward
of
platting
the
hair
,
&
of
wearing
of
gold
,
or
of
putting
on
of
apparell
,
but
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
&
quiet
spirit
,
which
in
the
sight
of
God
is
of
great
price
,
&
to
make
that
discription
of
a
vertuous
woman
,
Prov.
31.
10
&c.
A
patterne
to
follow
.
8.
V.
4.
She
yeilds
to
temptation
,
wanting
grace
to
resist
,
&
so
David
commits
adultery
with
her
against
the
express
,
&
known
Law
of
God
,
a
haynous
guiltines
indeed
,
which
Iob
describeth
,
Cha.
31.
9
,
10
,
11.
&
12.
And
the
bitter
fruits
thereof
,
and
as
may
be
seen
in
that
bloody
war
between
Israel
&
Benjamin
,
Judg.
20.
And
what
fornication
produced
,
Gen.
34.
25.
9.
In
this
fact
of
Davids
we
see
also
the
progresse
of
sin
till
it
come
to
the
highest
perfection
.
1.
He
is
idle
,
then
beholds
a
woman
washing
herself
,
and
lusts
after
her
,
because
of
her
beauty
,
thereafter
sends
and
brings
her
,
and
at
last
he
lies
with
her
,
as
is
said
,
hanc
vidit
,
visamque
ci●pit
potitunque
cupita
.
The
like
progresse
we
see
also
in
Achons
sacriledge
,
whereby
we
should
learn
to
resist
the
beginnings
of
sin
,
to
crush
the
Cockatrice
in
the
egg
,
and
dash
Babels
babes
against
the
stones
,
choaking
the
seeds
of
sin
in
the
bryer
before
it
come
to
a
ripe
harvest
of
guiltinesse
,
&
procure
a
harvest
of
wrath
.
10.
It
is
said
that
she
was
purified
from
her
uncleanesse
,
which
was
Ceremoniall
onely
,
but
in
the
mean
while
she
was
committing
a
morall
uncleanesse
,
to
keep
herself
free
from
which
she
was
not
so
carefull
,
being
herein
like
the
Pharisees
who
cleansed
the
outside
of
the
cup
onely
,
and
were
like
painted
tombs
.
But
had
much
hid
uncleanesse
and
corruption
within
,
as
there
are
likewise
many
now
adayes
who
content
with
an
outward
formality
and
shew
of
Religion
,
who
otherwise
deny
the
power
thereof
.
11.
Vers
8.
David
labours
first
with
all
subtilty
to
cover
his
sin
from
the
eyes
of
the
World
,
but
considers
not
what
this
would
avail
,
when
the
all
seeing
God
did
know
the
same
,
and
whom
he
should
rather
feare
then
man
,
seeing
he
has
power
both
of
soul
and
body
,
as
our
Saviour
speaks
,
to
cast
both
in
Hell
fire
.
Therefore
let
no
man
sin
in
secret
,
and
think
all
is
well
if
it
be
concealed
from
men
.
For
either
God
discovers
it
here
,
as
he
did
Davids
,
or
else
at
the
day
of
his
account
and
judgment
before
men
and
Angels
,
as
he
shewes
,
Psal.
50.
21.
For
there
is
nothing
so
bad
(
sayes
or
saviour
.
)
which
shall
not
be
revealed
.
12.
Davids
dissembled
kindnesse
to
Vriah
,
and
his
messe
of
meat
that
he
gave
her
,
was
but
for
a
snare
,
even
as
Michal
Sauls
Daughter
for
the
same
end
was
given
to
himself
,
and
as
the
Serpents
dissembled
kindnesse
to
Eve
was
to
be
a
snare
to
her
.
Even
so
the
baits
of
unlawfull
profite
,
or
pleasure
,
which
Satan
holds
out
,
they
are
but
snares
to
intrap
men
in
guiltinesse
.
13.
Vers
9.
Vriah
notwithstanding
of
the
Kings
direction
,
guided
by
secret
providence
goes
not
down
to
his
house
.
Whereby
we
see
that
God
disappoints
the
policy
of
the
subtile
,
as
he
did
Pharaohs
working
wisely
,
Exod.
1.
10.
And
Herodes
,
Matth.
2.
16.
For
there
is
no
Counsell
nor
wisdome
against
the
Lord
.
14.
Vers
11.
Good
Vriah
sheweth
a
godly
and
tender
sympathy
with
the
Lords
people
and
Joab
,
who
with
the
Arke
were
lying
in
tents
,
and
in
the
open
fields
,
and
therefore
he
would
not
take
ease
and
daliance
with
his
Wife
.
Which
should
teach
us
the
like
sympathy
with
the
Church
of
God
in
danger
and
distresse
,
and
to
regard
the
affliction
of
Joseph
,
Amos
6.
6.
As
we
see
was
the
practise
of
Nehemiah
,
Daniel
,
Esther
and
others
,
farre
contrary
to
yours
,
who
if
themselves
be
well
and
at
ease
,
they
care
not
for
the
distresse
of
Gods
people
and
Church
.
As
also
we
see
,
as
Eccles.
3.
That
there
is
a
fit
time
for
every
thing
,
and
that
even
Lawfull
and
best
actions
are
not
ever
seasonable
,
therefore
it
is
said
,
That
a
word
spoken
in
due
season
is
like
apples
of
gold
with
pictures
of
silver
,
neither
does
this
abandoning
of
Vriahs
Lawfull
pleasure
more
magnify
his
zeal
for
Gods
Arke
and
people
,
then
it
doth
aggravate
Davids
sin
,
and
taking
unlawfull
pleasure
.
15.
Whereas
Vriah
sayes
to
David
that
he
would
not
do
that
thing
commanded
,
we
see
that
the
unlawfull
commands
of
Princes
are
not
to
be
obeyed
,
as
we
see
in
the
examples
of
Daniel
and
the
three
Children
,
in
the
Midwives
of
Egypt
,
and
Sauls
servants
,
1
Sam.
22.
17.
16.
Vers
13.
David
deviseth
another
sinnefull
subtilty
and
makes
Vriah
drunk
,
that
so
he
might
have
a
minde
to
his
Wife
,
being
inflamed
with
Wine
,
wherein
also
he
is
again
disappointed
,
wherein
David
for
covering
one
sin
falls
into
many
,
and
which
we
see
to
be
the
practise
of
Satan
by
one
sin
to
draw
on
men
to
another
,
as
from
drunkennesse
to
draw
to
whoredome
,
or
bloodshed
,
and
from
unjust
anger
to
draw
to
murther
,
as
he
did
Cain
,
and
the
like
he
does
by
covetousnesse
.
As
we
see
in
Judas
.
17.
By
Vriahs
being
drunk
,
we
may
see
that
the
best
man
may
sometimes
fail
and
fall
into
sin
and
excesse
,
as
we
see
in
Noah
,
and
Lot
,
yea
David
here
with
Bathsheba
,
but
they
make
not
a
trade
of
sin
,
and
if
they
fall
throw
frailty
,
they
rise
by
grace
,
and
their
faults
are
not
registred
(
as
is
said
)
for
imitation
,
but
to
be
fled
not
followed
.
As
also
,
we
see
that
David
knew
that
Wine
would
be
an
inducement
to
lust
,
as
it
proved
to
Lot
,
therefore
who
would
eschew
lust
let
them
eschew
ebriety
.
II.
SAM.
Chap.
11.
from
the
14.
verse
to
the
end
.
OBSERVATIONS
.
1.
V.
14.
DAvid
now
sends
a
letter
with
Vriah
to
Joab
to
set
him
in
the
front
of
the
battle
,
that
he
might
be
killed
.
Where
we
see
(
as
has
been
said
)
that
from
one
sin
he
falls
in
another
,
and
in
the
last
as
the
worst
of
all
,
whereby
we
observe
.
1.
The
nature
of
sin
that
it
never
goes
alone
,
but
is
like
a
chain
one
link
whereof
is
tyed
to
another
.
2.
That
Satan
where
he
may
once
get
in
a
foot
will
never
rest
,
till
he
get
in
his
whole
body
.
And
3.
we
see
that
oftimes
God
punishes
sin
by
sin
,
and
man
by
his
own
iniquity
till
there
cup
be
full
,
and
then
followes
judgment
,
as
we
see
in
Pharaoh
and
others
.
2.
Vriah
carries
with
him
the
letter
to
Joab
which
was
his
own
destruction
,
and
so
does
the
wicked
carry
in
the
bosome
of
their
own
breast
,
there
dittay
and
accusation
,
of
their
own
guilty
conscience
before
God
in
the
day
of
their
account
,
which
in
like-manner
is
their
owne
destruction
.
3.
David
began
to
cover
his
sin
by
subtilty
and
fraud
,
and
now
he
comes
from
fraud
to
force
and
cruelty
.
Thus
doth
Satan
himself
act
,
first
as
an
insinuating
and
subtile
Serpent
,
and
who
can
transforme
himself
into
an
Angel
of
light
to
deceive
,
and
hereby
if
he
cannot
prevail
he
turnes
a
bloody
Dragon
,
by
open
persecution
,
as
we
see
,
Revel.
12.
And
thus
to
do
he
teaches
others
whom
he
misleads
,
as
he
did
Pharaoh
,
and
in
this
place
David
.
4.
Hereby
likewise
we
see
that
in
the
best
of
men
their
are
the
seeds
,
and
a
naturall
inclination
to
the
grossest
sins
,
all
the
imaginations
of
the
heart
being
onely
evill
continually
,
which
should
serve
to
keep
us
humble
,
and
watchfull
,
and
to
be
earnest
with
God
by
prayer
for
grace
and
strength
to
resist
the
temptations
of
the
Divell
,
that
we
be
not
insnared
to
commsit
sins
,
which
otherwise
we
would
seem
to
abhorre
in
others
.
5.
We
see
,
as
in
this
,
so
that
adultery
and
unlawfull
lusts
is
the
chief
argument
of
all
tragicall
Histories
almost
,
as
we
may
see
in
the
examples
of
the
first
World
.
Sodom
,
Sechem
,
Israel
with
the
Moabitish
Women
in
the
desart
,
the
warres
between
Israel
and
Benjamin
,
Sampson
,
and
here
in
the
example
of
David
,
omitting
prophane
Histories
,
as
the
destruction
of
Troy
,
Thebes
,
Carthage
and
others
,
which
teaches
us
that
whoredome
is
not
so
light
a
sin
,
as
carnall
men
take
it
to
be
,
who
call
it
but
a
trick
of
yo●th
,
or
the
like
,
seeing
we
see
it
punished
with
such
sad
judgements
here
,
and
excluding
from
the
Kingdome
of
Heaven
hereafter
,
1
Cor.
6
,
9.
Revel.
22.
15.
6.
Vers
16.
As
David
directed
Joab
,
so
he
obeyed
this
wicked
direction
of
the
King
,
and
so
becomes
guilty
likewise
of
the
innocent
blood
of
Vriah
(
which
was
avenged
on
him
,
1
King
.
2.
28.
)
Which
should
teach
us
,
not
to
obey
the
unjust
commandments
of
superiours
,
but
as
Peter
said
Act.
5.
29.
We
ought
to
obey
rather
God
than
man
,
and
to
give
unto
God
that
which
is
Gods
,
and
then
to
Cesar
,
that
which
is
Cesars
.
Honour
also
is
pretended
to
Vriah
,
but
death
is
meant
,
so
doth
Satan
in
his
temptations
.
7.
V.
17.
Vriah
an
innocent
man
suffers
and
is
killed
,
whereupon
we
observe
,
that
it
is
not
ever
the
will
of
God
to
give
temporall
deliverance
,
from
the
cruelty
of
Tyrants
,
or
of
Enemies
,
as
we
see
in
the
examples
of
the
Prophets
,
Apostles
and
Martyrs
,
the
reason
is
,
that
thereby
God
will
be
glorified
in
their
constant
integrity
,
good
example
of
the
like
may
be
left
behind
them
,
God
may
have
just
matter
to
punish
Tyranny
and
cruelty
,
&
the
innocent
sufferers
may
be
translated
to
a
better
life
in
glory
.
8.
We
see
in
this
fact
first
of
uncleanesses
,
next
of
Davids
subtilty
,
and
last
of
cruelty
,
whereunto
he
was
instigated
by
Satan
the
properties
of
the
Divell
,
that
he
is
an
unclean
Spirit
,
full
of
subtilty
and
cruelty
,
and
that
he
makes
them
who
obey
him
,
to
take
on
his
image
,
and
to
be
like
himself
.
9.
Vers
26.
Batsheba
mournes
for
her
Husband
when
she
hears
of
his
death
,
as
for
a
Worldly
losse
,
but
we
reade
not
that
she
mourned
for
her
sinne
that
procured
his
death
,
which
shews
that
many
will
be
more
grieved
for
any
Worldly
losse
,
or
crosse
,
then
for
that
which
should
grieve
them
most
,
the
offence
of
God
,
the
killing
of
their
own
souls
,
and
the
losse
of
a
heavenly
Kingdome
,
her
sinne
then
was
more
worthy
of
her
sorrow
then
her
losse
.
10.
Vers
27.
Where
it
is
said
;
that
the
thing
which
David
had
done
displeased
the
Lord
,
which
should
teach
us
the
like
disposition
to
be
ever
displeased
with
sinne
in
any
person
whatsoever
,
and
to
hate
the
same
:
it
being
Satans
image
,
but
not
to
hate
the
person
who
is
created
to
the
image
of
God
,
as
the
Lord
hated
not
Davids
person
,
but
his
sinfull
action
.
Therefore
Paul
affirmes
That
the
end
of
excommunication
(
the
last
of
discipline
)
should
be
to
the
destruction
of
sinne
,
but
that
the
soule
may
be
pre●erved
in
the
day
of
the
Lord
.
Last
,
consider
that
God
had
neversuffered
so
deare
a
Saint
,
so
fouly
to
fall
:
if
he
had
not
meant
to
make
him
an
example
to
all
:
neither
to
presume
that
they
may
not
sinne
grosly
,
nor
to
despaire
if
they
sinne
,
when
they
see
David
so
to
have
fallen
,
and
so
to
have
risen
.
II
SAM:
Chap:
12.
from
the
1.
verse
to
the
13.
IN
the
preceding
Chapter
was
the
Tragicall
history
of
Davids
fall
,
to
be
evited
and
fled
,
and
in
this
Chapter
is
the
happy
history
of
Davids
rising
by
repentance
to
be
imitated
and
followed
.
This
Chapter
had
these
parts
.
1.
The
Lords
commission
to
David
by
his
Prophet
Nathan
,
to
the
13.
vers.
2.
Davids
penitent
confession
,
and
Nathans
absolution
of
him
in
the
name
of
the
Lord
,
from
his
sinne
:
howsoever
because
by
his
uncleane
fact
,
he
had
given
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
the
Child
that
was
borne
to
him
should
die
,
vers.
13
,
&
14.
3.
The
sickness
and
death
of
the
Child
,
as
Nathan
had
foretold
,
with
his
deportment
in
the
time
of
the
Childs
sickness
and
after
the
death
thereof
:
together
with
the
reasons
thereof
,
which
he
gives
to
the
Elders
of
his
house
.
4.
From
the
24.
vers
.
to
the
26.
Davids
comforting
of
his
wife
Bathsheba
,
concerning
the
Child
that
was
dead
,
and
the
Lords
giving
unto
him
another
sonne
by
her
,
who
was
beloved
of
God
,
whose
name
was
Jedidiah
,
by
direction
from
God
to
Nathan
,
and
by
Nathan
to
David
.
And
5.
Davids
taking
in
of
Rabbah
of
the
Ammonites
,
and
the
tortering
of
the
people
thereof
,
and
all
other
their
Cities
:
and
then
his
victorious
returne
to
Jerusalem
,
From
the
26.
vers
.
to
the
end
.
First
then
we
see
that
the
first
actor
in
Davids
repentance
is
God
his
commission
to
Nathan
,
and
not
that
David
seeks
to
God
first
,
by
any
act
of
his
free
will
:
but
God
by
his
preventing
grace
seeks
David
,
who
had
gone
astray
like
a
lost
sheep
,
and
followes
him
with
tender
mercy
to
reclame
him
,
and
bring
him
back
againe
,
therefore
saies
Gods
people
,
Lam.
5.
21.
Turne
thou
us
unto
thee
,
O
Lord
,
and
we
shall
be
turned
.
Next
,
the
Lord
doth
this
not
immediatly
,
but
by
the
Ministry
of
his
Prophet
Nathan
,
with
which
he
did
concurre
by
the
secret
operation
of
his
spirit
,
and
converting
grace
:
which
is
his
usuall
dealing
in
reclaiming
of
sinners
,
whereby
he
gives
repentance
:
as
we
see
,
Act.
2.
37.
And
begets
faith
in
their
hearts
,
Rom.
10.
17.
The
impulsive
cause
of
this
,
next
to
the
forenamed
efficient
and
instrumentall
,
is
Gods
free
love
,
Hos.
14.
4.
Without
,
yea
,
against
Davids
deserving
:
and
the
finall
is
,
the
glory
of
the
riches
of
Gods
mercy
,
and
Davids
salvation
whom
he
takes
(
as
David
did
the
sheep
out
of
the
Jawes
of
the
Lyon
)
so
he
out
of
the
power
and
pawes
of
the
divell
.
The
cause
also
wherefore
the
Lord
did
not
send
and
admonish
David
sooner
,
and
before
he
did
fall
.
Is
,
1.
That
he
would
let
him
have
a
proof
of
his
own
naturall
corruption
,
and
see
how
soone
and
fouly
he
would
fall
,
being
left
to
himselfe
:
and
not
being
assisted
by
his
speciall
grace
;
that
so
he
might
ever
walk
humbly
,
watch
carefully
,
and
pray
for
grace
more
earnestly
.
2.
That
others
might
with
the
greater
feare
and
trembling
work
out
their
own
salvation
:
considering
how
so
great
a
Cedar
sell
,
they
being
but
low
shrubs
.
3.
That
the
greater
glory
and
riches
of
his
grace
and
mercy
might
appeare
,
in
his
conversion
and
pardon
:
tha●
so
none
may
dispaire
,
either
of
pardon
to
themselves
if
they
repent
,
or
of
the
conversion
of
others
in
Gods
own
time
.
In
this
coming
of
Nathan
to
David
,
and
excepting
so
perilous
a
commission
,
to
so
great
a
King
,
with
a
sharp
accusation
,
reprehension
;
and
commination
,
as
we
see
his
laudable
and
greater
obedience
to
God
.
So
likewise
we
see
.
1.
His
prudence
in
the
forming
of
his
accusation
and
rebuke
:
the
scope
whereof
was
to
make
David
out
of
his
own
mouth
to
pronounce
sentence
against
himselfe
,
therefore
he
propones
it
by
way
of
parable
.
2.
We
see
his
dexterity
in
the
amplification
.
3.
His
courage
and
boldness
in
the
application
.
And
5.
His
fidelity
in
the
denunciation
.
In
this
parable
which
he
uses
,
David
is
compared
with
the
rich
man
,
and
his
many
wives
and
concubines
,
to
his
many
flocks
and
herds
,
and
Vriah
is
compared
to
the
poore
man
and
the
ew-lamb
to
Bethshebah
:
and
the
traveller
is
Davids
lust
that
entered
into
his
heart
,
for
satisfying
whereof
,
he
would
not
take
one
of
his
own
wives
or
concubines
,
but
the
wi●e
of
Vriah
.
To
this
generall
as
it
was
proponed
,
David
answers
with
an
oath
,
that
he
is
worthy
to
die
and
restore
the
fourfold
of
the
Lamb
,
according
to
the
Law
,
Exod.
22.
1.
Who
had
done
this
thing
.
Whereupon
the
Prophet
makes
a
plaine
application
,
saying
,
Thou
art
the
man
,
and
so
makes
David
to
have
pronounced
just
judgment
against
himselfe
.
The
major
of
the
argument
he
takes
from
David
himselfe
.
thou
saies
,
that
such
a
wicked
and
merciless
offender
should
die
,
But
thou
art
the
man
,
therefore
thou
shouldest
die
.
Hereafter
he
aggravates
Davids
sinne
by
many
amplifications
.
1.
From
the
argument
of
ingratitude
,
in
repetition
of
Gods
benefits
,
formerly
bestowed
upon
him
:
and
his
readiness
to
have
bestowed
more
.
2.
After
this
he
sets
down
the
root
of
the
sinne
to
be
the
contempt
of
God
and
his
Word
:
which
he
amplifies
by
the
repetition
,
and
particular
accusation
of
David
of
these
crimes
.
1.
That
he
had
killed
Vriah
with
the
sword
.
2.
Had
taken
his
wife
to
be
his
.
And
3.
That
he
had
killed
Vriah
with
the
sword
of
the
Children
of
Ammon
,
the
common
enemy
of
the
Lords
people
,
and
made
them
to
be
the
instruments
of
his
cruelty
,
and
not
having
pitty
on
his
own
faithfull
subject
.
Whereupon
he
subjoynes
the
denunciation
of
the
Lords
punishing
his
sinne
by
lex
talionis
,
relative
both
to
his
sinnes
of
cruelty
against
Vriah
,
as
also
his
sinne
of
uncleanness
with
Bethsheba
,
according
to
his
threatning
,
Deut.
28.
30.
And
as
sad
experience
in
the
person
,
and
actions
of
Absolon
afterwards
proved
:
whereunto
he
addes
this
aggravating
of
the
punishment
,
that
what
David
did
,
he
did
it
secretly
in
sinning
:
but
what
God
should
do
,
it
should
be
openly
in
the
punishing
.
OBSERVATIONS
.
1.
IN
this
history
of
Davids
rising
by
repentance
after
his
fall
,
we
see
the
difference
between
the
Godly
and
the
wicked
,
they
fall
,
but
by
grace
they
rise
again
:
but
the
wicked
they
fall
,
and
lye
still
in
impenitency
and
careless
security
,
to
their
own
destruction
:
as
we
see
in
the
examples
of
Cain
,
the
first
world
,
Sodome
,
Pharaoh
,
the
obstinate
Jewes
,
Herode
,
and
others
.
2.
Vers.
1.
In
the
Lords
sending
Nathan
to
David
sleeping
in
security
,
we
see
the
Lords
preventing
mercy
,
whereby
like
that
sheapherd
that
left
the
99.
and
went
to
seek
the
●rayed
sheep
,
so
likewise
he
seeks
us
first
,
and
turnes
to
us
before
we
can
turne
to
him
:
as
we
see
in
his
calling
of
Abraham
out
of
Vz
from
Idolatry
,
Mathew
from
receit
of
custome
,
Zaccheus
from
an
forged
ca●iller
,
and
Paul
from
a
persecutor
.
And
that
as
our
Saviour
saies
to
the
obstinate
Jewes
,
How
faine
would
I
have
gathered
you
as
a
Henne
doth
her
Chickens
under
her
wings
,
but
yee
would
not
.
So
how
faine
the
Lord
is
to
reclaime
sinners
.
3.
In
the
work
of
Davids
conversion
,
instrumentally
by
the
Ministry
of
Nathan
,
and
efficatiously
by
the
concurrance
and
cooperation
of
Gods
spirit
:
we
see
that
the
Ministry
of
the
Word
,
is
the
ordinary
meanes
,
by
which
the
Lord
will
have
men
converted
from
sinne
and
damnation
,
to
righteousness
and
salvation
:
so
that
it
is
a
great
blessing
where
men
injoy
these
meanes
,
and
profit
thereby
:
as
it
is
a
great
curse
and
punishment
,
when
either
the
Lord
removes
the
candlestick
thereof
out
of
his
place
,
as
he
threatned
Ephesus
,
Rev.
2.
5.
Or
where
the
Ministry
of
the
Word
is
contemned
:
as
we
see
,
2
Chron.
last
,
15.
16.
Or
where
it
is
unprofitable
,
as
Jer.
8.
6.
and
20.
8.
4.
With
the
externall
Ministry
of
the
Word
and
meanes
of
conversion
,
we
should
earnestly
beseech
God
to
concurre
with
the
operation
of
his
blessed
spirit
to
make
the
same
powerfull
,
and
thereby
to
work
in
our
hearts
repentance
and
faith
,
else
as
Peter
fished
all
night
and
caught
nothing
till
Christ
came
:
so
Peter
may
preach
and
not
prevaile
,
till
the
hearts
of
his
hearers
be
pricked
by
him
who
opened
the
heard
of
Lydia
,
while
Paul
did
preach
,
Act.
16.
14.
For
Paul
may
plant
and
Apollos
water
,
but
God
only
giveth
the
increase
.
And
Nathan
here
might
carry
the
Lords
message
of
Davids
eare
,
but
God
only
could
thereby
work
upon
〈◊〉
heart
,
〈…〉
.
5.
It
is
said
here
,
that
the
Lord
sent
Nathan
to
David
,
where
we
observe
the
duty
of
all
faithfull
Ministers
of
Gods
Word
,
not
to
runne
unsent
,
or
rush
into
that
sacred
calling
(
as
many
do
)
untill
they
be
sent
,
and
have
the
warrant
both
of
an
inward
calling
,
and
sufficient
furniture
of
gifts
and
grace
,
as
Aholiab
and
Bezaleel
with
skill
,
were
fitted
for
building
of
the
Tabernacle
,
Exod.
31.
6.
As
also
a
lawfull
outward
call
from
the
Church
and
the
people
of
God
over
whom
they
are
to
be
set
.
6.
In
Nathans
coming
to
David
,
and
delivering
of
his
message
as
he
did
,
(
though
it
would
have
seemed
dangerou●
)
as
the
Baptists
proved
to
Herode
,
and
Eliah's
to
Ahab
,
we
may
behold
many
singular
vertues
requisite
in
the
Ministers
of
Gods
Word
.
As
1.
Obedience
to
the
Lords
call
,
though
the
burthen
of
the
Ministry
,
and
charge
of
soules
,
may
seem
justly
formidable
to
Angels
,
let
be
weak
men
.
2.
Wisdome
in
the
discharge
of
their
message
,
and
in
doing
that
which
may
best
fasten
a
conviction
on
the
conscience
of
sinners
,
and
bring
them
to
a
sight
of
their
sinne
.
3.
After
generall
doctrine
to
bring
in
the
same
to
particular
application
,
as
the
Chirurgian
after
the
making
of
the
plaister
,
doth
apply
the
same
to
the
sore
.
4.
Courage
and
fidelity
,
not
only
in
the
rebuking
of
sinne
,
though
in
the
greatest
without
partiality
,
but
in
denouncing
Gods
judgments
against
every
sort
of
sinne
,
whereof
they
have
warrant
in
the
threatnings
that
are
contained
in
the
Word
of
God
.
5.
(
As
we
see
,
vers.
13.
)
where
they
see
evidence
of
repentance
,
and
humble
confession
to
be
as
ready
to
comfort
,
as
before
to
have
rebuked
and
threatned
,
imitating
herein
Pauls
direction
,
2
Cor.
2.
7.
And
our
Saviours
practise
Who
would
not
brake
a
bruised
reed
,
nor
quench
a
smoaking
flax
.
7.
Vers.
5.
It
is
said
that
Davids
anger
was
greatly
kindled
against
the
man
,
of
whom
Nathan
spake
in
the
parable
,
who
had
done
such
wrong
to
his
poore
neighbour
:
and
declares
that
he
should
be
punished
according
to
the
Law
.
Which
shewes
that
it
is
a
good
part
in
a
magistrate
to
be
angry
at
sinne
,
and
the
committing
thereof
,
as
Moses
was
at
the
peoples
Idolatry
while
he
was
in
Mount
Sinai
.
Though
otherwise
the
meekest
man
on
the
earth
,
and
to
punish
the
same
according
to
the
Law
:
and
as
our
Saviour
also
was
angry
,
at
the
abusing
of
his
Fathers
house
,
and
making
it
a
donne
of
theeves
,
and
therefore
overturned
the
Tables
of
the
m●ny
cha●gers
,
and
with
whip-cords
drove
these
abusers
out
of
the
Temple
.
8.
David
is
severe
in
judging
,
and
censuring
another
,
whereof
in
the
application
of
the
parable
,
vers.
7.
He
is
only
guilty
himselfe
,
which
shewes
that
oftimes
men
are
like
the
Pharise's
,
who
were
clear-sighted
to
spye
the
mote
in
their
neighbours
eye
,
but
blind
in
spying
the
beame
that
was
in
their
own
,
or
like
Judah
,
Gen.
38.
24.
Who
gave
out
a
severe
sentence
against
Tamar
for
his
whoredome
,
when
he
thought
that
it
had
been
with
another
,
till
he
heard
and
knew
thereafter
that
it
was
with
himselfe
:
which
shewes
the
deceitfulness
of
the
heart
of
men
,
our
own
self-love
,
and
hypocrisie
,
who
should
rather
search
themselves
,
and
their
own
stuffe
what
is
in
them
,
and
to
judge
themselves
,
that
they
might
not
be
judged
:
(
Omni
enim
vitio
debet
carere
,
qui
in
alterum
paratus
est
dicere
,
)
rather
than
to
be
severe
justitiers
in
others
,
of
the
very
crimes
whereof
they
are
guilty
themselves
.
9.
Vers.
7.
Where
Nathan
saies
,
Thou
art
the
man
.
We
see
that
particular
application
is
necessary
,
when
men
are
not
moved
or
touched
with
generalls
,
so
that
the
same
be
done
wisely
for
the
good
of
a
sinner
his
conversion
,
and
not
out
of
humour
or
malice
against
the
person
:
but
out
of
love
to
the
man
,
and
only
hatered
to
his
vice
,
which
would
be
his
self-destroyer
:
and
such
prudent
rebukes
,
seasonable
given
,
and
particular
applications
,
are
like
medicinall
potions
,
or
wholesome
corrasives
,
necessary
for
spirituall
health
:
though
to
flesh
and
blood
,
bitter
and
sharp
:
and
must
be
sometimes
applyed
as
the
case
requires
by
their
soules
Physitian
,
as
we
see
here
in
Nathan
the
Baptist
,
and
Ezek.
33.
6
,
7.
And
which
is
a
part
of
the
cutting
the
Word
a
right
,
2
Tim.
3.
16.
And
the
very
life
of
doctrine
.
10.
In
Nathans
rehearsall
of
the
Lords
benefits
to
David
,
we
are
taught
what
use
we
should
make
of
the
benefits
which
the
Lord
bestoweth
upon
us
:
towit
,
we
should
not
only
remember
them
continually
as
we
see
,
Psal.
103
,
2.
And
chiefly
his
spirituall
benefits
,
as
there
:
but
likewise
they
should
be
to
us
,
like
so
many
love-cords
,
to
bind
us
to
his
obedience
,
which
is
the
only
true
and
reall
evidence
of
our
thankfulness
for
them
.
11.
Vers.
9.
Nathan
shewes
to
David
,
that
by
his
sinne
he
had
despised
the
commandment
of
the
Lord
,
whereby
he
shewes
what
is
the
very
root
of
sinne
:
towit
,
the
despising
of
the
Lords
commandments
.
Which
if
men
did
regard
as
they
ought
,
considering
whose
commandments
they
are
▪
even
his
,
who
has
power
both
of
soule
and
body
,
to
cast
both
in
hell
fire
:
and
to
the
obedience
whereof
they
are
bound
by
so
many
tyes
:
they
would
not
despise
,
nor
break
them
as
they
do
;
especially
seeing
by
despising
of
them
,
they
despise
also
the
Lord
himselfe
:
as
we
see
,
vers.
10.
and
how
high
a
crime
this
is
,
a
worme
of
the
earth
,
to
despise
the
God
of
heaven
,
any
one
may
judge
,
and
what
the
same
deserves
,
and
yet
sinners
are
so
blind
,
and
misbelieving
,
that
if
this
were
laid
to
their
charge
,
that
they
are
despisers
of
God
,
none
would
confess
the
same
.
12.
Nathan
likewise
tells
David
in
the
aggravating
of
his
sin
,
that
he
was
not
only
ungratefull
,
&
a
despiser
of
Gods
commandment
,
but
a
bold
transgressour
,
in
doing
this
evill
in
Gods
sight
;
this
being
the
blind
boldness
of
all
other
sinners
and
wicked
men
:
even
when
they
commit
sinne
secretly
,
as
Nathan
saies
to
David
,
vers
.
12.
Yet
they
do
it
in
the
sight
of
God
,
whose
all-seeing
eye
beholdeth
them
,
and
all-reaching
hand
shall
find
them
out
,
and
what
boldness
,
yea
desperation
,
dacity
would
this
be
thought
,
for
a
theefe
to
steale
,
even
in
the
sight
of
the
judge
?
but
hence
is
it
,
that
men
sinne
so
securely
,
because
they
think
God
to
be
like
the
Idols
who
have
eyes
,
and
see
not
,
or
that
he
is
not
all-seeing
,
and
when
they
sinne
,
that
they
are
doing
evill
in
his
sight
.
13.
Nathan
also
layeth
this
to
Davids
charge
,
that
he
had
killed
Vriah
,
though
it
was
their
Ammonites
that
killed
him
:
as
we
see
in
this
same
verse
;
because
David
had
written
to
Joab
,
to
set
Vriah
in
the
fore-front
of
the
battle
before
Rabbah
,
and
to
retire
from
him
that
he
might
be
killed
,
as
Chap.
11.
15.
Where
we
see
that
the
devisers
,
counsellours
or
abetters
,
in
any
sinne
or
wickedness
,
or
who
have
any
hand
in
committing
thereof
directly
or
indirectly
,
or
are
airt
or
pairt
(
as
we
say
)
they
are
before
God
guilty
of
the
deed
:
as
we
see
also
in
Ahabs
murther
of
Naboth
,
1
King
.
21.
19.
Where
it
is
said
,
thou
hast
killed
,
and
taken
possession
:
though
it
was
,
by
a
formall
process
of
Law
,
and
the
ordinary
executioners
,
so
Act.
2.
22
,
23.
14.
Vers.
10
,
11.
In
Nathans
denunciation
of
punishment
for
Davids
sinne
.
We
see
that
sinne
draweth
ever
punishment
,
as
we
see
in
our
first
parents
,
first
world
,
Sodome
,
Egypt
,
and
infinite
other
examples
Scripturall
,
and
prophane
histories
.
And
therefore
sinne
may
be
compared
to
these
Locusts
,
Revel.
9.
7
,
8.
Which
had
mens
faces
,
and
the
alluring
haire
of
women
,
but
Scorpion
tailes
,
vers.
10.
With
stings
that
did
both
hurt
and
torment
,
or
like
that
little
book
,
Revel.
10.
10.
Which
was
sweet
in
the
mouth
like
hony
,
but
bitter
in
the
belly
.
Therefore
let
none
who
sinne
,
dreame
of
impunity
:
how
long
suffering
soever
the
Lords
patience
be
,
to
suffer
them
for
a
while
,
but
in
the
end
resolve
if
they
eate
the
sower
grapes
,
that
their
teeth
shall
be
set
on
edge
.
At
farthest
in
that
place
,
where
there
is
weeping
and
wailing
and
gnashing
of
teeth
.
15.
Judgment
here
is
denounced
against
David
a
King
,
from
the
Lord
as
the
inflicter
.
Which
shewes
that
albeit
Kings
and
great
men
may
escape
punishment
by
men
,
in
respect
of
their
place
and
power
:
yet
they
shall
not
escape
at
the
hands
of
God
,
as
we
see
in
the
examples
of
Pharaoh
,
Nebuchadnezzar
,
Saul
,
Herode
,
and
others
.
A
notable
example
we
have
hereof
in
our
own
Chronicles
(
Bachavan
〈◊〉
.
5.
)
which
is
this
.
The
nobility
of
Scotland
,
having
consulted
to
depose
King
Fer●uhard
,
for
the
detestable
cruel●ies
he
had
committed
,
by
Colmanus
Bishop
of
Northumberland
,
they
were
diswaded
,
who
told
them
,
that
the
punishment
of
Kings
belonged
to
God
;
and
that
he
,
ere
it
were
long
would
take
vengeance
of
his
wickedness
,
which
accordingly
came
to
pass
▪
for
the
King
after
a
few
daies
being
a
hunting
,
happened
to
be
bitten
by
a
wolfe
:
and
falling
in
a
fever
,
such
a
putrefaction
ensued
in
his
body
,
that
out
of
every
part
thereof
,
issued
such
abundance
of
lice
and
vermine
,
which
made
him
loathsome
to
all
;
so
that
languishing
in
this
Consumption
,
he
sent
for
Colman
,
to
whom
he
exprest
his
remorse
for
his
wicked
life
,
and
would
needs
be
carried
to
the
nex
fields
wrapped
in
sackcloth
,
where
after
humble
confession
,
he
was
absolved
,
and
so
ended
his
life
shortly
after
his
absolution
.
16.
In
Nathans
denuncing
the
sword
against
Davids
house
,
and
the
defiling
of
●his
Wives
,
as
he
had
killed
Vriah
with
the
sword
,
and
defiled
his
Wife
,
we
see
how
oftimes
by
Law
of
talion
the
Lord
punishes
sinne
,
as
he
did
Pharaoh
,
Adonibezek
,
and
as
we
see
,
Job
31.
10.
So
that
a
man
may
read
his
sinne
in
his
punishment
.
As
David
might
here
,
and
as
we
see
performed
,
Revel.
16.
6.
17.
Vers
11.
Whereas
the
Lord
sayes
,
I
will
raise
up
evill
against
thee
,
(
meaning
the
evill
of
punishment
)
this
teaches
us
in
all
punishments
,
corrections
,
or
tryalls
,
as
Job
did
,
and
David
in
the
cursing
of
Shimei
,
Chap.
16.
11.
To
look
up
to
the
hand
of
God
,
and
acknowledge
that
comes
from
him
,
as
we
see
Gods
people
did
,
Hos.
6.
1.
And
therefore
to
returne
to
him
,
and
humble
ourselves
under
his
hand
.
18.
Whereas
also
the
Lord
sayes
to
David
,
I
will
raise
up
evill
against
thee
out
of
thine
own
house
.
We
see
that
the
saddest
punishments
are
these
which
are
domesticke
,
and
so
most
neer
unto
us
,
and
affects
us
most
,
as
David
shewes
,
Chap.
16.
11.
And
as
we
see
in
Sinacherib
King
of
Assyrias
punishment
,
2
King
.
19.
37.
19.
Vers
12.
The
Lord
sayes
,
what
David
did
secretly
should
be
punished
publickly
,
which
shewes
that
it
is
vain
to
commit
sinne
in
secret
thereby
to
hide
the
same
,
for
what
is
done
secretly
in
sinning
shall
be
made
publicke
by
the
Justice
of
God
in
the
punishing
,
God
being
thereby
glorified
,
in
the
manifestation
of
his
omniscience
and
Justice
,
as
has
been
seen
in
the
discovery
and
punishment
of
many
secret
murthers
,
adulteries
,
incests
,
and
such
like
hatefull
crimes
.
But
specially
such
sinnes
are
are
hid
and
secretly
committed
,
if
they
be
not
discovered
and
punished
here
,
in
the
day
of
the
generall
judgement
they
shall
be
discovered
and
punished
then
,
Psal.
50.
21.
II.
SAM.
Chap.
12.
from
the
13.
vers.
to
the
end
.
FOllows
now
after
Nathans
Message
,
and
his
accusation
of
David
,
and
denunciation
against
him
.
1.
Davids
penitent
confession
in
few
words
but
weighty
,
which
at
more
length
is
amplified
in
all
the
circumstances
thereof
in
the
51.
penitentiall
Psalme
,
which
may
〈◊〉
as
a
commentary
upon
this
text
.
2.
Is
subjoyned
Nathans
absolution
,
or
declaration
that
God
had
remitted
his
sin
,
wherein
(
as
Psal.
32.
1.
The
blessedness
of
man
consists
)
and
that
he
should
not
dye
,
towit
,
that
death
which
his
sin
deserved
,
and
which
the
Apostle
,
Rom.
6.
23.
declareth
to
be
the
wages
of
sin
.
Howbeit
the
Child
that
was
borne
unto
him
of
that
adulterous
procreation
it
should
dye
the
temporall
death
,
because
by
that
deed
he
had
given
great
occasion
to
the
Lords
Enemies
to
blaspheme
,
which
by
the
Childes
death
in
the
scandall
thereof
would
the
sooner
be
forget
,
nor
by
the
life
thereof
,
if
it
continued
,
whereupon
ensueth
the
performance
of
what
Nathan
herein
had
foretold
.
1.
By
the
Lords
strinking
of
the
Child
with
sicknesse
,
and
thereafter
,
Vers
18.
With
death
,
during
which
time
of
the
Childs
sickness
.
Davids
behaviour
is
set
down
,
towit
his
humiliation
by
prayer
and
fasting
,
and
lying
on
the
Earth
(
doubtles
confessing
his
great
guiltinesse
&
provocation
in
the
begetting
of
that
Child
,
)
and
,
as
Vers
22.
intreating
the
Lord
,
if
it
were
his
will
,
to
be
gracious
to
him
that
the
Child
might
live
,
but
when
he
heard
by
the
servants
of
his
house
,
Vers
19.
That
the
Child
was
dead
,
then
he
changes
his
behaviour
,
arised
from
the
Earth
,
washes
,
and
annoints
himself
,
changes
his
apparell
;
And
1.
goes
to
the
house
of
God
and
worships
,
and
then
comes
to
his
own
house
,
and
refreshes
himself
by
meat
,
the
reason
of
which
,
both
his
former
carriage
while
the
Child
was
sick
,
and
of
his
contrary
carriage
after
the
Childs
death
,
he
gives
unto
his
servants
,
who
asked
him
the
reason
thereof
,
and
this
he
donh
,
Vers
22.
and
23.
After
which
Vers
24.
and
25.
is
set
down
Davids
comforting
of
Bathsheba
now
his
Wife
,
and
his
begetting
upon
here
a
Son
whom
she
boor
to
him
,
and
he
called
his
name
Solomon
,
whom
the
Lord
loved
,
and
in
testimony
thereof
he
sent
by
his
Prophet
Nathan
,
and
he
called
his
nam
J●dediah
,
which
is
by
interpretation
,
the
beloved
of
the
Lord
.
After
all
which
is
set
down
a
new
document
of
the
Lords
favour
to
David
,
in
giving
him
a
notable
victory
over
his
Enemies
the
Ammonites
,
by
the
expugnation
of
there
chief
and
royall
City
Rabbah
,
which
so
long
had
been
beseiged
,
and
at
last
the
chief
part
whereof
(
which
was
the
City
of
Waters
,
or
,
where
their
Water
was
,
without
which
the
other
could
not
long
hold
out
)
was
taken
in
by
Joab
,
who
hereupon
sent
to
David
to
come
in
Person
himself
with
his
forces
to
take
the
honour
of
the
Victory
,
and
full
in
taking
thereof
,
which
David
accordingly
does
,
where
he
is
crowned
with
there
Kings
Crown
,
weying
a
Talent
of
gold
estimate
to
7000.
French
Crowns
,
and
rich
in
precious
stones
,
he
gets
also
a
rich
spoil
of
the
City
,
and
by
severall
tortures
after
he
had
punished
the
inhabitants
of
Rabhah
,
and
all
the
other
Cities
of
the
Ammonites
,
he
returned
victorious
and
triumphant
to
Jerusalem
.
But
before
we
proceed
to
the
observatious
,
some
questious
,
or
doubts
,
are
to
be
resolved
.
1.
How
was
Davids
sin
remitted
,
and
yet
the
punishment
thereof
which
was
threatned
,
vers
10.
and
11.
retained
.
I
answer
,
when
God
remits
the
sin
,
he
remits
the
vindict
,
which
temporall
chastisements
are
not
to
the
godly
,
because
.
1.
they
proceed
from
his
love
,
Heb.
12.
6.
as
also
are
in
their
nature
medicinall
corrasives
.
And
3.
their
end
,
or
scope
is
,
their
good
,
and
profite
who
are
corrected
,
Heb.
12.
10.
That
they
may
be
made
pertakers
of
his
holinesse
,
and
consequently
of
eternall
happinesse
,
vers
14.
And
seeing
of
God
in
glory
.
2.
How
comes
it
to
passe
that
David
exercises
such
cruelty
after
his
Victory
against
the
Ammonites
in
all
their
Cities
?
Which
may
be
thought
unbeseeming
to
so
pious
a
Prince
as
David
.
I
answer
,
that
this
was
not
without
the
speciall
providence
of
God
,
avenging
himself
by
David
on
such
wicked
idolatres
as
those
were
,
1
King
.
11.
5.
And
who
had
ever
been
capitall
Enemies
to
his
people
,
rising
up
against
them
in
the
wildernesse
,
and
in
their
journey
to
Canaan
▪
Deut.
2.
18.
As
also
rising
up
against
them
in
the
dayes
of
Jephtah
,
Judg.
11.
32.
And
thereafter
coming
against
Jabesh
Gilead
in
the
dayes
of
Saul
,
and
who
would
not
make
peace
with
them
,
except
all
the
Citizens
would
thrust
out
their
right
eyes
,
1
Sam.
11.
2.
Thereafter
doing
such
a
barbarous
indignity
to
the
messengers
of
David
,
and
hyring
the
Syrians
to
joyn
with
them
against
oath
and
covenant
,
and
making
warre
against
David
for
all
these
their
wi●kednesse
and
provocations
,
the
Lord
makes
David
now
when
their
cup
is
full
to
recompence
them
according
to
their
works
,
and
to
be
exemplar
to
others
in
their
sharp
punishment
,
as
they
had
been
in
their
grosse
sinning
.
OBSERVATIONS
.
1.
V.
13.
UPon
the
Prophets
reprehension
and
threatning
,
David
humbly
confesses
his
sin
.
Where
we
see
the
fruit
of
reprehension
,
and
the
efficacy
of
Gods
Spirit
con●urring
with
the
faitfull
discharge
of
the
Ministriall
function
towards
sinners
for
their
conversion
,
as
we
see
here
in
David
,
and
Act.
2.
23.
and
37.
Let
Pastors
then
do
their
duty
,
and
leave
the
event
to
God
.
Also
,
we
see
what
long
and
dead
sleeps
the
holiest
soul
may
take
in
sinne
,
till
God
awake
them
out
of
that
lethargy
,
as
David
lay
in
,
neer
nine
moneths
.
2.
We
see
the
difference
between
the
godly
and
the
wicked●
when
they
are
admonished
,
and
rebuked
for
there
sinnes
,
the
wicked
either
mock
and
despise
rebuke
&
threatnings
,
as
the
first
World
did
Noah
,
and
the
wicked
impenitent
Jewes
did
the
Lords
Prophe●s
that
he
sent
unto
them
,
2
Chron.
36.
16.
Or
else
they
fret
and
are
inraged
against
them
and
abuse
them
,
as
Ahab
was
inraged
against
Eliah
,
and
Herod
against
the
Baptist
,
but
the
godly
to
whom
God
mindes
mercy
and
not
judgement
,
they
receive
the
word
of
rebuke
with
meeknesse
,
as
David
did
here
,
and
confesse
their
sin
,
resolving
to
mourn
and
mend
,
as
we
see
Hos.
14.
2
,
3.
Gods
people
are
exhorted
to
do
.
3.
We
see
here
likewise
in
Davids
confession
a
good
example
to
be
followed
,
that
he
layes
not
his
sin
on
others
,
as
Adam
did
,
nor
denyes
it
,
as
Cain
,
nor
extenuates
it
as
Saul
,
but
freely
acknowledges
it
,
and
layes
the
blame
onely
upon
himself
,
saying
.
I
have
sinned
against
the
Lord
,
and
as
he
sayes
,
Ps●l.
51.
4.
Against
thee
,
thee
onely
have
I
sinned
,
and
done
this
evil
in
thy
s●ght
.
4.
In
Nathans
reply
,
saying
,
The
Lord
hath
also
put
away
thy
sinne
,
&c.
We
see
here
,
as
also
in
the
parable
of
the
prodigall
Son
,
and
as
is
said
,
Psal.
103.
8.
Joel
.
2.
13.
Jonas
4.
2.
And
Micah
.
7.
18.
That
he
is
slow
to
anger
,
but
ready
to
forgive
,
and
plentious
in
mercy
,
yea
who
delights
therein
,
therefore
no
sooner
doth
David
confesse
,
but
as
soon
by
his
Prophet
doth
he
pronounce
forgivenesse
,
&
no
sooner
did
the
theef
on
the
crosse
pray
for
Christs
remembrance
of
him
,
when
he
came
to
his
Kingdome
,
but
as
readily
did
he
answer
,
and
promised
it
to
him
,
which
is
a
great
comfort
to
all
penitent
sinners
,
and
that
a
bruised
reed
he
will
not
breake
,
nor
a
smoaking
flax
he
will
not
quench
.
Also
that
confession
is
the
way
to
get
pardon
from
God
,
which
is
contrary
before
Earthly
Judges
,
Prov.
28.
1.
1
Joh.
1.
9.
[
(a)
](A85769-e43730-b)
(a)
Note
also
,
that
Davids
sentence
,
vers.
5.
threatning
death
,
is
the
voyce
of
the
Law
,
but
Nathans
words
,
vers.
13.
Promising
life
to
penitents
,
is
the
voyce
of
the
Gospel
.
5.
Vers
14.
Yet
Nathan
shewes
David
that
the
Childe
that
was
borne
to
him
should
dye
,
because
he
had
given
great
occasion
to
the
Enemies
of
the
Lord
to
blaspheme
,
whereby
we
see
,
what
advantage
the
scandalous
sinnes
of
Professours
give
to
the
Enemies
of
the
truth
,
and
what
wicked
and
evill
use
they
make
thereof
,
which
should
make
all
Professours
of
the
truth
to
walke
the
the
more
circumspectly
and
holily
.
Least
through
their
sides
the
profession
it self
be
wounded
,
as
well
as
their
own
souls
,
and
the
Lords
name
blasphemed
.
6.
In
the
death
of
the
Childe
which
is
threatned
,
we
see
that
the
sinnes
of
parents
are
punished
oftimes
in
the
Persons
of
their
Children
,
according
to
that
threatning
,
Exod.
20.
6.
They
being
as
it
were
a
part
of
their
parents
,
flesh
of
their
flesh
,
and
bone
of
their
bone
,
which
should
make
parents
,
who
would
wish
their
Childrens
welfare
to
feare
God
the
more
,
and
to
eschew
sin
:
and
when
sicknesse
death
,
or
any
disaster
comes
to
their
Children
to
examine
themselves
,
if
their
sins
have
been
the
cause
thereof
.
7.
Vers
15.
It
is
said
,
that
according
to
Nathans
prediction
and
threatning
,
the
Lord
stroke
the
Childe
with
sicknesse
:
where
we
see
.
1.
That
Gods
threatnings
shall
assuredly
be
accomplished
,
and
therefore
are
not
to
be
despised
,
as
those
did
of
the
first
world
,
and
others
,
2
Chron.
36.
16.
But
made
use
of
for
our
humiliation
.
2.
That
sicknesse
is
the
Lords
rod
wherewith
he
striks
either
young
,
or
old
,
and
therefore
when
it
comes
,
we
should
look
up
to
the
hand
that
striks
therewith
,
&
kisse
the
rod
by
patient
submission
and
bearing
the
same
,
and
by
humble
recourse
to
him
who
laid
on
the
rod
to
seek
to
sanctify
the
same
to
us
for
our
profite
,
that
we
may
say
with
David
,
Psal.
119.
71.
It
I
was
good
for
me
that
I
was
afflicted
,
and
to
take
off
the
same
in
his
own
good
time
.
8.
V.
16.
David
uses
prayer
and
humilliation
for
the
Childs
recovery
,
if
it
were
the
Lords
will
to
be
gracious
unto
him
,
as
he
speaks
,
Vers
22.
Which
teaches
us
,
that
the
onely
way
to
avert
,
and
remove
the
Lords
temporall
judgements
,
or
any
corporall
visitation
on
our selves
,
or
ours
,
is
prayer
,
and
fasting
and
the
humbling
our selves
before
the
Lord
,
as
we
see
we
are
exhorted
,
Joel
.
2.
Hos.
6.
14.
And
was
practised
by
David
,
2
Sam.
24.
And
here
,
as
also
by
the
King
of
Niniveh
,
Jonah
.
3.
And
by
others
.
9.
Vers
17.
During
which
time
also
,
the
servants
of
David
labours
to
comfort
him
,
as
he
also
comforted
his
Wife
,
vers
24.
Which
shewes
unto
us
that
it
is
a
charitable
and
Christian
duty
,
to
comfort
such
who
are
any
way
afflicted
,
as
we
see
practised
by
Jacobs
Sonnes
,
Gen.
37.
35.
and
elsewhere
.
10.
Vers
18.
The
Childe
dies
the
seventh
day
,
before
it
could
be
circumcised
,
(
as
likewise
being
sicke
before
)
and
yet
,
as
we
see
,
vers
23.
David
doubts
not
of
the
salvation
thereof
,
which
shewes
us
that
it
is
not
the
want
of
Babtisme
(
answerable
to
circumcision
then
)
that
is
any
way
damnable
to
the
infants
,
(
Gods
mercy
not
being
tyed
to
the
outward
means
,
)
but
it
is
the
contempt
thereof
that
is
damnable
in
the
parents
.
11.
Vers
20.
David
having
heard
that
the
Child
was
dead
,
he
prayes
nor
fasts
no
more
,
whereby
he
shewes
the
vanity
of
of
those
who
pray
for
the
dead
,
as
if
prayers
or
solemasses
for
such
ould
be
any
way
profitable
to
them
,
as
they
are
not
but
indeed
it
is
true
that
they
are
profitable
for
the
masse
Priests
who
are
living
,
and
who
get
great
gain
thereby
.
12.
David
repines
not
at
the
Lords
doing
,
but
patiently
and
humbly
acquiesces
to
his
good
pleasure
therin
,
and
first
of
all
goes
to
the
house
of
God
and
worships
,
and
thereafter
to
his
own
house
,
and
takes
bodily
refreshment
.
Where
we
see
how
in
likemanner
in
all
erosse
dispensations
we
should
do
the
like
,
by
reverencing
Gods
providence
,
humbly
submitting
to
his
will
as
our
well
,
and
in
all
things
giving
him
thanks
.
And
to
preferre
first
our
duty
to
him
in
worship
,
before
we
take
that
which
may
be
for
our
own
refreshment
,
as
also
after
we
know
the
Lords
determination
in
any
thing
,
to
rest
content
theirwith
.
13.
Vers●3
●3
.
In
Davids
speech
concerning
the
Child
,
that
he
was
to
go
to
him
,
but
he
not
to
return
back
to
him
.
We
see
not
only
a
laudable
remembrance
of
mortality
and
death
in
David
,
but
also
a
good
resolution
to
be
imitated
by
the
living
towards
the
dead
of
neerest
relations
,
whether
Wivers
,
Children
,
or
friends
,
which
serves
greatly
to
setle
immoderate
mourning
,
and
the
mindes
of
such
who
survive
the
dead
.
14.
Vers
24.
In
place
of
the
Childe
that
dyed
,
God
gives
to
David
another
Sonne
by
Bathsheba
,
who
was
Solomon
,
which
shewes
us
,
what
is
the
fruit
of
a
humbly
,
patient
and
thankfull
acquiescing
to
Gods
will
,
and
that
the
Lord
is
ready
if
he
take
one
benefit
from
us
,
if
we
depend
upon
his
mercy
,
to
give
us
another
,
and
a
better
,
as
we
see
in
his
dealing
with
Job
Chap.
42.
10.
15.
It
is
said
here
of
Solomon
newly
born
(
as
is
said
of
Jacob
in
like
manner
,
Rom.
9.
11.
Having
done
neither
good
or
evill
,
that
he
was
loved
of
God
,
which
shewes
,
(
as
is
said
Hos.
14.
4.
)
The
freedome
of
Gods
love
,
according
to
the
election
by
grace
,
and
that
the
same
is
onely
of
his
meer
mercy
and
no
merit
of
man
.
18.
Vers
27.
In
Jacobs
message
to
David
to
come
himself
in
Person
,
now
against
Rabbah
neer
taken
in
fully
,
that
he
might
have
the
honour
of
the
businesse
.
We
see
in
Ioab
these
vertues
,
towit
,
modesty
,
wisdome
and
humility
,
requisit
in
a
generall
,
or
any
in
high
preferment
,
and
which
also
should
teach
us
,
much
more
in
all
our
actions
to
be
zealous
of
the
honour
of
God
our
heavenly
King
and
Master
,
and
of
his
glory
to
make
it
the
scope
of
all
our
enterprise
.
Seeing
Ioab
was
so
zealous
of
the
honour
of
an
earthly
Master
.
19.
Vers
31.
In
the
torturing
severall
wayes
of
the
inhabitants
of
Rabbah
,
and
other
Cities
of
the
Ammonites
,
who
stubbornly
stood
out
against
David
,
and
would
not
make
peace
with
him
as
the
Syrians
had
done
,
Chap.
10.
19.
And
had
done
such
barbarous
indignities
against
the
Lords
people
and
Davids
messengers
,
as
has
been
spoken
of
.
We
see
the
truth
of
that
Exod.
20.
6.
That
the
Lord
will
visit
the
sinnes
of
the
Fathers
upon
the
Children
to
the
third
and
fourth
generation
of
them
that
hate
him
,
and
so
,
that
albeit
men
forget
their
sinnes
,
God
doth
not
so
,
but
keeps
them
before
him
in
a
book
of
remembrance
,
till
their
cup
be
full
:
as
he
said
of
the
Ammonites
,
as
likewise
what
an
ill
treasure
,
or
portion
,
wicked
men
leave
behinde
them
to
their
posterity
.
And
it
may
in
like
manner
be
considered
,
what
torture
and
torments
they
may
expect
at
last
,
who
stubbornly
stand
out
in
impenitency
against
Christ
Jesus
the
Sonne
of
David
,
and
who
will
not
in
time
agree
with
their
adversary
,
and
make
peace
with
him
,
as
other
penitent
believers
do
,
who
is
the
Prince
of
peace
,
and
invites
all
those
;
Who
are
weary
and
heavy
laden
to
come
unto
him
,
and
he
will
give
them
rest
,
Matth.
11.
28.
II.
SAM.
Chap.
13.
from
the
1.
vers.
to
the
23.
IN
this
Chapter
is
set
down
the
execution
of
that
correction
threatned
by
Nathan
,
to
David
for
his
sinnes
of
adultery
and
murther
,
Chap.
12.
10
,
11.
Amnons
incest
with
Davids
Daughter
,
Tamar
answering
to
his
adultery
,
and
Absolons
murther
of
Davids
Sonne
Amnon
,
answering
to
his
murther
of
Vriah
:
as
we
likewise
see
the
same
,
chap.
15.
In
the
person
of
Absolon
,
rising
thereafter
in
rebellion
against
his
Father
David
,
and
defiling
of
his
Fathers
Concubines
.
In
which
Tragicall
History
we
have
.
1.
The
time
noted
,
vers
1.
After
that
notable
victory
of
David
against
the
Ammonites
,
&
their
subduing
:
which
had
been
matter
of
joy
,
followes
now
that
which
is
matter
of
sorrow
.
2.
We
have
to
consider
the
actours
first
in
this
fact
of
incest
,
and
of
the
crime
it self
,
and
thereafter
we
shall
come
to
the
actours
in
the
murther
that
followed
thereon
:
the
first
person
who
is
agent
in
this
incestuous
crime
is
Amnon
Davids
eldest
Sonne
,
begotten
on
his
Wife
Ahinoam
the
Israelite
.
His
firstborne
,
and
strength
of
his
youth
.
His
delight
and
hopefull
successour
to
him
in
his
Kingdome
,
and
he
on
whom
all
Israel
looked
,
as
the
Sunne
rising
after
the
death
of
David
,
and
finally
whose
appearing
greatnesse
should
have
moved
him
to
follow
vertues
agreeable
to
his
estate
:
yet
he
falls
into
this
filthy
crime
to
the
dishonour
of
God
,
griefe
of
his
Father
,
disgrace
of
his
Sifter
,
his
own
utter
ruine
,
and
the
regret
of
all
Israel
.
And
in
his
person
,
(
next
to
the
death
of
the
Child
,
Chap.
12.
14.
)
is
Davids
sinne
punished
.
The
second
agent
,
or
rather
patient
in
this
crime
is
Tamar
,
the
Kings
daughter
:
and
whose
mother
was
daughter
to
the
King
of
Geshur
,
and
she
Absolons
sister
german
:
a
virgine
,
and
forced
by
Amnon
:
who
is
described
,
vers.
1.
Not
only
by
her
name
,
but
also
from
her
beauty
,
whereby
Amnon
was
allured
so
to
lust
after
her
.
For
fulfilling
whereof
,
he
takes
that
wicked
course
which
followeth
:
but
first
is
set
down
,
how
this
rage
of
lust
worketh
on
himselfe
,
vers.
2.
and
4.
That
he
was
so
vexed
,
that
he
fell
sick
for
Tamar
,
and
waxed
leane
from
day
to
day
:
whereupon
followed
Jonadabs
pernicious
counsell
,
how
he
should
fulfill
his
desire
:
and
so
he
comes
in
as
the
third
actour
in
this
tragedy
and
wicked
crime
;
and
is
discribed
,
1.
From
his
name
.
2.
From
his
friendship
to
Amnon
.
3.
From
his
consanguinity
with
him
,
being
Davids
brothers
sonne
:
and
so
,
they
being
brothers
Children
.
And
4.
From
his
subtility
,
which
was
seen
after
,
like
that
of
Achitophels
in
his
wicked
counsell
,
vers.
5.
The
occasion
whereof
is
set
down
,
vers.
4.
Towit
,
his
questioning
Amnon
why
he
waxed
leaner
daily
,
being
the
Kings
sonne
,
and
so
not
having
any
probable
cause
to
be
so
:
and
Amnons
revealing
to
him
that
it
was
his
love
to
Tamar
,
whereupon
ensueth
Jonadabs
pernitious
counsell
,
how
he
might
easily
compass
his
desire
,
vers.
5.
Which
Amnon
greedily
embraces
:
and
does
follow
,
vers.
6.
By
lying
down
,
and
making
himselfe
sick
:
upon
the
hearing
whereof
,
David
as
the
fourth
actor
in
this
tragedy
,
out
of
Fatherly
affection
coming
to
visit
Amnon
:
he
desires
that
his
sister
Tamar
might
come
,
and
dress
him
some
meate
,
which
he
might
eate
from
her
hand
;
whereunto
he
rashly
and
inconsiderately
consents
,
and
directs
his
daughter
,
vers.
7.
to
go
to
Amnons
house
,
to
dress
him
meat
:
not
considering
the
perill
,
which
might
and
did
ensue
:
by
reason
of
youth
and
lubricity
of
that
sex
,
where
there
is
occasion
had
of
enticement
and
provocation
.
So
that
as
we
see
the
foure
actours
in
this
tragedy
,
so
we
may
see
the
foure
antecedent
occasions
provoking
and
promoting
this
wicked
fact
of
incest
:
which
are
,
1.
Tamars
beauty
alluring
,
and
coming
to
Amnons
house
:
whereas
abefore
she
was
carefully
keeped
at
home
,
according
to
the
custome
of
Virgins
;
so
that
as
,
vers.
2.
Amnon
thought
it
hard
to
come
at
her
,
to
do
any
thing
unto
her
.
2.
Amnons
lust
inraging
.
3.
Jonadabs
counsell
promoving
.
And
4.
Davids
indulgence
and
facility
throw
circumvention
,
consenting
to
Amnon
his
sonnes
petitioning
.
After
this
,
followeth
the
manner
of
the
committing
of
this
wicked
fact
.
1.
By
removing
the
impediments
which
might
hinder
,
vers.
9.
Commanding
all
who
were
in
his
bed-chamber
,
to
go
out
from
him
.
2.
By
intaeating
of
her
,
to
lye
with
him
:
and
when
she
could
not
be
so
moved
,
but
had
refused
.
3.
By
forcing
her
,
which
deniall
of
her's
,
and
disswading
of
him
,
is
grounded
upon
foure
arguments
.
vers.
12.
and
13.
1.
From
naturall
neareness
of
consanguinity
,
he
was
her
brother
,
and
therefore
it
would
be
incest
.
2.
From
being
against
the
law
which
makes
it
capitall
,
Levit.
18.
9.
Whereunto
Israel
,
Gods
people
are
bound
to
obey
,
and
therefore
to
do
no
such
thing
.
3.
From
the
consequents
of
this
sinne
.
1.
That
Amnon
should
be
counted
a
foole
in
Israel
:
and
so
,
unworthy
to
reign
after
his
Father
.
2.
It
should
bring
not
only
sinne
,
but
shame
upon
her
:
which
a
brother
should
not
wish
;
let
be
,
to
be
the
doer
thereof
.
And
4.
That
it
were
better
to
speak
to
the
King
,
to
give
her
to
him
in
marriage
:
which
(
she
saies
)
he
would
not
refuse
.
All
which
arguments
have
this
event
,
vers.
14.
1.
He
would
not
hearken
to
her
.
2.
Being
stronger
then
she
,
he
forces
her
,
and
lyes
with
her
.
Whereupon
ensueth
these
sad
sequells
1.
Having
satisfied
his
lust
,
he
hates
her
more
then
ever
he
loved
her
,
vers.
15.
2.
Uncivilly
,
and
unbrotherly
,
he
not
only
bids
her
begone
,
but
also
commands
his
servant
,
that
waited
on
him
,
to
put
her
out
violently
,
and
bolt
the
dore
after
her
:
although
she
shew
him
that
the
doing
of
this
unto
her
,
would
be
a
greater
wrong
then
the
other
:
because
the
former
might
be
either
covered
by
secrecy
,
or
cured
by
future
marriage
:
whereas
this
disgracefull
manner
of
putting
her
away
,
would
tend
to
her
shame
and
dishono●r
,
and
make
any
remedy
impossible
:
upon
which
this
his
barbarous
,
uncivill
,
and
unnaturall
dealing
.
2.
She
fall's
into
desperate
lamenting
,
vers.
19.
Putting
ashes
on
her
head
,
as
the
custome
of
such
was
:
and
tearing
her
garment
,
and
crying
.
3.
Absolon
her
brother
,
comforts
his
sister
,
and
receives
her
into
his
house
,
where
she
remained
desolate
:
but
conceives
a
deadly
hatered
against
Amnon
,
for
this
wrong
done
to
his
sister
,
vers.
20.
and
22.
And
the
fourth
sad
sequell
or
consequence
,
is
vers.
21.
When
King
David
hard
of
all
these
things
,
he
was
very
wroth
.
OBSERVATIONS
.
1.
IN
this
tragicall
history
of
the
performance
,
what
Nathan
had
threatned
,
Chap.
12
▪
10
,
11.
We
see
that
one
jot
of
Gods
Word
,
and
threatnings
shall
not
faile
:
as
we
see
in
that
of
our
first
parents
,
the
first
world
:
against
the
Idolatrous
Jewes
,
and
the
incredulous
in
our
Saviours
time
:
and
here
,
&c.
beware
,
then
to
sinne
,
and
to
hearken
to
Satan
,
to
put
the
day
of
the
Lord
farre
from
us
,
as
he
said
to
our
first
parents
,
yee
shall
not
dye
at
all
.
But
by
speedy
repentance
,
either
to
prevent
Gods
wrath
,
as
Niniveh
did
,
or
to
remove
it
,
as
David
did
,
chap.
24.
2.
These
tragicall
accidents
fall
out
after
that
notable
victory
over
the
Ammonites
,
and
Davids
triumphant
returne
to
Jerusalem
,
which
shewes
the
vicissitudes
that
are
in
this
life
,
as
are
in
the
seasons
of
that
yeare
:
summer
and
winter
,
night
after
day
,
ebbing
after
flowing
,
and
hereafter
rejoycing
,
sorrowing
:
no
sublunary
thing
being
permanent
,
nor
perfit
,
and
therefore
neither
to
be
trusted
unto
,
or
delighted
in
,
but
only
in
God
,
and
only
to
expect
elsewhere
plenitude
of
joy
and
perpetuity
thereof
,
Psal.
16.
11.
3.
Vers.
1.
The
motive
and
inducement
to
Amnon
to
lust
after
Tamar
,
is
her
beauty
,
wherewith
he
is
allured
and
insnared
by
a
lustfull
looking
thereon
,
as
we
read
the
like
,
Gen.
6.
2.
Whereby
we
see
,
the
wrong
use
that
many
make
of
the
benefits
of
God
either
bestowed
on
others
,
as
in
the
forenamed
examples
,
or
on
themselves
,
as
Sampsons
strength
,
Achitophel's
wisedome
,
Hamans
preferment
,
and
the
like
:
and
that
we
should
watch
over
our selves
,
and
the
use
of
our
senses
,
as
Job
did
,
chap.
31.
1.
For
it
was
no
fault
in
Tamar
to
be
beautifull
(
it
being
a
good
gift
if
joyned
with
grace
,
Psal.
45.
13.
)
but
the
fault
was
in
Amnon
,
lusting
thereby
:
as
it
is
no
fault
in
the
candle
it
burning
,
but
in
the
flie
that
scorches
it selfe
in
the
flame
,
he
making
it
the
occasion
of
her
disgrace
,
and
his
own
ruine
.
Also
we
see
,
whither
will
not
lust
carry
the
inordinate
minds
of
pamper'd
and
unruly
youth's
,
if
grace
do
not
restraine
.
4.
We
see
here
▪
in
that
Amnon
loved
Tamar
,
(
not
with
a
chast
love
,
but
a
lustfull
and
unchaste
love
.
)
Where
sinne
beginnes
,
towit
,
at
the
heart
and
affections
:
which
are
the
root
and
spring
,
and
not
being
sanctified
,
and
set
on
the
right
object
sends
forth
rotten
and
filthy
streames
,
and
brings
forth
wicked
and
ill
fruit
:
which
should
make
us
to
watch
over
our
hearts
with
diligence
,
and
to
beseech
God
to
sanctify
our
affections
,
to
love
what
he
loves
:
and
hate
,
what
he
hates
.
5.
Vers.
2.
It
is
said
,
that
this
unlawfull
lust
vexed
him
,
that
he
fell
sick
:
which
shewes
what
an
ill
guest
this
was
,
as
we
see
covetousness
was
to
Ahab
,
and
pride
to
Haman
,
and
as
these
and
the
like
vices
,
are
to
those
who
harbour
them
,
and
thereby
makes
them
become
like
those
demoniaks
in
the
Gospell
,
before
that
Christ
dispossest
them
,
and
which
shall
vex
them
farre
worse
hereafter
in
eternall
torment
.
6.
Amnon
likewise
is
sensible
of
the
sickness
of
his
body
,
and
growes
leaner
day
by
day
,
but
he
was
not
sensible
of
the
sickness
of
his
soule
:
and
so
are
many
more
.
But
we
should
pray
to
God
that
we
may
be
as
sensible
of
our
spirituall
sickness
,
as
we
are
of
our
corporall
,
which
should
drive
us
to
repentance
,
and
faith
to
Christ
,
to
heale
our
back-slidings
,
as
we
see
it
promised
,
Hos.
14.
4.
But
the
cause
why
we
are
not
sensible
of
the
soules
sickness
,
nor
death
thereof
,
is
the
want
of
the
life
of
grace
,
which
only
makes
the
soule
sensible
of
sinne
.
7.
Where
it
is
said
,
that
Tamar
was
a
Virgine
,
and
Amnon
thought
it
hard
for
him
to
do
any
thing
unto
her
:
towit
,
so
long
as
she
was
carefully
keeped
,
as
Virgins
were
accustomed
to
be
from
access
,
and
private
company
of
men
.
Which
teaches
that
as
sinne
should
be
eschewed
,
so
all
the
occasions
,
and
provocations
to
sinne
,
should
likewise
be
avoided
:
which
when
in
the
contrary
,
they
are
neglected
,
or
(
as
in
this
example
of
Tamars
going
to
Amnons
house
through
Davids
simplicity
)
afforded
.
We
see
in
this
(
as
also
in
D●nah's
example
,
Gen.
34.
)
what
the
same
through
sinfull
corruption
,
and
force
of
temptation
produceth
.
8.
Vers.
3.
It
is
said
,
that
Anmon
had
a
friend
,
named
Jonadab
(
but
who
really
and
truly
was
his
greatest
foe
,
by
his
pernicious
counsell
which
he
gave
him
,
how
to
satisfy
his
incestuous
lust
with
his
owne
sister
)
so
that
he
was
rather
a
friend
to
his
vice
,
and
a
foe
to
his
person
or
soule
:
whereas
a
true
friend
,
whose
friendship
is
grounded
on
God
and
vertue
,
will
be
a
foe
to
their
friends
vice
,
by
wholesome
admonition
and
rebuke
,
and
a
friend
to
their
soules
salvation
:
therefore
saies
Solomon
,
Prov:
27.
6.
Faithfull
are
the
wounds
of
a
friend
,
but
the
kisses
of
an
enemy
are
deceitfull
:
and
Prov.
28.
13.
He
that
rebuketh
a
man
,
afterwards
shall
find
more
favour
,
then
he
that
flattereth
with
his
tongue
.
9.
This
Jonadab
also
is
called
a
very
subtile
man
,
a
property
whereof
many
do
glory
,
But
their
glorying
is
their
shame
,
for
wit
or
subtilty
,
without
true
wisdome
:
the
beginning
whereof
is
the
feare
of
God
,
is
but
the
Serpents
property
:
making
men
wise
only
to
do
evill
,
as
he
did
Amnon
here
,
and
as
Achitophel
taught
Absolon
,
and
as
Pharaoh
also
spoke
,
Exod.
1.
10.
All
which
ended
and
tended
to
destruction
,
therefore
if
we
have
any
quickness
of
wit
or
qualities
of
mind
,
beyond
others
,
let
us
beseech
God
to
sanctify
the
same
,
that
they
prove
not
a
snare
to
us
,
or
others
,
as
Josephs
cup
was
,
which
was
found
in
Benjamins
sack
,
or
Vriah's
letter
which
he
carried
with
him
to
Joab
in
his
owne
bosome
.
10.
Vers.
6.
Amnon
as
readily
obayes
Jonadabs
wicked
counsell
to
do
evill
,
as
Jonadab
was
to
give
it
,
whereby
we
see
the
corruption
of
nature
,
ready
like
flax
to
take
with
fire
:
and
how
soon
,
youth
especially
,
who
feares
not
God
,
nor
are
not
truly
wise
themselves
,
are
apt
to
follow
rather
evill
counsell
than
good
,
and
flatterers
advise
,
nor
reall
and
true
friends
to
their
own
ruine
and
destruction
:
as
we
see
here
,
and
in
Rehoboam
.
11.
Vers.
7.
In
Davids
facility
and
consent
to
Amnons
petition
,
that
Tamar
might
come
to
his
house
and
dress
him
meat
,
that
so
he
might
get
opportunity
to
put
his
wicked
intention
and
Jonadabs
counsell
to
execution
,
we
see
that
the
too
great
indulgence
of
Parents
is
the
occasion
of
Childrens
much
sinning
,
and
in
the
end
of
their
destruction
,
as
we
see
here
in
Amnon
,
and
the
sonnes
of
Eli's
,
which
should
be
an
admonition
to
Parents
,
not
be
too
indulgent
to
their
Children
,
but
to
bring
them
up
in
aw
,
vertue
,
correction
and
in
the
feare
of
God
.
Also
we
see
here
that
even
Kings
daughters
in
those
times
,
did
not
scorne
to
put
their
fingers
to
some
works
of
house
wifery
,
as
here
in
cooking
of
meate
.
12.
Vers.
9.
Where
Amnon
commands
that
all
men
should
go
out
of
his
chamber
before
he
enterprised
the
fact
.
We
see
,
that
many
think
shame
that
men
should
see
or
know
that
,
which
they
neither
feare
,
nor
are
ashamed
,
that
God
should
see
:
such
is
the
deceitfulness
and
naturall
Atheisme
of
the
heart
of
man
,
therefore
the
Scripture
tell
's
us
,
That
the
foole
hath
said
in
his
heart
,
that
there
is
no
God
,
an
example
also
of
this
we
see
in
Judah
,
Gen.
38.
23.
That
unlawfull
acts
seek
the
shelter
of
secrecy
.
13.
At
last
,
Vers.
11.
Amnon
discovers
his
intention
in
his
petition
to
his
Father
,
and
requiring
all
to
go
out
from
him
,
and
having
taken
hold
of
Tamar
,
he
saies
to
her
,
come
lye
with
me
,
my
Sister
:
which
shewes
the
progress
of
sinne
from
lust
in
the
heart
,
to
persuasion
by
Word
,
and
at
last
performance
in
the
deed
.
And
how
impudent
the
wicked
become
at
last
,
shaking
off
all
modesty
or
shamefaceness
:
as
we
see
also
in
Potiphars
wife
,
Gen.
39.
7.
As
also
(
as
the
proverb
saies
)
That
time
,
place
,
and
opportunity
makes
many
whore
and
theefe
,
and
therefore
for
avoiding
of
sinne
ought
to
be
eschewed
.
Likewise
we
see
how
unjustly
do
carnall
men
misplace
their
affections
:
though
they
be
of
neerest
relation
,
where
grace
is
not
to
restraine
and
direct
them
.
14.
Vers.
12.
Where
Tamar
saies
to
Amnon
,
that
no
such
thing
ought
to
be
done
in
Israel
:
Which
was
the
only
Church
of
God
,
and
therefore
whom
holiness
doth
become
,
as
is
said
,
Psal.
93.
5.
We
learne
that
our
lives
and
actions
ought
to
be
sutable
to
our
profession
,
and
seeing
it
is
holy
,
and
the
Church
whereof
we
count
our selves
members
,
is
the
holy
Catholick
Church
,
and
the
head
thereof
is
holy
,
Therefore
we
should
be
holy
,
as
he
is
holy
,
without
which
holiness
no
man
shall
see
God
,
Heb.
12.
14.
15.
Next
,
where
she
calles
the
sinne
,
folly
,
and
in
committing
thereof
,
that
he
should
be
as
one
of
the
fooles
in
Israel
.
We
see
what
sinners
are
,
esteeme
of
themselves
as
they
please
,
they
are
in
Gods
account
,
and
all
truly
Godly
,
but
fooles
:
as
they
are
oftimes
styled
in
Scripture
,
and
especially
in
the
Proverbs
,
18.
6.
23.
9.
26.
1.
and
else-where
,
therefore
the
worldly
wise
man
in
the
Gospell
is
called
,
the
rich
foole
:
and
so
they
may
,
because
they
forecast
not
:
nor
provide
for
the
time
to
come
,
and
preferre
momentary
sinfull
pleasures
,
or
profit
to
everlasting
:
and
so
makes
a
foolish
and
unwise
choice
.
16.
Vers.
13.
Where
she
saies
,
Whither
shall
I
cause
my
shame
to
go
?
We
see
that
sinne
brings
shame
,
as
we
see
in
our
first
Parents
,
and
has
brought
many
to
shamefull
deaths
,
and
to
be
shamefull
spectacles
:
which
though
they
escape
here
,
they
shall
not
escape
before
men
,
and
Angells
hereafter
.
17.
Vers.
14.
It
is
said
notwithstanding
all
her
arguments
of
disswasion
,
he
would
not
hearken
to
her
,
but
forced
her
,
and
lay
with
her
,
and
so
committed
that
vile
act
of
incest
against
the
lawes
,
both
of
God
and
man
:
and
which
the
baptist
reprehended
in
Herode
,
and
which
the
Apostle
also
,
1
Cor.
5.
condemned
as
deserving
excommunication
and
giving
over
into
the
hands
of
Satan
,
where
we
see
that
where
Satan
prevailes
,
no
arguments
neither
from
reason
,
equity
,
dammage
,
or
the
Word
of
God
will
prevaile
:
but
what
God
or
man
saies
is
despised
,
as
we
see
is
said
,
Chap.
12.
9.
Yea
God
himself
is
contemned
,
as
vers.
10.
is
shewne
.
18.
It
is
said
that
Amnon
forced
her
,
he
being
stronger
then
she
.
Where
we
see
,
when
gifts
of
body
or
mind
,
or
any
other
benefit
that
God
gives
,
is
abused
to
sinne
,
against
the
giver
;
from
blessings
,
or
benefits
they
turne
to
curses
,
and
to
their
destruction
in
the
end
,
who
are
the
abusers
of
them
:
as
we
see
in
the
strength
of
Sampson
,
the
wisdome
of
Achitophel
,
he
preferment
of
Judas
,
the
riches
of
the
rich
glutton
,
and
foole
,
the
beauty
of
Absolon
,
and
here
the
strength
of
Amnon
.
19.
Vers.
15.
Then
Amnon
hated
her
exceedingly
,
more
then
he
loved
her
.
Which
shewes
the
shortness
of
unlawfull
pleasure
enduring
no
longer
then
the
sinfull
act
,
and
for
which
like
fooles
they
hazard
,
and
loose
pleasures
for
evermore
:
and
next
,
wherein
the
fulfilling
of
unlawfull
lust
,
and
carnall
sinfull
pleasure
(
as
also
all
ill
grounded
love
and
friendship
)
at
last
doth
end
;
when
once
the
conscience
is
touched
and
awaked
,
towit
,
in
a
bitter
hatred
,
more
then
ever
they
loved
sinne
,
as
we
see
1
Cor.
7.
11.
The
same
being
as
those
locusts
,
Rev.
9.
20.
Herein
also
is
a
resemblance
of
true
repentance
,
when
we
are
not
only
grieved
for
the
committing
of
sinne
,
but
also
hates
the
same
exceedingly
,
and
puts
it
to
the
dore
from
us
in
the
practise
of
our
lives
,
and
bolts
the
dore
upon
it
,
that
it
may
never
after
returne
to
us
,
nor
we
to
it
,
like
the
dog
to
the
vomit
,
or
the
sow
to
the
puddle
.
21.
Vers.
20.
In
Absolons
speech
to
Tamar
,
saying
that
Amnon
is
her
brother
,
and
not
to
regard
that
thing
(
for
which
himselfe
conceaved
a
deadly
hatered
against
Amnon
,
and
resolved
to
kill
him
though
he
was
his
brother
)
we
see
the
pattern
of
a
notable
and
dangerous
dissembling
hypocrite
,
who
spoke
so
faire
,
extenuating
the
matter
to
Tamar
,
and
in
that
particular
spoke
neither
good
nor
evill
to
Amnon
,
but
on
the
contrary
thereafter
invited
him
to
a
feast
,
where
he
caused
crually
to
murther
him
:
as
hereafter
also
,
chap.
15.
He
played
the
cunning
hypocrite
,
as
shall
be
shewne
in
their
own
place
,
whereby
he
stole
the
hearts
of
the
people
from
his
father
first
,
and
next
would
have
stolen
his
Crowne
.
22.
Vers.
21.
When
David
hard
of
these
things
he
was
very
wroth
.
Doubtless
,
both
at
himselfe
,
for
his
own
simplicity
,
and
indulgence
:
the
sad
fruit
thereof
he
now
saw
;
as
also
at
his
sonne
Amnon
,
for
his
wicked
fact
of
incest
,
which
proceeded
from
idleness
,
pampering
the
flesh
,
and
carnall
delight
in
the
beauty
of
women
,
the
pests
of
Kings
courts
.
Wherein
we
see
that
oftimes
the
Child
which
the
father
loves
most
:
as
David
did
Amnon
(
as
we
see
,
vers.
36.
and
37.
)
becomes
their
greatest
griefe
through
too
much
indulgence
towards
such
.
As
we
see
in
the
sonnes
of
Eli
,
in
Amnon
here
,
and
Absolon
hereafter
.
23.
Where
it
is
said
,
that
Absolon
hated
Amnon
,
because
he
had
forced
his
sister
:
as
this
teaches
us
that
such
wrongs
should
not
be
done
,
lest
we
incurre
the
hatred
of
those
,
whose
love
rather
we
should
seek
to
injoy
.
So
likewise
this
sheweth
where
sin
,
and
especially
murther
here
beginnes
,
towit
,
at
the
heart
:
as
we
see
in
Cain
.
And
therefore
we
should
resist
beginnings
,
and
watch
over
the
heart
,
with
all
watchfulness
and
diligence
.
It
being
like
the
fort
,
or
citadell
,
which
if
Satan
once
take
in
,
he
will
the
more
easily
command
all
the
rest
.
II.
SAM.
Chap.
13.
from
the
23.
vers.
to
the
end
.
FOllows
now
the
second
part
of
the
Chapter
,
&
in
it
,
the
Tragicall
history
of
Absolons
murthering
of
Amnon
for
the
forcing
of
his
Sister
Tamar
,
and
as
an
accomplishment
of
that
threatning
in
part
of
Nathan
,
against
David
for
the
killing
of
Vriah
,
whose
blood
did
crye
like
Abels
for
revenge
.
In
which
History
we
have
to
consider
.
1.
The
haynousnesse
of
this
sinne
of
fratricide
,
and
muther
.
2.
The
persons
actors
in
this
Tragedy
.
3.
Their
severall
vices
,
or
errours
.
4.
The
manner
of
this
murther
and
acting
thereof
.
And
5.
the
consequences
.
First
,
what
a
haynous
sinne
murther
is
,
we
may
see
not
onely
in
the
prohibition
thereof
in
Gods
Word
,
and
the
punishments
that
ensueth
thereon
,
as
we
may
perceive
in
these
wherewith
Vriahs
blood
was
avenged
,
and
Naboths
,
&
the
Lords
Priests
whom
Saul
caused
to
be
killed
,
&c.
the
same
making
a
man
like
to
Satan
,
who
being
a
murtherer
from
the
beginning
,
and
innocent
blood
crying
ever
to
heaven
till
the
same
be
avengend
,
as
we
see
in
Abels
,
and
Rev.
6.
10.
And
debarring
from
the
Kingdome
of
Heaven
,
as
we
see
Rev.
22.
15.
But
of
all
sorts
of
murther
paricide
and
fratricide
is
the
most
haynous
,
as
we
see
that
of
Cains
murthering
of
his
Brother
Abel
,
and
Abemelechs
murthering
of
his
Brethren
,
Judg.
9.
And
therefore
perishing
thereafter
shamefully
,
and
of
Absolons
murthering
here
,
of
his
Brother
Amnon
.
Secondly
the
persons
actours
in
this
Tragedy
are
.
1.
Absolon
King
Davids
third
Son
procreat
upon
Maacha
the
Daughter
of
Talmai
King
of
Geshur
an
infidell
,
&
who
is
the
principall
actour
,
deviser
,
commander
,
and
avower
of
this
cruell
murther
.
2.
David
the
King
,
in
his
simplicity
and
indulgence
to
his
Children
,
albeit
by
circumvention
,
yet
he
is
the
exposer
by
his
authority
of
his
Sonne
Amnon
to
this
murther
.
3.
Amnon
the
Kings
eldest
Sonne
incircumspectly
(
and
yet
by
Gods
just
judgement
,
)
is
he
who
is
murthered
.
4.
Absolons
servants
are
the
burreans
and
executers
of
this
murther
.
5.
The
Kings
other
Sonnes
were
spectatours
,
being
invited
and
present
at
this
bloody
banquet
.
6.
Jonadab
acts
the
part
of
an
inconstant
courtier
(
his
friend
Amnon
now
being
slain
)
implying
,
Vers.
32.
That
the
fact
was
a
just
revenge
of
the
forcing
of
Absolons
Sister
Tamar
,
notwithstanding
that
he
had
plotted
the
way
how
it
should
be
done
,
and
therefore
now
he
turnes
to
Absolons
part
who
was
living
,
the
other
being
dead
and
gone
.
7.
Gods
part
is
not
to
be
a
bare
spectatour
in
all
this
,
or
a
permitter
onely
;
but
also
a
worker
,
directing
all
these
evills
to
a
good
end
.
As
he
did
all
that
which
was
done
to
Joseph
by
his
Brethren
,
towit
,
to
his
own
glory
,
in
the
punishment
of
vice
;
and
fatherly
correction
of
his
servant
David
,
and
so
to
performe
what
his
word
was
by
Nathan
threatned
.
Thirdly
,
the
vices
of
these
actouns
are
.
1.
In
Absolon
,
we
see
hatred
.
Grosse
dissimulation
,
implacable
malice
,
desire
of
revenge
,
ambition
to
the
next
to
the
Crown
,
treason
;
effeminate
cruelty
,
commanding
others
to
do
,
what
he
durst
not
himself
,
and
want
of
all
reverence
,
or
duty
to
his
Father
,
or
his
authority
,
and
herein
also
his
subtilty
appears
.
That
Vers
22.
he
never
spoke
good
,
or
bad
to
Amnon
,
towit
of
that
subject
,
of
the
rape
,
or
forcing
of
his
Sister
,
by
quarrelling
with
him
for
the
same
:
that
so
he
might
conceale
his
malice
,
till
he
found
occasion
to
put
the
same
in
execution
,
and
so
he
was
past
Master
in
the
rule
of
courteous
dissimulation
:
and
in
all
this
,
and
above
all
,
we
see
his
irreligious
contempt
of
God
,
or
his
commandements
,
and
that
he
regarded
onely
the
wrong
that
was
done
to
Tamar
,
but
not
the
offence
that
was
done
to
God
.
2.
In
David
,
we
see
his
errours
were
.
1.
His
too
great
indulgence
to
his
Sonnes
,
whereupon
proceeded
his
facility
without
suspition
to
believe
,
and
obey
them
.
And
2.
his
negligence
in
his
office
as
a
Magistrate
,
who
should
have
punished
Amnon
for
his
incest
deserving
death
;
and
which
he
neglecting
,
is
thus
punished
and
revenged
by
Absolon
to
his
great
grief
,
and
in
Gods
just
judgement
.
3.
In
Amnon
his
errour
was
,
the
want
of
the
remorse
of
conscience
for
his
incest
,
and
his
sleeping
in
security
,
seeing
for
the
space
of
two
years
,
nothing
was
said
unto
him
by
Absolon
,
or
done
unto
him
,
nor
expected
by
him
.
4.
In
Absolons
servants
,
we
see
their
vice
and
wickednesse
was
,
their
base
slavery
whereunto
they
subject
themselves
to
betray
,
and
murther
the
Prince
,
upon
the
onely
warrant
of
their
Masters
command
,
and
authority
;
misregarding
both
Gods
command
,
and
the
Kings
authority
,
or
considering
the
cause
,
on
consequence
of
the
fact
:
5.
In
the
rest
of
the
Kings
Sonnes
,
we
see
their
imprudence
,
to
have
committed
themselves
all
at
one
time
to
have
been
at
such
a
banquet
,
as
also
their
negligence
in
being
onely
spectatours
,
and
not
seeking
any
way
to
hinder
the
fact
.
6.
In
Jonathan
we
see
the
patterne
of
a
temporising
,
and
dissembling
courtier
,
favouring
and
following
them
,
by
whom
they
may
best
stand
,
and
framing
his
speeches
all
to
that
end
.
Fourthly
,
the
form
of
the
practising
,
and
execution
of
this
bloody
fact
is
extended
in
all
the
circumstances
thereof
.
1.
The
time
was
after
two
full
years
,
and
at
the
shearing
of
sheep
,
which
was
usually
celebrated
with
a
publick
feast
,
as
we
see
,
Gen.
38.
and
1
Sam.
25.
At
which
time
Absolon
takes
occasion
to
invite
the
King
,
and
his
Sonnes
,
and
particularly
Amnon
,
to
his
feast
of
sheep-shearing
,
and
then
to
murther
Amnon
.
2.
The
place
is
Baalbazor
which
bordereth
with
Ephraim
.
3.
The
occasion
,
is
Absolons
earnest
invitation
of
the
King
and
all
his
Sonnes
to
his
banquet
:
which
when
the
King
had
refused
to
go
,
he
presses
him
,
that
Amnon
should
go
;
which
at
last
the
King
grants
,
and
that
all
his
other
Sonnes
should
also
go
with
him
.
4.
The
manner
of
the
acting
is
,
when
all
are
come
,
the
banquet
is
begun
with
great
mirth
,
and
liberall
entertainment
,
especially
in
drinking
of
Wine
:
that
Amnon
being
drunk
might
make
the
lesse
resistance
,
&
therefore
Absolon
gives
commandement
to
his
servants
,
when
they
saw
him
so
,
that
then
they
should
kill
him
,
upon
his
warrant
and
authority
,
which
accordingly
they
wickedly
perform
.
Last
of
all
,
the
consequents
are
,
the
Kings
Sonnes
flie
,
David
and
all
his
servants
mourne
:
Jonadab
mitigates
the
first
report
,
and
in
a
manner
excuses
Absolon
for
the
fact
,
and
Absolon
flieth
,
and
goeth
to
Geshur
,
where
he
remained
three
years
.
OBSERVATIONS
.
1.
IN
Amnon
before
,
and
now
in
Absolon
,
both
Israelites
,
and
professours
of
the
true
worship
of
God
,
and
members
of
the
visible
Church
.
We
see
grosse
and
wicked
crimes
of
uncleanesse
in
the
one
,
and
cruelty
in
the
other
,
which
shewes
us
,
that
it
is
not
enough
to
be
professours
of
the
truth
,
&
of
the
Christian
name
,
or
will
ever
that
avail
us
to
salvation
,
if
our
practise
be
contrary
to
our
profession
,
but
our
guiltinesse
is
the
greater
that
we
dishonour
our
holy
profession
by
our
unholy
life
,
mocks
God
,
giving
him
words
,
but
our
reall
service
to
Satan
,
makes
the
Enemies
to
blasphmy
,
and
brings
destruction
upon
our
own
souls
.
2.
Vers.
1.
Two
full
years
Amnon
sleeps
in
security
before
his
incestuous
fact
is
punished
,
whereby
we
see
.
1.
The
Lords
long
suffering
patience
all
this
while
,
which
he
abused
and
should
have
led
him
to
repentance
.
And
2.
albeit
sinners
through
Satans
subtilty
lie
sleeping
in
security
,
yet
the
Lords
justice
and
their
deserved
punishment
sleeps
not
,
but
though
he
come
with
leaden
feet
,
yet
he
comes
at
last
with
an
iron
hand
to
crush
them
in
pieces
.
3.
Amnon
had
escaped
punishment
which
David
as
the
Magistrate
ought
to
have
inflected
impartially
according
to
the
Law
,
which
was
one
of
the
causes
of
his
security
,
but
he
could
not
escape
that
punishment
which
God
in
his
just
judgement
had
ordained
for
him
,
therefore
let
none
,
though
never
so
great
Prince●
,
as
Amnon
was
,
or
others
,
dreame
of
impunity
for
sinne
,
for
assuredly
howsoever
they
may
escape
the
hand
of
man
,
the
hand
of
God
in
his
own
time
shall
reach
them
.
4.
Absolon
had
all
these
two
years
harboured
in
his
heart
,
this
hatered
and
inveterate
malice
which
he
had
against
Amnon
,
and
which
now
he
was
to
put
in
execution
,
whereby
we
see
where
Satan
once
gets
possession
of
the
heart
,
as
he
got
also
of
Cains
,
and
Iudas
,
he
will
never
rest
till
he
bring
that
wicked
seed
sown
and
rooted
there
,
till
a
full
harvest
&
perfection
,
as
he
did
this
inveterate
hatered
of
Absolons
towards
Amnon
.
Which
ended
in
a
cruell
murther
.
And
that
evill
determined
courses
die
not
,
as
oftimes
the
good
does
.
Before
their
performance
.
5.
Absolon
invited
all
the
Kings
Sonnes
to
a
banquet
,
and
in
speciall
,
Amnon
whom
he
intended
to
murther
,
as
we
see
Vers.
26.
So
that
it
is
no
new
thing
to
see
foulest
practises
varnished
over
with
fair
pretences
,
as
in
that
fact
of
Simeon
and
Levi
against
the
Sechemites
,
the
fast
indicted
by
Jesabells
means
for
killing
of
Naboth
,
and
here
Absolons
inviting
of
Amnon
to
a
feast
,
intending
to
murther
him
.
This
also
is
the
practise
of
Satan
in
tempting
to
sinne
,
he
layes
before
them
pleasure
,
or
profite
,
and
the
like
,
and
invites
them
,
as
it
were
to
taste
and
take
of
these
baits
,
intending
their
destruction
,
as
it
is
〈◊〉
,
〈…〉
decipit
auceps
,
whereunto
we
oppose
,
omnibus
esca
cibis
●r●
s●besse
puta
.
6.
Vers.
25.
King
David
being
also
invited
to
this
banquet
refuses
to
go
,
but
he
blessed
Absolon
,
who
was
accursed
of
God
,
and
going
about
a
cursed
and
〈◊〉
fact
.
Which
teaching
us
,
that
man
blesseth
in
vain
,
where
the
Lord
blesseth
not
,
and
therefore
Children
should
earnestly
desire
that
with
parents
blessing
which
is
onely
optative
,
the
Lord
would
joyn
his
blessing
which
is
operative
,
and
so
carry
in
a
holy
course
of
life
,
that
the
one
may
concurre
with
the
other
.
7.
Vers.
27.
After
that
David
had
denyed
,
that
Amnon
should
go
,
yet
through
Absolons●ressing
●ressing
,
he
consents
at
last
,
that
he
and
all
other
his
Sonnes
,
should
go
.
Where
we
see
what
importunity
doth
produce
,
and
especially
by
servent
and
frequent
prayer
,
and
waiting
what
is
produced
at
the
hands
of
God
,
our
heavenly
King
and
Father
:
as
we
see
in
the
answer
to
the
Canaa●itish
Woman
at
last
,
and
the
parable
of
the
importunate
friend
,
and
Widdow
.
8.
Vers.
28.
Where
Absolon
directs
his
servants
to
marke
,
when
Amnons
heart
was
merry
with
Wine
,
that
then
they
should
kill
him
.
We
see
1.
what
is
the
fruit
oftimes
of
drunkennesse
when
men
are
besotted
thereby
,
and
both
rendred
incapable
of
perceiving
of
danger
,
and
unable
to
resist
violence
,
as
is
said
by
the
Poet
,
enervat
vires
,
debilitatique
pedes
,
then
they
become
an
open
prey
to
any
invader
.
And
2.
we
see
that
it
is
a
fearfull
thing
for
men
,
to
be
taken
away
in
the
very
act
of
sinning
,
as
Zimri
and
Cosby
,
were
,
Core
and
Dathan
,
and
here
Amnon
in
the
very
act
of
drunkennesse
.
Wherein
also
appeareth
Absolons
greater
cruelty
,
by
making
him
drunk
first
to
murther
his
soul
,
and
thereafter
in
his
security
to
murther
his
body
.
9.
In
the
executing
of
this
cruell
fact
,
Absolon
sayes
to
his
servants
,
fear
not
,
speaking
of
the
fear
of
man
,
but
he
forgets
to
speak
of
the
feare
of
God
:
and
again
,
have
not
I
commanded
you
?
(
sayes
he
)
as
if
his
command
was
a
sufficient
warrant
,
though
contrary
to
the
commandement
of
God
.
So
that
we
see
hereby
,
that
in
all
wayes
of
the
wicked
God
is
no
wayes
before
their
eyes
,
and
that
presumptuously
they
preferre
themselves
unto
him
,
and
their
unjust
obsequie
,
to
his
just
obedience
.
10.
Absolon
likewise
calls
the
execution
of
this
base
cruelty
in
his
servants
,
courage
and
valour
,
being
indeed
but
treacherous
and
cowardly
murther
.
Which
shewes
,
that
vices
are
oftimes
coloured
with
the
name
of
vertues
;
as
drunkennesse
is
called
good
fellowship
,
avarice
good
Husbandry
,
subtilty
to
deceive
,
wisedome
,
and
pride
magnanimity
;
as
treacherous
murther
is
here
called
courage
and
valour
:
and
so
on
the
contrary
vertues
fair
face
is
besmeared
with
the
foule
aspersion
of
vice
,
as
humility
is
counted
basenes
,
modesty
hypocrisy
,
and
charity
,
profusion
,
as
Judas
called
that
which
was
bestowed
on
Christ
to
be
waste
.
This
being
Satans
policy
to
make
vice
owned
,
and
vertue
counted
odious
.
11.
Vers.
29.
It
is
said
that
the
servants
of
Absolon
did
as
their
Master
commanded
them
,
and
killed
Amnon
.
Being
hereby
rather
slaves
to
his
vice
and
to
Satan
the
instigator
.
Where
we
see
the
proverb
verified
,
such
Masters
,
such
Man
,
a
godlesse
,
bloody
and
dissembled
Master
,
and
they
godlesse
,
bloody
and
dissembled
servants
,
misregarding
the
fear
of
God
,
or
his
holy
commandement
,
to
please
man
,
and
obey
his
wicked
commandment
;
whereas
they
should
onely
obey
the
Lord
,
and
their
Masters
commandement
so
farre
as
it
was
agreeable
to
Gods
,
as
is
said
,
Act.
5.
29.
And
as
we
see
a
worthy
example
here
of
in
Sauls
footmen
,
1
Sam.
22.
17.
Who
at
their
Kings
commandement
would
not
kill
the
Priests
of
the
Lord
,
which
wicked
Doeg
the
Edomite
did
thereafter
,
in
a
most
cruell
and
barbarous
manner
,
as
also
in
the
Midwives
of
Egypt
,
Exod.
1.
16.
12.
Vers.
31.
36.
and
37.
Upon
the
hearing
of
the
tragicall
newes
of
Absolons
bloody
and
cruell
fact
,
David
rents
his
cloathes
,
lies
on
the
Earth
,
weeps
sore
,
and
mourned
every
day
.
Where
we
see
,
that
parents
too
great
indulgence
to
their
Children
,
(
as
Eli's
was
,
and
Davids
)
who
spare
the
rod
which
in
time
should
be
used
,
procures
much
sorrow
and
grief
to
themselves
,
and
destruction
of
their
Children
,
whom
they
spare
and
indulge
.
13.
David
also
not
being
onely
a
parent
,
but
a
publicke
Magistrate
,
and
according
to
his
office
,
not
punishing
incest
in
Amnon
,
therefore
now
in
Absolons
fact
,
and
in
the
grief
,
that
he
had
for
Amnon
every
day
,
he
is
justly
punished
by
God
:
Which
should
admonish
all
Magistrates
to
discharge
their
duty
faithfully
,
and
imparcially
in
their
office
,
it
being
a
like
abo●●ination
before
God
to
punish
the
innocent
,
and
to
let
the
guilty
free
.
14.
Vers.
32.
Where
Jo●alab
tells
David
,
that
Amnon
onely
was
dead
,
and
that
by
the
appointment
of
Absolon
it
had
been
determined
,
from
the
day
that
he
had
forced
his
Sister
Tamar
.
We
see
,
1.
That
wicked
courses
that
are
carried
on
with
determination
to
have
them
performed
▪
(
and
are
not
sudden
flashes
of
passion
,
or
the
like
)
they
are
the
very
light
of
impiety
,
and
argue
a
deep
rooting
,
and
possession
by
Satan
,
who
still
forments
what
is
once
determined
,
till
it
be
accomplished
;
and
is
a
busy
agent
to
drive
on
such
wicked
purposes
,
as
we
see
in
Judas
betraying
of
our
saviour
,
and
other
his
restlesse
motions
and
Jehi●like
drivings
on
to
sinne
.
15.
Jo●adah
also
by
these
words
seemes
to
have
had
knowledge
of
this
determination
of
Absolons
,
and
of
the
cause
wherefore
;
and
thus
might
have
made
Amnon
more
wary
,
and
cautelous
:
but
herein
he
shewes
the
nature
of
a
temporising
dissembling
courrier
,
who
onely
looks
to
his
own
standing
,
not
caring
what
becomes
of
others
Wherein
also
we
see
what
it
is
to
lippen
,
or
rely
on
the
friendship
of
any
flesh
whatsoever
,
as
Amnon
did
on
this
Jonadab
,
a
subtile
man
,
and
only
for
himself
.
16.
Vers.
34.
Upon
this
fact
committed
.
Absolon
fled
,
towit
,
from
man
who
onely
could
kill
the
body
:
but
he
could
not
flie
from
blood
guiltinesse
,
and
an
accusing
conscience
,
nor
yet
from
the
hand
of
Gods
justice
which
did
reach
him
hereafter
,
and
who
had
power
both
of
soul
,
and
body
to
cast
both
into
hell
fire
.
Wherefore
let
sinne●s
n●ther
flie
unto
God
by
repentance
and
faith
;
for
from
him
they
cannot
flie
,
as
David
shewes
,
and
all
other
flight
they
will
finde
unprofitable
.
II.
SAM.
Chap.
14.
from
the
1.
vers.
10
the
28.
THis
Chapter
is
co●eren●
〈◊〉
the
〈◊〉
verse
of
the
former
,
which
some
Interp●●t●rs
therefore
make
the
first
verse
of
this
Chapter
.
Wherein
we
have
.
1.
Absolons
reduction
from
his
exile
in
Geshur
▪
where
he
was
three
years
,
to
the
25.
verse
.
2.
His
more
full
reconciliation
with
David
his
Father
,
after
he
had
stayed
two
full
years
in
Jerusalem
.
In
Absolons
reduction
we
have
again
,
1.
the
manner
of
procuring
it
,
the●1
●1
.
verse
.
2.
Davids
cond●ionall
cond●●ending
,
Vers.
21.
and
24.
3.
Joabs
thanksgiving
to
David
,
and
his
bringing
of
Absolon
to
Jerusalem
from
Geshur
,
Vers.
22.
and
23.
Whereunto
is
subjoyned
a
description
of
Absolon
from
his
beauty
▪
which
was
matchlesse
,
and
from
the
quantity
of
his
hair
,
a●
also
from
his
progeny
,
that
he
had
three
Sonnes
and
a
beautifull
Daughter
,
called
also
Tamar
.
First
then
in
the
proc●●ing
of
Absolon●
reduction
from
Geshur
,
We
find
.
1.
that
the
principall
procure●
thereof
is
Joab
.
2.
The
motive
,
is
,
that
he
perceived
the
Kings
heart
was
towards
Absolon
,
of
whom
it
is
said
,
Chap.
13.
13.
That
the
soul
of
King
David
longed
to
go
for●ou●o
Absolon
,
for
he
was
comforted
concerning
Amnon
,
seeing
he
was
dead
.
So
passionately
●●dulgent
he
was
towards
him
,
as
we
see
after
,
Chap.
18.
33.
Though
a
wicked
and
re●ellions
Sonne
.
3.
The
means
,
or
Instrument
which
he
uses
,
is
,
1.
For
sex
a
Woman
who●
he
fetc●es
from
a
place
called
Tekoah
,
which
is
supposed
by
Jerom
to
be
a
little
City
in
the
territory
of
Judah
distant
some
nine
milles
from
Jerusalem
▪
3.
Her
estate
is
,
a
Widdow
,
burdened
with
fatherlesse
Children
,
whose
defence
belonged
to
the
King
.
4.
Her
apparell
is
mourning
,
by
which
the
King
might
know
her
misery
.
5.
Her
property
is
,
she
is
a
wise
〈◊〉
and
therefore
〈◊〉
instrument
to
bring
the
purpose
in
hand
to
passe
,
and
massage
the
same
prudently
:
and
therefore
.
6.
Her
action
is
,
humble
prostration
,
with
a
patheticall
,
and
short
exclamation
,
help
O
King
,
after
which
upon
the
Kings
interrogation
,
what
ailed
her
?
she
proceeds
with
her
narration
,
or
Allegoricall
oration
,
which
subtily
Ioab
had
put
in
her
mouth
,
using
.
1.
A
parable
from
the
example
of
Nathan
,
whose
rebuke
of
the
King
after
this
form
had
the
better
event
.
2.
The
scope
whereof
is
to
bring
David
a
simili
,
to
grant
to
Absolons
reduction
.
3.
The
oration
it selfe
consists
of
a
parable
,
or
Protasis
;
and
next
of
an
application
or
Apodasis
.
The
first
is
in
the
person
of
her
own
sonne
.
The
second
in
the
person
of
Absolon
,
for
whose
reduction
both
is
intended
.
The
one
is
from
the
5.
vers
.
to
the
12.
The
other
from
the
12.
to
the
18.
This
oration
of
hers
,
the
King
heares
patiently
,
and
answers
graciously
.
1.
In
the
generall
,
vers.
8.
2.
More
particularly
,
vers.
10.
And
3.
Most
specially
,
and
plainly
,
and
for
her
better
satisfaction
,
and
assurance
,
sealing
it
with
an
oath
.
That
as
the
Lord
liveth
,
There
should
not
a
haire
of
her
sonnes
head
,
fall
to
the
earth
.
After
which
words
of
the
King
,
followeth
the
application
,
or
Apodosis
:
wherein
after
a
cunning
conciliating
of
a
patient
audience
,
she
out
of
his
own
mouth
(
as
Nathan
did
)
makes
him
to
convict
himselfe
of
cruell
and
hard
dealing
against
Absolon
,
in
not
reducing
him
from
exile
.
In
which
application
David
is
,
as
the
widdow
who
had
the
two
sonnes
:
whereof
the
one
,
towit
,
Absolon
had
killed
the
other
Amnon
:
and
that
,
being
greatly
provoked
thereto
,
by
the
indignity
done
to
his
sister
.
Now
the
rest
of
the
Kings
sonnes
neerest
after
Absolon
to
succeed
to
the
Crowne
,
they
are
as
the
friends
of
the
dead
,
craving
revenge
.
For
whose
satisfaction
Absolon
has
remained
three
full
yeares
in
exile
,
therefore
what
David
has
granted
to
his
poore
subject
,
concerning
her
sonne
,
who
is
alive
,
he
cannot
with
honour
and
equity
refuse
to
his
own
sonne
and
successour
:
seeing
the
Kings
judgment
should
be
a
like
to
all
in
like
cases
,
and
his
oath
inviolable
.
The
arguments
which
more
particularly
she
uses
:
are
these
,
1.
Vers.
13.
It
is
against
Gods
people
,
their
honour
and
good
,
to
have
the
successour
to
their
King
,
living
in
exile
amongst
Gentiles
,
and
Infidells
in
Geshur
.
2.
Vers.
14.
Their
griefe
is
such
,
that
they
are
like
a
people
ready
to
dye
,
and
like
water
powred
on
the
ground
,
which
cannot
be
gathered
up
againe
,
by
the
exile
of
their
Prince
,
whose
reduction
would
both
ease
and
please
them
.
3.
The
Lord
has
appointed
,
and
divised
meanes
for
his
reduction
,
that
he
remaine
not
still
in
exile
from
him
,
and
these
meanes
how
weak
,
or
small
soever
,
should
not
be
misregarded
.
4.
Vers.
15.
It
is
the
Kings
gracious
disposition
,
to
admit
the
meanest
petitioner
to
speak
unto
him
,
in
behalfe
of
them
who
are
distrest
:
such
is
his
goodness
,
though
his
greatness
might
make
them
afraid
.
5.
Vers.
16.
A
simili
,
the
Kings
granting
favour
,
to
the
sonne
of
a
poore
widdow
,
and
subject
:
much
more
must
move
him
,
to
shew
favour
to
his
own
sonne
,
and
successour●
And
6.
Vers.
17.
The
Kings
pity
,
and
piety
in
comforting
those
,
that
are
in
distress
:
and
his
prudence
,
like
an
Angel
of
God
,
in
discerning
between
good
,
and
evill
must
shew
it selfe
in
comforting
his
people
by
reduction
of
their
Prince
;
and
in
comforting
his
exiled
some
himselfe
,
which
he
cannot
but
think
the
same
to
be
the
best
course
.
And
7.
By
way
of
conclusion
,
in
doing
so
,
the
King
will
find
that
herein
the
Lord
will
be
with
him
,
and
prosper
him
.
The
effect
or
event
of
this
oration
,
is
1.
The
Kings
asking
this
woman
of
Tekoah
,
if
Joabs
hand
was
not
in
this
,
vers.
18.
Who
simply
and
truly
grants
the
same
.
vers.
19.
Subjoyning
as
a
reason
of
her
granting
,
by
way
of
commendation
of
David
,
that
he
was
wise
,
as
an
Angell
of
God
:
and
knew
all
things
that
are
in
the
earth
.
And
therefore
it
was
in
vaine
,
for
her
to
deny
,
or
conceale
this
thing
from
him
.
vers.
20.
The
second
effect
was
,
the
Kings
concession
to
Joabs
desire
by
this
woman
,
and
his
direction
to
him
,
to
bring
back
Absolon
from
exile
:
but
upon
this
condition
,
vers.
24.
That
he
should
go
to
his
own
house
in
Jerusalem
,
and
should
not
come
into
the
Kings
presence●
unto
which
concession
of
the
Kings
,
is
subjoyned
.
1.
Joabs
humble
thanksgiving
to
the
King
,
vers.
22.
And
2.
Joabs
speedy
going
to
Geshur
,
and
bringing
back
of
Absolon
to
Jerusalem
,
vers
.
23.
Whereunto
is
subjoyned
,
vers.
28.
The
commendation
of
Absolons
matchless
beauty
,
and
that
he
had
three
sonnes
,
and
a
beautifull
daughter
,
Tamar
.
OBSERVATIONS
.
1.
V.
1.
IOab
perceiving
the
Kings
heart
to
be
towards
Absolon
,
resolves
to
deale
for
his
reduction
:
where
we
see
the
nature
of
Courtiers
;
that
for
the
most
part
,
whatsoever
they
▪
think
will
be
pleasing
to
their
Prince
,
though
not
agreeable
to
God
,
or
a
good
conscience
:
that
they
will
strive
to
do
.
As
we
see
in
that
wicked
practise
of
Doeg
,
1.
Sam.
22.
18.
And
here
in
the
practise
of
Joab
.
2.
There
is
no
ill
cause
,
but
it
will
find
some
,
for
to
be
pleaders
for
it
:
especially
in
the
Courts
of
Kings
,
and
great
men
:
as
Joab
was
here
for
an
unnaturall
and
bloody
murthering
Absolon
,
doing
so
for
their
own
ends
.
Whereof
therefore
Kings
,
and
others
should
beware
,
considering
what
it
brought
on
David
at
last
,
his
giving
eare
thereto
.
3.
That
which
gives
Joab
hope
to
prevaile
,
we
see
is
David
the
Judges
favour
,
that
his
heart
was
towards
Absolon
.
So
,
that
which
gives
us
hope
to
prevaile
in
our
suits
towards
our selves
,
or
others
:
although
grievous
sinners
;
is
the
favour
that
our
heavenly
King
,
and
judge
,
caries
towards
mankind
:
his
heart
in
fatherly
affection
,
and
pity
,
being
towards
us
;
whereas
he
passed
by
the
fallen
Angells
,
and
sent
his
own
sonne
to
fallen
man
,
and
gave
him
to
the
death
for
us
.
4.
Vers.
2.
Joab
for
accomplishing
his
purpose
,
chooses
a
fit
instrument
to
bring
it
to
pass
,
by
fetching
a
wise
woman
from
Tekoah
,
and
suborning
her
what
she
should
say
.
As
Satan
made
choice
of
the
Serpent
in
tempting
of
Eve
.
Which
should
teach
men
,
much
more
in
good
causes
,
and
for
effecting
good
purposes
,
either
in
Church
or
Commonwealth
:
to
choose
fit
instruments
for
the
work
,
which
may
tend
to
Gods
glory
,
and
the
good
of
his
people
.
5.
This
woman
is
called
a
wise
woman
,
and
yet
suffers
her
wisdome
to
be
abused
,
by
Joabs
suborning
her
to
plead
for
an
ill
cause
.
Which
should
teach
such
,
who
have
gifts
beyond
others
,
to
take
heed
that
they
abuse
them
not
to
ill
ends
:
but
to
use
them
aright
to
the
glory
of
God
;
and
advancing
of
good
purposes
.
Else
they
may
be
admonished
by
the
Example
of
Achitophell
,
what
they
may
turne
to
.
6.
Joab
would
not
himselfe
go
to
the
King
,
to
suit
for
Absolons
reduction
:
fearing
to
offend
,
and
not
being
sure
of
the
success
.
And
therefore
he
subtily
employes
,
and
subornes
this
wise
woman
of
Tekoah
.
Where
we
see
oftimes
in
Courtiers
more
policy
,
than
piety
,
wit
,
than
grace
.
And
not
only
being
expert
in
dissimulation
themselves
,
but
also
teaching
others
the
same
art
:
as
Joab
doth
here
this
woman
of
Tekoah
.
7.
Vers.
4.
This
woman
gets
ready
ac●ess
to
the
King
,
faining
her selfe
to
be
a
distressed
widdow
:
●
as
also
patient
audience
▪
and
a
gracious
answer
.
A
worthy
example
to
be
followed
by
Kings
,
and
inferiour
Magistrates
,
who
should
pity
the
distressed
,
and
give
them
the
like
access
,
audience
and
answer
:
the
like
whereof
we
see
in
Job
,
Chap.
29.
12
,
13
,
14
,
15
,
16.
verses
.
8.
In
her
humble
gesture
also
,
falling
on
her
face
to
the
ground
,
and
doing
obeysance
.
We
see
a
good
example
of
inferiours
,
in
reverencing
and
honouring
their
superiours
,
as
is
commanded
in
the
first
precept
of
Gods
law
:
and
has
ever
been
practised
by
them
,
who
have
any
civility
,
let
be
grace
.
As
also
her
saying
,
help
,
O
King
?
We
see
the
end
wherefore
Kings
are
set
over
Gods
people
:
which
is
to
help
the
distressed
widdow
,
and
fatherless
,
and
all
such
who
are
oppressed
any
manner
of
way
,
and
to
redress
their
injuries
:
as
that
former
place
,
and
practise
of
Job
shewes
,
Chap.
29.
9.
Vers.
8.
10
,
11.
In
King
Davids
pronouncing
sentence
,
not
having
heard
the
other
party
:
herein
he
failes
in
the
office
of
a
just
judge
,
who
has
two
eares
▪
that
he
may
heare
both
parties
,
the
accuser
,
and
accused
:
and
not
(
having
only
heard
the
one
,
)
to
pronounce
sentence
against
the
other
.
10.
David
also
herein
erreth
,
that
he
rashly
,
and
needlesly
sweareth
by
the
name
of
the
Lord
,
and
so
takes
his
name
in
vain
,
against
the
third
commandment
.
In
observing
whereof
they
who
are
in
primest
places
,
should
give
good
example
to
inferiours
.
11.
Vers.
11.
Where
she
saies
,
Let
the
King
remember
the
Lord
thy
God
,
that
thou
would'st
not
suffer
the
avenger
of
blood
to
destroy
any
more
.
We
see
that
the
remembrance
of
God
,
and
of
his
commandments
,
who
is
the
supream
Judge
of
all
men
,
and
has
power
both
of
soule
and
body
,
is
,
and
ought
to
be
before
the
eyes
of
all
Judges
:
and
a
most
powerfull
motive
to
duties
,
and
restraint
from
sinne
.
12.
Vers.
12.
Where
David
after
three
severall
answers
,
and
the
last
confirmed
by
an
oath
,
yet
patiently
heares
this
woman
:
and
speaks
thus
,
Say
on
.
We
see
a
notable
example
of
patient
hearing
,
to
the
full
,
in
so
great
a
King
:
and
necessarily
to
be
followed
by
inferiour
Magistrates
.
13.
Vers.
13.
and
16.
This
woman
would
perswade
the
King
to
bring
back
Absolom
,
by
reasoning
a
simili
,
from
that
which
was
granted
to
her
,
for
her
own
sonne
.
Whereas
just
judgment
should
be
ruled
not
by
examples
,
but
by
lawes
:
as
it
is
said
,
We
live
by
lawes
,
and
not
by
examples
.
14.
Vers.
14.
Where
this
woman
saies
,
We
must
needs
dye
,
and
are
as
water
spilt
on
the
ground
,
that
cannot
be
gathered
up
againe
.
We
see
the
necessity
of
our
mortall
condition
,
and
that
dust
must
returne
to
dust
;
and
no
returning
to
this
life
againe
.
This
being
the
common
condition
of
all
flesh
,
sooner
or
later
.
15.
Where
in
like
manner
she
saies
,
That
God
is
not
the
respecter
of
any
person
:
as
Peter
saies
,
Act.
10.
34.
And
as
is
said
,
Job
.
34.
19.
He
accepteth
not
the
person
of
Princes
,
nor
regardeth
the
rich
more
then
the
poore
,
for
they
all
are
the
workes
of
his
hands
.
It
should
teach
all
alike
to
feare
to
sinne
,
against
God
,
the
righteous
judge
of
the
whole
world
;
and
not
to
dreame
of
impunity
at
his
hands
,
because
of
their
worldly
grandure
,
and
of
mens
respecting
their
persons
,
as
we
see
in
Pharaoh
,
Saul
,
Nebuchadnezzar
,
Belshazzar
,
Ahab
,
Herod
,
and
others
.
16.
Vers.
15.
Howsoever
the
people
would
have
made
her
afraid
to
speak
to
the
King
,
because
of
his
Majesty
,
and
greatness
:
yet
she
shewes
that
she
was
encouraged
to
speak
to
him
,
in
this
business
,
because
of
his
lenity
and
goodness
.
These
two
being
seemly
when
they
concurre
together
in
earthly
Princes
,
as
they
do
in
Christ
our
heavenly
Prince
:
who
as
he
is
called
the
great
sheapherd
,
Heb.
13.
20.
So
is
he
the
good
sheapherd
,
Joh.
10.
11.
Whose
greatness
ought
not
so
much
terrifie
,
or
his
goodness
should
encourage
,
and
allure
humble
and
sinfull
suiters
to
come
unto
him
,
as
he
invites
them
,
Matth.
11.
28.
17.
Vers.
17.
and
20.
This
woman
to
attaine
to
her
purpose
,
useth
gross
flattery
,
saying
to
David
,
That
he
was
an
Angell
of
God
,
to
discerne
good
and
bad
,
and
according
as
an
Angell
of
God
to
know
all
things
that
are
in
the
earth
.
A
vice
wherewith
usually
Princes
,
and
great
Men
are
tickled
,
and
abused
,
to
the
puffing
them
up
with
pride
.
The
danger
whereof
we
may
see
in
Herod
,
Act.
12.
22
,
23.
And
whereof
therefore
pious
,
and
prudent
Princes
,
and
others
should
beware
.
18.
Vers.
19.
Upon
the
Kings
asking
her
,
if
the
hand
of
Joab
was
not
in
this
,
she
reveales
plainly
that
he
was
her
subor●er
.
Which
should
teach
men
to
beware
to
reveale
secrets
to
women
,
for
saies
the
wise
man
,
they
,
and
Children
can
hardly
conceale
:
but
whereof
they
are
ignorant
;
an
example
of
the
danger
whereof
,
we
see
in
Sampsons
revealing
,
wherein
his
strength
lay
to
Dalilah
.
And
the
King
Midas
,
who
revealed
to
his
wife
the
deformity
of
his
eares
,
upon
condition
she
should
not
disclose
the
same
to
no
earthly
creature
:
therefore
she
digged
a
hole
in
the
ground
,
and
would
needs
tell
the
same
to
the
infernall
spirits
.
19.
Vers.
21.
David
in
the
reduction
of
Absolon
has
inwardly
,
a
great
debate
betwixt
two
Counsellours
.
The
one
flesh
,
blood
,
and
affection
,
moving
him
to
pardon
,
and
reduce
his
sonne
on
the
one
part
:
and
the
law
of
God
,
of
good
conscience
,
and
duty
of
his
office
to
punish
him
on
the
other
part
.
In
which
debate
David
yeilds
to
affection
,
makes
shipwrack
of
conscience
,
and
duty
of
his
office
.
Which
example
may
be
applyed
by
reprehension
,
to
the
greatest
part
of
the
world
,
who
in
the
like
deliberations
follow
flesh
,
and
blood
,
pleasure
,
or
profit
in
sinning
,
and
neglect
both
God
,
a
good
conscience
,
and
their
own
good
in
the
end
.
As
we
see
in
the
first
world
.
In
Jacobs
sonnes
their
cruelty
towards
the
Shechemites
,
and
their
brother
Joseph
:
in
Pharaoh
regardding
his
utility
,
and
disobeying
God
,
to
let
the
people
of
Israel
go
▪
in
David
before
,
in
the
matter
of
Vriah
,
and
here
in
the
reduction
of
an
unnaturall
treacherous
murtherer
Absolon
.
20.
David
here
is
glad
that
Joab
his
counsellour
,
consents
to
his
affection
in
perverting
justice
:
and
Joab
is
likewise
glad
,
that
his
master
grants
his
unlawfull
petition
.
Whereupon
we
collect
the
infelicity
of
that
estate
,
where
the
Magistrate
and
his
counsellours
agree
in
iniqui●y
.
As
we
see
in
Saul
,
with
Doeg
,
Absolon
with
Architophel
,
Achab
with
Jezabell
,
Reh●boant
and
his
young
Counsellours
.
And
here
David
,
and
Joab
:
whereas
it
was
better
when
Saul
was
counselled
by
Samuel
,
David
by
Nathan
and
Gad
,
that
Achab
had
been
guided
by
Eliah
,
Rehoboam
by
the
old
Counsellours
:
and
when
the
good
Kings
of
Judah
were
ruled
by
the
true
prophets
,
for
then
was
the
estate
of
the
republick
happy
and
prosperous
.
21.
Vers.
22.
Joab
humbly
thanks
the
King
,
for
fulfilling
his
request
,
though
in
an
unlawfull
thing
:
that
(
as
we
heare
hereafter
)
tended
to
his
hurt
,
vers.
30.
How
much
more
then
should
we
be
humbly
thankfull
to
the
King
of
Kings
:
who
so
often
fulfilleth
our
requests
in
pardoning
us
,
and
in
many
things
that
tend
to
our
good
here
,
and
eternall
salvation
hereafter
.
22.
Vers.
23.
Joab
being
the
Kings
Generall
of
his
Armies
,
goeth
himselfe
to
Geshur
:
and
with
great
solemnity
brings
back
Absolon
to
Jerusalem
:
who
should
rather
have
suffered
death
there
,
for
the
murther
of
his
brother
,
then
to
have
been
so
honoured
.
But
oftimes
this
is
the
custome
of
the
world
,
that
vertue
suffers
when
vice
is
rewarded
.
Whereas
the
duty
of
the
Magistrate
is
to
cherish
vertue
,
and
chastise
vice
:
as
is
said
,
tolle
malos
,
extolle
pios
.
These
being
the
two
pillars
of
a
Common-wealth
,
the
reward
of
vertue
,
and
punishment
of
vice
:
else
who
shall
follow
the
one
,
and
flie
the
other
.
23.
Vers.
24.
Davids
condition
upon
which
he
grants
to
Absolons
reduction
,
that
he
should
turne
to
his
own
house
,
and
not
see
his
face
.
Proceeds
from
worldly
prudence
to
please
the
people
,
like
Sauls
sparing
of
Agag
,
and
the
best
of
the
cattle
for
sacrifice
:
but
was
contrary
to
the
law
of
God
,
any
such
mitigation
,
which
required
▪
that
the
murtherer
should
dye
the
death
;
and
the
land
thereby
be
purged
of
blood
.
Which
should
teach
all
Magistrates
to
make
Gods
Word
,
and
the
lawes
,
to
be
the
rule
of
their
actions
in
punishing
of
vices
:
and
not
to
dispence
with
Gods
law
through
humane
policy
and
wisdome
.
24.
Vers.
25.
Absolon
is
here
commended
for
his
beauty
of
body
,
which
was
outward
:
but
wanted
that
inward
beauty
spoken
of
,
Psal.
45.
13.
and
110.
3.
And
without
which
the
outward
is
but
like
a
ring
of
gold
in
a
swines
snout
:
Whereas
beauty
with
vertue
(
especially
humility
and
chastity
)
is
like
a
pearle
in
a
gold
ring
.
Wherefore
let
every
one
that
has
bodily
beauty
,
seek
for
the
inward
beauty
of
grace
and
vertue
,
as
Joseph
had
:
without
which
it
will
be
more
hurtfull
than
profitable
;
as
we
see
in
Dinah
,
and
Tamar
,
and
here
in
Absolon
.
And
such
as
want
bodily
beauty
,
strive
to
have
spirituall
beauty
,
that
so
they
may
be
like
the
vine
:
which
though
it
want
outward
beauty
,
yet
brings
forth
most
pleasant
and
comfortable
fruit
.
25.
Vers.
26.
Absolom
takes
inordinate
delight
in
his
haire
,
whereby
he
fostered
that
,
which
in
the
end
was
his
own
destruction
:
it
being
as
the
rope
that
hanged
him
.
Where
we
see
,
that
it
is
the
just
judgment
of
God
,
that
worldly
things
wherein
men
inordinately
delight
,
become
the
occasion
of
their
destruction
:
as
riches
,
honour
,
wit
,
eloquence
,
strength
,
beauty
,
and
the
like
:
therefore
let
men
to
whom
God
has
given
any
such
gifts
,
pray
to
God
for
the
right
use
of
them
,
to
his
glory
,
and
their
own
good
:
and
that
they
be
not
like
the
rich
foole
,
or
Haman
,
Achitophel
,
Tertullus
,
Sampson
,
or
like
Absolon
here
.
II
SAM:
Chap:
12.
from
the
1.
verse
to
the
13.
FOllowes
the
second
part
of
the
Chapter
,
which
is
Absoloms
reconciliation
to
his
father
David
:
wherein
is
set
down
the
time
,
towit
,
after
two
yeares
dwelling
in
Jerusalem
.
2.
The
instrument
which
he
uses
to
procure
his
reconciliation
.
Who
is
Joab
,
the
same
man
that
had
procured
his
former
reduction
from
Geshur
.
3.
The
manner
how
he
uses
Joab
.
1.
By
sending
for
him
twise
.
And
2.
When
he
would
not
come
,
by
causing
his
servants
to
set
his
barly
field
on
fire
:
that
what
intreaty
could
not
do
,
coaction
might
enforce
.
4.
Is
set
down
Joabs
coming
unto
him
and
asking
the
cause
,
why
he
should
have
caused
his
servants
to
set
his
field
on
fire
.
Whereunto
Absolom
answers
,
that
it
was
only
by
way
of
Stratagem
,
because
when
he
sent
for
him
,
he
would
not
come
:
therefore
he
thought
upon
this
occasion
,
that
he
would
not
faile
to
come
.
And
then
he
laies
out
the
cause
,
why
he
sent
for
him
,
which
was
to
make
known
his
condition
to
the
King
,
which
he
affirmed
to
be
more
tolerable
in
exile
in
Geshur
;
than
in
that
domestick
exile
from
his
fathers
presence
,
which
he
either
desires
,
or
else
that
he
would
put
him
to
a
legall
triall
and
kill
him
,
if
he
were
found
culpable
.
In
this
offer
confiding
partly
in
his
innocency
,
who
had
done
nothing
,
but
that
whereunto
he
was
provoked
by
a
notable
injury
,
and
partly
confiding
in
his
Fathers
indulgence
and
clemency
,
whose
heart
and
affection
he
understood
was
towards
him
,
though
he
restrained
his
countenance
for
a
time
from
him
,
as
Ioseph
did
from
his
brethren
.
And
5.
followes
Ioabs
delivery
of
his
commission
to
David
,
and
thereupon
as
the
event
.
Absoloms
reconciliation
to
his
Fath●r
,
who
in
token
thereof
,
as
the
custome
was
,
kissed
him
.
Having
externally
given
all
due
reverence
to
his
Father
,
against
whom
notwithstanding
inwardly
he
had
hatch't
a
monstrous
rebellion
,
against
both
his
life
and
honour
,
as
we
shall
shew
(
God
willing
)
in
the
next
Chapter
.
OBSERVATIONS
.
1.
V.
26.
ABsoloms
ambitious
heart
is
mightily
grieved
(
as
we
see
V.
32.
)
That
he
is
restrained
from
the
court
,
&
the
Kings
presence
.
Which
shewes
us
the
torture
and
disquiet
of
proud
Spirits
,
that
cannot
attain
to
their
ambitious
desires
:
so
that
it
may
be
said
of
pride
,
as
is
of
envy
Intactis
vorat
ossibus
medullas
,
and
that
it
is
a
punishment
to
it self
,
whereas
the
wise
man
sayes
,
Bene
vixit
,
qui
bene
latuit
.
As
also
what
torture
shall
it
be
to
be
deprived
of
his
presence
for
ever
,
who
is
the
King
of
Kings
,
and
of
that
fulnesse
of
joy
that
is
therein
,
Psal.
16.
11.
2.
Vers.
30.
Absolom
extorts
by
force
and
violence
what
he
could
not
obtain
otherwise
.
Wherein
we
see
the
nature
of
Tyrants
,
that
where
they
cannot
allure
men
to
meddle
with
them
in
ill
courses
they
menace
,
or
oppresse
them
,
as
experience
teaches
.
And
so
does
enforce
them
.
3.
Absoloms
servants
do
as
their
Tyrannous
Master
commands
them
,
and
burne
Ioabs
barly
field
.
Where
we
see
a
new
example
of
a
wicked
Master
,
and
of
wicked
servants
,
as
we
saw
before
in
the
murther
of
Amnon
.
4.
We
see
here
likewise
that
Ioab
receives
a
just
recompence
at
the
hands
of
Absolom
,
proceeding
from
Gods
just
judgement
,
punishing
men
,
who
with
dispensing
with
a
good
conscience
,
and
in
ill
courses
,
or
causes
seek
to
pleasure
the
wicked
.
5.
Vers.
32.
Where
Absolom
sayes
,
If
there
be
any
iniquity
in
me
,
let
the
King
kill
me
.
We
see
the
blind
and
impenitent
heart
that
was
in
Absolom
,
that
having
committed
such
a
vile
murther
on
his
own
Brother
,
in
such
a
treacherous
and
base
way
,
yet
would
plead
innocency
,
&
that
there
was
no
iniquity
in
him
.
Thus
does
Satan
blind
&
obdure
wicked
men
after
the
commission
of
grosse
and
scandalous
crimes
.
Which
excecation
and
induration
is
not
the
least
punishment
of
such
offenders
.
Being
(
as
Solomon
calles
it
)
the
plague
of
the
heart
,
1
King
.
8.
38.
6.
Vers.
33.
In
Davids
pardoning
of
bloody
fratricide
against
the
Lawes
both
of
God
and
man
,
and
reconciling
with
him
and
kissing
him
.
We
see
his
too
great
indulgence
and
sinnefull
Lenity
,
which
as
Eli's
,
was
punished
hereafter
most
sharply
,
Absolon
intending
next
paricide
by
his
rebellion
,
and
bringing
himself
at
last
to
utter
destruction
.
II.
SAM.
Chap.
15.
from
the
1.
verse
to
the
13.
AFter
the
reduction
and
reconciliation
of
Absolon
to
his
Father
David
,
followes
now
in
the
foure
subsequent
Chapters
the
History
of
Absolons
behaviour
towards
so
affectionate
and
indulgent
a
Father
.
Which
is
exprest
in
his
horrible
act
of
treasonable
conspiracy
against
the
life
,
and
royall
authority
of
the
King
his
Father
,
and
imbarking
the
Kingdome
in
a
cruell
and
bloody
civill
warre
.
In
the
present
Chapter
we
have
the
first
part
of
this
generall
,
the
treasonable
conspiracy
of
Absolon
against
King
David
,
which
I
divide
in
four
parts
.
1.
The
means
whereby
he
prepares
and
perverts
the
hearts
of
the
people
,
from
the
1.
vers
.
to
the
7.
2.
The
act
of
this
mighty
conspiracy
,
from
the
7.
to
the
14.
verse
.
And
under
what
pretence
he
goes
to
Hebron
,
where
he
acts
the
same
.
3.
Davids●●eeing
●●eeing
from
Jerusalem
upon
hearing
of
the
news
,
and
Ittai's
resolution
not
to
leave
him
in
this
his
distressed
condition
,
to
the
24.
verse
.
And
4.
Davids
prudent
deliberations
that
he
takes
in
this
matter
,
from
the
24.
verse
to
the
end
.
First
then
for
Illustration
of
this
matter
:
We
shall
follow
this
order
.
1.
We
shall
speak
a
little
of
the
nature
of
this
crime
of
treasonable
conspiracy
,
or
les-majesty
.
2.
Of
the
occasions
that
moved
Absolon
to
commit
this
crime
.
3.
Of
the
subtile
practises
whereby
he
alienates
the
peoples
favour
from
the
King
,
and
acquires
the
same
to
himself
.
4.
Of
the
particular
fact
of
this
conspiracy
it self
in
all
the
circumstances
thereof
.
Concerning
the
first
.
1.
This
crime
is
directly
against
the
fift
precept
of
the
morall
Law
,
where
under
the
name
of
Father
and
mother
is
comprehended
the
Magistrate
.
Who
is
parens
patriae
,
and
of
whom
we
are
prohibited
in
Deutronomie
,
not
to
speak
evil
,
much
lesse
to
do
evill
to
him
:
yea
,
against
whom
to
devise
,
or
advise
evill
,
although
no
execution
follow
,
is
criminall
and
capitall
in
the
highest
degree
,
by
all
Lawes
,
and
the
punishment
whereof
extends
not
onely
to
the
committer
being
alive
,
but
being
dead
,
and
to
his
very
ofspring
.
Yea
,
though
they
be
wicked
,
their
persons
are
to
be
counted
sacred
,
and
so
not
to
be
touched
,
as
we
see
in
the
example
of
David
towards
Saul
,
1
Sam.
24.
5
,
6.
Or
of
a
contrary
profession
,
yet
that
looses
not
the
band
of
loyall
subjection
,
as
our
late
confession
of
faith
by
the
Scripture
shewes
:
and
if
they
should
command
that
which
is
unlawfull
,
howsoever
active
obedience
may
be
refused
,
as
the
three
Children
and
Daniel
did
,
yet
no
conspiracy
is
to
be
used
against
either
their
persons
,
or
estates
,
but
prayer
and
tears
to
God
,
to
convert
their
hearts
,
or
dissipate
their
Counsells
.
Secondly
,
the
motives
that
moved
Absolon
to
attempt
this
treasonable
conspiracy
,
was
principally
ambition
and
desire
to
raigne
,
which
spurres
him
on
with
such
insatiable
veheme●cy
,
like
Jehu's
march
,
that
he
cannot
abide
till
his
Fathers
naturall
death
,
and
the
time
of
his
just
claime
;
but
as
out
of
ambition
,
as
well
as
vindict
he
had
made
away
Amnon
,
Davids
eldest
Son
,
and
neerest
to
the
Crown
,
he
would
now
also
by
paricide
take
his
Father
out
of
the
way
,
that
so
he
might
raigne
,
beside
this
he
stomochated
his
exile
.
3.
yeares
in
Geshur
,
and
two
yeares
after
,
for
his
debarring
from
court
,
when
he
was
in
Jerusalem
,
and
last
he
was
suspitious
that
(
as
it
was
rumored
)
David
would
appoint
at
his
death
Solomon
to
succeed
him
,
being
a
pious
and
a
prudent
Prince
,
and
beloved
both
by
God
,
and
his
Prophet
Nathan
.
Thirdly
,
the
means
whereby
he
prepares
and
perverts
the
people
subtily
,
are
.
1.
his
Princelie
attendance
,
of
chariots
and
horses
,
and
50.
men
to
runne
before
him
,
the
novelty
whereof
and
sight
was
pleasant
,
and
it
is
said
,
that
people
delight
in
such
shewes
and
novelties
.
2.
His
popularity
,
for
gaining
whereof
he
uses
both
words
,
and
deeds
insinuating
himself
by
both
into
the
peoples
favours
,
and
in
doing
whereof
his
restles
diligence
was
such
,
that
when
others
were
at
rest
and
asleep
,
his
restlesse
ambition
suffers
him
not
to
rest
,
but
he
rises
early
,
and
to
catch
all
occasions
,
stands
beside
the
way
of
the
Kings
gate
.
And
1.
By
words
,
when
men
had
any
controversy
,
and
came
to
the
King
for
judgement
.
1.
He
kindly
calles
upon
them
,
and
asks
of
what
city
they
were
.
Next
,
he
inquires
of
their
errand
and
gives
them
an
approbation
of
the
equity
of
their
cause
.
But
blames
his
Fathers
negligence
of
his
royall
duty
,
that
no
man
was
deputed
by
him
to
Minister
justice
.
Then
he
simulates
his
love
to
justice
and
care
of
doing
the
same
to
all
if
he
once
were
in
place
,
and
vested
with
authority
.
4.
By
deeds
,
or
gesture
,
simulating
great
humility
,
he
carries
below
his
rank
to
his
inferiours
:
and
when
any
came
nigh
,
and
did
obeysance
to
him
,
he
put
forth
his
hand
and
took
him
and
kissed
him
.
Whereby
he
deceived
the
people
,
and
stole
their
hearts
,
for
albeit
externally
he
gave
a
shew
of
humility
and
curtesy
;
yet
inwardly
he
fostered
all
pride
and
cruelty
,
which
he
shewed
hereafter
.
The
third
mean
,
which
he
uses
to
effectuate
his
rebellion
,
is
his
pretence
of
piety
in
going
to
Hebron
.
To
pay
his
vow
,
which
he
had
made
in
Geshur
,
that
if
the
Lord
brought
him
back
from
thence
to
Jerusalem
he
would
serve
the
Lord
.
An
usuall
cloake
to
deceive
,
and
to
palliat
foulest
practises
under
such
fair
pretences
.
Fourthly
,
the
particular
circumstances
of
this
wicked
rebellion
are
these
.
1.
The
time
which
was
(
vers.
7.
)
After
40
▪
years
;
The
second
circumstance
,
is
the
place
where
he
beginnes
to
act
his
treason
,
which
is
Hebron
in
the
Territory
of
Judah
.
15.
Miles
distant
from
Jerusalem
,
where
the
sepulture
of
the
Patriarchs
was
,
belonging
to
the
Levites
,
which
place
he
chooseth
,
not
as
he
pretended
for
any
act
of
Religion
,
or
serving
of
God
there
,
but
as
fittest
to
act
his
conspiracy
there
,
and
to
set
himself
down
in
the
throne
,
that
same
place
were
David
his
Father
beganne
his
raigne
,
and
so
to
serve
Satan
and
his
owne
ambition
.
The
third
circumstance
,
is
the
manner
how
he
advances
his
rebellion
,
which
is
.
1.
By
taking
with
him
in
company
200.
men
from
Jerusalem
,
whom
he
had
invited
to
take
part
of
his
feast
,
at
the
paying
of
his
vow
in
Hebron
,
who
went
with
him
in
the
simplicity
of
their
hearts
,
knowing
nothing
of
his
treasonable
design
.
2.
He
sends
spies
through
the
Land
to
try
the
disposition
of
the
people
,
and
who
were
on
his
side
,
or
no
,
and
with
them
he
sends
Trumpeters
;
and
that
these
spies
might
inform
the
people
,
that
as
soon
as
they
heard
him
proclaimed
King
,
they
might
joyn
with
him
.
3.
He
sends
for
Achitophel
Davids
prime
Counsellour
,
the
better
to
colour
and
promote
his
conspiracy
,
and
that
the
people
might
see
that
the
wisest
of
the
Kingdome
,
and
his
Fathers
chief
Counsellour
was
on
his
side
.
Whereupon
a
great
confluence
of
people
comes
unto
him
,
and
the
conspiracy
becomes
strong
thereby
.
Some
being
deceived
,
and
thinking
it
had
been
by
his
Fathers
appointment
,
as
was
Solomons
afterwards
,
others
affecting
novelty
,
and
their
own
advancement
;
and
others
who
were
not
answerable
to
the
Lawes
being
glad
of
alteration
,
and
as
we
say
,
to
fish
in
troubled
waters
.
OBSERVATIONS
.
1.
IN
the
observations
,
or
application
of
this
History
I
will
follow
the
method
of
the
actours
and
persons
,
which
are
five
.
1.
David
.
2.
Absolom
.
3.
The
spies
.
4.
The
people
.
5.
Achitophel
.
1.
On
Davids
part
in
History
,
we
see
in
this
act
the
just
judgement
of
God
on
the
perverters
of
justice
,
especially
in
the
matter
of
murther
,
and
bloodshed
,
in
not
punishing
the
same
according
to
the
Law
,
therefore
Absolom
who
first
took
Amnons
life
the
Son
,
being
spared
,
now
hunts
after
the
life
also
,
and
estate
of
the
Father
.
Let
Magistrates
therefore
if
they
love
their
own
security
draw
the
sword
of
justice
against
vice
(
and
especially
against
that
crying
sinne
of
bloodshed
)
impartially
.
2.
In
the
Mystery
,
in
Davids
troubles
and
his
adherents
here
,
we
see
typified
the
condition
of
Christ
,
and
his
Church
,
against
whom
not
onely
open
Enemies
arose
and
bloody
persecuters
,
but
also
domesticke
Enemies
,
as
pernicious
Heretickes
professing
the
Christian
name
,
and
yet
oppugning
the
truth
of
Jesus
Christ
,
and
persecuting
the
true
professours
thereof
,
as
did
the
Arrians
especially
,
and
as
now
do
the
Pope
,
and
Papists
.
3.
Next
in
the
Person
and
actings
of
Absolom
,
in
the
History
,
we
see
the
example
of
a
youth
possest
with
all
sort
of
vices
,
like
a
legion
of
Divells
,
as
pride
,
cruelty
,
dissimulation
,
fraud
,
hypocrisy
,
unnaturall
rebellion
,
Athiesme
,
and
in
a
word
a
Masse
of
monstrous
impiety
.
Whereupon
we
learn
what
man
is
by
nature
being
unregenerate
.
As
we
see
,
Gen.
6.
5.
And
that
goodnesse
comes
not
by
generation
,
but
by
grace
and
regeneration
.
As
we
see
in
the
similitude
of
the
pure
grain
that
is
sown
,
whereof
groweth
that
which
hath
both
a
win
,
chaffe
and
straw
.
Which
should
teach
parents
to
pray
for
grace
to
their
Children
,
to
curb
vice
in
them
timely
,
and
to
bring
them
up
in
vertue
,
and
correction
,
not
being
too
indulgent
,
and
to
remember
that
which
is
said
,
Quod
nova
testa
capit
,
inveterata
sapit
.
4.
Absolom
likewise
and
his
followers
,
in
Mystery
represents
the
malignant
Church
,
persecuting
the
true
,
and
the
rising
of
Antichrist
(
resembled
here
by
him
)
by
counterfeit
profession
of
great
humility
:
as
a
servant
of
servants
,
and
simulate
piety
,
being
called
therefore
his
holynesse
,
and
going
about
in
deep
hypocrisy
to
act
the
Mystery
of
iniquity
,
thereby
to
dethrone
Christ
,
who
is
the
onely
head
,
and
King
of
his
Church
,
and
to
inthrone
himself
,
as
head
and
monarch
thereof
:
for
which
he
has
his
spies
and
Trumpeters
,
as
his
emissary
Priests
and
Jesuites
in
all
Lands
,
whereby
multitudes
,
(
which
he
makes
a
note
of
his
Church
)
are
made
to
follow
him
,
which
many
do
,
like
the
200.
that
went
with
Absolom
)
in
the
simplicity
of
their
hearts
,
and
such
a
few
number
who
follow
Christ
,
and
his
truth
(
like
these
who
followed
David
)
he
cruelly
did
ever
persecute
to
the
death
,
as
the
two
witnesses
were
,
Revel.
11.
Having
not
onely
policy
(
like
Achitophels
wisdome
)
but
also
power
on
his
side
,
as
we
see
,
Revel.
17.
12
,
13.
5.
Absolom
likewise
we
see
rises
not
in
open
rebellion
at
first
,
nor
to
the
hight
of
his
impiety
,
but
by
degrees
,
getting
Chariots
,
horses
,
and
a
Princely
attendance
first
;
and
then
preparing
the
peoples
affections
and
fitting
all
other
things
for
his
purpose
.
This
being
Satans
craftines
sowing
first
the
seeds
of
sinne
in
the
heart
,
(
which
therefore
we
are
exhorted
to
keep
with
all
diligence
:
Prov.
4.
23.
)
As
he
did
the
tares
in
the
Lords
field
,
and
then
fomenting
the
same
by
all
means
possible
,
till
at
last
it
come
to
the
ripe
harvest
,
and
burst
forth
openly
:
as
we
see
Judas
covetousnesse
did
in
betraying
Christ
,
Absoloms
hatred
in
killing
of
Amnon
,
and
his
pride
here
in
rebellion
against
his
Father
.
And
in
Mystery
,
as
we
may
see
in
that
defection
of
the
Roman
Church
to
grosse
idolatry
,
of
worshipping
of
images
,
and
reliques
,
prayer
to
sancts
,
and
Angels
,
going
in
pilgrimage
,
adoration
of
the
hoste
,
and
the
like
;
all
which
rose
from
small
beginnings
at
first
,
and
plausible
pretences
,
as
we
see
,
Coloss.
2.
23.
These
qualities
also
which
being
single
,
grace
others
,
seem
to
have
conspired
to
meet
in
Absolom
,
goodlinesse
of
person
,
magnificence
of
state
,
gracious
affability
,
humility
in
greatnesse
,
fellowfeeling
sympathy
,
love
of
justice
,
care
of
the
Commonwealth
,
and
exemplary
piety
,
and
yet
all
in
hypocrisy
,
playing
with
God
,
that
he
may
deceave
men
.
O
damnable
vice
justly
therefore
adjudged
to
the
lowest
Hell
.
6.
Vers.
2.
Absolom
to
promove
his
purpose
rises
up
early
every
day
.
Which
shewes
us
,
the
restlessenes
of
insatiable
pride
till
it
attain
its
intent
;
and
how
busy
an
agent
,
the
Divell
is
in
driving
on
wicked
men
to
the
acting
of
wicked
courses
,
like
Jehu
marching
furiously
,
till
they
have
accomplished
their
designe
:
as
we
see
here
in
Absolom
,
as
also
in
Judas
selling
of
Christ
,
and
betraying
him
,
and
as
is
said
,
Prov:
4.
16.
Of
the
wicked
that
they
sleep
not
except
they
have
done
mischief
.
7.
Vers.
3.
and
5.
In
Absoloms
flattering
speech
,
and
putting
forth
his
hand
to
them
that
came
neer
him
,
and
taking
of
them
&
kissing
them
.
We
see
the
nature
of
wicked
men
,
who
will
be
content
to
use
most
base
flattery
,
and
dissimulation
,
and
to
stoope
farre
under
their
rank
,
thereby
to
attain
to
their
own
ends
.
Of
which
therefore
it
is
prudence
to
beware
.
8.
In
his
accusing
his
Father
of
negligence
in
the
administration
of
justice
;
and
so
to
bring
him
in
disgust
,
and
malgrace
with
his
subjects
.
We
see
that
it
is
the
very
first
precept
and
practise
in
the
black
art
of
sedition
and
rebellion
,
to
flatter
the
people
,
and
to
accuse
the
Magistrate
,
and
lay
upon
him
the
foulest
aspersions
that
they
can
devise
,
that
by
blameing
the
present
Government
,
and
calumniating
boldly
them
who
are
in
place
,
they
may
first
,
(
as
Absolom
did
here
)
steale
the
hearts
of
people
from
them
,
and
so
make
them
naked
,
and
thereafter
engage
them
to
themselves
,
and
so
work
the
point
of
their
own
preferment
.
But
as
is
said
,
Prov.
12.
3.
a
man
shall
not
be
established
by
wickednesse
.
9.
Vers.
4.
Absolom
vaunts
greatly
,
and
promises
much
of
himself
if
he
wee
made
Judge
,
whereby
howsoever
he
pretended
great
humility
in
his
gesture
,
yet
he
discovers
great
pride
in
his
words
,
for
vice
cannot
hide
it self
long
,
and
in
a
most
unseemly
way
he
praises
himself
,
where
Prov.
27.
2.
It
is
said
;
Let
another
man
praise
thee
,
and
not
thine
owne
mouth
,
a
stranger
and
not
thine
own
lips
.
10.
Vers.
7.
Neer
after
40.
years
that
his
Father
had
raigned
,
Absolom
hatches
and
brings
forth
this
monstrous
brood
of
rebellion
in
his
Fathers
old
age
and
latter
time
of
his
raigne
,
which
as
it
shewes
his
great
impatiency
who
could
abide
his
fathers
death
,
and
his
ambitious
thirst
to
raigne
:
so
it
shewes
a
wicked
disposition
of
a
Son
crossing
his
father
most
,
when
most
he
should
have
comforted
him
.
11.
Absolon
pretends
that
his
going
to
Hebron
was
to
pay
there
a
religions
vow
to
God
,
and
to
serve
him
.
Where
we
see
,
that
the
pretending
of
Religion
has
been
ever
made
a
cloake
to
palliatall
treasonable
and
wicked
designes
,
like
Satan
who
when
he
intends
greatest
mischiefe
,
he
transformes
himselfe
into
an
Angel
of
light
,
and
Antichrist
to
deceive
Gods
people
the
more
subtilly
,
is
described
Revel.
13.
11.
By
that
beast
that
is
horned
like
the
Lamb
,
but
speaks
like
the
Dragon
.
This
also
we
may
see
in
that
cruell
practise
of
Simeon
,
and
Levi
,
against
the
Shechemites
:
and
here
in
Absoloms
against
his
own
Father
,
so
that
the
fouler
fact
is
,
it
seeks
ever
the
fairest
visard
.
12.
Vers.
10.
Thirdly
,
in
the
spies
and
trumpeters
that
were
sent
out
by
Absolom
,
through
all
the
tribes
of
Israel
,
to
proclaim
him
King
.
We
see
that
rebellion
and
wicked
courses
,
never
wants
wicked
instruments
to
promote
the
same
,
as
we
see
not
only
in
Scripturall
examples
but
in
later
times
,
whereof
Sleidan
in
his
Commentaries
,
lib.
5.
makes
mention
.
And
how
that
Luther
in
his
speech
,
and
answer
,
to
the
desires
of
the
commons
in
Germany
,
who
rose
up
in
rebellion
against
their
Princes
:
speaking
of
certain
preachers
who
stirred
up
,
and
fomented
that
rebellion
:
he
saies
,
Satanas
enim
sub
Evangelii
pretextu
,
multos
hoc
tempore
seditiosos
,
&
plane
sanguinarios
excitavit
doctores
,
such
as
the
Pope
also
sends
forth
that
Jesuiticall
brood
,
who
are
those
uncleane
spirits
like
froggs
,
which
go
forth
unto
the
Kings
of
the
earth
,
to
gather
them
to
battle
to
the
great
day
of
the
Lord
,
Revel.
16.
13
,
14.
And
which
I
would
to
God
we
had
not
such
,
even
in
our
times
amongst
us
.
13.
In
the
200
also
that
followed
Absolom
in
the
simplicity
of
their
heart
,
not
knowing
any
thing
of
his
conspiracy
.
We
see
in
former
times
,
and
even
now
likewise
,
how
many
follow
that
Roman
Antichrist
,
in
like
manner
in
the
simplicity
of
their
hearts
,
not
knowing
the
depth
of
Satan
,
nor
the
mistery
of
iniquity
,
and
being
only
of
the
number
,
and
name
of
the
beasts
,
that
is
counted
and
called
Roman
Catholicks
,
but
not
having
the
marke
of
the
beast
,
and
the
deep
impression
thereof
,
as
we
see
,
Revel.
13.
17.
14.
Lastly
,
Vers.
12.
In
Achitophels
joyning
with
Absolom
.
We
see
the
image
of
a
temporising
Polititian
and
Courtier
,
quitting
his
loyalty
to
his
old
Master
David
,
and
now
cleaving
to
him
,
whom
he
thought
to
be
the
sunne
rising
,
and
joyning
his
wit
with
Absoloms
forces
to
promote
an
ill
cause
,
which
brings
him
therefore
at
last
to
an
ill
end
.
Also
we
see
what
trust
can
be
in
flesh
,
and
blood
;
when
not
only
Davids
Counsellour
turnes
traitour
;
but
also
he
is
not
safe
from
one
of
his
own
loynes
.
II.
SAM.
from
the
13.
Verse
to
the
30.
FOllowes
now
the
other
two
parts
of
this
Chapter
.
The
first
whereof
is
Davids
patience
,
and
course
that
he
takes
by
flying
:
whereby
he
declines
the
fury
of
his
sonne
Absolom
.
And
2.
Ittai
the
Gittite
,
his
constant
and
faithfull
cleaving
to
David
in
his
distress
,
(
as
Ruth
did
constantly
cleave
to
Naomi
,
and
would
not
leave
her
,
Ruth
.
1.
16.
)
and
this
is
to
the
24.
vers
.
The
second
is
,
Davids
prudence
.
1.
In
sending
back
Zadok
with
the
Ark
to
Jerusalem
,
and
appointing
his
sonne
,
and
the
sonne
of
Abiathar
,
(
who
went
back
with
their
fathers
)
to
be
Davids
intelligencers
.
And
this
to
the
31.
vers.
2.
In
sending
likewise
Hushai
the
Archite
,
to
insinuate
himselfe
into
Absoloms
favour
,
and
countermine
the
counsell
of
Achitophel
:
and
by
the
sonnes
of
Abiathar
,
and
Zadok
to
certifie
him
of
every
thing
which
he
heard
.
In
prosecuting
of
the
first
part
of
Davids
patience
,
and
flieing
for
the
time
.
We
shall
consider
,
1.
If
flieing
in
the
time
of
persecution
be
lawfull
,
or
agreeable
to
Christian
fortitude
.
2.
The
causes
of
Davids
flieing
at
this
time
.
3.
The
fact
it selfe
,
and
circumstances
thereof
.
And
4.
The
company
or
associates
of
David
herein
.
For
resolution
then
of
the
first
,
we
distinguish
flieing
in
time
of
persecution
,
in
three
kinds
.
The
first
is
desertion
.
The
second
,
defection
.
The
third
is
retreat
.
I
call
desertion
a
desperate
abandoning
,
and
deserting
of
a
good
cause
.
I
call
defection
,
not
only
a
desertion
of
a
good
cause
:
but
also
the
profession
of
the
contrary
.
And
I
call
retreat
,
a
necessary
giving
place
,
or
ceding
to
violence
,
or
flieing
therefore
for
time
and
place
.
As
for
the
first
two
sorts
,
there
is
no
question
but
they
are
unlawfull
:
as
well
in
causes
civill
,
as
religious
.
But
as
for
the
third
,
1.
We
have
Christs
precept
to
his
disciples
,
Matth.
10.
If
they
persecute
you
in
one
Citie
,
flie
to
another
.
2.
We
have
the
examples
of
Jacobs
flieing
to
Laban
from
the
furie
of
Esau
,
Gen.
27.
Moses
flieing
from
Pharaoh
to
the
land
of
Midian
,
Exod.
2.
David
from
Saul
,
1
Sam.
19.
And
here
from
Absolom
,
Eliah
from
Ahab
,
Joseph
and
Mary
from
Herod
,
to
Egypt
with
the
Child
Jesus
,
and
his
disciples
from
one
place
to
another
,
as
they
were
commanded
.
Which
must
be
done
,
notwithstanding
upon
these
cautions
.
1.
That
above
all
,
respect
be
had
to
the
glory
of
God
,
and
good
of
his
Church
which
must
be
preferred
to
our
personall
safety
.
2.
That
respect
be
had
to
our
lawfull
calling
.
And
3.
That
in
all
these
two
extremities
be
eschewed
,
to
wit
,
Temeritie
,
and
Timiditie
:
that
men
neither
expose
themselves
to
unnecessary
dangers
,
neither
yet
for
carnall
feare
refuse
those
that
are
necessary
,
when
God
calls
them
thereto
,
for
witnessing
of
the
truth
.
The
second
is
,
the
causes
which
moved
David
at
this
time
to
flie
:
which
are
,
1.
The
furie
of
the
first
motions
of
a
deceived
,
and
fiery
incensed
people
;
and
of
an
insolent
young
Prince
now
their
head
,
and
leader
:
which
fury
David
like
a
prudent
and
experienced
warriour
resolves
for
the
time
to
avoide
.
2.
David
in
this
rebellion
lookes
to
the
correcting
hand
of
God
,
according
to
Nathans
prophesie
,
and
therefore
flies
the
fury
of
the
instrument
:
and
(
as
Vers.
30.
)
humbles
himselfe
bare-footed
,
and
weeping
for
his
sinne
that
had
procured
the
same
,
that
so
God
might
be
first
appeased
,
and
then
that
he
might
the
sooner
be
rid
of
the
rod.
3.
David
chooses
rather
to
flie
,
than
to
hazard
a
number
of
innocent
people
their
lives
,
either
who
loyallie
followed
himselfe
:
or
who
in
simplicity
of
their
hearts
had
followed
Absolom
,
like
a
tender
father
who
looked
to
the
good
of
his
Children
more
then
to
his
own
credit
or
safety
.
4.
David
being
now
aged
,
and
like
the
sunne
setting
,
he
saw
that
the
multitude
of
the
people
,
their
eyes
were
on
Absolom
,
as
the
sunne
rising
,
therefore
it
is
said
,
Vers.
12.
That
the
conspiracy
was
strong
,
and
the
people
increased
continually
with
Absolom
:
and
therefore
it
was
not
safe
with
the
few
,
that
followed
him
,
to
encounter
with
so
great
a
multitude
.
And
5.
He
was
exercised
in
mind
between
fear
and
hope
,
his
feare
not
being
so
much
upon
the
conspiracy
of
Absolom
,
as
upon
the
apprehension
of
Gods
justice
,
and
with
this
he
had
hope
of
deliverance
,
looking
and
trusting
in
his
mercy
,
and
relying
on
his
promise
made
to
him
concerning
the
perpetuity
of
his
kingdome
.
Thirdly
,
the
action
it selfe
,
is
Davids
flieing
for
the
causes
forenamed
,
the
antecedent
and
first
motive
whereof
,
is
a
messenger
that
came
to
him
.
vers.
13.
With
newes
that
all
the
people
were
following
Absolom
heartily
,
and
willingly
.
Whereupon
David
presently
resolves
withall
his
servants
,
to
flie
out
of
Jerusalem
speedily
:
the
reasons
whereof
are
two
.
1.
The
eschewing
of
their
own
danger
.
And
2.
The
danger
of
the
Citie
if
they
remained
therein
,
till
Absolom
came
unto
it
,
vers.
14.
Whereunto
is
subjoyned
the
yielding
of
Davids
servants
to
this
his
resolution
,
and
his
and
their
departure
from
Jerusalem
:
leaving
only
ten
of
his
Concubines
behind
him
to
keep
his
house
,
whom
Absolom
afterwards
defiled
publickly
;
that
Nathans
prophesie
might
be
fulfilled
.
Chap.
12.
11.
The
manner
of
his
flieing
is
set
down
,
vers.
30.
In
a
penitentiary
way
,
beare-foot
and
weeping
,
for
his
sinnes
,
that
had
procured
this
punishment
:
with
whom
in
a
compassionate
manner
,
all
the
people
that
were
with
him
also
did
weepe
.
The
way
by
which
he
went
is
set
down
,
vers.
23.
over
brook
Kidron
,
which
was
in
a
valley
between
Jerusalem
:
and
Mount
Olivet
,
famous
in
the
history
of
Christs
passion
,
where
he
removed
till
the
people
who
followed
him
joyned
with
him
.
With
whom
thereafter
(
as
vers.
30.
)
he
went
up
by
the
ascent
of
Mount
Olivet
,
and
from
thence
to
the
wilderness
towards
Jordan
,
and
afterwards
to
Mahanaim
in
Gilead
where
the
battle
was
fought
,
as
we
see
,
Chap.
17.
27.
Fourthly
,
The
company
which
followeth
David
are
,
1.
His
servants
or
domesticks
who
prove
loyall
to
him
.
2.
His
guard
the
Cherethites
,
and
Pelethites
,
vers.
18.
3.
The
people
that
joyned
with
him
,
vers.
23.
4.
600
Gittites
that
came
with
him
from
Gath
,
with
their
Captain
Ittai
:
whom
David
perswades
to
returne
and
remain
in
Jerusalem
.
Whose
reasons
are
,
1.
Because
he
was
a
stranger
,
and
in
exile
,
and
it
was
the
Kings
office
,
not
to
trouble
or
indanger
such
:
but
rather
to
provide
and
care
for
their
peace
and
quietness
;
which
would
be
by
his
abiding
with
Absolom
,
whom
by
a
Catachrestick
forme
of
speech
he
calleth
King
,
because
he
gave
himselfe
out
to
be
so
:
as
vers.
10.
2.
Because
David
had
no
certain
place
to
abide
in
,
nor
provision
,
and
therefore
Ittai
and
his
men
,
would
be
rather
a
burthen
to
him
.
3.
Ittai
was
but
newly
come
,
and
his
men
to
him
:
and
therefore
no
reason
that
after
their
late
travells
,
they
should
be
put
to
new
trouble
,
and
travelling
.
Wherefore
by
way
of
conclusion
he
gives
him
,
and
them
,
a
kind
and
curteous
valediction
,
vers.
20.
But
Ittai
(
like
Ruth
to
Naomi
)
will
not
be
disswaded
from
going
with
David
,
and
therefore
he
,
and
his
men
,
they
go
forward
with
him
.
5.
The
fifth
sort
of
persons
that
follow
David
:
are
,
Zadok
and
Abiathar
the
priests
,
with
the
Levites
bearing
the
Ark.
And
as
example
to
others
they
joyne
with
David
according
to
their
office
:
and
owne
(
without
regard
of
danger
)
his
just
cause
,
and
they
bring
the
Ark
with
them
,
for
consulting
with
Gods
oracle
if
necessity
required
:
for
encouragement
also
of
the
people
that
were
with
David
that
Gods
presence
would
be
with
them
,
whereof
the
Ark
was
a
symbole
:
and
for
making
prayers
for
David
,
and
his
deliverance
.
Whom
David
directs
back
again
,
upon
three
severall
grounds
.
1.
His
submission
to
God
,
and
hope
of
returne
to
Jerusalem
.
2.
From
the
priests
office
which
he
will
have
them
to
attend
there
.
And
3.
From
a
better
service
they
may
do
him
there
,
vers.
28.
Whereupon
they
do
obey
.
OBSERVATIONS
.
1.
THe
observations
on
this
place
,
I
reduce
to
the
severall
persons
,
and
their
actions
mentioned
therein
,
towit
,
David
,
his
servants
,
the
people
that
followed
him
:
Ittai
and
his
Gittites
.
And
last
,
the
Priests
and
Levites
.
And
1.
In
David
wee
see
newes
comes
to
him
(
like
Jobs
sad
tidings
)
that
Absolom
was
risen
up
against
him
,
and
the
hearts
of
all
Israel
were
with
him
,
(
vers.
13.
)
Where
we
see
not
only
the
truth
of
Gods
threatnings
,
Chap.
12.
10.
But
also
when
God
is
to
correct
any
for
sinne
,
before
he
want
instruments
,
he
will
raise
them
out
of
their
own
bowels
:
as
he
did
Synacheribs
two
sonnes
,
2
King
.
19.
37.
Who
killed
their
Father
in
his
idolatrous
Temple
,
as
also
vermine
out
of
Herods
bowels
,
Act.
12.
To
consume
him
,
and
here
Absolom
against
his
Father
David
,
to
correct
him
.
2.
Ver.
14.
Davids
flieing
for
the
time
from
the
furie
of
his
sonne
,
and
his
followers
.
Shewes
the
great
care
he
had
of
his
peoples
preservation
,
both
those
who
were
with
himselfe
,
and
those
also
who
were
deceived
and
misled
by
Absolom
:
and
that
,
though
he
had
a
good
cause
,
with
many
to
defend
it
by
force
of
Armes
;
and
was
a
skilfull
,
valiant
,
and
victorious
Prince
himselfe
,
yet
rather
then
he
will
hazard
so
much
blood
,
and
so
many
lives
of
the
Lords
people
,
he
will
cede
for
the
time
,
and
flie
from
unjust
furie
,
and
preferre
that
which
is
Salus
populi
and
suprema
lex
to
his
own
particular
standing
.
A
worthy
example
of
a
pious
and
prudent
Prince
,
which
serves
to
condemne
them
who
for
their
own
standing
and
preferment
,
care
not
to
involve
Kingdomes
,
and
Commonwealths
into
most
cruell
warres
,
and
to
shed
oceans
of
blood
with
the
expence
also
of
millions
of
Christian
men's
lives
.
As
we
read
in
those
battles
betweene
Caesar
and
Pompey
,
the
bloody
warres
also
of
many
Popes
against
Christian
Princes
,
and
as
we
see
the
bloody
miseries
of
this
age
every
where
testifie
.
3.
David
feares
and
flies
,
yet
despaires
not
,
for
the
extremities
of
true
fortitude
are
presumptuous
confidence
,
and
desperate
diffidence
:
the
midest
being
moderate
feare
with
hope
:
the
one
whereof
breeds
tempting
of
God
,
and
diffidence
is
the
mother
of
despaire
.
Therefore
let
men
in
afflictions
feare
God
as
a
punisher
of
sinne
in
justice
,
but
yet
hope
in
God
for
mercy
.
4.
Where
David
saies
to
his
servants
,
make
speed
to
depart
,
lest
Absolom
over
take
us
suddenly
,
and
smite
the
Citie
with
the
edge
of
the
sword
.
We
see
,
that
it
is
the
part
of
a
prudent
Prince
,
or
any
other
who
are
wise
:
timely
to
fore
see
,
and
prevent
dangers
before
they
come
,
and
neither
to
contemne
appearances
of
what
may
befall
,
or
to
sleep
in
careless
security
,
as
those
of
Laish
did
,
Judg.
18.
27.
As
also
to
be
carefull
for
the
good
and
safety
of
their
people
.
5.
We
see
here
also
Davids
condition
contrary
to
Absoloms
,
Davids
being
like
a
comedy
,
with
a
sad
and
sorrowfull
beginning
,
but
having
a
happy
deliverance
and
joyfull
ending
,
whereas
Absoloms
condition
is
like
a
tragedy
,
a
pompous
and
joyfull
beginning
,
with
joyfull
acclamation
as
King
,
and
a
great
following
but
a
tragicall
and
sorrowfull
ending
,
and
even
such
is
the
case
,
and
condition
of
the
Godly
,
and
the
wicked
:
as
we
see
,
Psal.
73.
And
in
the
example
of
Joseph
,
David
and
Saul
,
the
rich
glutton
and
Lazarus
,
&c.
And
here
of
David
and
Absolom
:
therefore
let
no
man
judge
of
the
Godly
by
their
crosses
and
afflictions
,
that
they
who
are
not
in
Gods
favour
are
unhappy
,
neither
let
any
man
Judge
of
Gods
Works
by
their
beginnings
,
as
the
former
examples
may
teach
us
:
but
look
to
their
end
;
and
as
we
may
see
,
Psal.
126.
5
,
6.
6.
David
has
a
good
cause
,
but
few
followers
,
in
respect
of
those
who
followed
Absolom
,
with
whom
was
the
multitude
of
all
Israel
,
as
vers.
12.
and
13.
And
yet
in
the
end
is
victorious
:
even
so
it
fareth
oftimes
with
good
causes
.
And
in
speciall
with
the
cause
of
God
,
which
in
the
time
especially
of
Antichrists
prevailing
(
as
before
in
the
time
of
Eliah
,
under
Ahab
)
had
few
followers
:
therefore
compared
unto
two
witnesses
,
Revel.
11.
And
as
it
was
likewise
when
the
Arrian
heresie
so
prevailed
,
that
as
Jeronie
testifies
,
the
whole
world
groaned
under
the
same
,
and
wondered
that
it
was
turned
Arrian
:
but
in
the
end
,
the
truth
has
prevailed
,
and
in
the
end
shall
prevaile
more
and
more
:
when
that
mysticall
whoore
shall
be
made
naked
,
and
her
flesh
eaten
,
and
she
burnt
with
fire
,
Revel.
17.
16.
and
18.
8.
7.
Vers.
16.
Davids
leaving
of
his
ten
Concubines
to
keep
the
house
,
(
which
was
his
only
intention
)
was
not
without
divine
and
secret
providence
,
that
by
their
defiling
by
Absolom
,
the
Lords
Word
by
Nathan
might
be
fulfilled
,
Chap.
12.
11.
and
his
polygamie
punished
.
So
that
many
things
falls
out
beyond
mens
intention
or
expectation
for
the
punishment
of
sinne
,
wherein
we
see
not
the
finger
of
God
,
and
performance
of
his
word
,
till
they
come
to
pass
.
8.
Vers.
25.
In
Davids
sending
back
the
Priests
and
Levites
with
the
Ark
to
Jerusalem
,
we
see
the
Jurisdiction
that
the
civill
Magistrate
has
over
Church-men
,
according
to
that
Apostolicall
precept
,
Rom.
13.
1.
To
command
them
to
do
their
office
,
and
punish
them
if
they
transgress
,
either
in
negligence
in
their
spirituall
function
,
or
against
the
lawes
of
the
republick
:
as
we
see
in
Salomon
punishing
Abiathar
for
his
conspiracy
with
Adoniah
,
in
〈…〉
likewise
in
punishing
the
Arrians
,
and
herein
David
commanding
the
Priests
and
Levites
to
returne
to
Jerusalem
to
execute
their
office
.
9.
David
likewise
for
his
preservation
,
relyes
only
on
the
mercy
of
God
,
and
that
God
would
work
that
work
without
the
presence
of
the
Ark
,
albeit
it
was
the
externall
sacrament
and
signe
of
Gods
presence
,
whereupon
we
ground
this
generall
.
That
grace
or
remission
of
sinnes
,
comes
from
the
free
mercy
of
God
in
Christ
,
and
is
not
tyed
to
sacraments
:
which
as
they
ought
not
to
be
contemned
,
being
necessary
,
as
we
say
,
necessitate
precepti
:
but
not
that
they
are
so
necessary
,
necessitate
medii
:
that
grace
and
salvation
should
be
thought
to
be
tyed
unto
them
.
10.
Vers.
26.
Where
David
saies
,
Let
the
Lord
do
to
me
what
seemeth
good
to
him
.
In
him
we
see
the
duty
of
a
Godly
soule
under
any
cross
to
submit
humbly
to
the
good
will
of
God
,
as
our
Saviour
said
,
Let
this
cup
pass
from
me
,
notwithstanding
not
my
will
be
done
but
thine
,
O
Father
:
and
indeed
this
is
the
work
of
one
truly
humbled
and
mortified
,
and
is
a
presage
of
comfort
and
deliverance
in
the
end
.
11.
Vers.
30.
Likewise
in
Davids
going
bare-foot
and
weeping
as
he
went
:
we
see
his
right
apprehension
that
this
proceeded
from
the
hand
of
God
,
correcting
him
for
his
former
sins
,
before
whom
therefore
he
humbles
himselfe
after
this
manner
.
Which
teaches
us
the
right
use
of
corrections
that
they
serve
us
as
a
Pedagogy
to
repentance
for
our
sinnes
,
for
there
is
no
evill
(
towit
,
of
punishment
)
in
the
Citie
which
God
does
not
,
and
therefore
as
Hos.
6.
1.
We
should
turne
to
him
who
smites
us
,
and
whose
fatherly
hand
chastises
us
for
our
good
,
as
we
see
Heb.
12.
10.
And
therefore
the
Lord
uses
bloody
tyrants
,
as
Nebuchadnezzar
,
and
the
King
of
Assyria
,
Herod
,
and
others
as
Absolom
here
,
but
as
rods
in
his
hand
to
execute
his
judgments
,
as
he
does
sometimes
insensible
creatures
against
the
wicked
,
as
water
,
fire
,
the
aire
,
the
sea
,
the
earth
,
and
the
basest
creatures
,
as
lice
and
vermine
,
wherewith
he
plagued
Pharaoh
,
and
Herod
.
12.
Vers.
15.
Having
spoken
and
observed
all
the
former
in
David
:
we
see
next
in
the
persons
of
his
Servants
a
laudable
and
worthy
example
of
fidelity
to
their
Master
,
and
of
obedience
to
his
just
commands
,
with
all
promptitude
being
ready
,
and
offering
to
do
what
he
should
direct
them
.
The
like
we
see
in
Abrahams
servant
,
Gen.
24.
And
which
is
injoyned
to
all
others
,
Ephes.
5.
6.
13.
Vers.
21.
In
Ittai
the
Gittite
and
his
600.
men
that
were
strangers
,
their
constant
resolution
to
abide
with
David
,
and
take
part
with
him
in
life
and
death
,
when
his
own
Son
had
unnaturally
rebelled
against
him
,
and
sought
after
both
his
life
,
and
estate
.
We
see
,
and
collect
an
argument
of
courage
and
comfort
to
the
godly
afflicted
,
that
when
those
who
are
neerest
foresake
them
,
or
become
their
Enemies
,
the
Lord
will
never
forsake
them
,
but
stirre
up
strangers
to
assist
them
,
and
be
their
truest
friends
,
and
comforters
.
As
we
see
in
Joseph
when
he
was
hated
,
and
sold
by
his
brethren
,
in
the
friendship
likewise
of
Achish
King
of
Gath
to
David
,
when
he
was
persecuted
by
his
own
Father
in
Law
Saul
,
of
Jethro
likewise
Prince
of
Midian
to
Moses
,
when
he
was
put
in
such
danger
by
one
of
his
own
people
,
of
Ebedmelech
the
Ethiopians
favour
to
Jeremie
,
chap.
38.
And
of
Ittai's
assistance
here
of
David
in
his
greatest
distresse
and
desertion
.
For
the
Lord
has
the
hearts
of
all
men
in
his
hands
,
and
if
he
be
our
friend
we
shall
not
want
friends
.
14.
Vers.
23.
and
30.
In
the
people
,
and
all
the
countries
weeping
with
David
.
We
see
the
tender
sympathy
that
we
should
have
with
those
who
are
in
distresse
,
especially
who
neerly
concerne
us
in
any
sort
of
relation
,
as
we
are
commanded
,
Rom.
12.
15.
to
weep
with
them
who
weep
,
and
to
rejoyce
with
them
that
rejoyce
:
and
a
wo
is
denounced
against
such
who
rejoyce
when
the
Church
of
God
,
or
the
members
thereof
are
in
distresse
,
or
who
regard
not
the
affliction
of
Joseph
,
Amos
6.
6.
This
want
of
sympathy
shewing
that
they
are
not
of
the
communion
of
Saints
.
15.
Vers.
24.
In
the
Priests
and
Levites
,
their
loyall
cleaving
to
David
.
We
see
a
worthy
and
imitable
example
for
all
Ecclesiasticall
persons
to
follow
,
in
siding
with
a
good
cause
laying
aside
all
feare
of
danger
,
and
in
being
exemplar
to
all
others
by
word
,
and
practise
of
love
,
&
loyalty
to
their
Prince
,
and
soveraigne
Magistrate
,
whom
God
sets
over
them
.
II.
SAM.
Chap.
15.
from
the
30.
vers.
to
the
end
.
HAving
hitherto
spoken
of
Davids
patience
and
yeilding
for
the
time
to
Absoloms
fury
and
his
followers
,
as
also
of
his
prudence
in
part
in
sending
back
Zadok
and
Abiathar
the
Priests
with
the
Arke
,
and
their
two
Sonnes
to
be
intelligencers
from
Ierusalem
unto
him
,
followes
now
to
speak
further
,
both
of
his
piety
,
Vers.
30.
and
31.
As
also
of
his
prudence
in
sending
back
Hushai
the
Archite
a
wise
Counsellour
of
Davids
,
to
be
an
intelligencer
in
like
manner
,
and
to
insinuate
himself
to
this
end
into
the
favour
of
Absolom
,
and
to
defeat
the
Counsell
of
Achitophel
.
From
the
31.
verse
to
the
end
.
First
then
Davids
piety
appears
in
these
two
actions
.
1.
In
his
sorrowfull
weeping
for
his
sinnes
,
that
had
procured
this
sharp
correction
,
which
we
see
also
exprest
in
the
sixt
Psalme
and
the
other
penitentialls
.
The
manner
of
which
his
humiliation
is
not
onely
set
down
by
his
weeping
.
But
by
the
other
circumstances
.
1.
of
the
place
,
towit
,
while
he
is
going
by
the
ascent
of
mount
Olivet
.
2.
By
the
manner
of
his
going
barefoot
.
3.
With
his
head
covered
.
Which
was
the
Jewish
custome
of
mourners
,
as
we
see
,
Vers.
32.
and
chap.
13.
12.
4.
It
is
described
from
the
universality
of
this
weeping
by
the
whole
people
that
were
with
him
,
so
that
it
might
have
been
called
,
as
Gen.
50.
11.
A
great
mourning
to
the
Israelites
.
2.
His
piety
appears
in
his
prayer
which
he
made
to
God
.
Vers.
31
,
Upon
the
hearing
that
Achitophel
was
joyned
with
the
conspirators
,
that
the
Lord
would
turne
his
wicked
counsell
into
foolishnes
.
Next
,
Davids
prudence
herein
appears
that
with
prayer
he
uses
the
means
whereby
Achitophels
counsell
may
be
disappointed
,
and
therefore
when
David
was
come
to
the
top
of
the
mount
,
where
he
worshipped
God
(
being
still
exercised
in
piety
and
prayer
)
and
that
Hushai
the
Archite
,
Davids
faithfull
friend
and
Counsellour
,
came
to
him
in
a
sorrowfull
and
lamenting
manner
,
he
sends
him
back
to
Jerusalem
,
for
three
reasons
.
1.
If
he
should
passe
on
with
him
,
he
should
be
no
benefit
,
but
on
the
contrary
a
burden
,
Vers.
33.
2.
By
his
returning
and
offering
his
service
to
Absolom
,
he
might
do
him
better
service
by
defeating
and
countermining
the
crafty
Counsell
of
Achitophel
.
3.
He
might
be
a
good
Intelligencer
unto
him
,
by
revealing
whatsoever
he
heard
in
Absoloms
house
to
the
Priests
Zadok
,
&
Abiathar
,
who
would
send
the
same
to
David
by
their
Sonnes
that
were
with
them
Ahimaaz
Zadoks
Sonne
,
and
Jonathan
Abiathars
Sonne
,
Vers.
34
,
35.
and
36.
Which
advise
of
Davids
Hushai
obeyes
and
returnes
to
Jerusalem
,
Vers.
37.
OBSERVATIONS
.
1.
V.
30.
&
31.
DAvid
in
his
great
difficulties
and
distresse
,
humbles
himself
greatly
,
and
has
his
recourse
to
God
by
prayer
,
who
onely
could
deliver
him
,
and
overthrow
the
courses
and
counsells
of
his
adversaries
,
their
plots
though
crafty
,
and
their
cruell
practises
.
Which
teaches
us
in
all
our
distresses
in
like
manner
to
have
our
recourse
to
God
,
as
he
has
commanded
,
Psal.
50.
15.
And
as
we
see
was
the
practise
of
Jacob
,
Gen.
32.
Of
Gods
people
in
Egypt
,
Exod.
3.
7.
Of
Moses
at
the
red
Sea
,
of
Gods
people
under
the
oppression
of
their
Enemies
,
Judg.
3.
9.
and
15.
and
4.
3.
&c.
Of
good
Hezekiah
,
2
Chron.
32.
20.
And
of
David
here
,
and
frequently
in
the
time
of
Saul
.
As
his
Psalmes
testifie
,
and
which
was
the
armour
that
the
Church
under
the
Gospel
in
time
of
persecution
used
,
prayers
and
teares
.
2.
In
particular
he
prayes
,
that
the
Lord
would
turn
the
counsell
of
Achitophel
to
foolishnes
.
Where
we
see
the
great
overruling
power
of
God
in
all
humane
affaires
,
that
he
not
onely
knowes
the
secretest
counsells
of
men
,
as
we
see
,
2
King
.
6.
9.
But
also
that
he
can
disappoint
them
,
and
turne
their
wisest
counsells
into
foolishnes
.
As
he
did
Pharaohs
working
wisely
,
Hamans
plot
against
his
people
,
and
all
Satans
and
his
instruments
their
machinations
against
Christ
and
his
Gospel
,
as
we
see
,
Psal.
2.
4.
For
their
is
no
wisdome
nor
counsell
against
the
Lord
.
3.
Vers.
34.
David
sends
back
Hushai
the
Archite
,
by
his
wisdome
to
outwit
and
defeat
the
counsell
of
Achitophel
,
as
he
did
,
so
that
as
he
prayes
to
God
,
to
turne
his
counsell
into
foolishnesse
,
so
he
uses
also
the
ordinary
means
to
have
it
so
done
.
Whereby
we
learn
,
that
with
prayer
to
God
for
any
good
,
corporall
,
or
spirituall
,
or
avoyding
any
evill
in
either
we
should
not
neglect
but
use
the
ordinary
means
,
otherwise
we
but
presume
and
tempt
God
,
against
both
that
precept
and
practise
of
Christ
,
Matth.
4.
7.
And
of
the
godly
from
time
to
time
as
we
see
Jacobs
,
Gen.
33.
8.
And
Pauls
,
Act.
27.
31.
4.
Vers.
35.
David
also
sends
back
Hushai
to
Ierusalem
to
give
him
intelligence
secretly
,
what
Absolom
was
doing
,
or
intending
against
him
,
that
he
might
prevent
the
same
.
Whereby
we
see
that
intelligence
is
a
necessary
and
laudable
state
policy
,
being
oftimes
the
very
life
of
affaires
,
and
wherein
for
the
good
of
his
the
godly
,
and
of
his
own
people
,
he
has
made
his
Prophets
miraculously
instrumentall
,
as
we
see
,
2
King
.
6.
9.
5.
Vers.
37.
At
last
Absoloms
rebellion
under
colour
of
simulate
piety
comes
to
that
hight
,
that
at
last
he
enters
into
Ierusalem
,
and
possesses
the
holy
City
,
being
herein
a
type
of
Antichrist
,
who
under
the
like
colour
of
simulate
piety
,
and
religious
holinesse
raised
his
rebellion
against
Christ
,
to
that
hight
by
all
deceivablenesse
of
unrighteousnesse
in
them
that
perish
,
that
he
sitteth
in
the
Temple
of
God
,
as
God
,
2
Thess.
2.
4.
Pretending
to
be
Christs
vicar
,
or
vicegerent
in
the
Church
,
and
he
usurps
the
power
of
God
,
in
deposing
of
Princes
and
disposing
of
their
Kingdomes
,
as
also
in
dispensing
with
the
Law
of
God
,
against
incestuous
marriages
,
and
the
like
,
and
many
other
wayes
as
I
have
shewn
in
my
treatise
of
Antichrist
,
Chap.
11.
and
12.
And
who
is
said
to
sit
in
the
Temple
of
God
,
sayes
Theodoret
on
2
Thess.
2.
4.
Because
he
shall
usurp
the
first
and
chief
place
in
the
Church
,
(
towit
,
are
universall
Bishop
thereof
)
and
thus
also
sayes
their
own
Aquinas
,
and
Canonised
saint
,
Antichrist
is
said
to
sit
in
the
Church
,
because
many
of
the
Church
shall
receive
him
,
or
according
to
Augustine
,
he
shall
pretend
to
be
Prince
,
or
Monarch
thereof
,
and
shall
rule
therein
,
as
if
he
onely
and
his
followers
were
the
Church
,
or
Temple
of
God
,
which
Christ
onely
and
his
,
are
truly
,
(
sayes
Augustine
,
cited
by
Aquinas
)
and
thus
he
was
prefigured
by
Absolom
sitting
in
Ierusalem
,
by
which
ordinarily
in
Scripture
,
the
Church
of
God
is
signified
.
David
and
his
followers
being
forced
to
flie
to
the
Wilderness
,
as
the
Church
is
said
to
do
under
Antichrists
prevailing
,
Rev.
12.
14.
II.
SAM.
Chap.
16.
from
the
1.
vers.
to
the
15.
IN
this
Chapter
we
have
.
1.
What
befalls
to
David
in
his
flying
,
both
from
a
professed
friend
Ziba
,
and
from
a
professed
foe
,
Shimei
.
The
first
to
the
5.
verse
,
the
second
from
that
to
the
15.
Next
we
have
Absoloms
proceedings
after
his
entrie
in
Iervsalem
.
1.
In
accepting
of
Hushai
Davids
fri●nd
.
And
2.
in
committing
that
incestuous
fact
with
his
Fathers
Concubines
by
the
wicked
counsell
of
Achitophel
.
From
the
15.
verse
to
the
end
.
So
that
this
whole
Chapter
comprehends
fouractions
,
the
first
between
David
and
Ziba
,
the
second
between
David
and
Shemei
,
the
third
,
between
Absolom
and
Hushai
,
and
the
fourth
between
Absolom
,
and
his
Fathers
Concubines
.
This
first
action
of
Davids
between
him
&
Ziba
,
is
amplified
by
these
circumstances
.
1.
Of
the
time
,
when
David
was
past
a
little
the
top
of
the
hill
Olivet
,
which
comprehends
also
the
place
,
being
yet
upon
that
mount
in
his
journey
towards
Iordan
,
and
and
from
thence
to
Bahurim
.
3.
The
Persons
are
Ziba
,
the
servant
of
M●phibosheth
,
mentioned
,
Chap.
9.
And
David
the
King
,
Ziba
his
action
being
his
meeting
David
now
on
his
journey
with
his
Army
,
with
a
couple
of
Asses
loded
with
provision
for
him
,
and
them
:
a
small
gift
indeed
if
we
consider
either
the
dignity
of
the
King
,
or
number
of
his
Army
;
but
yet
,
great
,
if
we
consider
the
present
necessity
and
condition
of
David
now
flying
in
haste
,
&
deserving
thanks
if
it
had
been
offered
of
his
own
goods
and
of
an
honest
minde
,
and
not
as
a
share
.
1.
To
abuse
the
simplicity
of
the
King
.
And
2.
by
this
means
craftily
to
hunt
after
a
greater
prey
,
which
was
the
whole
estate
of
his
Master
,
and
so
the
ground
and
motive
of
his
coming
was
neither
love
to
David
,
nor
yet
liberality
,
but
self
love
and
coveteousnesse
:
for
satiating
whereof
,
upon
Davids
asking
him
,
where
Mephibosheth
his
Master
Jonathans
Sonne
was
,
most
falsly
he
calumniats
and
delaites
him
,
as
one
who
abode
at
Jerusalem
upon
expectation
to
be
restored
to
his
Grandfather
Saul's
his
Kingdome
,
and
so
he
accuses
him
of
the
greatest
and
most
incensing
crime
of
lesema
jesty
,
where
as
,
like
a
faithfull
and
honest
servant
,
he
should
rather
excuse
his
Masters
abode
at
Jerusalem
,
because
(
being
lame
)
of
his
inability
.
Whereupon
followed
Davids
rash
action
of
adjudging
to
the
false
accuser
the
whole
estate
and
possessions
of
Mephibosheth
falsly
accused
.
Wherein
he
commits
these
grosse
errours
.
1.
He
condemnes
the
party
accused
,
before
he
be
heard
.
2.
He
is
credulous
of
a
false
report
without
any
triall
of
the
truth
thereof
.
3.
He
bereaves
an
innocent
man
of
his
whole
estate
,
and
gives
it
to
an
unjust
calumniator
and
lier
.
4.
He
incourages
calumniatours
hereby
to
follow
Ziba's
example
upon
like
hope
of
reward
.
5.
Having
received
a
gift
from
the
accuser
and
thereafter
giving
sentence
in
his
favours
,
he
gave
an
ill
example
in
this
,
and
in
all
the
former
,
to
inferiour
judges
.
And
6.
being
in
choler
and
passion
upon
Ziba's
report
,
he
pronounces
a
rash
and
unjust
sentence
,
whereby
he
gaines
nothing
but
a
base
and
ungratefull
flatterers
thanksgiving
.
The
second
action
is
between
David
and
Shimei
.
From
the
5.
verse
to
the
15.
Which
injurious
fact
of
Shimei
against
David
,
is
amplified
by
the
circumstances
.
1.
Of
the
place
,
Bahurim
a
City
chosen
by
David
after
his
first
travells
to
rest
and
refresh
himself
and
his
army
in
being
sore
weary
,
as
we
see
,
Vers.
14.
2.
Of
the
persone
,
Shimei
by
name
,
and
a
man
of
the
house
of
Saul
his
old
Enemy
,
whose
malice
before
did
lurk
,
and
now
upon
this
occasion
of
Absoloms
rebellion
bursts
forth
against
David
.
3.
The
manner
of
this
injurious
fact
is
,
both
by
word
and
deed
,
cursing
David
by
word
,
and
by
deed
casting
stones
at
him
as
a
dog
,
and
at
his
followers
,
the
particular
words
of
whose
cursing
is
set
down
,
vers.
7.
By
ingemination
saying
,
come
out
,
come
out
,
shewing
thereby
the
vehemency
of
his
malice
and
passion
,
as
if
he
would
say
,
lay
down
thy
wrongfull
title
of
King
,
who
deserves
to
be
thrust
out
justly
therefore
.
2.
In
place
of
due
reverence
he
calles
him
by
two
vile
titles
,
a
bloody
man
,
and
a
man
of
Belial
,
that
is
,
a
most
wicked
man
,
or
which
is
by
interpretation
,
a
rebellions
libertine
.
3.
He
declared
that
it
is
the
hand
of
a
just
revenging
God
that
was
punishing
him
,
for
the
blood
of
Saul
and
his
house
,
and
for
the
usurpation
of
his
Kingdome
,
and
therefore
by
Lex
talionis
the
Lord
has
stirred
up
his
own
Sonne
to
take
the
Kingdome
from
him
,
as
he
had
taken
it
from
Saul
his
Father
in
Law
,
and
from
his
house
,
so
that
he
was
taken
in
his
own
snare
,
and
was
done
unto
as
he
had
done
to
others
.
Upon
which
injurious
fact
of
Shimei
,
Abishai
Iocabs
Brother
is
so
incensed
that
he
offers
to
be
avengend
upon
him
by
taking
off
his
head
,
from
doing
whereof
David
disswades
him
,
and
dissents
thereto
,
by
three
reasons
.
1.
Affirning
that
he
looks
on
Shimei
onely
as
the
instrument
,
but
on
God
as
the
supream
cause
,
correcting
him
so
for
his
sinnes
,
and
against
whom
he
was
not
to
repine
,
but
abide
what
his
good
pleasure
was
and
patiently
to
submit
thereto
.
The
second
reason
,
is
taken
from
comparison
,
that
seeing
his
Sonne
who
was
come
of
his
loynes
,
was
seeking
his
life
,
much
more
might
Shimei
that
Benjamite
do
as
he
did
,
and
so
if
he
suffered
the
greater
injury
,
much
more
ought
he
to
suffer
the
lesse
patiently
.
The
third
,
is
from
the
fruit
that
by
Gods
providence
,
that
fact
of
Shimei
(
farre
contrary
to
his
intention
)
might
bring
forth
,
that
the
Lord
would
look
on
his
affliction
,
and
requite
good
for
his
cursing
that
day
.
By
which
arguments
of
disswasion
David
mo●lifies
the
heart
of
Abishai
and
his
servants
,
and
abates
their
rage
.
Notwithstanding
whereof
Shimei
still
insists
in
his
injurious
fact
,
untill
David
and
his
men
came
to
Baharim
where
they
were
to
refresh
their
weary
bodies
.
Onely
there
remaines
one
doubt
to
solve
,
before
we
come
to
the
observations
,
which
is
this
,
it
is
said
by
David
,
that
Shimei
(
Vers.
11.
)
Was
bidden
by
God
to
curse
David
.
And
therefore
it
would
appear
,
if
Shimeis
cursing
was
sinnefull
,
that
God
were
the
Author
of
sinne
.
Whereunto
I
answer
.
1.
That
hereby
is
not
meant
,
that
Shimei
had
any
commandement
from
God
,
as
a
warrant
whereon
he
could
grond
that
sinnefull
action
of
his
,
(
which
doubtles
he
had
then
alleadged
,
and
afterward
when
he
excused
himself
,
Chap.
19.
)
Because
in
Gods
Word
an
expresse
commandment
is
in
the
contrary
,
Ezod
.
22.
28.
Saying
,
Thou
shall
not
revile
the
Gods
,
nor
curse
the
ruler
of
thy
people
,
and
God
cannot
be
contradictour
to
himself
,
and
therefore
these
words
,
Vers.
10.
The
Lord
hath
said
unto
him
,
curse
.
And
vers.
11.
The
Lord
hath
bidden
him
,
are
not
to
be
taken
properly
as
any
such
warrant
of
Gods
Word
,
or
commandement
to
do
so
,
but
onely
to
shew
how
David
took
that
cursing
,
as
a
correction
for
his
sinne
from
a
just
God
.
See
the
like
Isa.
10.
6.
as
if
he
had
said
to
Shimei
,
curse
David
,
or
,
as
he
had
bidden
him
curse
,
which
made
him
to
be
so
patient
then
and
afterward
,
Chap.
19.
23.
And
not
to
suffer
Abishai
to
revenge
it
.
2.
In
this
sinnefull
action
of
Shimei's
(
as
in
others
the
like
)
we
must
consider
that
these
three
have
a
hand
,
and
each
one
their
severall
ends
;
towit
,
Satan
,
stirring
up
Shimei's
lurking
malice
now
to
break
forth
in
cursing
,
and
casting
stones
at
David
,
whose
end
herein
was
to
afflict
and
trouble
David
more
and
more
now
in
his
distresse
:
the
next
is
Shimei
,
obeying
Satans
instigation
,
acteth
this
sinnefull
deed
out
of
the
hatred
of
his
heart
.
Whose
end
therefore
herein
,
was
wraithfull
revenge
.
The
third
is
God
making
use
of
this
their
sinnefull
action
to
the
correction
of
his
servant
,
whose
end
was
his
own
glory
and
his
servants
good
.
As
Joseph
speaks
of
his
brethrens
wrong
done
to
him
,
Gen.
50.
20.
Ye
thought
evill
against
me
(
sayes
he
)
but
God
meant
it
unto
good
:
the
like
may
be
said
of
Amnons
incest
with
Tamar
,
and
Absoloms
with
his
Fathers
Concubines
,
as
also
Absoloms
murther
of
Amnon
,
and
his
rebellion
now
against
his
Father
,
that
Nathans
prophesy
concerning
both
might
be
fulfilled
,
and
in
like
manner
in
Christs
delivering
up
to
death
,
wherein
God
had
an
hand
,
and
is
said
to
have
done
it
,
Rom.
8.
32.
For
the
redemption
of
mankinde
,
and
Satan
had
an
hand
in
it
who
entred
into
Judas
heart
,
out
of
malice
to
Christ
,
and
as
Enemy
to
mans
redemption
,
and
Judas
had
a
hand
in
it
,
for
his
owne
wicked
end
,
to
satisfy
his
covetousnesse
.
These
wicked
ends
in
these
two
wicked
actours
making
the
act
sinnefull
in
them
,
which
in
God
directing
it
to
his
glory
,
and
mans
good
is
the
greatest
testimony
of
his
over-ruling
power
,
and
love
to
mankinde
.
So
likewise
in
Iob
1.
21.
and
Isa.
10.
5
,
6.
The
same
is
evident
,
as
here
in
Shimei's
fact
,
God
wills
that
,
as
Davids
chastisement
,
which
he
hates
,
as
Shimeis
wickednesse
,
so
that
wicked
men
are
never
the
freer
from
guilt
and
punishment
,
for
that
hand
which
the
holy
God
has
in
their
sinnefull
actions
.
OBSERVATIONS
.
1.
IN
Ziba
and
Shimej
,
Absolom
and
Achitophel
,
recorded
in
this
Chapter
.
We
see
the
memory
of
their
wicked
deeds
dye
not
,
as
themselves
did
:
but
the
same
survives
to
the
posterity
in
the
publick
register
of
sacred
history
:
as
on
the
contrary
the
good
deeds
of
the
Godly
,
survive
in
the
same
register
to
their
eternall
praise
,
and
for
others
imitation
:
as
it
is
said
of
Maryes
breaking
of
the
box
of
oyntment
,
which
she
powred
on
Christs
head
,
that
it
should
be
recorded
,
wheresoever
the
Gospell
should
be
preached
.
Which
should
serve
to
the
disswading
of
men
from
doing
of
evill
,
and
to
the
encouragement
of
well
doers
,
especially
when
they
consider
at
the
last
day
,
how
both
good
,
and
evill
works
shall
be
remembred
,
and
have
their
severall
rewards
given
to
them
accordingly
.
And
how
they
survive
men
even
in
this
life
,
as
it
is
said
post
fata
,
facta
.
2.
Vers.
2.
Ziba
under
a
faire
pretence
,
and
profession
of
love
to
David
:
but
out
of
selfe-love
only
to
himselfe
,
hunts
after
his
own
gaine
and
preferment
.
Which
shewes
the
disposition
of
many
crafty
worldlings
,
who
under
a
faire
shew
of
religion
to
God
,
or
love
and
respect
to
others
,
have
their
own
private
and
selfish
ends
which
they
propose
:
making
their
gaine
to
be
Godliness
,
but
not
Godliness
to
be
gaine
;
and
pretending
love
to
others
by
their
smaller
gifts
,
which
like
crafty
fishers
,
or
fowlers
,
they
use
as
baits
only
to
attaine
to
greater
,
being
(
as
one
saies
)
more
skilfull
in
the
Ablative
than
liberall
in
the
Dative
,
and
like
that
woman
who
swept
the
house
,
not
for
love
of
clean-lines
,
but
to
find
out
the
lost
groat
,
pretending
love
to
religion
and
reformation
,
but
intending
their
owne
sacrilegious
gaine
,
and
ambitious
preferment
.
3.
Vers.
3.
Ziba
likewise
to
attain
to
his
forenamed
end
,
by
calumnies
and
false
accusation
,
he
sowes
sedition
between
David
,
and
his
loyall
and
true
subject
Mephibosheth
.
Which
shewes
that
they
who
are
greedy
of
gaine
,
and
preferment
,
will
let
loose
reines
to
all
sort
of
wickedness
,
whereby
they
may
attain
to
their
end
,
even
to
take
away
the
life
of
man
.
As
we
see
in
Judas
,
and
here
in
Ziba
accusing
his
Master
of
less
Majesty
and
treason
.
4.
In
Ziba
likewise
we
see
the
pattern
of
a
wicked
and
ungrate
servant
,
leaving
his
impotent
and
lame
Master
,
at
such
a
time
of
danger
,
to
which
he
did
not
only
expose
him
,
but
also
did
back-bite
him
falsly
,
and
sought
himselfe
to
be
possessour
,
and
owner
of
his
Masters
estate
:
whereof
before
he
had
the
trust
only
,
and
government
.
So
little
trust
is
to
be
had
in
men
,
and
especially
worldlings
,
and
such
as
want
the
feare
of
God
.
5.
Vers.
4.
David
who
had
overcome
the
sword
,
of
many
and
mighty
enemies
before
,
and
Absoloms
great
Army
hereafter
.
Yet
is
himselfe
overcome
by
a
small
gift
,
and
a
flattering
lying
tongue
of
Ziba
.
Which
shewes
how
dangerous
,
and
of
what
great
power
insinuation
by
gifts
,
and
flattery
is
,
even
to
the
best
:
and
that
oftimes
what
may
not
be
obtained
by
force
,
is
obtained
by
fraud
,
which
made
Satan
after
his
persecution
of
the
Church
,
like
a
reed
Dragon
,
to
turn
himselfe
next
into
an
Angel
of
light
:
and
the
vicar
of
his
power
to
be
horned
like
the
lamb
,
though
he
spake
like
the
Dragon
.
Whereby
he
attained
to
so
great
and
universall
a
following
,
as
we
see
Revel.
13.
The
like
effect
of
which
fraud
and
flattery
,
we
see
also
in
Satans
deceiving
of
our
first
parents
.
6.
David
without
triall
of
the
truth
,
or
hearing
first
the
party
accused
,
pronounces
through
rash
crudelity
an
unjust
sentence
,
against
just
Mephibosheth
,
in
favours
of
an
unjust
calumniator
,
and
so
sinneth
against
the
duty
of
a
just
judge
or
Magistrate
.
Which
should
teach
all
judges
,
or
men
in
place
,
and
power
,
to
beware
of
rash
credulity
,
and
to
trye
well
before
they
trust
,
or
decree
in
judgment
.
7.
David
under
the
rod
suffers
wrong
patiently
,
and
yet
under
the
same
does
wrong
unjustly
.
Which
shewes
unto
us
the
frailty
,
and
infirmities
that
are
in
the
best
,
that
none
should
confide
in
their
own
strength
:
but
be
in
every
estate
,
and
at
all
times
watchfull
and
humble
.
8.
Vers.
5.
In
this
second
action
between
Shimej
and
David
,
we
see
,
1.
When
King
David
came
to
Bahurim
,
there
to
refresh
himselfe
,
and
his
men
:
as
we
see
,
vers.
24.
in
place
of
rest
which
he
looked
for
.
Behold
new
trouble
,
a
railing
Shimej
persecutes
him
,
and
his
followers
:
both
with
tongue
,
and
hand
.
So
that
we
see
,
as
is
said
,
many
are
the
troubles
of
the
righteous
:
and
like
Jobs
messengers
,
one
comes
on
the
back
of
another
,
as
wave
followes
wave
:
and
as
Jacob
was
no
sooner
rid
of
Laban
,
that
followed
him
,
but
he
heares
of
Esau
coming
against
him
,
and
in
the
mean
time
encounters
with
an
Angel
that
wrestles
with
him
.
No
rest
then
to
be
expected
here
,
till
after
our
dyeing
in
the
Lord
,
we
settle
in
our
heavenly
Canaan
,
Rev.
14.
13.
9.
This
Shimej
being
a
man
of
the
house
of
Saul
,
his
hid
malice
against
David
,
which
lurked
in
the
time
of
Davids
prosperity
,
breaks
out
now
by
cursing
,
and
casting
stones
at
David
,
in
the
time
of
his
adversity
,
which
shewes
not
only
what
a
wicked
treasure
,
and
unclean
ground
the
heart
of
man
is
,
which
harboureth
and
preserveth
what
Satan
shewes
therein
,
till
occasion
offer
of
manifestation
,
as
we
see
in
Cain
against
Abell
,
and
Absolom
against
Amnon
.
But
likewise
we
see
that
adversity
discovers
,
who
are
true
friends
,
as
we
see
those
was
to
David
,
who
are
mentioned
,
Chap.
15.
and
Chap.
17.
27.
and
who
are
enemies
,
as
Shemej
was
here
,
and
Achitophel
.
10.
Vers.
6.
Shimej
curseth
and
casteth
stones
at
David
,
and
so
persecutes
him
,
both
with
tongue
and
hand
.
Which
sheweth
what
persecution
in
like
manner
the
Godly
may
expect
at
the
hands
of
the
wicked
,
as
the
Prophets
found
,
and
our
Saviour
the
Prince
of
Prophets
:
and
as
he
told
his
Apostles
,
that
they
should
find
,
Matth.
5.
12.
and
Joh.
16.
33.
And
therefore
not
to
think
it
strange
,
nor
to
care
for
the
scourge
of
their
tongue
,
or
causeless
cursing
or
reviling
,
so
that
the
Lord
bless
,
and
that
they
have
his
approbation
,
and
of
a
good
conscience
.
11.
Vers.
8.
Where
Shimej
saies
,
that
God
had
returned
upon
him
all
the
blood
of
the
house
of
Saul
,
and
delivered
the
Kingdome
to
his
sonne
Absolom
.
We
see
that
malice
so
blinds
the
wicked
that
they
most
wrongfully
censure
the
Lords
doings
in
afflicting
or
trying
his
own
,
and
as
if
they
were
of
Gods
counsell
,
they
alledge
that
to
be
the
cause
of
their
sufferings
,
which
their
malicious
hearts
suggests
,
and
is
not
the
cause
indeed
,
and
by
the
events
,
they
judge
of
the
cause
,
and
justifies
or
condemnes
the
same
.
12.
Where
he
saies
,
that
the
Lord
had
delivered
the
Kingdome
into
Absoloms
hand
.
We
see
how
foolish
they
are
,
who
measure
Gods
doings
by
their
beginnings
,
and
do
not
attend
the
end
:
as
we
see
in
the
steps
of
Josephs
fore
prophesied
advancement
:
and
here
in
Davids
sad
condition
,
in
respect
of
Absoloms
great
following
,
and
hopes
,
which
made
Shimej
say
that
the
Kingdome
was
delivered
to
him
.
The
contrary
whereof
was
shortly
seen
thereafter
.
13.
Whereas
in
like
manner
he
attributes
to
God
,
the
returning
of
the
blood
of
Sauls
house
upon
David
,
and
the
delivering
of
the
Kingdome
into
Absoloms
hand
.
We
see
the
impudency
of
wicked
men
,
who
dare
ascribe
to
God
,
what
the
wicked
hearts
of
men
doe
hatch
,
and
their
wicked
hands
for
their
wicked
ends
seek
to
performe
,
and
so
to
make
him
,
who
is
goodness
it selfe
,
and
hates
all
iniquity
,
to
be
not
only
accessary
,
but
author
of
sinne
.
14.
Vers.
9.
Abishaj
being
incensed
by
this
fact
of
Shimej
,
out
of
a
carnall
humour
,
offers
to
revenge
this
wrong
done
unto
David
.
Where
we
see
that
a
good
cause
,
is
not
to
be
prosecuted
by
bad
meanes
,
as
here
by
carnall
revenge
and
cruelty
;
which
was
also
the
disciples
fault
,
who
would
have
had
fire
come
downe
from
heaven
,
upon
the
Samaritans
,
for
their
not
receiving
of
Christ
:
but
as
the
cause
is
good
,
or
bona
,
so
it
should
be
prosecuted
by
good
meanes
,
or
bene
.
And
as
a
revenge
may
be
just
,
so
it
should
be
seasonable
.
15.
Vers.
10.
Abishaj
looked
onely
to
the
stone
(
as
it
were
)
an
instrument
,
but
David
looked
higher
to
the
hand
,
that
was
the
supreame
caster
,
and
chastiser
of
him
,
as
all
the
Godly
do
,
Gen.
50.
20.
Job
.
1.
21.
Which
is
the
ground
of
their
patience
under
sufferings
,
and
makes
the
same
a
pedagogie
,
to
leade
them
to
repentance
.
Therefore
David
gives
way
meekly
,
rather
to
his
own
humiliation
,
then
to
the
punishment
of
another
.
16.
Vers.
11.
Where
David
speaks
of
his
own
sonnes
rising
up
against
him
,
to
seek
his
life
:
and
therefore
much
more
might
Shimej
do
it
.
We
see
that
domestick
crosses
,
and
those
of
nearest
relation
,
are
the
greatest
and
sharpest
of
any
:
and
such
as
may
justly
make
men
,
to
be
the
more
patient
in
lesser
,
so
that
herein
David
gaines
by
it
,
and
it
is
the
advantage
of
great
crosses
,
that
they
swallow
up
the
lesser
,
and
though
a
weak
heart
faint
with
every
addition
of
trouble
,
yet
the
strong
in
grace
do
not
so
.
17.
Vers.
12.
Where
David
saies
,
it
may
be
that
God
would
look
on
his
affliction
,
and
requite
good
for
Shimeis
cursing
that
day
.
We
see
Davids
faith
and
confidence
in
the
Lords
goodness
towards
him
,
even
when
he
is
many
waies
now
sharply
chastizing
him
:
so
sharp
is
the
eye
of
faith
,
that
through
the
darkest
cloud
,
it
can
perceive
the
light
of
the
sun-shine
of
the
Lords
countenance
,
which
David
ever
did
so
highly
esteeme
,
Psal.
4.
6.
Also
the
bestowing
of
temporall
favours
go
at
peradventure
(
it
may
be
)
but
eternall
are
infallible
.
18.
Also
we
see
here
the
truth
of
that
,
Rom.
8.
28.
That
all
things
work
together
for
the
best
to
them
who
feare
him
:
even
the
cursing
of
a
wicked
Shimei
,
as
the
hatered
likewise
of
Josephs
brethren
,
and
their
selling
of
him
did
to
him
.
As
likewise
that
the
wicked
are
no
more
bent
,
and
ready
to
do
evill
to
the
Godly
,
but
God
is
more
bent
,
and
ready
to
do
them
good
,
as
David
shortly
found
by
experience
after
this
,
even
as
he
projected
.
19.
Vers.
13.
Shimei
being
thus
spared
,
he
continueth
and
increaseth
in
his
cursing
,
and
casting
of
stones
,
abusing
so
Davids
lenity
and
patience
:
as
the
wicked
do
also
the
Lords
,
which
should
leade
them
to
repentance
.
So
that
the
wicked
are
like
the
Wasp
,
that
gathereth
poyson
out
of
that
,
from
which
the
Bee
gathereth
hony
,
and
make
the
worst
use
of
best
offices
,
done
unto
them
by
Gods
servants
,
or
others
:
and
because
of
impunity
they
continue
in
sinne
and
iniquity
,
as
all
evill
natures
growe
presumptuous
upon
forbearance
,
whereas
good
are
the
contrary
.
Mercy
then
has
need
to
be
guided
with
wisdome
,
lest
it
prove
cruell
to
it selfe
.
II
SAM:
Chap:
16.
from
the
15.
verse
to
the
end
.
FOllowes
now
Absoloms
entry
into
Jerusalem
,
the
chiefe
City
of
the
Kingdome
,
and
Achitophel
as
chiefe
Counsellour
with
him
.
Where
we
have
.
1.
Hushaj
▪
his
coming
to
Absolom
,
and
his
gratulatory
salutation
of
him
as
King
,
ingeminated
to
express
his
hearty
affection
.
2.
Absoloms
Ironicall
accusation
,
vers.
17.
For
leaving
David
his
friend
in
distress
,
and
not
adhering
to
him
.
Hushais
defence
,
by
acknowledging
him
now
to
be
King
,
by
a
double
right
.
1.
Divine
.
2.
Humane
.
In
respect
that
God
,
and
all
Israel
had
chosen
him
,
whereunto
therefore
he
subjoynes
his
promise
of
loyalty
,
vers.
18.
Next
,
he
argues
from
equity
,
why
he
should
serve
the
same
,
because
he
was
the
servant
of
his
Father
:
and
therefore
he
would
serve
him
also
.
3.
Is
set
downe
,
vers.
20.
and
21.
Absoloms
asking
Counsell
of
Achitophel
,
what
was
best
to
be
done
for
prosecuting
this
business
of
rebellion
.
Whereunto
Achitophel
answers
by
giving
Counsell
.
1.
For
securing
the
rebellion
in
the
continuance
thereof
,
in
this
Chapter
.
And
2.
That
it
may
end
in
a
full
and
finall
victory
,
in
the
next
Chapter
.
First
then
,
for
the
securing
,
and
continuance
of
this
rebellion
,
his
Counsell
is
to
commit
incest
with
his
Fathers
concubines
,
that
were
left
to
keep
the
house
,
whereby
the
people
shall
heare
that
he
was
abhorred
now
altogether
by
his
Father
,
and
so
their
hands
should
be
made
strong
,
which
so
long
as
there
were
hope
of
reconciliation
would
be
but
faint
,
and
their
hearts
doubtfull
.
So
that
his
Counsell
runnes
on
this
,
he
suspects
that
reconciliation
may
be
between
a
sonne
that
might
relent
,
and
a
Father
that
would
remit
:
and
so
thereon
David
might
be
avenged
on
his
sonnes
prime
Counsellours
,
and
speciall
followers
,
for
eschewing
whereof
there
was
no
way
,
but
to
engage
Absolom
in
some
further
fact
which
might
be
uncapable
of
pardon
,
and
obstruct
all
hope
of
reconciliation
;
whereupon
ensues
Absoloms
obeying
of
this
wicked
Counsell
,
vers.
22.
Wherein
the
filthiness
of
the
sinne
was
not
so
great
,
as
the
impudency
of
the
manner
,
in
an
eminent
place
,
and
in
the
sight
of
all
Israel
,
whereunto
is
subjoyned
,
vers.
23.
Of
how
high
estimation
and
Authority
,
the
Counsell
of
Achitophel
,
was
both
with
David
,
and
Absolom
,
towit
,
as
an
oracle
of
God
,
and
therefore
so
readily
did
Absolom
here
follow
the
same
.
OBSERVATIONS
.
1.
V.
16.
HVshaj
had
a
good
cause
,
but
uses
not
lawfull
meanes
to
go
about
the
same
.
Which
he
did
,
by
dissimulation
,
and
taking
Gods
name
in
vaine
,
in
his
gratulation
of
Absolom
,
saying
by
way
of
prayer
,
God
save
the
King
,
and
that
the
Lord
had
made
him
King
.
Whereon
we
observe
that
the
matter
of
a
good
cause
,
is
no
sufficient
warrant
before
God
,
or
to
the
conscience
:
except
also
the
meanes
for
the
accomplishment
thereof
,
be
also
good
and
lawfull
,
for
we
must
not
(
according
to
the
Apostles
rule
▪
)
do
evill
that
good
may
come
of
it
:
therefore
Abraham
lyes
for
his
own
safety
,
and
thereby
exposing
his
wifes
chastity
to
danger
,
was
sinfull
.
So
Rebecca's
deceiving
of
her
blind
Isaac
,
for
conveighing
the
blessing
to
Jacob
,
and
the
Gibeonites
lye
,
and
dissimulation
in
making
peace
with
Israel
.
2.
Vers.
17.
Absoloms
accusing
of
Hushaj
,
for
leaving
his
friend
David
in
distress
.
We
see
howsoever
his
judgment
was
pregnant
,
to
note
the
sinne
of
ingratitude
in
another
,
and
to
tax
the
same
,
yet
he
sees
it
not
in
a
greater
measure
,
being
Davids
sonne
,
and
in
a
grosser
manner
of
rebellion
,
in
himselfe
.
Where
we
observe
,
that
every
man
is
ready
like
the
Pharisees
,
To
spye
the
mote
in
their
neighbours
eye
,
but
not
the
beame
in
their
owne
,
Matth.
7.
3.
and
severely
to
censure
lesser
faults
in
others
,
than
grosser
in
themselves
:
as
we
see
,
Judah
did
towards
Tamar
,
Saul
against
Jonathan
for
tasting
a
little
hony
,
contrary
to
his
constitution
:
but
making
no
conscience
of
persecuting
righteous
David
,
and
killing
the
Lords
Priests
,
even
as
at
this
day
in
the
Romish
Church
:
the
breaking
of
her
constitutions
are
censured
damnable
,
whereas
the
breach
of
Gods
lawes
,
are
permitted
and
dispensed
with
.
3.
In
Absoloms
accusation
,
we
see
also
who
is
to
be
accounted
a
true
friend
,
towit
,
he
only
,
who
not
only
in
prosperity
:
but
also
in
adversity
proves
so
,
as
Jonathan
did
to
David
,
and
as
is
said
,
Prov.
17.
17.
4.
Vers.
21.
Achitophel
gives
counsell
to
Absolom
,
to
go
into
his
Fathers
Concubines
,
that
by
incestuous
fact
all
hope
of
reconciliation
with
his
Father
might
be
obstructed
.
Where
we
see
that
prophane
hearts
,
so
contrives
the
plots
of
their
wickedness
against
Gods
law
,
as
if
there
were
no
God
,
or
over
ruling
power
,
to
cross
their
designes
,
or
to
punish
them
:
and
therefore
this
foole
(
though
otherwise
accounted
)
had
said
in
his
heart
there
was
no
God
.
5.
The
scope
of
this
Counsell
,
we
see
was
to
foment
and
increase
the
flame
of
discord
,
between
David
and
Absolom
:
but
not
to
quench
the
same
,
which
shewes
unto
us
Satans
nature
in
his
instruments
,
and
as
he
first
divided
between
God
and
man
,
and
afterward
between
man
and
man
,
as
between
Cain
and
Abell
,
&c.
So
he
continues
:
whereas
God
is
the
God
of
peace
so
are
his
Children
peaceable
,
as
we
see
between
Abraham
and
Lot
,
and
peace
makers
,
as
we
see
Matth.
5.
9.
6.
Where
he
saies
,
that
by
so
doing
,
the
hands
of
all
who
were
with
Absolom
,
should
be
strong
.
We
see
the
blind
folly
of
the
wicked
,
who
think
that
to
sinne
,
is
the
way
to
prosper
:
whereas
Psal.
1.
3.
and
in
the
examples
of
the
holy
Patriarch's
,
Joseph
,
and
Godly
Kings
,
we
see
the
contrary
,
and
as
is
shewne
to
us
,
2
Chron.
14.
7.
7.
Vers.
22.
Absolom
is
counselled
by
Achitophel
,
to
commit
incest
with
his
Fathers
concubines
,
as
Amnon
was
,
how
to
commit
incest
with
his
own
Sister
:
both
Counsellours
prevaile
,
and
both
who
were
counselled
,
obey
his
wicked
counsell
to
their
own
destruction
.
Where
we
see
that
it
is
as
easy
to
one
(
wanting
grace
and
Gods
Word
and
spirit
to
be
their
Counsellours
)
to
take
ill
counsell
:
as
it
is
to
them
who
give
it
,
and
pronesse
to
villany
in
great
men
,
want
never
either
projectours
to
devise
,
or
Parasites
like
Doeg
,
to
execute
the
most
odious
sinnes
,
at
least
to
excuse
them
,
and
so
farre
God
gives
way
to
their
sinnes
,
as
their
sinnes
may
prove
plagues
to
themselves
.
8.
The
tent
is
spred
on
the
top
of
the
house
,
and
Absolom
goes
in
to
his
Fathers
,
Concubines
in
the
sight
of
all
Israel
.
And
so
that
is
fulfilled
,
which
was
threatned
by
Nathan
,
Chap.
12.
12.
So
that
the
Counsell
of
Achitophel
,
and
fact
of
Absolom
have
fulfilled
the
judgement
of
God
.
Where
we
may
admire
the
Wisdome
of
God
that
can
use
the
worst
of
evills
well
,
and
most
justly
make
the
sinnes
of
men
his
executioners
.
9.
Vers.
23.
Where
it
is
said
,
that
Achitophels
Counsell
in
these
dayes
was
counted
as
the
oracle
of
God
.
We
see
that
great
parts
misimployed
proves
most
mischievous
,
as
leaning
,
eloquence
,
worldly
wisdome
and
the
like
,
and
when
wicknesse
is
armed
with
wit
and
power
like
Nilus
it
overfloweth
all
the
banks
,
so
that
great
need
have
they
who
have
great
parts
,
to
seek
the
sanctified
use
of
them
,
and
this
makes
our
condition
the
more
dangerous
that
we
have
to
deal
daily
with
a
powerfull
,
and
subtile
Enemy
Satan
,
and
therefore
,
as
David
did
Chap.
15.
31.
In
the
case
of
Achitophel
,
we
ought
to
be
devout
in
prayer
,
and
to
watch
as
our
saviour
exhorts
us
.
10.
We
see
also
in
Achitophel
that
policy
and
grace
,
or
piety
,
lodge
not
ever
under
one
roofe
.
And
Pharaoh
may
say
,
Exod.
1.
10.
Let
us
deal
wisely
with
them
.
While
in
the
mean
time
he
was
dealing
foolishly
,
and
wanting
grace
to
season
and
sanctify
his
wisdome
,
he
was
drawing
on
the
plagues
of
God
on
himself
and
his
Land
,
and
in
end
utter
destruction
.
II.
SAM.
Chap.
17.
from
the
1.
vers.
to
the
15.
IN
this
Chapter
is
set
down
.
1.
The
consultation
had
by
Absolom
concerning
the
warre
against
David
,
how
it
may
be
prosecuted
and
have
a
full
Victory
.
Till
the
15.
verse
.
2.
The
intelligence
that
is
given
to
David
hereof
,
&
what
use
he
makes
thereof
.
Till
the
23.
verse
.
3.
Achitophels
hanging
of
himself
,
Vers.
23.
And
the
progresse
of
both
armies
,
towit
,
Davids
to
Mahanaim
,
and
Absoloms
to
the
Land
of
Giload
,
to
the
27.
verse
.
And
last
,
the
furniture
and
provision
for
his
Army
which
David
got
being
in
Mahanaim
.
To
the
end
of
the
Chapter
.
First
in
the
consultation
had
by
Absolom
,
we
have
.
1.
The
Counsell
of
Achitophel
,
offered
by
him
,
to
the
5.
verse
.
2.
The
contrary
Counsell
of
Hushai
being
required
thereto
▪
from
the
5.
to
the
14.
vers.
3.
The
approbation
of
Hushais
Counsell
by
Absolom
and
all
Israel
,
and
the
rejecting
of
Achitophels
,
vers.
14.
First
then
in
the
Counsell
of
Achitophel
,
we
have
.
1.
The
scope
whereat
it
is
directed
,
vers.
2.
Towit
the
destruction
of
David
,
and
therefore
as
cruell
as
well
as
crafty
counsell
,
as
Satan
is
both
.
2.
To
come
to
this
desired
end
,
he
assumes
these
sure
mediums
.
1.
Celerity
and
expedition
,
a
thing
most
necessary
to
be
used
for
surprising
of
Enemies
,
and
obtaining
a
speedy
Victory
.
3.
Thus
the
end
being
resolved
,
and
the
mean
in
generall
being
concluded
,
he
labours
to
prosecute
the
warre
by
arguments
from
facility
and
utility
.
The
facility
is
grounded
upon
the
reasons
taken
from
the
circumstances
of
persons
and
times
:
the
first
person
is
himself
,
as
he
should
say
,
this
matter
is
so
facill
,
that
it
needs
not
the
presence
of
the
King
;
and
that
I
appear
not
to
be
the
mover
of
others
to
endanger
themselves
,
I
offer
my self
to
execute
that
which
I
Counsell
,
though
my
profession
be
not
military
.
The
second
perswasion
is
from
the
small
number
,
which
he
craves
for
the
enterprise
,
in
respect
of
Absoloms
great
Army
.
The
third
reason
is
from
the
estate
of
the
adversaries
,
whom
he
affirmes
to
be
weary
,
and
weak
.
The
fourth
is
from
the
time
of
his
invasion
and
surprisall
▪
the
night
time
,
when
all
are
at
rest
.
Next
,
his
arguments
from
utility
are
.
1.
By
this
speedy
,
and
unexpected
invasion
the
Enemy
shall
be
put
to
flight
,
and
every
one
retire
to
his
own
home
,
leaving
David
destitute
.
2.
David
being
so
deserted
shall
be
easily
killed
,
who
is
the
head
of
the
faction
.
3.
Hereby
the
whole
people
shal
be
reduced
to
Absoloms
obedience
,
and
so
peace
which
should
be
,
the
end
of
all
warre
shall
be
established
,
all
which
sayings
at
first
pleased
Absolom
,
well
and
all
the
elders
of
Israel
.
Next
,
followes
the
contrary
Counsell
of
Hushai
,
who
being
interrogated
,
by
Gods
providence
by
Absolom
,
he
layes
down
the
contrary
end
in
minde
,
and
contrary
mean
to
attain
thereto
:
his
end
being
Davids
preservation
,
and
the
mean
,
being
delay
,
which
to
David
being
weary
,
was
very
advantagious
,
for
perswading
Absolom
to
which
delay
,
and
taking
his
Counsell
which
he
was
to
give
,
he
uses
a
very
artificiall
oration
,
wherein
1.
he
refutes
the
Counsell
of
Achitophel
.
And
2.
confirmes
his
own
resolution
,
before
which
refutation
,
he
uses
a
preface
;
wherein
he
shewes
,
that
he
denyes
not
but
Achitophels
Counsell
is
good
,
but
not
at
this
time
:
and
then
shewes
that
this
enterprise
is
not
so
easy
as
Achitophel
affirmed
it
to
be
,
but
on
the
contrary
dangerous
,
by
the
reasons
following
.
The
first
whereof
is
taken
from
the
known
and
confessed
fortitude
of
David
.
2.
From
Davids
Army
who
were
so
inraged
like
beares
robbed
of
their
whelps
.
3.
From
Davids
experience
,
that
David
had
in
the
warres
,
knowing
all
the
Stratagems
thereof
,
and
so
being
not
onely
valorous
but
wise
,
the
two
properties
of
a
complaet
Generall
.
4.
From
Davids
subtilty
,
that
he
would
not
be
found
in
the
night
with
the
Army
,
but
lurk
in
some
secret
place
,
as
he
had
sometimes
done
when
Saul
did
persecute
him
.
5.
From
the
perill
of
the
first
overthrow
of
so
few
whom
Achitophel
would
lead
,
which
commonly
is
interpreted
to
be
the
presage
of
future
,
and
the
losse
of
the
whole
cause
,
and
whereby
it
shall
come
to
passe
,
that
the
hearts
of
the
most
valiant
(
like
Lyons
)
who
are
with
Absolom
,
when
they
hear
thereof
shall
melt
,
for
all
Israel
knowes
that
David
,
and
all
who
follow
him
are
valiant
men
.
Unto
which
refutation
of
Achitophels
Counsell
he
subjoynes
his
own
.
1.
That
Absolom
commit
not
the
leading
of
the
Army
to
any
Lieutenant
,
the
matter
being
of
so
great
concernment
,
as
also
people
being
the
more
encouraged
by
the
presence
of
their
Prince
,
as
likewise
it
being
fitter
that
the
Prince
,
himself
have
the
honour
of
the
Victory
,
which
was
a
powerfull
argument
to
a
young
ambitious
Prince
.
2.
He
Counsells
Absolom
to
go
,
not
with
a
part
of
the
Army
,
but
with
all
the
preparation
he
can
,
and
therefore
that
all
Israel
be
assembled
from
Dan
to
Beersheba
,
wherein
he
uses
a●
Hyperbole
,
from
the
sand
of
the
Sea
.
And
drawes
the
matter
to
a
delay
.
3.
He
reasons
from
the
event
,
which
should
be
a
totall
overthrow
of
David
and
his
Army
,
if
they
were
found
in
the
field
,
and
if
he
should
get
him
to
a
City
,
that
great
multitude
should
,
as
it
were
with
cordes
,
drawit
into
a
River
,
and
not
leave
a
stone
thereof
.
Last
of
all
followes
Absoloms
,
and
all
Israels
approbation
of
Hushais
Counsell
,
as
better
than
Achitophels
,
the
reason
wherof
is
subjoyned
.
For
the
Lord
had
appointed
to
defeat
the
good
Counsell
of
Achitophel
,
to
the
intent
that
the
Lord
might
,
bring
evill
upon
Absolom
.
Achitophels
Counsell
here
being
called
good
,
the
Spirit
of
God
dimitting
himself
to
the
improper
speaking
of
men
,
who
are
accustomed
to
call
that
good
which
is
profitable
for
the
person
,
&
end
for
which
it
is
intended
,
and
which
was
better
nor
the
Counsell
of
Hushai
for
the
cause
of
Absolom
.
The
Lords
purpose
herein
being
,
that
the
deserved
evill
of
punishment
in
Gods
justice
might
be
brought
on
Absolom
.
OBSERVATIONS
.
1.
V.
1.
WIt
and
experience
had
taught
Achitophel
,
that
in
conjurations
,
and
hostile
invasions
,
celerity
uses
to
produce
most
successefull
events
,
and
therefore
he
gives
Counsell
to
use
speed
,
whereas
delay
,
or
protracting
of
time
gives
advantage
to
the
adverse
party
,
whereby
we
learne
,
that
it
is
wisdome
in
such
cases
and
all
others
,
to
consider
the
due
proportion
between
actions
,
and
the
fit
times
of
their
performance
.
2.
He
offers
his
service
to
Absolom
,
not
onely
as
a
Counsellour
,
but
as
a
generall
,
his
malice
against
David
not
onely
spurring
him
on
,
but
also
his
ambitious
aspiring
,
not
contenting
himself
with
the
Counsell
table
,
but
to
be
also
a
commander
,
and
supream
in
the
camp
,
which
has
ever
bene
the
bane
both
of
the
Common-wealth
,
as
also
of
the
Church
:
when
men
cannot
content
and
contain
themselves
within
their
own
station
,
but
ambitiously
aspire
above
or
beyond
the
same
,
and
will
have
a
hand
in
all
causes
,
and
rule
both
in
Church
and
Commonwealth
,
as
especially
the
Popes
their
practise
has
been
,
according
to
the
saying
of
one
,
Ecce
duo
gladii
,
and
of
too
many
others
.
3.
Vers.
2.
He
vants
,
and
like
another
Goliah
bragg's
that
he
will
do
much
,
without
saying
if
God
will
,
where
we
see
the
truth
of
that
which
is
spoken
of
the
wicked
,
that
God
is
not
in
all
their
thoughts
,
but
they
presume
of
their
own
strength
and
sacrifice
to
their
own
net
,
which
tendeth
ever
to
their
own
destruction
.
4.
He
promises
that
he
will
come
upon
David
unexpectedly
,
and
will
make
him
afrayd
and
thereafter
smite
him
,
and
put
all
his
Army
to
flight
,
where
we
see
the
blind
pride
of
the
wicked
speaking
of
events
as
if
they
were
not
in
Gods
hand
,
who
is
the
Lord
of
hostes
,
but
as
if
events
and
the
lives
of
Gods
Children
were
in
their
hands
,
Although
they
have
not
power
of
one
hair
of
their
head
without
the
good
providence
of
God
,
and
as
Davids
preservation
testifies
:
As
also
as
we
see
,
Act
23.
12.
&c.
5.
He
sayes
likewise
that
he
will
come
upon
David
while
he
is
weary
and
weakhanded
,
and
in
the
night
time
,
so
that
like
a
subtile
and
sedulous
Enemy
,
he
resolves
to
take
hold
of
all
advantages
,
and
make
use
thereof
against
godly
David
to
his
destruction
.
The
like
subtile
and
sedulous
Enemy
have
all
the
godly
,
Satan
,
who
spies
all
his
advantages
of
our
weaknesse
,
and
makes
use
thereof
to
surprise
us
,
and
bring
us
to
destruction
,
as
we
may
see
in
Lot
,
in
Zoar
,
in
David
with
Beethsheba
,
and
Peters
denyall
,
and
other
godly
men
.
Let
be
in
the
wicked
,
which
should
learn
us
,
to
work
out
our
salvation
with
fear
and
trembling
,
and
to
watch
and
pray
,
as
our
saviour
exhorts
us
.
6.
Vers.
4.
It
is
said
,
that
this
wicked
Counsell
of
Achitophels
of
smiting
the
Father
,
Vers.
2.
Pleased
Absolom
the
Sonne
well
,
where
we
see
the
unnaturality
of
a
wicked
Sonne
,
seeking
after
his
life
who
gave
him
life
,
and
that
where
grace
is
not
,
no
expectation
of
duty
is
to
be
expected
from
the
neerest
naturall
relations
,
as
we
see
in
Cham
,
Cain
,
and
here
in
Absolom
.
7.
Vers.
5.
Though
Achitophels
Counsell
pleased
Absolom
,
yet
he
acquiesces
not
therein
,
but
calles
Hushai
and
asks
his
Counsell
in
this
prosecution
of
the
warre
,
whose
Counsell
he
asked
not
before
,
in
going
in
to
his
Fathers
Concubines
.
Where
we
see
the
Lords
mercifull
providence
towards
Hushai
,
and
in
him
towards
the
godly
,
preserving
them
,
from
many
snares
wherin
they
otherwise
might
fall
,
as
he
did
David
from
going
with
Achish
against
Saul
,
1
Sam.
29.
And
Hushai
here
from
joyning
in
that
wicked
Counsell
of
Achitophels
for
Absoloms
committing
incest
with
his
Father
Concubines
.
O
happy
then
are
they
who
rely
on
God
.
8.
Vers.
7.
We
see
the
modesty
,
of
Hushai
in
relation
to
the
person
of
Achitophel
,
though
he
opposes
his
Counsell
,
or
opinion
,
not
denying
,
but
he
was
a
wise
Counsellour
,
and
that
his
Counsell
was
good
,
but
not
at
this
time
.
Which
shewes
that
in
disputes
,
or
differences
of
judgements
,
reflections
on
persons
,
or
bitternesse
and
the
like
should
not
be
used
,
but
such
modesty
,
as
verity
may
have
place
,
the
cause
it self
handled
,
unity
sought
after
,
charity
shewn
,
humour
and
spleen
avoyded
,
and
the
way
of
reconciliation
no
wise
obstructed
.
Therefore
Hushai
to
sweeten
his
opposition
,
he
yeilds
the
praise
of
wisdome
to
his
adversary
in
other
Counsells
,
that
he
may
have
leave
to
deny
it
modestly
in
this
.
9.
Yet
in
Hushai's
boldnesse
and
freedome
without
fear
in
opposing
Achitophels
Counsell
.
We
learn
,
what
should
be
the
like
in
the
servants
of
God
in
opposing
themselves
with
courage
and
zeal
against
errour
,
and
every
wicked
course
which
is
against
God
,
his
Church
,
people
,
and
the
Lords
anointed
.
10.
Vers.
14.
Absolom
preferreth
Hushai's
Counsell
to
Achitophels
,
as
the
better
,
Hushai's
Counsell
being
for
Davids
good
,
and
that
which
he
rejected
being
for
his
own
good
.
Where
we
see
the
mercifull
overruling
and
secret
providence
of
God
,
for
the
good
of
his
own
,
&
comfort
in
adversity
,
making
all
things
work
together
for
their
best
,
but
to
the
worst
of
their
Enemies
,
Who
dig
a
pit
for
others
wherein
themselves
do
fall
.
11.
The
likeliest
devices
we
see
doe
not
alwayes
succeed
,
God
finds
the
meanes
to
crosse
the
Counsell
of
Achitophel
by
a
lesse
probable
advice
of
Hushai
,
who
had
neither
so
deep
a
head
,
nor
so
sure
a
Counsell
as
Achitophels
,
yet
his
tongue
refutes
Achitophel
,
and
diverts
Absolom
,
Hushai's
tongue
then
and
Absoloms
heart
is
guided
by
a
power
above
their
own
,
who
as
he
gives
utterance
to
the
tongue
,
so
he
gives
successe
to
the
words
,
therefore
Hushai
shall
prevail
with
Absolom
,
that
Absolom
prevail
not
against
David
,
he
that
worketh
all
in
all
things
so
disposeth
of
wicked
men
,
that
while
they
think
that
they
most
please
themselves
,
and
think
themselves
safest
,
then
they
overthrow
themselves
,
as
we
see
,
Exod.
1.
10.
And
their
disappointment
is
surest
.
12.
The
reason
why
Absolom
obeys
Hushai's
Counsell
,
&
rejects
Achitophels
(
sayes
the
text
)
was
,
that
the
Lord
had
appointed
to
defeat
the
Counsell
of
Achitophel
,
as
David
had
prayed
,
Chap.
15.
31.
And
that
the
Lord
might
bring
evill
upon
Absolom
.
Where
we
see
,
the
efficacy
of
prayer
,
and
that
the
Lord
doth
hear
and
grant
the
prayers
of
his
own
,
according
to
,
Psal.
50.
15.
Which
have
a
twofold
effect
,
for
the
good
of
the
godly
,
and
the
evill
of
their
Enemies
,
wherefore
the
armour
of
his
Church
most
prevalent
,
has
been
ever
prayers
and
tears
.
13.
We
see
here
likewise
that
the
greatest
punishment
of
sinne
,
and
which
bringeth
all
other
evill
with
it
,
is
,
when
men
are
left
to
the
Spirit
of
errour
,
and
to
reject
good
Counsell
,
or
courses
,
and
to
embrace
the
worse
.
II.
SAM.
Chap.
17.
from
the
15.
vers.
to
the
end
.
FOllowes
now
.
1.
The
action
of
Hushai
,
and
his
complices
,
revealers
of
his
Counsell
to
David
,
and
the
circumstances
thereof
.
2.
The
Tragicall
and
ignominious
death
of
Achitophel
,
and
the
causes
thereof
.
3.
The
marching
of
both
Armies
over
Jordan
,
and
the
severall
encamping
thereof
.
And
4.
the
furnishing
of
Davids
Army
and
provision
thereof
.
In
the
first
action
there
are
many
actours
.
1.
Hushai
who
is
the
revealer
of
the
Counsell
,
and
first
advertiser
,
according
to
his
promise
formerly
made
to
David
.
2.
The
two
Priests
directed
back
,
by
David
to
Jerusalem
from
mount
Olivet
to
the
same
purpose
.
3.
Their
Sonnes
Jonathan
,
and
Ahimaaz
appointed
to
be
the
beares
of
this
revelation
.
4.
Two
Women
,
the
one
a
wench
,
sent
by
the
Priests
from
Jerusalem
to
their
Sonnes
,
swho
abode
at
Enrogell
the
other
a
mans
wife
in
Bahurim
.
5.
A
young
man
discoverer
of
the
Priests
Sonnes
.
And
6.
the
exploratours
that
were
sent
by
Absolom
to
search
and
apprehend
them
.
The
next
History
is
,
the
Tragicall
end
of
Achitophel
,
wherein
we
have
to
consider
,
seeing
he
was
a
man
of
such
wisdome
and
estimation
;
what
were
the
causes
moving
him
to
runne
to
so
desperate
a
self
murther
,
which
I
shall
reduce
to
three
.
1.
The
guilty
conscience
of
his
irremissibile
offences
.
2.
The
fearfull
apprehension
of
the
rigour
and
just
punishment
,
which
he
expected
from
David
.
3.
The
defeat
of
his
Counsell
and
disappointment
of
his
ambitious
project
.
Reasoning
therefore
thus
with
himself
,
by
Absoloms
receiving
the
Counsell
of
Hushai
Davids
reall
friend
,
But
Absoloms
dissembled
foe
,
I
foresee
that
he
and
his
cause
shall
perish
,
But
as
for
me
,
above
all
others
my
danger
is
then
greatest
.
For
1.
my
conscience
condemnes
me
that
I
have
given
wicked
Counsell
against
God
,
my
King
,
and
the
Commonwealth
,
and
perswaded
Absolom
to
defile
his
fathers
bed
,
and
persecute
him
to
death
,
and
so
am
unworthy
to
be
called
an
Israelite
.
2.
Though
I
should
repent
and
crave
pardon
,
yet
I
apprehend
no
favour
but
justice
to
be
executed
upon
me
by
David
,
as
an
open
example
to
all
traitours
before
the
World
.
And
3.
though
I
were
spared
,
yet
I
cannot
draw
my self
to
a
private
life
,
and
live
as
one
justly
disgraced
,
and
discourted
:
therefore
to
eschew
all
these
inconveniences
,
I
resolve
upon
this
onely
remedy
to
execute
my self
.
Upon
which
resolution
he
departs
,
deserts
his
Master
and
his
cause
,
returnes
to
his
City
of
Gilo
,
disposes
upon
his
worldly
estate
,
and
hangs
himself
,
against
the
Law
of
God
,
of
nature
,
and
of
Nations
.
The
third
,
is
the
History
of
the
passage
of
both
Armies
over
Iordan
and
their
camping
in
Gilead
,
where
it
is
remarked
,
Vers.
22.
That
of
all
Davids
Army
that
passed
over
Jordan
,
when
they
were
mustered
by
daylight
,
their
lacked
not
a
man
,
so
sweetned
was
his
troubles
with
this
divine
preservation
,
and
so
they
came
to
Mahanaim
,
a
City
in
Gilead
,
renowned
,
Gen.
32.
2.
By
the
vision
of
Angels
which
Jacob
saw
for
his
protection
.
At
this
time
also
Absolom
collected
his
whole
forces
,
who
were
like
the
sand
of
the
Sea
for
number
,
and
followed
after
David
and
his
small
number
,
and
made
Amasa
his
generall
,
who
was
Sisters
Children
with
Joab
,
and
Davids
Sisters
Sonne
,
whose
ambition
made
him
make
no
conscience
of
all
these
naturall
conjunctions
,
to
joyn
against
David
.
In
the
last
place
,
we
have
the
History
of
the
furniture
and
provision
for
Davids
Army
.
1.
By
whom
.
And
2.
what
it
was
.
The
Persons
by
whom
are
three
,
Shobi
an
Ammonite
,
whom
David
placed
(
as
is
thought
)
in
Hanuns
place
,
who
had
abused
his
Embassadours
,
for
which
cause
he
meets
now
David
with
gratitude
in
his
adversity
,
the
other
is
,
Machir
of
Lodebar
,
and
the
third
Barzillai
a
Giliadite
.
OBSERVATIONS
.
1.
HVshaj
the
Archite
,
and
Zadok
and
Abiathar
Priests
,
and
their
sonnes
,
Jonathan
and
Ahimaaz
,
neither
for
feare
of
danger
,
nor
hope
of
reward
are
diverted
from
their
fidelity
and
duty
to
David
:
but
postponing
both
feare
or
favour
of
man
,
they
look
to
God
,
and
a
good
conscience
,
discharges
a
loyall
and
faithfull
duty
to
their
Prince
,
even
in
his
greatest
adversity
:
and
leaves
the
success
to
God
.
A
good
and
imitable
example
to
all
subjects
and
sorts
of
men
?
but
alas
▪
few
Hushai's
are
now
in
the
civill
estate
,
but
many
Achitophels
,
and
few
Zadoks
in
the
Ecclesiastick
.
2.
Vers.
16.
Hushaj
discovers
to
David
by
Zadok
and
Abiathar
and
their
sonnes
,
the
Counsell
that
he
had
given
to
Absolom
,
and
forewarnes
him
what
to
do
.
It
is
commendable
then
,
but
the
contrary
,
to
reveale
the
Counsells
or
courses
of
a
traytour
to
a
lawfull
Prince
,
and
to
forewarne
him
of
his
danger
that
he
may
prevent
the
same
.
3.
Vers.
17.
This
message
of
so
great
concernment
,
is
carried
from
the
Priests
,
to
their
sonnes
at
Eurogell
by
a
maide
:
and
themselves
thereafter
are
hid
from
Absoloms
searchers
,
and
preserved
by
a
woman
of
Bahurim
.
Which
teaches
us
,
that
God
who
hath
variety
of
instruments
,
both
in
heaven
,
and
earth
,
yet
in
his
wisdome
sometimes
singles
out
weakest
instruments
,
to
performe
greatest
enterprises
:
that
his
power
in
them
may
be
seen
,
and
he
may
have
the
glory
of
the
work
.
Examples
whereof
we
may
see
in
Pharaoh's
daughter
,
preserving
and
educating
Moses
,
the
woman
of
Tebes
killing
Abimelech
,
Deborah
overthrowing
Midian
,
Jael
killing
Sicera
,
and
poore
fisher
men
converting
the
whole
world
:
the
like
may
be
said
of
Rahab
,
Esther
,
and
the
late
Queen
Elizabeth
.
4.
Vers.
18.
The
Priests
sonnes
are
discovered
,
delated
,
persued
,
preserved
,
and
though
many
other
dangers
appeare
in
this
matter
:
yet
the
Lord
delivers
them
out
of
them
all
.
Wherein
is
seen
,
the
disappointment
of
wicked
and
cruell
enterprises
,
the
protecting
hand
of
God
of
his
own
,
and
a
great
ground
of
comfort
and
confidence
to
those
who
follow
good
courses
.
5.
Vers.
22.
David
hearing
of
his
danger
prevents
it
,
&
albeit
he
was
weary
,
and
loaded
with
sorrow
:
yet
he
spends
the
night
,
in
his
removing
and
passing
over
Jordan
.
So
that
Gods
promises
of
his
deliverance
,
and
confirming
him
in
his
Kingdome
,
make
him
not
neglect
the
ordinary
meanes
of
his
safety
:
as
we
see
the
like
in
Paul
,
Act.
27.
31.
Which
teaches
us
the
like
,
and
that
we
must
not
refuse
to
do
what
God
requires
,
for
furthering
of
that
which
he
decrees
.
6.
Vers.
23.
In
Achitophel
we
see
three
causes
of
his
desperation
.
1.
The
unmeasurable
weight
of
his
sinnes
.
2.
The
severity
of
Davids
judgment
which
he
feares
.
3.
His
diffidence
of
pardon
,
and
his
rejection
from
any
participation
of
honour
,
or
advancement
in
Davids
Court
or
Kingdome
.
Whereupon
we
collect
the
like
causes
,
and
degrees
of
others
their
disperation
.
1.
The
weight
of
guiltines
,
which
with
Cain
they
count
irremissible
.
2.
The
apprehension
of
Gods
wrath
and
justice
,
as
we
see
in
Judas
.
3.
Diffidence
of
pardon
,
and
their
rejection
from
any
part
,
or
place
in
the
Kingdome
of
heaven
.
The
cure
whereof
,
or
preservative
in
the
contrary
,
is
.
1.
Confidence
in
the
mercies
of
God
exceeding
farre
the
number
,
or
weight
of
our
sinnes
,
Psal.
103.
8.
2.
Relying
on
the
merits
of
Christ
,
and
like
the
wounded
Israelites
,
by
the
fiery
Serpents
,
looking
upon
him
by
the
eye
of
faith
,
Zach.
12.
10.
3.
Considering
the
freedome
of
the
Lords
love
,
Hos.
14.
4.
And
that
life
everlasting
is
his
free
gift
,
Rom.
6.
23.
And
lastly
remembring
the
examples
of
the
Lords
mercy
,
to
Manasseh
,
Marie
Magdalen
,
the
thief
on
the
Crosse
,
Christs
Crucifiers
,
Act
2.
36.
And
to
Paul
,
when
he
was
persecuting
him
.
7.
We
see
in
Achitophel
what
shamefull
and
comfortles
end
such
may
expect
who
for
their
own
ambitious
,
or
covetous
ends
give
Counsell
,
or
go
on
in
courses
against
God
,
Lawfull
authority
,
and
the
good
,
and
quiet
of
Church
,
and
Common-wealth
.
8.
Achitophels
wisdome
was
great
and
highly
esteemed
,
and
yet
in
the
end
he
proves
a
furious
fool
,
by
his
selfmurther
,
&
so
his
wisdome
was
turned
into
folly
,
because
he
abused
the
same
to
wicked
ends
.
Which
teacheth
us
that
Gods
benefits
should
not
be
abused
to
sinfull
ends
,
else
they
will
turne
into
curses
,
as
the
subtilty
of
the
Serpent
,
Gen.
3.
1.
Pharaohs
working
wisely
,
Exod.
1.
10.
Sampsons
strength
,
Absoloms
beauty
,
Haman
and
Judas
preferment
.
The
Scribes
and
Pharise's
learning
,
Tertullus
eloquence
,
and
here
Achitophels
wisdome
.
9.
We
see
here
likewise
that
worldly
wisdome
without
grace
,
and
sanctification
can
be
no
protection
from
shame
,
and
ruine
in
the
end
:
a
worldly
losse
,
a
conceited
affront
,
a
vexing
fear
,
an
accusing
conscience
,
forseen
danger
,
and
the
like
,
can
soon
render
the
life
comfortles
,
and
oftimes
drive
a
man
to
despaire
and
make
him
cruellest
of
any
to
himself
;
How
vain
then
is
it
to
be
wise
,
except
in
God
,
whose
fear
is
the
beginning
of
true
wisdome
,
and
to
depart
from
evill
is
true
understanding
.
10.
By
this
example
also
of
Achitophels
death
,
whereunto
(
like
Judas
)
he
was
stirred
up
by
Satan
,
as
he
had
been
formerly
to
sinne
by
pernicious
Counsell
.
We
see
what
great
cause
all
men
have
to
pray
,
as
Christ
hath
taught
us
,
Lord
lead
us
not
into
temptation
,
and
what
Satan
intends
when
he
tempts
to
sinne
,
towit
,
nothing
else
but
thereby
to
bring
men
to
destruction
.
11.
It
is
said
,
that
when
Achitophel
saw
that
this
Counsell
was
not
followed
,
he
hanged
himself
.
Where
we
see
what
an
ill
guest
pride
is
,
which
causes
men
to
mis-interpret
disgraces
,
or
overrate
them
,
and
raise
such
a
storme
in
the
breast
,
which
cannot
hardly
be
calmed
without
the
death
of
the
conceived
disgracer
,
or
else
their
own
:
the
one
whereof
we
may
see
in
Hamans
spleen
against
Mordecai
,
and
the
other
here
in
the
Person
of
Achitophel
,
whereas
humility
can
easily
digest
great
wrongs
,
and
misregard
the
misregarding
of
others
.
12.
Achitophel
puts
his
house
in
order
,
who
could
not
order
his
own
unruly
passion
and
affections
,
and
is
carefull
for
the
world
,
which
he
was
notwithstanding
presently
to
leave
to
others
;
but
was
carelesse
of
Heauen
,
and
of
his
own
future
and
eternall
estate
.
Where
we
see
how
foolish
and
preposterous
are
the
cares
,
and
courses
of
Worldlings
,
who
prefer
earth
to
Heaven
,
the
goods
to
soule
,
or
body
,
and
the
providing
for
others
,
neglecting
their
own
eternall
welfare
,
and
running
to
everlasting
ruine
.
13.
Vers.
22.
When
David
had
mustered
his
men
beyond
Jordan
,
who
had
been
passing
it
in
the
night
time
he
lacks
not
one
of
them
,
wherein
the
Lords
gracious
protection
was
seen
to
Davids
great
comfort
,
and
those
who
did
follow
him
.
Whereas
Chap.
18.
7.
Their
fell
of
the
followers
of
Absolom
,
20000.
men
,
which
should
be
a
great
incouragement
to
all
men
,
to
follow
good
courses
,
and
favour
good
causes
,
for
such
only
have
the
promise
of
Gods
preservation
.
14.
Vers.
24.
It
is
said
that
after
David
had
passed
over
Jordan
,
Absolom
also
followed
,
and
all
the
men
of
Israel
with
him
.
Where
we
see
that
the
multitude
is
on
Absoloms
part
,
and
that
it
is
not
without
cause
forbidden
,
to
follow
the
multitude
to
do
evill
.
As
we
see
in
the
practise
of
Noah
,
and
Lot
,
so
that
multitude
is
no
note
of
the
true
Church
,
but
the
contrary
,
as
we
see
Revel.
13.
12.
Seeing
it
is
the
broade
way
that
leades
to
damnation
,
and
many
they
are
who
do
walke
in
it
.
15.
We
see
here
likewise
by
Absoloms
following
David
over
Jordan
with
so
hugh
a
multitude
(
as
it
were
)
close
at
the
back
,
that
when
perills
are
greatest
and
neere
,
then
also
is
Gods
deliverance
neerest
,
as
we
see
in
the
next
Chapter
:
as
likewise
in
Israels
deliverance
at
the
red
Sea
,
and
from
that
bloody
plot
of
Hamans
,
David
oftimes
from
Saul
,
Daniel
from
the
Lyons
,
and
the
three
Children
from
the
fiery
fornace
,
so
Matth.
8.
25.
Act.
27.
23.
and
elsewhere
.
16.
Vers.
27.
David
from
a
wealthy
and
potent
King
is
now
brought
to
that
estate
,
that
he
is
supported
with
food
from
meaner
men
,
his
sinne
brought
him
chiefly
to
this
,
which
shewes
the
mutability
of
greatest
wordly
estates
,
whereunto
none
should
trust
,
nor
think
their
mountain
so
strong
that
it
cannot
be
moved
,
but
relye
only
on
the
Lord
,
as
David
professeth
,
Psal.
23.
1.
And
to
eschew
sinne
which
is
the
cause
of
all
misery
both
here
and
hereafter
.
17.
David
is
persecuted
by
his
own
sonne
and
people
,
but
is
pitied
and
provided
for
by
strangers
,
which
is
,
and
ought
to
be
a
comfort
to
the
Godly
in
affliction
,
that
God
being
their
friend
they
shall
never
want
friends
,
nor
provision
:
but
he
that
fed
his
people
in
the
wilderness
,
and
Eliah
by
Ravens
,
and
the
widdow
of
Sarepta
,
who
also
provided
Pharaohs
daughter
to
be
the
nurse
of
Moses
,
and
Obadiah
in
Achabs
Court
to
feed
the
Lords
Prophets
by
fifties
in
caves
,
will
also
provide
for
his
own
,
seeing
he
feeds
the
sparrowes
,
and
cloathes
the
lillies
of
the
field
,
and
therefore
much
more
will
care
for
them
that
feare
him
.
Heaven
then
shall
want
power
,
and
earth
meanes
,
before
that
any
such
want
maintenance
,
and
if
God
chastise
,
or
take
with
one
hand
,
he
shall
cherish
,
and
give
with
another
.
II.
SAM.
Chap.
18.
from
the
1.
Verse
to
the
19.
IN
this
Chapter
is
orderly
subjoyned
the
history
of
the
bloody
battle
between
Absolom
as
pursuer
,
and
David
as
defender
,
which
is
to
be
resolved
in
foure
particulars
.
1.
The
discipline
used
by
David
in
ordering
and
leading
out
his
Army
.
2.
The
battle
and
event
thereof
.
3.
The
report
thereof
made
to
King
David
.
4.
How
he
is
passionately
grieved
for
the
death
of
Absolom
.
First
then
the
discipline
and
order
which
David
uses
in
leading
forth
his
Army
,
is
commendable
,
for
1.
He
musters
or
counts
them
,
that
hereby
he
may
know
their
number
,
see
their
Armes
,
and
consider
their
strength
.
2.
After
their
muster
he
puts
them
under
command
of
Captaines
of
hundreds
,
and
Colonells
of
thousands
:
that
the
souldiers
may
obey
their
Captaines
,
and
the
captaines
their
Colonells
.
3.
He
puts
the
regiments
under
three
supreame
Commanders
or
Generalls
,
Joab
,
Abishaj
,
and
Ittaj
:
and
divides
his
Army
in
three
battalions
,
or
squadrons
,
assigning
their
leading
to
the
severall
conductors
.
Next
,
when
David
has
thus
ordered
the
Army
,
he
offers
as
a
valiant
Captain
to
go
with
them
to
battle
,
in
proper
person
for
to
shew
his
courage
,
and
for
their
better
encouragement
.
But
on
the
contrary
,
by
the
secret
Counsell
,
and
wisdome
of
God
,
withdrawing
David
whose
preservation
was
decreed
,
as
Absoloms
destruction
was
concluded
by
drawing
him
to
battle
,
the
people
disswade
David
from
going
with
them
in
person
,
by
reasons
taken
à
commodo
&
incommodo
.
1.
They
being
the
body
,
and
he
the
head
:
their
enemies
will
not
greatly
care
for
them
,
though
they
dye
or
flie
,
so
long
as
the
head
is
safe
to
renew
the
battle
,
but
if
the
head
perish
,
the
body
will
likewise
perish
.
2.
Care
should
be
had
of
his
safety
,
for
the
well
of
the
body
,
who
is
worth
ten
thousand
of
others
,
and
who
if
he
should
dye
,
better
ten
thousand
of
the
Army
dyed
.
3.
If
he
stay
in
the
City
,
and
need
be
,
he
can
succour
them
out
of
the
City
.
To
which
their
disswasion
David
assents
,
knowing
it
to
be
out
of
love
towards
him
,
and
the
Commonwealth
.
And
so
standing
in
the
gate
by
which
the
Army
was
to
march
forth
in
order
,
he
gives
command
to
the
three
Generalls
in
audience
of
the
people
,
to
deal
gently
with
the
young
man
Absolom
.
Whereof
some
gives
these
reasons
.
1.
Because
of
his
naturall
affection
which
moved
him
to
pity
his
own
flesh
,
though
rebellious
.
1.
Because
he
looked
not
so
much
on
the
instrument
,
or
rod
;
as
on
his
own
sinnes
of
homicide
,
and
adultery
that
had
procured
this
his
correction
by
his
own
sonne
,
as
the
Lord
had
threatned
.
And
3.
Because
he
looked
on
the
double
danger
of
soul
and
body
,
wherein
Absolom
now
stood
;
and
therefore
labours
for
the
preservation
of
his
body
,
that
thereafter
he
might
be
induced
to
repentance
,
and
so
his
soule
might
be
saved
.
Followes
next
the
battle
it selfe
,
and
circumstances
thereof
,
and
1.
The
place
,
the
wood
of
Ephraim
in
the
territory
of
Gilead
,
where
Ephraim
fought
with
Jephta
,
after
the
defeat
of
the
Ammonites
,
Judg.
12.
2.
The
number
of
those
who
were
slain
on
Absoloms
side
in
battle
,
towit
,
20000.
besides
those
that
were
devoured
by
the
wood
,
and
in
flying
.
3.
The
manner
of
Absoloms
own
death
,
who
flying
through
the
wood
on
his
Mule
,
whereon
he
rid
,
and
the
Mule
going
under
the
thick
boughes
of
a
great
Oke
,
his
head
caught
hold
of
the
oake
,
and
he
was
taken
up
between
heaven
and
earth
,
and
the
Mule
that
was
under
him
went
away
.
Which
thing
when
one
of
Davids
Army
had
seen
,
he
told
Joab
,
who
challenged
him
,
that
he
had
not
killed
him
,
and
he
would
have
rewarded
him
with
ten
shekells
of
silver
,
and
a
girdle
:
which
the
discoverer
shew
he
would
not
doe
,
though
he
might
have
a
thousand
shekells
.
1.
Because
he
was
the
Kings
sonne
.
2.
Because
of
the
Kings
command
,
that
none
should
touch
him
.
3.
Because
the
fact
had
been
capitall
.
4.
Because
it
could
not
be
hid
from
the
King
,
if
he
had
done
it
.
And
5.
Because
Joab
himselfe
would
have
been
his
accuser
,
and
enemy
.
Whereupon
followed
the
killing
of
Absolom
,
by
the
hand
of
Joab
himselfe
,
while
he
was
hanging
in
the
oake
alive
,
by
thrusting
him
through
the
heart
with
three
darts
,
and
by
his
Armour
bearers
their
smiting
of
him
,
and
killing
him
.
Whereupon
ensued
Joabs
sounding
a
retreat
,
from
following
of
the
people
that
had
been
with
Absolom
.
And
Absoloms
buriall
in
a
great
pit
in
the
wood
,
whereon
was
laid
a
great
heap
of
stones
,
notwithstanding
that
he
had
in
his
life
time
provided
and
built
a
sumptuous
pillar
,
or
buriall
place
,
for
himselfe
in
the
Kings
dale
,
to
keep
his
name
in
remembrance
,
seeing
he
had
no
sonnes
,
and
which
he
called
after
himselfe
,
Absoloms
place
.
One
doubt
only
rests
to
be
solved
,
how
it
is
said
that
he
had
no
sonnes
,
seeing
chap.
14.
27.
It
is
said
that
he
had
three
sonnes
and
a
daughter
:
to
which
it
is
answered
,
that
those
were
dead
before
the
erecting
of
that
pillar
or
tombe
,
God
so
ordering
that
such
a
poysonous
stock
should
not
prosper
,
to
have
a
posterity
of
such
like
branches
.
OBSERVATIONS
.
1.
IN
David
we
see
an
accumulation
of
most
worthy
parts
,
requisite
in
a
good
Prince
,
to
wit
,
prudence
,
patience
,
authority
,
courage
,
hearkning
to
good
Counsell
,
and
love
to
his
people
,
and
above
all
piety
and
Godlinesse
,
to
whom
therefore
God
gives
good
successe
,
a
fit
pattern
to
all
Princes
to
follow
.
2.
Vers.
2.
and
3.
We
see
here
in
Davids
offering
to
go
with
his
Army
in
person
,
and
in
their
disswading
a
loving
:
contest
between
a
Godly
Prince
,
and
a
loyall
and
a
loving
subject
,
every
one
striveing
to
overcome
another
by
good
offices
,
David
offering
his
paines
,
yea
the
very
hazard
of
his
Person
,
blood
and
life
for
the
common
welfare
,
and
his
subjects
highly
valuing
his
safety
,
and
contenting
for
the
same
to
hazard
their
lives
and
fortunes
,
O
happy
state
then
,
and
Kingdome
,
or
other
society
whatsoever
,
Ecclesiasticall
,
Politicke
,
or
Economicall
where
this
harmony
is
found
;
as
on
the
contrary
unhappy
is
their
condition
where
the
contrary
contention
is
seen
.
3.
Vers.
5.
David
desireth
his
Generalls
to
deal
gentle
with
the
young
man
Absolom
,
what
means
this
too
great
indulgence
?
Deal
gently
with
a
traitour
,
but
of
all
traitours
with
a
Sonne
,
and
of
all
Sonnes
with
a
wicked
incestuous
and
bloody
fratricide
,
and
an
intending
pariside
.
Where
we
see
ever
in
holiest
parents
as
Eli
was
,
nature
may
be
guilty
of
an
injurious
tendernesse
,
and
sinnefull
indulgence
.
Or
whether
shall
we
not
rather
think
that
this
was
done
in
type
of
that
free
,
and
matchles
love
and
mercy
of
that
Son
of
David
,
the
King
of
Kings
,
and
redeemer
of
Israel
,
who
prayed
for
his
murtherers
,
and
said
when
they
were
killing
him
.
Father
,
forgive
them
for
they
know
not
what
they
do
.
And
though
we
be
rebellious
Sonnes
,
yet
still
also
is
he
so
compassionate
towards
us
that
he
intercedeth
for
us
.
4.
David
speaks
so
concerning
Absolom
,
as
confident
of
the
victory
on
his
side
,
though
in
respect
of
the
contrary
Army
he
was
but
a
few
.
Which
shewes
Davids
faith
,
and
confidence
in
God
,
who
is
able
to
save
by
a
few
,
as
well
as
by
many
,
as
Gideons
300.
proveth
,
and
that
he
was
not
afraid
of
the
arme
of
flesh
,
having
the
arme
of
the
Almighty
Lord
of
hostes
to
be
for
him
.
5.
Vers.
7.
The
sword
devoures
20000.
of
Absoloms
Army
,
&
the
wood
more
than
the
sword
;
which
shewes
how
numerous
an
Army
Absolom
had
,
how
strong
an
arme
of
flesh
,
and
how
universall
this
rebellion
was
.
Wherey
we
observe
,
how
easely
a
fickle
multitude
may
be
transported
to
the
wrong
side
:
and
what
vertue
,
or
merits
of
a
Prince
can
assure
the
hearts
of
the
vulgar
,
when
so
gracious
a
King
finds
so
many
rebells
?
6.
We
see
also
how
God
takes
part
(
as
the
Lord
of
hostes
)
with
a
just
cause
,
and
the
very
wood
,
and
insensible
creatures
conspire
with
the
swords
of
Davids
Army
,
and
lets
Israel
feel
,
what
it
is
to
take
part
with
an
unnaturall
and
traiterous
usurper
.
Let
no
people
therefore
look
to
prosper
alway
in
rebellion
,
but
in
end
look
for
divine
revenge
.
7.
Vers.
9.
Absolom
in
his
flying
through
the
wood
on
his
mule
,
his
head
takes
hold
of
the
thick
boughes
of
a
great
oak
,
whereby
he
hangs
between
Heaven
and
Earth
,
as
hated
of
both
for
his
unnaturall
rebellion
and
other
his
wickednesse
,
as
if
God
meant
to
prescribe
this
punishment
for
traitours
,
therefore
Absolom
,
Achitophel
and
Judas
,
dye
all
three
one
death
,
and
so
let
all
such
perish
who
are
guilty
of
the
like
treachery
against
the
Lords
anointed
,
or
the
Lawfull
supreame
Magistrate
.
8.
An
oak
serves
to
be
both
gallowes
,
and
hangman
to
this
vile
traitour
,
and
the
very
mule
that
he
rode
upon
leaves
him
to
divine
revenge
,
who
had
left
filiall
duty
to
his
Father
,
and
loyalty
to
his
soveraigne
,
if
there
were
no
others
to
persue
and
punish
wickednesse
,
God
will
make
the
very
sensles
creatures
,
and
brute
beasts
to
avenge
the
same
,
as
we
see
in
the
plagues
of
Egypt
,
the
fire
of
Sodom
,
the
punishment
of
Korah
,
the
mockers
of
the
Prophet
Elishai
,
and
others
.
Let
not
the
wicked
then
expect
impunity
some
way
,
or
other
in
the
Lords
own
time
here
,
or
at
farthest
after
death
hereafter
.
9.
Absolom
is
punished
by
that
wherein
he
most
delighted
,
for
his
hair
was
no
small
part
of
his
beauty
,
nor
matter
of
his
pride
.
Where
we
see
,
what
it
is
to
glory
and
be
proud
of
any
earthly
benefit
,
and
that
,
that
part
which
is
misused
by
man
to
sin
,
is
commonly
imployed
by
God
to
revenge
.
10.
Neither
is
it
without
speciall
,
and
divine
providence
,
that
the
place
of
the
battle
is
the
wood
of
Ephraim
,
that
Absolom
in
a
great
oak
thereof
might
finish
his
ungodly
life
in
an
ignominious
manner
,
so
that
while
like
Jehu
he
is
marching
towards
it
in
persuit
of
his
Godly
parent
,
he
is
but
hastning
thereby
to
the
gallowes
,
and
his
own
destruction
.
11.
Vers.
10.
A
private
souldier
sees
him
hanging
,
and
tells
it
to
Joab
,
but
would
not
kill
him
,
because
of
the
reverence
and
obedience
to
the
Kings
command
concerning
Absolom
.
A
good
part
in
private
men
,
and
subjects
to
reverence
,
and
obey
the
Lawfull
commands
of
their
superiours
,
and
not
to
do
any
thing
of
concernment
without
a
warrant
,
or
call
,
from
them
that
are
in
authority
.
12.
Vers.
14.
Joab
upon
that
intelligence
sees
him
,
and
smites
him
through
the
heart
,
in
which
that
hatefull
rebellion
,
first
was
hatcht
,
with
three
darts
,
so
that
what
the
souldier
forbore
in
obedience
,
Joab
doth
in
zeale
,
not
fearing
to
prefer
his
soveraignes
safety
,
to
his
indulgent
command
,
and
more
tendring
the
life
of
the
King
,
and
peace
of
his
country
,
then
the
weake
and
fond
affection
of
too
indulgent
a
father
.
Especially
seeing
by
Gods
Law
,
Deut
,
21.
21.
A
rebell
Childe
should
dye
,
and
by
martiall
Law
a
publicke
Enemy
may
be
killed
in
the
field
.
The
which
teaches
that
the
publicke
good
ought
to
be
preferred
before
private
interests
,
or
relations
.
Especially
by
publicke
persons
.
13.
All
Israel
did
not
afford
so
firme
a
friend
to
Absolom
,
as
Ioab
had
been
,
who
but
he
suborned
the
Woman
of
Tekoah
,
to
sue
for
the
recalling
of
Absolom
from
his
exile
?
Who
but
he
went
to
fetch
him
from
Geshur
to
Ierusalem
?
And
who
but
he
,
who
at
last
reconciled
him
fully
to
his
Father
David
?
Yet
now
he
who
formerly
was
a
Solicitour
for
him
,
is
his
executioner
,
and
has
justly
forgotten
himself
any
more
to
be
a
friend
to
him
,
who
had
forgotten
himself
to
be
a
Sonne
,
and
to
such
a
Father
,
and
turned
Enemy
to
him
.
So
that
we
see
,
that
with
honest
hearts
all
respects
either
of
blood
,
or
friendship
ought
to
cease
in
the
case
of
treason
.
14.
Vers.
15.
Ioab
not
onely
peirces
his
heart
with
darts
,
who
had
peirced
his
Fathers
heart
with
so
many
griefs
,
after
that
he
was
lift
up
to
an
oke
,
who
had
lifted
himself
up
against
his
King
:
but
he
is
also
mangled
with
many
wounds
by
Ioabs
armour
bearers
,
who
had
wounded
his
parent
with
so
many
wounds
of
sorrowes
,
and
mangled
and
divided
all
Israel
by
his
rebellion
.
So
that
as
a
man
sinnes
,
oftimes
like
Adonibezek
,
and
Pharaoh
he
is
in
like
manner
punished
.
As
we
see
also
,
Revel.
16.
6.
15.
Vers.
16.
Ioab
at
last
having
obtained
the
Victory
sounds
a
retreat
,
and
with
holds
his
Army
from
persuing
Israel
.
Wherein
appeares
Ioabs
prudence
,
and
what
should
be
the
like
wisdome
of
commanders
to
put
a
difference
between
the
heads
of
a
faction
,
and
a
seduced
multitude
,
and
to
pity
the
one
,
while
they
take
revenge
on
the
other
.
16.
Vers.
17.
Absolom
is
cast
in
a
pit
in
the
wood
,
and
a
heap
of
stones
upon
him
,
who
for
a
glorious
and
Princely
tombe
had
reared
up
a
simptuous
pillar
,
like
the
Piramids
of
Egypt
,
for
conserving
his
name
,
and
memory
in
the
Kings
dale
,
which
therefore
he
called
after
himself
,
Absoloms
place
.
Where
we
see
,
how
the
wicked
are
oftimes
disappointed
in
their
ambitious
designes
,
as
the
builders
of
Babell
were
,
and
are
more
carefull
for
conserving
their
name
in
memory
,
or
remembrance
,
then
in
keeping
a
good
conscience
,
or
to
be
carefull
of
their
souls
salvation
,
and
to
do
that
which
by
shewing
charity
,
and
doing
of
good
works
would
perpetuate
their
name
here
,
and
receive
approbation
,
and
remuneration
in
the
day
of
their
accounts
hereafter
.
17.
We
see
here
that
although
Absolom
had
three
Sonnes
,
Chap.
14.
27.
Yet
there
is
no
Sonne
left
him
,
the
Lord
by
their
death
,
having
so
chastised
him
,
by
which
because
he
would
not
be
amended
,
and
leave
off
his
wickednesse
,
but
rather
increase
therein
.
Therefore
after
the
rod
he
takes
now
the
axe
as
it
were
,
and
finally
destroyes
him
,
leaving
him
no
posterity
to
perpetuate
his
memory
:
but
in
place
thereof
a
heap
of
stones
upon
him
,
every
one
whereof
to
be
a
witnesse
,
as
it
were
and
a
proclamer
of
his
detestable
villany
,
and
to
eternize
his
infamy
.
II.
SAM.
Chap.
18.
from
the
19.
vers.
to
the
end
.
FOllowes
now
the
report
of
the
event
of
the
battle
.
And
2.
how
David
is
affected
for
the
death
of
Absolom
.
In
the
report
we
have
.
1.
A
contest
between
Ahimaaz
who
desires
to
be
the
first
reporter
,
and
Joab
,
the
subject
whereof
was
,
if
it
was
expedient
,
or
not
that
Ahimaaz
should
be
the
first
reporter
,
Ahimaaz
takes
the
affirmative
,
&
Joab
the
negative
,
Ahimaaz
reasons
are
.
1.
From
his
Person
(
Let
me
now
runne
)
as
if
he
would
say
,
I
have
before
brought
tydings
from
my
Father
Zadok
to
David
,
of
the
event
of
Achitophels
Counsell
,
and
Hushai's
defeat
thereof
;
and
therefore
it
is
fittest
that
I
likewise
now
runne
and
bring
tydings
to
David
of
the
event
of
the
battle
.
2.
From
the
Person
of
the
King
now
in
great
perplexity
of
mind
,
till
he
hear
of
the
event
of
the
battle
,
and
who
has
gotten
the
Victory
.
3.
From
the
nature
of
the
report
,
Good
tydings
,
that
the
Lord
hath
avenged
him
of
his
Enemies
.
Which
will
make
him
gracious
to
his
Prince
,
which
subjects
desire
to
be
.
On
the
contrary
Joab
disswades
him
therefore
,
by
these
reasons
.
1.
From
the
time
,
it
is
not
expedient
thou
beare
the
message
this
day
,
seeing
another
time
will
offer
thee
a
more
favourable
argument
,
by
reason
of
the
mixture
of
that
which
will
be
sorrowfull
,
with
the
victory
which
is
joyfull
.
2.
From
this
subject
of
the
report
in
particular
,
that
the
Kings
Son
is
dead
and
therefore
the
reporter
thereof
will
not
be
acceptable
,
knowing
Davids
great
affection
to
Absolom
,
as
he
shew
thereafter
.
Therefore
Joab
directs
Cushi
one
of
the
Kings
servants
,
Vers.
29.
With
the
newes
to
David
.
But
notwithstanding
Ahimaaz
insists
to
go
likewise
,
and
through
importunity
prevailes
with
Joab
,
and
being
dismissed
,
and
running
by
the
way
of
the
plaine
,
overrunneth
Cushi
,
who
for
a
shorter
way
had
taken
the
Wildernesse
,
and
coming
in
fight
,
he
is
spied
by
one
of
Davids
watchmen
,
who
was
upon
the
the
roof
of
the
gate
of
the
wall
of
the
City
,
and
who
accordingly
cryed
and
told
the
King
,
and
finding
that
it
was
but
one
alone
that
was
running
;
the
King
conjectures
,
that
it
was
the
bearer
of
tydings
,
the
reason
of
this
conjecture
being
from
common
experience
,
for
if
the
Army
had
been
overthrown
,
not
one
but
many
had
been
seen
flying
and
reparing
to
the
City
,
but
being
victorious
,
and
busily
occupied
in
following
and
dividing
the
prey
,
as
Sisera
was
thought
to
have
been
exercised
,
Judg.
5.
30.
Therefore
one
onely
was
sent
to
report
the
Victory
,
who
in
his
drawing
neerer
beeing
discovered
to
be
Ahimaaz
the
Son
of
Zadok
,
David
conjectures
the
newes
to
be
good
,
by
the
goodnesse
of
the
bearer
,
and
who
first
in
the
general
,
reports
that
all
was
well
,
&
thereafter
most
religiously
,
as
became
the
pious
Son
of
such
a
Father
,
he
ascribes
the
praise
of
the
victory
and
of
the
deliverance
of
Davids
Enemies
into
his
hand
to
God
onely
,
&
not
to
the
wisdome
of
David
,
or
valour
of
Joab
,
as
a
flatterer
would
have
done
,
&
therefore
blesses
the
Lord
for
that
happy
successe
,
and
when
he
was
asked
by
David
how
the
young
man
Absolom
was
,
he
warily
and
wisely
(
remembring
the
cause
why
Joab
would
not
had
him
the
first
reporter
)
dissembleth
his
knowledge
thereof
,
till
Cushi
who
came
after
him
,
answered
,
Wishing
that
all
the
Kings
Enemies
were
as
that
young
man
is
.
Whereupon
the
King
justly
apprehending
that
he
was
killed
was
much
moved
,
and
having
retired
himself
to
his
Chamber
,
made
a
grievous
lamentation
for
him
.
For
these
three
causes
for
which
(
as
we
have
formerly
said
)
he
had
given
direction
to
deale
gen●ty
with
him
,
and
not
to
touch
him
.
OBSERVATIONS
.
1.
V.
19.
IN
Ahimaaz
his
rejoycing
at
the
Victory
,
and
desire
to
carry
the
new●s
thereof
to
David
,
that
he
might
also
rejoyce
.
We
see
the
sympathy
that
ought
to
be
amongst
the
Godly
,
that
as
they
are
willed
to
weep
with
them
,
that
weep
,
like
fellowfeeling
members
of
one
body
,
and
as
they
are
willed
so
to
do
,
1
Pet.
3.
8.
So
ought
they
to
rejoyce
with
them
who
re
-
and
especially
at
the
prosperity
of
Gods
Church
,
and
people
,
and
their
deliverance
,
from
their
Enemies
,
and
that
the
Lord
has
manifested
his
justice
on
them
,
as
his
mercy
towards
his
own
.
2.
In
Ahimaaz
desiring
from
Ioab
leave
to
go
,
and
a
warrant
from
him
,
who
was
chief
in
power
to
give
him
a
call
,
and
runnes
not
unsent
,
to
tell
these
glad
tydings
.
We
see
it
is
the
duty
of
inferiours
to
submit
to
the
direction
of
their
superiours
,
and
especially
that
the
bearers
of
the
glad
tydings
of
salvation
should
not
runne
before
they
be
sent
,
and
have
a
call
from
those
,
who
have
power
to
give
it
them
in
the
Church
of
Christ
.
Though
like
Ahimaaz
they
be
never
so
willing
,
or
forward
,
or
able
also
to
discharge
that
function
.
3.
Vers.
27.
When
David
is
in
greatest
fear
,
and
solicitude
concerning
the
event
of
the
battle
,
he
gets
good
newes
of
a
happy
successe
and
victory
:
even
so
when
the
Godly
are
in
greatest
feares
dangers
and
difficulties
,
the
Lord
in
their
extremity
shewes
his
owne
gracious
deliverance
,
and
opportunity
,
witnesse
Jacobs
deliverance
from
Esau
,
Israels
at
the
red
Sea
,
Davids
from
Sauls
oruelty
,
his
peoples
from
Hamans
bloody
plot
,
Eliahs
from
Achab
,
Peters
from
Herod
,
Act.
12.
And
many
more
others
,
therefore
let
none
despare
of
the
Lords
care
of
them
,
as
he
had
of
Daniel
,
and
the
three
Children
,
though
they
seem
to
be
like
the
Lamb
in
the
Lyons
paw
,
but
in
a
holy
confidence
let
them
constantly
rely
on
him
.
4.
David
speaking
of
Ahimaaz
,
Zadok
the
Priests
Sonne
,
sayes
,
He
is
a
good
man
and
brings
good
tydings
,
joyning
well
these
two
together
,
as
indeed
they
ought
to
be
in
all
the
messengers
,
and
Ministers
of
the
Gospel
,
in
whose
mouth
the
good
and
glad
tydings
of
the
Gospell
is
put
to
declare
to
Gods
people
,
of
the
Summe
of
Davids
victory
over
all
our
spirituall
Enemies
,
and
of
our
deliverance
from
them
,
and
their
overthrow
,
that
as
the
newes
is
good
,
so
they
should
be
good
men
that
carry
them
,
their
carriage
being
suitable
to
their
calling
and
message
,
both
holy
,
that
their
life
belies
not
their
tongue
,
nor
that
it
be
not
said
of
them
,
as
of
he
Pharisees
,
they
say
,
but
doe
not
,
or
as
Psal.
50.
16.
What
hast
thou
to
do
to
declare
my
statutes
,
or
to
take
my
covenant
into
thy
mouth
,
seeing
thou
hatest
to
be
reformed
?
5.
How
welcome
was
Ahimaaz
to
David
,
when
he
brought
these
newes
of
his
Armies
safety
,
and
that
all
was
well
,
and
how
much
more
welcome
should
they
be
,
And
their
feet
counted
beautifull
on
the
mountains
who
(
like
the
Angels
at
Christs
birth
)
bring
the
glad
tydings
of
salvation
to
the
Lords
people
,
and
as
the
Galatians
welcomed
Paul
,
Gol.
4.
14.
As
an
Angel
of
God
,
even
as
Christ
Jesus
.
6.
Vers.
28.
Ahimaaz
blesses
the
Lord
for
the
Victory
,
and
ascribes
the
same
onely
to
him
,
who
is
the
Lord
of
hostes
▪
and
neither
to
Davids
wisdome
in
directing
,
nor
Joabs
,
and
the
Armies
valour
in
executing
,
but
onely
to
the
Lords
power
and
Almighty
Arme
,
who
had
given
the
same
.
Thereby
teaching
all
men
in
all
conditions
,
or
successe
of
affaires
to
look
higher
then
to
instruments
,
and
to
acknowledge
him
to
be
supreame
governour
to
whom
the
glory
of
all
the
good
we
have
belongs
,
that
we
may
say
;
Not
unto
us
,
but
to
thy
name
be
the
glory
and
praise
for
ever
.
7.
V.
32.
As
David
hears
the
joyfull
newes
of
the
Victory
:
so
he
hears
by
Cushi
the
sorrowfull
tydings
of
his
Sonne
Absoloms
death
,
which
he
so
laments
.
Whereby
we
see
how
the
Lord
tempers
the
cup
,
which
he
gives
,
mixing
to
his
own
,
some
sowrenesse
with
their
sweetnesse
,
so
that
their
joy
here
is
neither
full
,
as
it
shall
be
hereafter
,
Psal.
16.
11.
Nor
unmixed
lest
we
should
be
too
much
inamored
with
this
life
,
and
cloyed
with
Worldly
delights
&
contentments
,
therefore
our
sweetest
roses
have
their
prickles
,
Et
nil
omni
ex
parte
beatum
.
8.
Here
likewise
,
we
see
the
miserable
condition
of
civill
and
intestine
warre
&
troubles
,
that
in
these
,
even
such
Victories
that
are
obtained
by
the
party
prevailing
are
not
without
sad
losss
of
some
,
who
were
dear
,
or
neer
unto
them
,
as
is
said
of
the
warres
between
Caesar
and
Pompey
,
Bella
gerit
,
placuit
nullos
habitura
triumphos
,
as
our
proverb
sayes
,
Wherein
we
lose
a
friend
with
a
foe
,
which
should
disswade
from
civill
,
or
intestine
division
,
and
dissent
,
and
perswade
to
peace
,
and
unity
both
in
Church
and
Commonwalth
.
9.
As
has
been
said
,
on
the
5.
Verse
,
and
explication
of
the
charge
given
to
Joab
,
and
the
others
concerning
Absoloms
preservation
,
and
the
causes
thereof
:
so
here
the
cause
of
Davids
lamenting
for
his
death
,
was
especially
with
intuition
,
first
of
his
own
sins
of
adultery
,
and
the
murther
of
Vriah
,
as
the
cause
why
he
was
so
sharply
corrected
in
him
,
who
was
his
Son
and
a
part
of
himself
,
and
which
all
of
us
ought
to
look
unto
,
when
we
are
corrected
in
the
persons
of
our
Children
,
or
any
that
are
neer
,
and
dear
unto
us
,
and
as
David
looked
unto
,
when
he
mourned
and
fasted
,
for
the
sicknesse
of
the
first
Child
,
that
was
borne
unto
him
by
Bathsheba
.
10.
Next
,
his
mourning
and
lamentation
was
with
intuition
of
his
spirituall
,
and
now
eternall
estate
,
dying
so
without
repentance
in
his
sinnes
,
of
bloodshed
,
incest
,
and
rebellion
,
which
s●ould
be
in
like
manner
the
chief
cause
of
mourning
to
all
,
who
fear
God
when
they
their
friends
,
or
any
other
of
neerer
relation
to
be
wicked
and
incorrigible
,
and
running
headlong
to
their
own
damnation
,
and
which
was
the
cause
of
Samuels
going
to
Ramah
and
mourning
for
Saul
all
the
dayes
of
his
life
.
11.
Out
of
his
two
tender
and
fatherly
affection
he
cryes
out
with
ingemination
,
My
Son
,
my
Son
Absolom
would
God
I
had
dyed
for
thee
.
Where
we
see
,
that
the
best
men
have
not
wont
to
be
least
passionate
:
but
what
shall
we
say
of
our
Saviours
love
to
us
,
&
fervency
thereof
,
who
has
said
of
us
wretched
rebells
,
Not
,
would
God
I
had
dyed
for
you
,
but
,
I
have
dyed
for
you
,
a
bloody
,
a
painfull
,
a
shamefull
and
a
cursed
death
.
Behold
then
how
he
loved
us
,
with
a
love
matchlesse
,
and
marvellous
,
in
fruit
like
himself
and
incomprehensible
,
whereat
Angels
stand
amazed
,
and
wherewith
Saints
are
ravished
,
would
God
that
we
had
hearts
,
as
we
should
,
to
love
▪
him
again
.
II.
SAM.
Chap.
19.
from
the
1.
vers.
to
the
16.
AFter
the
History
of
the
former
battle
,
are
in
this
Chapter
set
down
the
consequences
that
followed
thereon
,
which
may
be
called
the
generall
argument
thereof
,
and
may
be
divided
in
seven
particulars
.
The
first
whereof
is
the
universall
deploring
of
Absoloms
death
by
the
people
following
the
Kings
example
,
to
the
5.
Verse
.
2.
Is
set
down
Joabs
sharp
and
minatory
reprehension
of
David
for
lamenting
so
for
Absolom
,
and
his
exhortation
to
shew
himself
cheerfull
,
and
to
speak
comfortably
to
the
people
,
to
the
8.
Verse
.
Wherein
also
is
set
down
Davids
obedience
to
the
Counsell
of
Joab
.
3.
From
the
8.
Verse
to
the
16.
Are
set
down
the
deliberations
,
and
resolutions
of
the
tribes
of
Israel
for
the
reduction
,
and
restitution
of
the
King
,
with
the
reasons
thereof
,
and
David
his
sending
of
Zadok
,
and
Abiathar
the
Priests
to
the
elders
of
Judah
,
and
to
Amasa
,
for
their
concurrance
herein
,
and
the
motives
thereof
,
with
the
successe
that
ensued
.
4.
From
the
16.
verse
to
the
24.
Is
set
down
Shimei
his
meeting
the
King
with
a
thousand
men
to
conduct
him
.
His
confession
of
his
fault
,
and
begging
pardon
,
Abishais
opposition
thereto
,
but
Davids
gracious
granting
the
same
,
and
confirming
it
with
an
oath
.
5.
From
the
24.
verse
to
the
31.
Is
contained
Davids
accusation
of
Mephibosheth
,
that
he
went
not
with
him
.
Mephibosheths
excuse
thereof
,
and
laying
the
blame
on
Ziba
his
servant
,
who
unjustly
had
calumniated
him
,
then
Davids
decision
of
parting
the
Lands
between
them
:
and
Mephibosheths
modest
acquiscing
thereto
.
6.
From
the
31.
verse
to
the
40.
Is
set
down
Barzillai
his
meeting
with
David
to
conduct
him
.
Davids
liberall
offer
to
Barzillai
for
his
former
,
&
this
his
recent
favour
.
His
modest
refusall
thereof
with
the
reason
of
same
,
and
in
his
place
the
offer
of
his
Sonne
Chimham
to
go
with
David
,
and
to
accept
any
favour
,
that
it
pleased
the
King
to
bestow
upon
him
,
whereupon
David
accepts
the
offer
,
kisses
and
blesseth
old
Barzillai
,
who
returnes
to
his
place
.
7.
From
the
40.
verse
to
the
end
.
We
have
a
sharp
contest
between
the
men
of
Israel
,
and
the
men
of
Judah
concerning
their
being
first
in
the
Kings
reduction
,
and
that
they
despised
the
men
of
Israel
being
ten
tribes
,
or
major
part
,
and
had
not
first
advised
with
them
in
bringing
back
the
King
.
As
for
the
first
consequence
,
or
action
mentioned
,
which
is
Davids
mourning
for
the
death
of
Absolom
,
we
have
spoken
before
,
and
here
we
see
by
his
example
,
and
sympathy
with
him
,
the
Victory
,
that
day
is
likewise
turned
to
mourning
unto
all
the
people
,
and
in
place
of
their
shewing
themselves
joyfull
in
a
publicke
triumphing
way
,
they
privately
steale
into
the
Citie
,
like
them
,
who
are
ashamed
,
and
steale
away
when
they
flye
in
battle
.
And
as
for
the
King
himselfe
,
he
covereth
his
face
,
as
the
manner
of
mourners
was
,
and
cryes
out
bitterly
,
O
my
sonne
Absolom
,
my
sonne
,
my
sonne
.
Whereof
Joab
being
advertised
,
he
comes
to
the
King
,
and
boldly
1.
Reprehends
him
for
mourning
so
for
Absolom
,
and
giving
such
a
bad
example
to
the
people
.
2.
Exhorts
and
counsells
him
to
arise
,
and
go
forth
,
and
to
speak
comfortably
to
the
people
.
And
3.
Threatneth
him
,
if
he
did
not
so
,
that
he
should
be
deserted
by
all
the
people
speedily
,
and
that
should
be
a
worse
evill
to
him
,
then
all
the
evill
that
had
befallen
him
from
his
youth
,
till
then
.
In
his
reprehension
of
David
he
upbraids
him
.
1.
With
ingratitude
,
that
in
place
of
honouring
,
or
rewarding
his
servants
,
who
had
saved
his
life
:
and
the
lives
of
his
sonnes
,
his
daughters
,
his
wives
,
and
concubines
,
he
had
shamed
them
,
by
mourning
for
a
traitour
,
who
sought
his
life
,
and
the
lives
of
his
servants
,
and
therefore
had
justly
suffered
,
and
for
which
fact
they
needed
not
to
be
ashamed
,
as
it
seemes
he
would
have
them
.
2.
He
upbraids
him
with
the
greatest
iniquity
that
can
be
,
that
he
hated
his
friends
,
and
loved
his
enemies
,
which
might
be
a
sufficient
ground
hereafter
to
any
,
not
to
prove
his
friends
,
as
they
had
formerly
done
,
hazarding
their
lives
and
fortunes
for
him
,
but
to
prove
his
enemies
.
3.
He
labours
to
prove
the
truth
thereof
,
by
Davids
so
bitter
mourning
for
Absolom
,
whereby
he
declared
that
he
regarded
not
his
Princes
,
or
servants
,
whom
rather
he
should
have
cheerfully
welcomed
from
the
battle
,
thanked
or
rewarded
,
than
withdrawne
himselfe
from
them
,
and
mourned
for
a
traitour
.
4.
He
upbraids
him
with
a
preposterous
,
and
wrong
choice
,
or
election
,
rather
of
Absoloms
life
,
though
they
all
had
died
:
the
last
whereof
had
pleased
him
better
,
then
the
death
of
Absolom
.
5.
Unto
this
he
therefore
subjoynes
his
advice
,
and
exhortation
that
David
go
forth
,
shew
himselfe
cheerefull
for
the
victory
,
and
speak
comfortably
to
his
servants
,
which
if
he
obeyed
not
by
an
argument
ab
incommodo
,
he
threatneth
him
with
a
speedy
,
and
totall
desertion
of
all
the
people
and
Army
,
which
he
had
under
his
charge
,
and
had
hazarded
so
for
him
,
which
would
prove
the
greatest
evill
that
ever
as
yet
had
befallen
him
.
Whereupon
David
is
moved
to
do
as
Joab
had
advised
,
he
comes
forth
to
publick
view
,
in
the
most
publick
place
of
the
Citie
,
the
gate
thereof
,
which
when
the
people
heare
,
the●
they
flock
,
and
resort
unto
him
.
Followes
next
,
the
strife
that
was
throughout
all
the
tribes
of
Israel
,
that
had
adheared
to
Absolom
before
,
and
being
now
defeated
,
were
●led
every
man
to
his
tent
,
concerning
the
reduction
and
restitution
of
David
,
to
which
they
who
were
for
him
,
labour
to
perswade
the
rest
.
1.
From
the
benefits
which
they
had
formerly
received
from
him
,
and
whereof
without
the
blot
of
odious
ingratitude
,
they
could
not
be
forgetfull
or
ungrate
.
Which
was
the
deliverance
of
them
,
out
of
the
hands
of
their
enemies
,
and
especi●lly
the
Philistims
.
2.
From
the
death
of
Absolom
,
whom
they
anointed
as
their
King
,
and
from
whom
David
had
fled
,
he
being
now
dead
in
battle
,
therefore
why
should
there
not
a
course
be
taken
,
for
bringing
back
of
David
againe
,
and
restoring
him
to
his
kingdome
?
Which
dealing
with
the
tribes
of
Israel
,
coming
to
Davids
eares
concerning
his
reduction
,
least
Judah
should
be
deficient
herein
,
or
last
in
the
performance
of
this
duty
,
he
sends
unto
them
Zadok
▪
and
Abiathar
priests
to
perswade
them
thereunto
,
by
two
main
arguments
.
The
first
whereof
is
,
1.
Seeing
the
speech
of
all
the
tribes
of
Israel
,
resolving
to
bring
back
David
is
come
to
the
Kings
eares
,
and
therefore
why
should
they
be
last
herein
?
2.
From
the
neer
relation
and
consanguinity
of
that
tribe
with
David
,
whereof
he
is
come
,
being
his
brethren
,
that
is
,
his
kinsfolks
:
yea
,
his
bones
and
his
flesh
,
and
therefore
naturall
affection
,
beside
other
reasons
should
incite
them
thereto
.
The
other
part
of
Davids
message
,
sent
by
those
priests
as
peac●makers
,
is
to
Amasa
whom
Absolom
had
made
Generall
of
his
Army
,
for
his
reduction
to
Davids
obedience
,
as
having
great
power
,
and
Authority
with
them
,
that
had
been
under
his
charge
,
and
yet
affected
him
.
And
to
this
they
labour
to
perswade
him
in
Davids
name
by
two
arguments
.
1.
From
the
naturall
bond
of
consanguinity
,
being
Davids
sisters
sonne
,
and
therefore
bone
of
his
bone
,
and
flesh
of
his
flesh
.
2.
From
the
benefit
and
advancement
which
David
by
an
oath
,
promises
to
bestow
upon
him
,
which
was
to
make
him
Generall
of
his
Army
,
in
the
roome
of
Joab
.
The
success
of
which
message
to
Amasa
is
set
down
,
vers.
14.
That
he
bowed
the
hearts
of
all
the
men
of
Judah
,
as
the
heart
〈…〉
,
and
made
them
unanimous
for
his
recalling
,
and
〈◊〉
.
Whereupon
ensued
the
Kings
returne
,
and
Judahs
mee●●●●
〈◊〉
at
Gilgal
to
conduct
him
over
Jordan
.
OBSERVATIONS
.
1.
V.
2.
WHere
it
is
〈◊〉
,
that
the
victory
which
David
obtained
was
turned
●o
mourning
.
We
see
,
(
as
we
touched
before
)
the
tragicall
evills
of
civill
and
intestine
warres
,
as
we
see
in
that
of
the
ten
tribes
,
a●ainst
the
tribe
of
Benjamin
,
of
Saul
between
him
and
David
,
also
thereafter
between
David
and
Ishboseth
,
and
here
between
him
,
and
his
own
sonne
Absolom
,
and
after
Solomons
raigne
between
Judah
and
Israel
,
which
ended
in
the
leading
away
captive
the
ten
tribes
by
Salmanasar
,
and
thereafter
of
Judah
also
to
Babylon
by
Nebuchadnezzar
,
the
like
intestine
warres
was
within
Jerusalem
,
when
it
was
besieged
by
Titus
,
which
was
the
maine
cause
of
its
overthrow
,
and
where
ever
intestine
division
and
distraction
is
either
in
Church
or
Commonwealth
,
it
produces
sad
consequences
,
and
is
the
presage
o●
f●ture
destruction
:
for
as
our
Saviour
saies
,
a
Kingdome
divided
against
it selfe
cannot
stand
,
which
should
be
a
powerfull
motive
to
unity
,
and
to
eschew
dissention
.
2.
As
David
mourneth
so
does
all
the
people
.
Whereby
we
observe
how
powerfull
the
examples
of
superiours
is
towards
their
inferiours
:
as
it
is
said
,
Regis
ad
exemplum
totus
componitur
orbis
,
and
in
our
Scottish
proverb
,
such
Master
▪
such
man
,
O
happy
then
are
all
those
who
have
any
place
or
promotion
in
Church
or
Commonwealth
,
and
who
give
good
example
to
others
,
that
they
may
say
with
the
Apostle
,
1
Cor.
10.
1.
Follow
me
as
I
follow
Christ
,
as
on
the
contrary
,
woe
be
to
them
,
who
give
evill
and
scandalous
example
,
and
make
others
stumble
being
to
them
a
rock
of
offence
,
For
it
were
better
for
the●
,
that
a
milstone
had
been
tyed
about
their
neck
,
and
they
had
been
cast
in
the
midst
of
the
sea
,
and
dreadfull
will
be
their
account
at
the
last
day
.
3.
Vers.
5.
Joab
in
his
speech
to
the
King
,
deales
too
boldly
and
presumptuously
,
which
did
irritate
David
so
against
him
,
that
vers.
13.
He
promises
to
Amasa
and
sweares
that
he
should
be
his
Captaine
over
the
host
,
in
the
roome
of
Joab
.
Prince●
therefore
being
called
gods
,
though
they
dye
like
men
,
seeing
they
are
his
vicegerents
,
to
whom
all
honour
,
and
reverence
is
due
▪
ought
to
be
honoured
by
their
subjects
,
and
tenderly
and
prudently
dealt
with
,
even
when
they
deserve
rebuke
and
admonition
,
therefore
Nathan
having
warrant
from
God
,
for
what
he
spoke
to
David
in
the
matter
of
Vriah
,
uses
prudently
a
parable
,
whereby
he
makes
his
own
mouth
to
convince
him
of
his
sinne
,
otherwise
as
is
said
He
who
presumes
to
shave
the
Lyons
skinne
,
Full
little
knowes
what
danger
lyes
therein
.
4.
Without
making
mention
of
the
Lords
preservation
,
or
giving
the
victory
,
Joab
ascribes
only
to
himselfe
and
his
Army
,
the
saving
of
Davids
life
,
and
the
lives
of
his
sonnes
,
and
daughters
,
and
wives
.
Where
we
see
the
nature
of
ambitious
and
worldly
spirits
,
as
is
said
,
Job
.
31.
They
kiss
their
own
hand
,
and
sacrifice
to
their
own
net
,
speaking
as
Nebuchadnezzan
,
Is
not
this
great
Babylon
which
I
have
built
,
whereas
the
Apostle
words
are
after
rehearsall
of
all
,
what
he
had
done
for
Christ
and
the
Gospell
,
yet
not
I
,
but
the
grace
of
God
which
is
in
me
.
The
like
we
may
see
Gen.
33.
9.
In
Esau
,
who
saies
only
I
have
enough
,
whereas
Jacob
speaks
thus
,
vers.
11.
The
Lord
hath
dealt
gra●iously
with
me
,
and
I
have
enough
.
As
also
in
David
,
chap.
22.
2.
40.
and
48.
When
he
saies
,
The
Lord
is
my
rock
and
my
fortress
,
and
my
deliverer
,
from
them
that
rose
up
against
me
,
thou
hast
subdued
under
me
,
and
it
is
God
that
avengeth
me
,
and
bringeth
down
the
people
under
me
.
5.
Joab
also
imputes
it
as
a
fault
in
David
,
vers
.
6.
That
he
loved
his
enemies
,
as
well
as
that
he
hated
his
friends
.
Whereas
we
see
that
our
Saviour
commands
to
love
our
enemies
,
and
to
pray
for
them
who
persecute
us
,
and
whereby
we
see
againe
the
carnall
,
and
unregenerate
disposition
of
this
man
,
which
is
indeed
naturall
to
all
,
till
grace
make
a
change
,
and
turne
Lyons
into
Lambs
,
and
haters
to
be
lovers
of
our
enemies
,
even
as
Christ
loved
us
being
his
enemies
,
and
gave
himselfe
to
the
death
for
us
.
6.
He
imputes
also
to
David
most
unjustly
and
presumptuously
,
that
he
regarded
not
his
Princes
nor
servants
,
and
if
Absolom
had
lived
,
and
all
they
had
died
,
it
had
pleased
him
well
.
Which
with
his
sub●equent
threatning
,
as
it
shewes
the
audaciousness
of
Joab
,
having
power
and
charge
of
the
Army
,
and
therefore
taking
liberty
to
himselfe
to
speak
as
he
pleased
,
and
as
his
passion
misled
him
to
his
King
and
Soveraign
:
so
it
shewes
the
great
patience
of
David
,
in
hearing
without
opposing
or
reply
.
Prudence
and
patience
being
two
notable
vertues
in
a
Prince
and
adorning
him
no
less
then
his
crowne
or
diademe
.
7.
Vers.
7.
In
his
threatning
of
David
,
That
if
he
went
not
forth
,
and
shewed
himselfe
cheerfull
to
the
people
,
they
would
not
one
tarry
with
him
that
night
,
which
would
be
the
worst
evill
of
any
that
ever
yet
befell
him
.
We
see
that
the
greatest
good
and
strength
of
a
Prince
,
is
the
love
of
his
people
,
and
their
cleaving
to
him
.
Whereas
on
the
contrary
,
the
greatest
evill
that
can
come
to
a
Prince
,
and
which
is
his
greatest
weakning
,
is
their
justly
procured
hatred
and
deserting
of
him
,
as
we
see
in
Rehoboam
,
and
which
therefore
should
make
all
Princes
and
Kings
,
strive
to
keep
the
love
of
their
people
,
and
cherish
the
same
.
8.
Whereas
Joab
threatneth
David
,
and
confirmes
the
same
by
a
solemne
and
great
oath
,
taking
Gods
name
in
vain
against
the
commandment
.
We
see
both
his
impiety
and
imprudency
,
for
threatning
of
a
Prince
(
except
by
warrant
from
God
,
as
Nathans
was
,
or
from
his
Word
by
faithfull
pastours
,
and
in
a
modest
,
prudent
and
reverend
way
,
)
they
are
unfit
to
be
used
by
subjects
,
and
do
rather
provoke
to
wrath
,
than
produce
any
good
effect
.
9.
Vers.
8.
Notwithstanding
of
Joabs
rash
boldness
,
presumptuous
upbraiding
,
and
sharp
threatning
,
yet
passing
by
all
,
and
possessing
his
soule
in
patience
;
he
yields
to
Joabs
admonition
,
and
what
Joab
gives
with
the
left
hand
,
he
takes
with
the
right
,
and
makes
good
use
thereof
.
Wherein
we
have
a
good
example
for
imitation
,
in
obeying
wholesome
Counsell
,
suffering
rebuke
and
admonition
from
pastours
or
others
,
although
in
the
manner
of
delivery
of
the
same
,
some
tartness
,
or
passion
,
or
any
other
personall
infirmity
appeare
,
yet
we
should
strive
to
pass
by
the
same
,
and
consider
what
is
spoken
,
and
to
make
our
best
use
thereof
.
10.
Vers.
9.
In
Israells
contest
,
and
striving
who
should
be
fi●st
in
bringing
back
King
David
.
We
see
the
inconstancy
of
the
multitude
,
which
like
Ruben
is
unstable
,
and
light
like
water
,
before
for
David
,
thereafter
for
Absolom
:
and
when
he
is
dead
,
againe
for
David
:
and
shortly
after
that
,
following
a
rebellious
Sheba
,
no
trust
then
to
be
had
in
them
,
as
we
see
in
their
crying
Hosanna
one
day
to
our
Saviour
,
and
crucifie
another
day
:
but
a
watchfull
eye
is
to
be
had
over
them
,
and
a
right
hand
of
a
prudent
and
wise
government
.
11.
The
argument
that
is
used
for
bringing
back
David
,
is
the
benefits
which
Israel
received
by
him
,
to
wit
,
deliverance
from
their
enemies
,
especially
the
Philistimes
,
who
were
the
most
noysome
and
cruell
.
Whereby
we
observe
,
that
it
is
a
good
part
,
and
policy
in
a
Prince
,
to
oblige
his
subjects
by
benefits
,
for
which
cause
our
Saviour
tells
us
,
that
they
are
called
benefactours
.
So
likewise
it
is
the
duty
of
subjects
seasonably
to
remember
,
and
thankfully
to
requite
the
same
,
as
fit
time
and
opportunity
requireth
.
But
O
what
greater
cause
have
we
to
be
dutyfull
subjects
to
Christ
our
King
,
who
has
delivered
us
from
all
our
spirituall
enemies
,
and
is
our
most
liberall
benefactour
,
Psal.
103.
2.
12.
The
ten
tribes
of
Israel
,
who
before
in
Absoloms
rebellion
were
Davids
greatest
enemies
,
they
prove
now
most
earnest
for
his
reduction
,
and
his
first
and
fastest
friends
.
Whereby
we
observe
that
where
God
is
a
friend
to
any
,
he
will
not
let
them
want
friends
:
yea
,
will
make
their
most
cruell
enemies
to
be
their
friends
,
as
he
made
Esau
to
be
to
Jacob
,
Gen.
33.
Abasuerus
to
Gods
people
,
Esth
.
8.
And
Nebuchadnezzar
to
Daniel
,
and
the
three
Children
,
Dan.
3.
Which
should
teach
every
one
by
all
meanes
,
to
seek
after
the
friendship
of
God
,
and
to
be
at
peace
with
him
,
and
then
they
shall
have
the
Angels
,
and
all
the
creatures
to
be
their
friends
,
and
be
at
peace
with
them
.
13.
Vers.
11.
Though
Judah
unnaturally
,
and
rebelliously
had
followed
Absolom
,
and
revolted
.
And
albeit
now
victorious
David
might
by
force
reclaime
them
to
his
obedience
,
yet
prudently
,
and
piously
he
uses
,
all
faire
meanes
for
their
reclaiming
,
and
coming
back
to
him
againe
:
and
therefore
for
this
end
,
he
sends
Zadok
and
Abiathar
priests
to
perswade
them
.
An
example
worthy
to
be
imitated
by
all
Princes
,
by
all
faire
meanes
rather
then
rigour
and
severity
,
both
to
procure
,
and
retaine
their
people
in
obedience
:
the
threatning
of
the
people
wherewith
,
of
twelve
tribes
lost
ten
to
Rehoboam
is
an
example
.
But
what
a
gracious
King
have
we
,
who
is
the
sonne
of
David
,
who
being
now
victorious
over
all
his
enemies
,
and
might
by
his
Almighty
power
soon
subdue
his
proudest
rebells
,
yet
uses
all
faire
meanes
for
our
reclaiming
by
the
promises
of
the
Gospell
to
pardon
,
and
accept
us
:
and
for
that
end
that
we
may
be
perswaded
to
his
obedience
,
and
to
come
to
him
▪
he
sends
the
ministers
of
his
Word
,
as
the
embassadours
of
peace
and
reconciliation
.
14.
For
perswading
Judah
to
peace
,
and
coming
to
David
,
to
bring
him
back
in
peace
,
he
sends
to
their
elders
,
Zadok
and
Abiathar
,
as
fit
instruments
for
that
purpose
.
Where
we
observe
that
those
who
are
in
that
holy
function
of
the
Ministry
,
who
have
succeeded
to
the
Legall
,
and
Mosaicall
priesthood
,
as
they
are
the
preachers
of
the
Gospell
of
peace
,
and
minister
to
him
,
who
is
the
Prince
of
peace
:
so
they
should
be
speciall
peace-makers
,
and
perswaders
of
men
to
peace
and
unity
,
both
in
the
Politick
,
E●clesiastick
,
and
Economicall
estate
,
and
should
not
(
like
Sheb●
)
blow
the
trumpe●
of
sedition
or
rebellion
,
or
be
like
those
of
whom
Luther
complained
in
his
time
,
who
stirred
up
the
boors
of
Germany
against
their
own
Princes
,
under
pretext
of
zeale
for
religion
:
and
whom
he
calls
the
blooddy
trumpets
of
rebellion
.
As
also
,
as
they
perswade
Judah
to
do
their
duty
to
their
superiour
:
so
is
this
the
office
of
all
Ministers
,
to
teach
people
to
do
their
duty
to
all
ranks
of
persons
,
and
especially
to
their
superiours
.
15.
Zadok
and
Abiathar
make
this
,
as
one
of
the
motives
to
Judah
to
bring
back
their
King
:
That
the
speech
of
all
Israel
,
their
forward●ess
to
reduce
him
,
was
already
come
to
his
eares
.
Which
shewes
what
a
powerfull
▪
motive
,
and
prevalent
argument
,
the
good
example
of
others
is
in
a
good
cause
,
as
our
Saviour
shewes
,
Matth.
5.
16.
And
the
Apostle
,
1
Cor.
10.
11.
1
Pet.
2.
21.
and
Phil.
3.
17.
and
2
Thes.
3.
9.
16.
Vers.
12.
They
make
likewise
Judahs
consanguinity
with
David
,
to
be
another
motive
for
their
bringing
him
back
.
Which
shewes
that
naturall
relations
are
not
to
be
contemned
,
but
should
be
engagements
to
duties
and
kindness
,
which
such
relations
call
for
,
least
otherwisemen
be
counted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
unnaturall
,
such
as
those
who
are
prophesied
off
,
to
be
in
the
last
daies
,
and
are
ranked
with
other
gross
transgressours
.
Grace
then
and
nature
may
well
consist
;
the
one
being
only
the
rectifier
and
sanctifier
of
the
other
,
but
not
the
abolisher
.
17.
Vers.
13.
By
the
same
argument
,
these
priests
are
willed
to
deale
with
Amasa
,
who
was
▪
Generall
of
Absoloms
hoste
,
and
had
much
power
and
influence
on
the
people
of
Judah
,
as
we
see
in
the
next
vers
.
Wherein
we
see
Davids
prudence
in
making
choice
of
a
fit
instrument
,
for
effecting
of
a
good
purpose
:
which
contributes
greatly
for
obtaining
of
a
wished
success
,
as
experience
herein
did
prove
,
and
therefore
should
be
followed
by
others
,
and
as
we
see
is
the
Lords
own
practice
,
when
he
has
any
great
work
to
do
.
18.
Likewise
they
promise
to
Amasa
in
Davids
name
.
That
he
would
make
him
Captaine
over
his
hoste
,
in
the
roome
of
Joab
.
Which
shewes
not
only
the
disgust
that
David
had
taken
against
Joab
for
his
bold
,
unreverend
,
and
peremptory
dealing
unto
him
,
but
also
that
hope
of
reward
and
promotion
,
is
a
great
and
powerfull
motive
,
to
covetous
,
and
ambitious
,
worldly
minded
persons
,
to
do
that
whereunto
they
would
have
them
perswaded
.
II
SAM:
Chap:
19.
from
the
16.
verse
to
the
31.
FRom
the
16.
vers
.
of
this
Chapter
to
the
31.
Are
contained
two
Actions
,
the
first
of
grace
and
pardon
,
which
David
gives
to
Shimej
,
to
the
24.
vers
.
The
second
is
the
Action
between
David
and
Mephibosheth
,
and
his
decree
of
the
division
of
the
land
between
Mephibosheth
,
and
his
servant
Ziba
.
In
the
first
Action
▪
between
David
and
Shimej
.
We
have
1.
His
hastning
to
come
down
with
the
men
of
Judah
to
meet
the
King
,
and
who
were
his
convoy
and
attenders
.
2.
His
humiliation
before
David
,
and
his
dissimulate
oration
,
which
he
has
to
the
King
,
the
nature
whereof
is
deprecatory
,
wherein
1.
He
confesses
his
sinne
of
cursing
David
,
and
casting
stones
at
him
,
in
his
going
to
Bahurim
.
2.
He
beggs
pardon
for
the
same
,
which
he
expresses
in
these
termes
.
1.
That
he
would
not
impute
that
iniquity
to
him
.
2.
That
he
would
not
remember
that
which
he
had
done
perversly
.
And
3.
that
he
would
not
take
the
same
to
heart
.
3.
He
subjoynes
the
reasons
,
why
David
may
be
moved
to
grant
him
pardon
.
1.
Because
he
knows
,
and
is
sensible
of
his
fault
.
2.
He
has
laboured
to
make
amends
for
the
same
,
by
being
first
of
all
the
house
of
Joseph
,
to
have
come
down
to
meet
his
Lord
the
King
.
Naming
the
house
of
Joseph
,
and
by
it
all
Israell
,
over
which
Ephraim
(
who
was
descended
of
Joseph
)
had
the
preheminence
.
And
therefore
oftimes
in
Scripture
is
named
,
in
place
of
the
ten
tribes
of
Israell
,
as
Hosea
12.
and
13.
&c.
Unto
which
deprecatory
speech
of
Shimei's
,
is
subjoyned
Abishai's
opposition
of
granting
pardon
,
but
rather
that
David
should
inflict
death
upon
him
,
because
he
had
cursed
the
Lords
anointed
.
To
whom
David
answers
sharply
.
1.
By
reprehending
Abishai
.
And
2.
granting
the
desire
of
Shimei
,
his
reprehension
of
Abishai
is
.
1.
By
disclaiming
his
Counsell
,
or
advice
which
he
gives
unasked
,
and
before
David
himself
(
whom
it
most
concerned
)
is
heard
to
speak
.
By
saying
in
the
plurall
,
and
thereby
including
Joab
,
(
What
have
I
to
do
with
you
ye
Sonnes
of
Zerviah
?
3.
By
counting
them
adversaries
to
him
,
though
they
seem
friends
,
because
of
giving
such
Counsell
,
as
might
renew
trouble
,
when
matters
were
not
yet
setled
;
therefore
also
our
Saviour
said
to
Peter
,
when
he
as
a
friend
would
advise
Christ
to
pity
himself
,
Go
behinde
me
Satan
,
&c.
As
counting
him
herein
his
Enemy
.
3.
From
the
unfitnesse
of
the
time
,
and
custome
after
Victories
,
which
is
rather
consecrated
to
Triumphs
and
rejoycings
then
to
funeralls
and
Tragicall
executions
.
And
4.
from
his
present
condition
,
that
he
was
but
newly
restored
to
his
Kingdome
over
all
Israell
,
and
therefore
the
beginnings
of
a
Kingdome
should
be
in
mercy
,
and
not
in
cruelty
.
Whereupon
ensueth
Davids
pardon
,
of
Shimei
that
he
should
not
dye
,
sealed
&
confirmed
by
an
oath
.
Where
upon
this
doubt
onely
ariseth
,
how
then
gives
David
direction
to
his
Sonne
Solomon
.
1
Kings●
.
9.
That
he
suffer
not
his
hoary
head
to
go
down
to
the
grave
without
blood
?
Where
unto
it
is
answered
.
That
the
promise
that
David
made
to
him
,
that
he
should
not
dye
was
onely
temporall
,
towit
,
during
Davids
lifetime
;
but
not
absolute
,
and
so
rather
a
suspen●ion
of
the
punishment
,
due
by
the
Law
,
then
a
totall
absolution
of
him
therefore
,
according
to
the
proverbiall
speech
,
Quod
defertur
,
non
aufertur
,
or
that
which
is
deferred
,
is
not
forgiven
:
which
delay
,
or
suspension
was
granted
upon
the
grounds
of
prudence
and
policy
,
the
present
time
and
necessary
occasions
,
and
reasons
of
state
,
tending
to
the
good
of
the
publicke
,
and
eschewing
of
evill
▪
causing
the
same
.
Followes
,
Vers.
24.
to
31.
The
action
between
David
and
Mephibosheth
,
whose
meeting
of
David
is
described
.
1.
From
the
place
where
,
towit
,
when
he
was
come
to
Ierusalem
.
And
2.
the
manner
how
,
towit
,
That
he
had
neither
dressed
his
feet
,
nor
trimmed
his
beard
,
nor
washing
his
cloathes
,
(
all
which
were
signes
of
sympathy
,
and
sorrow
for
Davids
affliction
)
since
the
time
that
David
had
departed
for
Jerusalem
to
his
returne
:
whom
when
the
King
sees
,
he
presently
accuses
him
,
why
he
went
not
with
him
,
when
he
departed
from
Jerusalem
:
unto
whom
Mephibosheth
answers
,
laying
the
blame
on
his
servant
Ziba
,
who
.
1.
had
deceived
him
in
not
sadling
his
Asse
to
ride
on
,
being
lame
,
and
being
otherwise
unable
to
tra●ell
,
albeit
he
had
commanded
him
.
2.
In
slandering
him
to
the
King
.
As
we
see
,
Chap.
16.
3.
But
he
reposes
his
confidence
in
Davids
equity
,
and
not
rash
beleiving
;
in
being
as
an
Angel
of
God
,
who
could
discerne
between
truth
and
falshood
;
and
therefore
submits
himself
to
Davids
determination
to
do
therein
,
as
he
thought
good
,
especially
seeing
he
had
already
before
this
time
gotten
such
proof
of
the
Kings
gracious
,
and
free
favour
:
that
all
his
Fathers
house
being
but
dead
men
in
the
vulgar
,
and
their
own
account
,
yet
he
had
set
him
at
his
own
table
to
eat
,
and
therefore
since
his
life
,
and
all
what
he
had
was
his
gift
,
he
could
not
gain
say
his
will
in
any
thing
,
nor
complain
of
wrong
.
To
whom
David
answer's
,
that
he
needed
not
to
speak
any
more
of
these
matters
,
and
therefore
decernes
,
that
he
and
Ziba
should
divide
the
Land
between
them
,
to
whose
sentence
Mephibosheth
acquiesceth
,
consenting
that
Ziba
take
all
,
considering
his
joy
and
contentment
,
which
he
had
of
the
Kings
returning
to
his
own
house
,
which
to
him
was
in
place
of
all
.
OBSERVATIONS
.
1.
V.
17.
IN
Shimei's
hasting
to
meet
King
David
with
such
a
train
of
Benjamites
after
the
Victory
,
and
in
Ziba's
joyning
with
him
with
his
Sonnes
and
servants
;
not
from
any
sincere
affection
that
either
of
them
had
to
David
,
but
for
their
own
ends
.
We
see
the
nature
and
disposition
of
dissembling
and
temporizing
hypocrites
,
whose
actions
for
their
own
self
end
are
farre
different
from
their
affections
,
and
that
where
they
hate
most
,
yet
they
can
in
some
outwards
pretend
,
and
make
shew
of
greatest
love
and
respect
.
2.
Shimei
curseth
David
,
and
casts
stones
at
him
in
his
adversity
,
whom
now
in
his
prosperity
he
flatter's
and
followeth
.
Which
sheweth
unto
us
,
not
onely
the
various
condition
of
the
Godly
,
now
in
adversity
and
after
in
prosperity
,
but
likewise
the
various
disposition
of
time
servers
,
who
with
the
Jewes
can
cry
Hosanna
to
day
,
but
on
the
morrow
,
Crucify
,
and
can
in
adversity
flie
from
them
,
whom
in
prosperity
they
will
faune
upon
and
follow
.
3.
Vers.
18.
&c.
In
Shimei
sueing
for
pardon
.
We
see
.
1.
Humiliation
.
2.
Acknowledgement
and
confession
of
his
sinne
.
3.
Seeking
of
remission
.
And
4.
making
amends
by
a
contrary
course
of
being
the
first
of
the
house
of
Joseph
,
to
meet
the
King
David
,
and
conduct
him
to
Jerusalem
,
all
which
ought
to
be
in
penitent
sinners
,
sueing
for
pardon
from
Christ
the
Sonne
of
David
,
towit
.
1.
Sincere
humiliation
.
2.
A
serious
sense
and
acknowledgment
of
our
●innes
by
confession
.
3.
An
earnest
begging
with
the
Prodigall
and
Publican
,
of
pardon
and
remission
,
wherein
mans
felicity
consists
,
Psal.
32.
The
last
in
amendment
of
our
lives
,
and
walking
hereafter
in
a
contrary
course
to
our
former
walking
in
wickednesse
.
4.
Vers.
21.
In
Abishai
,
we
see
an
example
of
private
and
cruell
vindict
,
such
as
was
in
Simeon
and
Levi
,
in
Davids
servants
,
who
would
have
slain
Saul
,
and
in
Christs
owne
Disciples
,
who
would
had
fire
come
down
from
Heaven
upon
Samaria
,
and
Peter
in
smiting
off
Malchus
eare
:
whereas
good
Jacob
,
Godly
David
,
and
our
saviour
Christ
were
farre
from
this
carnall
,
and
cruell
disposition
,
and
therefore
to
be
therein
followed
,
as
the
former
is
to
be
fled
:
For
learn
of
me
(
sayes
he
)
for
I
am
humble
and
meek
.
5.
Vers.
22.
David
sayes
,
What
had
he
to
do
with
the
Sonnes
of
Zerviah
,
that
they
should
be
adversaries
to
him
:
the
word
in
the
originall
being
,
Satan
,
because
of
their
instigation
to
ill
Counsell
for
which
cause
also
Peter
was
called
so
by
our
Saviour
,
and
bidden
Go
behinde
him
.
Whereby
we
see
what
they
are
who
give
evill
Counsell
,
and
how
such
are
to
be
esteemed
,
towit
,
even
as
so
many
Satans
,
who
was
the
first
that
gave
evill
Counsell
to
our
first
parents
,
which
brought
death
on
them
,
and
all
their
posterity
.
6.
David
gives
this
as
a
reason
of
his
clemency
towards
Shimei
,
Do
not
I
know
this
day
(
sayes
he
)
that
I
am
King
over
Israell
.
Which
shewes
unto
us
the
good
use
that
Princes
and
great
men
should
make
of
their
power
and
authority
;
not
to
be
the
more
cruell
,
or
for
oppression
of
their
inferiours
,
but
rather
to
shew
their
elemency
even
to
offenders
.
Herein
imitating
him
with
whose
name
they
participate
,
and
to
use
their
power
to
the
good
and
comfort
of
Gods
Church
,
and
people
.
7.
Vers.
23.
David
promises
to
penitent
seeming
Shimei
;
that
he
should
not
dye
,
and
sweares
unto
him
:
but
farre
more
mercyfull
is
our
Saviour
the
Sonne
of
David
to
all
true
penitent
sinners
,
who
has
promised
pardon
to
all
such
,
and
sealed
the
remission
of
sinnes
by
his
Sacraments
,
and
sworne
also
by
himself
,
That
as
be
lives
,
he
desires
not
the
death
of
a
sinner
,
but
rather
that
he
convert
and
live
.
8.
Vers.
27.
Mephibosheth
a
true
and
loyall
friend
,
and
subject
to
David
,
who
had
shewn
such
sympathy
with
David
in
his
affliction
,
as
he
had
neither
drest
his
feet
,
trimmed
his
beard
,
nor
washen
his
cloathes
,
till
David
should
return
in
peace
;
yet
is
falsly
slandered
in
the
contrary
,
as
an
affecter
of
the
Kingdome
himself
.
Whereby
we
observe
,
that
the
most
Godly
and
innocent
persons
whosoever
cannot
escape
the
scourge
of
the
tongue
,
and
injust
calumnies
:
as
we
see
in
Shimei's
upbraiding
David
,
Chap.
16.
8.
With
the
blood
of
Saul
and
his
house
,
and
usurping
his
Kingdome
,
and
as
wee
see
,
in
the
calumniating
of
Eliah
,
as
a
troubler
of
Israel
,
and
our
blessed
saviour
,
as
a
Wine
bibber
,
and
an
Enemy
to
Caesar
.
9.
Vers.
28.
Mephibosheth
to
procure
Davids
favour
undervalues
,
and
dejects
himself
,
and
all
his
fathers
house
,
as
dead
men
,
and
extoll's
Davids
gracious
benefits
and
bounty
bestowed
upon
him
,
which
indeed
is
the
best
way
that
we
can
take
to
obtain
the
favour
of
God
,
who
is
King
of
Kings
,
and
to
ingratiate
ourselves
in
his
sight
,
towit
,
by
casting
down
ourselves
at
his
feet
,
professing
our
vile
,
and
wretched
condition
,
with
the
poor
Publican
:
and
acknowledging
the
Lords
bounty
,
and
mercyfull
dealing
with
us
,
and
with
Mephibosheth
humbly
submitting
our selves
in
all
things
,
to
his
good
will
and
pleasure
.
10
Vers.
29.
In
Davids
perseverance
of
giving
any
part
of
Mephibosheths
Land
to
a
deceitfull
Ziba
,
now
after
right
information
,
to
which
Ziba
being
present
could
not
reply
.
We
see
infirmity
in
the
best
of
men
,
and
that
judges
,
or
Magistrates
upon
better
tryall
and
information
should
reforme
their
judgements
,
and
as
equity
requires
recall
their
unjust
decrees
,
and
rectify
the
same
:
as
we
see
Ahasuerus
did
,
Esther
8.
And
not
to
do
as
Herod
did
in
the
matter
of
the
Baptist
,
or
as
Pilate
said
concerning
Christ
.
What
I
have
written
,
I
have
written
,
and
would
not
alter
the
same
.
Nor
yet
to
do
as
David
herein
did
.
11.
We
see
also
,
that
Mephibosheth
acquiesceth
in
Davids
decree
,
and
grudgeth
not
as
he
had
done
him
wrong
,
because
he
had
taken
nothing
from
him
,
but
that
which
formerly
he
had
freely
given
him
;
even
so
should
we
acquiesce
in
Gods
dealing
with
us
,
and
submit
to
his
wise
dispensation
,
when
he
takes
from
us
any
temporall
benefit
,
as
health
,
wealth
,
or
Children
,
and
the
like
,
which
of
his
free
favour
he
hath
formerly
given
unto
us
,
which
was
Jobs
practice
,
when
he
said
:
The
Lord
hath
given
,
the
Lord
hath
taken
,
blessed
be
the
name
of
the
Lord
.
For
as
the
Apostle
speaketh
;
What
have
we
which
we
have
not
received
.
II.
SAM.
Chap.
16.
from
the
31.
vers.
to
the
end
.
FOllowes
now
.
1.
The
action
between
David
and
Barzillai
.
And
2.
the
dissention
between
the
ten
tribes
of
Israel
,
and
the
tribe
of
Judah
.
In
the
action
between
David
and
Barzillai
,
We
have
1.
how
he
is
described
.
1.
From
his
country
that
he
was
a
Gileadite
.
2.
From
his
age
,
that
he
was
80.
years
old
.
3.
From
his
estate
,
or
condition
,
that
he
was
a
very
great
man
.
4.
From
his
actions
testifying
his
great
love
to
David
.
1.
Coming
from
Rogelim
to
conduct
David
over
Jordan
.
2.
From
his
former
bounty
and
liberality
to
David
,
who
had
provided
him
sustenance
,
when
he
lay
at
Mahanaim
.
For
which
kindnesse
,
shewn
to
David
,
like
a
thankefull
Prince
he
invites
Barzillai
to
go
with
him
to
Jerusalem
,
where
he
would
retain
and
entertain
him
nobly
in
his
court
,
which
courteous
&
kinde
offer
Barzillai
,
notwithstanding
modestly
refuseth
.
Upon
these
reasons
.
1.
From
the
brevity
of
his
life
in
the
enjoying
such
a
benefit
.
2.
From
his
great
age
being
.
80.
years
old
,
and
so
more
fit
for
a
private
and
retired
condition
,
which
that
age
requireth
,
then
a
Kings
court
.
3.
From
the
decay
of
his
senses
,
and
their
faculty
,
whereby
he
could
not
be
capable
of
court
delights
,
as
of
delicate
meates
,
or
drink
,
or
of
pleasant
Musick
.
And
4.
that
as
the
court
could
be
no
benefit
to
him
,
so
he
should
be
but
a
burden
to
the
King
,
therefore
he
offers
to
go
a
little
way
over
Jordan
with
David
,
counting
himself
unworthy
of
such
a
reward
as
was
offered
,
and
desires
that
with
Davids
good
leave
and
favour
he
might
returne
to
his
own
City
,
and
be
buried
in
the
grave
of
his
parents
,
and
seeing
himself
might
not
goe
with
the
King
,
for
the
forenamed
reasons
,
he
makes
offer
of
his
Sonne
Chimham
to
go
,
with
him
,
&
he
to
do
to
him
what
he
thought
good
.
Which
offer
David
doth
kindely
accept
,
and
promiseth
that
whatsoever
he
would
ask
of
him
,
he
would
do
for
him
.
And
so
having
blessed
Barzillai
,
he
dismisses
him
home
again
,
and
so
goes
on
in
his
journey
to
Gilgall
,
a
famous
place
in
the
territory
of
Benjamin
neer
to
Jericho
,
accompained
with
Chimham
,
the
tribe
of
Judah
,
and
the
halfe
of
the
people
of
Israel
.
The
second
action
is
between
the
ten
tribes
of
Israel
and
the
tribe
of
Judah
,
the
men
of
Israel
complaining
to
David
of
the
men
of
Judah
;
That
they
had
stolen
him
away
and
brought
him
and
his
houshold
,
and
men
over
Iordan
,
and
so
despised
them
,
whose
advice
should
been
first
had
,
in
bringing
back
their
King
.
To
whom
the
men
of
Iudah
answer
,
that
they
were
first
in
that
action
.
1.
Because
the
King
was
neer
of
kinne
unto
him
,
being
of
that
tribe
,
and
therefore
collecting
that
they
where
causesly
angry
at
them
for
that
cause
.
2.
They
shew
that
it
was
not
for
any
benefit
,
or
reward
that
they
expected
,
or
had
,
for
this
their
being
first
in
his
conduct
.
To
whom
these
of
Israell
reply
,
especially
concerning
that
right
by
kindred
to
David
,
which
the
men
of
Judah
pretended
,
affirming
that
their
right
to
him
was
greater
,
as
having
ten
parts
in
him
,
because
they
were
ten
tribes
,
whereas
they
were
but
one
,
whereby
arises
such
a
contention
between
them
in
bitter
speeches
,
that
it
occasioned
the
rebellion
of
Sheba
in
the
next
Chapter
,
and
in
which
contention
,
it
is
said
;
That
the
words
of
the
men
of
Judah
,
were
fiercer
then
the
men
of
Israell
.
OBSERVATIONS
.
1.
V.
33.
IN
Davids
kinde
remembrance
of
Barzillais
favour
,
and
bounty
to
him
,
when
he
was
in
distresse
,
and
in
the
gracious
offer
that
he
now
makes
unto
him
for
the
same
.
We
see
the
praise
worthy
vertue
of
gratitude
,
commendable
in
all
persons
as
the
contrary
vice
is
odious
,
and
especially
in
Princes
,
for
which
we
see
the
thenth
leper
,
who
was
healed
by
Christ
,
and
came
back
to
give
him
thanks
so
commended
,
as
likewise
Pharaoh
his
gratitude
to
Joseph
,
in
giving
Goshen
to
his
Father
and
friends
,
to
whom
his
successor
proved
so
ungratefull
thereafter
,
and
was
plagued
,
in
like
manner
Davids
gratitude
to
the
King
of
Ammon
ungrately
requited
,
which
was
the
cause
of
the
Ammonites
utter
ruine
,
likewise
Eliahs
gratitude
to
the
Widdow
of
Sareptah
,
Elisha's
,
to
the
Woman
of
Shunem
,
Davids
,
also
to
the
posterity
of
Jonathan
,
and
our
Saviours
promise
;
That
a
cup
of
cold
water
shall
not
be
given
to
one
of
his
,
which
shall
want
its
reward
,
as
he
also
shewes
at
the
last
day
how
it
shall
be
said
;
When
I
was
hungry
,
ye
fed
me
not
,
&c.
Inherit
therefore
the
Kingdome
prepared
for
you
before
the
beginning
of
the
World
.
Which
should
teach
us
to
be
thankfull
both
to
God
,
as
we
see
,
Psal.
103.
2.
And
to
men
,
who
have
deserved
well
of
us
.
2.
Barzillai
is
said
,
to
have
been
a
very
rich
and
great
man
,
and
in
Davids
distresse
both
helps
,
and
hazards
with
him
.
Whereby
we
observe
the
right
use
of
riches
and
a
great
estate
,
towit
,
when
occasion
calls
for
it
,
both
to
help
and
hazard
in
a
good
cause
,
wherein
either
Church
,
or
Commonwealth
,
or
both
have
their
interest
,
and
not
to
mispend
upon
pride
,
ryot
,
or
superfluities
,
farre
lesse
to
use
their
greatnesse
,
or
bestow
their
goods
for
persecuting
Gods
Church
,
and
opposing
his
cause
.
As
we
see
that
Roman
Antichrist
,
and
his
followers
(
which
are
the
hornes
of
the
beast
)
doe
,
Revel.
17
,
12
,
13.
3.
Vers.
34.
Barzillai
speaks
of
the
shortnesse
of
his
life
,
and
Vers.
37.
Of
his
death
and
buriall
,
teaching
all
thereby
,
especially
the
aged
,
in
the
midst
of
their
greatnesse
and
prosperity
to
be
mindefull
ever
of
these
things
:
which
made
Joseph
of
Arimathea
,
to
have
his
tombe
into
his
garden
,
which
made
Moses
also
to
teach
Gods
people
,
Psal.
90.
12.
to
pray
,
Teach
us
Lord
to
number
our
dayes
,
that
we
may
apply
our
hearts
unto
Wisdome
.
This
was
Jobs
waiting
,
Job
.
14.
14.
All
the
dayes
of
his
appointed
time
till
his
change
should
come
,
and
which
like
practice
,
counting
every
day
the
day
of
our
death
,
account
,
and
entring
into
eternity
,
if
it
were
ours
daily
,
it
would
further
our
mortification
of
sinne
,
and
prevent
falling
therein
:
where
as
,
while
men
with
the
rich
fool
(
being
in
health
and
strength
)
promised
to
themselves
long
life
,
they
lull
their
souls
in
security
,
put
off
repentance
,
and
amendement
of
life
,
and
are
snatcht
away
by
death
unawares
and
presented
to
judgement
.
4.
This
remembrance
of
the
shortnesse
of
his
life
,
of
death
and
buriall
,
weanes
Barzillai
from
regarding
worldly
,
or
court
delights
,
and
from
high
offered
promotion
,
so
that
he
becomes
dead
to
the
World
in
affection
,
before
he
be
dead
in
the
World
in
condition
.
Which
in
like
manner
should
teach
us
how
to
wean
our
hearts
from
regarding
any
worldly
pleasures
,
or
profit
,
honour
,
or
advancement
,
(
and
specially
not
to
hunt
after
the
same
by
unlawfull
meanes
,
as
many
do
)
by
seriously
considering
how
short
momentary
an
a
time
,
we
have
to
enjoy
the
same
,
how
uncertain
also
the
honour
of
death
is
,
and
that
we
must
leave
all
,
when
we
go
to
the
grave
,
and
are
presented
to
judgment
.
5.
V.
41.
When
David
had
made
an
end
of
the
troubles
raised
by
Absoloms
rebellion
by
the
victory
which
he
had
obtained
over
him
,
now
followes
a
new
trouble
by
the
division
&
dissention
that
fell
out
between
the
tribe
of
Judah
,
&
the
other
ten
tribes
of
Israel
,
So
that
we
see
,
as
is
said
of
old
age
,
Eccl.
12.
3.
That
the
cloud
returne
after
raine
:
so
in
this
life
the
Godly
may
expect
trouble
after
trouble
,
as
one
wave
followeth
in
the
neck
of
another
,
or
as
Jobs
messengers
of
evill
newes
came
one
after
another
.
6.
We
see
here
also
Satans
pollicy
to
hinder
a
good
work
,
which
was
an
unanimous
,
and
peaceable
reduction
of
David
,
by
raising
a
dissention
between
the
tribes
of
Judah
and
Israel
,
who
were
of
one
stock
,
of
one
religion
,
under
one
King
,
and
fellow
members
of
one
Commonwealth
.
And
which
hath
ever
been
Satans
practise
,
since
he
made
the
first
division
between
God
,
and
our
first
parents
:
as
we
see
,
in
that
attempt
of
dissention
between
Abraham
and
Lot
,
Cain
and
Abell
,
Saul
and
David
,
Korah
and
Moses
,
Israel
and
the
Ephramites
,
Judg.
12.
Israel
and
the
Benjamites
,
Judg.
21.
Israel
and
Judah
here
,
and
Paul
and
Barnabas
,
Act.
15.
●9
.
And
in
the
Schismes
that
he
hath
ever
stirred
up
in
the
Christian
Church
,
and
still
does
,
to
hinder
the
Gospell
:
and
make
the
greater
way
to
the
propagating
of
his
damnable
errours
.
7.
We
see
here
likewise
in
this
dissention
from
whence
it
,
and
all
other
,
the
like
proceeds
,
to
wit
,
from
envy
:
jealousy
,
and
pride
,
for
precedence
and
preheminence
,
as
Salomon
speaketh
:
saying
,
by
pride
cometh
contention
,
which
was
the
cause
of
of
Joabs
killing
of
Abner
,
and
thereafter
of
Amasa
,
of
the
warres
between
Cae●ar
and
Pompey
,
of
the
contention
also
amongst
Christs
disciples
,
who
should
be
greatest
,
of
the
Bishop
of
Rome
,
and
between
other
Bishops
of
Patriarchall
seates
:
and
amongst
others
also
both
in
the
Civill
and
Ecclesiasticall
estate
even
unto
this
day
,
forgetting
that
speech
of
our
Saviour
,
Learne
of
me
for
I
am
humble
and
meek
,
which
is
the
true
and
sure
way
to
peace
and
unity
.
8.
Vers.
43.
This
dissention
is
increased
,
and
fomented
by
the
feirceness
of
words
on
both
sides
,
but
the
words
of
Judah
are
said
to
have
been
the
feircest
.
Where
we
see
the
truth
of
that
which
the
Apostle
James
sets
down
,
concerning
an
evill
bridled
tongue
,
that
though
it
be
a
small
member
(
as
he
calls
it
,
Jam.
3.
5.
)
yet
what
a
great
fire
it
kindleth
,
and
is
a
world
of
iniquity
,
which
setteth
on
fire
the
course
of
nature
,
and
is
it selfe
set
on
fire
of
hell
.
Whereas
a
soft
answer
pacifieth
wrath
,
and
prevents
discord
.
9.
In
all
this
,
though
the
complaint
was
made
to
David
by
the
ten
tribes
,
yet
for
the
naturall
affection
,
that
he
carried
to
Judah
,
whom
he
was
loath
to
offend
.
And
which
therefore
made
their
words
to
be
feircer
,
he
forbeareth
to
decerne
,
and
decide
the
matter
;
whereupon
a
new
rebellion
did
ensue
,
as
we
see
in
the
next
Chapter
.
Which
may
learne
Magistrates
,
and
Judges
to
eschew
partiality
,
upon
carnall
or
naturall
respects
:
and
not
to
suffer
affection
to
beare
sway
,
either
to
obstruct
,
or
corrupt
justice
:
but
looking
to
the
equity
of
the
cause
,
to
do
that
which
is
agreeable
thereto
,
and
so
to
prevent
dangers
,
that
otherwise
might
ensue
.
II.
SAM.
Chap.
20.
from
the
1.
Verse
to
the
end
.
IN
this
Chapter
,
we
have
these
foure
things
.
1.
The
rebellion
of
Sheba
,
and
defection
of
Israel
of
a
new
.
2.
The
Action
of
David
,
after
his
returne
to
his
house
,
and
shutting
up
his
concubines
,
that
had
been
defiled
by
Absolom
,
till
the
day
of
their
death
,
vers.
3.
3.
Davids
imployment
of
Amasa
,
to
assemble
all
Judah
together
,
for
the
pursuit
of
Sheba
,
and
his
followers
:
and
Joabs
treacherous
killing
of
him
,
from
the
third
vers.
to
the
14.
4.
Joabs
pursuit
of
Sheba
,
and
his
besieging
of
the
City
Abell
,
where
he
had
fortified
himselfe
,
and
by
perswasion
of
a
wise
woman
therein
,
is
Sheba's
tragicall
end
,
and
Joab's
removall
from
the
City
in
peace
.
Whereunto
is
subjoyned
,
a
rehearsall
of
Davids
chiefe
officers
,
and
prime
men
,
both
in
Church
and
Common-wealth
.
First
then
,
in
the
rebellion
of
Sheba
,
we
have
his
description
.
1.
From
his
name
.
2.
From
his
nature
,
a
man
of
Belial
,
or
a
wicked
man
.
3.
From
his
progeny
,
the
sonne
of
Bichrj
a
Benjamite
.
4.
From
his
Action
,
he
blew
a
trumpet
,
for
assembling
the
men
of
Israel
unto
him
.
5.
From
his
seditious
speech
unto
them
,
the
like
whereof
was
that
of
Jeroboam
,
1
King
.
12.
16.
Disclaiming
now
that
they
had
any
part
in
David
,
who
before
were
claiming
ten
parts
in
him
.
And
2.
Proclaiming
liberty
to
them
from
royall
government
,
by
bidding
them
go
to
their
tents
,
and
houses
;
that
leaving
David
,
whom
contemptuously
he
calls
the
sonne
of
Jess
,
they
might
think
of
another
sort
of
government
.
The
event
of
which
speech
is
set
down
,
vers.
2.
To
wit
,
the
defection
of
the
men
of
Israel
,
from
David
,
and
their
following
of
Sheba
,
but
that
all
Judah
constantly
did
cleave
to
their
King
.
The
second
Action
is
Davids
sequestration
,
and
shutting
up
his
concubines
whom
Absolom
had
defiled
,
immediatly
after
his
returne
to
Jerusalem
.
The
third
Action
is
Davids
imployment
of
Amasa
,
(
whom
he
had
newly
placed
in
Joabs
roome
)
within
three
daies
to
assemble
to
him
the
men
of
Judah
,
who
tarrying
longer
then
the
time
appointed
,
and
David
thinking
delay
in
such
purposes
to
be
dangerous
:
so
that
Sheba
if
he
were
not
speedily
pursued
,
might
do
more
evill
then
Absolom
lately
had
done
,
therefore
he
imployes
Abishaj
to
take
his
servants
,
and
pursue
after
him
,
who
when
they
were
at
the
great
stone
in
G●beon
,
Amasa
meets
them
,
and
goes
before
them
,
whom
when
Joab
(
who
was
with
Abishaj
in
company
)
sees
,
he
kindly
first
salutes
him
calling
him
Brother
,
and
askes
of
his
welfare
,
but
taking
him
by
the
beard
with
his
right
hand
to
kiss
him
:
as
the
manner
of
the
Jews
was
agreeable
to
our
joyning
of
hands
,
with
his
left
hand
,
he
treacherously
kills
him
,
with
his
sword
,
which
he
had
so
cunningly
girded
unto
him
,
that
it
might
easily
fall
out
of
the
scabbard
,
when
he
did
stoop
to
embrace
Amasa
,
and
so
he
might
have
occasion
to
hold
it
in
his
left
hand
,
after
he
had
taken
it
up
,
without
any
occasion
of
susspition
to
Amasa
:
who
being
dead
,
then
Joab
and
Abishaj
his
brother
pursue
after
Sheba
,
which
pursuit
being
retarded
by
the
peoples
standing
still
,
as
they
came
by
gazing
on
Amasa
,
who
was
lying
wallowing
in
his
blood
,
in
the
midst
of
the
high
way
,
one
of
Joabs
men
who
stood
by
him
.
1.
Proclaimed
that
all
who
favoured
Joab
,
and
were
for
David
,
should
follow
after
Joab
.
And
2.
That
the
sight
of
Amasa
,
should
no
more
impeade
them
,
he
removed
Amasa
out
of
the
high
way
into
the
field
,
and
cast
a
cloth
upon
him
,
so
that
thereafter
all
the
people
followed
Ioab
:
who
also
went
through
all
the
tribes
of
Israel
,
and
gathered
the
people
,
till
they
came
to
Abel
of
Bethmacaachah
,
whither
Sheba
had
gone
,
as
David
had
suspected
he
would
,
vers.
6.
To
fortify
himselfe
or
escape
,
which
City
therefore
Ioab
did
besiege
,
and
as
the
custome
was
for
battering
the
same
,
he
did
cast
up
a
bank
against
the
same
,
to
throw
it
down
.
Whereupon
a
wise
woman
of
the
City
,
calleth
unto
Ioab
,
and
disswades
him
from
destroying
of
the
City
by
foure
arguments
.
The
first
whereof
is
taken
from
military
discipline
,
according
to
the
law
of
Moses
:
whereby
it
was
appointed
,
that
first
conditions
of
peace
,
should
be
offered
to
any
City
,
which
if
the
same
were
accepted
,
the
matter
was
so
ended
,
and
no
invasion
used
.
2.
She
argues
from
the
disposition
of
the
inhabitants
of
the
City
,
who
were
peaceably
disposed
as
her selfe
was
,
and
not
rebellious
.
3.
She
reasons
from
the
dignity
of
the
City
,
that
it
was
a
mother
in
Israel
,
that
had
bred
and
brought
forth
many
inhabitants
and
Children
.
And
4.
From
the
duty
of
Ioab
,
as
a
Godly
Commander
,
and
Lieutenant
to
a
Godly
King
which
was
,
not
to
swallow
up
the
inheritance
of
the
Lord
,
but
rather
by
the
right
use
of
the
sword
committed
to
him
,
to
defend
and
maintaine
the
same
.
By
which
arguments
,
Ioab
disclaiming
any
such
cruelty
or
wickedness
,
sheweth
unto
her
,
that
he
was
come
only
against
a
rebell
Sheba
,
whom
if
the
City
would
deliver
to
him
,
he
would
spare
the
same
.
Whereupon
she
capitulates
with
him
,
in
name
of
the
City
,
that
Sheba's
head
should
be
throwne
over
the
wall
unto
him
.
Which
being
done
by
the
people
of
the
City
,
through
the
wise
perswasion
of
this
woman
,
Ioab
sounds
a
retreat
from
the
City
,
every
man
to
his
tent
,
and
Ioab
returned
to
Jerusalem
to
the
King
,
who
having
all
things
now
setled
in
a
peaceable
condition
,
appoints
under
officers
,
and
rulers
in
his
Court
and
Kingdome
for
the
better
government
of
all
matters
,
both
in
Church
and
Common-wealth
.
OBSERVATIONS
.
1.
DAvids
still
finds
new
troubles
to
arise
,
after
a
rebellious
sonne
,
now
a
rebellious
subject
,
a
verifying
of
the
truth
of
that
enmity
,
which
shall
ever
be
between
the
seed
of
the
woman
,
&
the
seed
of
the
Serpent
,
David
also
being
herein
a
type
of
Christ
,
the
sonne
of
David
,
who
never
did
,
nor
will
want
enemies
to
him
,
even
of
such
as
are
professed
sonnes
and
subjects
,
and
whereby
also
is
seen
the
verity
of
that
,
Many
are
the
troubles
of
the
righteous
but
the
Lord
delivers
them
out
of
them
all
.
2.
Sheba
is
described
to
have
been
a
Benjamite
of
Sauls
kindred
,
as
Shimej
likewise
was
,
and
therefore
carrying
a
lurking
hatred
against
David
,
so
that
to
seditious
,
and
carnall
minded
malitious
persons
,
there
wants
nothing
but
a
fit
occasion
,
and
opportunity
,
to
vent
and
make
their
malice
manifest
.
3.
Another
cause
of
Sheba's
rebellion
was
his
pride
,
to
be
the
head
of
a
faction
,
but
which
in
the
end
,
drew
him
on
to
his
own
destruction
,
before
which
pride
ever
goes
,
as
before
honour
goes
humility
,
which
satanicall
vide
therefore
every
one
should
eschew
,
as
the
mother
of
much
mischiefe
,
and
the
causer
of
great
ruine
in
the
end
.
4.
Sheba
a
man
of
Belial
,
blowes
a
trumpet
of
rebellion
,
no
marvell
being
such
a
one
,
and
as
all
seditious
rebells
ought
to
be
accounted
,
men
of
Belial
.
But
it
is
a
sad
matter
,
when
those
who
should
be
preachers
of
peace
,
are
trumpets
of
rebellion
,
and
who
should
lift
up
their
voyces
only
as
a
trumpet
to
shew
Gods
people
their
transgressions
,
as
he
speaketh
by
his
Prophet
Isaj
.
58.
1.
That
such
should
lift
up
their
voyces
,
as
a
trumpet
,
to
perswade
to
transgression
.
5.
He
who
lately
(
with
the
rest
of
Israel
)
claimed
ten
parts
in
David
as
King
,
disclaimes
and
disownes
him
now
,
as
having
no
part
in
him
at
all
.
Thus
will
hypocrisy
detect
it selfe
at
last
;
and
what
lay
before
under
ashes
in
Sheba's
heart
,
bursts
forth
now
in
flames
in
his
words
and
actions
.
And
so
do
many
hypocrites
now
disclaime
Christ
by
their
deeds
:
and
shew
,
that
they
have
no
part
in
him
,
who
profess
him
in
their
words
,
and
in
their
tide
of
Christians
:
to
have
the
chiefe
part
in
him
,
and
in
salvation
.
6.
David
before
had
raised
his
hand
against
a
faithfull
subject
Vriah
,
and
therefore
now
a
faithless
subject
raises
his
hand
against
him
,
as
a
man
sinneth
so
oftimes
he
is
punished
,
and
in
this
also
as
a
part
is
that
doome
denounced
against
David
,
for
the
blood
of
Vriah
fulfilled
,
that
the
sword
should
never
depart
from
his
house
,
so
that
one
●ot
of
Gods
Word
shall
not
fall
to
the
ground
,
unbeing
performed
.
7.
By
way
of
contempt
he
calleth
David
the
sonne
of
Jess
,
as
our
Saviour
was
called
a
carpenters
sonne
.
Let
not
therefore
these
of
lower
degree
,
grudge
that
they
sometimes
undergoe
the
lash
of
contemptible
words
,
or
think
it
strange
that
they
suffer
the
scourge
of
the
tongue
.
This
being
likewise
to
be
adverted
by
those
in
authority
,
that
disdainfull
and
mutinous
speeches
,
savouring
of
miscontent
,
are
the
smoke
,
that
goes
before
the
flame
of
bursting
forth
in
rebellion
,
and
therefore
to
be
heeded
.
8.
Sheba
after
disowning
of
Davids
government
over
them
,
bids
Israell
go
to
their
tents
to
live
as
it
were
at
liberty
,
as
it
is
said
in
the
book
of
the
Judges
,
that
there
was
no
King
in
Israell
in
those
daies
,
and
therefore
every
one
did
as
he
thought
good
.
Where
we
see
the
ordinary
practise
of
the
Authors
of
sedition●
is
,
to
proclaime
,
and
pretend
the
liberty
of
a
people
,
from
a
just
and
loyall
subjection
,
while
as
they
intend
to
bring
them
under
the
yoke
of
unjust
usurpation
.
9.
Vers.
2.
All
Israell
revolts
from
David
,
and
followes
Sheba
,
as
nothing
then
is
more
unstable
then
a
multitude
,
who
upon
every
light
occasion
,
or
irritation
,
are
ready
to
affect
a
change
:
and
withdraw
their
necks
from
under
the
yoke
of
present
authority
:
so
there
is
no
levity
,
nor
love
,
that
can
be
security
enough
for
Princes
;
(
such
as
David
shew
lately
to
this
people
after
his
victory
)
without
the
awfulness
of
power
,
and
the
feare
of
justice
.
10.
As
Bees
when
they
are
once
up
in
a
swarme
,
are
ready
to
light
upon
every
bough
:
so
the
Israelites
being
stirred
up
by
the
late
rebellion
of
Absolom
,
are
apt
here
also
to
follow
a
Sheba
,
especially
(
as
is
said
)
finding
nothing
but
clemency
,
and
Davids
passing
by
their
former
revolt
.
It
is
dangerous
therefore
for
any
state
,
that
the
multitude
should
once
know
the
way
to
insurrection
,
the
least
tract
whereof
in
this
kind
,
being
easily
made
a
beaten
path
,
without
timely
curbing
,
and
resisting
beginnings
.
11.
Though
Israell
rebell
,
yet
Judah
continues
loyall
.
The
Godly
then
in
their
greatest
distresses
or
desertions
,
shall
never
want
some
friends
,
as
were
Obadiah
and
Ebedmelech
,
neither
shall
the
sonne
of
David
ever
be
left
destitute
,
of
some
true
subjects
,
in
the
time
of
greatest
Apostasies
,
like
7000.
in
Israell
,
that
had
not
bowed
to
Baal
,
and
the
two
witnesses
in
the
Revelation
,
with
the
few
that
followed
the
lamb
,
such
also
as
was
Athanasius
,
and
a
few
lurking
persecuted
Orthodox
Christians
,
in
the
time
of
prevailing
Arrianisme
:
and
those
in
the
time
of
prevailing
Popery
,
who
were
to
be
found
in
the
midst
of
My●ticall
Babylon
in
selfe
,
before
the
time
of
their
evocation
,
and
coming
out
of
the
same
,
and
wishing
for
the
truth
.
12.
Vers.
3.
David
before
he
took
course
for
suppressing
Sheba
,
beginneth
a
reformation
in
his
own
house
by
shutting
up
,
and
sequestrating
from
his
company
thereafter
,
those
his
concubines
,
whom
Absolom
had
de●iled
.
The
like
of
this
did
Jacob
,
Gen.
35.
when
he
was
commanded
by
God
to
arise
and
go
to
Bethel
,
in
causing
his
houshold
to
out
away
the
strange
gods
,
that
were
amongst
them
:
leaving
hereby
a
Godly
and
good
example
to
all
men
,
Princes
and
pastours
who
would
reforme
others
,
to
beginne
the
reformation
of
abuses
,
at
their
own
persons
and
families
.
13.
Vers.
4.
Amasa
being
reconciled
to
David
,
is
imployed
by
him
to
assemble
all
Judah
for
the
pursuit
of
Sheba
.
It
is
no
small
wisdome
then
to
make
a
friend
of
a
foe
,
and
to
ingage
such
a
one
,
who
is
newly
reconciled
,
wherein
he
may
be
confirmed
,
by
his
own
act
.
14.
Joab
having
now
Amasa
,
imployed
by
David
,
and
set
in
his
roome
:
he
smarts
for
a
loyall
disobedience
in
killing
of
Absolom
,
and
for
his
too
peremptory
and
bold
speech
thereafter
,
which
he
had
to
the
King
,
although
had
been
a
man
of
great
meriting
before
,
and
many
atcheivments
.
Whereby
we
see
how
slipry
are
Princes
Courts
,
how
changeable
is
their
favour
,
and
how
unstable
are
places
of
preferment
,
as
we
see
in
Phara●h
,
who
knew
not
Joseph
,
in
Ahasuerus
favour
towards
Haman
,
and
Davids
here
towards
his
cousing
Joab
.
O
happy
then
are
they
who
are
in
favour
with
God
,
whose
love
is
Immutable
and
constant
,
Joh.
15.
1.
And
in
whom
there
is
no
shaddow
of
change
.
15.
Amasa
is
directed
to
assemble
all
Judah
to
David
in
three
dayes
.
Which
shewes
that
in
suppressing
of
sudden
insurrections
there
is
need
of
speed
,
and
the
least
delay
in
rebellion
is
dangerous
,
and
may
prove
irrecoverable
.
16.
Vers.
9.
How
friendly
doth
Joab
salute
Amasa
with
his
tongue
▪
how
kindly
kisses
he
him
with
his
lippes
,
but
how
cruelly
killes
he
him
with
his
hand
,
as
he
had
done
to
Abner
before
.
Whereby
we
see
,
that
there
is
no
enmity
so
dangerous
,
as
that
which
comes
like
Jails
to
Sicera
,
Jud●s
to
Christ
,
and
Joabs
here
to
Amasa
,
masked
with
love
,
for
open
hostility
calls
us
to
our
guard
,
but
there
is
no
fence
against
a
trusted
treachery
.
Thus
soiritually
dealeth
the
world
with
our
soules
,
it
kisses
us
,
and
stabbs
us
at
once
,
if
it
did
not
embrace
us
with
one
hand
,
it
could
not
murther
us
with
the
other
,
the
evill
of
whose
temptation
,
like
Joab
his
sword
we
advert
not
,
more
then
Amasa
took
heed
to
Joabs
sword
,
God
deliver
us
therefore
from
our
trust
therein
,
and
we
shall
be
the
safer
from
the
danger
thereof
.
17.
The
cause
of
this
treacherous
murther
in
Joab
,
was
his
pride
,
not
enduring
that
any
should
be
put
in
his
roome
,
and
his
envy
at
Amasa's
preferment
(
though
so
neer
in
kinne
unto
him
.
)
Which
shewes
unto
us
,
what
dangerous
,
and
damnable
vices
pride
and
envy
are
:
and
what
bad
fruits
the
same
doth
produce
,
as
we
see
they
did
before
,
in
the
murther
of
Abner
.
And
as
pride
doth
here
in
bursting
all
bands
to
God
,
King
,
Country
,
and
kindred
.
18.
Amasa
likewise
now
being
in
peace
and
preserment
,
and
expecting
no
harm
,
receives
that
reward
which
he
should
have
received
in
warre
,
when
he
was
following
Absolom
and
leader
of
his
Army
.
God
then
the
righteous
judge
of
the
world
,
we
see
,
has
his
own
times
of
punishing
,
though
magistrates
forbeare
.
And
God
is
just
in
all
his
waies
,
though
man
be
unjust
.
Neither
let
any
who
sinne
,
and
are
on
evill
courses
,
dreame
of
impunity
,
but
that
at
one
time
or
other
,
they
shall
smart
for
their
guiltiness
:
and
oftimes
when
they
least
suspect
danger
.
19.
Amasa
is
innocent
of
the
crime
,
of
seeking
Joabs
place
,
for
which
he
is
murthered
by
him
,
yet
he
is
guilty
before
God
,
for
his
siding
with
Absolom
.
Whereupon
we
collect
,
that
oftimes
men
suffer
innocently
for
some
crimes
that
are
laid
to
their
charge
:
and
in
respect
of
the
persons
who
are
their
pursuers
,
yet
in
Gods
judgment
they
are
justly
punished
for
other
sins
,
wherein
either
they
have
been
spared
,
or
else
has
not
been
noted
to
the
world
;
&
as
many
at
the
hour
of
their
death
,
&
execution
,
publickely
have
acknowledged
.
With
should
teach
all
men
to
flie
sinne
,
though
never
so
secretly
committed
,
or
by
men
past
by
,
and
where
impiety
is
,
not
to
expect
impunity
at
one
time
,
or
other
.
20.
Vers.
10.
It
is
said
;
That
Amasa
took
no
heed
to
the
sword
that
was
in
Joabs
hand
,
wherewith
he
killed
him
,
and
so
foresaw
not
his
danger
,
which
shewes
,
that
God
blinds
the
eyes
of
the
wisest
,
and
benum's
their
judgments
,
when
he
is
to
cut
the
pillars
of
their
standing
,
and
the
thred
of
their
lives
,
according
to
the
proverb
,
hos
dementat
quos
Jupiter
vult
perdere
.
21.
Joab
was
not
punished
by
David
,
for
the
like
muthering
of
Abner
,
as
he
did
now
of
Amasa
,
therefore
he
committeth
this
new
offence
,
and
pollutes
the
Land
with
blood
again
,
the
guiltinesse
whereof
for
this
toleration
did
lie
upon
the
royall
throne
,
which
should
teach
all
Magistrates
,
to
use
the
sword
aright
which
God
hath
put
in
their
hands
impartially
,
and
without
respect
of
persons
,
otherwise
what
further
sinne
is
committed
by
their
impunity
of
the
former
,
they
become
guilty
thereof
,
and
may
expect
divine
punishment
for
the
same
.
22.
After
the
death
of
Amasa
,
Joab
with
Abishai
persue
after
Sheba
a
traitour
to
his
King
,
while
as
himself
is
a
traitour
to
his
friend
,
a
publicke
person
,
imployed
by
his
King
in
a
publicke
service
,
in
the
very
execution
thereof
,
and
who
was
both
innocent
,
expecting
no
such
thing
,
and
cousen
german
with
Joab
,
whereby
we
see
how
ready
some
are
to
censure
,
condemne
,
and
punish
that
in
another
,
whereof
themselves
are
guilty
,
as
we
see
Gen.
38.
In
Judah
,
and
that
no
bands
of
nature
can
ty
to
duties
where
grace
is
wanting
.
23.
Vers.
12.
The
people
passing
by
when
they
saw
Amasa
lying
in
the
high
way
killed
,
they
stood
still
.
Which
shewes
us
that
the
death
of
great
men
draw
many
eyes
upon
it
,
and
many
censures
of
it
,
whether
they
be
in
Church
,
or
Commonwealth
,
therefore
their
life
should
be
so
ordered
,
as
their
death
may
justly
be
bemoaned
,
as
Samuell
was
,
1
Sam.
25.
1.
24.
Joabs
man
seeing
this
,
removes
Amasa
out
of
the
high
way
and
covers
him
,
not
regarding
so
much
the
losse
as
the
eye-sore
of
Israell
.
Thus
wicked
politicians
care
not
so
much
for
the
committing
of
wickednesse
,
as
the
notice
thereof
,
therefore
if
murthers
,
oppressions
,
thefts
whoredomes
be
smothered
,
and
hid
from
the
knowledge
of
men
,
their
Atheist
,
blind
and
obdured
hearts
care
not
for
the
omniscient
knowledge
of
the
Almighty
,
who
has
power
both
of
soul
&
body
to
cast
into
Hell
fire
,
whence
it
is
said
by
the
Psalmist
,
The
fool
hath
said
in
his
heart
,
that
there
is
no
God
.
25.
Amasa
being
thus
removed
out
of
the
way
,
the
people
follow
bloody
Joab
in
persuit
of
rebellious
Sheba
,
Vers
.
13.
Their
leader
being
wicked
and
evill
,
but
the
cause
which
they
chiefly
followed
being
good
.
It
is
to
the
cause
then
,
which
we
ought
to
look
,
and
not
censure
the
cause
,
or
judge
thereof
by
persons
,
or
their
personall
faults
,
who
maintain
the
same
,
but
separating
the
precious
from
the
vile
,
and
distinguishing
between
the
one
and
the
other
.
Let
us
adhear
to
the
cause
,
or
to
that
which
is
good
,
whether
Doctrine
,
forme
of
government
,
or
other
,
and
leave
the
persons
for
their
faults
to
God
,
and
them
who
has
power
to
punish
them
.
26.
Vers.
15.
Sheba
being
persued
betakes
himself
,
to
Abell
a
fenced
City
as
David
had
said
,
Vers.
6.
To
escape
taking
,
which
notwithstanding
of
intended
safety
did
prove
his
ruin
,
God
so
disappointing
the
projects
and
practises
of
wicked
men
,
that
he
makes
their
glory
to
turn
to
their
shame
,
and
turneth
their
wisdome
like
Achitophells
into
folly
,
and
that
wherein
they
place
their
confidence
and
safety
,
to
tend
to
their
destruction
.
O
happy
then
is
he
who
is
directed
by
God
,
who
puts
his
whole
confidence
onely
in
him
,
and
makes
him
to
be
onely
his
sunne
and
his
shield
,
Psal.
84.
11.
27.
Vers.
16.
For
preservation
of
the
City
,
onely
a
wise
Woman
appears
and
parlies
with
Joab
.
Whereby
we
observe
that
God
useth
weak
instruments
oftimes
to
effectuate
great
purposes
,
that
the
glory
may
be
his
own
,
and
the
good
redound
to
others
,
as
we
see
in
Deborah
,
Jaill
,
Judith
,
this
wise
Woman
here
and
many
others
:
and
that
Gods
graces
,
as
wisdome
and
the
like
,
are
not
tyed
to
any
one
sex
,
but
are
free
to
all
on
whom
it
pleases
the
Lord
to
bestow
the
same
.
28.
Vers.
18.
She
convinceth
Joab
,
first
by
authority
of
Scripture
,
Deut.
20.
10.
That
peace
should
be
offered
to
any
City
first
,
before
the
invasion
thereof
.
Whereby
we
see
,
that
even
then
Gods
people
were
accustomed
with
Scripture
,
and
the
knowledge
thereof
,
against
the
Popish
prohibition
of
Laiks
,
to
read
the
same
,
and
which
2
Tim.
3.
15.
Sheweth
to
be
injurious
,
as
also
that
Scripture
should
be
the
warrant
and
rule
of
all
our
actions
,
from
which
whatsoever
disagreeth
should
be
eschewed
,
and
whatsoever
agreeth
with
the
same
in
matters
intellectuall
,
or
in
matters
morall
and
practicall
,
should
be
followed
,
and
obeyed
.
And
as
this
was
the
Law
of
God
,
and
his
rule
prescribed
to
others
;
so
is
it
his
owne
gracious
practise
towards
all
rebellious
sinners
:
he
first
offers
peace
and
reconciliation
to
them
by
the
Ministry
of
his
Gospell
,
in
treating
and
beseeching
them
to
be
reconciled
to
him
,
before
ever
he
take
any
other
course
of
punishing
,
or
chastiseing
them
.
Where
also
we
see
what
should
be
the
scope
and
end
of
warre
,
towit
,
peace
,
and
procurement
thereof
,
which
if
it
have
any
other
end
,
it
turn's
to
publicke
murther
.
29.
Vers.
19.
She
shewes
in
her
own
person
to
Ioab
,
what
was
the
disposition
of
all
her
fellow
Citizens
,
towit
,
that
they
were
peaceable
,
and
faithfull
,
or
loyall
,
two
good
properties
,
and
vertues
in
Citizens
,
and
in
all
other
subjects
,
and
contrary
to
the
disposition
of
seditions
,
unquiet
and
firy
spirited
persons
,
who
like
Salamanders
delight
in
the
fire
,
and
flame
of
contention
,
and
love
ever
(
as
we
say
,
to
fish
in
drumly
,
or
muddy
waters
.
30.
She
also
calles
the
City
of
Abell
a
mother
in
Israell
,
because
of
the
birth
and
breeding
of
the
inhabitants
therein
,
by
analogy
whereof
all
Citizens
,
and
others
are
taught
what
duty
they
owe
to
their
native
Cities
,
and
country
and
compatriots
:
for
the
which
Moses
and
Paul
were
so
zealous
,
and
for
the
good
whereof
the
very
heathen
feared
not
to
yield
up
their
lives
.
31.
She
desires
also
,
Ioab
not
to
devoure
,
or
swallow
up
by
the
sword
the
Lords
inheritance
,
it
being
a
City
of
that
holy
Land
,
which
the
Lord
so
owned
.
Whereupon
we
note
in
generall
the
right
use
of
the
sword
to
be
as
Paul
describes
it
,
Rom.
13.
To
defend
the
innocent
,
and
to
punish
onely
the
nocent
;
and
not
to
do
the
contrary
,
which
should
be
an
admonition
to
all
Magistrates
,
and
those
who
have
power
of
the
sword
.
32.
Vers.
20.
Ioab
in
great
vehemency
he
deprecates
that
imputation
of
any
intention
he
had
to
destroy
,
or
waste
that
City
,
though
having
harbored
a
traitour
,
providing
he
onely
were
delivered
,
a
worthy
and
imitable
example
of
a
wise
and
valorous
generall
,
as
Abraham
said
,
Gen.
18.
23.
Concerning
the
Lord
;
That
he
would
not
destroy
the
righteous
with
the
wicked
.
How
fearfull
then
is
their
condition
,
and
what
shall
be
their
answer
in
the
day
of
their
account
.
Who
upon
the
quarrell
onely
of
their
own
ambition
,
have
not
spared
to
waste
whole
tribes
of
the
Israell
of
God
,
and
as
may
be
seen
in
the
bloody
warres
of
Nation
against
Nation
at
this
very
day
.
33.
Vers.
22.
According
to
this
wise
Womans
capitulation
,
and
conclusion
with
Ioab
,
Sheba's
head
is
cut
off
,
and
cast
over
the
wall
unto
him
,
and
that
most
justly
loses
he
his
head
and
life
,
who
had
conspired
against
the
head
of
his
people
,
and
to
take
his
life
from
him
,
and
no
lesse
wisely
by
the
perswasion
of
this
wise
Woman
,
does
the
inhabitants
of
this
City
save
their
own
heads
by
delivering
of
his
head
to
Ioab
.
Thus
does
Sheba's
pride
and
rebellion
bring
him
in
the
end
,
&
in
the
very
place
where
he
placed
his
security
,
to
a
violent
and
a
shamefull
end
,
the
same
or
the
like
whereof
may
all
such
Sheba's
expect
,
who
rise
up
and
rebell
against
lawfull
and
established
authority
.
Spiritually
also
the
case
is
ours
,
every
mans
breast
is
a
City
inclosed
,
every
sinne
is
a
traitour
that
lurks
within
these
walls
,
God
calls
to
us
for
Sheba's
hed
,
to
cast
it
out
(
as
Jon●s
was
in
the
Sea
)
and
to
kill
the
rebell
by
mortification
,
he
having
no
quarrel
to
our
person
,
but
for
our
sinne
,
if
we
be
wise
then
,
we
will
hearken
to
this
his
desires
,
if
we
love
the
life
of
our
own
souls
,
and
then
,
we
cannot
be
more
willing
to
part
with
our
sinne
,
then
our
mercyfull
God
is
to
withdraw
his
judgments
,
else
if
we
love
the
head
of
his
traitour
better
nor
the
life
of
our
own
soul
,
we
shall
justly
perish
for
ever
.
34.
Then
Joab
returnes
with
Victory
,
and
hopes
by
Sheba's
head
to
pay
the
price
of
Amasa's
blood
,
David
hates
the
murther
,
entertaines
the
man
,
delayes
the
revenge
,
Ioab
was
so
great
and
popular
,
that
it
was
no
marvell
that
David
sayes
;
The
Sonnes
of
Zerviah
are
to
hard
for
me
,
and
that
it
was
not
so
easy
,
or
safe
to
punish
him
.
Greatest
powers
then
we
see
have
not
all
contentments
,
but
at
sometimes
and
in
some
things
,
(
as
we
say
)
must
have
patience
perforce
,
and
must
connive
at
that
which
otherwise
they
a●horre
.
35.
Vers.
23.
David
now
being
setled
in
peace
,
takes
care
of
the
right
administration
,
of
all
the
affaires
of
his
Kingdome
,
and
therefore
appoints
severall
persons
both
in
Church
,
and
state
,
military
&
civill
,
for
their
severall
offices
.
A
worthy
&
commendable
example
to
all
Kings
,
and
supreame
Magistrates
,
in
time
of
peace
not
to
give
themselves
onely
to
their
pleasures
,
carnall
delight
,
or
case
,
but
to
appoint
fit
and
worthy
men
to
governe
under
them
,
and
themselves
to
have
the
supreame
,
and
speciall
care
of
right
administration
.
II.
SAM.
Chap.
21.
THis
Chapter
is
branched
forth
in
two
parts
,
the
first
is
the
History
of
the
three
years
famine
,
that
was
upon
the
Land
,
to
the
15.
verse
.
And
the
second
is
the
foure
Victories
which
David
and
his
servants
purchased
against
the
Philistims
,
again
,
the
History
of
the
famine
is
reduced
to
these
three
particulars
.
1.
The
famine
it self
,
and
deprehension
of
the
cause
thereof
,
From
the
1.
verse
to
the
third
.
2.
The
remedy
that
is
sought
,
and
adhibited
.
3.
The
ceasing
of
the
plague
there
upon
,
and
the
buriall
of
Saul
and
Jonathans
bones
,
and
the
seven
Sonnes
of
Saul
,
whom
the
Gibeonites
hanged
.
1.
As
for
the
famine
it self
,
it
is
one
of
the
three
sore
plagues
with
which
the
Lord
usually
threatned
his
people
for
their
sinnes
,
the
famine
,
the
sword
,
and
the
Pestilence
,
Lev.
26.
16.
Deut.
28.
23.
and
2
Sam.
24.
13.
And
it
is
twofold
,
towit
,
a
famine
of
the
staff
of
bread
,
wherewith
our
bodies
are
fed
,
and
this
naturall
life
;
which
is
here
meant
,
and
a
famine
of
the
word
of
God
,
which
is
the
spirituall
bread
wherewith
our
souls
are
fed
,
and
the
spirituall
life
thereof
,
Amos
8.
11.
And
which
is
the
greatest
plague
of
any
.
With
all
these
three
fornamed
plagues
David
,
and
his
Land
was
corrected
.
1.
By
the
sword
of
rebellion
lately
.
2.
Now
by
three
years
famine
,
and
3.
chap.
24.
By
the
plague
of
Pestilence
for
his
numbring
the
people
.
The
time
then
when
this
famine
was
,
is
in
the
dayes
of
David
,
neer
the
end
of
his
raigne
,
and
after
all
his
intestine
troubles
from
the
hand
of
man
are
setled
;
then
the
Lords
own
hand
exercises
David
,
and
his
people
with
a
new
correction
.
Whose
course
for
deprehension
of
the
cause
of
which
famine
he
takes
is
,
like
a
wise
Physitian
,
that
seeks
out
the
cause
of
the
sicknesse
first
,
and
so
doth
David
,
and
the
person
at
whom
he
inquires
,
is
said
to
be
the
Lord
,
who
is
an
omniscient
God
,
and
who
laid
on
the
rod
,
and
therefore
could
best
tell
,
for
what
cause
he
did
it
:
which
inquiry
was
not
immediatly
by
David
himself
;
but
by
the
ordinary
mean
that
was
used
,
towit
,
by
the
mediation
of
the
high
priest
,
before
the
Ark
by
Vrim
and
Thumim
,
as
was
prescribed
,
Numb
.
21.
And
unto
which
the
Lord
readily
and
cleerly
answered
,
&
shewed
that
it
was
for
Saul
and
his
bloody
house
in
generall
,
and
more
particularly
,
because
he
slew
the
Gibeonites
against
oath
and
covenant
,
and
so
joyned
to
cruelty
the
fearfull
sinne
of
perjury
.
Thus
David
having
found
out
the
cause
,
comes
next
to
inquire
at
the
Gibeonites
who
were
the
party
offended
,
what
should
be
the
remedy
,
to
whom
the
Gibeonites
answer
.
1.
Negatively
,
that
they
would
not
have
either
Gold
or
Silver
of
Sauls
,
or
of
his
house
.
2.
Neither
that
David
should
for
them
kill
any
man
in
Israell
,
whereby
they
shew
that
they
had
no
quarrell
against
the
Nation
in
generall
,
for
that
cruelty
which
Saul
had
used
against
them
,
distinguishing
so
between
a
nationall
and
a
personall
quarrell
,
and
between
innocents
and
guilty
.
3.
They
answer
positively
,
Vers.
5.
That
they
would
demand
by
way
of
retaliation
,
seven
of
Sauls
Sonnes
,
who
had
consummed
them
,
and
devised
to
destroy
them
throughout
all
the
coasts
of
Israel
,
to
be
delivered
to
them
,
and
that
they
might
hang
them
up
unto
the
Lord
,
as
an
atonement
of
his
wrath
against
Israell
,
for
their
King
Saul
his
cruelty
and
perjury
,
and
in
that
very
place
which
was
called
from
his
name
,
Gibeah
of
Saul
,
and
where
he
was
borne
and
bred
,
1
Sam.
10.
26.
To
which
demand
of
their's
David
answered
by
granting
the
same
,
onely
he
spared
Mephibosheth
the
Sonne
of
Jonathan
,
because
of
the
Lords
oath
that
was
between
David
and
him
,
and
delivered
to
them
the
two
Sonnes
of
Rizpah
Sauls
Concubine
,
and
five
others
▪
who
are
called
the
Sonnes
of
Michal
Sauls
.
Daughter
,
not
that
she
did
●ear
them
to
Adriell
who
was
their
Father
,
seeing
she
was
childlesse
to
the
day
of
her
death
,
but
that
she
adopted
them
,
as
Pharaohs
Daughter
did
Moses
,
and
because
of
her
education
of
them
as
if
they
had
been
her
Sonnes
,
and
therefore
it
is
said
in
the
text
,
Whom
she
brought
up
for
Adriell
,
who
had
to
his
Wife
,
Merab
Sauls
eldest
Daughter
,
as
we
see
,
1
Sam.
18.
19.
Who
was
naturall
mother
to
these
five
Sonnes
,
and
probably
was
dead
,
and
therefore
her
Sister
Michall
had
taken
them
to
bring
up
.
These
seven
then
being
delivered
,
the
Gibeonites
accordingly
did
hang
them
up
on
the
hill
before
the
Lord
,
in
the
beginning
of
the
barly
Harvest
,
which
was
in
moneth
which
we
call
March
.
Whom
Rizpah
(
out
of
naturall
affection
to
her
own
two
Sonnes
,
and
kindenesse
to
the
rest
)
did
watch
night
and
day
,
that
neither
the
birds
should
rest
on
them
by
day
,
nor
the
beasts
of
the
field
by
night
should
tear
them
,
and
this
she
did
from
the
beginning
of
the
barly
Harvest
,
till
rain
dropped
from
Heaven
upon
them
,
or
that
rainy
wether
began
,
after
the
great
drouth
which
had
been
before
and
caused
the
famine
,
having
spread
sackcloth
for
her
upon
the
rock
,
in
witnessing
of
her
mourning
for
them
,
where
we
have
this
doubt
to
be
solved
,
how
are
these
suffered
to
hang
so
long
,
seeing
it
expresly
against
the
Law
of
God
,
Deut.
21.
23.
Which
commandeth
that
the
bodies
of
such
shall
not
remaine
all
night
upon
the
tree
?
To
which
it
is
answered
,
that
the
Law
of
God
is
made
for
man
and
not
to
controll
the
Author
,
whose
power
is
absolute
,
and
this
fact
(
like
robbing
of
the
Egyptians
by
the
Israelites
)
being
extraordinare
,
having
a
speciall
warrant
from
the
Oracle
which
was
consulted
,
no
doubt
their
avent
.
This
fact
of
Rizpah
being
told
to
David
,
he
is
so
moved
by
her
kindenesse
to
the
dead
,
as
he
follows
her
example
herein
,
by
bringing
the
bones
of
Saul
and
Jonathan
from
Jabesh
Gilead
and
honourable
burying
them
in
the
sepulchre
of
Kish
Sauls
Father
,
in
Zelah
of
Benjamin
,
as
also
in
burying
of
the
bones
of
these
seven
Sonnes
of
Saul
that
were
hanged
.
Whereupon
the
Lord
was
intreated
for
the
Land
,
and
the
famine
removed
.
Thereafter
from
the
15.
verse
,
to
the
end
,
is
set
down
the
four
successive
,
and
severall
Victories
which
David
and
his
servants
obtained
over
the
Philistines
,
and
in
speciall
over
the
Sonnes
of
a
great
giant
Rapha
,
the
first
whereof
was
,
David
being
present
and
in
great
danger
by
one
of
the
Sonnes
of
the
giant
,
from
which
Abishai
delivered
him
being
faint
,
by
killing
the
Sonne
of
that
giant
who
pursued
him
.
Whereupon
Davids
men
resolve
by
an
oath
,
that
he
no
more
should
go
out
with
them
to
battel
,
and
hazard
his
person
,
lest
he
thereby
should
quench
the
light
of
Israel
.
The
second
and
third
battle
was
at
Gob
,
where
the
other
two
of
the
Sonnes
of
the
giant
were
slain
,
and
the
fourth
and
last
battle
was
at
Gath
,
where
the
fourth
Son
of
the
giant
was
slain
,
and
so
all
his
Sonnes
,
who
were
borne
unto
him
there
perished
.
OBSERVATIONS
.
1.
BY
this
famine
for
the
space
of
three
years
together
,
after
the
sword
.
We
see
that
it
is
the
lot
of
the
Godly
to
be
exercised
with
diverse
crosses
in
this
life
,
as
it
is
said
,
many
are
the
troubles
of
the
righteous
,
that
so
their
hearts
my
be
weaned
,
from
the
love
thereof
,
and
set
upon
the
desire
of
a
better
life
,
and
on
the
right
way
to
attain
thereto
,
were
there
is
fulnesse
of
joy
,
&
pleasures
for
evermore
,
holynesse
being
the
way
to
this
happinesse
.
2.
Vers.
1.
The
continuance
of
this
famine
three
years
together
makes
David
at
last
to
inquire
for
the
cause
thereof
.
Where
we
see
,
that
when
any
crosse
,
or
affliction
continueth
unremoved
,
it
should
drive
us
to
the
inquisition
,
and
self
tryall
of
the
cause
,
which
while
that
be
found
out
(
as
Achans
guiltinesse
)
the
rod
will
not
be
removed
,
nor
the
plague
cease
.
3.
This
famine
is
said
to
have
continued
three
years
.
Which
shewes
unto
us
,
that
as
the
Lord
is
he
who
layes
on
the
rod
,
so
likewise
he
limits
the
time
of
the
laying
on
of
the
same
,
as
he
did
as
long
the
people
of
Israell
should
be
in
Egypt
,
and
thereafter
in
Babylon
.
Which
should
be
an
argument
of
patience
under
any
crosse
,
and
of
hope
for
a
gracious
deliverance
in
the
Lords
good
time
.
4.
David
all
these
three
years
till
at
last
,
inquires
not
of
the
Lord
of
the
cause
,
partly
expecting
the
yearly
removing
thereof
,
and
partly
because
himself
was
not
pinched
therewith
.
Which
shewes
not
onely
;
Quod
non
tangit
,
non
angit
,
but
likewise
that
the
best
hearts
may
be
sometimes
overtaken
,
with
dulnesse
in
holy
duties
.
5.
David
when
he
sees
the
plague
,
he
inquires
of
the
sinne
,
considering
that
never
man
smarted
causlesly
from
the
hand
of
God
,
and
that
sinne
ever
calls
for
punishment
,
O
then
when
we
suffer
,
that
we
would
inquire
,
what
have
I
done
?
and
that
our
crosses
were
a
pedagogie
,
to
lead
us
to
repentance
,
as
we
see
in
the
example
of
Josephs
brethren
,
Gen.
42.
21.
Hosea
.
6.
1.
6.
David
is
a
Prophet
,
and
yet
the
cause
of
this
famine
is
not
revealed
to
him
,
but
he
must
inquire
thereof
in
the
ordinary
way
.
If
God
then
will
have
Prophets
,
to
have
recourse
to
Priests
,
as
the
ordinary
way
,
how
to
know
his
will
:
how
much
more
should
people
,
now
use
the
ordinary
meanes
,
and
not
neglect
the
same
,
to
inquire
of
Gods
Word
,
and
the
ministry
thereof
,
of
Gods
will
:
as
they
are
commanded
,
Mal.
2.
7.
7.
David
no
sooner
inquires
of
the
cause
,
than
the
Lord
by
his
oracle
readily
answers
.
Whereby
we
see
a
ground
of
great
comfort
to
such
,
as
in
sincerity
draw
neer
to
God
:
as
we
see
in
his
ready
answer
to
the
theefe
on
the
cross
,
and
others
.
Yea
he
has
been
found
of
them
,
that
sought
him
not
:
as
we
see
in
Pauls
conversion
,
and
much
more
will
be
found
of
them
,
who
seek
him
in
sincerity
.
8.
The
Lord
shewes
that
this
plague
on
the
Land
,
was
for
Saul
and
his
bloody
house
,
because
he
slew
the
Gibeonites
.
Where
we
see
how
happy
is
a
land
,
that
has
a
good
King
:
and
how
miserable
a
land
is
,
who
have
an
ill
King
:
whose
sinne
is
oftimes
punished
in
the
person
,
not
only
of
the
people
while
he
is
alive
,
as
Davids
numbering
of
the
people
was
by
pestilence
:
but
also
when
they
are
dead
(
yet
their
sinne
not
dying
)
as
we
see
in
the
person
of
Saul
,
and
in
the
famine
on
the
land
,
which
his
sinne
procured
.
9.
Between
Sauls
slaying
of
the
Gibeonites
,
and
the
time
of
this
famine
on
the
land
,
for
the
same
there
had
intervened
neer
fifty
yeares
.
Wherein
it
was
forgot
by
many
,
that
were
alive
,
but
was
not
forgot
by
God
,
who
keepes
our
sinnes
unrepented
of
,
in
a
fresh
register
,
till
the
day
of
our
account
and
remuneration
.
It
is
therefore
a
vaine
hope
of
impunity
,
which
arises
from
the
delay
of
judgments
.
Which
oftimes
is
for
this
cause
,
that
the
cup
of
sinners
(
as
was
of
the
Amorites
)
is
not
yet
full
.
10.
This
sin
was
not
the
sinne
of
the
present
age
,
but
of
the
former
generation
,
and
yet
those
of
the
present
age
are
punished
:
so
that
sinne
never
goes
unpunished
(
as
we
say
)
either
in
the
stock
or
brock
,
as
many
houses
of
our
land
can
verifie
,
and
according
as
it
is
said
,
that
the
Lord
will
visite
the
sinnes
of
the
Fathers
upon
the
Children
,
to
the
third
and
fourth
generation
:
to
wit
,
with
temporall
judgments
as
here
,
but
not
with
eternall
,
which
is
only
personall
,
and
not
successive
:
except
they
tred
the
steps
of
their
sinnefull
,
and
impenitent
predecessours
.
11.
Amongst
all
Sauls
sinnes
,
which
were
many
and
great
:
the
Lord
pitches
only
on
blood
guiltiness
,
and
perjury
.
All
sinnes
having
a
loud
cry
in
the
Lords
eares
for
vengeance
,
but
none
having
a
louder
cry
then
blood
guiltiness
.
As
we
see
in
that
of
Abells
,
and
of
Christ
whom
he
typified
.
whereof
the
Jewes
said
,
His
blood
be
on
us
and
on
our
Children
,
so
also
of
his
Martyrs
,
Revel.
6.
10.
And
of
all
other
innocent
persons
whosoever
.
12.
Likewise
as
he
calls
Sauls
house
a
bloody
house
,
so
the
Lord
layes
to
his
charge
,
the
guiltiness
of
perjury
by
slaying
of
the
Gibeonites
,
contrary
to
the
oath
of
the
Lord
made
unto
them
,
by
Joshua
and
the
Princes
of
Israel
,
Josh.
9.
3.
So
that
perjury
is
a
grievous
,
and
damnable
sinne
,
violating
that
which
is
most
sacred
the
oath
of
God
:
and
which
kindles
Gods
wrath
here
,
that
without
repentance
shall
burne
against
the
guilty
unto
all
eternity
hereafter
,
except
they
repent
.
13.
Vers.
2.
It
is
said
that
Saul
sought
to
●tay
them
in
his
zeale
to
the
Children
of
Israel
,
and
Judah
.
Whereby
we
may
observe
,
that
mens
good
intention
,
is
not
a
sufficient
warrant
for
their
Actions
,
except
the
same
●e
warranted
by
the
Word
of
God
.
As
we
see
in
Nadab
and
Abihu
,
and
Sauls
sparing
Agag
,
and
in
all
will-worship
,
Collos.
2.
23.
Neither
is
it
enough
to
have
zeale
(
which
even
the
crucifiers
of
Christ
had
,
and
Paul
when
he
was
a
persecuter
)
except
it
be
guided
by
right
knowledge
and
direction
from
Gods
Word
,
else
it
will
prove
but
fury
,
a●d
like
wild
fire
,
and
will
tend
not
to
edification
,
but
unto
destruction
.
14.
Vers.
3.
David
askes
the
Gibeonites
what
he
should
do
to
them
?
and
wherewith
should
he
make
atonement
.
Whereby
we
see
that
he
looked
not
on
the
secundary
causes
of
the
famine
,
as
drouth
and
unseasonable
seasons
or
the
like
,
but
he
looks
higher
to
a
provoked
God
by
sinne
,
who
be●o●ed
to
be
appeased
,
and
to
vindictive
justice
against
blood
and
perjury
.
As
all
men
ought
to
do
,
when
either
any
generall
plague
,
or
punishment
is
on
the
land
,
or
any
particular
chastisement
is
upon
themselves
,
or
their
ne●r
relations
.
15.
In
Davids
asking
the
Gibeonites
what
he
should
do
for
them
?
We
see
likewise
that
David
,
as
being
acquainted
with
Gods
proceedings
,
knew
well
that
the
removall
of
the
judgment
,
behoved
to
beginne
at
the
satisfaction
of
the
party
wronged
.
For
we
say
,
non
remittitur
peccatum
nisi
restituatur
ablatum
,
and
that
by
so
doing
,
the
sinne
which
cryed
for
a
curse
,
being
removed
with
the
judgment
,
a
blessing
may
come
in
place
thereof
.
16.
Vers.
4.
The
Gibeonites
in
their
answer
to
David
.
1.
Refuses
any
satisfaction
for
the
blood
and
lives
of
their
predecessours
by
silver
or
gold
of
Saul
or
his
house
.
To
shew
that
they
were
free
of
covetousness
in
that
matter
,
and
would
not
make
merchandise
of
that
,
which
was
so
precious
to
them
,
who
had
suffered
by
Saul
which
thing
may
condemne
many
Christians
now
a
daies
,
and
make
them
ashamed
:
who
for
mony
and
price
,
will
sell
the
blood
and
lives
of
their
dearest
,
and
neerest
relations
,
and
not
prosecute
the
law
against
such
,
who
have
polluted
the
land
by
blood
guiltiness
,
if
their
greed
be
once
satisfied
.
17.
Vers.
5.
In
their
demand
also
of
seaven
of
Sauls
sonnes
to
be
delivered
to
them
,
to
be
hanged
by
them
in
Gibeah
of
Saul
,
for
his
consuming
and
destroying
of
them
.
We
see
not
only
that
the
Lord
oftimes
,
retaliates
sinne
with
the
like
punishment
,
and
destruction
:
but
also
that
it
is
lawfull
for
persons
wronged
,
to
have
their
recourse
for
remedy
,
and
satisfaction
to
the
civill
Magistrate
,
howsoever
private
revenge
be
alwaies
forbidden
.
18.
The
Lord
smites
the
land
with
famine
,
for
this
wrong
whereof
they
complaine
,
and
they
know
it
not
,
till
David
reveales
it
to
them
,
and
the
Lord
to
him
.
Which
sheweth
,
that
the
righteous
judge
,
oftimes
avengeth
the
vexations
and
wrongs
that
are
done
to
men
,
when
they
are
not
a
ware
,
nor
think
thereof
:
our
hard
measures
then
,
are
not
hid
from
him
,
though
his
returnes
are
oftimes
hid
from
us
,
it
is
sufficient
that
God
can
be
no
more
neglective
,
then
ignorant
of
our
wrongs
.
19.
Vers.
6.
For
Sauls
offence
and
sinne
,
seaven
of
his
sonnes
are
delivered
to
be
hanged
up
.
It
is
then
an
ill
inheritance
,
that
wicked
parents
leave
to
their
Children
,
to
wit
,
to
be
punished
for
their
offences
:
as
is
said
,
That
the
Lord
will
visit
the
sinnes
of
the
Fathers
on
the
Children
,
to
the
third
and
fourth
generation
.
Neither
is
a
numerous
ofspring
of
Children
ever
a
blessing
,
or
to
be
gloried
in
,
seeing
as
Jerubaall's
69
sonnes
were
all
slaine
,
by
their
own
brother
Abimelech
upon
one
stone
:
and
Sauls
seaven
sonnes
here
,
were
hanged
on
a
gallowes
,
so
to
the
great
griefe
of
their
Parents
,
if
they
be
alive
,
or
to
their
friends
if
they
be
dead
,
they
may
come
to
woefull
,
and
violent
ends
,
though
never
so
numerous
.
20.
Vers.
7.
Alwaies
David
spared
Mephibosheth
,
Jonathans
sonne
,
because
of
the
Lords
oath
,
that
was
between
them
.
Which
shewes
that
the
Godly
make
conscience
,
of
all
their
words
and
Actions
,
and
of
their
fidelity
and
promises
even
to
the
dead
.
If
Davids
love
also
to
Jonathan
preserves
Mephibosheth
,
how
much
more
,
then
shall
the
Father
of
mercies
,
preserve
and
do
good
to
the
Children
of
the
Faithfull
,
for
the
covenant
made
with
their
Parents
in
Christ
,
in
whom
he
is
well
pleased
.
21.
Vers.
9.
Sauls
seaven
sonnes
are
hanged
on
a
hill
before
the
Lord
.
The
acts
of
justice
then
as
they
are
intended
,
for
example
and
restraint
;
so
they
should
be
done
in
that
eminency
of
place
,
that
may
make
others
to
be
both
instructed
,
or
forewarned
,
and
terrified
,
then
unwarrantable
courses
of
private
revenge
,
will
seek
to
hide
their
heads
in
secrecy
,
but
the
beautifull
face
of
justice
,
both
affects
the
light
,
and
becomes
it
.
22.
Vers.
14.
After
all
this
it
is
said
,
that
God
was
intreated
for
the
land
.
Which
shewes
unto
us
that
for
the
removing
of
this
plague
,
not
only
satisfaction
was
given
to
the
Gibeonites
,
but
likewise
earnest
prayer
,
and
intreaty
was
used
towards
God
.
As
we
see
the
like
,
Chap.
24.
17.
And
which
should
be
the
practice
of
all
people
,
that
are
under
any
correction
generall
or
particular
.
23
,
This
shewes
in
like
manner
,
that
happy
is
that
land
,
where
sinne
is
sharply
punished
,
and
justice
impartially
executed
,
this
being
a
way
both
to
hold
off
judgments
off
of
a
land
,
if
imminent
,
as
also
to
remove
them
if
they
be
incumbent
.
24.
Likewise
we
see
that
plagues
or
punishments
,
as
they
come
from
God
in
justice
,
so
upon
repentance
and
humble
intreaty
,
and
supplication
they
are
taken
off
by
God
in
mercy
▪
as
is
said
,
Hosea
.
6.
1.
He
has
torne
,
and
he
will
heale
us
,
he
hath
smitten
,
and
he
will
bind
us
up
,
being
like
the
centurions
servants
,
to
whom
if
he
said
come
they
come
,
and
if
he
said
go
they
went
.
25.
Vers.
10.
In
Rizpah's
kindness
and
care
,
not
only
to
her
own
sonnes
,
but
to
all
the
rest
of
Sauls
sonnes
,
that
were
hanged
up
,
by
preserving
them
from
being
destroyed
by
birds
or
beast
.
We
see
a
good
example
of
naturall
affection
to
her
own
sonnes
,
and
of
pity
,
and
piety
also
towards
the
rest
,
though
dead
,
and
ignominiously
hanged
,
from
whom
she
could
expect
no
thanks
nor
reward
.
26.
Vers.
12.
In
David
likewise
his
following
of
her
example
towards
the
dead
(
though
his
enemies
)
by
bringing
the
bones
of
Saul
and
Jonathan
from
Jabesh
Gilead
,
and
burying
them
in
Sauls
City
of
Benjamin
,
and
in
the
buriall
place
of
his
Father
Kish
,
as
also
in
burying
Sauls
seaven
sonnes
,
that
were
hanged
.
We
see
a
worthy
part
in
David
,
who
hearing
what
Rizpah
had
done
,
disdaines
not
to
follow
her
example
,
though
a
woman
,
in
that
which
was
good
and
commendable
.
As
it
should
be
the
like
duty
in
all
,
to
imitate
vertue
and
piety
,
in
any
person
whatsoever
.
27.
Vers.
15.
It
is
said
that
the
Philistims
had
yet
warre
againe
with
Israell
▪
Which
shewes
unto
us
,
the
restless
and
indefatigable
malice
,
and
enmity
of
the
wicked
against
the
Godly
:
and
what
shall
be
the
condition
,
of
Christs
Church
,
to
the
end
of
the
world
,
under
the
raigne
of
the
sonne
of
David
:
which
may
be
confirmed
by
many
examples
,
of
all
ages
.
In
the
houses
of
Abraham
,
Isaac
,
and
Jacob
,
in
Egypt
between
Pharaoh
and
Gods
people
,
in
the
desert
between
Israell
,
and
Amalek
,
&c.
In
the
daies
of
the
Judges
,
between
Israell
,
and
their
many
enemies
,
between
David
,
here
and
the
Philistims
,
between
the
Christian
Church
,
and
the
heathen
Emperours
,
the
Orthodox
and
the
Arrians
,
and
now
between
Christians
and
Mahomet
,
and
true
professours
and
Romanists
.
Whereupon
let
us
learne
two
things
.
1.
To
prepare
for
the
battle
.
And
2.
not
to
love
the
worse
the
truth
,
and
professours
thereof
,
because
it
is
opposed
by
many
enemies
.
28.
It
is
said
That
in
the
first
battle
with
the
Philistims
David
waxed
faint
,
and
was
in
great
danger
of
his
life
by
a
gyant
,
till
he
was
delivered
by
his
Captaine
Abishai
who
slew
him
.
Which
shewes
unto
us
the
infirmity
of
old
age
,
as
we
see
Eccl.
12.
wherein
David
was
now
,
his
naturall
strength
being
decayed
,
and
which
every
aged
person
should
beseech
God
,
to
recompence
with
the
spirituall
strength
of
grace
.
In
our
spirituall
battle
likewise
with
our
spirituall
enemies
,
oftimes
we
faint
,
and
are
in
great
danger
,
being
invaded
by
the
great
gyant
Satan
:
but
he
shall
not
prevaile
,
because
,
that
he
who
is
the
Captaine
of
the
host
of
the
Lord
,
(
Josh.
5.
14.
)
is
neer
,
and
ready
to
deliver
us
,
who
hath
overcome
Satan
,
and
freed
us
from
his
danger
,
as
David
did
the
lamb
out
of
the
Lyons
mouth
.
29.
Vers.
17.
In
the
peoples
swearing
that
David
should
no
more
go
out
in
battle
with
them
.
We
see
the
loyall
and
loving
care
,
that
they
have
of
the
preservation
of
his
life
,
with
the
hazard
of
their
own
notwithstanding
.
Which
is
and
should
be
to
all
loving
subjects
,
an
example
of
worthy
imitation
,
seeing
God
has
made
such
to
be
our
heads
:
therefore
we
should
be
so
farre
from
conspiring
with
Absoloms
,
or
Sheba's
against
their
lives
,
that
on
the
contrary
as
in
the
naturall
body
▪
the
arms
and
hands
will
ward
any
blow
intended
against
the
head
:
so
should
we
any
hurt
,
that
is
intended
against
them
,
whom
God
has
placed
in
supreame
Authority
over
us
.
30.
The
men
of
David
decree
,
and
sweare
this
,
least
he
should
by
endangering
himselfe
,
quench
the
light
of
Israell
.
Which
David
was
,
both
for
wisdome
and
policy
,
as
also
for
religion
and
piety
:
as
Godly
pastours
are
likewise
called
the
light
of
the
world
,
Matth.
5.
Both
in
respect
of
sound
doctrine
,
as
also
of
a
holy
conversation
.
Where
we
observe
what
reverend
,
and
good
estimation
people
should
have
,
both
of
good
Princes
,
and
Godly
Pastours
.
As
we
see
here
of
Davids
men
in
the
one
,
and
the
Galatians
in
the
other
,
Gal.
4.
14.
And
that
both
Princes
and
Pastours
,
should
strive
to
be
lights
before
their
people
,
that
as
light
is
comfortable
,
so
they
may
be
comfortable
instruments
,
for
the
good
of
their
people
.
And
as
lights
and
lanternes
goe
before
,
and
leade
,
as
the
fiery
pillar
did
Israell
in
the
wilderness
,
and
the
starre
the
wise
men
:
so
they
may
go
before
in
a
Godly
,
and
good
example
,
and
not
be
as
darkness
by
the
contrary
.
31.
In
David
,
and
his
servants
victory
at
last
over
all
those
gyants
that
invaded
them
.
We
see
that
bodily
abilities
,
are
not
to
be
trusted
or
gloried
in
:
and
that
there
is
no
wisdome
also
,
nor
strength
against
the
Lord
,
nor
them
for
whom
he
stands
.
As
we
see
Rom.
8.
38.
As
likewise
we
see
what
the
Godly
,
and
they
who
trust
in
him
,
may
expect
against
all
their
most
mighty
or
malicious
enemies
,
to
wit
,
deliverance
and
victory
in
the
end
.
So
that
they
may
say
with
the
Apostle
,
Rom.
8.
31.
and
37.
If
God
be
for
us
,
who
can
be
against
us
?
Nay
in
all
these
things
we
are
more
then
Conquerours
,
through
him
that
hath
loved
us
.
II.
SAM.
Chap.
22.
from
the
1.
Verse
to
the
21.
IN
the
former
Chapters
,
we
have
set
down
Davids
many
victories
,
against
his
divers
,
and
potent
enemies
both
forraine
,
and
domestick
.
After
which
when
he
enoyes
peace
in
the
end
of
his
raigne
,
he
praises
and
extolles
the
goodness
of
God
towards
him
.
So
that
as
he
began
his
kingdome
with
prayer
,
as
his
sonne
Solomon
also
did
:
so
he
closes
and
concludes
the
same
with
praise
,
these
two
religious
exercises
being
the
Lords
prerogative
,
Psalm
.
50.
15.
Which
song
of
praise
in
this
Chapter
is
coincident
,
both
for
matter
and
words
,
with
the
18.
Psalm
,
in
the
exposition
whereof
,
we
mind
not
therefore
copiously
,
and
accurately
to
insist
,
and
which
we
remit
to
the
many
worthy
Divines
,
who
have
written
upon
the
book
of
the
Psalmes
,
but
generally
to
illustrate
the
matter
proponed
in
this
Chapter
,
so
farre
as
is
requisite
for
the
continuation
,
and
more
clearing
of
the
history
.
The
purpose
then
of
David
in
this
Psalm
,
is
to
praise
God
for
his
many
deliverances
,
and
victories
over
his
Enemies
:
bearing
the
type
of
the
trophe's
,
that
Christ
and
his
Church
,
shall
in
like
manner
obtaine
over
all
his
,
and
their
Enemies
.
And
because
the
matter
proponed
here
is
high
,
mixed
and
of
great
variety
,
and
therefore
hardly
can
be
reduced
to
an
uniforme
method
:
yet
for
facility
and
instruction
,
we
divide
the
sam:
into
a
Preface
,
a
proposition
,
a
confirmation
,
and
a
conclusion
.
The
preface
is
the
inscription
of
the
Psalm
,
vers
.
1.
The
proposition
,
is
the
commendation
of
the
omnipotent
power
,
and
gracious
favour
of
God
towards
him
,
to
the
5.
vers
.
The
confirmation
,
and
probation
thereof
,
is
taken
from
two
arguments
,
the
one
is
from
the
commemoration
of
the
power
,
and
mercy
of
God
,
delivering
him
from
his
Enemies
,
amplified
from
the
5.
vers
.
to
the
29.
the
second
is
from
the
narration
of
the
victories
given
to
him
over
them
,
from
the
29.
to
the
47.
vers
.
Whereupon
he
inferres
the
conclusion
,
that
therefore
he
will
praise
God
,
serve
him
,
and
call
upon
his
name
,
for
all
his
benefits
:
past
,
present
,
and
promised
to
his
seed
forever
:
and
will
make
a
perpetuall
profession
thereof
,
and
leave
the
example
of
the
same
,
to
his
posterity
for
their
imitation
.
Concerning
the
Preface
which
we
supply
,
from
the
inscription
of
the
18.
Psalm
,
it
containes
five
things
.
1.
The
Author
.
2.
To
whom
it
is
directed
.
3.
The
nature
thereof
.
4.
The
time
when
it
was
composed
.
And
5.
Upon
what
occasion
.
First
then
,
the
Author
is
David
,
who
albeit
he
had
other
glorious
styles
,
yet
he
chooses
this
,
as
the
most
honourable
:
to
be
the
Lords
servant
,
professing
in
humility
and
truth
his
subjection
to
God
,
whose
Vicegerent
he
was
over
others
.
He
is
called
therefore
the
servant
of
the
Lord
,
in
respect
both
of
his
publick
estate
,
as
all
Kings
are
called
,
Rom.
13.
4.
And
by
whom
they
raigne
,
as
also
in
his
private
estate
,
common
with
all
others
that
are
Godly
,
and
serve
him
.
2.
He
to
whom
this
Psalm
is
directed
,
is
,
to
the
chiefe
musitian
,
who
was
over
the
others
who
were
appointed
both
by
voyce
,
and
instruments
,
to
praise
God
melodiously
in
the
Temple
of
Solomon
,
and
thereby
implying
the
dignity
of
this
excellent
Psalm
.
3.
The
nature
of
this
Psalm
is
Eucharisticall
,
or
a
song
of
thanks-giving
,
used
to
be
sung
after
victories
,
or
benefits
received
:
such
as
were
the
song
of
Moses
and
Miriam
,
of
Deborah
and
Barak
,
the
women
of
Israell
,
after
the
killing
of
Goliah
,
the
song
of
Simeon
.
4.
The
time
was
when
David
had
peace
,
within
and
without
his
Kingdome
,
which
the
ungodly
abuse
to
insolency
,
lust
,
ease
,
excesse
and
the
like
.
5.
The
occasion
is
,
his
deliverance
from
all
his
Enemies
,
and
especially
his
most
mighty
,
and
capitall
Enemy
Saul
,
which
occasion
wicked
men
would
abuse
to
their
own
glory
,
and
ostentation
,
and
not
to
Gods
onely
,
as
here
doth
David
.
Next
in
the
proposition
we
have
.
1.
Davids
profession
of
the
Lords
goodnesse
towards
him
in
preserving
him
from
all
his
Enemies
,
exalted
and
amplified
by
eight
severall
Epethits
,
whereunto
he
compares
God
,
as
not
being
able
sufficiently
by
one
,
or
a
few
to
expresse
his
thankfulnesse
,
and
the
Lords
goodnesse
.
2.
We
have
the
meanes
whereby
he
procured
the
Lord
to
be
so
gracious
,
which
is
prayer
and
therefore
Davids
resolution
to
continue
in
that
holy
exercise
from
two
arguments
.
1.
Taken
from
Gods
dignity
as
worthy
to
be
praised
,
and
therefore
also
to
be
prayed
unto
.
2.
From
the
utility
that
should
redound
to
himself
thereby
,
towit
▪
that
thereby
he
shall
be
saved
from
all
his
Enemies
.
The
exalting
and
amplifying
of
the
Lords
goodnesse
by
the
Epethits
,
which
he
ascribes
unto
him
are
Metaphoricall
.
And
1.
He
calles
him
,
his
Rock
.
2.
His
Fortresse
.
3.
His
Deliverer
.
4.
His
Shield
.
5.
The
Horne
of
his
salvation
.
6.
His
Tower
.
7.
His
Refuge
.
And
8.
His
Saviour
,
whence
he
gathers
.
1.
That
therefore
in
him
he
will
trust
,
Vers.
3.
and
2.
That
he
will
call
upon
him
,
Vers.
4.
First
then
God
is
called
a
Rock
,
and
by
application
of
faith
,
his
Rock
.
1.
Because
men
take
refuge
when
they
are
persued
to
Rocks
,
as
we
see
Judg.
20.
47.
The
Benjamites
did
to
the
Rock
Rimmon
,
and
so
,
Cant.
2.
14.
The
Spouse
is
said
,
to
be
in
the
clifts
of
the
Rock
.
2.
Because
wise
men
who
would
build
upon
a
sure
foundation
,
which
can
neither
be
undermined
,
nor
overthrown
by
storm
,
they
build
upon
a
Rock
,
which
indeed
is
Christ
Jesus
against
which
the
gates
of
Hell
shall
never
prevail
,
and
he
is
also
that
Rock
,
spoken
of
,
1
Cor.
10.
4.
Which
affordeth
to
us
in
the
Wildernesse
of
this
World
,
spirituall
drink
,
and
refreshment
,
whereof
he
spake
to
the
woman
of
Samaria
,
Joh.
4.
14.
2.
He
calleth
God
his
Fortresse
,
from
a
Metaphor
of
strong
holds
,
whereunto
men
have
their
recourse
in
time
of
warre
,
placeing
therein
their
safety
,
from
their
persuing
,
or
assaulting
Enemy
,
and
which
the
Lord
proveth
to
be
to
all
such
,
who
put
their
trust
in
him
.
3.
David
calleth
God
his
Deliverer
,
from
Shepherds
who
watch
over
their
flocks
,
and
when
they
are
persued
by
wilde
beasts
,
protect
them
,
and
deliver
them
from
them
,
as
David
did
the
the
sheep
of
his
Father
,
from
the
Paw
of
the
Lyon
and
Beare
,
the
great
and
good
Shepherd
of
our
souls
,
being
so
to
all
the
sheep
of
his
flock
,
as
we
see
,
Psal.
23.
4.
And
of
which
number
never
a
one
shall
perish
.
4.
He
calleth
God
his
Shield
,
as
he
is
so
called
,
Psal.
84.
11.
And
as
he
said
to
Abraham
,
Gen.
15.
1.
Under
whose
shelter
he
was
safe
,
and
under
the
coverture
whereof
likewise
laying
hold
by
faith
thereon
,
We
are
safe
from
all
the
fiery
darts
of
the
Divell
,
Eph.
6.
16.
5.
David
calleth
God
,
The
Horne
of
his
salvation
,
a
Metaphor
from
horned
beasts
,
whose
hornes
are
their
ornaments
,
and
whereby
they
both
defend
themselves
,
as
also
pusheth
their
Enemies
:
even
so
the
Lord
is
the
ornament
of
the
soul
,
and
who
not
onely
is
our
defence
,
but
also
the
pusher
,
and
destroyer
of
all
our
Enemies
,
especially
which
are
spirituall
.
6.
He
calles
him
his
Tower
,
by
which
he
understands
that
it
is
he
,
who
is
his
eminent
refuge
,
and
who
exalted
him
to
be
King
,
and
from
a
low
degree
raised
him
to
an
eminent
place
(
such
as
Towers
are
,
)
as
also
by
his
many
Victories
had
exalted
him
,
(
as
one
in
a
Tower
)
above
all
his
Enemies
,
who
he
had
laid
low
and
subdued
to
him
.
7.
David
calles
God
his
Refuge
,
a
Metaphor
from
the
City
,
of
refuge
in
the
Jewish
Nation
,
to
which
the
offender
had
his
recourse
for
safety
from
his
persuer
,
and
avenger
of
blood
;
and
to
whom
likewise
when
we
have
offended
,
must
have
our
recourse
for
salvation
,
from
the
persuit
of
justice
,
and
the
wrath
of
the
Father
,
and
righteous
Judge
of
the
whole
World
.
8.
He
calleth
God
,
his
Saviour
,
as
he
is
properly
and
indeed
,
not
onely
from
bodily
Enemies
,
and
all
outward
evills
,
or
dangers
but
he
saves
his
people
from
their
sinnes
,
as
the
Angell
said
,
Matth.
1.
21.
And
consequently
from
all
the
evills
,
that
sinne
hath
brought
on
mankinde
,
especially
death
everlasting
,
and
changing
the
nature
of
all
other
things
that
are
evills
of
their
own
nature
,
and
making
them
work
together
for
their
good
,
as
Rom.
1.
28.
shewes
,
and
to
turne
to
their
best
,
as
the
hatred
,
and
selling
of
Josephs
Brethren
did
unto
him
.
From
which
acknowledgment
of
Gods
goodnesse
to
him
,
and
deliverance
of
him
,
he
gathers
two
conclusions
.
1.
That
therefore
he
will
trust
in
him
,
and
so
make
use
of
his
by
gone
experience
for
the
time
to
come
,
as
he
did
when
he
encountred
with
Goliah
.
And
2.
that
as
by
prayer
and
calling
upon
God
,
he
had
formerly
found
favour
,
and
deliverance
from
his
Enemies
,
so
he
would
therefore
continue
,
upon
these
two
grounds
.
1.
Because
the
Lord
is
worthy
to
be
praised
for
his
deliverances
,
which
he
giveth
;
and
therefore
worthy
to
be
prayed
unto
,
and
that
deliverance
be
still
sought
from
him
,
as
we
are
taught
to
do
,
Psal.
,
50.
15.
2.
Because
of
the
good
that
he
should
reap
thereby
which
is
,
safety
from
all
his
Enemies
.
Thirdly
,
The
confirmation
of
the
proposition
is
taken
from
four
arguments
.
1.
From
his
extreame
,
and
desperatelike
miseries
,
from
the
5.
verse
to
the
7.
2.
From
three
degrees
of
Gods
benefits
to
him
,
the
one
,
the
hearing
of
his
prayers
in
his
adversity
,
the
other
in
the
wonderfull
testification
of
his
presence
to
his
comfort
,
and
destruction
of
his
Enemies
,
from
the
7.
verse
to
the
17.
And
the
third
is
from
the
work
of
his
deliverance
,
from
the
17.
verse
to
the
21.
First
then
he
sets
forth
his
miseries
ranking
them
in
four
sorts
,
or
expressions
.
1.
The
waves
of
death
compassed
me
.
2.
The
floods
of
ungodly
men
made
me
afraid
.
3.
The
sorrowes
of
Hell
,
(
or
as
some
translate
the
grave
)
compassed
me
about
.
And
4.
The
snares
of
death
prevented
me
.
By
the
waves
of
death
,
meaning
his
frequent
,
and
deadly
like
dangers
,
wherein
he
was
,
and
which
as
one
wave
followes
on
the
back
of
another
did
in
like
manner
follow
one
after
another
and
assault
him
;
so
that
one
danger
of
death
was
no
sooner
past
,
especially
in
Sauls
time
,
but
another
followed
in
the
place
thereof
.
Next
,
by
the
floods
of
ungodly
men
is
understood
the
multitude
of
his
wicked
Enemies
,
and
their
furious
rage
,
which
like
spouts
of
waters
did
terrify
him
.
3.
By
the
sorrowes
of
Hell
,
is
meant
such
as
might
bring
one
to
despaire
,
and
pit
of
destruction
.
And
4.
by
the
snares
of
death
is
understood
,
such
snares
as
craftily
were
laid
for
his
life
,
and
did
threaten
assuredly
death
unto
him
.
Whereof
the
giving
unto
him
Michal
Sauls
Daughter
was
one
,
1
Sam.
18.
21.
And
his
imployment
of
David
for
a
dowry
to
get
him
a
hundred
foreskins
of
the
Phili●tims
,
that
he
might
fall
by
their
hands
,
and
having
thus
described
his
miseries
,
&
severall
dangers
wherein
he
was
,
he
amplifies
the
same
in
most
pithy
,
and
patheticke
words
,
they
compast
me
,
they
terrified
me
,
they
inclosed
me
about
,
and
they
prevented
me
,
and
so
,
as
he
used
an
aggravating
of
words
to
set
forth
Gods
goodnesse
towards
him
,
so
in
the
same
manner
doth
he
amplify
his
own
dangers
and
misery
.
Hereafter
he
recounts
again
the
Lords
mercies
and
benefits
towards
him
by
their
degrees
,
the
first
whereof
he
makes
to
be
the
Lords
hearing
of
his
prayer
,
which
by
the
word
crying
he
shewes
was
earnest
,
and
by
saying
,
He
called
on
the
Lord
in
his
distresse
and
cryed
,
he
shewes
that
the
same
was
frequent
.
The
second
degree
is
taken
from
the
arguments
of
Gods
presence
,
whereby
he
declares
the
same
to
the
comfort
of
David
,
and
the
Godly
,
and
to
the
terrour
,
and
confusion
of
his
,
and
their
Enemies
,
and
this
he
doth
in
a
Poeticke
and
Patheticke
manner
,
the
force
whereof
is
,
that
as
God
by
the
sudden
impressions
in
the
Elements
declares
his
power
and
presence
;
so
by
many
evidences
he
likewise
declares
the
same
in
delivering
his
own
from
dangers
,
and
bringing
on
their
Enemies
dreadfull
destruction
:
so
that
when
we
see
,
or
hear
these
meteors
,
they
may
serve
as
books
of
instruction
,
to
teach
us
the
mighty
Majesty
,
and
power
of
God
,
for
the
protection
of
his
own
,
and
overthrow
of
their
Enemies
,
and
the
manifestation
of
his
love
to
the
one
,
and
of
his
wrath
against
the
other
,
exprest
by
an
Allegoricall
manner
of
speech
,
and
as
by
a
fearfull
tempest
and
storm
raised
against
them
.
The
third
degree
of
his
confirmation
of
the
proposition
is
from
the
work
of
the
Lords
deliverance
of
him
,
as
is
said
of
the
Godly
,
many
are
the
troubles
of
the
righteous
,
but
the
Lord
deliver's
them
out
of
them
all
.
And
this
he
propones
under
the
similitude
.
1.
Of
one
that
was
ready
to
drown
,
and
perish
in
a
River
of
waters
,
whereby
troubles
are
meant
,
according
to
the
Phrase
,
that
is
usuall
in
Scripture
,
out
of
which
he
acknowledgeth
his
deliverance
was
from
above
,
that
is
,
from
Heaven
when
all
earthly
hope
,
or
help
failed
,
and
therefore
that
as
Pharaoh
Daughter
preserved
Moses
by
drawing
him
out
of
the
waters
,
even
so
did
the
Lord
preserve
him
by
delivering
him
from
all
these
troubles
.
2.
He
amplifies
this
deliverance
from
the
persons
,
and
their
quality
,
from
whom
he
was
delivered
,
towit
.
1.
Positively
,
that
they
were
strong
Enemies
,
that
hated
him
(
this
being
the
ground
of
their
Enmity
.
)
2.
Comparatively
,
that
they
were
much
stronger
than
he
,
and
therefore
by
his
own
strength
could
not
be
delivered
from
them
,
but
by
his
,
who
is
omnipotent
,
and
is
stronger
,
than
they
.
Next
,
he
amplifies
his
deliverance
from
the
vigilancy
,
and
craftinesse
of
his
Enemies
,
whereby
they
prevented
him
in
the
day
of
his
calamity
,
and
sought
to
surprise
him
before
he
was
awar
,
or
could
provide
sufficiently
for
his
own
defence
:
as
we
see
in
his
own
Sonne
Absoloms
insurrection
,
but
the
Lord
was
his
stay
,
whereupon
he
did
rely
,
&
trust
.
And
lastly
,
when
he
was
redacted
to
great
straits
,
and
knew
no
outget
,
nor
what
to
doe
,
except
that
(
with
good
Hezekias
)
his
eyes
were
towards
the
Lord
,
and
as
he
said
to
Jonathan
,
1
Sam.
20.
3.
When
there
was
but
a
step
between
him
,
and
death
.
Then
the
Lord
brought
him
forth
as
out
of
a
prison
,
and
delivered
him
,
for
no
merite
of
his
,
as
the
impulsive
cause
,
although
he
was
a
man
according
to
Gods
own
heart
,
but
because
of
the
Lords
free
love
,
and
that
he
delighted
in
him
.
OBSERVATIONS
.
1.
DAvid
calleth
himself
a
Servant
to
the
Lord
,
being
a
great
King
over
men
.
Which
should
be
an
example
to
teach
all
men
,
and
especially
those
who
are
in
great
places
the
vertue
of
humility
,
and
that
the
chief
point
of
their
office
is
to
serve
God
,
and
to
use
their
power
for
him
,
as
the
same
is
from
him
,
which
while
any
neglect
,
as
glorious
and
proud
Tyrants
do
,
they
become
base
slaves
to
Satan
,
and
their
own
beastly
appetites
.
2.
From
the
nature
of
this
song
of
praise
,
we
learn
out
of
the
same
inscription
,
Psal.
18.
And
first
verse
of
this
Chapter
.
Where
beside
the
generall
deliverance
from
all
his
Enemies
he
particularizes
,
Saul
.
That
as
it
is
the
duty
of
all
men
to
be
thankfull
to
God
for
all
his
benefits
,
in
generall
,
as
we
see
,
Psal.
103.
2.
So
likewise
in
the
same
Psalme
,
and
elsewhere
,
to
recount
,
and
be
thankfull
for
some
of
the
chiefest
,
which
we
have
receaved
in
particular
.
3.
From
the
time
of
peace
,
and
tranquillity
wherein
David
doth
this
;
when
the
Lord
had
delivered
him
from
the
hand
of
all
his
Enemies
;
We
observe
what
should
be
the
right
use
of
peace
and
prosperity
,
towit
,
to
expresse
our
thankfulnesse
to
God
for
the
same
both
by
word
,
and
deed
in
the
course
of
a
Godly
conversation
,
and
neither
to
be
lulled
asleep
thereby
,
like
Laish
in
a
carnall
security
,
nor
to
pamper
our
bodies
,
like
the
rich
glutton
,
nor
to
glory
thereof
,
and
confide
therein
,
with
the
rich
fool
in
the
Gospell
.
4.
We
see
here
likewise
,
that
albeit
David
used
the
secondary
,
and
ordinary
means
of
his
deliverance
from
his
Enemies
,
yet
he
attributes
the
same
onely
to
God
,
and
his
blessing
of
the
means
,
without
which
all
had
been
in
vain
,
which
he
could
have
used
,
as
we
see
,
Psal.
127.
1.
1
Cor.
3.
6.
And
elsewhere
,
and
therefore
in
all
our
enterprises
,
this
should
be
sought
,
and
in
all
our
successes
this
should
be
acknowledged
.
5.
Vers.
2.
From
Davids
amplifying
of
the
Lords
goodnesse
to
him
,
by
so
many
,
and
diverse
Epethites
,
which
afford
comfort
and
instruction
.
We
see
that
a
Godly
and
sensible
soul
of
the
Lords
mercies
,
can
never
sufficiently
enlarge
it self
in
the
expression
of
,
and
acknowledgment
of
the
same
,
and
when
it
hath
expatiated
it self
,
and
done
all
it
can
,
it
thinks
that
it
is
deficient
in
duty
,
and
can
never
enough
magnify
the
riches
of
the
Lords
mercy
,
and
glory
of
his
grace
and
goodnesse
.
6.
From
his
comparing
him
to
a
Rock
,
a
Fortresse
,
a
Horne
,
and
a
Tower
,
&c.
We
see
that
from
every
thing
a
Godly
man
can
gather
a
lesson
of
comfort
,
or
duty
,
as
the
Bee
can
gather
Hony
from
every
flowre
,
therefore
ungrate
Israell
,
Isai
.
1.
Is
sent
to
the
Ox
,
and
Asse
to
learn
,
and
the
sluggard
to
the
Bee
and
Ant
,
and
such
as
are
onely
Verball
Professors
,
to
the
fruitlesse
Figtree
that
was
cursed
,
and
the
unprofitable
servant
,
and
hider
of
the
Talent
,
as
also
wicked
livers
to
the
Vineyard
spoken
of
,
Isa.
5.
7.
Vers.
3.
From
the
conclusion
which
he
makes
upon
all
the
former
Epethites
,
that
therefore
in
God
he
will
trust
.
We
see
the
use
,
that
the
Godly
make
of
the
Lords
by
past
goodnesse
,
or
mercies
towards
them
,
towit
,
from
their
bygone
experience
they
resolve
still
to
trust
,
and
put
their
confidence
in
God
for
future
favours
,
and
manifestation
of
his
care
,
and
kindnesse
towards
them
,
as
we
see
in
Davids
reasoning
from
the
Lyon
,
and
Beares
overthrow
,
to
the
like
of
Goliah
.
8.
Vers.
4.
Davids
next
resolution
after
trusting
in
God
,
is
,
That
he
will
call
upon
him
still
as
he
had
done
formerly
.
Which
shewes
unto
us
not
onely
that
as
we
trust
in
God
,
for
his
mercy
,
&
goodnesse
,
so
we
must
seek
the
same
by
prayer
,
but
also
that
we
must
be
constant
in
the
exercise
of
this
holy
duty
,
praying
alwayes
(
as
the
Apostle
exhorts
us
)
and
upon
all
occasions
,
amongst
all
the
benefits
of
God
,
there
being
none
greater
then
this
,
the
moving
of
our
heart
,
to
call
upon
God
,
and
pouring
upon
us
the
Spirit
of
grace
and
supplication
,
and
then
(
which
we
can
have
no
greater
assurance
of
obtaining
our
requests
,
then
when
we
get
a
heart
to
seek
the
same
earnestly
at
the
Lords
hands
,
)
wherefore
he
subjoynes
,
so
shall
I
be
saved
from
my
Enemies
.
9.
In
like
manner
where
David
sayes
,
he
will
call
upon
the
Lord
,
who
is
worthy
to
be
praised
.
We
see
that
prayer
is
onely
to
be
made
to
God
,
and
neither
to
Sainct
nor
Angell
,
for
as
the
Apostle
sayes
,
Rom.
10.
14.
How
shall
they
call
upon
him
,
in
whom
they
have
not
believed
?
That
seeing
we
must
onely
believe
in
God
,
therefore
sayes
our
Saviour
(
proving
thereby
himself
to
be
God
)
Joh.
14.
1.
Ye
believe
in
God
,
believe
also
in
me
,
therefore
it
will
follow
that
we
must
onely
call
upon
God
,
these
two
being
the
Lords
prerogatives
royall
(
as
it
were
)
religious
prayer
,
and
praise
,
as
we
are
taught
here
,
as
also
,
Psal.
50.
15.
10.
Vers.
5.
By
the
waves
of
death
that
compassed
David
,
and
the
floods
of
wicked
men
,
that
made
him
afraid
.
We
see
that
the
Godly
are
not
onely
vexed
with
outward
Enemies
,
but
also
exercised
sometimes
with
inward
troubles
,
and
disquietings
,
as
we
see
Job
was
,
Job
16.
12.
and
18.
10
,
11.
And
David
,
Psal.
22.
1
,
14
,
15.
And
therefore
none
,
who
are
so
exercised
with
such
inward
wrestlings
should
think
the
same
uncouth
,
or
unusuall
.
11.
Where
in
like
manner
we
see
that
David
sayes
,
That
the
floods
,
or
multitude
of
wicked
men
made
him
afraid
.
We
observe
that
the
best
of
men
have
their
infirmities
,
and
their
best
graces
a
mixture
there
with
.
So
that
although
David
trusted
in
the
Lord
,
to
be
saved
from
all
his
Enemies
,
as
he
professeth
,
Vers.
3.
and
4.
Yet
this
his
confidence
we
see
is
not
without
fear
,
the
Spirit
bidding
him
trust
in
God
;
but
the
flesh
causing
him
to
fear
man
,
such
is
the
battle
in
the
Godliest
between
the
flesh
,
and
the
Spirit
,
and
there
being
no
perfection
in
this
life
,
that
so
,
we
may
watch
,
pray
,
and
be
humble
,
working
out
our
salvation
in
fear
and
trembling
.
12.
By
the
rehearsall
which
David
makes
of
his
miseries
,
calamities
,
and
dangers
wherein
he
was
,
and
out
of
which
the
Lord
to
the
glory
of
his
grace
delivered
him
.
We
learn
that
the
chief
way
to
glorify
God
,
and
be
pertaker
of
his
mercy
,
is
,
to
be
sensible
,
and
understand
our
own
misery
,
and
seriously
,
and
truly
to
acknowledge
the
same
,
as
we
see
,
Revel.
3.
17
,
18.
13.
Vers.
7.
David
sayes
;
That
in
his
distresse
he
called
upon
the
Lord
.
Whereby
we
learn
,
that
sanctified
troubles
drive
us
to
God
,
as
the
hardship
which
the
prodigall
indured
drove
him
home
to
his
Father
,
and
as
we
may
see
in
the
book
of
the
Judges
at
large
,
Judg.
3.
9.
And
elsewhere
,
as
the
bodily
diseases
also
which
Christ
cured
brought
the
sick
unto
him
,
and
as
the
storm
,
Matth.
8.
24.
drove
Peter
to
come
to
Christ
,
and
pray
to
him
for
safety
.
14.
David
also
sayes
;
That
he
called
upon
the
Lord
,
and
he
cryed
,
which
shewes
unto
us
two
things
,
towit
,
the
frequency
of
his
prayer
,
as
also
by
crying
,
the
fervency
of
his
prayer
,
which
like
a
loud
cry
sounds
in
Gods
ears
,
whereby
we
are
taught
in
like
manner
to
be
frequent
in
prayer
,
asking
,
seeking
,
and
knocking
,
and
as
our
Saviour
prayed
in
the
Garden
,
and
we
are
exhorted
,
Luk
21.
36.
Rom.
12.
11.
Eph.
6.
18.
and
Col.
4.
2.
As
also
to
be
fervent
in
prayer
,
and
not
tepid
,
or
luke
warme
,
but
as
the
importunate
Widdow
,
and
friend
,
and
as
the
Cananitish
Woman
for
her
Daughter
to
be
carnest
,
wrestling
with
Jacob.
t●ll
we
get
the
blessing
,
for
as
the
Apostle
sayes
;
The
prayers
of
the
Godly
availe
much
if
they
be
fervent
,
and
therefore
it
is
said
,
Act.
12.
5.
That
the
Church
made
earnest
prayer
to
the
Lord
for
Peter
.
15.
David
in
like
manner
sayes
,
not
onely
that
he
called
upon
the
Lord
,
but
also
I
cryed
(
sayes
he
)
to
my
God
.
Whereby
we
see
the
application
,
which
faith
makes
,
as
David
made
in
his
greatest
distress
,
Psal.
22.
1.
And
as
Thomas
said
,
my
God
,
and
my
Lord
.
Which
application
and
appropriation
,
(
as
it
were
)
excites
the
Godly
to
prayer
,
emboldens
them
in
prayer
,
and
gives
them
a
holy
assurance
after
prayer
of
obtaining
their
requests
.
16.
He
also
saies
,
that
the
Lord
did
heare
him
,
and
his
cry
entred
into
his
eares
,
thereby
signifying
what
a
comfortable
returne
,
the
Lord
made
of
his
prayer
.
Whereby
we
are
taught
not
only
that
we
should
pray
,
but
also
that
we
should
try
,
what
returne
is
made
of
our
prayers
:
as
when
we
pray
for
grace
,
mortification
,
and
other
spirituall
gifts
,
that
are
necessary
to
salvation
,
the
defect
of
which
triall
,
makes
our
prayers
to
be
more
out
of
formality
then
fruitfull
.
As
likewise
this
is
an
argument
that
prayer
should
be
made
only
to
God
,
and
to
no
other
:
because
this
is
his
property
,
that
he
heares
the
prayers
of
the
Godly
,
wheresoever
they
are
:
which
no
creature
can
do
,
who
is
not
omnipresent
,
and
omniscient
as
the
Lord
is
,
and
who
heares
not
only
vocall
,
but
mentall
prayers
:
as
we
see
,
Exod.
14.
15.
and
1
Sam.
1.
13.
Therefore
saies
the
Psalmist
,
Psal.
65.
2.
O
thou
that
hearest
prayer
,
untō
thee
shall
all
flesh
come
,
and
consequently
to
no
other
.
17.
Vers.
8.
This
allegoricall
expression
of
the
manifestation
of
the
Lords
presence
for
the
terrour
of
his
foes
,
vers.
15.
And
comfort
of
his
own
,
vers.
17.
Shewes
how
many
waies
the
Lord
hath
,
for
the
confusion
of
the
Enemies
of
his
Church
,
and
the
deliverance
of
his
own
from
their
rage
,
and
all
other
danger
.
When
we
behold
then
these
meteors
,
and
mutations
in
the
elements
,
albeit
there
be
naturall
causes
thereof
,
yet
we
should
ascend
higher
than
nature
,
to
supernaturall
considerations
,
and
deeply
contemplate
in
them
,
the
might
and
Majesty
,
the
power
,
and
presence
in
them
of
the
creator
,
for
the
ends
forenamed
.
18.
If
the
manifestation
of
the
Lords
presence
be
so
terrible
to
his
foes
,
as
by
such
●empests
,
that
are
temporary
,
and
but
transient
,
here
as
is
exprest
,
and
as
we
see
was
at
the
giving
of
the
law
in
Sinaj
.
How
much
more
unspeakably
terrible
,
shall
the
Lords
presence
be
as
a
dreadfull
judge
to
malefactours
,
when
he
shall
come
at
the
last
day
,
to
exact
a
strict
account
of
the
breach
of
his
law
,
and
when
the
tempest
of
his
dreadfull
wrath
,
and
dint
thereof
shall
rest
upon
them
,
unto
all
eternity
.
19.
Where
it
is
said
,
that
the
earth
shook
,
(
being
without
sense
and
so
great
a
body
)
when
the
Lord
was
wroth
,
and
that
it
trembled
,
and
that
the
very
foundations
of
the
heaven
also
moved
and
shook
,
which
is
a
farre
greater
,
and
glorious
fabrick
then
the
earth
.
O
then
,
when
the
Lord
is
angry
for
sinne
,
how
should
the
greatest
,
and
most
high
,
and
glorious
Kings
,
and
others
on
the
earth
,
who
are
but
the
dust
thereof
,
and
ashes
,
tremble
and
shake
,
and
feare
to
offend
so
dreadfull
a
Majesty
,
and
so
almighty
a
God
,
and
if
his
wrath
be
kindled
but
a
little
,
(
as
is
said
Psalm
.
2.
12.
How
restless
should
they
be
,
till
by
humble
submission
,
they
pacify
his
anger
.
20.
Vers.
11.
It
is
said
,
That
the
Lord
rode
upon
a
Cherub
and
did
flie
,
and
was
seen
upon
the
wings
of
the
wind
.
All
which
Allegoricall
speeches
are
used
,
to
express
the
Lords
celerity
which
he
uses
for
deliverance
of
his
own
people
,
when
they
are
in
straits
or
in
danger
.
As
we
see
when
his
people
were
pursued
,
by
Pharaoh
at
the
red
sea
:
were
also
in
danger
of
an
universall
massacre
,
by
the
procurement
of
Haman
.
How
many
wayes
,
and
from
how
many
dangers
David
was
delivered
,
Daniel
from
the
Lyons
den
,
the
three
Children
from
the
fiery
furnace
,
Peter
from
the
prison
,
and
imminent
death
,
Act.
12.
The
Lords
people
in
this
Island
,
from
the
Spanish
Armado
in
88.
And
the
Powder
treason
1605.
Which
should
make
us
in
dangers
,
or
distress
,
not
only
to
go
to
God
,
(
as
David
speaks
)
who
is
our
present
help
and
our
shield
;
but
also
to
wait
upon
him
,
and
have
our
eyes
towards
him
,
who
assuredly
will
come
,
and
not
tarry
,
and
make
our
extremity
to
be
his
opportunity
.
21.
Vers.
12.
By
darkness
which
he
made
his
pavilion
,
dark
waters
,
and
thick
clouds
,
(
though
he
dwelleth
in
unaccessible
light
)
is
purtrayed
out
unto
us
,
as
he
comes
with
speed
for
the
comfort
,
and
deliverance
of
his
own
,
in
the
former
verse●
so
here
how
he
comes
to
execute
his
judgments
upon
the
wicked
,
to
wit
,
as
it
were
in
darkness
,
unseen
or
perceived
by
them
,
till
they
light
upon
them
unawarres
,
as
we
see
in
the
destruction
of
Pharaoh
,
and
his
Army
in
the
red
sea
,
and
of
Herod
,
Act.
12.
Haman
,
Achab
,
Jesabell
,
Eglon
,
the
Sodomites
,
Midianites
,
Judg.
7.
and
others
.
And
as
is
threatned
against
that
Mysticall
whoore
of
Babylon
,
Revel.
18.
8.
Therefore
dreame
of
impunity
as
they
please
,
and
let
them
put
the
day
of
evill
,
as
farre
from
them
as
they
list
,
(
Gods
judgments
being
farre
above
their
heads
,
and
therefore
unseen
by
their
blinded
minds
)
yet
assuredly
the
Lord
in
justice
shall
surprise
them
with
his
punishments
,
while
they
are
like
the
people
of
Laish
,
lying
in
deepest
security
,
or
as
Zebul
said
to
Gaal
,
Judg.
9.
38.
While
they
think
that
Gods
threatnings
are
but
shadowes
or
scarecrowes
.
22.
Vers.
17.
Where
it
is
said
,
That
he
sent
from
above
,
and
drew
him
out
of
many
waters
,
(
whereby
troubles
are
usually
understood
)
David
hereby
shewes
,
that
(
as
has
been
said
)
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
delivers
them
out
of
them
all
:
and
therefore
as
their
deliverance
is
from
above
,
so
their
eyes
are
to
him
,
who
is
above
,
and
seeing
their
troubles
are
not
few
,
but
many
,
which
they
have
in
this
life
,
therefore
they
loath
this
〈◊〉
and
long
for
a
better
,
wherein
are
no
troubles
at
all
,
but
rest
forever
,
Rev.
14.
13.
With
fulness
of
joy
,
and
pleasures
for
evermore
,
Psal.
16.
11.
23.
Vers.
18.
He
shewes
that
as
his
Enemies
are
many
,
so
they
are
strong
,
and
too
strong
for
him
.
Whereby
we
observe
,
that
worldly
power
,
or
strength
is
not
on
the
Godlies
,
or
Church
of
Gods
side
,
but
rather
on
their
enemies
,
wherein
therefore
they
glory
,
as
in
multitude
,
riches
,
power
,
and
worldly
grandure
,
as
we
see
Rev.
17.
But
therein
is
the
comfort
of
the
Godly
,
that
as
Elisha
said
to
Gehezj
concerning
the
host
of
Angells
,
there
are
more
for
them
,
than
against
them
,
and
he
who
is
for
them
is
stronger
,
than
they
who
are
against
them
,
they
being
but
as
the
pot
in
the
hands
of
the
potter
.
As
we
see
in
the
example
of
David
and
Goliah
,
Gideon
,
and
the
Midianites
,
Israell
,
and
Pharaohs
Army
,
and
others
.
Therefore
though
we
be
but
like
simple
and
weake
sheep
,
and
our
enemies
be
as
strong
Lyons
and
Beares
,
yet
let
us
not
faint
,
diffide
,
or
despaire
,
seeing
our
security
▪
and
safety
stands
not
in
our
own
strength
,
but
in
his
watchfull
care
,
and
strength
who
is
our
shepheard
,
and
who
as
David
overcame
the
Lyon
and
Beare
,
and
delivered
his
Fathers
sheep
from
being
their
prey
:
so
will
he
who
is
the
sonne
of
David
subdue
,
and
hath
subdued
all
our
Enemies
,
and
has
delivered
us
from
being
their
prey
,
and
so
will
,
even
to
the
end
.
24.
David
also
sets
down
the
ground
of
their
enmity
against
him
▪
to
be
their
hatred
of
him
:
not
that
he
had
done
any
wrong
to
them
,
to
procure
their
enmity
,
but
rather
he
had
done
good
offices
to
them
,
as
he
did
to
Saul
,
and
loved
them
though
they
hated
him
,
as
he
did
Absolom
:
but
their
hatred
of
him
without
a
cause
,
was
only
from
that
root
,
of
that
proclaimed
enmity
in
paradise
,
that
the
seed
of
the
serpent
,
should
hate
the
seed
of
the
woman
,
the
wicked
,
and
the
world
ever
hating
the
Godly
for
Godliness
sake
,
as
they
hated
our
Saviour
,
and
as
he
foretells
,
that
the
world
would
also
hate
his
disciples
.
Therefore
let
none
now
adaies
think
it
uncouth
,
that
they
are
either
hated
for
piety
,
for
which
they
are
beloved
of
God
,
and
the
Godly
,
or
as
Micholl
derided
David
,
and
despised
him
,
that
they
are
likewise
mocked
and
contemned
.
25.
Vers.
19.
As
his
Enemies
were
many
,
and
strong
,
so
David
in
like
manner
shewes
that
they
were
subtile
,
and
sedulous
,
crafty
,
and
vigilant
,
preventing
him
in
the
day
of
his
●●●mity
,
that
so
they
might
surprise
him
before
he
was
aware
,
〈◊〉
could
sufficiently
provide
for
his
own
safety
.
As
we
see
in
the
Counsell
of
Achitophell
,
Chap.
17.
1
,
2.
Such
are
the
enemies
of
Christ
Church
many
for
multitude
,
strong
for
power
,
and
crafty
for
Counsell
,
as
Pharaoh
said
,
Let
us
work
wisely
,
and
such
are
the
spirituall
enemies
,
with
whom
every
Christian
has
to
encounter
with
;
but
this
is
our
comfort
,
in
place
of
many
enemies
,
we
have
one
(
as
the
people
said
of
David
)
more
worth
than
ten
thousand
of
them
,
and
for
strength
is
the
almighty
God
,
and
Creator
,
by
whose
word
he
made
all
things
,
and
upholds
them
by
his
power
;
and
in
place
of
their
craftiness
,
he
who
is
wisdome
it selfe
,
derides
them
from
heaven
,
and
as
he
did
Achitophells
,
can
turne
their
wisdome
to
folly
:
therefore
most
justly
as
David
professes
here
,
does
the
Godly
make
him
their
stay
.
26.
Vers.
20.
David
ascribes
here
his
liberty
or
enlargement
,
his
life
and
preservation
thereof
,
and
all
other
his
benefits
,
which
he
had
received
from
God
,
only
to
his
free
love
and
favour
:
as
the
Prophet
speaks
,
Hos.
14.
4.
And
not
to
any
merit
of
his
,
though
he
was
a
man
according
to
Gods
heart
.
Which
should
teach
all
men
the
like
humble
acknowledgment
,
for
what
have
we
(
as
the
Apostle
tells
us
)
but
what
we
have
received
,
and
therefore
why
should
we
glory
,
as
if
we
had
not
received
the
same
?
and
when
we
have
done
all
that
we
should
do
,
(
if
it
were
possible
)
our
Saviour
hath
taught
us
,
no
less
truly
then
humbly
,
to
acknowledge
our selves
to
be
but
unprofitable
servants
,
as
we
see
also
David
acknowledgeth
,
Psal.
16.
2.
And
Eliphaz
declares
,
Job
.
22.
2.
And
Elihu
,
Job
.
35.
7.
27.
We
may
see
here
in
like
manner
matter
both
of
admiration
,
and
instruction
.
Admiration
of
the
Lords
free
love
,
that
he
should
pass
by
the
fallen
Angells
,
who
were
created
glorious
spirits
,
and
that
he
should
delight
in
the
sonnes
of
men
,
sinfull
dust
and
ashes
,
so
that
we
may
justly
cry
out
with
David
,
what
is
man
that
thou
should
so
regard
him
,
or
the
sonne
of
man
,
that
thou
should
be
mindfull
of
him
?
no
cause
of
any
such
delight
being
on
mans
part
,
but
the
contrary
,
as
we
see
at
large
Ezek.
16.
Next
we
may
see
matter
of
instruction
,
that
if
God
delight
in
man
,
therefore
man
should
in
like
manner
delight
in
God
,
his
service
,
and
ordinances
,
and
not
(
as
many
do
)
in
the
service
,
or
rather
slavery
of
sinne
,
Satan
,
and
(
like
the
prodigall
that
fed
swine
,
)
in
their
own
beastly
lusts
and
fulfilling
thereof
.
II
SAM.
Chap.
22.
from
the
20.
Verse
to
the
end
.
DAvid
having
spoken
before
of
his
deliverances
,
and
liberation
,
he
continues
in
the
confirmation
of
the
proposition
of
Gods
goodness
,
and
benefits
bestowed
on
him
,
and
from
the
21.
to
the
26.
He
declares
the
Lords
goodness
towards
him
in
a
mercifull
remuneration
.
1.
According
to
his
righteousness
.
2.
According
to
the
cleanness
of
his
hands
,
both
which
he
repeates
,
vers.
25.
By
which
righteousness
,
is
understood
either
the
righteousness
of
his
cause
against
his
enemies
,
whose
cause
on
the
contrary
was
unrighteous
,
or
if
personall
,
and
not
only
causall
,
the
righteousness
of
integrity
or
sincerity
is
to
be
understood
,
as
he
saies
vers.
24.
I
was
also
upright
before
him
.
And
by
the
cleanness
of
his
hands
is
meant
,
the
innocency
of
his
Actions
,
and
that
as
he
had
a
just
and
righteous
cause
on
his
side
,
so
he
prosecuted
not
the
same
by
unlawfull
meanes
,
as
his
enemies
did
.
Likewise
it
is
to
be
remarked
,
that
he
saies
not
,
that
the
Lord
rewarded
him
for
his
righteousness
,
as
meriting
any
waies
thereby
,
but
according
to
his
righteousness
,
according
to
that
excellent
distinction
of
Pope
Gregory
,
on
the
seaventh
penitentiall
Psalm
,
and
words
(
fac
auditam
.
)
who
saies
thus
.
If
the
felicity
of
the
saints
be
mercy
,
and
not
acquired
by
merits
.
Where
is
that
which
is
written
,
who
shall
render
to
every
one
according
to
his
workes
?
If
it
be
rendred
then
according
to
works
,
how
shall
it
be
esteemed
mercy
?
but
it
is
one
thing
(
saies
he
)
according
to
their
workes
,
and
another
thing
for
the
workes
themselves
,
for
in
that
it
is
said
,
according
to
his
workes
,
the
quality
of
the
work
is
understood
,
that
whose
workes
are
seen
to
be
good
,
his
reward
shall
be
also
glorious
,
as
whose
workes
are
evill
his
reward
shall
be
contrary
.
But
as
for
eternall
life
which
we
have
from
God
,
and
with
God
,
no
labour
can
be
equalled
,
(
saies
he
)
no
work
can
be
compared
.
They
are
therefore
(
as
Bernard
saies
via
regni
,
non
causa
regnandi
)
not
the
causes
of
Gods
favour
or
delight
in
us
,
but
the
effects
,
not
proceeding
but
succeeding
the
same
,
and
not
the
provocations
,
but
the
declarations
thereof
.
Therefore
he
subjoynes
(
for
I
have
keept
the
waies
of
the
Lord
)
declaring
,
1.
Positively
what
he
did
.
And
2.
Negatively
,
what
he
did
not
,
in
these
words
(
and
have
not
wickedly
departed
from
my
God
.
)
By
the
waies
of
the
Lord
,
understanding
his
word
and
precepts
,
which
are
called
his
waies
,
as
Psal.
119.
3.
Because
he
is
the
Author
thereof
,
by
the
inspiration
of
his
spirit
,
as
also
because
there
is
nothing
commanded
therein
but
holiness
,
which
is
the
Lords
way
,
he
being
holy
in
all
his
waies
,
and
last
,
because
the
same
leads
to
him
,
as
the
starre
did
the
wise
men
to
Christ
.
Next
his
keeping
thereof
is
1.
In
mind
and
meditation
,
as
Ps.
1.
2.
&
119.
11.
And
2.
In
practice
,
meditation
,
and
conversation
:
againe
,
his
not
departing
from
God
,
is
not
in
relation
to
place
,
which
none
can
do
,
in
respect
that
God
is
omnipresent
.
But
in
relation
to
his
commandments
,
as
he
expones
himselfe
,
in
the
next
verse
,
and
this
he
did
not
wickedly
:
that
is
,
through
presumption
,
and
in
a
constant
course
of
sinning
,
though
through
frailty
,
and
force
of
temptation
one
may
fall
,
as
David
did
indeed
,
and
Peter
likewise
:
but
on
the
contrary
,
he
sets
Gods
Word
or
precepts
alwaies
before
him
to
be
the
directory
of
this
life
,
which
he
calleth
his
judgments
,
as
Ps.
119.
30.
1.
Because
they
serve
to
discerne
good
from
evill
.
And
2.
because
Gods
Word
is
not
a
naked
sentence
,
but
as
it
points
out
evill
,
so
it
pronounces
plagues
against
it
,
which
shall
be
executed
according
to
the
sentence
thereof
.
Likewise
the
same
is
called
here
Gods
statutes
,
as
Ps.
119.
8.
Because
of
the
obligatory
power
thereof
to
the
Lords
obedience
;
as
subjects
are
bound
to
obey
the
lawes
and
statutes
of
their
King
.
And
this
David
professes
he
did
in
sincerity
,
and
uprightness
,
which
the
Lord
requireth
,
Ps.
5.
6.
And
without
any
hypocrisie
which
the
Lord
hateth
.
Whereby
he
by
the
grace
of
God
,
did
keep
himselfe
from
sinning
against
God
,
as
Ps.
119.
11.
Which
he
calleth
his
iniquity
,
because
what
grace
we
have
is
Gods
,
but
what
iniquity
we
commit
is
our
own
,
and
from
corrupt
nature
.
Next
,
Vers.
26.
He
subjoynes
an
Apostrophe
converting
his
speech
to
God
.
And
1.
extolling
his
goodness
,
and
equity
towards
the
Godly
,
as
also
his
equity
and
sutable
dealing
with
the
wicked
,
and
as
for
the
Godly
,
he
gives
them
three
Epithets
,
whereby
he
describes
them
.
1.
Mercifull
.
2.
Vpright
.
And
3.
Pure
.
The
first
being
relative
to
offenders
and
the
poore
,
and
contrary
to
cruelty
and
uncharitableness
.
The
second
,
being
contrary
to
hypocrisie
towards
God
,
and
dissimulation
towards
man
,
whereby
a
Godly
man
is
like
a
Nathaniell
.
And
the
third
being
contrary
to
uncleanness
either
of
heart
,
as
Matth.
5.
8.
Or
life
and
conversation
.
As
for
the
wicked
the
Epithet
which
he
gives
them
.
Is
1.
Froward
,
(
as
Naball
was
said
to
be
,
1
Sam.
25.
17.
)
who
is
,
(
as
he
would
say
)
of
an
obstinate
,
rebellious
and
perverse
disposition
,
who
neither
will
heare
,
nor
obey
good
Counsell
:
and
with
such
(
he
saies
)
the
Lord
will
shew
himselfe
unsavory
,
and
unpleasant
to
them
,
because
of
his
sharp
judgments
,
which
he
will
inflict
upon
them
.
2.
The
other
Epithet
that
he
gives
to
them
,
is
pride
,
or
haughtiness
,
both
against
God
,
in
refusing
to
obey
Gods
commandments
,
or
taking
his
yoke
upon
them
,
as
we
see
Ps.
2.
3.
And
in
Pharaoh
,
Exod.
5.
2.
As
also
against
man
,
and
in
speciall
the
Godly
,
whom
they
afflict
usually
.
Whom
notwithstanding
the
Lord
will
save
:
but
as
for
those
wicked
proud
ones
,
the
eyes
of
the
Lord
is
upon
them
in
wrath
(
as
his
eyes
are
on
the
Godly
in
mercy
)
that
so
he
may
bring
them
down
.
After
which
from
the
29.
verse
to
the
50.
he
continueth
the
extolling
of
the
Lords
favour
particularly
to
himselfe
,
taken
especially
from
the
victories
granted
by
God
to
David
over
all
his
enemies
,
forraine
,
and
domestick
:
in
the
first
whereof
he
laies
down
a
generall
,
that
God
is
his
lamp
who
will
lighten
his
darkness
;
by
a
Metaphor
,
darkness
being
taken
for
mens
miseries
,
and
calamities
,
and
light
for
mens
felicity
and
prosperity
,
so
that
hereby
he
declares
how
the
Lord
turned
his
calamity
to
comfort
,
and
his
adversity
into
prosperity
.
In
the
next
three
verses
he
has
an
Epiphonema
from
the
works
of
God
,
from
his
essence
or
nature
,
from
his
word
,
and
his
preservation
of
all
them
who
trust
in
him
.
1.
From
his
workes
,
in
making
him
runne
through
the
thickest
troups
of
his
enemies
,
while
they
are
in
the
field
,
and
when
they
have
their
recourse
to
their
strong
Cities
,
in
making
him
scale
them
nimbly
,
and
take
them
in
victoriously
.
2.
From
his
essence
,
that
he
is
perfect
in
his
way
.
3.
From
his
Word
,
that
it
is
pure
,
like
gold
tryed
in
the
fire
,
and
without
mixture
of
any
errour
therein
,
but
true
and
infallible
.
4.
From
his
preservation
of
all
them
,
who
trust
in
him
.
Which
Epiphonema
David
closeth
with
a
comparison
of
others
that
are
called
Gods
,
by
way
of
interrogation
or
challenge
,
saying
,
who
is
God
but
the
Lord
,
and
who
is
a
rock
,
save
our
God
?
as
if
he
would
say
,
none
are
such
,
the
like
interrogation
having
ever
the
force
of
a
negation
.
Thereafter
from
the
33.
vers
.
to
the
50.
He
applies
the
generall
to
himselfe
in
particular
,
by
many
arguments
by
way
of
gradation
.
Whereby
he
proves
that
God
had
bestowed
upon
him
,
all
those
things
that
are
necessary
or
requisite
,
for
obtaining
deliverance
from
his
enemies
,
and
victory
in
battle
.
Which
are
1.
That
the
Lord
is
his
strength
,
and
power
,
whereby
he
understands
that
he
gave
him
courage
of
heart
,
as
we
see
in
his
going
against
Goliah
,
and
which
is
the
first
vertue
of
a
commander
in
warres
.
2.
That
he
maketh
his
way
perfect
or
plaine
,
which
signifies
the
removing
of
all
impediments
,
and
facilitating
his
enterprises
.
In
making
his
feet
swift
to
pursue
,
and
fall
upon
his
enemies
,
and
having
over
taken
them
,
to
get
the
victory
over
them
,
and
to
be
set
above
them
.
4.
That
he
he
taught
his
hands
to
fight
,
which
signifies
his
skill
in
military
affaires
,
and
how
to
use
his
weapon
.
5.
That
with
skill
he
had
also
given
him
strength
of
body
requisite
for
warre
,
So
that
a
bow
of
steel
was
broken
by
his
Armes
.
6.
That
he
had
given
him
the
shield
of
his
salvation
,
whereby
he
signifies
his
surety
from
the
weapons
,
or
darts
of
his
Enemies
,
and
subjoynes
that
the
Lords
greatnesse
of
power
was
the
cause
of
his
greatnesse
by
Victories
.
7.
That
he
inlarged
his
steps
under
him
,
so
that
his
feet
did
not
slip
,
whereby
he
signifies
his
prosperous
successe
in
all
his
marchings
.
8.
He
sets
down
the
consequences
of
all
the
former
in
the
execution
,
and
practise
thereof
,
in
persuing
his
Enemies
;
destroying
them
,
consuming
them
,
and
deadly
wounding
them
,
that
they
could
not
rise
,
but
were
fallen
under
his
feet
,
so
that
the
Lord
had
given
the
necks
of
his
Enemies
,
who
would
not
lie
under
the
yoke
of
his
obedience
unto
him
,
for
that
end
,
that
he
might
destroy
them
,
and
when
they
were
in
this
extremity
,
when
they
looked
for
help
from
man
,
they
were
disappointed
,
for
there
was
none
to
save
then
,
and
when
they
sought
help
from
God
,
he
did
not
answer
them
,
and
thus
being
helplesse
,
he
compares
them
to
most
vile
things
,
and
shewes
that
he
did
beat
them
as
small
as
dust
,
and
did
stamp
them
,
as
myre
the
in
street
,
and
disperse
them
,
as
they
spread
dung
on
the
ground
.
And
thereafter
he
amplifies
yet
more
the
Lords
goodnesse
to
him
.
From
the
44.
verse
to
the
50.
In
that
this
Lord
had
not
onely
delivered
him
from
the
strivings
of
the
people
,
who
were
his
own
subjects
;
but
also
that
he
had
subdued
under
him
the
Nations
,
that
were
round
about
him
,
as
the
Syrians
,
Ammonites
,
and
Philistims
,
&c.
Wherefore
Vers.
47.
he
bursts
forth
in
a
Patheticke
doxologie
,
for
the
Lords
deliverance
of
him
from
all
his
Enemies
,
and
his
advancement
over
them
,
and
last
by
way
of
conclusion
,
From
the
50.
vers
.
to
the
end
.
He
resolves
to
be
thankfull
to
the
Lord
,
while
he
lives
,
which
he
doth
upon
two
reasons
,
the
one
is
,
ab
antecedentibus
,
implied
in
the
particle
,
therefore
,
that
is
for
all
the
before
rehearsed
benefits
:
the
other
is
à
consequentibus
,
because
he
will
shew
mercy
to
his
anointed
,
and
to
his
seed
for
ever
.
Wherein
David
is
a
cleer
type
of
Jesus
Christ
,
who
is
called
the
Sonne
of
David
,
whom
the
Lord
anoynted
with
the
oile
of
gladnesse
above
his
fellowes
,
(
as
his
name
Christ
imports
)
and
who
has
subdued
all
his
,
and
our
Enemies
,
sinne
,
Satan
,
Hell
,
Death
,
and
the
Grave
,
and
Triumphed
over
them
on
the
Tree
of
the
Crosse
,
and
led
captivite
captive
,
to
whom
also
the
Lord
has
given
the
Nations
,
and
the
heathen
for
an
inheritance
,
as
Psal.
2.
8.
And
the
uttermost
parts
of
the
Earth
for
a
possession
,
by
the
conversion
of
the
gentiles
to
the
profession
of
Christianity
,
and
embracing
of
the
Gospell
.
OBSERVATIONS
.
1.
V.
21.
IN
true
piety
,
or
sanctification
we
see
that
integrity
,
or
uprightnesse
of
heart
,
and
outward
practise
thereof
in
our
lives
,
which
is
cleannesse
of
hands
should
ever
go
together
,
and
not
the
voyce
of
Jacob
,
and
the
hands
of
Esau
,
or
an
hypocriticall
,
and
simulate
shew
of
Godlinesse
,
denying
the
power
thereof
,
and
not
joyning
the
practise
,
which
is
to
have
leaves
like
the
Figtree
,
which
Christ
cursed
,
or
a
name
that
they
live
but
are
dead
,
like
the
Church
of
Sardis
,
Revel.
3.
2.
2.
David
had
said
before
,
Vers.
that
the
Lord
favoured
,
and
had
delight
in
him
,
wherefore
he
subjoynes
as
an
evidence
thereof
,
the
grace
of
sanctification
.
Thereby
shewing
,
that
this
is
the
only
true
evidence
of
the
Lords
love
,
towit
,
grace
and
sanctification
,
and
by
no
other
thing
can
it
be
known
,
seeing
worldly
prosperity
is
rather
the
portion
of
the
wicked
in
this
life
,
as
we
see
,
Psal.
73.
And
in
the
examples
of
the
rich
fool
and
glutton
,
than
the
lot
of
the
Godly
,
to
whom
God
gives
the
gifts
of
his
right
hand
,
and
for
whom
he
has
appointed
the
inheritance
,
as
Abraham
did
for
Isaac
,
and
the
birthright
with
the
blessing
,
which
Isaac
gave
to
Jacob.
3.
We
see
that
although
the
Godly
merit
not
by
any
condignity
of
their
works
,
or
Persons
,
yet
that
piety
and
Godlinesse
wants
not
its
own
reward
,
ratione
pacti
,
because
God
has
promised
the
same
thereunto
,
and
therefore
it
is
just
with
him
to
perform
,
and
onely
of
meer
mercy
,
as
we
see
Psal.
62.
12.
and
Hose
10.
12.
Where
we
are
willed
to
sow
in
righteousnesse
,
and
reap
in
mercy
.
Therefore
sayes
Paul
,
2
Tim.
1.
16
,
17.
concerning
Onesiphorus
,
who
had
refreshed
him
oftimes
in
his
bonds
.
The
Lord
grant
that
he
may
find
mercy
of
the
Lord
in
that
day
,
towit
,
of
death
,
and
his
account
,
the
wages
of
sinne
being
death
,
but
life
everlasting
being
the
free
gift
of
God
,
Rom.
6.
23.
And
therefore
called
an
inheritance
,
Jam.
2.
5.
Which
comes
to
Children
not
by
their
own
purchase
,
but
which
is
given
them
by
their
Father
.
Which
recompensing
therefore
of
sinceer
holinesse
,
and
practicall
piety
should
be
a
great
encouragement
,
to
the
Godly
to
persevere
therein
,
and
abound
in
good
works
,
in
which
as
the
way
which
leads
to
that
heavenly
Kingdome
,
we
are
exhorted
to
walk
,
Eph.
2.
10.
And
to
abound
therein
,
and
bring
forth
much
fruit
,
Joh.
15.
2.
4.
Vers.
22.
Davids
keeping
the
wayes
of
God
,
and
not
departing
wickedly
from
him
,
or
his
statutes
.
We
see
,
not
onely
the
Godlies
care
of
ordering
their
conversation
aright
;
but
likewise
wherein
true
Godlinesse
consists
,
which
is
,
as
Isa.
1.
16.
To
cease
to
do
evill
,
or
not
to
depart
from
Gods
commandments
,
and
to
learn
to
do
well
,
or
to
keep
his
wayes
,
as
we
see
also
,
Psal.
34.
14.
and
Amos
5.
15.
Where
we
are
commanded
to
hate
evill
,
and
love
good
,
that
is
,
to
eschew
sinne
,
not
onely
in
action
,
and
to
do
good
,
but
also
to
hate
the
one
,
and
love
the
other
in
our
affection
.
5.
We
see
here
likewise
the
difference
between
the
sinning
of
the
Godly
,
and
of
the
wicked
,
the
Godly
sinne
daily
,
and
therefore
are
taught
to
crave
daily
forgiveness
:
but
this
their
sinning
is
,
but
through
frailty
,
and
by
sins
which
we
call
Quotidianae
incursionis
,
but
they
are
not
,
as
the
sinnes
of
the
wicked
are
,
of
presumption
,
by
departing
wickedly
from
God
with
delight
,
making
a
trade
of
sinne
,
and
sinning
against
both
knowledge
,
and
conscience
.
6.
Vers.
23.
David
sayes
,
That
the
Lords
judgements
were
alwayes
before
him
.
Whereby
we
observe
that
the
right
way
how
to
eschew
sinne
,
is
,
to
hold
Gods
Word
,
or
his
statutes
,
called
here
his
judgments
ever
before
our
eyes
,
a
the
directory
of
our
life
,
and
conversation
,
as
David
did
here
,
and
which
he
hid
also
in
his
heart
,
that
he
might
not
sinne
against
God
,
as
he
shewes
,
Psal.
119.
11.
As
also
if
by
Gods
judgments
,
his
punishments
of
sinne
were
meant
,
the
same
likewise
serves
as
a
powerfull
preservative
from
sinne
to
the
Godly
,
as
we
see
,
Psal.
119.
120.
7.
Whereas
he
sayes
,
That
all
his
judgments
were
before
him
,
which
is
all
one
with
that
,
which
he
sayes
,
Psal.
119.
6.
That
he
had
a
respect
to
all
Gods
commandments
,
we
observe
that
it
is
not
the
practise
of
the
Godly
to
nourish
any
one
bosome
sinne
,
as
Herod
did
,
in
hearkning
to
the
Baptist
in
many
things
,
except
in
the
matter
of
Herodias
,
but
as
it
is
the
commendation
of
Zachary
,
and
Elizabeth
,
Luke
1.
6.
That
they
walked
in
all
the
commandments
of
God
blamelesse
,
so
to
abandon
and
mortify
all
sinnes
whatsoever
,
and
to
observe
all
Gods
ordinances
,
and
so
to
strive
to
be
perfect
by
that
perfection
which
we
call
of
parts
,
though
we
cannot
in
this
life
attain
to
that
perfection
,
which
we
call
of
degrees
.
8.
Vers.
24.
Where
David
sayes
,
That
he
was
upright
before
God
.
We
see
not
onely
wherein
the
Lord
delights
,
towit
,
sincerity
in
his
service
,
and
worship
,
which
Psal.
51.
6.
He
calleth
truth
in
the
inward
parts
.
But
likewise
that
it
is
the
care
of
the
Godly
to
be
sinceer
without
hypocrisy
,
and
to
approve
themselves
to
God
,
as
doing
all
before
him
,
and
in
his
sight
,
whom
they
know
to
be
omniscient
,
and
the
searcher
of
the
heart
,
and
reines
.
9.
Likewise
where
he
sayes
,
And
have
keept
my self
from
mine
iniquity
He
shewes
the
difference
between
grace
,
and
sinne
in
the
Godly
,
the
one
is
from
God
onely
,
for
what
have
we
which
we
have
not
received
?
And
therefore
sayes
the
Apostle
,
Yet
not
I
,
but
the
grace
of
God
,
which
was
in
me
:
but
the
other
which
is
sinne
,
is
onely
from
ourselves
,
and
our
corrupt
nature
,
and
therefore
justly
should
we
own
it
as
ours
,
and
be
humbled
therefore
.
10.
Vers.
26.
27.
From
the
properties
whereby
he
describes
the
Godly
,
that
they
are
mercyfull
,
and
not
cruell
,
or
uncharitable
:
as
also
upright
,
and
not
hypocriticall
,
nor
dissemblers
,
and
that
they
are
pure
both
in
heart
and
life
,
and
not
unclean
like
Dogs
and
Swine
.
Let
us
learn
to
be
like
them
,
as
herein
they
are
like
to
God
,
and
do
as
the
Apostle
sayes
,
1
Cor.
10.
1.
Follow
me
as
I
follow
Christ
.
11.
Where
he
sayes
,
With
the
forward
,
God
will
shew
himself
unto
them
unsavory
,
or
displeasant
.
We
see
not
onely
the
naturall
disposition
of
the
unregenerate
,
that
they
are
froward
,
rebellious
and
perverse
;
but
also
that
themselves
are
the
cause
why
the
Lord
delights
not
in
them
,
as
he
doth
in
the
Godly
,
and
that
the
Lord
is
as
an
unsavory
thing
,
and
unpleasant
to
them
,
especially
when
he
punishes
them
justly
for
their
sinnes
,
who
otherwise
to
the
Godly
is
so
sweet
and
desireable
,
that
they
exhort
others
to
taste
how
sweet
he
is
,
and
excellent
,
and
to
seek
after
him
,
Cant.
5.
9.
So
that
he
is
like
that
cloud
,
Exod.
14.
10.
That
was
darknesse
to
the
Egyptions
,
but
gave
light
to
Israell
.
12.
Vers.
28.
Gods
people
is
called
an
afflicted
people
,
where
we
observe
what
their
condition
is
,
and
ever
has
been
in
this
World
,
as
our
Saviour
foretold
his
Disciples
,
and
therefore
are
compared
to
a
Lilly
amongst
Thornes
,
Cant.
2.
2.
Sheep
amongst
Wolves
,
and
to
Noahs
Ark
tossed
upon
the
Waters
,
with
which
condition
they
should
rest
content
,
seeing
the
same
was
of
their
head
and
Saviour
,
and
that
the
Lord
does
this
for
their
good
,
as
David
professes
,
Psal.
119.
71.
And
as
the
Apostle
many
wayes
shewes
,
Heb.
12.
13.
As
for
the
comfort
of
his
afflicted
people
it
is
said
,
That
God
will
save
them
,
so
to
the
terrour
of
the
proud
and
ungodly
who
afflicts
them
it
is
said
,
that
the
Lords
eyes
in
wrath
is
upon
them
,
that
he
may
bring
them
down
:
whereby
we
see
that
as
the
Godly
should
referre
their
cause
,
and
wrongs
to
the
Lord
,
so
that
assuredly
he
sees
there
injuries
,
and
hears
their
cryes
,
as
he
did
Israells
in
Egypt
,
And
his
peoples
in
the
book
of
the
Judges
,
and
will
certainly
revenge
their
cause
,
(
for
vengance
is
his
and
he
will
repay
▪
)
and
he
will
bring
down
the
haughtiest
of
them
all
,
who
oppresse
them
,
as
he
did
Pharaoh
,
Sisera
,
Synacherib
,
Haman
,
Herod
,
and
others
,
and
has
brought
down
since
mighty
Princes
,
noble
houses
,
and
the
flourishing
estates
of
many
for
their
pride
and
oppression
.
14.
Vers.
29.
As
the
Lord
was
Davids
Lamp
,
and
enlightned
his
darnesse
;
so
is
he
the
author
of
our
prosperity
,
to
whom
therefore
with
a
thankfull
acknowledgment
,
we
should
referre
the
same
,
and
it
is
he
also
who
lightneth
the
darknesse
of
our
minds
,
by
his
Word
and
eye-salve
of
his
Spirit
whereof
he
speaketh
,
Revel.
3.
18.
And
maketh
his
Church
also
like
Goshen
wherein
was
light
only
,
when
all
others
are
like
the
Egyptian
who
were
plagued
with
darknesse
,
or
like
the
Sodomites
who
were
stricken
with
blindnesse
before
their
destruction
.
Whereupon
we
collect
what
a
great
blessing
to
any
Nation
,
or
people
the
light
of
Gods
Word
is
,
and
a
faithfull
Ministery
.
15.
Vers.
30
,
34.
and
35.
&c.
We
see
by
the
many
endowments
,
which
David
rehearseth
for
fitting
him
for
warre
and
for
Victory
,
that
the
Lord
when
he
calleth
any
man
for
any
work
in
his
Church
,
or
Commonwealth
he
furnishes
him
with
abilities
fit
for
the
work
,
as
he
did
Bezaleel
and
Aholiab
,
for
the
work
of
the
Tabernacle
,
Sampson
for
delivering
his
people
from
the
Philistims
,
the
artificers
for
building
the
Temple
,
and
as
our
Saviour
furnished
and
fitted
his
Apostles
with
the
gift
of
tongues
and
miracles
;
so
that
they
who
want
this
furniture
and
fitnes
,
with
suteable
gifts
,
cannot
pretend
to
a
calling
from
God
for
the
work
.
16.
Hence
also
we
see
the
Lawfullnesse
of
some
warres
,
whereof
we
have
spoken
before
,
and
of
the
art
military
;
which
serves
to
confute
the
errour
of
the
Anabaptists
.
And
in
the
example
of
David
,
that
it
is
Lawfull
for
the
civill
Magistrate
to
punish
rebellious
and
seditious
offenders
,
this
being
the
Lawfull
use
of
the
sword
given
by
God
to
such
,
for
correction
of
them
who
do
evill
,
and
to
whom
they
should
be
a
terrour
,
as
the
Apostle
shewes
,
Rom.
13.
3
,
4.
17.
Vers.
36.
David
thankfully
acknowledgeth
that
the
Lords
gentlenesse
,
or
kindenesse
to
him
had
made
him
great
,
as
Job
also
professed
,
That
God
had
given
him
all
that
he
had
,
whose
example
O
that
these
who
are
great
in
honour
,
or
wealth
,
in
promotion
and
advancement
would
follow
,
and
that
they
would
honour
God
,
and
be
comfortable
instruments
to
his
Church
and
people
,
as
Joseph
was
,
and
David
here
,
and
as
his
Sonne
Solomon
,
Josiah
,
Hezekiah
,
Esther
,
Nehemiah
and
Daniel
,
with
others
were
,
and
not
Enemies
to
Gods
Church
,
to
their
own
destruction
,
as
Pharaoh
,
and
the
wicked
Kings
of
Israell
were
,
especially
Ahab
and
Jesabell
,
and
as
Haman
,
Herod
,
and
others
.
18.
V.
42.
David
tells
us
,
That
his
Enemies
in
their
straight
,
they
cryed
to
the
Lord
for
help
,
but
he
answered
them
not
.
Which
shewes
that
in
their
distresse
the
wicked
can
call
upon
God
,
but
it
is
like
the
howling
onely
of
a
Dog
,
like
Pharaohs
desiring
of
Moses
,
to
pray
for
him
to
be
free
from
the
plague
,
but
not
from
repentance
for
the
cause
,
which
is
sinne
to
be
freed
from
;
nor
yet
from
faith
▪
which
grace
they
have
not
,
therefore
their
prayers
being
onely
from
self
love
,
and
Worldly
fear
,
and
being
the
prayer
of
unregenerate
persons
habituated
in
sinne
,
the
Lord
did
not
hear
nor
answer
them
,
as
it
is
said
Of
such
;
that
God
hears
not
sinners
.
19.
Vers.
43.
The
wicked
are
by
David
,
here
compared
to
vile
things
,
as
dust
,
mire
and
dung
,
whereas
the
Godly
on
the
contrary
,
are
compared
to
most
precious
things
,
as
the
Lords
treasure
,
his
inheritance
,
and
his
jewell's
,
Mal.
3.
17.
Fruitfull
Vines
,
Kings
and
Priests
,
(
Revel.
1.
6.
)
Sonnes
to
God
,
coheirs
with
Christ
,
and
the
most
excellent
on
the
earth
;
(
Psal.
16.
2.
)
Whereby
we
see
,
what
ever
be
their
earthly
prerogatives
,
how
vile
the
wicked
are
in
Gods
sight
,
and
in
the
Godlies
,
as
Psal.
15.
4.
And
that
the
Godly
are
onely
in
high
esteeme
with
God
,
and
truly
honourable
,
and
therefore
let
them
correspond
to
these
titles
where
with
they
are
stiled
.
20.
Vers.
44.
By
the
Lords
subduing
of
the
Nations
to
him
,
and
by
making
David
to
be
head
over
them
;
we
may
see
here
Christs
Kingdome
cleerly
prefigured
,
to
whom
the
Lord
hath
not
onely
subdued
all
his
Enemies
,
and
given
him
Victory
over
them
,
triumphing
on
the
Crosse
,
and
leading
captivity
captive
,
but
also
by
the
conversion
of
the
Gentiles
,
he
has
made
him
head
and
Lord
over
all
,
according
to
that
promise
,
Psal.
2.
8.
I
will
give
thee
the
heathen
for
an
inheritance
,
and
the
uttermost
parts
of
the
Earth
for
a
possession
.
21.
Vers.
51.
After
Davids
resolution
of
a
constant
thankfulnesse
to
God
for
all
his
benefits
,
in
the
preceeding
verses
;
he
calls
himself
here
his
King
,
acknowledging
the
Lord
hereby
to
be
the
Author
of
his
promotion
,
(
for
by
him
Kings
raigne
)
and
he
calleth
all
the
benefits
that
that
he
had
received
from
God
,
his
mercy
which
he
had
shewn
to
him
,
excluding
thereby
merit
;
which
two
things
would
God
that
Kings
,
and
all
other
men
in
place
,
or
power
would
seriously
acknowledge
,
and
then
as
they
have
their
power
,
and
places
from
God
,
they
would
imploy
the
same
for
God
,
and
walk
humbly
before
him
.
II.
SAM.
Chap.
23.
from
the
1.
vers.
to
the
end
.
THe
parts
of
his
Chapter
are
two
,
the
first
is
Propheticall
from
the
1.
vers
.
to
the
8.
The
second
is
Historicall
.
From
the
8.
vers
.
to
the
end
.
The
subject
of
the
Propheticall
part
,
is
.
1.
The
prosperity
of
Davids
Kingdome
,
but
especially
of
the
Kingdome
of
the
true
Mess●ah
whereof
his
Kingdome
was
a
type
and
figure
.
2.
The
adversity
and
punishment
of
the
Enemies
of
his
Kingdome
,
and
of
the
Kingdome
of
Christ
,
or
his
Church
.
Next
,
the
subject
of
the
Historicall
part
is
a
catalogue
of
37.
of
Davids
most
valiant
men
,
who
had
assisted
him
in
fighting
the
Lords
battles
,
and
the
valiant
acts
that
some
of
them
had
performed
.
In
the
Propheticall
part
,
we
have
.
1.
The
exordium
,
or
inscription
.
2.
The
Prophecy
it self
,
or
narration
.
In
the
exordium
,
or
inscription
,
we
have
.
1.
The
nature
of
the
Prophecy
,
towit
,
Testamentary
,
or
the
last
Words
of
David
,
and
therefore
full
of
dignity
,
weightinesse
and
Majesty
,
seeing
it
is
proponed
in
the
last
time
of
Davids
life
and
raigne
,
in
form
of
a
Testament
,
at
which
time
Godly
men
laying
aside
Worldly
affaires
,
or
earthly
thoughts
,
are
exercised
in
contemplation
of
Heavenly
things
,
and
their
words
are
esteemed
to
be
of
weight
,
and
therefore
attentively
heard
and
hearkned
unto
,
and
which
like
attention
and
reverence
ought
to
be
given
to
the
words
of
this
exord
.
for
four
reasons
.
1.
In
regard
of
the
authority
of
the
speaker
,
of
them
,
King
David
.
2.
Of
their
dignity
,
being
his
last
and
Testamentary
word
.
3.
In
respect
of
the
worthinesse
of
the
subject
,
towit
,
the
Prophecy
of
the
temporall
Kingdome
of
Judah
,
and
eternall
of
the
Messiahs
.
And
4.
from
the
imitation
of
the
ancient
Patriarchs
especially
Jocob
,
Genes
.
49.
And
Moses
,
Deut.
32.
This
for
the
Exord
.
and
nature
of
his
Prophecy
.
Next
,
for
the
Author
of
these
words
,
the
same
is
either
Instrumentall
,
and
this
is
David
,
or
Principall
,
and
this
is
the
Spirit
of
God
,
Vers.
2.
And
the
God
of
Israel
,
Vers
.
3.
As
for
David
who
is
the
instrumentall
,
or
secundary
Author
,
he
is
described
by
foure
tittles
.
1.
He
calls
himselfe
the
sonne
of
Jess
,
(
which
Sheba
used
in
disdaine
)
acknowledging
thereby
the
mean
condition
he
was
in
at
first
,
before
the
Lord
raised
him
to
a
higher
,
and
this
title
he
assumes
for
three
reasons
.
1.
Thereby
to
testify
his
humility
and
to
give
an
example
to
others
.
2.
For
verification
of
the
prophesies
made
of
the
geneologie
of
the
Messiah
,
who
was
to
come
of
that
root
and
stock
.
And
3.
that
it
might
be
certaine
what
Prophet
was
the
Author
of
this
prophesie
.
The
second
stile
which
he
assumes
,
is
from
his
dignity
whereunto
he
was
exalted
from
so
low
a
degree
,
to
amplify
the
Lords
goodness
thereby
,
and
his
free
love
.
The
third
title
which
he
assumes
,
is
,
the
anointed
of
the
God
of
Jacob
,
hereby
signifying
his
inauguration
.
1.
By
Samuell
.
2.
By
the
tribe
of
Judah
in
Hebron
,
and
last
by
common
consent
of
all
Israell
in
Jerusalem
.
The
last
title
which
he
assumes
,
Is
the
sweet
Psalmist
or
singer
of
Israell
,
in
respect
of
the
divine
Psalmes
,
which
he
not
only
composed
and
wrote
,
as
the
penman
of
Gods
spirit
,
but
also
which
he
sung
himselfe
,
and
directed
to
be
publickly
sung
by
the
musitians
,
who
were
appointed
for
that
use
,
in
the
tabernacle
,
and
in
the
future
Temple
,
which
songs
are
called
sweet
,
not
only
in
respect
of
the
melodious
and
sweet
harmony
of
musicall
instruments
and
voyces
,
which
were
used
in
the
singing
of
them
,
but
also
and
specially
in
respect
of
the
sweet
and
comfortable
heavenly
matter
that
is
contained
in
them
,
as
also
he
calls
himselfe
the
sweet
singer
of
Isaell
,
to
shew
that
all
these
Psalmes
and
spirituall
songs
,
as
all
other
parts
of
Scripture
,
or
of
mans
ministry
,
ought
to
be
directed
and
be
subservient
to
the
good
of
Gods
Church
,
which
is
his
true
Israell
.
All
which
Epithites
of
David
here
,
we
see
then
may
be
reduced
to
these
two
,
a
King
and
a
Prophet
.
Thirdly
,
the
principall
Author
by
whom
David
is
moved
,
to
utter
these
words
of
this
prophesie
,
he
saies
Is
the
spirit
of
God
,
the
God
of
Israell
,
and
the
rock
of
Israell
,
from
which
the
ancient
Fathers
gathered
against
the
Hereticks
of
their
times
,
the
Orthodox
doctrine
of
the
holy
Trinity
,
one
in
substance
,
and
three
distinct
persons
,
the
Father
,
noted
by
the
name
Elohim
and
God
of
Israell
.
The
sonne
,
by
the
rock
of
Israell
,
as
Paull
calles
Christ
,
1
Cor.
10.
4.
And
the
Holy
Ghost
by
the
spirit
of
God
.
David
therefore
hereby
declares
,
that
he
has
in
this
Action
for
his
warrant
,
the
motion
and
inspiration
of
the
blessed
and
Holy
Trinity
,
God
the
Father
,
by
his
sonne
,
and
the
inspiration
of
the
Holy
Ghost
,
speaking
unto
him
himselfe
,
and
speaking
by
him
to
others
.
Fourthly
,
followes
what
he
is
moved
to
speak
,
which
is
to
declare
the
properties
of
a
good
King
,
and
how
prosperous
his
Kingdome
shall
be
under
him
.
But
especially
not
meaning
his
own
temporall
kingdome
and
continuance
thereof
,
as
was
promised
to
him
;
but
the
perpetuity
of
the
kingdome
of
the
Messiah
to
come
,
which
though
his
kingdome
should
decay
,
and
his
house
come
to
an
end
,
as
all
temporall
things
have
their
own
period
,
through
the
unworthiness
and
provocation
of
his
posterity
,
yet
the
kingdome
of
Christ
,
who
was
to
come
of
him
,
and
is
called
his
sonne
,
should
never
decay
,
but
be
permanent
and
perpetuall
,
because
of
that
everlasting
covenant
made
with
him
,
ordered
in
all
things
and
sure
,
concerning
his
everlasting
salvation
,
which
is
all
his
desire
.
Now
this
everlasting
kingdome
of
the
Messiah
,
who
is
the
supreame
ruler
over
all
men
,
and
who
is
not
only
just
himselfe
,
being
without
spot
of
sinne
,
but
also
who
justifieth
others
,
and
who
ruleth
not
only
justly
,
like
one
that
feareth
God
,
but
also
who
makes
others
to
feare
him
.
This
everlasting
kingdome
of
his
(
I
say
)
is
compared
here
to
two
things
.
1.
To
the
light
of
the
morning
,
that
succeedeth
after
the
darkness
of
the
night
,
and
drives
it
away
,
when
the
Sunne
riseth
,
and
is
without
clouds
,
to
obscure
,
and
hinder
the
bright
rayes
and
shining
thereof
.
2.
To
the
tender
grass
springing
out
of
the
earth
,
after
the
sharp
and
frosty
winter
;
and
which
shineth
pleasantly
after
the
sweet
and
warme
summers
raine
.
But
as
for
the
enemies
of
Christ
,
and
his
Church
.
He
1.
compares
them
to
thornes
thrust
away
,
by
the
decree
of
rejection
.
After
he
has
called
them
the
sonnes
of
Beliall
,
who
would
not
endure
to
be
under
the
yoke
,
as
we
see
Psal.
2.
4.
And
2.
he
shewes
what
shall
be
their
finiall
end
,
vers.
7.
to
wit
,
burning
by
fire
;
first
then
they
are
called
the
sonnes
of
Beliall
,
which
is
as
much
as
the
sonnes
of
the
Divell
,
as
our
Saviour
called
the
incredulous
and
obstinate
Jewes
,
who
gloried
that
they
had
Abraham
for
their
Father
,
and
who
cannot
suffer
to
be
under
the
yoke
of
Gods
obedience
and
Christs
,
though
the
same
be
easie
and
light
,
Matth.
11.
29.
but
refuse
not
Satans
yoke
of
sinne
,
and
to
be
slaves
to
him
and
to
their
own
lusts
,
though
he
can
give
them
no
better
reward
in
the
end
,
but
hell
fire
here
spoken
of
.
Next
,
he
compares
them
to
thornes
,
as
they
are
also
compared
so
,
Cant.
2.
2.
Not
growing
which
may
be
for
some
use
as
hedges
,
or
the
like
,
but
pluck't
up
,
and
thrust
away
,
being
not
only
unprofitable
but
hurtfull
,
so
that
they
cannot
be
handled
,
or
touched
with
a
hand
,
that
is
not
sufficiently
armed
,
against
their
hurtfull
disposition
,
and
therefore
being
both
unprofitable
,
and
noysome
,
they
are
fit
only
to
be
fuell
to
the
fire
,
and
to
burne
therein
.
As
for
the
second
part
of
this
Chapter
which
is
Historicall
,
containing
a
Catalogue
only
of
the
names
,
and
some
valiant
Actions
of
Davids
chiefe
officers
,
and
Captaines
in
his
Army
,
the
same
not
needing
a
copious
explanation
,
therefore
we
remit
the
same
to
the
reader
.
Only
this
is
to
be
marked
,
that
Joab
his
name
is
here
omitted
,
though
he
had
done
many
valiant
deeds
for
David
,
and
this
is
for
his
many
vices
,
and
treacherous
murthers
of
Abner
and
Amasa
,
for
which
David
gave
charge
to
his
sonne
▪
Solomon
,
1
King
.
2.
6.
That
he
should
not
let
his
hoary
head
go
to
the
grave
in
peace
.
And
as
for
others
their
valour
,
and
vertues
are
here
recorded
,
not
only
for
commemoration
,
and
remembrance
,
But
likewise
for
example
and
imitation
of
their
vertues
,
and
to
shew
how
great
workes
,
the
Lord
wrought
by
weake
meanes
.
Only
the
temerity
of
the
three
,
is
not
to
be
commended
altogether
,
nor
followed
,
that
hazarded
themselves
so
,
for
bringing
to
David
,
water
out
of
the
well
of
Bethlehem
,
which
was
commendably
therefore
poured
by
David
upon
the
ground
,
unto
the
Lord
,
as
a
testimony
of
his
thankfulness
for
their
preservation
,
and
that
he
should
not
seem
so
much
to
be
given
to
the
satisfying
of
his
carnall
desire
and
longing
,
as
to
drink
that
,
for
which
these
three
had
hazarded
their
blood
and
lives
.
OBSERVATIONS
.
1.
DAvid
now
being
neerest
to
death
,
like
the
swanne
sings
sweetest
,
comforting
himselfe
with
heavenly
meditations
,
and
expressions
of
his
faith
in
the
Messiah
,
and
obtaining
salvation
by
him
:
and
not
grudging
that
he
is
to
leave
an
earthly
Crowne
,
and
kingdome
,
being
sure
of
a
heavenly
.
The
like
example
we
have
of
old
Simeon
,
when
he
got
the
babe
Christ
Jesus
in
his
armes
:
and
of
Paul
,
2
Tim.
4.
7
,
8.
And
which
should
be
the
practice
of
all
Christians
,
who
draw
neer
to
death
,
to
exercise
themselves
with
holy
and
heavenly
meditations
,
having
laid
aside
the
world
,
and
the
thoughts
thereof
.
2.
Vers.
1.
Davids
first
stile
which
he
assumes
is
,
(
the
sonne
of
Jess
)
to
testify
his
humility
,
and
to
acknowledge
from
how
low
a
condition
,
the
Lord
had
raised
him
up
,
as
he
called
Abraham
out
of
Vr
,
to
be
the
Father
of
the
Faithfull
,
and
of
many
Nations
,
Moses
from
keeping
Jethro's
sheep
,
to
be
a
Prince
over
his
people
Israell
.
The
Judges
from
a
low
pedigree
,
to
be
deliverers
of
his
people
from
their
oppressours
.
And
David
here
who
was
but
the
sonne
of
Jess
,
a
private
and
obscure
man
,
to
be
King
of
Israell
.
From
whence
then
let
all
men
learne
a
lesson
of
like
humility
,
seeing
the
same
in
so
great
a
King
,
and
especially
in
him
who
is
King
of
Kings
Christ
Jesus
,
who
saies
,
learn
of
me
for
I
am
humble
and
meek
.
3.
He
calls
himselfe
next
,
The
anointed
of
the
God
of
Jacob
,
acknowledging
thereby
,
that
all
his
promotion
,
and
advancement
to
be
King
,
was
from
God
,
whom
he
calleth
the
God
of
Jacob
,
and
from
whence
our
Saviour
reasoneth
for
the
resurrection
,
shewing
thereby
That
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
who
as
they
were
living
in
their
soules
after
death
,
so
should
they
live
in
their
bodies
at
the
resurrection
.
And
therefore
he
is
called
the
God
,
not
of
the
soule
of
Jacob
,
but
of
Jacob
in
the
complex
,
as
he
doth
consist
,
both
of
soule
and
body
.
4.
Also
from
the
title
of
the
sweet
Psalmist
of
Israell
.
We
observe
,
that
our
skill
in
arts
or
sciences
,
and
all
the
gifts
,
and
endowments
,
that
we
have
from
God
,
as
the
Talent
concredited
to
us
,
should
be
imployed
for
the
good
of
the
Israell
of
God
,
which
is
his
Church
,
unto
the
edification
thereof
.
5.
Vers.
2.
Where
David
saies
,
that
the
spirit
of
the
Lord
spake
by
him
.
We
see
,
as
the
Apostle
Peter
speaketh
,
2
Pet.
1.
21.
That
the
Scripture
,
and
prophesie
in
old
time
,
came
not
by
the
will
of
man
,
but
the
holy
men
of
God
,
spake
as
they
were
moved
by
the
Holy
Ghost
,
and
therefore
ought
so
to
be
reverenced
and
obeyed
,
being
not
of
humane
,
but
divine
authority
.
6.
Here
also
we
see
that
what
David
spake
,
he
did
not
the
same
without
a
warrant
from
God
,
who
spake
by
him
,
and
(
as
vers.
3.
)
who
spake
to
him
.
Teaching
us
thereby
in
like
manner
,
that
we
should
have
a
warrant
from
the
Word
of
God
,
now
comprehended
in
Scripture
both
for
doctrine
,
or
what
we
should
believe
,
as
also
as
a
rule
of
our
actions
and
conversation
,
how
we
should
live
,
and
order
the
same
a
right
.
7.
David
likewise
as
a
Prophet
saies
,
that
Gods
Word
was
in
his
tongue
,
and
so
should
the
same
only
be
in
the
tongue
,
of
all
faithfull
and
true
preachers
,
and
not
mens
fancies
,
or
the
traditions
of
men
.
8.
Vers.
3.
David
who
was
a
ruler
over
men
himself
;
shewes
what
are
the
two
parts
of
such
a
one
,
to
wit
,
the
execution
of
justice
impartially
,
and
to
rule
in
the
feare
of
the
Lord
:
having
that
rooted
in
their
heart
,
and
having
the
same
also
ever
before
their
eyes
,
in
all
their
Actions
,
or
decrees
in
judgment
.
But
how
farre
many
Magistrates
,
and
Judges
vary
from
this
rule
,
is
but
too
common
and
to
be
deplored
.
9.
Vers.
4.
By
earthly
things
for
our
capacity
.
He
teaches
how
comfortable
,
and
profitable
,
the
government
of
such
a
one
,
is
to
Gods
people
,
and
especially
the
government
of
Christ
Jesus
the
true
Messiah
,
is
to
his
Church
,
who
is
that
sunne
of
righteousness
,
who
disperseth
the
darkness
of
sinne
,
and
ignorance
,
and
as
a
bright
morning
without
obscuring
clouds
,
sends
forth
his
beames
,
and
rayes
of
saving
knowledge
in
the
minds
of
his
elect
,
and
is
also
as
the
pleasant
,
and
tender
grass
,
that
springeth
out
of
the
earth
,
by
cleare
shining
after
,
raine
to
be
green
pasture
(
as
David
speaks
,
Ps.
23.
2.
)
to
his
own
sheep
.
10.
Also
as
none
can
hinder
the
rising
of
the
sunne
,
or
the
brightness
of
a
cleare
morning
,
nor
the
springing
of
the
grass
out
of
the
earth
,
in
the
due
season
thereof
:
so
none
shall
be
able
to
hinder
the
kingdome
of
Christ
,
and
progress
of
the
Gospell
,
but
shall
find
that
as
is
said
,
Psal.
2.
4.
That
he
who
sits
in
heaven
shall
laugh
them
to
scorne
,
and
as
our
Saviour
said
to
Paul
,
That
it
is
hard
for
them
to
kick
against
the
pricks
.
11.
Vers.
5.
Where
David
saies
,
after
the
setting
down
the
prosperity
of
Christs
kingdome
,
and
continuance
thereof
for
ever
,
(
although
my
house
be
not
so
with
God
,
yet
he
has
made
with
me
an
everlasting
Covenant
,
of
salvation
,
which
is
all
my
desire
.
)
This
teaches
us
to
be
content
,
with
whatsoever
dispensation
it
pleases
the
Lord
,
to
make
to
be
our
lot
in
temporall
things
;
though
we
should
be
as
poore
as
La●arus
,
so
be
that
we
be
made
pertakers
of
that
salvation
wrought
by
Christ
,
and
be
within
the
Covenant
of
grace
.
Which
also
with
David
should
be
all
our
desire
,
as
he
decleres
likewise
,
Psalm
.
4.
6.
12.
Vers.
6.
The
wicked
are
compared
to
thornes
,
in
respect
of
their
present
disposition
,
and
of
their
future
estate
,
and
condition
,
prickly
and
hurtfull
in
the
one
,
and
sad
and
dreadfull
in
the
other
,
as
being
appointed
to
be
burnt
for
ever
.
Which
as
it
should
be
a
terrour
to
the
greatest
,
to
be
of
a
wicked
disposition
,
and
chiefly
to
be
prosecuters
of
Christs
Church
,
which
is
compared
therefore
to
a
Lillie
amongst
thornes
,
Cant.
2.
2.
So
it
should
be
a
comfort
to
the
Godly
,
who
are
prosecuted
by
them
,
that
though
their
wrongs
be
not
redressed
here
on
earth
,
yet
they
shall
be
hereafter
,
when
these
(
who
like
Cananites
were
thornes
in
their
sides
)
shall
be
burnt
in
hell
fire
forever
.
13.
The
wicked
also
are
called
thornes
thrust
away
,
that
is
,
rejected
.
Whereby
we
observe
,
that
wickedness
continued
in
without
repentance
,
is
an
evident
token
of
reprobation
:
as
on
the
contrary
,
piety
,
and
true
Godliness
,
is
a
sure
signe
of
election
,
and
predestination
,
unto
life
eternall
,
and
therefore
we
are
exhorted
,
(
in
relation
to
our selves
)
to
make
sure
our
election
by
wel-doing
,
and
Ephes.
2.
10.
Are
called
Gods
workmanship
,
created
in
Christ
Jesus
unto
good
works
,
which
God
hath
preordained
,
that
we
should
walke
in
them
,
elected
to
them
,
but
not
elected
for
them
,
and
they
being
,
via
regni
,
but
not
causa
regnandi
.
14.
Vers.
8.
And
thereafter
in
this
Catalogue
of
so
many
valiant
men
under
David
.
We
see
that
it
is
a
happy
kingdome
,
wherein
there
is
a
good
King
as
David
was
,
wise
Counsellours
,
and
valiant
souldiers
.
As
also
how
by
the
contrary
(
as
in
Rehoboam
)
a
Nation
or
Kingdome
becomes
rent
,
and
miserable
.
15.
We
see
likewise
,
how
the
Lord
workes
great
and
admirable
workes
,
sometimes
by
very
weake
and
unlikely
meanes
.
As
we
see
chiefly
in
the
book
of
the
Judges
,
and
by
a
few
fisher
men
,
the
conversion
of
the
Nations
,
that
all
the
glory
may
be
given
to
God
,
and
his
own
finger
may
be
seen
in
the
work
,
as
also
by
this
register
of
their
names
in
holy
Scripture
,
That
the
memory
or
remembrance
of
the
Godly
shall
be
blessed
,
but
the
memory
of
the
wicked
shall
rot
.
16.
Vers.
17.
We
see
how
tender
Davids
conscience
was
,
who
would
not
drink
of
the
water
of
the
well
of
Bethlehem
,
which
his
three
valiant
men
brought
unto
him
,
because
he
counted
it
their
blood
,
in
respect
they
had
hazarded
their
lives
for
the
same
.
O
then
how
farre
contrary
is
the
consciences
of
those
men
,
seared
with
a
hot
iron
,
and
past
feeling
,
whose
daily
meat
,
and
drink
,
is
the
blood
of
men
,
especially
the
poore
,
whom
they
oppress
,
and
whose
faces
they
grinde
,
and
chop
their
flesh
as
meate
for
the
pot
,
as
the
Prophet
speaks
,
and
what
dreadfull
an
account
have
those
Canniball's
,
to
make
at
the
last
day
.
And
especially
how
dreadfull
shall
be
their
doome
,
and
damnation
,
who
live
by
sacriledge
,
or
such
idoll
shepheards
,
who
live
on
the
blood
of
soules
,
as
are
described
,
Isai.
56.
and
Ezek.
34.
II.
SAM.
Chap.
24.
from
the
1.
Verse
to
the
10.
THe
generall
argument
of
this
Chapter
,
is
the
history
of
the
three
daies
pestilence
,
wherewith
God
in
his
justice
punished
his
people
,
for
their
own
sinnes
,
but
specially
for
Davids
their
King
,
in
numbering
the
people
,
which
may
be
divided
in
these
four
particulars
.
1.
Davids
causing
the
numbring
of
the
people
,
to
the
10.
vers.
2.
Davids
repentance
for
the
same
,
in
the
11.
vers.
3.
The
punishment
thereof
by
pestilence
,
to
the
16.
vers.
And
4.
The
removing
of
the
plague
,
from
the
16.
vers
.
to
the
end
.
As
for
the
first
,
we
shall
consider
.
1.
By
whom
David
was
moved
to
number
the
people
.
2.
What
he
did
being
moved
.
3.
Joabs
disswasion
to
David
.
And
4.
Joabs
obedience
at
last
to
Davids
command
which
prevailed
.
First
then
,
Vers.
1.
It
is
said
,
That
the
Lord
moved
David
,
being
angry
against
Israell
for
their
sinnes
,
which
doubtless
had
been
great
,
although
not
nominated
,
and
for
which
he
is
said
to
be
angry
,
per
Anthropopatheiam
,
whereby
humane
passions
are
attributed
to
God
,
which
truly
,
and
properly
fall
not
in
his
divine
offence
,
but
for
our
capacity
,
the
Scripture
speaks
to
us
,
in
our
own
language
,
and
attributes
to
God
mans
affections
.
And
because
anger
is
the
motion
of
revenge
,
therefore
by
comparison
,
when
God
revenges
,
and
executes
justice
,
and
does
those
things
,
which
men
use
to
do
in
anger
,
he
is
said
in
Scripture
to
be
angry
,
and
in
wrath
.
Next
,
it
is
said
that
the
Lord
moved
David
,
and
1
Chron.
21.
1.
It
is
said
that
Satan
moved
David
,
and
we
shall
also
find
that
there
were
inward
movers
in
David
himselfe
,
that
moved
him
.
First
then
,
we
see
that
both
God
,
and
Satan
,
had
a
hand
in
the
work
:
God
by
permission
,
and
in
a
wise
ordination
of
it
to
good
,
and
Satan
by
suggestion
,
and
in
a
malitious
intention
for
evill
;
God
as
a
judge
,
in
a
just
punishment
for
sinne
,
and
Satan
as
an
enemy
,
and
an
acto●r
of
sinne
.
God
then
neither
works
evill
,
nor
by
an
evill
way
,
but
he
worketh
in
evill
,
derelinquendo
&
dirigendo
,
withdrawing
his
grace
,
and
directing
the
evill
to
his
glory
in
the
end
.
As
we
have
shewne
before
in
the
Lords
commanding
of
Shimei
to
curse
David
.
Neither
is
it
any
excuse
therefore
to
Satan
,
or
David
,
that
God
moved
,
nor
is
any
blot
in
God
that
Satan
moved
,
acting
from
divers
principles
,
and
for
divers
ends
.
That
also
which
inwardly
moved
David
,
was
.
1.
Ambition
,
and
pride
to
know
thereby
his
grandure
,
in
the
numerosity
of
his
subjects
.
2.
Confidence
in
the
arme
of
flesh
,
and
multitude
of
his
people
.
3.
Curiosity
,
seeking
to
know
that
which
at
that
time
was
unnecessary
,
as
Joab
did
shew
him
.
Secondly
,
the
thing
that
David
did
,
being
thus
moved
,
is
,
the
numbering
of
the
people
,
which
for
a
Prince
to
do
,
or
command
to
be
done
,
in
it self
,
or
for
a
good
end
,
and
upon
an
necessary
occasion
,
is
not
unlawfull
:
the
act
then
offends
not
,
(
as
we
see
that
Israell
went
oftimes
under
numbring
,
as
Numb.
1.
17.
By
Moses
himself
)
but
it
is
the
mis-action
,
and
the
doing
thereof
not
out
of
a
Princely
providence
,
but
curiosity
,
vain
confidence
and
pride
,
which
makes
the
action
vicious
and
sinfull
.
The
third
thing
is
Joabs
disswasion
,
seeing
the
King
curious
,
and
the
fact
dangerous
,
and
this
he
doth
,
1.
By
a
plausible
Exordium
praying
to
God
to
augment
the
number
of
his
people
a
hundred
fold
,
&
that
David
may
live
to
see
it
.
2.
He
interrogates
the
cause
wherein
he
obscurely
,
reprehends
the
Kings
oftentation
and
curiosity
.
3.
1
Chron.
21.
3.
He
obviates
the
Kings
instance
,
if
he
should
say
,
that
it
were
to
try
the
peoples
universall
,
and
generall
subjection
thereby
.
To
which
Joab
answers
,
saying
,
are
they
not
all
my
Lords
servants
.
And
4.
he
shewes
the
danger
of
doing
this
in
the
same
place
of
the
Chronicles
,
saying
;
Why
will
he
be
a
cause
of
trespasse
to
Israel
?
The
fourth
thing
is
Joabs
obedience
at
last
,
the
Kings
word
prevailing
,
the
reasons
whereof
are
these
.
1.
Joab
was
a
wicked
man
,
and
though
he
had
declared
that
it
would
be
a
cause
of
trespasse
to
Israell
,
and
therefore
unlawfull
,
yet
he
dispenses
with
sinne
,
and
chooseth
rather
to
obey
man
than
God
,
as
he
had
done
before
in
the
matter
of
Vriah
.
2.
He
was
an
ambition
man
,
and
a
crafty
cortior
,
who
feared
to
loose
his
place
,
and
that
if
he
did
it
not
,
another
would
be
imployed
to
do
it
.
Therefore
he
takes
his
journey
.
1.
Towards
the
East
,
and
passing
Jordan
,
enters
into
the
City
of
Aroer
,
situated
on
the
River
Arnon
,
which
enters
in
the
mouth
of
Jordan
,
marching
the
Kingdome
of
Sihon
,
sometime
a
part
of
the
Land
of
the
Amorreans
,
at
the
springs
of
which
River
Arnon
,
stands
this
City
Jasir
,
their
he
past
Northward
,
and
entred
in
Galaad
,
at
a
place
called
Tachtim
Hodshi
,
which
is
by
interpretation
a
new
Land
,
whereof
no
mention
is
in
Josua
.
But
was
after
conquered
by
Saul
,
1
Chron.
10.
From
that
he
came
to
the
City
Dan
,
which
is
the
Northmarch
of
Palestina
,
situated
upon
Jordan
,
and
from
the
North
he
entred
in
the
Westmarches
,
towards
the
Mediterranean
,
and
came
to
Tyre
and
Sidon
,
for
albeit
the
ancient
inhabitants
possessed
the
Cities
,
yet
they
were
in
the
partage
of
Asher
and
Nepthalim
:
and
from
the
Westmarch
,
he
entered
into
the
South
of
Judah
even
to
Beersheba
,
which
divided
Judea
,
from
Idumea
in
Arabia
,
and
so
compassed
all
the
marches
of
the
holy
Land
,
beginning
at
the
East
,
towards
the
North
,
and
from
thence
to
the
West
,
and
from
thence
to
the
South
,
and
so
after
nine
moneths
,
and
twenty
dayes
came
back
to
Jerusalem
,
and
gave
up
the
whole
number
of
the
people
to
David
,
extending
to
thirteen
hundred
thousand
men
.
Which
number
disagrees
with
that
which
is
et
down
,
1
Chron.
21.
5.
Where
the
number
of
the
men
of
Israell
,
extends
to
eleven
hundred
thousand
,
and
of
Judah
onely
four
hundred
threescore
and
ten
thousand
,
so
there
is
addition
to
the
one
,
and
diminution
of
the
other
.
But
this
seeming
contradiction
,
or
disgreement
is
thus
reconciled
,
that
these
300000.
which
are
omitted
in
Samuel
,
and
added
in
the
Chronicles
,
are
the
twelve
classes
of
Davids
guard
that
were
appointed
in
their
severall
vices
to
attend
him
monethly
,
24000.
monethly
,
as
we
see
,
1
Chron.
27.
Which
joyned
together
for
the
twelve
moneths
,
makes
,
288000.
to
which
if
12000.
of
the
Princes
and
Captaines
of
hundreds
and
thousands
be
added
,
whereof
is
mention
,
Vers.
16.
They
make
up
the
compleat
number
of
1100000.
of
the
men
of
Israell
,
which
are
not
set
down
in
Samuell
,
because
they
were
well
enough
known
to
the
King
,
and
as
for
the
number
of
them
,
of
Judah
being
30000.
lesse
in
the
Chronicles
.
then
in
Samuell
it
is
answered
by
Interpreters
,
that
in
the
Chronicles
their
number
is
set
down
,
as
they
were
after
the
plague
of
Pestilence
,
and
whereof
30000.
by
that
plague
were
destroyed
.
OBSERVATIONS
.
1.
V.
1.
BEcause
after
many
Victories
,
and
abundance
after
famine
,
Israell
waxed
in
solent
,
and
luxuriously
wanton
,
therefore
as
God
had
pulled
down
their
pride
before
by
the
sword
,
and
famine
,
so
now
doth
he
by
the
Pestilence
.
Whereby
we
see
,
not
onely
what
varity
of
rods
,
God
hath
to
chastise
with
:
but
also
that
renewing
of
sinning
procures
the
renewing
of
punishment
and
correction
,
as
we
see
especially
here
,
and
in
the
book
of
Judges
.
2.
Israell
sinned
,
and
because
Israell
hath
done
so
,
therefore
David
shall
sinne
,
that
Israell
may
be
punished
.
The
rulers
sinne
then
is
a
punishment
to
a
wicked
people
;
and
if
God
were
not
angry
with
a
people
,
he
would
not
give
up
their
rulers
to
such
sinnes
as
whereby
he
is
provoked
to
vengance
,
as
people
therefore
should
beware
to
provoke
God
to
anger
by
their
sinnes
,
and
abuse
of
Gods
benefits
,
so
it
is
not
without
cause
that
they
are
charged
to
pray
,
and
make
supplications
for
all
,
but
especially
for
those
,
who
are
their
rulers
,
and
in
eminent
authority
over
them
,
the
private
well
being
ever
comprised
in
the
publicke
.
3.
As
is
shewn
to
us
,
1
Chron.
21.
1.
Satan
moved
David
to
this
sinne
of
numbring
the
people
.
Which
so
offended
God
and
brought
a
plague
upon
them
,
whereby
we
observe
who
is
the
chief
tempter
to
all
sinne
,
and
has
been
so
in
all
ages
from
the
beginning
,
and
therefore
is
called
the
tempter
:
as
also
to
what
end
,
he
tempts
to
sinne
,
which
is
to
kindle
Gods
wrath
against
man
,
and
to
bring
Gods
plagues
upon
man
here
,
and
eternall
destruction
upon
him
hereafter
,
and
therefore
he
is
called
a
murderer
also
from
the
beginning
,
and
is
an
Enemy
both
to
God
and
man
;
fy
then
on
foolish
sinners
,
that
are
slaves
to
such
a
one
.
4.
He
moves
David
to
sinne
,
an
eminent
person
,
yea
,
a
man
according
to
Gods
own
heart
.
Which
shewes
,
that
Satan
dare
adventure
on
the
best
and
strongest
,
as
he
did
on
our
first
parents
in
their
estate
of
Innocency
,
and
on
Christ
himself
,
and
therefore
the
best
of
men
ought
to
watch
,
and
pray
that
they
be
not
led
by
him
into
temptation
,
remembring
the
examples
of
David
here
and
in
the
matter
of
Vriah
,
and
of
Peter
,
notwithstanding
of
his
forewarning
by
our
Saviour
.
As
also
,
that
the
higher
any
are
in
place
in
Church
,
or
Commonwealth
they
are
in
greatest
danger
to
be
tempted
,
because
their
fall
is
most
scandalous
,
and
the
occasion
by
their
example
of
the
fall
of
many
,
Majorum
ergo
ruina
,
sit
minorum
cautela
.
5.
In
Davids
sinne
of
numbring
the
people
through
pride
,
curiosity
,
and
confidence
in
the
arme
of
flesh
.
We
see
that
the
Godliest
whosoever
have
their
own
infirmities
,
which
should
keep
them
watchfull
and
humble
,
and
that
there
is
no
perfection
during
this
life
,
the
fairest
face
having
its
own
blemish
,
the
cleerest
day
its
own
clouds
,
and
the
Godliest
on
Earth
,
being
like
Jacobs
spotted
sheep
,
and
with
the
Apostle
,
Rom.
7.
24.
Having
occasion
to
cry
out
,
O
wretched
man
that
I
am
who
shall
deliver
me
from
this
body
of
death
?
6.
Vers.
3.
David
a
Godly
man
,
yet
sinneth
,
Joab
a
wicked
man
,
yet
disswades
from
sinning
.
Where
we
observe
that
no
man
is
so
leud
,
or
wicked
,
but
that
sometimes
he
will
dislike
some
evill
,
and
it
will
be
abhominable
to
him
,
as
the
Kings
word
was
to
Joab
,
1
Chron.
21.
6.
As
on
the
contrary
their
is
no
man
on
Earth
so
holy
,
but
that
sometimes
he
may
sinne
grosly
,
but
as
we
say
,
one
swallow
makes
not
the
spring
,
so
by
one
onely
act
,
men
are
not
to
be
Judged
,
holy
or
wicked
.
7.
Joab
gives
good
counsell
to
David
,
though
he
was
a
wicked
man
.
Where
may
observe
,
that
there
are
many
who
can
give
good
counsell
to
others
,
for
the
avoyding
of
some
sinnes
,
who
in
grosser
trespasses
have
not
grace
to
take
good
counsell
themselves
,
like
the
Pharisees
who
could
espy
the
moat
in
their
neighbours
eye
,
and
offer
to
take
it
out
,
who
would
not
spy
,
nor
let
the
beam
be
taken
out
of
their
own
eye
.
Such
was
Joab
who
counted
Davids
command
to
number
the
people
abhominable
,
(
though
having
no
great
shew
of
evill
)
and
therefore
disswaded
him
therefore
:
who
in
the
matter
of
Vriah
,
Abner
and
Amasa
,
could
not
take
good
counsell
to
himself
from
his
own
heart
.
Neither
let
any
look
,
who
gives
the
counsell
,
but
what
it
is
;
and
if
good
,
not
to
reject
it
for
him
,
who
gives
the
same
,
as
our
Saviour
taught
the
people
concerning
the
Pharisees
.
8.
Vers.
4.
Notwithstanding
of
Joabs
good
counsell
,
we
see
that
David
persists
obstinately
in
his
resolution
,
and
will
have
the
people
numbred
,
that
he
might
know
their
number
,
a
fault
too
ordinary
in
Princes
,
who
would
use
arbitrary
government
,
and
to
have
their
will
a
Law
,
as
the
proverb
is
;
Sic
volo
,
sic
jubeo
,
stat
pro
ratione
voluntas
.
Whereas
their
will
should
be
submitted
to
Gods
,
and
their
actions
ruled
by
Law
,
by
which
they
would
have
the
actions
of
their
subjects
,
and
inferiours
to
be
ruled
.
9.
David
not
onely
sinnes
in
commanding
the
people
to
be
numbred
,
but
also
in
an
obstinate
resolution
notwithstanding
of
good
counsell
in
the
contrary
,
which
therefore
brought
a
plague
upon
his
people
.
Which
shewes
not
only
how
farre
,
&
foulely
the
best
sometimes
may
fall
and
fail
:
but
likewise
that
for
the
sinnes
of
a
people
,
oftimes
either
the
Lord
takes
away
a
good
Magistrate
from
them
,
or
else
withdrawes
his
grace
from
such
,
and
leaves
them
to
themselves
to
commit
such
sinnes
,
as
in
the
Justice
of
God
,
and
for
their
offences
punishment
is
inflicted
upon
them
,
as
the
three
years
samine
was
for
Sauls
trespasse
against
the
Gibeonites
,
and
Davids
here
in
numbring
the
people
.
10.
Notwithstanding
Joabs
resistance
,
unto
Davids
command
at
first
,
yet
for
worldly
respects
,
and
corrupt
ends
,
against
knowledge
,
and
conscience
he
obeys
Davids
command
at
last
,
and
prefers
obedience
to
man
to
the
obedience
of
God
,
contrary
to
that
worthy
speech
of
Peter
,
Act.
5.
29.
And
which
teaches
us
in
like
manner
,
that
we
should
in
all
things
obey
God
rather
than
man
,
whereof
our
Saviour
gives
the
reason
,
because
he
has
power
,
both
of
soul
and
body
,
to
cast
both
into
Hell
fire
,
which
no
man
hath
.
II.
SAM.
Chap.
24.
from
the
10.
vers.
to
the
end
.
FOllowes
now
after
Davids
sinne
.
1.
Davids
repentance
,
wherein
are
three
things
.
1.
Davids
contrition
.
2.
His
confession
.
And
3.
his
deprecation
.
In
the
first
it
is
said
;
That
after
he
had
numbred
the
people
,
which
was
after
nine
moneths
,
and
twenty
dayes
,
Davids
heart
smote
him
.
Which
is
the
same
phrase
that
is
used
,
1
Sam.
24.
5.
Whereby
is
signified
the
awaking
,
and
accusation
of
his
guilty
conscience
,
and
sense
of
his
sinne
now
,
wherein
he
had
layed
so
long
in
a
deep
,
and
dead
security
without
either
sight
,
or
sense
of
his
own
guiltynesse
before
.
Which
smiteing
is
called
,
Psal.
51.
17.
The
breaking
and
contrition
of
the
heart
.
Whereupon
ensues
the
second
part
of
his
repentance
,
which
is
a
confession
to
God
of
his
sin
,
exprest
by
two
phrases
.
1.
That
he
had
sinned
greatly
.
And
2.
that
he
had
done
very
foolishly
,
and
last
,
is
his
deprecation
,
That
the
Lord
would
take
away
the
iniquity
of
his
servant
.
The
second
thing
which
we
have
in
the
text
is
,
the
message
from
God
to
David
,
which
ensued
upon
his
repentance
.
From
the
10.
vers
.
to
the
15.
Wherein
we
have
.
1.
The
time
.
2.
The
messenger
that
is
sent
to
David
.
3.
The
message
it self
,
or
Option
given
to
David
.
And
4.
Davids
answer
and
election
.
First
then
the
time
was
,
when
David
was
up
in
the
morning
,
the
smiting
of
his
conscience
raising
him
from
his
bed
,
which
as
he
sayes
,
Psal.
6.
6.
He
had
been
watering
with
his
tears
in
the
night
time
before
.
2.
The
messenger
whom
the
Lord
sends
to
him
is
described
from
his
name
,
Gad.
2.
From
his
office
,
a
Seer
,
and
more
particularly
from
his
relation
to
David
,
that
he
was
his
Seer
,
or
one
whom
familiarly
David
used
to
consult
with
in
his
doubts
,
or
difficulties
.
The
word
(
Seer
)
being
an
ordinary
stile
given
to
the
Prophets
of
God
,
because
of
the
Lords
revealing
by
visions
,
words
,
or
dreams
,
of
his
will
to
them
,
and
by
them
to
others
.
As
we
see
,
1
Sam.
9.
9.
3.
The
message
it self
is
an
Option
of
any
of
three
plagues
,
whereby
the
Lord
was
to
punish
Davids
people
for
their
own
sinnes
,
that
had
angred
him
against
them
:
and
for
Davids
,
in
numbring
of
the
people
.
4.
Davids
answer
and
election
,
contains
.
1.
His
perplexity
,
and
strait
whereinto
he
was
put
.
2.
His
choyce
of
the
Pestilence
.
And
3.
the
reason
of
his
choyce
,
from
the
greatnesse
of
Gods
mercy
.
Thirdly
,
followes
from
the
15.
vers
.
to
the
18.
The
execution
of
the
plague
,
and
staying
thereof
,
wherein
we
have
.
1.
From
whom
it
is
sent
,
towit
,
the
Lord
.
2.
How
long
it
continued
.
3.
How
many
dyed
thereof
,
towit
,
70000.
men
.
4.
By
whom
the
execution
was
made
,
towit
,
by
an
Angell
.
5.
The
Lords
staying
of
the
destroying
Angell
.
1.
When
and
where
,
towit
,
when
he
was
stretching
his
hand
upon
Jerusale●●
to
destroy
it
.
2.
How
,
by
the
direction
of
the
Lord
,
saying
.
It
is
enough
,
stay
thine
hand
.
3.
Upon
what
ground
,
towit
,
the
Lords
compassion
,
and
repenting
him
of
the
evill
.
And
4.
Where
this
Angell
was
,
towit
,
By
the
threshing
floor
of
Araunah
.
Now
the
Lord
is
said
to
repent
of
the
evill
,
(
towit
,
of
punishment
,
as
is
said
,
There
is
no
evill
in
the
City
which
the
Lord
does
not
,
)
not
properly
,
but
per
anthropopatheiam
,
when
he
does
that
in
mercy
what
men
use
to
do
,
when
they
repent
of
any
evill
,
that
they
have
done
,
and
forbear
the
same
.
Fourthly
,
followes
for
the
ceasing
of
the
plague
,
and
after
the
former
direction
of
the
staying
thereof
.
Davids
prayer
&
humble
supplication
,
wherein
we
have
.
1.
The
occasion
thereof
,
towit
,
his
seeing
of
the
destroying
Angell
,
who
being
an
invisible
spirit
,
yet
appeared
in
a
visible
shape
at
this
time
to
David
,
as
the
Angels
did
to
Abraham
,
Lot
,
and
others
.
2.
Davids
humble
confession
of
his
sin
,
&
that
he
had
done
wickedly
.
3.
His
cleering
of
the
people
of
any
guiltinesse
,
towit
,
in
this
his
fact
and
sinning
,
whom
he
calls
sheep
for
innocency
,
and
relating
to
himself
,
who
was
as
their
shepheard
and
ruler
.
And
4.
his
preferring
their
safety
to
his
own
,
and
his
Fathers
house
,
and
desiring
that
the
Lord
would
transferre
the
plague
,
and
punishment
rather
on
him
,
and
it
,
than
any
wayes
to
let
it
lie
on
them
.
Whereupon
the
Lord
who
sent
first
a
sad
message
to
David
,
by
the
same
messenger
Gad
,
gives
him
now
a
comfortable
assurance
of
mercy
,
and
deliverance
of
his
people
from
the
plague
of
Pestilence
,
and
in
testimony
of
Davids
thankfulnesse
for
the
same
,
Gad
by
a
warrant
from
God
directs
him
to
erect
an
altar
to
the
Lord
,
in
that
very
place
,
where
he
saw
the
destroying
Angell
,
towit
,
In
the
threshing
floor
of
Araunah
the
Jebusite
.
Which
thing
David
readily
went
about
to
perform
,
as
the
Lord
had
comm●nded
(
sayes
the
text
)
although
it
was
Gad
,
as
the
messenger
who
spake
unto
him
,
and
for
this
end
went
up
to
the
floor
of
Araunah
,
conferres
with
him
,
byes
the
floor
of
him
,
erects
the
Altar
,
offers
thereon
burnt
,
and
peace
offerings
,
and
so
the
plague
was
stayed
from
Israell
.
Wherein
we
have
to
consider
.
1.
Who
this
Araunah
was
.
2.
Where
was
this
place
.
3.
Why
this
Altar
was
erected
.
4.
Araunahs
liberall
offer
,
and
his
pious
prayer
.
5.
Davids
modest
refuseall
,
and
the
cause
thereof
,
with
his
buying
of
the
floor
,
and
Oxen
,
and
the
price
thereof
.
6.
Davids
building
of
an
Altar
,
and
offering
thereon
.
And
7.
the
happy
successe
that
followed
hereupon
,
towit
,
the
staying
of
the
plague
of
Pestilence
.
1.
As
for
Araunah
he
is
called
by
Nation
,
and
pedigree
a
Iebusite
,
or
Cananite
,
but
now
a
Proselite
,
and
of
the
Iewish
religion
,
as
may
be
seen
by
his
offer
and
prayer
.
2.
This
floor
was
on
mount
Moriah
,
and
therefore
it
is
said
,
that
David
went
up
to
it
.
3.
This
Altar
was
to
be
erected
,
that
the
plague
might
stay
from
the
people
.
4.
Araunah
therefore
for
the
service
of
God
,
and
good
of
his
people
,
and
love
to
the
King
,
and
especially
,
as
a
presage
of
the
vocation
of
the
Gentiles
,
liberally
offers
not
onely
his
threshing
floor
freely
,
but
also
his
Oxen
,
and
threshing
instruments
,
and
instruments
of
the
Oxen
,
as
their
yokes
,
and
such
like
for
wood
,
which
liberality
of
his
is
extolled
highly
,
that
he
did
this
as
a
King
to
the
King
.
Who
notwithstanding
modestly
refuses
it
upon
this
reason
,
that
according
to
the
Law
a
man
must
offer
to
God
of
that
which
is
his
own
,
and
therefore
.
5.
Buyes
it
,
and
the
Oxen
for
50.
shekells
of
silver
,
whereupon
.
6.
David
offers
(
having
built
the
Altar
)
burnt
offerings
,
and
peace
offerings
for
expiation
of
Gods
wrath
,
and
propitiation
.
And
so
7.
this
was
the
successe
,
The
Lord
was
intreated
for
the
Land
,
and
the
plague
ceased
.
Not
that
this
is
to
be
referred
to
these
sacrifices
,
as
the
cause
,
but
by
way
of
Metonymie
;
When
the
name
of
the
cause
is
transferred
to
the
effect
.
OBSERVATIONS
.
1.
V.
10.
IT
is
said
;
That
Davids
heart
smote
him
after
he
had
numbred
the
people
.
Whereby
we
observe
,
the
difference
between
the
wicked
&
the
Godly
,
that
albeit
the
Godly
sin
yet
they
lye
not
still
impenitently
in
sinne
,
and
security
,
as
the
other
do
,
but
by
grace
,
and
repentance
,
they
rise
againe
:
and
their
hearts
smites
them
for
the
sinne
,
which
they
have
committed
,
as
we
may
see
here
in
David
,
in
Hezekiah
,
Peter
,
and
others
.
2.
We
see
here
likewise
,
that
the
committing
of
sinne
,
is
like
John's
eating
of
that
little
book
,
Revel.
10.
10.
Which
was
sweet
in
his
mouth
,
but
thereafter
bitter
in
his
belly
:
or
like
those
locusts
,
Revel.
9.
8.
Who
had
alluring
haire
as
women
,
but
had
Lyons
teeth
that
bite
,
and
Scorpions
tailes
which
stinge
:
even
so
sinne
in
the
committing
thereof
is
pleasant
,
but
in
the
end
when
the
conscience
is
awaked
,
is
painfull
,
as
Manassah
,
Mary
Magdalen
,
and
David
found
both
in
the
matter
of
Vriah
,
and
this
.
Who
therefore
would
eschew
,
the
sower
of
sinne
,
both
here
and
hereafter
,
let
them
eschew
the
poysonable
sweet
thereof
.
3.
Davids
heart
smites
him
,
after
the
numbring
of
the
people
,
which
was
after
nine
moneths
and
more
.
Where
we
see
,
as
it
is
Satans
policy
,
when
he
has
moved
men
to
commit
sinne
,
so
thereafter
to
lull
them
a
sleep
in
security
,
even
so
that
the
Godly
when
they
have
sinned
,
may
lye
a
long
time
in
this
sinfull
sleep
,
before
they
awake
:
as
David
did
in
the
matter
of
Vriah
,
till
the
Lord
by
Nathan
awaked
him
,
and
as
here
he
did
in
the
numbring
of
the
people
,
therefore
as
our
first
care
should
be
not
to
sinne
,
so
our
next
care
and
prayer
to
God
,
should
be
that
if
we
sinne
,
he
us
suffer
not
to
lye
still
in
security
,
with
impiety
joyning
impenitency
.
4.
In
Davids
confession
,
saying
he
had
sinned
greatly
,
and
done
very
foolishly
.
We
see
that
he
neither
excuses
his
sinne
,
as
our
first
parents
did
,
nor
extenuates
his
sinne
,
as
Saul
did
in
sparing
Agag
,
and
the
cattle
:
nor
defends
his
sinne
,
as
Simeon
and
Levi
did
,
but
rather
aggravates
his
sinne
,
that
he
had
sinned
greatly
.
This
being
the
practice
ever
of
them
,
who
are
truly
humbled
,
and
this
being
the
best
,
●and
only
way
to
obtaine
pardon
,
as
we
see
in
the
example
of
the
Publican
,
and
parable
of
the
returning
Prodigall
,
and
of
David
in
this
place
.
5.
Whereas
David
saies
,
that
in
sinning
he
had
done
very
foolishly
.
We
see
that
it
is
not
without
cause
,
that
sinners
are
called
fooles
in
Scripture
,
though
never
so
worldly
wise
,
as
the
nich
foole
in
the
Gospell
:
and
where
it
is
said
,
the
foole
hath
said
in
his
heart
there
is
no
God
,
and
that
sinne
is
folly
,
as
Tamar
said
to
Amnon
,
2
Sam.
13.
12.
Whereas
they
only
are
truly
wise
,
who
are
Godly
,
the
feare
of
God
being
the
beginning
of
wisdome
,
and
they
only
make
a
wise
choice
of
things
,
preferring
pleasures
for
ever
more
,
to
sinnefull
perishing
pleasures
,
and
a
heavenly
kingdome
to
earthly
profit
▪
they
also
like
the
wise
steward
,
provide
for
time
to
come
,
as
also
foresee
and
prevent
dangers
,
like
wise
Abigall
,
takes
also
with
warnings
,
as
David
did
with
Jonathans
.
And
as
our
Saviour
adviseth
,
agree
with
their
adversary
,
while
they
are
on
the
way
.
Whereas
the
foolish
sinner
does
none
of
these
fortnamed
.
6.
In
Davids
prayer
for
remission
of
his
sinne
,
he
calles
himselfe
Gods
servant
.
Whereby
we
see
,
that
although
at
some
time
,
through
frailty
,
or
force
of
temptation
,
a
Godly
man
may
fall
into
some
provoking
sinne
,
beside
those
of
daily
incursion
,
yet
their
desire
,
and
ordinary
c●●●se
of
life
,
is
to
serve
God
,
from
which
therefore
,
as
from
the
greater
part
they
are
so
denominated
:
as
the
wicked
are
called
sinners
,
though
sometimes
they
have
done
some
act
,
that
seemeth
good
and
pious
,
as
Joab
here
in
his
disswading
of
David
to
number
the
people
.
7.
Vers.
11.
The
Prophet
Gad
is
called
Davids
Seer
.
Where
we
observe
not
only
the
necessity
,
and
utility
,
of
faithfull
pastours
,
who
should
be
Seers
,
or
watchmen
,
as
they
are
called
,
Ezek
33.
2.
And
give
warning
to
Gods
people
,
of
their
danger
and
duty
.
But
likewise
whereas
Gad
in
a
particular
manner
,
is
called
Davids
Seer
.
We
have
in
David
a
good
,
and
Godly
,
example
of
imitation
for
Magistrates
and
great
men
,
to
adjoyne
to
themselves
,
some
worthy
,
and
able
servant
of
God
,
and
have
them
in
their
company
,
with
whom
they
may
communicate
their
spirituall
condition
,
and
consult
with
them
in
the
matters
of
God
,
and
of
their
salvation
,
which
is
that
one
thing
most
necessary
,
as
our
Saviour
spoke
unto
Martha
.
8.
Vers.
12.
Albeit
David
repented
in
manner
aforesaid
for
his
sinne
,
yet
he
must
be
corrected
,
not
that
we
establish
hereby
,
that
doctrine
of
remission
of
the
fault
,
but
not
of
the
punishment
,
which
Romanists
use
for
their
satisfactions
,
and
purgatory
,
but
to
shew
,
that
when
God
has
pardoned
the
sinne
,
yet
he
inflicts
the
temporall
correction
,
not
as
an
evill
of
punishment
,
but
as
a
medicinall
good
,
and
preservative
from
sinne
in
time
coming
,
and
not
as
a
judge
punishing
a
malef●ctour
,
but
as
a
wise
and
loving
Father
correcting
his
Child
,
as
the
Apostle
shewes
,
Heb.
12.
Or
like
a
wise
,
and
skillfull
Physitian
,
giving
a
purge
to
his
patient
,
and
applying
a
corrasive
to
the
corruption
.
So
that
the
Lords
dealing
herein
,
is
not
Penall
but
Paternall
and
Medicinall
.
9.
Vers.
13.
Davids
sinne
must
be
punished
,
with
one
of
three
●ore
plagues
,
the
Sword
,
the
Famine
,
or
the
Pestilence
.
Whence
we
collect
,
that
if
for
such
a
fact
,
which
in
it selfe
,
was
not
sinfull
,
(
a
Prince
to
cause
to
number
his
people
)
so
good
a
man
as
David
was
,
so
severely
punished
,
being
one
according
to
Gods
own
heart
.
What
may
wicked
flagitious
sinners
,
for
manifest
,
and
scandalous
sinnes
expect
?
and
if
this
was
done
to
the
green
tree
,
what
may
withered
branches
look
for
?
10.
Vers.
14.
David
chooses
rather
to
fall
in
the
hand
of
God
,
by
the
Pestilence
,
then
fall
into
the
hand
of
man
,
by
the
Sword
,
for
with
the
Lord
is
mercy
,
whereas
with
man
is
cruelty
.
And
this
is
the
reason
which
David
gives
of
his
choice
,
(
for
his
mercies
are
great
)
saies
he
,
so
that
the
Godly
in
the
midst
of
their
sharpest
corrections
,
they
ever
by
faith
apprehend
mercy
,
and
that
the
Lord
tempers
their
most
bitter
cup
,
with
the
sweetness
of
fatherly
love
.
Whereas
the
wicked
drink
of
the
wine
,
of
the
wrath
of
God
,
which
is
poured
out
without
mixture
,
into
the
cup
of
his
indignation
,
as
is
said
,
Revel.
14.
10.
11.
Vers.
5.
It
is
said
(
so
the
Lord
sent
a
Pestilence
upon
Israell
.
)
Where
we
observe
that
the
Pestilence
,
and
such
other
plagues
,
or
punishments
,
that
come
on
man
for
sinne
,
are
sent
from
God
:
and
come
not
by
chance
or
fortune
(
as
men
speak
)
nor
are
to
be
attributed
,
only
to
the
distemper
,
or
corruption
of
the
aire
,
or
the
like
secundary
causes
,
but
are
to
be
acknowledged
,
to
come
from
the
sinne-chastising
hand
of
God
,
and
therefore
that
for
the
removing
of
them
,
we
should
by
true
repentance
,
and
humiliation
,
with
David
here
,
have
our
recourse
to
him
.
12.
Of
this
plague
,
it
is
recorded
that
there
died
,
70000.
men
.
Where
we
may
see
,
that
wherein
men
offend
,
commonly
they
smart
,
David
was
proud
of
the
number
of
his
subjects
,
and
now
they
are
greatly
diminished
,
that
he
may
see
cause
of
humiliation
,
in
the
matter
of
his
glory
.
The
like
we
may
see
in
the
strength
of
Sampson
,
and
the
beautifull
haire
of
Absolom
.
13.
Vers.
16.
When
the
Angell
stretched
forth
his
hand
upon
Jerusalem
to
destroy
in
,
the
Lord
repented
him
of
the
evill
,
and
commanded
the
Angell
to
stay
his
hand
,
saying
,
It
is
enough
.
Where
we
may
observe
the
Lords
bowells
,
of
compassion
towards
his
people
,
even
when
he
is
most
sharply
smiting
,
and
his
preventing
mercy
,
before
that
David
make
his
subsequent
supplication
,
for
staying
of
this
plague
.
14.
Here
likewise
we
see
,
that
the
Lord
hath
his
Angells
ready
to
execute
his
will
,
as
his
ministring
spirits
,
either
in
justice
or
mercy
,
whose
example
of
promptitude
,
or
obedience
,
we
are
taught
by
our
Saviour
,
in
the
Lords
prayer
to
follow
,
and
to
do
his
will
on
earth
,
as
it
is
in
heaven
.
Whose
great
power
also
we
may
see
,
in
so
short
a
time
,
destroying
so
many
thousands
:
being
but
one
Angell
.
As
we
see
likewise
in
the
destruction
of
the
first
borne
,
in
one
night
through
all
Egypt
,
and
of
one
hundred
,
fourscore
,
and
five
thousand
of
Assyrians
,
by
one
Angell
also
,
in
one
night
of
Sinacheribs
Army
,
2
King
.
19.
35.
Whence
we
may
collect
,
how
mighty
a
guard
the
Godly
have
,
as
we
see
,
Gen.
32.
2.
and
2
King
.
6.
7.
And
how
much
more
mighty
is
the
Almighty
God
,
whose
ministring
spirits
they
are
,
and
do
attend
his
will
.
15.
Where
the
Lord
sayeth
to
the
Angell
(
it
is
enough
,
)
We
see
that
as
the
Lord
mixes
the
cup
,
of
his
sharpest
,
and
most
bitter
chastisements
with
mercy
and
love
:
so
likewise
the
Lord
,
like
a
wise
and
skilfull
Physitian
measures
his
cup
,
and
will
not
lay
upon
any
,
more
then
they
can
beare
,
but
with
the
correction
in
his
own
good
time
,
he
will
give
the
issue
and
delivery
:
thus
he
who
sets
Limits
to
the
raging
sea
,
did
Limit
the
time
how
long
,
his
people
should
remaine
,
in
the
bondage
of
Egypt
,
and
thereafter
in
the
captivity
of
Babylon
.
As
he
did
here
,
how
long
this
destroying
Angell
should
smite
with
his
sword
of
Pestilence
.
And
O
how
little
pleasure
,
doth
the
Lord
take
in
the
death
of
sinners
,
ere
David
could
see
the
destroyer
,
the
Lord
had
restrained
him
,
whose
compassions
,
if
they
did
not
both
withhold
,
and
abridge
his
judgments
,
what
could
we
look
for
,
but
hell
and
destruction
.
16.
Vers.
17.
In
Davids
supplication
to
God
,
we
see
his
admirable
Love
,
to
his
poore
subjects
,
who
would
ingrosse
the
plague
to
himselfe
,
and
his
house
,
from
this
people
of
Israell
,
and
sues
to
interpose
himselfe
between
them
,
and
the
destroyer
.
Thus
did
our
Saviour
Christ
,
and
sonne
of
David
,
(
who
is
that
good
,
and
great
shepheard
of
his
sheep
,
)
offer
himselfe
to
death
,
which
they
had
deserved
,
yea
more
,
did
dye
for
them
,
and
interposed
himselfe
between
the
Fathers
wrath
and
them
,
to
deliver
them
there
from
,
and
from
everlasting
destruction
,
and
as
David
did
for
his
people
,
still
interced's
for
his
Church
to
the
worlds
end
.
17.
We
see
likewise
though
David
saw
the
Angell
,
with
the
destroying
sword
above
Jerusalem
,
yet
he
supplicates
not
the
Angell
,
but
him
who
is
the
God
of
Angells
,
and
of
heaven
and
ear●h
,
which
shewes
us
,
how
farre
the
practice
of
this
holy
King
,
and
Prophet
,
doth
disagree
from
the
practice
,
and
doctrine
of
Romanists
,
who
pray
to
Saints
and
Angells
,
and
so
gives
that
religious
worship
to
the
creature
,
which
is
only
due
to
the
Creator
,
as
we
have
shewen
before
:
and
is
so
farre
from
ahe
example
,
which
we
have
in
the
Word
of
God
,
Revel.
22.
9.
●nd
that
Apostolicall
precept
,
Coll.
2.
18.
18.
Vers.
18.
It
is
said
that
Gad
came
to
David
,
and
said
,
Go
reare
an
Altar
to
the
Lord
.
And
vers.
19.
It
is
said
,
that
David
went
up
to
do
so
,
as
the
Lord
had
commanded
,
So
that
David
reverenced
,
and
obeyed
the
Word
of
the
Prophet
,
as
the
Word
of
God
,
which
should
serve
as
a
good
,
and
imitable
example
,
to
all
people
of
high
,
and
low
degree
,
to
heare
,
reverence
and
obey
that
,
which
is
taught
out
of
the
Word
of
God
,
and
warranted
therefrom
by
his
faithfull
Ministers
,
not
as
the
word
of
man
,
but
as
the
Word
of
the
Lord
,
this
being
the
cause
of
so
small
resort
,
to
the
hearing
thereof
,
so
little
attention
thereto
,
or
reverence
and
obedience
to
the
same
,
and
consequently
of
so
great
loosness
of
life
,
and
abounding
in
sinne
,
that
Gods
Word
which
is
preached
,
is
not
accounted
to
be
Gods
Word
,
and
that
they
that
heare
not
the
sam●
(
as
our
Sav●our
speakes
)
heare
not
him
.
19.
This
Alter
must
be
reared
up
,
in
the
threshing
floore
of
Arannah
the
Jebusite
,
which
was
(
as
we
have
shewne
)
upon
Mount
Moriah
,
so
that
on
that
very
hill
,
where
the
Angell
held
the
sword
of
Abraham
,
from
killing
his
sonne
Isaac
,
who
was
a
tipe
of
Christ
:
doth
God
now
with
hold
the
sword
of
the
Angell
,
from
killing
his
people
,
and
upon
this
very
ground
after
,
did
the
temple
also
stand
,
where
the
holy
Altar
should
be
,
whereon
the
expiatory
,
and
propitiatory
,
sacrifices
for
Gods
people
,
should
be
offered
up
in
succeeding
generations
,
not
without
a
mysterie
of
that
oblation
of
Christ
Jesus
(
as
is
said
)
prefigured
by
Isaac
,
and
whose
blessed
body
,
was
the
true
Temple
,
tiped
by
that
of
Solomon
,
as
Christ
himselfe
shewes
,
Joh.
2.
19.
And
his
oblation
of
himselfe
,
is
that
expiatory
,
and
propitiatory
sacrifice
,
by
which
Gods
wrath
is
appeased
,
and
we
reconciled
unto
God
his
Father
,
neither
was
that
also
without
a
mysterie
,
that
it
was
on
the
floore
of
a
Jebusite
,
prefiguring
thereby
the
calling
of
the
Gentiles
.
20.
Vers.
22.
David
having
declared
to
Arannah
,
the
cause
of
his
coming
up
unto
him
,
for
buying
his
threshing
floore
,
to
reare
an
Altar
to
the
Lord
,
that
the
plague
might
be
stayed
from
the
people
,
he
meets
David
in
so
holy
a
motion
,
and
liberally
offers
the
same
freely
in
gift
unto
him
,
with
his
oxen
,
and
wooden
uteusills
for
a
fire
,
to
the
b●rnt
offering
.
Where
we
see
that
a
Godly
heart
,
will
part
with
any
thing
that
is
needfull
,
and
may
serve
for
the
worship
of
God
,
who
is
the
giver
of
all
good
things
,
which
we
have
here
:
and
of
all
good
things
which
we
hope
,
or
look
and
long
for
hereafter
.
Which
serves
to
rebuke
and
condemne
,
the
tenacious
,
and
base
avaricious
disposition
,
of
many
in
this
age
,
who
can
part
with
nothing
,
for
the
maintenance
of
Gods
worship
,
or
promoting
of
religion
,
or
any
good
work
.
21.
Vers.
23.
Arannah's
liberality
,
and
princely
munificence
,
is
therefore
highly
praised
by
the
spirit
of
God
,
and
registrate
to
all
after
ages
,
in
the
holy
Scripture
,
that
all
these
things
did
Arannah
,
as
a
King
gives
to
a
King
,
and
that
he
said
to
David
the
Lord
God
accept
thee
.
Whereupon
we
observe
,
that
what
is
done
by
a
pious
heart
,
to
the
honour
and
worship
of
God
,
shall
never
want
its
own
reward
,
and
blessed
remembrance
,
as
was
the
breaking
of
that
box
of
precious
oyntment
,
by
Mary
Magdalen
upon
Christs
head
,
and
as
here
is
the
remembrance
,
and
registrating
both
of
Arannahs
liberality
,
and
power
:
whereas
on
the
contrary
,
the
remembrance
and
name
of
the
wicked
shall
rot
,
and
either
be
buried
in
oblivion
,
or
else
like
the
parcells
of
traitours
,
and
malefactours
bodies
that
are
executed
,
and
fixt
up
in
publick
places
,
remaine
to
posterity
,
as
a
badge
of
eternall
infamy
.
22.
Vers.
24.
Since
it
was
for
God
,
and
to
David
,
Arannah
would
give
,
but
seeing
it
was
for
God
,
and
offering
sacrifice
,
(
which
should
be
of
his
own
substance
)
David
will
not
take
.
O
laudable
and
pious
contention
,
into
which
,
would
God
or
in
like
,
all
contentions
amongst
Christians
were
resolved
.
David
therefore
,
who
knew
that
it
was
,
more
blessed
to
give
,
than
receive
,
therefore
would
not
receive
from
Arannah
,
what
he
offered
in
gift
,
but
as
Abraham
delt
in
like
manner
,
with
the
sonnes
of
Heth
,
(
Gen.
23.
)
He
would
buy
it
of
him
,
as
he
did
for
50.
shekells
of
silver
,
and
built
there
an
Altar
unto
the
Lord
,
and
offered
thereon
burnt
offerings
,
and
peace
offerings
,
and
so
the
Lord
was
intreated
for
the
Land
,
and
the
plague
ceased
.
To
which
God
,
Father
,
Sonne
,
and
Holy
Ghost
,
invisible
and
indivisible
,
be
all
honour
,
praise
and
glory
,
for
ever
more
.
Amen
.
FINIS
.