A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 1 Samuel · Chapter 25
1 Sam. CHAP. XXV.
THIS Chapter contains the Hiſtory of Nabal's Churliſhneſs, &c. to David while he wandred in the Wilderneſs of Paran. David's wandrings herein, afford thoſe Remarks.
Firſt, The Time when, 'tis told us [When Samuel was dead,] v. 1.
N. B. Samuel dieth about two years before Saul's Death, yet he lived ſo long untill he ſaw the time wherein Saul confeſſed David would be King, chap. 24.20. And while Samuel lived, David by Samuel's Counſel and Aſſiſtance could more commodiouſly converſe in the Kingdom: But now when he was Dead, he was conſtrained to paſs from the Wilderneſs of Engedi (where he had compoſed Pſalm the Fifty Seventh, giving it the Title Altaſchith, that is, Deſtroy not; becauſe when his Soldiers moved him to deſtroy Saul in the Cave, yet he would not do it,) into this Wilderneſs of …aran, which was in the Southern Borders of the Land of Judah; that ſo upon a pinch, he might retire out of Saul's Dominions, when he had loſt ſo faſt a Friend as Samuel had been.
The Second Remark is, The Diſcouragement David met with in this place from Nabal (who lived here) after all his Encouragements he formerly had from Samuel, who was now Dead, and Buried in Ramah.
N. B. This Nabal is deſcribed, (1.) By his Seat and Habitation, v. 2. (2.) By his Wealth, exceeding Rich in his ſtock of Cattel; as was of Old accounted; hence pecunia Money is derived, a pecudibus Cattle, v. 2. (3.) By his Name, Nabal. v. 3. which is Paraphraſed upon, v. 25. ſignifying a Fool; or the ſame with Nebn o a Knave. (4.) By both his Majoribus and Moribus, his Anceſtors and his Manners; though Deſcended of Caleb, yet Degenerated from ſo good a Man.
N. B. Therefore ſome take Caleb here not properly but appellatively as it ſignifies a Dog, to ſignifie that he was a Dogged Fellow, having no ſap of Humanity in him, a meer Mammoniſt, a Golden Brute, not a Natural, but an Atheiſtical Fool, Pſal. 14.1. He was both a Church and a Drunkard. Conveniunt Rerus nomina ſaepe ſuis.
Nabal had not his Name for nought, his Nomen was his Omen. (5.) He is deſcribed by his Yokeſellow, called Abigail, which ſignifies [Her Fathers Joy:] Whereof her Father could not expect much in Matching his Dear Daughter to ſo Moroſe a Man.
N. B. May it not be feared that many a Child is caſt away upon Wealth, when Matrimony is made meerly a matter of Money, and not Married in the Lord only, 1 Cor. 7.39. The Wife is Commended here, not only for being of a Beautiful and Comely Countenance, but alſo for having a Good Ʋnderſtanding, and Great Prudence; which ſhe demonſtrated afterwards: But the Man is as much Diſcommended for his Moroſe Humour: An Hard-hearted Churl, ver. 3. A Son of Belial, ver. 17. ſhe was Ʋnequally Yoked, &c.
The Third Remark is, The occaſion of David's Diſcouragement, this Wealthy Man had a vaſt Sheep-ſhearing v. 4. At which time it was a cuſtom among the Jews to make great Feaſts, in Remembrance of their Fore-fathers who had been Shepherds; thoſe Feaſting Days were Days of much Mirth and Jollity, therefore called a Good Day, v. 8. See 2 Sam. 13.23, 24. Hereupon David ſent his Meſſengers to Nabal at his Feſtival, ſaying, ['Tis not only eaſie for thee to ſpare us a little out of thy abundance, but it is equal and juſt thou ſhouldſt afford ſomething, (out of thy exceedings) unto us, who have been a guard unto thy Flocks, both from unreaſonable Men, and from Ʋnruly Wild Beaſts, v. 16. We crave but little, we will not be our own Carvers, tho' we have deſerved more, yet ſhall we take thankfully, what thou wilt willingly beſtow upon us] v. 5, 6, 7, 8.
N. B. Wherein we may behold what Solomon ſaith, [Servants on Horſeback, and Princes walking on Foot,] Eccleſs. 10.7. Here poor David, though an Anointed King, yet ſpeaks all ſupplications to this Rich Churl, who overflowed with Worldly Wealth, yet Anſwers him roughly, though he was bound by the Law to relieve the neceſſitous, Deut 15.7. and though David left nothing unſaid whereby to Inſinuate, &c.
The Fourth Remark is, Nabal's ſurly Anſwer to David's Ambaſſadors who had greeted him in David's Name, &c. v. 9, 10, 11, 12. wherein this Covetous Caitiff and Cormorant would not,
Firſt, Know ſuch a Man as David, though all Iſrael knew him, and both own'd and honour'd him as their Deliverer, by deſtroying Goliah, &c.
Secondly, He makes no more of David and his Followers, than a parcel of Rogues and Runnagates, comparing them to unruly Cattel, that break their Tedders or Bands, and run away from their right Owners; the worſt ſort of Runagates are Apoſtates, who run away from God, the beſt Maſter that employs his Servants in moſt honourable Work, and pays them with moſt honourable Wages.
Thirdly, He will rather part with his Blood than with his Goods to ſuch Fugitives, though they were of his own Tribe, from whom he ſhould not have hid his Eyes while he was wallowing in Wealth and Plenty, and they pinch'd with Penury and Poverty, Deut. 12.12. and 14.26, 29. and 15.7. Iſa. 58.7.
N. B. Though David begg'd Supplies from Nabal, as a Son from a Father, v. 8. [Give what comes to thine hand unto thy Servants, and unto thy Son David,] yet this unkind Maſter can ſpare none of his Superfluities for his Servants, nor could this unnatural Father beſtow any thing upon his Son David, but gave him Stones inſtead of Bread, contrary to the common Law and Light of Nature, Matth. 7.9, 10, 11. though he knew his Son David had nothing to maintain himſelf and his ſix hundred Followers (a large Family) withal, ſave only with the Spoils taken from the Philiſtines, and other adjacent Neighbouring Nations, who were all declared Enemies to God's Iſrael, and who would undoubtedly have plundered Nabal of his Numerous Flocks and Herds (as the Caldeans and Sabeans did Job) if David had not been as a Wall between them and the Plunderers, as Nabal's own Servants (to whom David appealed ver. 8.) did acknowledge, ver. 16.
N. B. Nay, 'tis a wonder, ſeeing Ingens telum neceſſitas, Neceſſity knows no Law, when Penury pinch'd David's Soldiers, they did not make bold with ſome of Nabal's Superfluities, rather than themſelves periſh and pine away with want of Neceſſaries; but pious David, who had bound their hands from killing King Saul, (when there was a Motion and a Commotion among them to perpetrate that Impious Fact) did no doubt reſtrain them under the like Temptations, from robbing of this Rich Nabal, and had there been no more of Motive to Charity in this Wealthy Churl, but the preſervation of his own Wealth by David, he might have look'd upon him as a Man of Merit, at leaſt of ſome ſmall Mercy, and not like a worthleſs Pamphagus, for ſaving his own Victuals, ſo to beſpatter the Lord's Chriſt, or Anointed, with ſuch Opprobrious Reproaches fitter for a Kennel-Raker than for David.
N. B. Nabal's Railing Rhetorick was only to ſave his own Bacon, and it was doubtleſs an high piece of Prudence (if not Piety) in thoſe Young Men David's Meſſengers, to hear and bear patiently all Nabal's Invectives without replying, not to render Reviling for Reviling, as ſome in their Circumſtances would have done, we find them neither Ʋnmannerly Importunate, nor Sawcily Inſolent to Hector him; as they did not like to waſh off dirt with dirt, ſo they turning their Backs on Nabal, calmly and quietly return to David.
The Fifth Remark is, David's Reſentment of Nabal's Notorious Affront; he reſolves to ruine both him and all his; yea, and Swears Revenge, v. 13, 21, 22. In purſuance hereof, he Arms himſelf, and four hundred of his Men (leaving two hundred with the ſtuff) and marches endways, when he and all his Men had girded their Swords about them; yea, ſo greatly provoked was David with Nabal's groſs Ingratitude (by his requiting him evil for good,) that he makes a rough Vow, and takes a raſh Oath (which was not uſual with David) to accompliſh his reſolved Revenge upon all that appertained to that Baſe Fellow, whom his Anger would not permit him to Name.
N. B. Thus the beſt of Men are but Men at the beſt: How was David, though a Man after God's own Heart, yet ſubject to like Paſſions with other Men, and ſo tranſported with this Provocation, as to let fly ſuch words as he well knew not what, and therefore he bleſſeth God for preventing the performance of his Raſh Vow and Oath, ver. 34.
N. B. Some do ſuppoſe, that David ſwore this Revenge, not only when he heard at firſt of Nabal's ſcornful Anſwer (Man's Nature being moſt impatient of contempt and contumely) before his ſetting forth; but alſo being chaſed in his Mind with his furious March, he renew'd his raſh Vow again as he was upon his way, which haply Abigail might over-hear, and thereupon fall down at David's Feet, ſaying, [ Ʋpon me, upon me be this Iniquity, &c.] v. 23, 24. immediately following his Oath. v. 21, 22.
The Sixth Remark is, The Eminent Prudence of Abigail in pacifying the tranſcendent diſpleaſure of David; wherein are Remarkable, (1.) The Antecedents, (2.) The Concomitants, And (3.) The Conſequents thereof. Firſt, The Antecedents are twofold.
Firſt, Abigail's Servant's Admonition to her, v. 14, 15, 16, 17. This Wiſe and Faithful Servant Alarms Abigail with the approaching danger, and (perhaps ſtirr'd up by fearing his own fall, with the fall of the whole Family) he Relates to his Miſtreſs, how his Maſter had Rail'd away David's Meſſengers by his Curriſh Language he let fly at them, though he had no cauſe ſo to requite both their Innocency and their Beneficency toward us, ſaying, [So far was David and his Men from wronging us, that indeed they were a defence to us againſt Wild Beaſts, Robbers, and all Enemies;] ſo ſtrict was David's Military Diſcipline.
N. B. Note well. Would to God it were more Imitated in our Armies, &c. Therefore an approaching peril may eaſily be prognoſticated: I admoniſh thee a Wiſe Woman (ſaith he) rather than my Maſter, for he is ſuch a Moroſe Man, ſo notoriouſly froward and frappiſh, that there is no talking to him of any ſuch matter.
N. B. Note well. It may be David's Men had drop'd ſome threatning Expreſſions at their Departure in the hearing of this very Servant, Soldiers cannot brook ſuch Affronts.
The Second Antecedent is, Hereupon Abigail (thus Alarm'd) makes haſte with her Proviſions, (as if ſhe had Wings, and Wind in her Wings, as Zech. 5.9.) well knowing that Delays were dangerous in ſuch a deſperate caſe, v. 18.
N. B. She prepares two hundred Loaves, &c. a very large preſent, to expiate the Crime of her Churliſh Husband, who, had he not been ſo narrow-ſoul'd, might have come off with far leſſer Donatives to Diſtreſſed David: Now all this ſhe did without her Husband's Knowledge, or Conſent, though ſome blame her for ſo doing, in violating the Laws of Marriage, which makes the Husband the Head, and whereby the Wife cannot convey any Goods away without her Lord's leave.
N. B. Note well. Yet Abigail's Action was highly laudable, as
Firſt, It was in caſe of Emergent Neceſſity, which diſpenſeth with God's poſitive Commands, Matth. 12.3, 5, 7, &c. how much more with the Husband's Right, in this caſe ſo real, urgent and apparent for the preſervation of her ſelf, Husband, and whole Family from imminent danger.
Secondly, The Wife hath a greater right to the Husband's Goods, than either Servants or Children; nor is ſhe ſubject to her Husband upon a Servile, but upon a Civil and Collateral Reſpect as his ſide-fellow, with equal Intereſt.
Thirdly, In caſe the Husband be a Fool and run himſelf and his whole Family into peril of Ruine, for want of relieving thoſe in neceſſity, but Railing at them inſtead thereof, as here, &c.
Fourthly, This may be done for the Glory of God, and for the preſervation of an Husband, who would otherwiſe deſtroy himſelf and all his, &c.
Fifthly, Nor could Abigail ask her Husband's Conſent in this caſe, leſt the ſullen Humoriſt ſhould have croſs'd her Contrivance, marr'd her Enterprize, and ſo let David deſtroy them all.
Sixthly, Joanua a Court Lady, the Wife of Herod's Steward, and perhaps as bad as his Maſter Herod, who Beheaded John Baptiſt, and who with his Soldiers ſcoffed Chriſt, yet ſhe was one that Miniſtred unto Chriſt, Luke 8.3. Who became poor, to make us all rich, 2 Cor. 8, 9.
Seventhly, This Example is not imitable by all Wives (ſaith Calvin) in any caſe, for this caſe was extraordinary, for what Abigail did here, was undoubtedly done by a Divine Direction, v. 19.
Secondly, The Concomitants, which are, Firſt, She happily haſts away after her loaded Servants, and meets David in the way, v. 20, 23. though ſhe went not the common Road, but by a blind and By-way (ſaith Peter Martyr) leſt ſhe might meet with any Interruption by any that met her in the uſual High-way.
N. B. Yet was it ordered by the good Providence of God, that David and his Men came the ſame way, where they had an happy meeting:
Secondly, At which Abigail lights from her Aſs, bows her ſelf to the ground, and falls upon her Face before David, crying, [ Ʋpon me, upon me let this Iniquity be, &c.] v. 23, 24. as if ſhe had ſaid, Impute Nabal's fault and folly upon me, who am here to offer my ſelf as a Sacrifice to thy juſt Indignation, if thou can find in thy Heart to quench thy Wrath with my Blood, but firſt hear my Apology, and after do thy pleaſure: And there▪
Thirdly, She makes a moſt Elegant Oration to him, for the more effectual diſarming of David's Indignation, v. 25, 26, 27, 28, 29, 30, 31. Having made her Exordium, or Prologue to Captivate David's Audience and Attention in v. 24. To ſpeak of her whole Speech in the General, it cannot but, by way of merit, carry away this high Character, that the beſt Orator in the World could not have made uſe of more cogent Arguments, and have manag'd them to better advantage, nor have uſed more plauſible Inſinuations, than Abigail did here in ſo ſudden an Exigent: Oh! Quantum Subitis caſibus Ingenium, ſaith Perſius. This Woman had (all upon a pinch) even Wit at Will, and her Tongue well hung, and as it were, dipt in Oyl, it ran ſo ſmoothly. But in particular,
N. B. Note well. 'Tis well worth our Obſervation, how, Firſt, She transfers the fault from the more odious and offending perſon, to one more favourable and innocent, to wit, from Nabal to her ſelf, ſaying, [ Ʋpon me be the ſin, &c.] as Paul did from Oneſimus to himſelf, [If thy Servant hath wrong'd thee, put it on my ſcore,] Philem. v. 18. So here, Let me bear the blame: How much better is it for us, that our Surety and Saviour ſaith this ſame to God, making all our ſins to meet upon him, &c. Iſa. 53.4, 5, 6.
Secondly, She ſaith, That Nabal's ſordid Anſwer to his Obſequious Servants did not proceed from any premeditated Malice, but from a Brutiſh Stupidity and Sublime Sottiſhneſs of her Husband, who wanted the Underſtanding of a Man, and therefore was a fitter Object of David's pity than of his Anger, being far below David to take Revenge upon him, whom he ſhould rather hold in contempt, v. 25. Though Abigail herein ſeems not to be a good Wife, thus to diſhonour her Head to David, and diſparage him for a Fool, though he was ſo, and unworthy of better.
N. B. Yet Note well. She ſays nothing of him, but what was commonly known by others, Servants and all, v. 17. and that cannot be a bad diſparagement, that preſerves the perſon ſo diſparaged: Nabal's Life and Soul was of far more worth than his Credit was, which indeed he never had, therefore did ſhe him the leſs wrong, having no good Name among his own Servants; ſhe did no more than what the Chirurgeon commonly doth, who lanceth ſome Tumor in a Member to keep the Body alive; and thus Chriſt cryed on the Croſs, [Father for give them, for they know not what they do;] ſo ſhe cracks his Credit, to ſave his Manhood.
Thirdly, She moſt prudently preſſeth upon David the Providence of God, that ſhe ſhould be Ignorant and therefore Innocent of the Affront, ſaying, Yet I came to the knowledge of it ſoon enough, ſo as to ſtop thee in thy way of Revenge, which thou ought to refer to the Lord of Revenges, who will certainly Revenge thee of Nabal, like whom ſhe wiſhes all David's Enemies were, as unable to harm him, as that ſilly Fool was: Let them all become alike Contemptible with him, for this odious Action, ver. 26.
Fourthly, Mark her profound Prudence and Policy, in a right nicking of time with her Preſent: After her prevalent Preparative aforeſaid (and not before) ſhe preſents her Donative to David, v. 27. This ſhe calls a Bleſſing, as proceeding from the Bleſſing of God, to render it the more acceptable to a God-loving David, and though this Fruit of God's Bleſſing (as ſhe ſtiles it) was of great worth in it ſelf, yet ſhe paſſeth a Complement upon it, that it was too mean and unworthy of ſo great a Worthy as he was, only it might be of ſome uſe to his Servants in their preſent Neceſſities, therefore ſhe beſeeches him not to reject it.
Fifthly, Then doth ſhe back her Gift (to pacifie David's Diſpleaſure, Prov. 21.14. as Jacob had done Eſau's, Gen. 33.) with an Argument of the Inconſiſtency of David's publick Office, (which God had promis'd him, &c.) and any private Revenge, v. 28. ſaying, God will certainly give the Kingdom to thee, and thou ſhalt not lead ſuch a flitting Life, as now thou doſt, but he will fix thee upon the Throne of Iſrael, not for a ſhort time (as to Saul) but it ſhall be durable and perpetual: This ſhe ſpeaketh like a Propheteſs, [therefore mayeſt thou not fully thy Approaching Dignity with the foul ſtain of ſhedding Innocent Blood,] though Nabal be guilty, yet I and my Family are not ſo, and ſelf-Revenge is below the Glory of a King, but Clemency and Mercy are the chiefeſt Flowers in a Royal Diadem.
N. B. Beſides (ſaith ſhe) God hath call'd thee at preſent to fight the Lord's Battels, in defence of his Cauſe and People, and no cruelty hath been found in thee hitherto: Now God forbid thou ſhould'ſt ſlur thy pure hands with revenging thy own Quarrel.
Sixthly, She Prophetically argues farther to him, that, Firſt, As to himſelf, his Perſon would be ſo preciouſly preſerved by God's Special Providence, Pſal. 116.15. like looſe Papers, leſt they ſhould be loſt, (being of great importance) are bound up in Bundles, v. 29. or put into a bound Book; ſo ſuch precious Saints (as David, &c.) are bound up together in the Lamb's Book of Life: And,
Secondly, As for Saul that ſeeks thy Life, God will ſling him away, as the Slinger doth the Stones he values not, he ſhall not hurt thee, but as his Soul is rendered reſtleſs with Fears and Griefs here, ſo God will at laſt hurl his Soul far enough from himſelf in Heaven, even unto the loweſt place in Hell, the proper Receptacle of Damned Hypocrites, Jer. 10.18. Matth. 24.51.
Seventhly, After ſhe had filled her Mouth with all the aforeſaid moſt ſtrenuous Arguments, all along in her moſt Elegant Oration, ſhe adds one more in her Epilogue, as an Achillean Argument of greateſt Conſequence, v. 30, 31. ſaying. When God hath ſetled thee in all that proſperity which he hath promiſed thee, then ſhall thy reſtraint from ſhedding Innocent Blood (which is a crying ſin, and lies heavy upon the Soul) be no terrour or torment to thy Conſcience, or any blemiſh to thy Grandeur and Glory; but on the other hand, ſhe cunningly and ſubtilly inſinuates, that if he follow'd her Counſel, it would not be a Corroſive, but a Cordial to his Conſcience; no guilt would be upon him to marr his Mirth, and to Contaminate his Comforts in his Regal Capacity.
This Seventh Argument (a number of perfection) ſhe purpoſely reſerveth for the laſt, as being of greateſt Concernment for David's Conviction, [Not to ſhed blood cauſeleſs,] becauſe though Nabal was guilty of Abominable Ingratitude and Rudeneſs, yet had he done nothing worthy of Death, by the Law either of God or of Man: However his Family were innocent, nor did it belong to David [to avenge himſelf,] which is quite contrary to the Law of God, Levit. 19, 18. Deut. 32.35. Rom. 12.19. then ſhe concludes, [Remember thy Handmaid] when thou comes to be King, for the good counſel I have given thee, and befriend me accordingly.
N. B. Note well. Peter Martyr's Opinion here is very obſervable, ſaying, that Abigail foreſaw that Nabal would die, and that ſhe ſhould be left a Widow, and therefore beſpeaks beforehand David's friendſhip and favour.
The third part be the Conſequents of Abigail's excellent Oratory, David's fury is appeaſed, &c. v. 32, 33, 34, 35. wherein,
Firſt, David diſcovers the tenderneſs of his Spirit ſo eaſily touched with her convincing Counſel; he conſidereth not Quis, but Quid, not who was the Counſeller, but what was the Counſel it ſelf, and therefore diſdains it not, becauſe it came from the Mouth of a weak Woman. His Wiſdom from above. Jam. 3.17. was not only perſwadable, but alſo regards a right method in his thankfulneſs for preventing his ſin; for firſt he praiſeth God as the Author, and then Abigail as the Inſtrument, ſent by God's Over-ruling Providence.
Secondly, David Accepts of her Perſon, and then of her Preſent, and of her Requeſt alſo.
N. B. Note well. This is God's Order, who accepted firſt of Abel's Perſon, and then of his Offering, Gen. 4.4. Heb. 11.4. God will not hear ſinners, John 9.31. He that fears God and works Righteouſneſs, is accepted of him, Acts 10.35. Until then God will not receive a good Motion from a bad Mouth, Righteous Lot was accepted in his perſon, and then in his Requeſt, Gen. 19.21. and thus David accepted of Abigail, and granted her deſire.
Thirdly, David granted her deſire, though he had ſworn to deſtroy all the Family with Nabal, for that Churl's ſake, for now Abigail had made him ſee with other Eyes, that ſuch Oaths may be lawfully broken, which have been unlawfully taken, as it was David's ſin to make ſuch an Oath (in the heat and height of his paſſion) ſo it would have been a doubling of David's ſin to have kept it, in the Inhumane Execution of it.
N. B. Note well. The end of an Oath is to bind us unto Duty pleaſing to God; if it be unto any Iniquity, 'tis [ipſo facto] null and void, and 'tis adding ſin to ſin to obſerve it; and no doubt but David did deplore his own raſhneſs in making it, as well as he bleſſed God for reſtraining him from keeping it.
The Seventh Remark is, Nabal's Luxury and Drunkenneſs, when he was ſo nigh ſo much notorious Miſchief, v. 36. and not far from his own Death, v. 37, 38. wherein mark,
Firſt, Abigail returning from pacifying David, finds Nabal Feaſting like a King; here was ſordid Avarice, and profuſe, yea, prophane Prodigality met together in this Man; he had nothing to ſpare for Relieving David and his Men in neceſſity, by way of Charity, yet had he all good things to ſpend; yea, more than enough to waſte upon himſelf and his Friends (that were in no need) by way of Riot and Luxury; 'tis a common ſaying, [A Covetous Churl's Feaſt ſeldom cometh, but when it cometh, it aboundeth with Gluttony and Drunkenneſs:] 'Tis hateful for a Peaſant to Expend as a Prince, &c.
Secondly, Nabal's Mad Merriment at this Feaſt was ſoon marr'd, though Abigail ſaid nothing to him while ſhe ſaw the Man gone, and the Beaſt (while he was Drowned in Drink) laid in his Room, yet when he had ſlept out his Drunkenneſs, and Sleep had cooled his Brain, ſhe told him the whole Story no doubt (for ſhe could do it) after the moſt pathetical manner: and though ſhe deſign'd no more but a bad Husband's Amendment, yet God meant to make her a Means of his Juſtice upon him, for her Diſcourſe ſtruck his heart as dead as a Stone.
Thirdly, Moreover the Lord ſmote him with a Plague.
N. B. This Woman's Tongue may well be wondered at, as a Wonderful Inſtrument, that could not only Charm David's enraged Choler into a calmneſs; but alſo Nabal's Drunken and Sottiſh Soul into a deep Stupefaction; but God's ſtroke was heavier than that of her Tongue; for he lay lingring under it for ten Days, yet Repents not of his ſin, that all might diſcern it was the Hand of God, who now was Revenging David's Wrong, when (out of Conſcience to God) David had denied to Revenge himſelf.
N. B. Some ſay, Nabal laid to Heart the loſs of his Goods, which (his Wife told him) ſhe had given to David: However it was what God ſet on to kill him.
The Eighth Remark is, David's Marrying of Abigail, after the Death of Nabal, v. 39.40, 41, 42, 43, 44. wherein,
Firſt, David bleſſeth God, when he heard that God had Reveng'd his Quarrel upon Nabal for his wickedneſs, in taking him away by a Deadly Diſeaſe.
N. B. Objection. Job did not rejoyce when evil found his Enemy, Job. 31.29.
Anſwer. Nor durſt David do ſo as it was meerly the Deſtruction of a Fellow-Creature, but as it was a clear Declaration of the Juſtice of God upon a Drunken Sot, which was an Univerſal Document to all Drunkards, and Scoffers at Diſtreſſed David's: So himſelf ſpeaks, Pſal. 58.10, 11.
Secondly, David (after a due diſtance of time for mourning) Courts Abigail to be his Wife, finding her every way ſo fit for him, a moſt Accompliſh'd Lady for Grace, Race, Face, Arts, Parts, Portion and Proportion: He had taſted of her Grace, and knew her to be a Rich Widow, &c. and he ſent rather than went, leſt her Love ſhould ſeem to be forced, &c.
Thirdly, to David's Suit by a Proxy Abigail returns a moſt lowly and Lovely Complement, That ſhe was fitter to be Laundreſs to his Servants, than a Wife to himſelf, where ſhe demonſtrated her ſtrong Faith in eſteeming ſo highly of David, now an Exile, meerly becauſe God had promis'd a Kingdom to him.
N. B. It is ſaid, v. 44. he Marryed her, becauſe Saul (out of ſpite to him) had given Michal (whom David ſo dearly deſerved, and by whom he was cauſeleſly deſerted) unto Phalti, who undoubtedly was faulty for taking another Man's Wife; nor was ſhe faultleſs for conſenting to it: 'Tis ſaid here alſo, v. 43. that David Marry'd Ahinoam, which was before he took Abigail. For (1.) Wherever the Wives are mentioned, Ahinoam is ſet before Abigail. And (2.) Amnon David's Firſt born was her Son, not Abigail's. Polygamy was a ſin of Ignorance among the Antients, not underſtanding that Law, Levit. 18.18. Deut. 17.17, &c,