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 pâ—rgatory and suchlike are lucrative Doctrines Thus Pharaoh will not letâ— 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 â—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 take heed what you do for yee execute not the Judgments of man but of the Lord and he will be with you in the cause and Judgment wherefore let the feare of the Lord be upon you It is he then on whom men ought to relye and him they should feare who can cast soul and body into hell fire Wherefore the oversight of Magistrates their respits reprivings and remissions for blood are like odious and capitall crimes which can have no allowance by this unlawfull example and that because in the morall law of God and judiciall concerning the punishment of the prevarication thereof there is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or arbitrium but whatsoever God commandeth in the Lawes of his Word is stricti juris and may not be dispensed withall albeit in the constitutions of men that it be otherwaies 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 even the worldly grandure of these gyants and fat kine of Bashan till the wind of Gods wrath shake bare the tops of these tall Cedars of Lebanon and cast them up by the root at last as David sayeth here 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 sonneâ— 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 Ishboâ—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
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 practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 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 and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 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 and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 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
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 â—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 whereby he is with his own protecting providing for them prospering them and enduing them with all necessary and saving graces necessary to their salvation and welfare 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 Iâ—olls utter destruction and joy to his Church Rev. 19. 2. 3. We see what all Idolls are which Idolaters and Papists so â—uch esteem decore go unto in pilgrimage and confide in they â—re all but blind and lame c. and cannot help nor shall they in â—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 theretoâ— 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
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
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 dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 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 as Jacob did in his flight from Laban 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 distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb 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
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 Dâ—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