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 the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of 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
righteous Judgment piety and courage the dishonour in the opposite A rule then to discern between honourable kingdomes estates and houses and the contrary for these two it was then that Jerusalem was called the glory and beauty of the whole earth the Holy City and City of the great King of which many excellent things were spoken besides and for the want of the true worship of God without which no true fortitude can be Elisha disdaines so an 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 of his enemies and false friends thus Shimei railed against David in his flying from Absolom and those that were more vile then the earth made their song and talk of holy Jobs affliction and took pleasure at his calamity so did the earthly sort spoken of in the Revelation rejoyce over the Lords Prophets that were slaine by the beast and left unburied and were glad and sent gifts one to another for these two Prophets vexed them continually which rejoycing proceeds from the hatred of the Godly and it againe from the dissimilitude of their manners no society being between light and darkness and an inveterate enmity being between the Serpent and the seed of the woman 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 brought utter devastation upon her and as is is surely prophesied the same for the like causes shall be the lot of that Citie mysticall even as for the slaughter of the people of God upon it a curse of perpetuall barrenness is pronounced as here against mount Gilboa 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 see in the wicked government of Jehoahaz the son of Jehu under whom all Israel was brought to 50 horsemen 10 chariots and 10000 footmen 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
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 aâ— 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
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
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
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
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 shall decree and performe the honour to be done to Mordecaj whom he thought to have hanged yea Tatnaj and his associates shall not only be commanded not to hinder the work of the Temple farre contrary to their expectation but also injoyned to further and furnish it Ezra 6. 8. And out of Balam's mouth who was sent for to curse Israel a blessing shall proceed whether he will or no. 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 though they were under Ishboseth Therefore saith Salomon when the waies of a man please the Lord he will make also his Enemies at peace with him for the Lord hath the hearts of men in his hands and turneth them which way he pleaseth 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 and not only in the law was afterwards prohibited but by sundry examples made most apparent as in that covenant made between Benhadad and the King of Israel Of Jehosaphat with wicked King 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
not to be sudden and may be upon better cognition of the crime and further triall of others conâ—â—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 noâ—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 for Gods punishments were fearfull to me and I could not be delivered from his Highnesse Therefore Iacob nameth him the fear of his Father Isaac and Abraham feared wrong in Gerar for Sarah his Wife onely because the fear of God was not in that place and no other reason obtrudeth Ioseph unto his Brethren to assure them that he would deal uprightly with them then that which restrained him from whoredome with his Masters Wife For I fear God saith he and no better assurance can he give also of Brotherly dealing after his Fathers death unto his Brethren who feared just recompence of their doing to him then this fear not for am not I under God And comptable unto him Where on the contrary 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. 17. 15. long after in their posterity called unto remembrance before the Lord and Saul commanded to go and by temporall pnnishment to avenge the same So for the sinne of Eli because his Sons came in slander and he stayed them not the Lord pronounceth that in all his house or posterity there should never be an old man for ever Gideons ephod likewise after which Israel went a whoring was not onely his destruction but of his house after him and Salomons poligamy and Idolatry was punished by the rods of men in Rehoboam his Son and all his succession As on the contrary 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
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 and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 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 â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— 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 Augâ—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
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
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 Princeâ— 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 â—râ— sâ—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 Absolonsâ—ressing â—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
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
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 friâ—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 Mâ—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 bood 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 moâ—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
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
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 genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—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 people 's 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
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 fiâ—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 Eâ—clesiastick and Economicall estate and should not like Shebâ— blow the trumpeâ— 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 forwardâ—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
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. â—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
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 â—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 â—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 aâ—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 beâ—oâ—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 neâ—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
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
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 Messâ—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
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 actoâ—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
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 Jerusaleâ—â— 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 commâ—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 â—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 câ—â—â—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 malefâ—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 â—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 earâ—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. â—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 samâ— as our Savâ—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 bâ—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 Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (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 2 Sam. 5. 4. 1 Chron. 22 5.
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