notice of this peece of kinde service he sendeth a loving message unto them wishing mercy and truth from God which is that they might have their part in the Lords gratious promises and assured performance and promising reward and recompense on his part towards them and subjoyning withall a comfortable exhortation to be of good courage seeing the Lord had not left them destitute but had raised him up as a head and Protectour over them Concerning the anointing of Ishboseth first we have by whom it was to wit Abner secondly over whom to wit all Israel except Iudah as for the first it is like Abner did this as a subtile and arrogant person to make Ishboseth a shaddow being of a timorous and base minde and he alone to command all besides against all right he doth this seeing if it should belong to any of Sauls posterity Mephiboseth the sonne of Ionathan eldest Son of Saul had the true title and against conscience likewise he doth herein expresly knowing of the promise that God had made unto David of the Kingdome as he confesseth Chap. 3. 18. The place Mahanaim is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Iacob because there he met the Lords host The description of these over whom he is made King is from their severall habitations containing in a manner a description of all Israel on each side of Iordan Iudah onely excepted As for the supputation of the time of both their reignes subjoyned whereby an interregnum or vacancy of 5. years and a half would seem to be imported which is unlike the best exposition therefore is not that Ishboseth reigned onely two years in all but that he did reign two years before Abners going out against Ioab in persuit of David as Saul is said to have reigned two years over Israel 1 Sam. 13. 1. Not simply but as Lawfull King unrejected by God he reigned no longer OBSERVATIONS 1. V. 1. WE see here in David holy prudence and wisedome in not omitting that fit occasion of entry to the Kingdome which the Lord by the death of Saul had offered but embracing the same and addressing himself to make good use thereof for as the Lord will have us not to runne before him but patiently to wait while he offer occasion and open a dore of entry so likewise will he have us not to slip occasions offered but laying hold on the hoary fore head thereof to work and walk with him in Christian wisdome and serpentine prudence having a judicious eye to mark them a holy heart to reverence them and a diligent hand to make use and lay hold of them and this both in the occasions and offers of grace with the wise virgins and of our temporall estate with Salomons diligent man in his affaires who standeth before kings we may see cleerly Prov. 12. 24. 2. In that orderly he beginnes at God we see that it is not sufficient to have good causes publick or private but in like manner it is requisite to prosecute them aright otherwise a good cause in the matter may become evil in the preposterours forme albeit the reciprocant be never true that a good forme may make an evil cause good in substance bona bene ergo agantur The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good but the forme wicked to doe it by private revenge and under trust and cloake of circumcision the cause likewise of Saul against the Philistines was good but the forme in consulting with a Witch in the persecution thereof unlawfull So the causes of Josias against Necho King of Egypt of Jeconias and Jehojakim against Nebuchadnezzar with sundry others Let all men therefore know the right warrant of their causes to be in the matter and then in the forme the right rule whereof is to be had in the sacred oracle of Gods will and word which we ought reverendly to consult not to proceed without the warrant thereof otherwise men will be disappointed of their expectations and aimes as in Ioshuas example against Hai of Israel against Benjamin and in Saul consulting with a Pythonesse and in all them who consults flesh and blood 3. As David inquires so the Lord answers yeelding he should go in generall and in particular directing him to Hebron where we may behold the great clemency of God who is most attent unto the suits of his own and more redy to give a comfortable answer and resolution to his Children in their perplexities then they are bent to crave the same of him and will ever give the direction of his word and Spirit to all those who earnestly call upon him for the same witnesse a heap of testimonies contained in holy Scripture Gen. 25. 22. 32. 28. 46. 1. 2. c. Exod. 3. 9. and 14. 15. 4. In that he inquires not once onely if he should go But again whether he should go We perceive how precisely in each thing he desires to have a warrant and information and how fully he would follow the Lords direction that he would have every step as it were of his progresse in this purpose pointed out by God and would not in any thing lean or rely to his own brain or wisdome in holy humility distrusting thus the counsell or course of flesh and blood and submitting himself as a Child to be led by the hand of so wise and carefull a Father whom if he obediently followed he was sure he should neither stumble nor stray but should see a prosperous successe and end of the matter he had in hand whose example herein every Child of God ought to imitate in all the course of their lives and actions of any importance especially 5. As he inquires often so is he to every interrogation answered for we shall first be weary and like Abraham sueing for the Sodomits preservation leave of to speak before the Lord cease to hearken or be weary in answering and granting the requests of his own if we ask it shall be given us if we seek we shall finde and if we yet knock it shall be opened unto us and whatsoever we shall desire of the Father in Christs name if it be according to his will and our will it shall be granted to us No importunity then can trouble this righteous Judge therefore pray continually and let this comfort be as that stone set under Moses heavy hands to uphold our hearts that we saint not and weary not in prayer 6. In all this proceeding of Davids we see that he was void of a greedy minde to the Kingdome or any gain or glory thereof not using preposterous hast as many doe not consulting God nor conscience but walking in a right and in a slow course expecting by inquisition and direction the Lords thrusting him forward to undertake that place and function upon him where unto formerly by Samuel he had been
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
anointed Knowing well where the warrant of Cods direction is had in acceptation there the comfort of his aidfull protection shall never be wanting in the execution of an office which should teach us how to behave our selves in the entry to our particular callings in like sort and not to runne before we be sent 7. Vers 2. According to the Lords direction so David goeth up to Hebron so as he is carefull to know Gods will so is he diligent to practise and to obey the same Not like to Johanan and his company who would enquire the Lord by Ieremie what way they should walk in and what they should do with a solemne protestation to obey the Lords direction whatsoever it were but when the Lords direction was declared unto them they said unto the Prophet that he spake falsly and that they would do what pleased themselves like most men now adayes in like manner who will hear but neglect to doe labour for science but omity conscience are whole in words of professing but nothing in works of practising and will acknowledge Christ to be a Priest who hath offered up himself for them and a Prophet to teach but will not admit him to be a King and to rule over them subdueing their affections unto his holy obedience those and their faith are alike dead though they would seem to live let us practise then as we pray Fiat voluntas tua and do as we are directed 8. In bringing up his wives and men with him with their families to Hebron he shewes his equitable and thankfull minde in that he would have those who were Portioners with him in his adversity pertakers likewise with him in his prosperity and preferment his honours not changing his manners much unlike to the arrogant formes of many ingratefull great men and courtiers and others now a dayes who are forgetfull like Pharaohs Butler of curtesies and good deeds formerly done unto them when they were shrubs like other albeit they are become since like tall cedars and in their advancement consider neither from whence preferment cometh nor yet remember Joseph As we should be thankfull therefore to God for his benefits and carefull of the first table so let us be likewise unto men as good instruments and practise the duties of the second God hath joyned them let no man then seperate them 9. Vers 3. David distributeth his men and followers with their housholds amongst the villages of Hebron wherein his royall wise and loving care at his first entry appears towards his subjects in respect that he will not over burden Hebron it self nor any other one part with a multitude but so prudently appoint the places of their habitations that both they should be eased and those amongst whom their abode should be should have no overcharging whereby he saves himself from giving occasion of grudging and gaines greatly the love of their hearts as afterwards appeares A good example for all Princes and Magistrates to follow and not like foolish Rehoboam to be reguardlesse of their ease and not to overburden their subjects or like tirannous Pharaoh to make them marks to deal so in holy discretion and loving prudence with others as having a due and compassionate regard to the strength and ability of every one not straining nor straitning them above the same 10. Vers 4. David is no sooner come up to Hebron but the men of Judah came also and there they anoint him King where we see that to them who obey Gods direction all things shall succeed albeit though Laban be following after and Esau be meeting Jacob before both of a cruell intention towards him yet seeing he was following the Lords direction in his returne Labans tongue and Esaus hand is so restrained that the one is commanded to speak nothing but good to him and the others heart so turned that he embraces Jacob and his journy becomes prosperous let every one therefore who would have a blessing and happy successe in their callings or affaires obey the Lords direction and then things expected yea and things unexpected to their comfort shall fall out and come to pass and who doth otherwise contrary to that direction shall with Jonas find crossings and disappointments unawares so that they shall never attaine to their aimes more then he did to Tarsis but was forced to go unto Niniveh 11. In that he is formerly here elected and accepted to be the King by the men of Judah and albeit that David had the undoubted right yet he will not proceed but by the consent and the ordinary way his practice herein serves sufficiently to condemne all these who intrude themselves in any eminent place in Church or policy Magistracy or Ministry upon whose government and labours a blessing cannot be expected nor in their crossings can they be sure of comfort witness Abimelech and the men of Sechem because they entered not in an orderly way 12. Judah who doth anoint David King dissenting therein from all the tribes of Israel who refuse him and accept Ishboseth and yet Davids right and election is better then Ishboseths neither doth Judah's paucity serve to improve Davids title nor Israels multitude to approve Ishboseth's personall succession therefore multitude is no sure note of the true Church nor of a good cause therefore a wise caveat is set down in Scripture follow not the multitude to do evill but try the quality and warrant of the cause and resolve with Joshua albeit all should forsake the Lord yet for thy part still to obey and serve him Ioshua 24. 15. 13. In respect likewise that Iudah apart from all Israel anointeth David their King being warranted herein both in generall by the promises of God made concerning the preheminence of that tribe and in particular by the manifest declaration of Gods will concerning David by the Prophet Samuel therefore having and following the warrant of Gods will and Word herein they are not the division or Schisme-makers but Israel wanting the same though the greater multitude by farre It is not they then who separate themselves from the company or persons of men but who separate themselves from the truth and Gods Word which is the touchstone thereof that are schismaticall or rent-makers in the Church and all those who follow the direction of it as Iudah doth here assuredly shall goe aright where such as contemne the same and with Israel glorie in multitude shall be seduced and goe astray 14. David long ago had gotten title unto the kingdome but after many yeares till now he gets no entry unto the same and not now unto the whole but a small part till afterwards but at last he getteth possession of all So by degrees doth the Lord performe his workes to exercise the faith the hope the patience and constancy of his chosen but at last to the full he accomplisheth whatsoever he promiseth that still we may learn to depend upon him without fainting being assured in his own time he
of these two Kings by whose contrary authorities great dissention was raised in Israel being formerly treated of till the 12. Vers Now from the 12. to the end we have the history of the first civill debates between Abner Generall of Ishboseths Army and Joab Generall of Davids In the which we have proponed these particulars first the singular combat between 12. on every side of the companies conducted by Joab for David and Abner for Ishboseth and the circumstances thereof Secondly from the 17. Vers to the 24. We have the battles between the Armies and the event thereof which is a bloody victory which befell to Joab Thirdly from the 24. Vers to the end we have the retreate from the battle occasioned by the conference between the two Captaines Joab and Abner In the first which is the singular combat from the 12. Vers to the 17. are to be considered these circumstances the persons place time occasion act and consequence The time is observed to have been after the election of both the Kings David in Judah and Ishboseth in Israel the which time David appeares to have dedicate himselfe to quietness for three reasons First in regard of his oath made to Saul concerning his posterity 1 Sam 24. 22. The second is grounded upon prudence seeing he was followed as yet by the fewer number whom he would not hazard as being prodigall of their lives The third is from faith patiently abiding Gods time and referring his further advancement whereof he was assured unto Gods opportunity and work where Ishboseth on the contrary breaks Faith and depends upon the opportunity and power of his forces The persons occasioners are Joab Davids sisters sonne and Abner kinsman to Ishboseth the one provoking the other yeilding both men of great courage and experience the one having an evill cause and relying on carnall respects the other defending a good cause and relying on God and the equity thereof the actours are 12 on each side The place is at the poole of Gibeon in the lot of Benjamin The occasion is Abners provocation Joab being defender The act is a singular combat 12. against 12. with great eagerness and cruelty fought The event is they are all slaine and therefore the place receives a new imposed name in memory of the fact aud the two Armies mutually joyne in battle It is to be resolved then whether this forme of singular combats be lawfull amongst Christians and the godly or not Whereto I answer it is simply unlawfull First because it is altogether without warrant of Gods Word and therefore is an action without Faith and consequently sinne whereof also it followes that doing it without Gods command we cannot look for his aide or protection therein Secondly it is altogether against Gods command Thou shalt not murder which thou hereby committest on thy neighbour if thou kill and so is ever after haunted with the conscience of blood or of thy selfe if thou be killed desperately running thy body on the sword of thy enemy and thy soule on the sword of Gods punishment Thirdly as it is without precept yea against precept so is it without laudable practise in all Gods Word never a one but a barbarous Philistine making offer thereof and David by an extraordinary providence and motion upon extraordinary former experience by an extraordinary weapon and way for the glory of God and honour of Gods people being brought thither and stirred up doth undertake the same Fourthly it is against the law of man likewise in all Christian and well established kingdomes Fiftly it is altogether brutish seeing that is the forme of beasts to push and teare or kill each one another from whose practise man endued with reason but much more with grace should altogether abhorre Sixtly yet more it is divelish seeing he hath been a man-slayer and defacer of Gods image from the beginning and all man-slayers are his children and consequently inheritors of his portion reserved for him Seventhly it directly impugnes that evangelicall command of Christ Jesus forbidding privat revenge and so is an antichristian practise Eightly it is a high wronging of God and contempt of the Magistrate to whom he hath committed the sword disturbing them both from their places as it were of repaying revenge and so is a practise hatefull to heaven and to earth As for the maintaining of thy credit thereby let the credit of thy person yeild to the credit of thy profession which above all things thou ought to maintaine and obey and as for triall in doubtfull cases there are 4 waies in Gods Word by witnesses Deut. 17. 6. By writ Jer. 32. By confession Josh 7. And by oath of the party Exod. 22. 11. Besides these there is none other lawfull but the party and matter must be left to Gods just judgment and time of further light and better that some truths a while be unknown then unlawfully searcht OBSERVATIONS 1. IN these troubles that are raised by Abner against David and his people we see the truth of that royall sentance which he afterwards upon manifold experience pronounced many are the troubles of the Godly but the Lord delivers them out of them all as our master Jesus Christ affirmes In the world you shall have affliction c. And as the Apostles testifie whosoever will live Godly in this present world must suffer persecution and by many tribulations we must enter into the kingdome of heaven this is confirmed by reason and éxperience the first reason is taken from Gods Fatherly care by this way exercising his children and his gifts in them that like Moab they settle not upon their lees and containing them in discipline to make them conformable in sufferings with their Saviour here that they may be so in glory hereafter yea and to witness thereby which is strange his love to them for whom the Lord loves them he chastises the other reason is from the nature of Satan and the world ever opposite to the quietness of the faithfull which experience taken from all ages of the Godly and consideration of the estate especially from Davids in this present history and Christ and his Apostles in the Gospell doth evidently confirme 2. In respect that David is only defender his intention is commendable not meaning to amplify his kingdome by trouble oppression blood and faith-breaking but by Godly peaceable and honest meanes referring the work to God for the farther promotion and amplifying of his kingdome But Ishboseth and Abner are the contrary and use the contrary meanes whose example albeit the most part follow them in inlarging the bounds of their commandment should be eschewed therefore also it is that many like unto them fall and decay and as few follow David so few stand and grow like unto him as may be amplified by the fall of sundry Tyrants and standing of Godly princes An exhortation therefore to conquer by lawfull and conscionable meanes not joyning house to house nor field to field by iniquity least so
taking of Abner Thus the Lord in the promotion of his Kingdome chooseth not the instruments nor alloweth ever the meanes which appeare good to men but by the contrary he taketh away the same instruments and meanes in whom men have most confidence and by others more unlikely without mens expectation he advanceth the cause of his Church and worketh great things For God will not be subject to mens counsells but will have them to depend upon his wisdome that the whole glory of executions of great causes may turne to his own praise Examples in Josephs advancement Israels delivery Gideons victory Goliah's overthrow mans redemption the Gospells propagation and the truth's restitution II. SAM Chap. 3. from the 28. Verse to the end THe murther of Abner being hitherto handled followeth now Davids solemne purgation of himselfe from the guiltiness of that fact made by many arguments 1. By protestation 2. By imprecation 3. By injoyning publick lamentation 4. By deduction of his funerall himselfe 5. By his own deploration 6. By commendation of the defunct 7. By fasting 8. By referring the revenge to God seeing for the present he was too weake to take it in hand First he protests then according to the forme then used by lifting up his hands and purging himselfe by the witnessing of Heaven above and Earth beneath that himselfe his Counsell which he calleth his kingdome or estate are innocent of this murther and all this is done by David to satisfie the people who might be in opinion that it was committed by David his Counsell seeing Joab was his officer and kinsman and so might take occasion to make insurrection Secondly he maketh his imprecation upon Joab by five sorts of punishments 1. The bloody issue which was a disease filthy in it selfe and bringing with it the extenuation and consumption of the body as also such were excluded from the conventions and sacraments in Israel 2. Is leprosie a horrible disease in all the sorts thereof and for the contagious filthiness thereof making such to be secluded from the society of men to live in solitudes and in desert places 3. Are the palsie gout and such like impeding and taking away the pleasant part of mans life which consisteth in free motion and operations of the body and tying man in the tormenting fetters as it were of self-captivity and which leaveth to men not so much as bodies but rather dead and pained carcases 4. Is that sort which cutteth down the unripe harvest of life as it were violently by the cruell syth of the murthering sword The last is famine which of all paines is the greatest for eviting whereof some have put violent hands on themselves and have become self-Cannibals And some more than monstrously have devoured their owne infants yea their owne very dung and loathsome beasts and vermine as sundry histories beare record but especially that of the lamentable sacking and strait of Jerusalem He makes next a solemne lamentation both by himselfe and by others not so much for the death of Abner as for the manner thereof by treasonable Homicid tending to so great consequence as scandall and perill of insurrection He expresseth all the signes likewise of true dolour by teares of his eyes renting his cloathes lifting up his voyce and bursting forth in words testifying his affection He carryeth him then by the royall dignity of his own convoy to the grave even the honourable sepulcher at Hebron famous for the buriall of the Patriarches and their wives Where as in an Epitaph he setteth forth his praise taken from the civill vertues such as prudence and fortitude wherewith he was indued David fasteth also and albeit prayed by the people he refuseth to eate the custome was in the funeralls to joyne some forme of compotations which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines coenas exequiales and Viscerationes which as Augustine affirmeth de civitate dei lib. 1. cap. 12. were used ad solatia vivorum non ad subsidia mortuorum and which we call lykes but in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the dinner after which men laboured as is probable by the text because David refuseth to eate while the evening then this is the dinner whereunto he is desired by the people David sat last purgeth himself to his courtiers to let them understand how he detesteth â—â—od and excuseth himself that he might nor for the present exeâ—â—te Justice because his Kingdome is but weak and he likewise being but a new King and his Sisters Sonnes are stronger then heâ— having the Army and populary favour and he feared the example of Abners defection from Ishboseth impatient of a very reproof In end he concludeth with an Epiphonema or exclamation imprecatory the Lord reward or God shall reward the wicked according to his wickednesse which is to be understood of the impenitent neither in equality or proportion of measure for God rewardeth more then the measure of good deservings and lesse than that of evill doth merit neither yet are good deservings the cause of life or the reward of glory the same being a gift and a free inheritance as evill are properly the causes of eternall punishment Rom. 6. 23. Hence ariseth two questions I. Did David charitably in these imprecations The Hebrewes answer not But uttering them in wrath carnally they fell severally upon his posterity as Rehoboam had the issue Osias the leprosie Asa the gout Josios fell by the sword and Joachin by hunger but seeing those were punished so for their own private offences we reject the negative Others approve David herein that he speaketh here prophetically and that he pronounceth the words of the Law wherein such cursings are contained and some conclude in generall that imprecations may be lawfully conceived if these conditions be observed First Gods spirit must be the mover and not the spirit of man next the forme must be conditionall in care of impenitency And the â—nd must be to Gods glory and not our vindict Then concerning this fact of David because his mind is not knowne therefore the resolution must be conditionall and disjunctive according to the said rules The second question was this omitting of Joabs execution by David lawfull or not Some answer it was moved by these arguments 1. It was perillous at that time to execute Joab in respect of the foresaid reason alleadged by David and other circumstance 2. The Law of capitall executions astricts not to a certain or prefixed time 3. Christs nature is to remit whereof David was a type and we are commanded to remit the revenge unto God as David in his last words here doth Refutation Ioab was strong 1. But Davids standing depended upon God who was stronger and upon his infallible promise confirmed by an oath which no flesh could disanull his manifold former deliverances out of farre greater perills evidently doth testify 2. Is is true executions ought
consanguinity by Lâ—t their progenitor and David seekes to shew them favour and the Syrians are bound to David by oath Chap. 8. 6. Yet neither blood merits nor oath has any place when they have occasion to trouble David Whereon we observe that it is impossible that the true worshippers of God can have firme or long peace with Idolaters The reason whereof is assigned by Christ There can be no agreement between God and Belial The proof whereof is manifest by infinite examples and this in particular Which shewes to for-warne all such who serve God and feare him truly to expect no quietness nor security from Idolaters and Papists longer then they may have a fit occasion to execute their cruelty as the Massacre of Paris the Gun-powder-treason and the late Massacre of Protestants in Ireland can testify 22. The Syrians for hire joyne with the Ammonites without respect either to honour conscience danger or death that might ensue only for commodity Which shewes that covetousness is the root of all evill and produces sad effects as we see in Achan Judas and these Syrians here Which serves to warne men to beware thereof and specially men who follow the warres that they engage upon warrant of conscience and a good cause and not meerly for hyre or preferment the one flowing from covetousness and the other from pride and both from Satan as father of these vices 23. Vers 7. In Davids preparation to meet the Ammonites when he heard of their raising an Army We see the vigilant care that a good King should have of the safety of his people and repelling their enemies and of using lawfull meanes besides the confidence in God 24. Vers 11. In Joab's managing of this warre We see wisdome joyned with valour both requisite in a generall commander and in the mutuall support and help one of another against the common enemy the stronger to help the weaker We may also learne a common Christian duty to do the like as the Apostle exhorts Rom. 15. 1. The rich to help the poore and the wise the simple c. Especially pastours and leaders of Gods people to joyne as brethren in Unity and lend their help one to another against their common enemy 25. Vers 12. In Joabs oration to his Army he joynes with selfe-preservation the cause of religion for the Cities of God that is wherein Gods worship is established and professed and which the enemies would pollute with idolatry as the Romans used to say pro aris focis Whereby we see that in all lawfull warres the cause of God who is the Lord of hostes and gives the success and of religion is to be regarded and then as we see here the event proves the more prosperous and happy 26. Joab here does according to his vocation and leaves the success to God Whereupon we collect that the duty of every one in his calling civill or ecclesiasticall is to labour faithfully and to commit the success to God as the husband man does in sowing his ground and as Paul did plant and Apollos watered and left the grouth unto Gods dispensation Which serves to reform two errours the first of those who use not the lawfull means but relye on Gods providence and live on idle speculations The second who relye only on the means without seeking and depending on the Lords blessing on their labours 27. Vers 13. The success of the battle which is victory on Davids side and overthrow on Aâ—nmon and the Syrianâ— Shewes 1. What is the end of giving and taking evill counsell and pertinacy in evill courses on Ammons part as also what is the punishment of perjury and perfidy as also of coveteousness on the Syrians part 2. The victory in Davids side serves for the comfort of the Godly that are in a good course and have a good cause though in greatest perills of enemies and that it is just that they who abuse favours should smart at last with judgments 28. Vers 15. The Syrians gather themselves againe to battle the second time to their greater destruction and fall and finall overthrow Whereby we see what it is to persist obstinately and proceed in an ill course and that thereby they draw on upon themselves greater destruction for they might have seen Gods hand against themselves before when they were subdued chap. 8. As also now againe when they were stronger being joyned with Ammon but Satan so blinded their eyes and hardned their hearts like Pharaohs that no bygone punishments would make them wise being driven on by Satan to their own destruction 29. Vers 19. At last being overthrowne they make peace with Israel in granting whereof after so many provocations and perfidie beside this last victory we see the peaceable and pious disposition of David as also his noble and royall inclination like the Lyons Parcere subjectis debellare superbos 30. They make their own peace only with David not including their late confederates who hired them the Ammonites whom they resolve not to help any more Whereby we observe what a vaine thing and unsure it is to trust or relye on the arme of flesh or friendship of men II SAM Chap 11. from the 1. verse to the 14. and from thence to the end FRom the fift Chapter to this present we have seen many morall vertues in David as piety magnanimity prudence gratitude and the like And now in this Chapter we have his fall and sinnes both of uncleanness and murther adultery and blood-guiltiness whereby he declined from the law of God altered his former course brought scandall upon religion many judgments on his house incurred Gods wrath and shame and confusion before men In the exposition of this tragicall history we shall consider 1. The circumstances of time places and persons when where and betwixt whom this Action is committed 2. The occasion and antecedents of this ungodly fact both on Davids and the womans part 3. The fact it selfe adultery and that of the highest kind 4. The consequence and things coincident with it and fiftly lay down some observations that arise there from Among the genuine circumstances that of time comes first expressed vers 1. When the yeare was expired at the time when Kings go forth to battle that is at the end of the former yeare and beginning of the yeare following at which time the heavens and aire beginne to be temperate and the pastures afford grass for horses which made the season convenient for warre Then David had directed Joab whilest himselfe abode at Jerusalem with the Army to go against Ammon whom he destroyed and beseiged Rabbah their Metropolitan City called afterwards by the Greeks Philadelphia even then when Davids estate is most prosperous and all his troubles neer an end in place of thankfulnesse to God therefore he gives himself to ease security and uncleannesse 2. The place is his Palace and plateform or roof of his house from whence he beholds with lusting heart and eye Bathsheba the
whom there is no shaddow of change 15. Amasa is directed to assemble all Judah to David in three dayes Which shewes that in suppressing of sudden insurrections there is need of speed and the least delay in rebellion is dangerous and may prove irrecoverable 16. Vers 9. How friendly doth Joab salute Amasa with his tongue how kindly kisses he him with his lippes but how cruelly killes he him with his hand as he had done to Abner before Whereby we see that there is no enmity so dangerous as that which comes like Jails to Sicera Judâ—s to Christ and Joabs here to Amasa masked with love for open hostility calls us to our guard but there is no fence against a trusted treachery Thus soiritually dealeth the world with our soules it kisses us and stabbs us at once if it did not embrace us with one hand it could not murther us with the other the evill of whose temptation like Joab his sword we advert not more then Amasa took heed to Joabs sword God deliver us therefore from our trust therein and we shall be the safer from the danger thereof 17. The cause of this treacherous murther in Joab was his pride not enduring that any should be put in his roome and his envy at Amasa's preferment though so neer in kinne unto him Which shewes unto us what dangerous and damnable vices pride and envy are and what bad fruits the same doth produce as we see they did before in the murther of Abner And as pride doth here in bursting all bands to God King Country and kindred 18. Amasa likewise now being in peace and preserment and expecting no harm receives that reward which he should have received in warre when he was following Absolom and leader of his Army God then the righteous judge of the world we see has his own times of punishing though magistrates forbeare And God is just in all his waies though man be unjust Neither let any who sinne and are on evill courses dreame of impunity but that at one time or other they shall smart for their guiltiness and oftimes when they least suspect danger 19. Amasa is innocent of the crime of seeking Joabs place for which he is murthered by him yet he is guilty before God for his siding with Absolom Whereupon we collect that oftimes men suffer innocently for some crimes that are laid to their charge and in respect of the persons who are their pursuers yet in Gods judgment they are justly punished for other sins wherein either they have been spared or else has not been noted to the world as many at the hour of their death execution publickely have acknowledged With should teach all men to flie sinne though never so secretly committed or by men past by and where impiety is not to expect impunity at one time or other 20. Vers 10. It is said That Amasa took no heed to the sword that was in Joabs hand wherewith he killed him and so foresaw not his danger which shewes that God blinds the eyes of the wisest and benum's their judgments when he is to cut the pillars of their standing and the thred of their lives according to the proverb hos dementat quos Jupiter vult perdere 21. Joab was not punished by David for the like muthering of Abner as he did now of Amasa therefore he committeth this new offence and pollutes the Land with blood again the guiltinesse whereof for this toleration did lie upon the royall throne which should teach all Magistrates to use the sword aright which God hath put in their hands impartially and without respect of persons otherwise what further sinne is committed by their impunity of the former they become guilty thereof and may expect divine punishment for the same 22. After the death of Amasa Joab with Abishai persue after Sheba a traitour to his King while as himself is a traitour to his friend a publicke person imployed by his King in a publicke service in the very execution thereof and who was both innocent expecting no such thing and cousen german with Joab whereby we see how ready some are to censure condemne and punish that in another whereof themselves are guilty as we see Gen. 38. In Judah and that no bands of nature can ty to duties where grace is wanting 23. Vers 12. The people passing by when they saw Amasa lying in the high way killed they stood still Which shewes us that the death of great men draw many eyes upon it and many censures of it whether they be in Church or Commonwealth therefore their life should be so ordered as their death may justly be bemoaned as Samuell was 1 Sam. 25. 1. 24. Joabs man seeing this removes Amasa out of the high way and covers him not regarding so much the losse as the eye-sore of Israell Thus wicked politicians care not so much for the committing of wickednesse as the notice thereof therefore if murthers oppressions thefts whoredomes be smothered and hid from the knowledge of men their Atheist blind and obdured hearts care not for the omniscient knowledge of the Almighty who has power both of soul body to cast into Hell fire whence it is said by the Psalmist The fool hath said in his heart that there is no God 25. Amasa being thus removed out of the way the people follow bloody Joab in persuit of rebellious Sheba Vers 13. Their leader being wicked and evill but the cause which they chiefly followed being good It is to the cause then which we ought to look and not censure the cause or judge thereof by persons or their personall faults who maintain the same but separating the precious from the vile and distinguishing between the one and the other Let us adhear to the cause or to that which is good whether Doctrine forme of government or other and leave the persons for their faults to God and them who has power to punish them 26. Vers 15. Sheba being persued betakes himself to Abell a fenced City as David had said Vers 6. To escape taking which notwithstanding of intended safety did prove his ruin God so disappointing the projects and practises of wicked men that he makes their glory to turn to their shame and turneth their wisdome like Achitophells into folly and that wherein they place their confidence and safety to tend to their destruction O happy then is he who is directed by God who puts his whole confidence onely in him and makes him to be onely his sunne and his shield Psal 84. 11. 27. Vers 16. For preservation of the City onely a wise Woman appears and parlies with Joab Whereby we observe that God useth weak instruments oftimes to effectuate great purposes that the glory may be his own and the good redound to others as we see in Deborah Jaill Judith this wise Woman here and many others and that Gods graces as wisdome and the like are not tyed to any one sex but are free to all on whom
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
to be considered 1. Is himself 2 His murtherers 3. His murther As to himselfe or his estate It is said that after he heard of the death of Abner his hands were feeble and all Israel seeing the pusillanimity of their head and that their captaine Abner by whom they hoped to be reconciled to David was slaine thinking themselves now exposed to a greevous danger knowing the magnanimity of David they are likewise afraid By the feeble hands of Ishboseth according to the Hebrew phrase is signified the discouragement both of his heart and externall members of his body as we say of a man altogether dejected he hath neither heart nor hand so that here he is set forth as a man destitute of all help or comfort either from himselfe being so affected or from his people being so afraid and so this usurper now is fallen in extreame and irremediable misery The causes of this his desperate dejectedness being 1. Inwardly his guilty conscience fighting against himselfe and outwardly the sword of David the stroakes whereof he likewise did feare And 2. the awaytaking of Abner on whom he reposed for defence and on the force of the Army and therefore when that faileth him he falleth into desperation The second thing to be considered in him is that being thus desperate of his matters he giveth himselfe to sleep and sluggish security The cause of which sleep at noontide some assigne to the custome so used in those hot countries as Josephus affirmeth Some to the extream heavyness of his desperate mind making his eyes likewise heavy to sleep like Jonas in the ship or the disciples in the garden and others attribute it to his sluggish and negligent nature against the duty of a good Prince who should be vigilant domi foris to administer his kingdome aright and to prevent both private and publick perills either of his person or estate which he here doth not as we may see in the history of his murther His murtherers are described 1. From their names Baanah which signifieth affliction and Rechab a rydar thus affliction overtook him and that speedily as a post or ridar 2. They are called his men and of one tribe with him so neerly were they joyned with him in service and kindred 3. They are said to have beene Captaines of bands which some understand to be of companies in the Camp over which they were set by Abner and others as the Rabbines expone these bands to have been such as were when there was no King in Israel and when as Debora saith the high waies were not occupied and the travellers went through by paths even robbers and common oppressors of men 4. Their parentage is pointed at they were the sonnes of Rimmon and of the Citie of Beroth which then was usurped by the Philistines since the battle of Gilboa albeit within the territory of Benjamin according to the division Ioshua 18. 25. From hence these fled at that time to Gittaim another towne in the same tribe as Nehemiah 11. 33. 5. The carriage in this business is dissimulate for they faine themselves to be of the most peaceable sort of men even merchants whereby they might so be into the less suspicion The fact of the murther is very odious in all the circumstances 1. The person murthered is a King and a Kings sonne 2. The murtherers are of his own subjects of one tribe with him and his men 3. The place and time is even in his own Chamber and bed and while he is a sleep in the noontide of the day 4. The form is by treason and cruelly by cutting off his head 5. The cause as may be seen in their journey and speech to David is to gratify him whom they perceived entring in the whole kingdome and so to work their own promotion being incouraged to this fact by Davids banqueting of Abner for perswading Israel to make defection from Ishboseth and thinking that much more will the killing of his person be acceptable and rewarded as also by the impunity of Joab for the death of Abner and so concluding that if David did oversee the slaughter of Abner who was reconciled and now Davids sworne servant to bring all Israel to him assuredly he will reward the slayers of Ishboseth who stood out and had the only claime of the whole kingdome In the fourth verse is interjected the history of Mephiboseth how that upon the newes of the discomfiture of Saul and Jonathan his nurse flying with him when he was a child of five yeares old he did fall and thereby became lame of his feet and so by that impediment was made unable for royall government chiefly in Israel whose King was required to be without inability either in body or mind seeing they were compassed about with so many enemies to withstand This fall of Mephiboseth is recorded to shew Gods speciall providence therein that so the kingdome might come to David according to the promise Some think that this history is rather interjected to let us understand the government of the estate of Israell when Ishboseth is so unworthy and feeble in mind and Mephiboseth so feeble in body therefore no marvell that such wicked men banded and rose against the estate and quietness of the land and took such â—udacity to commit the like insolencies and treason OBSERVATIONS 1. IN the feebleness of Ishboseth we see how powerfull the dashing of a guilty conscience is when any triall or trouble occurre the terrour of this inward and homebred tribunall shaking the very foundations of all the faculties and powers of the soule and making the pillars of the body like those of the house of Dagon which Sampson overthrew to bow and smite one against another as did the knees of Belshazzar so bitter things doth this spirituall hand write in the register of that book which fully at that last day shall be opened and by which every one shall be judged That the very glanse of one account given by a wakening trouble disquieteth and dismayeth so that the person touched is like that house foolishly built upon the sand which when a storme cometh cannot abide the same but falleth Where the testimony of a good conscience on the contrary is both a feast and a fortress Examples of this dashing power when triall or trouble cometh we see in Josephs brethren in Achan Saul Belshazzar Judas and many more 2. The second lesson is instruction likewise for confirming of faith in Gods infallible promises and is taken from this ground Ishboseth in an evill cause and course relying only upon Abâ—er and the people so soon as Abner is slaine and the people are afraid he falleth into despaire whereupon we gather That as in all causes and especially evill the way to desperation is to contemn Gods protection and relye altogether upon man's and worldly meanes As we may see in the examples of the Philistims when Goliah is slaine in Haman when he looseth Ahasuerus favour and others so
in all good causes the only way to constancy and comfort is to depend upon the assured promises of Gods blessing and favour and to use and esteem the second ordinary means whereby God worketh in their own rank and place otherwise they shall prove but like the rotten reed of Egypt which shall break and wound the hand of him who hath leaned thereon of this diversity David prophesieth in the 1. Psalm and examples of them who have found comfort relying upon God when the seconds hath failed them We have in Abraham Jacob Joseph Moses Iob David Daniel Christs Apostles and sundry others in Scripture 3. In the time when Israel is commanded by Ishboseth an unworthy man without courage negligent and sleeping in his office and hath Mephiboseth young and unable in body to travell then the land is possest with violences and wicked men whereupon we gather a doctrine for reformation of manners That when such as are the supreame Magistrates or subordinate Nobles and great Men in any land or state are either simple or unworthy either sleeping and neglecting their offices either young in yeares or lame in feet sparing their travells it is then that oppression murther and every sort of vice defileth the land and inquieteth the estate both in private and publick and this confusion is in Gods justice who threatneth in his ire to give a people for their sinnes children and women to raigne over them Therefore the exhortation is that where such misgovernment is and such inconveniencies fall out subjects should not betake themselves so much to the misliking invection against their superiours much less in putting violent hands on them As was done to Ishboseth as to be displeased with themselves and their sinnes whereby they have provoked God in his justice thus to punish them and seek their reformation by teares and prayers from God in mercy who hath the disposition of the hearts of all superiours to make them fierce Lyons Foxes and such like beasts in his justice and meek lambs and couragious rulers againe in his favour Of this we have the examples of the first Pharaoh Cyrus Constantine and the like and of the contrary Abimelech Saul Achab Joas Herod Julian and others 4. Through the impunity used towards Joab by David these wicked men are encouraged to murther Ishboseth Where we see what are the dangerous fruits which grow from impunity of any vice especially of blood This was the fault laid to Eli's charge that he suffered his Sonnes to runne into a slander and by correction he stayed them not therefore the Lord threateneth that he should do to him a thing whereof whosoever heard it should make his eares to tingle This impunity made Joab thereafter to kill Amasa and Absolom his brother Amnon so that the oversight and winking at any vice and tolerating of sinne by Magistrate or Minister is nothing else but the encouraging of men to go forward in the further practise thereof whereof they cannot be guiltless nor free from the blood of such who grant such impunity 5. Abner is slain the people make defection and now at last Ishboseth himself is likewise murthered Thus like Jobs messengers when God hath bent his bow and wheâ— his sword then the arrowes of the Almighty and the strokes of his justice one after another redouble upon the wicked till they be consumed examplified by the plagues on Pharaohs Land at last his own submission Which teacheth us not to abuse his long suffering patience which should not imbolden us or harden our hearts and make us secure in sinne but rather in feare to break off our sinfull course and lead us to repentance for otherwise assuredly he cometh and his reward is with him 6. Ishboseth is murthered and that by two men of his own Captaines of bands and of that same tribe and kindred with himselfe Where we see not onely that Kings are priviledged from the Lords punishments when they offend more than others as the examples of Pharaoh Saul Achab and sundry oâ—her wicked Kings of Israel Antiochus and the three Herods c. do testify But likewise how that he draweth Arrowes out of their own quiver to strike them through withall thus Sinacheribs own sonnes are made his burrean's and when David offendeth Absolom shall be made his rod and as the vipers own brood are the destroyers of their owne damme in gnawing forth her belly so when the wayes of a man displease the Lord he will make his servants his sonnes his kindred and familiars to be his scourges as when the wayes of man please him he will make his very Enemies at one with him Prov. 16. 7. As also we see where grace tyes not the bond of nature like Sampsons cords is easily burst Kaâ— will slay Abell Esau persecute Jacob and Sinacheribs Sonnes will kill their own Father 7. In his very bed-chamber this murther was committed so that we may see that no place so close so retyred fenced nor priviledged can hold out Judgment when it cometh thus the Froggs crawle upon Pharaoh himself in his Chamber and on his bedâ— and the destroyer entreth within the Kings Pallace and killeth his first borne Eglon is stabbed in the summer parlour Sinacherib murthered in the Temple of his God Nebuchadnezzar visited in his great Babell Belshazzar made stupefact at his royall table And Herod striken with the hand of God on his glorious throne For that God who is God not only of the hills but of the vallies hath every where a reaching hand and where can a man flie from his fearfull presence 8. The time when Ishbosheth is murthered is while he is a sleep on his bed where we have to observe not onely how the wicked oftimes into their greatest security are visited but likewise how carefull men ought to be to implore the watchman of Israel even the Lords protection at all times but especially in the time of our sleep to be stretched over us without which what perills may over take us The examples of Ishboseth Sisera Olofernes and others may delare but having the same we may in a joyfull assurance say with David I will lay down and sleep in peace for thou O Lord onely makest me to be in safety Psalm 4. 8. As likewise where a sleepy and negligent King is we see here what perill is both to himself and the state Royall administation is the Lords work and wo be unto him that doth the same negligently 9. These two like Simeon and Leui Brethren in evil and like Ananias and Saphira or the two wicked elders agreeing together in wickednesse do not onely shew the unity or rather consenting conspiracy of the ungodly to do evil whereof the Psalmist speaks Psal 50. 18. And that agreement of Herod and Pilate though at variance before to Crucify Christ doth testify but in their disguising of themselves we see the crafty and masked dealing of such in their pretenses who Proteus-like as their Master can transform
Rehâ—boant and his young Counsellours And here David and Joab whereas it was better when Saul was counselled by Samuel David by Nathan and Gad that Achab had been guided by Eliah Rehoboam by the old Counsellours and when the good Kings of Judah were ruled by the true prophets for then was the estate of the republick happy and prosperous 21. Vers 22. Joab humbly thanks the King for fulfilling his request though in an unlawfull thing that as we heare hereafter tended to his hurt vers 30. How much more then should we be humbly thankfull to the King of Kings who so often fulfilleth our requests in pardoning us and in many things that tend to our good here and eternall salvation hereafter 22. Vers 23. Joab being the Kings Generall of his Armies goeth himselfe to Geshur and with great solemnity brings back Absolon to Jerusalem who should rather have suffered death there for the murther of his brother then to have been so honoured But oftimes this is the custome of the world that vertue suffers when vice is rewarded Whereas the duty of the Magistrate is to cherish vertue and chastise vice as is said tolle malos extolle pios These being the two pillars of a Common-wealth the reward of vertue and punishment of vice else who shall follow the one and flie the other 23. Vers 24. Davids condition upon which he grants to Absolons reduction that he should turne to his own house and not see his face Proceeds from worldly prudence to please the people like Sauls sparing of Agag and the best of the cattle for sacrifice but was contrary to the law of God any such mitigation which required that the murtherer should dye the death and the land thereby be purged of blood Which should teach all Magistrates to make Gods Word and the lawes to be the rule of their actions in punishing of vices and not to dispence with Gods law through humane policy and wisdome 24. Vers 25. Absolon is here commended for his beauty of body which was outward but wanted that inward beauty spoken of Psal 45. 13. and 110. 3. And without which the outward is but like a ring of gold in a swines snout Whereas beauty with vertue especially humility and chastity is like a pearle in a gold ring Wherefore let every one that has bodily beauty seek for the inward beauty of grace and vertue as Joseph had without which it will be more hurtfull than profitable as we see in Dinah and Tamar and here in Absolon And such as want bodily beauty strive to have spirituall beauty that so they may be like the vine which though it want outward beauty yet brings forth most pleasant and comfortable fruit 25. Vers 26. Absolom takes inordinate delight in his haire whereby he fostered that which in the end was his own destruction it being as the rope that hanged him Where we see that it is the just judgment of God that worldly things wherein men inordinately delight become the occasion of their destruction as riches honour wit eloquence strength beauty and the like therefore let men to whom God has given any such gifts pray to God for the right use of them to his glory and their own good and that they be not like the rich foole or Haman Achitophel Tertullus Sampson or like Absolon here II SAM Chap 12. from the 1. verse to the 13. FOllowes the second part of the Chapter which is Absoloms reconciliation to his father David wherein is set down the time towit after two yeares dwelling in Jerusalem 2. The instrument which he uses to procure his reconciliation Who is Joab the same man that had procured his former reduction from Geshur 3. The manner how he uses Joab 1. By sending for him twise And 2. When he would not come by causing his servants to set his barly field on fire that what intreaty could not do coaction might enforce 4. Is set down Joabs coming unto him and asking the cause why he should have caused his servants to set his field on fire Whereunto Absolom answers that it was only by way of Stratagem because when he sent for him he would not come therefore he thought upon this occasion that he would not faile to come And then he laies out the cause why he sent for him which was to make known his condition to the King which he affirmed to be more tolerable in exile in Geshur than in that domestick exile from his fathers presence which he either desires or else that he would put him to a legall triall and kill him if he were found culpable In this offer confiding partly in his innocency who had done nothing but that whereunto he was provoked by a notable injury and partly confiding in his Fathers indulgence and clemency whose heart and affection he understood was towards him though he restrained his countenance for a time from him as Ioseph did from his brethren And 5. followes Ioabs delivery of his commission to David and thereupon as the event Absoloms reconciliation to his Fathâ—r who in token thereof as the custome was kissed him Having externally given all due reverence to his Father against whom notwithstanding inwardly he had hatch't a monstrous rebellion against both his life and honour as we shall shew God willing in the next Chapter OBSERVATIONS 1. V. 26. ABsoloms ambitious heart is mightily grieved as we see V. 32. That he is restrained from the court the Kings presence Which shewes us the torture and disquiet of proud Spirits that cannot attain to their ambitious desires so that it may be said of pride as is of envy Intactis vorat ossibus medullas and that it is a punishment to it self whereas the wise man sayes Bene vixit qui bene latuit As also what torture shall it be to be deprived of his presence for ever who is the King of Kings and of that fulnesse of joy that is therein Psal 16. 11. 2. Vers 30. Absolom extorts by force and violence what he could not obtain otherwise Wherein we see the nature of Tyrants that where they cannot allure men to meddle with them in ill courses they menace or oppresse them as experience teaches And so does enforce them 3. Absoloms servants do as their Tyrannous Master commands them and burne Ioabs barly field Where we see a new example of a wicked Master and of wicked servants as we saw before in the murther of Amnon 4. We see here likewise that Ioab receives a just recompence at the hands of Absolom proceeding from Gods just judgement punishing men who with dispensing with a good conscience and in ill courses or causes seek to pleasure the wicked 5. Vers 32. Where Absolom sayes If there be any iniquity in me let the King kill me We see the blind and impenitent heart that was in Absolom that having committed such a vile murther on his own Brother in such a treacherous and base way yet would plead innocency that there was
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
he prosecuted not the same by unlawfull meanes as his enemies did Likewise it is to be remarked that he saies not that the Lord rewarded him for his righteousness as meriting any waies thereby but according to his righteousness according to that excellent distinction of Pope Gregory on the seaventh penitentiall Psalm and words fac auditam who saies thus If the felicity of the saints be mercy and not acquired by merits Where is that which is written who shall render to every one according to his workes If it be rendred then according to works how shall it be esteemed mercy but it is one thing saies he according to their workes and another thing for the workes themselves for in that it is said according to his workes the quality of the work is understood that whose workes are seen to be good his reward shall be also glorious as whose workes are evill his reward shall be contrary But as for eternall life which we have from God and with God no labour can be equalled saies he no work can be compared They are therefore as Bernard saies via regni non causa regnandi not the causes of Gods favour or delight in us but the effects not proceeding but succeeding the same and not the provocations but the declarations thereof Therefore he subjoynes for I have keept the waies of the Lord declaring 1. Positively what he did And 2. Negatively what he did not in these words and have not wickedly departed from my God By the waies of the Lord understanding his word and precepts which are called his waies as Psal 119. 3. Because he is the Author thereof by the inspiration of his spirit as also because there is nothing commanded therein but holiness which is the Lords way he being holy in all his waies and last because the same leads to him as the starre did the wise men to Christ Next his keeping thereof is 1. In mind and meditation as Ps 1. 2. 119. 11. And 2. In practice meditation and conversation againe his not departing from God is not in relation to place which none can do in respect that God is omnipresent But in relation to his commandments as he expones himselfe in the next verse and this he did not wickedly that is through presumption and in a constant course of sinning though through frailty and force of temptation one may fall as David did indeed and Peter likewise but on the contrary he sets Gods Word or precepts alwaies before him to be the directory of this life which he calleth his judgments as Ps 119. 30. 1. Because they serve to discerne good from evill And 2. because Gods Word is not a naked sentence but as it points out evill so it pronounces plagues against it which shall be executed according to the sentence thereof Likewise the same is called here Gods statutes as Ps 119. 8. Because of the obligatory power thereof to the Lords obedience as subjects are bound to obey the lawes and statutes of their King And this David professes he did in sincerity and uprightness which the Lord requireth Ps 5. 6. And without any hypocrisie which the Lord hateth Whereby he by the grace of God did keep himselfe from sinning against God as Ps 119. 11. Which he calleth his iniquity because what grace we have is Gods but what iniquity we commit is our own and from corrupt nature Next Vers 26. He subjoynes an Apostrophe converting his speech to God And 1. extolling his goodness and equity towards the Godly as also his equity and sutable dealing with the wicked and as for the Godly he gives them three Epithets whereby he describes them 1. Mercifull 2. Vpright And 3. Pure The first being relative to offenders and the poore and contrary to cruelty and uncharitableness The second being contrary to hypocrisie towards God and dissimulation towards man whereby a Godly man is like a Nathaniell And the third being contrary to uncleanness either of heart as Matth. 5. 8. Or life and conversation As for the wicked the Epithet which he gives them Is 1. Froward as Naball was said to be 1 Sam. 25. 17. who is as he would say of an obstinate rebellious and perverse disposition who neither will heare nor obey good Counsell and with such he saies the Lord will shew himselfe unsavory and unpleasant to them because of his sharp judgments which he will inflict upon them 2. The other Epithet that he gives to them is pride or haughtiness both against God in refusing to obey Gods commandments or taking his yoke upon them as we see Ps 2. 3. And in Pharaoh Exod. 5. 2. As also against man and in speciall the Godly whom they afflict usually Whom notwithstanding the Lord will save but as for those wicked proud ones the eyes of the Lord is upon them in wrath as his eyes are on the Godly in mercy that so he may bring them down After which from the 29. verse to the 50. he continueth the extolling of the Lords favour particularly to himselfe taken especially from the victories granted by God to David over all his enemies forraine and domestick in the first whereof he laies down a generall that God is his lamp who will lighten his darkness by a Metaphor darkness being taken for mens miseries and calamities and light for mens felicity and prosperity so that hereby he declares how the Lord turned his calamity to comfort and his adversity into prosperity In the next three verses he has an Epiphonema from the works of God from his essence or nature from his word and his preservation of all them who trust in him 1. From his workes in making him runne through the thickest troups of his enemies while they are in the field and when they have their recourse to their strong Cities in making him scale them nimbly and take them in victoriously 2. From his essence that he is perfect in his way 3. From his Word that it is pure like gold tryed in the fire and without mixture of any errour therein but true and infallible 4. From his preservation of all them who trust in him Which Epiphonema David closeth with a comparison of others that are called Gods by way of interrogation or challenge saying who is God but the Lord and who is a rock save our God as if he would say none are such the like interrogation having ever the force of a negation Thereafter from the 33. vers to the 50. He applies the generall to himselfe in particular by many arguments by way of gradation Whereby he proves that God had bestowed upon him all those things that are necessary or requisite for obtaining deliverance from his enemies and victory in battle Which are 1. That the Lord is his strength and power whereby he understands that he gave him courage of heart as we see in his going against Goliah and which is the first vertue of a commander in warres 2. That he maketh his way perfect or plaine