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
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
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
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
to the end of the Chapter is set downe Davids ordering of the Kingdome by administration of justice in his owne person to all his people now setled in peace as also by electing and appointing fit officers and rulers delegate and subalterne to himselfe to governe both in the Church and in the Commonwealth The first warre then which David had was with the Philistines who were descended from the Egyptians whose progenitor was Misram the second sonne of cursed Ham infidells in religion and Capitall enemies to the people of God whom David sublued and took their strongest Citie Mâ—thâ—â— Ammah from them which is by interpretation the bridle of Ammah because beâ—ng situated on strong hills it hindred the Israelites to overcome the same The second warre was against the Moabites descended of Lot that incest â—o â—s copulation with one of his own daughters in the time of his drunkenness as we read Gen. 19. 37. Of whom it is said that he measured them with a line by a Metaphor from Artizans that measure their work so or from measurers of land whereby is shewed that he destroyed the two parts of them and kept only the third part alive The third warre was against Hadadezer King of Zobah whose proper name was Adad as Pharaoh was of the Egyptian Kings The fourth warre was with the King of Syria whose name is not here exprest but his chiefe Citie and country Damascus lying between the hill Hermon and Libanus now called Caelosyria the cause of which warre was because they took part with Hâ—dadezer against David The fifth warre vers 14. Is against the Edomites in whole townes being subdued he put Carlson's and which was done by Abiâ—hâ—i the sonne of Zerviah as we read 1 Chron. 18. 12. OBSERVATIONS 1. FRom these severall warres here spoken of we learne That all warres are not unlawfull as we have shewed before on 2 Sam. 2. 17. at length against Anabaptists 2. More particularly that these warres of David against the persons and Nations before named were lawfull we may see 1. Because the destruction and subdueing of these enemies to Israel was fore prophesied by Balaam Num. 24. 17. And God maâ— David the instrument of fulfilling of this prophesy 2. They haâ— incroached upon the territories and bounds of the land whiâ—â— the Lord had given to Israel and was divided unto them Joshua 3. It is said vers 6. and 14. That in all these whether soever he went the Lord preserved David which shewes 〈◊〉 he was walking in Gods waies to which only his preservatioâ— is promised and that he had a good cause in hand and inteâ—â—ded them not either out of pride the mother of contention 〈◊〉 covetousness as we see vers 11. But only made these warre upon a good ground and for a right end to wit the glory 〈◊〉 God and accomplishing his will and the good of his people and their quiet and freedome from such insolent and infesting enemies as they had at divers times proved as we see in the book of the Judges and late reigne of Saul 3. The Lord had promised to David to build him a house and as he had hitherto done to make him a great name chap. 7. 9. yet he is not idle but useâ— the lawfull meanes to teach us to do the like when we look on the promises of God of salvation Phil. 2. 12. Or protection Act. 27. 31. Or providing for us Gen. 3. 1â— c. So that we should neither tempt God by not using the meanes nor yet distrust God by confiding in the meanes only 4. All this which was done by David unto these wicked nations was as is said fore-prophesied by Balaam and yet before this performance 400. yeares and more had intervened whereby we see 1. The Lords lenity and long suffering patience which should have led them to repentance 2. The truth of the Lords threatnings at last as well as of his promises therefore let not the Godly be discouraged that their enemies are not presently or in short time punished for the Lord suffers them to fill their cup and at last he will come though with leaden feet yet with an iron heavy hand to crush them as a pot harde in pieces 5. David slew the Syrians who came to succour Hadadezer against him Whereby we see that it is dangerous to assist the wicked against the Godly or to be pertakers with any in an ill cause or course as the example of Jehofaphats association with Ahab testifies 1 King 22. 8. 6. Vers 6. and 14. Davids fortification and putting Garriâ—ons in Syria of Damascus and in Edom for conservation of his conquest Shewes that piety and prudence may well consist together and as the Poet speaks Non minor est virtus quam querere parta tueri 7. Where it is said that the Lord preserved David wheresoever he went we see 1. Who is the preserver of the Godly from all danger in the midst of perill's and from whom therefore they should seek the same 2. How good and carefull a Master the Lord is of his servants and their safety as we see Gen. 15. 1. and Psal 84. 11. Yea in death it selfe Psal 23. 4. Which should be a great motive and encouragement to serve him 8. We see by Gods preserving of David whethersoever he went not only Gods generall omnipresence withall but also his particular and speciall presence in mercy and for their good with his own because they walk in his waies and as acknowledging this his presence and alseeing eye 9. Vers 11. Davids giving of the rich spoile of these nations whom he subdued and dedicating of them to the Lord together with the rich gifts of gold silver and brasse which Toi King of Hamath sent unto him not onely clears him that he undertook not these warres for covetousnesse but also shewes his thankfullnesse to God as author of his victories and his religious and bountifull royall disposition to Religion and the advancement thereof worthy to be imitated by all Princes and others and farre contrary to the disposition of most men now adayes who have no publicke Spirits or are for pious workes but onely study to their owne private commodity 10. Vers 14. We see the Edomites are counted amongst these Enemies to Israel whom David subdued who were come of Esau Israels elder Brother and yet though of one blood from Isaac and should as Brethren been friends to Israel they were their infesting Enemies Whereby we see how weak a band of union or amity nature is without grace which indeed is the strongest tie of love and true solid friendship the communion of saints 11. Vers 15. After he had subdued his Enemies David now gives not himself to ease and sport or the like as many Princes do but like a good King in his own Person he Ministers Justice unto all his people and commits it not altogether and onely to other deputies under him A worthy example for all Kings to follow as we see Solomon
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
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
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
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
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
Ioab though importing his quietnesse by ding him of such a foe that troubled him and commodity likewise having thereby the more easy accesse unto the rest of the Kingdome but altogether abhorreth it far unlike to the Pythonesse Masters Act. 16. Or Demetrius the silver smith Act. 19. Who fearing the losse of their gain resisted the Gospel Even as sundry now a dayes will not forsake the errours of Papistry because pardons pâ—rgatory and suchlike are lucrative Doctrines Thus Pharaoh will not letâ— Israel go albeit God hath commanded because it is against his commodity and if they go he will have the cattel and sheep to remain And Ahab though against conscience and equity will have Naboths Vineyard because it is fruitfull and commodious Even so sacriledge must be so universally practised because though a sin it is very gainfull But what if a man gain the whole World if he loose his own soul saith our Master Christ 12. Vers 34. In Davids regrating the treacherous form of Abners death and commending his courage we see the very wicked have their own good parts and many excellent naturall gifts wherewith God hath indued them for their greater conviction when they abuse the same and whereunto otherwise is due their own praise As we may see in the examples of the ingenious â—inding out of arts in the posterity of Kain Goliahs strength Sauls talnesse Absoloms beauty Achitophels wisdome Asahels swiftnesse and such like And that the godly hath ever been accustomed omitting the evils of their very private Enemies to speak the best of all men not like the curious spiers of the more in their neighbours eye and sluggish neglecters of the beame in their owne or like that uncleane spirit delighting to record the turpitude of others and accuse man to man as he doth man to God 13. Vers 35. In the peoples coming to refresh David with meat as we see the loving and tender care of subjects towards their Princes worthy of imitation so in his answer again and protestation we see what true fasting is not an abstaining towit after a Popish and ridiculous form from grosser and some more common sorts of meat or flesh and in the mean while feeding on such more delicate rare and pampering dainties but as David did here from all manner of food till the evening 14. Vers 36. The success of his purgation is set down that as he wished so were the people satisfied and all Israel did surely acknowledge that it did not proceed any way from the King so to kill Abner Where we observe what happy issue the Lord giveth unto upright dealing David useth the ordinary meanes of clearing himselfe on the one part and the Lord who had the peoples hearts in his hands perswadeth them inwardly and assuredly by these meanes that David was altogether innocent and so the perill of insurrection upon any contrary suspition or detestation of the fact is quite taken away and happily prevented Let us labour then to have a good cause and lawfully with wisdome to prosecute the same referring the event to God which certainly shall be prosperous 15. In Davids sparing of Joab notwithstanding of the odiousness and evidence of the fact fearing Joabs greatness and the arme of flesh having Gods warrant of his law his frequent promises and assured protection also a good cause and happy beginnings already in the contrary we see the weakness of Gods Saints oftimes and how by carnall feare they are dash't in execution of their callings and wave in that assured confidence they ought to have in Gods doings and relying upon his own assistance and powerfull protection for as Jehosaphat saith in that exhortation of his unto the Judges of Judah take heed what you do for yee execute not the Judgments of man but of the Lord and he will be with you in the cause and Judgment wherefore let the feare of the Lord be upon you It is he then on whom men ought to relye and him they should feare who can cast soul and body into hell fire Wherefore the oversight of Magistrates their respits reprivings and remissions for blood are like odious and capitall crimes which can have no allowance by this unlawfull example and that because in the morall law of God and judiciall concerning the punishment of the prevarication thereof there is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or arbitrium but whatsoever God commandeth in the Lawes of his Word is stricti juris and may not be dispensed withall albeit in the constitutions of men that it be otherwaies 16. As in this sparing of Joab we see the weakness of the saints as is said so likewise we see the cause why many wicked men go free of ordinary punishment and what abuse is of Justice in this latter age even the worldly grandure of these gyants and fat kine of Bashan till the wind of Gods wrath shake bare the tops of these tall Cedars of Lebanon and cast them up by the root at last as David sayeth here The Lord shall reward the evill doer according to his wickedness and this is the hope of the oppressed and patience of the Saints II SAM Chap 4. from the 1. verse to the 8. IN the first verse of the former Chapter the generall proposition of the third and fourth Chapters was laid to be the history of the Civill warres between the houses of Saul and David the end whereof was that Sauls house decayed and the others waxed stronger This was confirmed by six arguments in the last Chapter and now in this Chapter we have the seventh importing the full and finall decay of the house of Saul and Davids advancement thereby For at this time there were but two males lawfully descended of Saul who could be contesters with David in the challenge of the Crowne Ishboseth Sauls sonne and Mephiboseth Jonathans sonneâ— for as for the sonnes of Rispah they were borne of concubinage and therefore according to the custome they received no inheritance but only a portion of goods as Abraham provided for the Children of Keturah now of these two Ishboseth is impotent in mind and unworthy murthered by his servants of that same tribe with him and Mephiboseth is impotent in body and lamed by a fall which he got by his nurse and so not only young but crooked and unable to travell in the office of a King and therefore the house of Saul being thus totally decayed all Israel were forced to offer themselves to David Then in this present Chapter we have in generall the last and extreame decay of Sauls house by the misfortune of these two fornamed This generall hath three particulars the first containeth the decay of Ishboâ—eth unto the 8. Vers The second is the inability of Mephiboseth interjected in the 4. Vers The third is the justice and piety of David in revenging of Ishboseths death and burying his head till the 12 and last Vers In the decay of Ishboseth we have three things
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
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
destruction howsoever he pretended friendship and love And so they first wrong David himself in his name before they wrong his servants in their Persons 2. It sets down the barbarous abuse of Davids messengers by the pernicious and ill counsell of these Princes upon the forenamed unjust groundlesse suspition Vers 4. Which was the shaving off the one half of their beards cutting of their garments in the middle even to their buttocks and sending them away Whereupon is set down 1. What David did when he heard thereof Vers 5. Towit he sent to meet his servants because they were greatly ashamed and directs them to stay at Jericho the first bordering Town untill their beards were grown and then to return 2. Is set down what the Ammonites did who were descended of that incestuous copulation of Lot with his younger Daughter Towit they prepare for warre against David and for this cause they hire the Syrians with a thousand talents of silver as we see 1 Chron. 19. 6. To assist them whereas it had been better and more wisely done by them to have resented their wrong offered reparation and sought reconciliation with David so potent and victorious and a valorous Prince as the event proved 3. We have the motive that made them so to prepare this warre which was because they saw that they stank before David a usuall phrase in Scripture to expresse the hatefullnesse of any to others as Gen. 34. 30. Iacob sayes to Simeon and Levi yee have made me to stink amongst the inhabitants of the Land So Exod. 5. 21. the people say to Moses you have made our savour to be abhorred in the eyes of Pharaoh And so the Ammonits saw that they were become hatefull to David and their fact abhorred by him 4. Is set down Vers 7. to the 13. Davids preparation to meet them and Joab and his Brother Abishai their prudent and valiant managing of the battle Unto which is subjoyned Vers 13. and 14. The victory over the Syrians and Ammonits 5. from the 15. verse to the 19. Is set down the Syrians renewed battle against David at Helam a Town not farre from Iordan and his victory over them whereby Vers 19. they became wholly subdued so that they never helped the Children of Ammon any more From all which we may see 1. The cause of these warres that moved them 2. The persons who were ingaged in them 3. The military discipline followed by both parties And 4. the successe and end of them but before we come to the observations 1. We will speak somewhat of the persons whom Hanun hired as mercenary souldiers to assist him And 2. of their hire first then mention is made of the Syrians of Bethzehob and of Zoba who were subjects to Hadarezar great King of Mesopotamia Who were moved to follow Ammon for two causes the one for commodity the other to reject their sworn subjection to David Chap. 8. 6. Next we have these of King Maacah which were in that part of Syria which lies betwixt Gilead and on the east towards that part of Arabia called Trachonites supposed to be a part of the territory of Ammon above Jordan neer to Mount Hermon Josh 13. Thirdly we have these of Ishtob at the east part from Ammon towards Arabia called the desert amounting all to 33000. Next then here is said to be a thousand talents of Silver 1 Chron. 19. 6. Which was a Hebrew weight each Talent containing 60. pound weight and each pound 25. common siccles reducing the siccle to a halfe ounce so that the Talent will amount in our Scots money to a thousand and five hundred pounds or 120. lib. Sterlin and above and the hundred Talents to 150000. lib. Scots so that the thousand Talents of Silver will amount unto 1500000. lib. Scots As for the discipline used in this warre on both parts the same was very prudent 1. On the part of Ammon and his confederates they divide their Army in two the Ammonites place themselves at Modeba a towne in Arabia belonging to Ruben Josh 13. 16. To be a retreate to them in case of overthrow as they made the same vers 15. As also to encounter with Israel in the front as they had appointed the Syrians to charge the Israelites on their reer and accordingly Joab in like manner like a wise and expert Generall perceiving his stratagem he also divides his Army in two the strongest part whereof he takes to be under his own conduct against the greatest number of the Syrians and the other part he gives to Abishai his brother to encounter with the Ammonites with a direction to help him if he saw the Syrians too strong for him and he to help Abishai if he saw the Ammonites too strong for him OBSERVATIONS 1. V. 1. IT is said that the King of Ammon died where we see that death is the common condition of all man-kind Kings as beggers wise as fooles and rich as poore so that 〈◊〉 pede pulsat regum turres pauperumque tabernus sceptra ligonibus aequat and neither power or prayer and intreaty wisedome or wealth can avoid the stroke thereof which all Kings and great men should consider to humble them and make them think of the account of their stewardship afterward 2. Vers 2. In Davids resolution to shew kindness to his Son as he shewed kindness to him we see his vertue of gratitude as in the former Chapter to Mephibosheth this being the only tribute that the Lord requires for all his benefits Psal 103. 2. And which we also owe to man so that the naturall man saies that we should receive benefits as the earth receiveth seed and labour to render the same with increase Et si ingratum dixeris omnia 3. The time of Davids remembrance of the King of Ammons kindness to him when he was in exile is now when he is setled in a peaceable and potent kingdome so that his high preferment makes him not forget the favours which he received in his low estate as Pharaoh's butler did and as many do now adaies 4. The kindness that he could not requite to the Father partly because of his inability before and partly because of the death of this King he now resolves to shew to the sonne where we see 1. That parents leave to their Children by their charity and good deeds a good treasure As also 2. That with honest and thankfull persons the remembrance of benefits dieth not with the benefit receavers 5. Where it is said that David sent to comfort Hanun by the hand of his servants We see that Children should be naturally affected with moderate sorrow for the death of their Paâ—â—nts although most part now inwardly rather rejoyce at the death of those by whom they may get a rich inheritance left unto them howsoever by externall shew in their garments they pretend sorrow such are worse then this Ammonite or Esau Gen. 27. 41. 6. Hereby likewise we see in Davids sending to
comfort Hanun for his Father that it is a Godly and good part to comfort them whom we think to stand in need thereof or to be in any sort of distresse and to have a Christian sympathy with such mourning with them who mourne 1. V. 3. 4. We see in the misconstruction of Davids message and abuse of his servants the disposition of the wicked in rendring oftimes evill for good like those lifted up the heel against David who sat at his table and as Judas did to Christ whereas the godly on the contrary are ready to requite good for evill as they are commanded Matth. 5. 44. c. 8. This misconstruction and miscarriage that followed thereon did flow from an unjust suspition of Davids intention to trie and search their City that he might come against it and destroy it so that unjust suspition and misconstruction is the very Child of Satan and whereby he procured the fall of our first parents Gen. 3. 5. And that fearfull bondage and Tyranny against the people of Israel by Pharaoh to his utter destruction Exod. 1. 10. And is so dangerous a pest that it dissolves where it once enters all bonds of Society Politicke or Oeconomicke whereas on the contrary a favourable construction of mens meanings and actions is a conserver of peace and amity in all and every Society 9. The first wrong that hereon ensues is to David himself whereas by this supitious misconstruction they censure him as a deep dissembler and a cruell and covetous Hypocrite by sending under pretence of friendship to spie their weaknesse and to come thereafter to subdue and destroy them Which wrong done hereby to his name and fame is the greatest wrong of any as it is in like manner to any other the same being the murther of the tongue and of that which is dearest to any ingenuous Spirit 10. Upon this suspition of Davids intention the Princes of Ammon gives a pernicious counsell to their young King barbarously to abuse Davids servants which was the cause of there and his ruine in the subsequent warres that he had with him and of the expence of much treasure and blood Whereby we see in this and in that counsell that Rehoboam got their after by his young Counsellours what bitter fruits evill Counsell to Princes specially who are young unexperimented produces Both to the givers as also to the takers whereas on the contrary it is a great blessing to a Prince to have wise and godly grave Counsellers about him and a pliable heart and eare to hearken to them and obey there Counsell and to stop his eare to the contrary which blessing therefore all people should pray for to their Kings and rulers 11. We see that this young King Hanun is farre unlike to his Father Nahash who shewed kindness to David when he was in exile Which teaches us that goodness nor grace nor any morall vertue comes not by generation as we see in Cain Ishmael Esau Ammon Absolom and others good parents oftimes having bad Children 12. In the abuse done to Davids messengers we see the very Law of Nations let them be Gods violated which ordaines no wrong to be done to messengers or embassadours because they declare only the message of their Master and what wrong is done to them is counted done to them who sends them and iâ— no wrong should be done to the messengers of an earthly King much less should it be done to the messengers of the King of Kings Who will account the same done to himselfe and wiâ—l avenge it severely on the doers as David did on the King of Ammon especially when they shave not the halfe of their bread away which would soon grow againe or cut their garment by the middle but when they shave the most of all their living away which by Gods law is due unto them and makes them go oftimes with a bare and thin garment 13. Vers 5. David sending to meet his servants who were sore ashamed of their abuse and directing them to stay at Jericho till their beards grew and then to returne shewes his tender sympathy towards them and care to comfort and councell them the best way till he thereafter should repare the injury wherein he shewes a good and imitable example of a loving Prince to his loyall subjects 14. Vers 6. It is said that when the Children of Ammon saw that they stank before David they prepared for warres whereas it had been more wisely done to resent their errour offered reparation and sought reconcilement but herein we see it to be true quos deus vult perdere iis mentem adimit and that the wicked in Gods just judgment runnes ever further and further into snares and mischiefe going from ill to worse Satan so drives them as we see in Pharaoh Judas and others till they come to utter destruction and God in his secret justice hereby meaning to punish their idolatry 15. This fact of theirs made them stink before David and to be hatefull and abhorred by him Then much more doth sinne and abuse of Gods messengers make men stink before God and to be hated and abhorred by him 16. Upon this that was done to Davids servants in their beards and garments though no hurt was done to their persons we see beside expence of treasure what bloody warres ensue Which shewes of small beginnings as suspition first and then ill Counsell and thereafter this abuse what great mischiefe arises and therefore how warily we should take heed to our words and actions the mother of mischiefe as the proverb saies not being greater than a midge wing and that greatest trees do grow from the smallest seeds 17. David is against his will and beyond his expectation forced to new warres Which teaches that no man may dreame of long peace or prosperity but when he lookes for greatest peace and tranquillity as David did when he sent this message greatest trouble and disquiet may ensue so mutable and uncertain is our estate here 18. David revenges this wrong done to his servants by lawfull warres the rule whereof is the punishment of sinne especially committed against God and the Republick and being undertaken by the Authority of the lawfull Magistrate this being a part of the right use of the sword which is committed to him against the errour of the Anabaptists 19. We see also here that actions are not to be measured or censured by their events for Davids sending to comfort Hanun for his Father was laudable and good though sad events followed thereon by the misconstruction of this his pious action by those who measured him by themselves 20. The Ammonites by hyring the Syrians to assist them We see they confide in the arme of flesh and in their wealth and confederacy and therefore we see what was the end of such vain confidence and as is shewne Hos 14. 3. And by many examples registred both in sacred and prophane history 21. Ammon is joyned to Israel in
will but God by his preventing grace seeks David who had gone astray like a lost sheep and followes him with tender mercy to reclame him and bring him back againe therefore faies Gods people Lam. 5. 21. Turne thou us unto thee O Lord and we shall be turned Next the Lord doth this not immediatly but by the Ministry of his Prophet Nathan with which he did concurre by the secret operation of his spirit and converting grace which is his usuall dealing in reclaiming of sinners whereby he gives repentance as we see Act. 2. 37. And begets faith in their hearts Rom. 10. 17. The impulsive cause of this next to the forenamed efficient and instrumentall is Gods free love Hos 14. 4. Without yea against Davids deserving and the finall is the glory of the riches of Gods mercy and Davids salvation whom he takes as David did the sheep out of the Jawes of the Lyon so he out of the power and pawes of the divell The cause also wherefore the Lord did not send and admonish David sooner and before he did fall Is 1. That he would let him have a proof of his own naturall corruption and see how soone and fouly he would fall being left to himselfe and not being assisted by his speciall grace that so he might ever walk humbly watch carefully and pray for grace more earnestly 2. That others might with the greater feare and trembling work out their own salvation considering how so great a Cedar sell they being but low shrubs 3. That the greater glory and riches of his grace and mercy might appeare in his conversion and pardon thaâ— so none may dispaire either of pardon to themselves if they repent or of the conversion of others in Gods own time In this coming of Nathan to David and excepting so perilous a commission to so great a King with a sharp accusation reprehension and commination as we see his laudable and greater obedience to God So likewise we see 1. His prudence in the forming of his accusation and rebuke the scope whereof was to make David out of his own mouth to pronounce sentence against himselfe therefore he propones it by way of parable 2. We see his dexterity in the amplification 3. His courage and boldness in the application And 5. His fidelity in the denunciation In this parable which he uses David is compared with the rich man and his many wives and concubines to his many flocks and herds and Vriah is compared to the poore man and the ew-lamb to Bethshebah and the traveller is Davids lust that entered into his heart for satisfying whereof he would not take one of his own wives or concubines but the wiâ—e of Vriah To this generall as it was proponed David answers with an oath that he is worthy to die and restore the fourfold of the Lamb according to the Law Exod. 22. 1. Who had done this thing Whereupon the Prophet makes a plaine application saying Thou art the man and so makes David to have pronounced just judgment against himselfe The major of the argument he takes from David himselfe thou saies that such a wicked and merciless offender should die But thou art the man therefore thou shouldest die Hereafter he aggravates Davids sinne by many amplifications 1. From the argument of ingratitude in repetition of Gods benefits formerly bestowed upon him and his readiness to have bestowed more 2. After this he sets down the root of the sinne to be the contempt of God and his Word which he amplifies by the repetition and particular accusation of David of these crimes 1. That he had killed Vriah with the sword 2. Had taken his wife to be his And 3. That he had killed Vriah with the sword of the Children of Ammon the common enemy of the Lords people and made them to be the instruments of his cruelty and not having pitty on his own faithfull subject Whereupon he subjoynes the denunciation of the Lords punishing his sinne by lex talionis relative both to his sinnes of cruelty against Vriah as also his sinne of uncleanness with Bethsheba according to his threatning Deut. 28. 30. And as sad experience in the person and actions of Absolon afterwards proved whereunto he addes this aggravating of the punishment that what David did he did it secretly in sinning but what God should do it should be openly in the punishing OBSERVATIONS 1. IN this history of Davids rising by repentance after his fall we see the difference between the Godly and the wicked they fall but by grace they rise again but the wicked they fall and lye still in impenitency and careless security to their own destruction as we see in the examples of Cain the first world Sodome Pharaoh the obstinate Jewes Herode and others 2. Vers 1. In the Lords sending Nathan to David sleeping in security we see the Lords preventing mercy whereby like that sheapherd that left the 99. and went to seek the â—rayed sheep so likewise he seeks us first and turnes to us before we can turne to him as we see in his calling of Abraham out of Vz from Idolatry Mathew from receit of custome Zaccheus from an forged caâ—iller and Paul from a persecutor And that as our Saviour saies to the obstinate Jewes How faine would I have gathered you as a Henne doth her Chickens under her wings but yee would not So how faine the Lord is to reclaime sinners 3. In the work of Davids conversion instrumentally by the Ministry of Nathan and efficatiously by the concurrance and cooperation of Gods spirit we see that the Ministry of the Word is the ordinary meanes by which the Lord will have men converted from sinne and damnation to righteousness and salvation so that it is a great blessing where men injoy these meanes and profit thereby as it is a great curse and punishment when either the Lord removes the candlestick thereof out of his place as he threatned Ephesus Rev. 2. 5. Or where the Ministry of the Word is contemned as we see 2 Chron. last 15. 16. Or where it is unprofitable as Jer. 8. 6. and 20. 8. 4. With the externall Ministry of the Word and meanes of conversion we should earnestly beseech God to concurre with the operation of his blessed spirit to make the same powerfull and thereby to work in our hearts repentance and faith else as Peter fished all night and caught nothing till Christ came so Peter may preach and not prevaile till the hearts of his hearers be pricked by him who opened the heard of Lydia while Paul did preach Act. 16. 14. For Paul may plant and Apollos water but God only giveth the increase And Nathan here might carry the Lords message of Davids eare but God only could thereby work upon 〈◊〉 heart 〈…〉 5. It is said here that the Lord sent Nathan to David where we observe the duty of all faithfull Ministers of Gods Word not to runne unsent or rush into that sacred calling as many do
estimate to 7000. French Crowns and rich in precious stones he gets also a rich spoil of the City and by severall tortures after he had punished the inhabitants of Rabhah and all the other Cities of the Ammonites he returned victorious and triumphant to Jerusalem But before we proceed to the observatious some questious or doubts are to be resolved 1. How was Davids sin remitted and yet the punishment thereof which was threatned vers 10. and 11. retained I answer when God remits the sin he remits the vindict which temporall chastisements are not to the godly because 1. they proceed from his love Heb. 12. 6. as also are in their nature medicinall corrasives And 3. their end or scope is their good and profite who are corrected Heb. 12. 10. That they may be made pertakers of his holinesse and consequently of eternall happinesse vers 14. And seeing of God in glory 2. How comes it to passe that David exercises such cruelty after his Victory against the Ammonites in all their Cities Which may be thought unbeseeming to so pious a Prince as David I answer that this was not without the speciall providence of God avenging himself by David on such wicked idolatres as those were 1 King 11. 5. And who had ever been capitall Enemies to his people rising up against them in the wildernesse and in their journey to Canaan Deut. 2. 18. As also rising up against them in the dayes of Jephtah Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul and who would not make peace with them except all the Citizens would thrust out their right eyes 1 Sam. 11. 2. Thereafter doing such a barbarous indignity to the messengers of David and hyring the Syrians to joyn with them against oath and covenant and making warre against David for all these their wiâ—kednesse and provocations the Lord makes David now when their cup is full to recompence them according to their works and to be exemplar to others in their sharp punishment as they had been in their grosse sinning OBSERVATIONS 1. V. 13. UPon the Prophets reprehension and threatning David humbly confesses his sin Where we see the fruit of reprehension and the efficacy of Gods Spirit conâ—urring with the faitfull discharge of the Ministriall function towards sinners for their conversion as we see here in David and Act. 2. 23. and 37. Let Pastors then do their duty and leave the event to God Also we see what long and dead sleeps the holiest soul may take in sinne till God awake them out of that lethargy as David lay in neer nine moneths 2. We see the difference between the godly and the wickedâ— when they are admonished and rebuked for there sinnes the wicked either mock and despise rebuke threatnings as the first World did Noah and the wicked impenitent Jewes did the Lords Propheâ—s that he sent unto them 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them as Ahab was inraged against Eliah and Herod against the Baptist but the godly to whom God mindes mercy and not judgement they receive the word of rebuke with meeknesse as David did here and confesse their sin resolving to mourn and mend as we see Hos 14. 2 3. Gods people are exhorted to do 3. We see here likewise in Davids confession a good example to be followed that he layes not his sin on others as Adam did nor denyes it as Cain nor extenuates it as Saul but freely acknowledges it and layes the blame onely upon himself saying I have sinned against the Lord and as he sayes Psâ—l 51. 4. Against thee thee onely have I sinned and done this evil in thy sâ—ght 4. In Nathans reply saying The Lord hath also put away thy sinne c. We see here as also in the parable of the prodigall Son and as is said Psal 103. 8. Joel 2. 13. Jonas 4. 2. And Micah 7. 18. That he is slow to anger but ready to forgive and plentious in mercy yea who delights therein therefore no sooner doth David confesse but as soon by his Prophet doth he pronounce forgivenesse no sooner did the theef on the crosse pray for Christs remembrance of him when he came to his Kingdome but as readily did he answer and promised it to him which is a great comfort to all penitent sinners and that a bruised reed he will not breake nor a smoaking flax he will not quench Also that confession is the way to get pardon from God which is contrary before Earthly Judges Prov. 28. 1. 1 Joh. 1. 9. 5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye because he had given great occasion to the Enemies of the Lord to blaspheme whereby we see what advantage the scandalous sinnes of Professours give to the Enemies of the truth and what wicked and evill use they make thereof which should make all Professours of the truth to walke the the more circumspectly and holily Least through their sides the profession it self be wounded as well as their own souls and the Lords name blasphemed 6. In the death of the Childe which is threatned we see that the sinnes of parents are punished oftimes in the Persons of their Children according to that threatning Exod. 20. 6. They being as it were a part of their parents flesh of their flesh and bone of their bone which should make parents who would wish their Childrens welfare to feare God the more and to eschew sin and when sicknesse death or any disaster comes to their Children to examine themselves if their sins have been the cause thereof 7. Vers 15. It is said that according to Nathans prediction and threatning the Lord stroke the Childe with sicknesse where we see 1. That Gods threatnings shall assuredly be accomplished and therefore are not to be despised as those did of the first world and others 2 Chron. 36. 16. But made use of for our humiliation 2. That sicknesse is the Lords rod wherewith he striks either young or old and therefore when it comes we should look up to the hand that striks therewith kisse the rod by patient submission and bearing the same and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite that we may say with David Psal 119. 71. It I was good for me that I was afflicted and to take off the same in his own good time 8. V. 16. David uses prayer and humilliation for the Childs recovery if it were the Lords will to be gracious unto him as he speaks Vers 22. Which teaches us that the onely way to avert and remove the Lords temporall judgements or any corporall visitation on our selves or ours is prayer and fasting and the humbling our selves before the Lord as we see we are exhorted Joel 2. Hos 6. 14. And was practised by David 2 Sam. 24. And here as also by the King of
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
King and Father as we see in the answer to the Canaaâ—itish Woman at last and the parable of the importunate friend and Widdow 8. Vers 28. Where Absolon directs his servants to marke when Amnons heart was merry with Wine that then they should kill him We see 1. what is the fruit oftimes of drunkennesse when men are besotted thereby and both rendred incapable of perceiving of danger and unable to resist violence as is said by the Poet enervat vires debilitatique pedes then they become an open prey to any invader And 2. we see that it is a fearfull thing for men to be taken away in the very act of sinning as Zimri and Cosby were Core and Dathan and here Amnon in the very act of drunkennesse Wherein also appeareth Absolons greater cruelty by making him drunk first to murther his soul and thereafter in his security to murther his body 9. In the executing of this cruell fact Absolon sayes to his servants fear not speaking of the fear of man but he forgets to speak of the feare of God and again have not I commanded you sayes he as if his command was a sufficient warrant though contrary to the commandement of God So that we see hereby that in all wayes of the wicked God is no wayes before their eyes and that presumptuously they preferre themselves unto him and their unjust obsequie to his just obedience 10. Absolon likewise calls the execution of this base cruelty in his servants courage and valour being indeed but treacherous and cowardly murther Which shewes that vices are oftimes coloured with the name of vertues as drunkennesse is called good fellowship avarice good Husbandry subtilty to deceive wisedome and pride magnanimity as treacherous murther is here called courage and valour and so on the contrary vertues fair face is besmeared with the foule aspersion of vice as humility is counted basenes modesty hypocrisy and charity profusion as Judas called that which was bestowed on Christ to be waste This being Satans policy to make vice owned and vertue counted odious 11. Vers 29. It is said that the servants of Absolon did as their Master commanded them and killed Amnon Being hereby rather slaves to his vice and to Satan the instigator Where we see the proverb verified such Masters such Man a godlesse bloody and dissembled Master and they godlesse bloody and dissembled servants misregarding the fear of God or his holy commandement to please man and obey his wicked commandment whereas they should onely obey the Lord and their Masters commandement so farre as it was agreeable to Gods as is said Act. 5. 29. And as we see a worthy example here of in Sauls footmen 1 Sam. 22. 17. Who at their Kings commandement would not kill the Priests of the Lord which wicked Doeg the Edomite did thereafter in a most cruell and barbarous manner as also in the Midwives of Egypt Exod. 1. 16. 12. Vers 31. 36. and 37. Upon the hearing of the tragicall newes of Absolons bloody and cruell fact David rents his cloathes lies on the Earth weeps sore and mourned every day Where we see that parents too great indulgence to their Children as Eli's was and Davids who spare the rod which in time should be used procures much sorrow and grief to themselves and destruction of their Children whom they spare and indulge 13. David also not being onely a parent but a publicke Magistrate and according to his office not punishing incest in Amnon therefore now in Absolons fact and in the grief that he had for Amnon every day he is justly punished by God Which should admonish all Magistrates to discharge their duty faithfully and imparcially in their office it being a like aboâ—â—ination before God to punish the innocent and to let the guilty free 14. Vers 32. Where Joâ—alab tells David that Amnon onely was dead and that by the appointment of Absolon it had been determined from the day that he had forced his Sister Tamar We see 1. That wicked courses that are carried on with determination to have them performed and are not sudden flashes of passion or the like they are the very light of impiety and argue a deep rooting and possession by Satan who still forments what is once determined till it be accomplished and is a busy agent to drive on such wicked purposes as we see in Judas betraying of our saviour and other his restlesse motions and Jehiâ—like drivings on to sinne 15. Joâ—adah also by these words seemes to have had knowledge of this determination of Absolons and of the cause wherefore and thus might have made Amnon more wary and cautelous but herein he shewes the nature of a temporising dissembling courrier who onely looks to his own standing not caring what becomes of others Wherein also we see what it is to lippen or rely on the friendship of any flesh whatsoever as Amnon did on this Jonadab a subtile man and only for himself 16. Vers 34. Upon this fact committed Absolon fled towit from man who onely could kill the body but he could not flie from blood guiltinesse and an accusing conscience nor yet from the hand of Gods justice which did reach him hereafter and who had power both of soul and body to cast both into hell fire Wherefore let sinneâ—s nâ—ther flie unto God by repentance and faith for from him they cannot flie as David shewes and all other flight they will finde unprofitable II. SAM Chap. 14. from the 1. vers 10 the 28. THis Chapter is coâ—eren◠〈◊〉 the 〈◊〉 verse of the former which some Interpâ—â—tâ—rs therefore make the first verse of this Chapter Wherein we have 1. Absolons reduction from his exile in Geshur where he was three years to the 25. verse 2. His more full reconciliation with David his Father after he had stayed two full years in Jerusalem In Absolons reduction we have again 1. the manner of procuring it theâ—1 â—1 verse 2. Davids condâ—ionall condâ—â—ending Vers 21. and 24. 3. Joabs thanksgiving to David and his bringing of Absolon to Jerusalem from Geshur Vers 22. and 23. Whereunto is subjoyned a description of Absolon from his beauty which was matchlesse and from the quantity of his hair aâ— also from his progeny that he had three Sonnes and a beautifull Daughter called also Tamar First then in the procâ—â—ing of Absolonâ— reduction from Geshur We find 1. that the principall procureâ— thereof is Joab 2. The motive is that he perceived the Kings heart was towards Absolon of whom it is said Chap. 13. 13. That the soul of King David longed to go forâ—ouâ—o Absolon for he was comforted concerning Amnon seeing he was dead So passionately â—â—dulgent he was towards him as we see after Chap. 18. 33. Though a wicked and reâ—ellions Sonne 3. The means or Instrument which he uses is 1. For sex a Woman whoâ— he fetcâ—es from a place called Tekoah which is supposed by Jerom to be a little City in the territory of Judah distant some nine
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
with his subjects We see that it is the very first precept and practise in the black art of sedition and rebellion to flatter the people and to accuse the Magistrate and lay upon him the foulest aspersions that they can devise that by blameing the present Government and calumniating boldly them who are in place they may first as Absolom did here steale the hearts of people from them and so make them naked and thereafter engage them to themselves and so work the point of their own preferment But as is said Prov. 12. 3. a man shall not be established by wickednesse 9. Vers 4. Absolom vaunts greatly and promises much of himself if he wee made Judge whereby howsoever he pretended great humility in his gesture yet he discovers great pride in his words for vice cannot hide it self long and in a most unseemly way he praises himself where Prov. 27. 2. It is said Let another man praise thee and not thine owne mouth a stranger and not thine own lips 10. Vers 7. Neer after 40. years that his Father had raigned Absolom hatches and brings forth this monstrous brood of rebellion in his Fathers old age and latter time of his raigne which as it shewes his great impatiency who could abide his fathers death and his ambitious thirst to raigne so it shewes a wicked disposition of a Son crossing his father most when most he should have comforted him 11. Absolon pretends that his going to Hebron was to pay there a religions vow to God and to serve him Where we see that the pretending of Religion has been ever made a cloake to palliatall treasonable and wicked designes like Satan who when he intends greatest mischiefe he transformes himselfe into an Angel of light and Antichrist to deceive Gods people the more subtilly is described Revel 13. 11. By that beast that is horned like the Lamb but speaks like the Dragon This also we may see in that cruell practise of Simeon and Levi against the Shechemites and here in Absoloms against his own Father so that the fouler fact is it seeks ever the fairest visard 12. Vers 10. Thirdly in the spies and trumpeters that were sent out by Absolom through all the tribes of Israel to proclaim him King We see that rebellion and wicked courses never wants wicked instruments to promote the same as we see not only in Scripturall examples but in later times whereof Sleidan in his Commentaries lib. 5. makes mention And how that Luther in his speech and answer to the desires of the commons in Germany who rose up in rebellion against their Princes speaking of certain preachers who stirred up and fomented that rebellion he saies Satanas enim sub Evangelii pretextu multos hoc tempore seditiosos plane sanguinarios excitavit doctores such as the Pope also sends forth that Jesuiticall brood who are those uncleane spirits like froggs which go forth unto the Kings of the earth to gather them to battle to the great day of the Lord Revel 16. 13 14. And which I would to God we had not such even in our times amongst us 13. In the 200 also that followed Absolom in the simplicity of their heart not knowing any thing of his conspiracy We see in former times and even now likewise how many follow that Roman Antichrist in like manner in the simplicity of their hearts not knowing the depth of Satan nor the mistery of iniquity and being only of the number and name of the beasts that is counted and called Roman Catholicks but not having the marke of the beast and the deep impression thereof as we see Revel 13. 17. 14. Lastly Vers 12. In Achitophels joyning with Absolom We see the image of a temporising Polititian and Courtier quitting his loyalty to his old Master David and now cleaving to him whom he thought to be the sunne rising and joyning his wit with Absoloms forces to promote an ill cause which brings him therefore at last to an ill end Also we see what trust can be in flesh and blood when not only Davids Counsellour turnes traitour but also he is not safe from one of his own loynes II. SAM from the 13. Verse to the 30. FOllowes now the other two parts of this Chapter The first whereof is Davids patience and course that he takes by flying whereby he declines the fury of his sonne Absolom And 2. Ittai the Gittite his constant and faithfull cleaving to David in his distress as Ruth did constantly cleave to Naomi and would not leave her Ruth 1. 16. and this is to the 24. vers The second is Davids prudence 1. In sending back Zadok with the Ark to Jerusalem and appointing his sonne and the sonne of Abiathar who went back with their fathers to be Davids intelligencers And this to the 31. vers 2. In sending likewise Hushai the Archite to insinuate himselfe into Absoloms favour and countermine the counsell of Achitophel and by the sonnes of Abiathar and Zadok to certifie him of every thing which he heard In prosecuting of the first part of Davids patience and flieing for the time We shall consider 1. If flieing in the time of persecution be lawfull or agreeable to Christian fortitude 2. The causes of Davids flieing at this time 3. The fact it selfe and circumstances thereof And 4. The company or associates of David herein For resolution then of the first we distinguish flieing in time of persecution in three kinds The first is desertion The second defection The third is retreat I call desertion a desperate abandoning and deserting of a good cause I call defection not only a desertion of a good cause but also the profession of the contrary And I call retreat a necessary giving place or ceding to violence or flieing therefore for time and place As for the first two sorts there is no question but they are unlawfull as well in causes civill as religious But as for the third 1. We have Christs precept to his disciples Matth. 10. If they persecute you in one Citie flie to another 2. We have the examples of Jacobs flieing to Laban from the furie of Esau Gen. 27. Moses flieing from Pharaoh to the land of Midian Exod. 2. David from Saul 1 Sam. 19. And here from Absolom Eliah from Ahab Joseph and Mary from Herod to Egypt with the Child Jesus and his disciples from one place to another as they were commanded Which must be done notwithstanding upon these cautions 1. That above all respect be had to the glory of God and good of his Church which must be preferred to our personall safety 2. That respect be had to our lawfull calling And 3. That in all these two extremities be eschewed to wit Temeritie and Timiditie that men neither expose themselves to unnecessary dangers neither yet for carnall feare refuse those that are necessary when God calls them thereto for witnessing of the truth The second is the causes which moved David at this time to flie which are 1.
be in every estate and at all times watchfull and humble 8. Vers 5. In this second action between Shimej and David we see 1. When King David came to Bahurim there to refresh himselfe and his men as we see vers 24. in place of rest which he looked for Behold new trouble a railing Shimej persecutes him and his followers both with tongue and hand So that we see as is said many are the troubles of the righteous and like Jobs messengers one comes on the back of another as wave followes wave and as Jacob was no sooner rid of Laban that followed him but he heares of Esau coming against him and in the mean time encounters with an Angel that wrestles with him No rest then to be expected here till after our dyeing in the Lord we settle in our heavenly Canaan Rev. 14. 13. 9. This Shimej being a man of the house of Saul his hid malice against David which lurked in the time of Davids prosperity breaks out now by cursing and casting stones at David in the time of his adversity which shewes not only what a wicked treasure and unclean ground the heart of man is which harboureth and preserveth what Satan shewes therein till occasion offer of manifestation as we see in Cain against Abell and Absolom against Amnon But likewise we see that adversity discovers who are true friends as we see those was to David who are mentioned Chap. 15. and Chap. 17. 27. and who are enemies as Shemej was here and Achitophel 10. Vers 6. Shimej curseth and casteth stones at David and so persecutes him both with tongue and hand Which sheweth what persecution in like manner the Godly may expect at the hands of the wicked as the Prophets found and our Saviour the Prince of Prophets and as he told his Apostles that they should find Matth. 5. 12. and Joh. 16. 33. And therefore not to think it strange nor to care for the scourge of their tongue or causeless cursing or reviling so that the Lord bless and that they have his approbation and of a good conscience 11. Vers 8. Where Shimej saies that God had returned upon him all the blood of the house of Saul and delivered the Kingdome to his sonne Absolom We see that malice so blinds the wicked that they most wrongfully censure the Lords doings in afflicting or trying his own and as if they were of Gods counsell they alledge that to be the cause of their sufferings which their malicious hearts suggests and is not the cause indeed and by the events they judge of the cause and justifies or condemnes the same 12. Where he saies that the Lord had delivered the Kingdome into Absoloms hand We see how foolish they are who measure Gods doings by their beginnings and do not attend the end as we see in the steps of Josephs fore prophesied advancement and here in Davids sad condition in respect of Absoloms great following and hopes which made Shimej say that the Kingdome was delivered to him The contrary whereof was shortly seen thereafter 13. Whereas in like manner he attributes to God the returning of the blood of Sauls house upon David and the delivering of the Kingdome into Absoloms hand We see the impudency of wicked men who dare ascribe to God what the wicked hearts of men doe hatch and their wicked hands for their wicked ends seek to performe and so to make him who is goodness it selfe and hates all iniquity to be not only accessary but author of sinne 14. Vers 9. Abishaj being incensed by this fact of Shimej out of a carnall humour offers to revenge this wrong done unto David Where we see that a good cause is not to be prosecuted by bad meanes as here by carnall revenge and cruelty which was also the disciples fault who would have had fire come downe from heaven upon the Samaritans for their not receiving of Christ but as the cause is good or bona so it should be prosecuted by good meanes or bene And as a revenge may be just so it should be seasonable 15. Vers 10. Abishaj looked onely to the stone as it were an instrument but David looked higher to the hand that was the supreame caster and chastiser of him as all the Godly do Gen. 50. 20. Job 1. 21. Which is the ground of their patience under sufferings and makes the same a pedagogie to leade them to repentance Therefore David gives way meekly rather to his own humiliation then to the punishment of another 16. Vers 11. Where David speaks of his own sonnes rising up against him to seek his life and therefore much more might Shimej do it We see that domestick crosses and those of nearest relation are the greatest and sharpest of any and such as may justly make men to be the more patient in lesser so that herein David gaines by it and it is the advantage of great crosses that they swallow up the lesser and though a weak heart faint with every addition of trouble yet the strong in grace do not so 17. Vers 12. Where David saies it may be that God would look on his affliction and requite good for Shimeis cursing that day We see Davids faith and confidence in the Lords goodness towards him even when he is many waies now sharply chastizing him so sharp is the eye of faith that through the darkest cloud it can perceive the light of the sun-shine of the Lords countenance which David ever did so highly esteeme Psal 4. 6. Also the bestowing of temporall favours go at peradventure it may be but eternall are infallible 18. Also we see here the truth of that Rom. 8. 28. That all things work together for the best to them who feare him even the cursing of a wicked Shimei as the hatered likewise of Josephs brethren and their selling of him did to him As likewise that the wicked are no more bent and ready to do evill to the Godly but God is more bent and ready to do them good as David shortly found by experience after this even as he projected 19. Vers 13. Shimei being thus spared he continueth and increaseth in his cursing and casting of stones abusing so Davids lenity and patience as the wicked do also the Lords which should leade them to repentance So that the wicked are like the Wasp that gathereth poyson out of that from which the Bee gathereth hony and make the worst use of best offices done unto them by Gods servants or others and because of impunity they continue in sinne and iniquity as all evill natures growe presumptuous upon forbearance whereas good are the contrary Mercy then has need to be guided with wisdome lest it prove cruell to it selfe II SAM Chap 16. from the 15. verse to the end FOllowes now Absoloms entry into Jerusalem the chiefe City of the Kingdome and Achitophel as chiefe Counsellour with him Where we have 1. Hushaj his coming to Absolom and his gratulatory salutation of him as King ingeminated to
in Bahurim 5. A young man discoverer of the Priests Sonnes And 6. the exploratours that were sent by Absolom to search and apprehend them The next History is the Tragicall end of Achitophel wherein we have to consider seeing he was a man of such wisdome and estimation what were the causes moving him to runne to so desperate a self murther which I shall reduce to three 1. The guilty conscience of his irremissibile offences 2. The fearfull apprehension of the rigour and just punishment which he expected from David 3. The defeat of his Counsell and disappointment of his ambitious project Reasoning therefore thus with himself by Absoloms receiving the Counsell of Hushai Davids reall friend But Absoloms dissembled foe I foresee that he and his cause shall perish But as for me above all others my danger is then greatest For 1. my conscience condemnes me that I have given wicked Counsell against God my King and the Commonwealth and perswaded Absolom to defile his fathers bed and persecute him to death and so am unworthy to be called an Israelite 2. Though I should repent and crave pardon yet I apprehend no favour but justice to be executed upon me by David as an open example to all traitours before the World And 3. though I were spared yet I cannot draw my self to a private life and live as one justly disgraced and discourted therefore to eschew all these inconveniences I resolve upon this onely remedy to execute my self Upon which resolution he departs deserts his Master and his cause returnes to his City of Gilo disposes upon his worldly estate and hangs himself against the Law of God of nature and of Nations The third is the History of the passage of both Armies over Iordan and their camping in Gilead where it is remarked Vers 22. That of all Davids Army that passed over Jordan when they were mustered by daylight their lacked not a man so sweetned was his troubles with this divine preservation and so they came to Mahanaim a City in Gilead renowned Gen. 32. 2. By the vision of Angels which Jacob saw for his protection At this time also Absolom collected his whole forces who were like the sand of the Sea for number and followed after David and his small number and made Amasa his generall who was Sisters Children with Joab and Davids Sisters Sonne whose ambition made him make no conscience of all these naturall conjunctions to joyn against David In the last place we have the History of the furniture and provision for Davids Army 1. By whom And 2. what it was The Persons by whom are three Shobi an Ammonite whom David placed as is thought in Hanuns place who had abused his Embassadours for which cause he meets now David with gratitude in his adversity the other is Machir of Lodebar and the third Barzillai a Giliadite OBSERVATIONS 1. HVshaj the Archite and Zadok and Abiathar Priests and their sonnes Jonathan and Ahimaaz neither for feare of danger nor hope of reward are diverted from their fidelity and duty to David but postponing both feare or favour of man they look to God and a good conscience discharges a loyall and faithfull duty to their Prince even in his greatest adversity and leaves the success to God A good and imitable example to all subjects and sorts of men but alas few Hushai's are now in the civill estate but many Achitophels and few Zadoks in the Ecclesiastick 2. Vers 16. Hushaj discovers to David by Zadok and Abiathar and their sonnes the Counsell that he had given to Absolom and forewarnes him what to do It is commendable then but the contrary to reveale the Counsells or courses of a traytour to a lawfull Prince and to forewarne him of his danger that he may prevent the same 3. Vers 17. This message of so great concernment is carried from the Priests to their sonnes at Eurogell by a maide and themselves thereafter are hid from Absoloms searchers and preserved by a woman of Bahurim Which teaches us that God who hath variety of instruments both in heaven and earth yet in his wisdome sometimes singles out weakest instruments to performe greatest enterprises that his power in them may be seen and he may have the glory of the work Examples whereof we may see in Pharaoh's daughter preserving and educating Moses the woman of Tebes killing Abimelech Deborah overthrowing Midian Jael killing Sicera and poore fisher men converting the whole world the like may be said of Rahab Esther and the late Queen Elizabeth 4. Vers 18. The Priests sonnes are discovered delated persued preserved and though many other dangers appeare in this matter yet the Lord delivers them out of them all Wherein is seen the disappointment of wicked and cruell enterprises the protecting hand of God of his own and a great ground of comfort and confidence to those who follow good courses 5. Vers 22. David hearing of his danger prevents it albeit he was weary and loaded with sorrow yet he spends the night in his removing and passing over Jordan So that Gods promises of his deliverance and confirming him in his Kingdome make him not neglect the ordinary meanes of his safety as we see the like in Paul Act. 27. 31. Which teaches us the like and that we must not refuse to do what God requires for furthering of that which he decrees 6. Vers 23. In Achitophel we see three causes of his desperation 1. The unmeasurable weight of his sinnes 2. The severity of Davids judgment which he feares 3. His diffidence of pardon and his rejection from any participation of honour or advancement in Davids Court or Kingdome Whereupon we collect the like causes and degrees of others their disperation 1. The weight of guiltines which with Cain they count irremissible 2. The apprehension of Gods wrath and justice as we see in Judas 3. Diffidence of pardon and their rejection from any part or place in the Kingdome of heaven The cure whereof or preservative in the contrary is 1. Confidence in the mercies of God exceeding farre the number or weight of our sinnes Psal 103. 8. 2. Relying on the merits of Christ and like the wounded Israelites by the fiery Serpents looking upon him by the eye of faith Zach. 12. 10. 3. Considering the freedome of the Lords love Hos 14. 4. And that life everlasting is his free gift Rom. 6. 23. And lastly remembring the examples of the Lords mercy to Manasseh Marie Magdalen the thief on the Crosse Christs Crucifiers Act 2. 36. And to Paul when he was persecuting him 7. We see in Achitophel what shamefull and comfortles end such may expect who for their own ambitious or covetous ends give Counsell or go on in courses against God Lawfull authority and the good and quiet of Church and Common-wealth 8. Achitophels wisdome was great and highly esteemed and yet in the end he proves a furious fool by his selfmurther so his wisdome was turned into folly because he abused
the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
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
us and as David looked unto when he mourned and fasted for the sicknesse of the first Child that was borne unto him by Bathsheba 10. Next his mourning and lamentation was with intuition of his spirituall and now eternall estate dying so without repentance in his sinnes of bloodshed incest and rebellion which sâ—ould be in like manner the chief cause of mourning to all who fear God when they their friends or any other of neerer relation to be wicked and incorrigible and running headlong to their own damnation and which was the cause of Samuels going to Ramah and mourning for Saul all the dayes of his life 11. Out of his two tender and fatherly affection he cryes out with ingemination My Son my Son Absolom would God I had dyed for thee Where we see that the best men have not wont to be least passionate but what shall we say of our Saviours love to us fervency thereof who has said of us wretched rebells Not would God I had dyed for you but I have dyed for you a bloody a painfull a shamefull and a cursed death Behold then how he loved us with a love matchlesse and marvellous in fruit like himself and incomprehensible whereat Angels stand amazed and wherewith Saints are ravished would God that we had hearts as we should to love him again II. SAM Chap. 19. from the 1. vers to the 16. AFter the History of the former battle are in this Chapter set down the consequences that followed thereon which may be called the generall argument thereof and may be divided in seven particulars The first whereof is the universall deploring of Absoloms death by the people following the Kings example to the 5. Verse 2. Is set down Joabs sharp and minatory reprehension of David for lamenting so for Absolom and his exhortation to shew himself cheerfull and to speak comfortably to the people to the 8. Verse Wherein also is set down Davids obedience to the Counsell of Joab 3. From the 8. Verse to the 16. Are set down the deliberations and resolutions of the tribes of Israel for the reduction and restitution of the King with the reasons thereof and David his sending of Zadok and Abiathar the Priests to the elders of Judah and to Amasa for their concurrance herein and the motives thereof with the successe that ensued 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him His confession of his fault and begging pardon Abishais opposition thereto but Davids gracious granting the same and confirming it with an oath 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth that he went not with him Mephibosheths excuse thereof and laying the blame on Ziba his servant who unjustly had calumniated him then Davids decision of parting the Lands between them and Mephibosheths modest acquiscing thereto 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him Davids liberall offer to Barzillai for his former this his recent favour His modest refusall thereof with the reason of same and in his place the offer of his Sonne Chimham to go with David and to accept any favour that it pleased the King to bestow upon him whereupon David accepts the offer kisses and blesseth old Barzillai who returnes to his place 7. From the 40. verse to the end We have a sharp contest between the men of Israel and the men of Judah concerning their being first in the Kings reduction and that they despised the men of Israel being ten tribes or major part and had not first advised with them in bringing back the King As for the first consequence or action mentioned which is Davids mourning for the death of Absolom we have spoken before and here we see by his example and sympathy with him the Victory that day is likewise turned to mourning unto all the people and in place of their shewing themselves joyfull in a publicke triumphing way they privately steale into the Citie like them who are ashamed and steale away when they flye in battle And as for the King himselfe he covereth his face as the manner of mourners was and cryes out bitterly O my sonne Absolom my sonne my sonne Whereof Joab being advertised he comes to the King and boldly 1. Reprehends him for mourning so for Absolom and giving such a bad example to the people 2. Exhorts and counsells him to arise and go forth and to speak comfortably to the people And 3. Threatneth him if he did not so that he should be deserted by all the people speedily and that should be a worse evill to him then all the evill that had befallen him from his youth till then In his reprehension of David he upbraids him 1. With ingratitude that in place of honouring or rewarding his servants who had saved his life and the lives of his sonnes his daughters his wives and concubines he had shamed them by mourning for a traitour who sought his life and the lives of his servants and therefore had justly suffered and for which fact they needed not to be ashamed as it seemes he would have them 2. He upbraids him with the greatest iniquity that can be that he hated his friends and loved his enemies which might be a sufficient ground hereafter to any not to prove his friends as they had formerly done hazarding their lives and fortunes for him but to prove his enemies 3. He labours to prove the truth thereof by Davids so bitter mourning for Absolom whereby he declared that he regarded not his Princes or servants whom rather he should have cheerfully welcomed from the battle thanked or rewarded than withdrawne himselfe from them and mourned for a traitour 4. He upbraids him with a preposterous and wrong choice or election rather of Absoloms life though they all had died the last whereof had pleased him better then the death of Absolom 5. Unto this he therefore subjoynes his advice and exhortation that David go forth shew himselfe cheerefull for the victory and speak comfortably to his servants which if he obeyed not by an argument ab incommodo he threatneth him with a speedy and totall desertion of all the people and Army which he had under his charge and had hazarded so for him which would prove the greatest evill that ever as yet had befallen him Whereupon David is moved to do as Joab had advised he comes forth to publick view in the most publick place of the Citie the gate thereof which when the people heare theâ— they flock and resort unto him Followes next the strife that was throughout all the tribes of Israel that had adheared to Absolom before and being now defeated were â—led every man to his tent concerning the reduction and restitution of David to which they who were for him labour to perswade the rest 1. From the benefits which they had formerly received from him and whereof without
and follow 3. Vers 18. c. In Shimei sueing for pardon We see 1. Humiliation 2. Acknowledgement and confession of his sinne 3. Seeking of remission And 4. making amends by a contrary course of being the first of the house of Joseph to meet the King David and conduct him to Jerusalem all which ought to be in penitent sinners sueing for pardon from Christ the Sonne of David towit 1. Sincere humiliation 2. A serious sense and acknowledgment of our â—innes by confession 3. An earnest begging with the Prodigall and Publican of pardon and remission wherein mans felicity consists Psal 32. The last in amendment of our lives and walking hereafter in a contrary course to our former walking in wickednesse 4. Vers 21. In Abishai we see an example of private and cruell vindict such as was in Simeon and Levi in Davids servants who would have slain Saul and in Christs owne Disciples who would had fire come down from Heaven upon Samaria and Peter in smiting off Malchus eare whereas good Jacob Godly David and our saviour Christ were farre from this carnall and cruell disposition and therefore to be therein followed as the former is to be fled For learn of me sayes he for I am humble and meek 5. Vers 22. David sayes What had he to do with the Sonnes of Zerviah that they should be adversaries to him the word in the originall being Satan because of their instigation to ill Counsell for which cause also Peter was called so by our Saviour and bidden Go behinde him Whereby we see what they are who give evill Counsell and how such are to be esteemed towit even as so many Satans who was the first that gave evill Counsell to our first parents which brought death on them and all their posterity 6. David gives this as a reason of his clemency towards Shimei Do not I know this day sayes he that I am King over Israell Which shewes unto us the good use that Princes and great men should make of their power and authority not to be the more cruell or for oppression of their inferiours but rather to shew their elemency even to offenders Herein imitating him with whose name they participate and to use their power to the good and comfort of Gods Church and people 7. Vers 23. David promises to penitent seeming Shimei that he should not dye and sweares unto him but farre more mercyfull is our Saviour the Sonne of David to all true penitent sinners who has promised pardon to all such and sealed the remission of sinnes by his Sacraments and sworne also by himself That as be lives he desires not the death of a sinner but rather that he convert and live 8. Vers 27. Mephibosheth a true and loyall friend and subject to David who had shewn such sympathy with David in his affliction as he had neither drest his feet trimmed his beard nor washen his cloathes till David should return in peace yet is falsly slandered in the contrary as an affecter of the Kingdome himself Whereby we observe that the most Godly and innocent persons whosoever cannot escape the scourge of the tongue and injust calumnies as we see in Shimei's upbraiding David Chap. 16. 8. With the blood of Saul and his house and usurping his Kingdome and as wee see in the calumniating of Eliah as a troubler of Israel and our blessed saviour as a Wine bibber and an Enemy to Caesar 9. Vers 28. Mephibosheth to procure Davids favour undervalues and dejects himself and all his fathers house as dead men and extoll's Davids gracious benefits and bounty bestowed upon him which indeed is the best way that we can take to obtain the favour of God who is King of Kings and to ingratiate ourselves in his sight towit by casting down ourselves at his feet professing our vile and wretched condition with the poor Publican and acknowledging the Lords bounty and mercyfull dealing with us and with Mephibosheth humbly submitting our selves in all things to his good will and pleasure 10 Vers 29. In Davids perseverance of giving any part of Mephibosheths Land to a deceitfull Ziba now after right information to which Ziba being present could not reply We see infirmity in the best of men and that judges or Magistrates upon better tryall and information should reforme their judgements and as equity requires recall their unjust decrees and rectify the same as we see Ahasuerus did Esther 8. And not to do as Herod did in the matter of the Baptist or as Pilate said concerning Christ What I have written I have written and would not alter the same Nor yet to do as David herein did 11. We see also that Mephibosheth acquiesceth in Davids decree and grudgeth not as he had done him wrong because he had taken nothing from him but that which formerly he had freely given him even so should we acquiesce in Gods dealing with us and submit to his wise dispensation when he takes from us any temporall benefit as health wealth or Children and the like which of his free favour he hath formerly given unto us which was Jobs practice when he said The Lord hath given the Lord hath taken blessed be the name of the Lord. For as the Apostle speaketh What have we which we have not received II. SAM Chap. 16. from the 31. vers to the end FOllowes now 1. The action between David and Barzillai And 2. the dissention between the ten tribes of Israel and the tribe of Judah In the action between David and Barzillai We have 1. how he is described 1. From his country that he was a Gileadite 2. From his age that he was 80. years old 3. From his estate or condition that he was a very great man 4. From his actions testifying his great love to David 1. Coming from Rogelim to conduct David over Jordan 2. From his former bounty and liberality to David who had provided him sustenance when he lay at Mahanaim For which kindnesse shewn to David like a thankefull Prince he invites Barzillai to go with him to Jerusalem where he would retain and entertain him nobly in his court which courteous kinde offer Barzillai notwithstanding modestly refuseth Upon these reasons 1. From the brevity of his life in the enjoying such a benefit 2. From his great age being 80. years old and so more fit for a private and retired condition which that age requireth then a Kings court 3. From the decay of his senses and their faculty whereby he could not be capable of court delights as of delicate meates or drink or of pleasant Musick And 4. that as the court could be no benefit to him so he should be but a burden to the King therefore he offers to go a little way over Jordan with David counting himself unworthy of such a reward as was offered and desires that with Davids good leave and favour he might returne to his own City and be buried in the grave of his parents and seeing himself
might not goe with the King for the forenamed reasons he makes offer of his Sonne Chimham to go with him he to do to him what he thought good Which offer David doth kindely accept and promiseth that whatsoever he would ask of him he would do for him And so having blessed Barzillai he dismisses him home again and so goes on in his journey to Gilgall a famous place in the territory of Benjamin neer to Jericho accompained with Chimham the tribe of Judah and the halfe of the people of Israel The second action is between the ten tribes of Israel and the tribe of Judah the men of Israel complaining to David of the men of Judah That they had stolen him away and brought him and his houshold and men over Iordan and so despised them whose advice should been first had in bringing back their King To whom the men of Iudah answer that they were first in that action 1. Because the King was neer of kinne unto him being of that tribe and therefore collecting that they where causesly angry at them for that cause 2. They shew that it was not for any benefit or reward that they expected or had for this their being first in his conduct To whom these of Israell reply especially concerning that right by kindred to David which the men of Judah pretended affirming that their right to him was greater as having ten parts in him because they were ten tribes whereas they were but one whereby arises such a contention between them in bitter speeches that it occasioned the rebellion of Sheba in the next Chapter and in which contention it is said That the words of the men of Judah were fiercer then the men of Israell OBSERVATIONS 1. V. 33. IN Davids kinde remembrance of Barzillais favour and bounty to him when he was in distresse and in the gracious offer that he now makes unto him for the same We see the praise worthy vertue of gratitude commendable in all persons as the contrary vice is odious and especially in Princes for which we see the thenth leper who was healed by Christ and came back to give him thanks so commended as likewise Pharaoh his gratitude to Joseph in giving Goshen to his Father and friends to whom his successor proved so ungratefull thereafter and was plagued in like manner Davids gratitude to the King of Ammon ungrately requited which was the cause of the Ammonites utter ruine likewise Eliahs gratitude to the Widdow of Sareptah Elisha's to the Woman of Shunem Davids also to the posterity of Jonathan and our Saviours promise That a cup of cold water shall not be given to one of his which shall want its reward as he also shewes at the last day how it shall be said When I was hungry ye fed me not c. Inherit therefore the Kingdome prepared for you before the beginning of the World Which should teach us to be thankfull both to God as we see Psal 103. 2. And to men who have deserved well of us 2. Barzillai is said to have been a very rich and great man and in Davids distresse both helps and hazards with him Whereby we observe the right use of riches and a great estate towit when occasion calls for it both to help and hazard in a good cause wherein either Church or Commonwealth or both have their interest and not to mispend upon pride ryot or superfluities farre lesse to use their greatnesse or bestow their goods for persecuting Gods Church and opposing his cause As we see that Roman Antichrist and his followers which are the hornes of the beast doe Revel 17 12 13. 3. Vers 34. Barzillai speaks of the shortnesse of his life and Vers 37. Of his death and buriall teaching all thereby especially the aged in the midst of their greatnesse and prosperity to be mindefull ever of these things which made Joseph of Arimathea to have his tombe into his garden which made Moses also to teach Gods people Psal 90. 12. to pray Teach us Lord to number our dayes that we may apply our hearts unto Wisdome This was Jobs waiting Job 14. 14. All the dayes of his appointed time till his change should come and which like practice counting every day the day of our death account and entring into eternity if it were ours daily it would further our mortification of sinne and prevent falling therein where as while men with the rich fool being in health and strength promised to themselves long life they lull their souls in security put off repentance and amendement of life and are snatcht away by death unawares and presented to judgement 4. This remembrance of the shortnesse of his life of death and buriall weanes Barzillai from regarding worldly or court delights and from high offered promotion so that he becomes dead to the World in affection before he be dead in the World in condition Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures or profit honour or advancement and specially not to hunt after the same by unlawfull meanes as many do by seriously considering how short momentary an a time we have to enjoy the same how uncertain also the honour of death is and that we must leave all when we go to the grave and are presented to judgment 5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him now followes a new trouble by the division dissention that fell out between the tribe of Judah the other ten tribes of Israel So that we see as is said of old age Eccl. 12. 3. That the cloud returne after raine so in this life the Godly may expect trouble after trouble as one wave followeth in the neck of another or as Jobs messengers of evill newes came one after another 6. We see here also Satans pollicy to hinder a good work which was an unanimous and peaceable reduction of David by raising a dissention between the tribes of Judah and Israel who were of one stock of one religion under one King and fellow members of one Commonwealth And which hath ever been Satans practise since he made the first division between God and our first parents as we see in that attempt of dissention between Abraham and Lot Cain and Abell Saul and David Korah and Moses Israel and the Ephramites Judg. 12. Israel and the Benjamites Judg. 21. Israel and Judah here and Paul and Barnabas Act. 15. 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
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
shewes not onely Quod non tangit non angit but likewise that the best hearts may be sometimes overtaken with dulnesse in holy duties 5. David when he sees the plague he inquires of the sinne considering that never man smarted causlesly from the hand of God and that sinne ever calls for punishment O then when we suffer that we would inquire what have I done and that our crosses were a pedagogie to lead us to repentance as we see in the example of Josephs brethren Gen. 42. 21. Hosea 6. 1. 6. David is a Prophet and yet the cause of this famine is not revealed to him but he must inquire thereof in the ordinary way If God then will have Prophets to have recourse to Priests as the ordinary way how to know his will how much more should people now use the ordinary meanes and not neglect the same to inquire of Gods Word and the ministry thereof of Gods will as they are commanded Mal. 2. 7. 7. David no sooner inquires of the cause than the Lord by his oracle readily answers Whereby we see a ground of great comfort to such as in sincerity draw neer to God as we see in his ready answer to the theefe on the cross and others Yea he has been found of them that sought him not as we see in Pauls conversion and much more will be found of them who seek him in sincerity 8. The Lord shewes that this plague on the Land was for Saul and his bloody house because he slew the Gibeonites Where we see how happy is a land that has a good King and how miserable a land is who have an ill King whose sinne is oftimes punished in the person not only of the people while he is alive as Davids numbering of the people was by pestilence but also when they are dead yet their sinne not dying as we see in the person of Saul and in the famine on the land which his sinne procured 9. Between Sauls slaying of the Gibeonites and the time of this famine on the land for the same there had intervened neer fifty yeares Wherein it was forgot by many that were alive but was not forgot by God who keepes our sinnes unrepented of in a fresh register till the day of our account and remuneration It is therefore a vaine hope of impunity which arises from the delay of judgments Which oftimes is for this cause that the cup of sinners as was of the Amorites is not yet full 10. This sin was not the sinne of the present age but of the former generation and yet those of the present age are punished so that sinne never goes unpunished as we say either in the stock or brock as many houses of our land can verifie and according as it is said that the Lord will visite the sinnes of the Fathers upon the Children to the third and fourth generation to wit with temporall judgments as here but not with eternall which is only personall and not successive except they tred the steps of their sinnefull and impenitent predecessours 11. Amongst all Sauls sinnes which were many and great the Lord pitches only on blood guiltiness and perjury All sinnes having a loud cry in the Lords eares for vengeance but none having a louder cry then blood guiltiness As we see in that of Abells and of Christ whom he typified whereof the Jewes said His blood be on us and on our Children so also of his Martyrs Revel 6. 10. And of all other innocent persons whosoever 12. Likewise as he calls Sauls house a bloody house so the Lord layes to his charge the guiltiness of perjury by slaying of the Gibeonites contrary to the oath of the Lord made unto them by Joshua and the Princes of Israel Josh 9. 3. So that perjury is a grievous and damnable sinne violating that which is most sacred the oath of God and which kindles Gods wrath here that without repentance shall burne against the guilty unto all eternity hereafter except they repent 13. Vers 2. It is said that Saul sought to 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
Sodomites Midianites Judg. 7. and others And as is threatned against that Mysticall whoore of Babylon Revel 18. 8. Therefore dreame of impunity as they please and let them put the day of evill as farre from them as they list Gods judgments being farre above their heads and therefore unseen by their blinded minds yet assuredly the Lord in justice shall surprise them with his punishments while they are like the people of Laish lying in deepest security or as Zebul said to Gaal Judg. 9. 38. While they think that Gods threatnings are but shadowes or scarecrowes 22. Vers 17. Where it is said That he sent from above and drew him out of many waters whereby troubles are usually understood David hereby shewes that as has been said Many are the troubles of the righteous but the Lord delivers them out of them all and therefore as their deliverance is from above so their eyes are to him who is above and seeing their troubles are not few but many which they have in this life therefore they loath this 〈◊〉 and long for a better wherein are no troubles at all but rest forever Rev. 14. 13. With fulness of joy and pleasures for evermore Psal 16. 11. 23. Vers 18. He shewes that as his Enemies are many so they are strong and too strong for him Whereby we observe that worldly power or strength is not on the Godlies or Church of Gods side but rather on their enemies wherein therefore they glory as in multitude riches power and worldly grandure as we see Rev. 17. But therein is the comfort of the Godly that as Elisha said to Gehezj concerning the host of Angells there are more for them than against them and he who is for them is stronger than they who are against them they being but as the pot in the hands of the potter As we see in the example of David and Goliah Gideon and the Midianites Israell and Pharaohs Army and others Therefore though we be but like simple and weake sheep and our enemies be as strong Lyons and Beares yet let us not faint diffide or despaire seeing our security and safety stands not in our own strength but in his watchfull care and strength who is our shepheard and who as David overcame the Lyon and Beare and delivered his Fathers sheep from being their prey so will he who is the sonne of David subdue and hath subdued all our Enemies and has delivered us from being their prey and so will even to the end 24. David also sets down the ground of their enmity against him to be their hatred of him not that he had done any wrong to them to procure their enmity but rather he had done good offices to them as he did to Saul and loved them though they hated him as he did Absolom but their hatred of him without a cause was only from that root of that proclaimed enmity in paradise that the seed of the serpent should hate the seed of the woman the wicked and the world ever hating the Godly for Godliness sake as they hated our Saviour and as he foretells that the world would also hate his disciples Therefore let none now adaies think it uncouth that they are either hated for piety for which they are beloved of God and the Godly or as Micholl derided David and despised him that they are likewise mocked and contemned 25. Vers 19. As his Enemies were many and strong so David in like manner shewes that they were subtile and sedulous crafty and vigilant preventing him in the day of his â—â—â—mity that so they might surprise him before he was aware 〈◊〉 could sufficiently provide for his own safety As we see in the Counsell of Achitophell Chap. 17. 1 2. Such are the enemies of Christ Church many for multitude strong for power and crafty for Counsell as Pharaoh said Let us work wisely and such are the spirituall enemies with whom every Christian has to encounter with but this is our comfort in place of many enemies we have one as the people said of David more worth than ten thousand of them and for strength is the almighty God and Creator by whose word he made all things and upholds them by his power and in place of their craftiness he who is wisdome it selfe derides them from heaven and as he did Achitophells can turne their wisdome to folly therefore most justly as David professes here does the Godly make him their stay 26. Vers 20. David ascribes here his liberty or enlargement his life and preservation thereof and all other his benefits which he had received from God only to his free love and favour as the Prophet speaks Hos 14. 4. And not to any merit of his though he was a man according to Gods heart Which should teach all men the like humble acknowledgment for what have we as the Apostle tells us but what we have received and therefore why should we glory as if we had not received the same and when we have done all that we should do if it were possible our Saviour hath taught us no less truly then humbly to acknowledge our selves to be but unprofitable servants as we see also David acknowledgeth Psal 16. 2. And Eliphaz declares Job 22. 2. And Elihu Job 35. 7. 27. We may see here in like manner matter both of admiration and instruction Admiration of the Lords free love that he should pass by the fallen Angells who were created glorious spirits and that he should delight in the sonnes of men sinfull dust and ashes so that we may justly cry out with David what is man that thou should so regard him or the sonne of man that thou should be mindfull of him no cause of any such delight being on mans part but the contrary as we see at large Ezek. 16. Next we may see matter of instruction that if God delight in man therefore man should in like manner delight in God his service and ordinances and not as many do in the service or rather slavery of sinne Satan and like the prodigall that fed swine in their own beastly lusts and fulfilling thereof II SAM Chap. 22. from the 20. Verse to the end DAvid having spoken before of his deliverances and liberation he continues in the confirmation of the proposition of Gods goodness and benefits bestowed on him and from the 21. to the 26. He declares the Lords goodness towards him in a mercifull remuneration 1. According to his righteousness 2. According to the cleanness of his hands both which he repeates vers 25. By which righteousness is understood either the righteousness of his cause against his enemies whose cause on the contrary was unrighteous or if personall and not only causall the righteousness of integrity or sincerity is to be understood as he saies vers 24. I was also upright before him And by the cleanness of his hands is meant the innocency of his Actions and that as he had a just and righteous cause on his side so
he prosecuted not the same by unlawfull meanes as his enemies did Likewise it is to be remarked that he saies not that the Lord rewarded him for his righteousness as meriting any waies thereby but according to his righteousness according to that excellent distinction of Pope Gregory on the seaventh penitentiall Psalm and words fac auditam who saies thus If the felicity of the saints be mercy and not acquired by merits Where is that which is written who shall render to every one according to his workes If it be rendred then according to works how shall it be esteemed mercy but it is one thing saies he according to their workes and another thing for the workes themselves for in that it is said according to his workes the quality of the work is understood that whose workes are seen to be good his reward shall be also glorious as whose workes are evill his reward shall be contrary But as for eternall life which we have from God and with God no labour can be equalled saies he no work can be compared They are therefore as Bernard saies via regni non causa regnandi not the causes of Gods favour or delight in us but the effects not proceeding but succeeding the same and not the provocations but the declarations thereof Therefore he subjoynes for I have keept the waies of the Lord declaring 1. Positively what he did And 2. Negatively what he did not in these words and have not wickedly departed from my God By the waies of the Lord understanding his word and precepts which are called his waies as Psal 119. 3. Because he is the Author thereof by the inspiration of his spirit as also because there is nothing commanded therein but holiness which is the Lords way he being holy in all his waies and last because the same leads to him as the starre did the wise men to Christ Next his keeping thereof is 1. In mind and meditation as Ps 1. 2. 119. 11. And 2. In practice meditation and conversation againe his not departing from God is not in relation to place which none can do in respect that God is omnipresent But in relation to his commandments as he expones himselfe in the next verse and this he did not wickedly that is through presumption and in a constant course of sinning though through frailty and force of temptation one may fall as David did indeed and Peter likewise but on the contrary he sets Gods Word or precepts alwaies before him to be the directory of this life which he calleth his judgments as Ps 119. 30. 1. Because they serve to discerne good from evill And 2. because Gods Word is not a naked sentence but as it points out evill so it pronounces plagues against it which shall be executed according to the sentence thereof Likewise the same is called here Gods statutes as Ps 119. 8. Because of the obligatory power thereof to the Lords obedience as subjects are bound to obey the lawes and statutes of their King And this David professes he did in sincerity and uprightness which the Lord requireth Ps 5. 6. And without any hypocrisie which the Lord hateth Whereby he by the grace of God did keep himselfe from sinning against God as Ps 119. 11. Which he calleth his iniquity because what grace we have is Gods but what iniquity we commit is our own and from corrupt nature Next Vers 26. He subjoynes an Apostrophe converting his speech to God And 1. extolling his goodness and equity towards the Godly as also his equity and sutable dealing with the wicked and as for the Godly he gives them three Epithets whereby he describes them 1. Mercifull 2. Vpright And 3. Pure The first being relative to offenders and the poore and contrary to cruelty and uncharitableness The second being contrary to hypocrisie towards God and dissimulation towards man whereby a Godly man is like a Nathaniell And the third being contrary to uncleanness either of heart as Matth. 5. 8. Or life and conversation As for the wicked the Epithet which he gives them Is 1. Froward as Naball was said to be 1 Sam. 25. 17. who is as he would say of an obstinate rebellious and perverse disposition who neither will heare nor obey good Counsell and with such he saies the Lord will shew himselfe unsavory and unpleasant to them because of his sharp judgments which he will inflict upon them 2. The other Epithet that he gives to them is pride or haughtiness both against God in refusing to obey Gods commandments or taking his yoke upon them as we see Ps 2. 3. And in Pharaoh Exod. 5. 2. As also against man and in speciall the Godly whom they afflict usually Whom notwithstanding the Lord will save but as for those wicked proud ones the eyes of the Lord is upon them in wrath as his eyes are on the Godly in mercy that so he may bring them down After which from the 29. verse to the 50. he continueth the extolling of the Lords favour particularly to himselfe taken especially from the victories granted by God to David over all his enemies forraine and domestick in the first whereof he laies down a generall that God is his lamp who will lighten his darkness by a Metaphor darkness being taken for mens miseries and calamities and light for mens felicity and prosperity so that hereby he declares how the Lord turned his calamity to comfort and his adversity into prosperity In the next three verses he has an Epiphonema from the works of God from his essence or nature from his word and his preservation of all them who trust in him 1. From his workes in making him runne through the thickest troups of his enemies while they are in the field and when they have their recourse to their strong Cities in making him scale them nimbly and take them in victoriously 2. From his essence that he is perfect in his way 3. From his Word that it is pure like gold tryed in the fire and without mixture of any errour therein but true and infallible 4. From his preservation of all them who trust in him Which Epiphonema David closeth with a comparison of others that are called Gods by way of interrogation or challenge saying who is God but the Lord and who is a rock save our God as if he would say none are such the like interrogation having ever the force of a negation Thereafter from the 33. vers to the 50. He applies the generall to himselfe in particular by many arguments by way of gradation Whereby he proves that God had bestowed upon him all those things that are necessary or requisite for obtaining deliverance from his enemies and victory in battle Which are 1. That the Lord is his strength and power whereby he understands that he gave him courage of heart as we see in his going against Goliah and which is the first vertue of a commander in warres 2. That he maketh his way perfect or plaine
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
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
offer seeing the murther of such a person was likely to beget a generall defection of all Israel from the house of David Touching Joab the executor of this murther his estate is honourable in Judah and hath the whole power of Davids Army to whom he is joyned in neer consanguinity being his sisters son The motives whereby he is impelled to this murther are two the one is a vindictive mind moved upon the slaughter of Asahel his brother The second is envy which Joab conceiveth upon the suspition of Abners friendship and familiarity appearing with his Master David to the matching or outstripping of him so that private revenge and contention for honours are the causes impelling Joab to this Murther of Abner These secret causes are covered with two cloakes the one is the zeal pretended to the preservation of the Kings Person and estate The second when that colour is not sufficient is the contracting of a false amity meaning by the former to evert Abner by the Kings authority and by the second under dissimulate friendship assuring himself that Abner shall not escape either by one snare or other Joabs speech to persuade David of the evill of Abner is very sententious taken from the suspitious ingyne of Abner ab ante actis and from the upright dealing of David who measured every one by his own foot and manners and therefore might be easely circumvented And when David replyeth not partly suspecting that Abner might be such a one as Joab described him and partly that Joab for other respects might calumniate then Ioab goeth to the second work which is his own subtility and authority in execution and so under colour of his friendship and the Princes authority he recalleth Abner back from the Well of Siriah Which Ierome reckoneth to be distant from Hebron the space of 20. stades where going aside with him into the gate which is the publick part of the City where Justice was ministred and counterfiting friendly conference there he murthereth him joyned as appeareth by the Text with his Brother Abishai Here ariseth a doubt to be resolved whether did Ioab lawfully or unlawfully in the Murther of Abner For the affirmative first the Law of God seemeth to make Numb 35. Whosoever he was who after slaughter purged not himself and abode not in the City of refuge might be slain by the nearest kinsman but Abner did not so after the slaughter of Asahel therefore Ioab the Brother of the defunct might lawfully have slain him Secondly the Law Common where in warres is permitted the slaughter of unreconciled Enemies at least by the hand of the publick Commander as was Ioab And thirdly the will of God it should be so and the good that followed thereon seemeth to approve the same The negative in the contrary is established by these answers 1. The priveledge of refuge was no appointed for him that shed blood in publick denounced warres and open contradictions but onely in private and accidentall manner 2. Albeit warres had been sometimes between Ioab and Abner yet now they were composed by the authority of the supream Magistrate David and Abner had received the Kings safe conduct wherefore it was not Lawfull for the Lieutenant by the Laws of warres to attempt any thing which might prejudice the publick authority or infringe the faith which was plighted And as to the will of God albeit it be true that in respect of Gods will Abner was justly punished yet in respect of Ioabs perverse will opposite to Gods and having its own wicked end Abner was unlawfully slain And albeit good came of evil that was by Gods extraordinary providence which cometh rather in admiration than allowance and the rule of Justice is the revealed will of God and not his secret and therefore in respect that this fact militates against the revealed rule of God Justice and will it is altogether to be condemned OBSERVATIONS 1. IN Davids estate having the Philistines his Enemies without and having within not onely the contradictory authority of Ishboseth but also the perillous and scandalous practise of Ioab in his very bosome We see the condition of the Kingdome and Church of Christ militant upon earth and of every true member and professour therein having not onely the World and Prince thereof to hate and persecute the same like that red Dragon Revel 12. avowedly assaulting the Woman but also false Prophets and Brethren like devouring Wolves not sparing the flock which according to that Apostolicall Prophecy Act. 20. 29. Shall enter in amongst Gods saints speaking perverse things and according to that mysticall fortelling that the beast shall be horned like the Lamb but speak like the Dragon And as that scarlet whore shal propin the cup of filthy fornications unto the Kings of the Earth her abeominations being still masked in a hidden Mystery Examples of this estate of the Church we see in Abraham not onely subject to the violence of Ahimelech and his servants without but unto the grief of his owne family concerning Hagar and Ismael within So in Isaac Iacob Moses David Christ his Apostles c. The reason of this is partly from God thus exercising his servants and partly from Satan seeking to impead the glory of God and propagation of his Kingdome Therefore we have experience this day of the like impediments in the open resistance of Jew Turk and Heathen and in the opposition of that Apostatick Sea of Rome falsly usurping the name of the Catholick Church and in the more familiar combats with a number of our more inward domestick adversaries Professors and Preachers following their own affections and some seeking the World with Demas and others the preheminence with Diotrephes and so quae sua sunt non quae Christi quaerentes Let us not be discouraged but take in patience Gods corrections and avert his judgements by repentance on the one part and on the other oppose our selves by the Christian armour against Satan and all his members and machinations knowing our profession is a spirituall warfare and in the mean while let this ever be our comfort that as David overcame so though assuredly we must fight yet the Victory is ours and this Abrahams family and Joshuas Souldiers though against principalities may assuredly expect a deliverance out of all their troubles 2. Ioab for particular revenge and contention for honour murthereth Abner whereby he brings Davids Person and whole estate in danger This is an example of envyous and ambitious men who for private quarrels hazard the publicke estate either of Church or commonwealth and therefore amongst all men are the most pestiferous sort for by this mean was Israel undone in the contentions between Judah and Ephraim the Greeks likewise in the successours of Alexander the Romans amongst themselves the estate of Christs Church in the primitive ages the empire of the orient and accident and this day in the contentions for the like causes in all Christian Kingdomes for the most part the
like may be seen Let us beware then to loose in such quarrell 's the bridle to our affections but ever speak our particular justly with a diligent providence and care that thereby we be not offensive unto the estate publicke 3. Vers 24. In Ioabs manner of seeking to effectuate his purpose by dilating the fraudulent nature of Abner and that to prye into Davids estate and to circumvent him he had onely come and so concluding that David had done too simply in dimitting him and therefore it were best that he should be recalled we see the godlesse nature of the wicked ever misconstruing the intentions of men to whom they bear the least grudge and malitiously and most unjustly detracting and slandering their Persons This Satanicall practise we see in the Author thereof Job 1. Chap. And in Achab against Naboth and Eliah Daniel and Susannas accusersâ—â— the blasphemous Highpriest and Pharisees their calumnies against Christ and his Apostles and the most unjust opprobries of the Martyrs under the pensecuting Emperours the members and supposts of that cruell Dragon Where the contrary practise is of Gods Children not to backbite and uncharitably to construe mens intentions or make the worst of their indifferent actions but to be carefull to abstaine as well from the Murther of the tongue as of the hand it self knowing that the surviving same of man is more pretious unto him then is his peristing life 4. Vers 26. Likewise Ioab laboureth first to make his particular to be the Kings cause and when he cannot persuade the godly King in that forme then he goeth to practice by fained friendship This then is the nature of Atheists and ungodly worldlings first to colour their wicked pretences by the cloake of common causes and so to snare men and when they cannot this way prevail in that form of course to circumvent those whose harme they seek by dissimulate friendship or some such crafty means Let Princes therefore noble men and Magistrates learn here of David through too hasty credit and facility to beware that they suffer not their authorities in this manner to be abused And let private men be prudently suspitious and providently wary of the coloured friendships of the subtile and ungodly because the event is so perillous It being ever their nature to cloak their evil purposes with good pretenses as the examples of Sauls alliance with David for a snare Ioabs saluation of Amasa Absolons entertainment of Amnon with a feast and his treason thereafter Herods speech to the wisemen and Iudas kisse with sundry others do testify 5. In that he diviseth one snare that assuredly shall intrap Abner as is aforesaid if another fail we see how plentifull and ripe the wicked are in their impious inventions to accomplish their godlesse purposes and how diligent they are and restlesse in their executions that one way shall not sooner misgive but presently they shall attempt another that old experienced Serpent being their crafty schoolmaster and they docile in his Doctrine Thus when bondage and burdens cannot waste Israel Pharaoh can finde out a way by the Midwives to kill their male Children and when that succeeds not causes his Souldiers to drowne them in the River So look to Herods wayes and plots how to apprehend Christ the Highpriests and Scribes how to insnare him and put him to death and their Counsels With the practises of heathen Emperours how hereafter to suppresse his Gospel what nets were likewise spread by Saul to intrap David by the Philistines to get their adversary Sampson and by Achab and Iesabel to get Naboths Vineyard c. But in end all their witty wickednesses runne at last amain to their utter ruine they are caught at last in their own snares and are made fast by the fetters of their own devises the true wisdome of God in the godly having the contrary success 6. Vers 27. Abner had Davids protection and safe conduct whereunto he trusted but he wanted the Lords and therefore is murthered Let men therefore labour to be reconciled with God principally and to have his powerfull protection to watch every where over them otherwise that of man shall be found in vaine Seek Abrahams buckler therefore and unto Davids tower of refuge and then with Jacob because thou hast prevailed with God thou shalt prevaile with man and he who was with Joseph in the prison with Daniel in the denne with the three Children in the fiery furnace and with Israel in the desert wilderness shall shew himselfe to be unto thee as that Captaine of the Lords host who appeared unto Joshua armed for thy defense And as Elisha said unto Gehezi there shall be more with thee then is against thee though an Army were come to kill thee with Davids confidence Psal 4. 8. Thou shalt also lye downe and rise up in safety and he who hath numbered thy haires shall not let one of them fall to the ground without his good providence amd will 7. Abner was a bloody man and therefore dieth a bloody death so that blood cryeth for blood though Magistrates draw not the sword yet it is impossible that the gyants and centaures of the world shall escape Gods punishments howsoever they be able to escape the ordinary corrections of men Examples in Pharaoh Adoni-bezek Saul Joab Sinacherib Achab Antiochus Herod and sundry others that were punished Then let not wicked men boast in their favours remissions and oversights which they have of worldly Princes for without serious repentance to prevent Gods just judgments the Lord hath Joabs and such like instruments to raise up and correct when he best pleaseth 8. The time when Abner is slaine is immediatly after his reconcilement with David and his coming from the royall banquet that was made unto him even when he was assuring himselfe of peace then suddenly came his destruction Thus are the wicked in the midst of their security punished and when they least look for it cometh their visitation Examples the primitive world Sodome Pharaoh the Philistines smothering by Sampson Eglons death Balthassars overthrow and sentence thereof Hamans dejection Sisera's humbling the rich fooles departing Herods consuming and that glorious whore spirituall Jesabel her abasing Revel 18. 8. 9. Joab killeth Abner thus is one wicked man made to be anothers scourge Thus also are the Midianites made to kill one another Ammon and Moab to rise up first against Mount Seir or the Idumeans and then each one of destroy another in Mizpah Sinacheribs sonnes to stab him in the Temple of his God Misroch Ishboseths two servants to kill him on his bed And where God want scourges he shall make the same not only to proceed out of their own bowels as is said of Sinacherib but shall make themselves to be so to themselves sharp whips and cruell burrean's as in the examples of Saul Judas and Achitophel 10. In all this we see Davids kingdome is not promoted by Abners treason as David so expected but rather by the away