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
discipline militarie together with the record of the Lords battles as mention is made likewise thereof Joshua 10. 13. Which book with diverse others that were composed by Salomon were burned in the first destruction of Jerusalem by the Chaldeans and so the whole Bibliothek hebraick fell not into the hands of Esdras In the third period we have the generall pathetick proposition of this lamentation proponed by poeticall figures of Apostrophe turning his speech to God and the people in a verse interrogative which the Greek poets call Amoebeus by fiction of persons which we call Prosopopeia and by a description of the calamity which is called Periphrasis The verse is O honour of Israel in thy high places how are the mighty slaine and overthrowne by interpretation O God who art the honour of Israel and O Israel that had the honour to have so many mighty men how miserable is thy calamity by the which thy God is dishonoured and thou art spoiled of so many honourable and strong men the cause of all this doubtless is thy manifold sinnes For we must understand that the scope of this oration is to bring Israel to understand that this calamity proceeds from sinne and can not cease but by unfained repentance In the 20. and 21. verses which is the fourth and fift periods he amplifies this calamity by the events the first in the twenty verse containing a deprecation proponed by Enallage of the Imperative mood for the Optative after the manner of poets Tell it not in Gath nor publish it in the streets of Ashkelon by which as the capitall Cities he meanes the whole land the reason assigned is lest the daughters of the uncircumcised Philistims rejoice and in praising their Idol gods dispraise the name of the true God of Israel and so the end of this deprecation is the glory of God which he doth tender But how doth he will here a thing which is impossible in saying tell it not or let it not be told It is answered this comes from a perturbed mind wherein falls no certain deliberation and to testify his care of the glory of God is spoken not as assured of performance but optative and as he would wish it By Daughters some meanes the little townes of Palestina but the common opinion and literall sense is more simple and better and confirmed by the custome used after victories in those daies both amongst the faithfull 1 Sam 18. 5. c. And amongst the infidels Judg 16. 23. By the Philistims rejoycing over Sampson The second period of amplification of this calamity containeth vers 21. An imprecation against Gilboa by the figure of Prosopopeia and Apostrophe cursing that place wherein that misery befell to Israel with drougth and barrenness to remaine so as monuments of that calamity In the five verses following is the speciall lamentation for Saul and Jonathan taken 1. From their couragious acts against Gods enemies and happy victorious success 2. From their mutuall love and lot to dye together 3. From their provident diligence and undaunted courage in prosecuting the affaires 4. From the effects of the government that thereby they enriched their subjects 5. From his private interest and dammage received by the loss of Jonathan with whom he had such conjunction that he compares his love which he did beare to Jonathan to the love of brothers and preferreth Jonathans love towards him to the vehement love of women which they can or do beare to Husbands Children or any others whereunto he subjoynes the conclusion by way of interrogation called Amoebeus O Israel againe I must say how great is thy calamity whereby thy God is so dishonoured and thou spoiled of men of such qualities surely sinne hath thus provoked God to deale with thee therefore timely and truely reconcile to him least he altogether consume thee where as we saw upright justice before so here is true piety O happy beginnings therefore of a happy King OBSERVATIONS 1. V. 17. WE see here by the example of David and practice of the primitive Church that the use of funerall orations amongst Christians is indifferent and lawfull if without flattery partiall affection and ostentation they be made to the glory of God encouragement and example of virtue and godliness stirring up to the consideration of our mortality and duty of repentance and for confirmation of the doctrine of the resurrection all tending to the instruction of the living and not to the superfluous or unjust praise of the dead 2. Here is a most Godly and imitable example in David who mourneth not only for the death of Jonathan his friend but likewise for Saul his foe and adversary whereby we see that the rule of godly or Christian love extends not only to thy friends natuturall or civill but to all men albeit in the first place to the family of Faith yea to thy very enemies as is confirmed by Christ in the disputation he had with the corrupted Pharisees Math 5. 44. The chiefe cause hereof is the honour of God which we ought to tender and the enlargement of his kingdome which by the fall of men in defection is hindred Gods truth slandered and the Lord stirred up in wrath for to punish but on the contrary by their conversion God is glorified the kingdome of Christ so farre amplified and the Church comforted But what shall we say of the unnaturall world now and the manners of men who would be called Christians in this latter age who not only attaines to the Christian perfection but on the contrary proponing their particular passions to Gods glory are not only rejoyced at the calamities of men their adversaries but also are void of naturall affection to parents and friends and are so full of envy and ungodly emulations that they are sorry for the good same and estimation of their very brethren these are they of whom the Apostle speaks 2 Tim 3. 3. Let us learne then to be compassionate with the calamities of all men for Gods cause following the example of the godly herein and that Apostolicall precept 2 Pet 3. 8. But especially mourning for the affliction of Joseph Amos 6. 6. 3. Vers 18. David teaching Israel to learne the exercise of the bow gives the argument of the right use of armes as lawfull to invade or defend in lawfull waies against the erronious opinion of the Anabaptists and agreeing with the chiefe part of a Kings office to whom is said to be given the sword by which is understood the Jurisdiction and power and the execution thereof at home and abroad as just cause requires Examples of Abraham Moses Joshua the Judges Samuel David and constant practice received in Israel by divine command warranting the same Let no man doubt therefore in lawfull causes to follow the Supreame Magistrate and lawfull Authority in just persuit or defence where they are required 4. Vers 19. The honour of every Nation consists in these two God and valiant men or true religion and
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
the King of Askelon taking the Sea they landed in an Island where they founded this City Tyrus out of which there came many colonies after who were the foundators of Carthage in Africke and so the Poet calls Dido Phaenicia a speaking of the origen of Carthage he writs urbs antiqua fuit Tyrii tenuere coloni It was situated betwixt Sidon and Caesarea and did abound with cedars and free stones whereof the holy Land did not so abound and therefore Hiram supplies David of his aboundance The substance of Hirams messengers probably has been a congratulation of Davids coming to the Kingdome and of his prospering and growing great therefore now he offers his amity to him which he did not before when he was in adversity according to the Worldly custome as the Poet sayes Si fueris flix multos numerabis amicos OBSERVATIONS 1. V. 11. HIram is here commended 1. For sending messengers to David to congratulate his prosperity a good disposition and not envious to rejoyce at the prosperity of the godly 2. He sends furniture and workmen for building his house in Sion whereof David stood in need in Canaan where we see 1. That God in his wise dispensation hath not given all things to every Land or Person but as the Apostles shew by the fabrike of the body there is a diversity of dispensation that none may contemne another but keep a seemly and necessary unity and corespondence together 2. Whereupon followes the right rule of dispensation which is each land and Person should communicate with others in the benefits of God the giver that he may behonoured and Gods people mutually may be conforted and mutuall charity entertained 3. In this we have 1. the mystery also of the increase of Christs Church typified by conjunction of the gentiles in building of the house of David or Church of Jesus Christs 2. In Hirams commendation we see that all such who contribute to he building of the Church and advancement of the Gospel their memory shall be flesh and fragrant to all ages like ointment poured out and Maria Magdalens anointing of Christ as we see in the register of Scripture whereas the remembrance of the wicked shall â—ot or stink in the records of posterity 4. David hath a good worke in hand therefore the Lord moves the heart of a very gentile to help to promote the same as he did also to the temple which may be an encouragement to do good and be forward in good courses and causes Pharaoh in Egypt to Ioseph Cyrus to Serubabell Ahasuerus to Nehemiah Darius to Esdras and Heathen Philosophers to defend the cause of God and of his servants as we read of Iustin Martyr and others converts 5. Vers 12. The godly advert the Lords gracious dealing and with a thankfull and humble heart acknowledge the same which wicked and worldlings do not 6. Princes and Magistrates should ever remember for what end next to Gods glory his Churches good they are advanced which is for the good of his people and not their own private good pleasure or preferment Vers 13. Followes how David in his great prosperity maries many Wives and Coucubines which did proceed from wordly wit which he chooses as a fit means to confirm his Kingdome and setle it in his posterity and yet this disagreed from Gods revealed will and institution of marriage and therefore did offend God as the sequels thereof did prove in the disagreement amongst his Sonnes in challening of his succession Absoloms rysing against him and defiling his Concubines which caused Davids divorce from them for notwithstanding of the diversity of names it is thought that all the Concubines were married Wives for in Israel whoredome was not permitted and therefore they make 〈◊〉 the difference that the Concubines were not of a like rank or authority in the family and the Concubines Children succeeded not to the heritage but ad bona mobilia as we see Genes 25. 5 6. The observatirn which we remarke on this is 1. How ready men are in prosperity to forget their due obedience to Gods will and commandements as we see also in the matter of Vriah 2. the cause of all errour in faith and manners is the declyning from Gods revealed will and the following of our own wit and fancy being the cause of all Popish superstition and will worship which ends in Idolatry therefore said our saviour concerning polygamy that from the beginning it was not so Vers 17. Followes the last part of the Chapter towit the warres betwixt David and the Philistines and his victories over them In which warres the Philistines are persuers and David the defender In the time of the civil warres between the house of David and Saul these common Enemies were spectators beholding the Jewes to wrake themselves by their own intestine dissentiousâ— but now when they finde peace setled in Israel then they beginne to stir and persue David although they should rather entertained peace with him being now grown so potent but by the secret counsell of God they are drawn to their own destruction and blinded by Satan This warre is set forth from all the circumstances as time place persons occasion form of proceeding battles events and finall end 1. The time is when David looks for greatest quietnesse 2. The place is the valley of Rephaim which is a fruitfull part betwixt Jerusalem and Bethlehem towards the southwest 3. The persons are the Philistines Davids and the Jewes common Enemies 4. The cause is to withstand the rising of Davids Kingdome 5. The form of proceeding is diverse for David counsults and followes Gods command the Philistines depend upon their Idols which they carried with them as Vers 21. 6. The event is victory on Davids part and shame and destruction on the Philistines and the last the greatest from Gaba the Metropolitan of Benjamin to Gazar a City in the Territory of Ephraim so that Davids honour and fame is increased by his Enemies troubles moved against him OBSERVATIONS 1. WHen David is in greatest honour and looks for greatest quietnesse then his Enemies make him greatest inquietation where we see what the estate of Gods Church is when she is in greatest peace and flourishing then she is most exposed to the fury of Satan and her Enemies therefore in time of calm as Matth. 8. 24. prepare for a storm neither let us be discouraged when we see Satan with all his displayed forces rise up against the rising and flourishing of Religion but consider that this hath ever been the Churches lot and look to the joyfull issue of all Satans and his instruments opposition which shall be joyfull to his Church and confusion of his Enemies 2. We see here the envious nature of the wicked by the instigatioÌ„ of him that is called the envious man and envyed our first parents happy estate and so here his instruments envy David growing great and the prosperity of Gods people under him 3. The divers form that is
like vices are to those who harbour them and thereby makes them become like those demoniaks in the Gospell before that Christ dispossest them and which shall vex them farre worse hereafter in eternall torment 6. Amnon likewise is sensible of the sickness of his body and growes leaner day by day but he was not sensible of the sickness of his soule and so are many more But we should pray to God that we may be as sensible of our spirituall sickness as we are of our corporall which should drive us to repentance and faith to Christ to heale our back-slidings as we see it promised Hos 14. 4. But the cause why we are not sensible of the soules sickness nor death thereof is the want of the life of grace which only makes the soule sensible of sinne 7. Where it is said that Tamar was a Virgine and Amnon thought it hard for him to do any thing unto her towit so long as she was carefully keeped as Virgins were accustomed to be from access and private company of men Which teaches that as sinne should be eschewed so all the occasions and provocations to sinne should likewise be avoided which when in the contrary they are neglected or as in this example of Tamars going to Amnons house through Davids simplicity afforded We see in this as also in Dâ—nah's example Gen. 34. what the same through sinfull corruption and force of temptation produceth 8. Vers 3. It is said that Anmon had a friend named Jonadab but who really and truly was his greatest foe by his pernicious counsell which he gave him how to satisfy his incestuous lust with his owne sister so that he was rather a friend to his vice and a foe to his person or soule whereas a true friend whose friendship is grounded on God and vertue will be a foe to their friends vice by wholesome admonition and rebuke and a friend to their soules salvation therefore saies Solomon Prov 27. 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull and Prov. 28. 13. He that rebuketh a man afterwards shall find more favour then he that flattereth with his tongue 9. This Jonadab also is called a very subtile man a property whereof many do glory But their glorying is their shame for wit or subtilty without true wisdome the beginning whereof is the feare of God is but the Serpents property making men wise only to do evill as he did Amnon here and as Achitophel taught Absolon and as Pharaoh also spoke Exod. 1. 10. All which ended and tended to destruction therefore if we have any quickness of wit or qualities of mind beyond others let us beseech God to sanctify the same that they prove not a snare to us or others as Josephs cup was which was found in Benjamins sack or Vriah's letter which he carried with him to Joab in his owne bosome 10. Vers 6. Amnon as readily obayes Jonadabs wicked counsell to do evill as Jonadab was to give it whereby we see the corruption of nature ready like flax to take with fire and how soon youth especially who feares not God nor are not truly wise themselves are apt to follow rather evill counsell than good and flatterers advise nor reall and true friends to their own ruine and destruction as we see here and in Rehoboam 11. Vers 7. In Davids facility and consent to Amnons petition that Tamar might come to his house and dress him meat that so he might get opportunity to put his wicked intention and Jonadabs counsell to execution we see that the too great indulgence of Parents is the occasion of Childrens much sinning and in the end of their destruction as we see here in Amnon and the sonnes of Eli's which should be an admonition to Parents not be too indulgent to their Children but to bring them up in aw vertue correction and in the feare of God Also we see here that even Kings daughters in those times did not scorne to put their fingers to some works of house wifery as here in cooking of meate 12. Vers 9. Where Amnon commands that all men should go out of his chamber before he enterprised the fact We see that many think shame that men should see or know that which they neither feare nor are ashamed that God should see such is the deceitfulness and naturall Atheisme of the heart of man therefore the Scripture tell 's us That the foole hath said in his heart that there is no God an example also of this we see in Judah Gen. 38. 23. That unlawfull acts seek the shelter of secrecy 13. At last Vers 11. Amnon discovers his intention in his petition to his Father and requiring all to go out from him and having taken hold of Tamar he saies to her come lye with me my Sister which shewes the progress of sinne from lust in the heart to persuasion by Word and at last performance in the deed And how impudent the wicked become at last shaking off all modesty or shamefaceness as we see also in Potiphars wife Gen. 39. 7. As also as the proverb saies That time place and opportunity makes many whore and theefe and therefore for avoiding of sinne ought to be eschewed Likewise we see how unjustly do carnall men misplace their affections though they be of neerest relation where grace is not to restraine and direct them 14. Vers 12. Where Tamar saies to Amnon that no such thing ought to be done in Israel Which was the only Church of God and therefore whom holiness doth become as is said Psal 93. 5. We learne that our lives and actions ought to be sutable to our profession and seeing it is holy and the Church whereof we count our selves members is the holy Catholick Church and the head thereof is holy Therefore we should be holy as he is holy without which holiness no man shall see God Heb. 12. 14. 15. Next where she calles the sinne folly and in committing thereof that he should be as one of the fooles in Israel We see what sinners are esteeme of themselves as they please they are in Gods account and all truly Godly but fooles as they are oftimes styled in Scripture and especially in the Proverbs 18. 6. 23. 9. 26. 1. and else-where therefore the worldly wise man in the Gospell is called the rich foole and so they may because they forecast not nor provide for the time to come and preferre momentary sinfull pleasures or profit to everlasting and so makes a foolish and unwise choice 16. Vers 13. Where she saies Whither shall I cause my shame to go We see that sinne brings shame as we see in our first Parents and has brought many to shamefull deaths and to be shamefull spectacles which though they escape here they shall not escape before men and Angells hereafter 17. Vers 14. It is said notwithstanding all her arguments of disswasion he would not hearken to her but forced her and lay with her
use of the speeches of our very Enemies like the Bee which gathereth Hony of every flower for the prejudicat opinion of Persons hath oftimes proved a bar to hold out wholesome admonitions and for the shels sake the Pearle hath been rejected as if no good thing could come out of Nazareth therefore it hath been that the true warnings of Gods servants have been despised their words counted lies and their rebukes malice Therefore also it was that Ahab misconceiting thus of Eliah in saying hast thou found me O mine Enemy and so hating the Prophet rejected that wholesome warning and prediction of his also which was his utter ruine 5. Ioab soundeth the retrait and the souldiers according to military Discipline obey giving therein a good lesson to all those who are under commandement to give ready obsequie to their superiours and Masters as the centurion professeth of his servants and their ready obedience to come or go as they were injoyned to all of us to obey the direction of our Captain and Master Christ Jesus under whose standard we fight and in whose family we serve hearkning ever unto the sound of the Trumpet of his sacred word Isai 58. 1. 6. Vers 29. In Abner likewise we see the laudable diligence of a faithfull servant journying all the night time albeit wearied in battle to report the successe of this late conflict of the which his Master was greatly longing to hear so carefull and painfull was he to gratify his Master and to resolve his minde which was held in suspence 7. We see here likewise the truth of that Apostoticall assertion Rom. 8. All things work together for the best to them that fear God for by this battle and Victory Abners pride is abated and his intention disappointed I shboseths power is weakned and his mind dasht and Davids faith and repose in Gods promise is more confirmed by this new proof of Gods aide and delivery Let this therefore comfort Gods Children in all straites or crosses and teach them never to censure Gods workes by their beginnings or first progresse but patiently and confidently to behold the end for we shall see oftimes that it is meer darknesse out of which he is to draw light life out of death and glory out of Ignominy witnesse Iosephs preferment and Christs exaltation 8. Lastly we perceive a great providence of God in that all this while of this civil contention the common Enemies about lately Victorious attempt nothing for as he stirred them up against Saul for his punishment lately so he restrains them now that they budge not against his servant David for when the wayes of man please the Lord saith Salomon he will make also his Enemies at peace with him è contra happy are they then that are reconciled with their God for the stones of the field shall be in covenant with them when the Heaven and the Earth in their course with the hostes thereof shall fight against their Enemies witnesse the plagues of Egypt c. And O! what a gratious wise Father have we also that will not lay more upon us then we are able to bear but will fit his tryals whereby he exerciseth us to our strength wherewith he indewes us witnesse the wrestling of Jacob and the buffetings of Paul and Davids conflict here being as yet weak as he sayes Chap. 3. 39. Not with any more at once but onely with Ishboseth Chap. 3. from the 1. Verse to the 6. IN the former Chapter we have heard the singular combats the battle ensueing thereon with the retrait moved between Ishboseth King of the 11. tribes persewer under the conduct of Abner on the one part and David King of Judah defender under the conduct of Ioab on the other part the end whereof was Victory on Davids part yet bloody by the losse of Asahel through his own obstinacy and 19. of Judah besides but the losse being great on Abners part to the number 360. In this Chapter we have the continuation of the civil debates between the houses of Saul David with the death of Ishboseth rehearsed in the next Chapter The general theam of this History is taken from the event of these troubles and is set down in forme of proposition in the 1. Vers of this Chapter which is in the time of these long debates the house of David prospered and increased and the house of Saul decayed and decreased This chapter and history it selfe contained therein is divided into two parts the former comprehends the meanes how the one house riseth and the other declines from the 2 Vers to the 28. The second is the treasonable murther of Abner by Joab and the displeasure of David therefore The first which sets downe the meanes must be considered in six particulars 1. By the plurality of Davids children from the 2. Vers to the 6. The 2. By the variance between Abner and Ishboseth from the 6. to the 12. Vers The 3. By the restitution of Micol Davids first wife from the 12. to the 17. Vers The 4. By the falling away of the people from Ishboseth by Abners perswasion to David from the 17. to the 19. The 5. Is by the confederacy between David and Abner from the 19. to the 22. Vers And the last meanes whereby Sauls house groweth weaker and Davids stronger is by the slaughter of Abner by Joab from the 22. Vers to the 28. of these then in order The proposition or generall argument of all this history is the first Vers There was long warre c. This is not to be understood of battles because we read not of such to have intervened between these houses except that one mentioned in the former chapter As to David he had deliberated to commit the success of his kingdome to his God and therefore abstained from invasion and violence And as to Ishboseth and Abner their forces by the former foile were weakened and their minds dasht and therefore would not perill the whole cause upon the uncertaine hazard of a battle Therefore these warres are to be understood of the jealousies envies hatred diversity of minds counsells and hostile practises between these houses whereby the whole inhabitants were divided into factions and contrary parties And these warres are called long because they continued all the time of Davids reigne in Hebron after the first two yeares of Ishboseth which was the space of five yeares and six moneths The end of which warres was the house of David increased but the house of Saul decreased The reason of this diversity was the contrary nature of their causes and proceedings therein The cause of David was the maintenance of a just kingdome received from God The cause of Ishboseth was the maintaining of an usurped tyranny received of man The forme of Davids proceeding was by faith and confidence in his God but Ishboseths was in the arme of man David fought and overcame by patience and Ishboseth impatient in trouble perished
through despaire This is the difference of the kingdome of God the kingdome of Satan both fight but in great diversity in causes forme weapons conductours and therefore in great diversity of end and event likewise for albeit Satan fought against God and his Christ yet daily in spight of his supposts the kingdome of darkness declines and shall decay and the kingdome of light increase till at length as Paul affirmeth in that glorious triumph Satan shall be trodden under foot and then shall be accomplished that which the Father speaketh to his Christ Psalm 110. The Lord said to my Lord sit at my right hand till I make thine enemies thy footstoole OBSERVATIONS 1. IN the type between the kingdome of David and the kingdome of Christ we have to consider that like as there was perpetuall warre between the house of Saul and the house of David Even so in the kingdome and Church of Christ there is not only hostility between the same and the manifest enemies thereof but even in her selfe and own bosome there hath been is and shall be for the tryall of the elect perpetuall debates sects schismes and variances and therefore the wombe of the Church is fitly resembled to Rebecca's wherein is much wrangling and this is correspondent to our Saviours warning and prediction of the estate of the Church in the latter daies as the Apostle likewise plainly foretold 2 Pet. 2. 1. c. And may be amplified by examples of all ages before the flood between the seed of Seth and Cain who were brethren after the flood between Shem and Cham before the law between Isaac and Ishmael Jacob and Esau Joseph and his brethren between Moses and Kora's company after the law David and Sauls house here Judah and Ephraim and under the Gospell between Christ and his disciples and the high-priest and doctors of the Law of Moses between the Fathers in the primitive Church and hereticks and this day between us requiring reformation of religion and our adversaries maintaining corruption and mens inventions and the like debates shall continue till that glorious coming of Christ Jesus to the full triumph over Satan and heresie In the meane time let us with David and all the faithfull prepare our selves for the battle with constant faith and couragious patience that having fought that good fight and finished our course being faithfull unto the death we may obtaine the crowne of life 2. The diverse ends of these two houses offer to us the diverse ends of the warfare of Gods children and their estate and of the children of the world The one leads to prosperity the other runnes to decay for as David saith blessed is the man that putteth his trust in God for he shall not be ashamed in the day of trouble and on the contrary as Jeremiah affirmeth cursed is the man who putteth his trust in man and maketh flesh his arme This diversity is proved in the preservation of Noah Lot Abraham the patriarches Moses David and the remanent good kings in Israel also of Israel it selfe in Egypt and in Babylon and the Church of Christ in all ages pressa nunquam oppressa whose bow hath abiden strong through the mighty God of Jacob and is so built on her rock that the gates of hell shall not prevaile against her whereby Daniels stone hewed out without hands shall and hath bruised all her enemies into ashes as those sudden and fearefull punishments and wonderfull alterations of the estates of the tyrannies of the world do testify like mighty Islands moved out of their places sometime by water by fire by sword and sometimes by other extraordinary plagues and punishments being wasted as it were thereby examples hereof both in holy and prophane histories do testify Upon the hope of which end let us be encouraged in our Christian warfare that even so shall the estate of Mahomet and that Roman Antichrist have the like decay 3. The reason of this diversity was both in the matter of the cause and forme of proceeding whereupon is noted what is the reason of the increase and standing of all estates and what is the true reason of their fall and decay righteous conquest and conscionable behaviour is the one and unjust usurpation and tyranny is the other this is manifest by examples of all ages and histories and agrees with the nature of Gods righteous Judgments Now after the generall proposition the particular meanes of the increase of Davids house are set down The first whereof is said to be the multitude of his Children born to him in Hebron the eldest was Amnon whom Absolom slew afterwards the second Chileab whose proper name was Daniel 1 Chron. 3. And by accident called Chileab by interpretation like to the Father whereof the Hebrewes assigne the reason that he should not be esteemed the sonne of Nabal the Carmelite The third is Absolom the sonne of Maaca daughter to Tolmai the King of Geshur the Amalakite descended of Edom who is not reckoned amongst Davids wives that came from Ziklag to Hebron because then she had not as yet performed all the solemnities requisite in purging her selfe and renouncing her superstitious gentilisme being but lately taken captive as is supposed in that battle 1 Sam. 28. and for her beauty joyned to David This Absolom her sonne after rebelled against his Father and was slaine by Joab The fourth is Adoniah the sonne of Aggith afterwards executed by Salomon The fifth Shephatiah the sonne of Abital which two were supposed to have been Sauls wives whereof mention is made hereafter in Nathans reason to David 2 Sam. 12. 8. The sixt Ithream the sonne of Eglah whom Josephus supposeth to be Nathan of whom descended Christ which Eglah is peculiarly and only called Davids wife some thinking it to be for her obscure birth that she merited not to have her progenie nominated some said that she was most noble and therefore has the chief attribute being supposed to been Micol Sauls daughter who was restored to him fruitfull now but barren only after that reproach of David 2 Sam. 6. 20. And some because this woman was best beloved and therefore called Eglah which signifies a calfe but the better opinion seemeth to be that this attribute is to be meant in common with Eglah and all the former nominated OBSERVATIONS 1. V. 2. WE see the great providence of God towards David in not giving him the burthen and care of Children in the time of his hot persecution when he was hunted like a Partridge from place to place to be either a prey to his Enemies or whose straits with their Mothers should have been either a snare to him or grieved him more a great deale then his own danger But now he giveth him Children in Hebron who should not be so much burthen as before but benefits as props and pilâ—ars to uphold his house thus is our God a provident and wise Father to his own Children he knoweth the best time when to bestow