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
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
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
sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and earâ—h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. â—nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the samâ— as our Savâ—our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the bâ—rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.
escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
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
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
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
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
to cover the Divell with Gods garment and taint the sacred Majesty of holiness it selfe with the menstruous pollution of monstrous crimes And too commonly used now adaies when rebellion against Lawfull authority odious treason merciless massacres and such like are now obtruded for conscience sake and go currant under pretext of Religion Jesuiticall Doctrine teaching their emissaries and paricides that they do merite thereby 3. Vers 9. In Davids words of protestation We see that it is the godlies lot to be in adversity and under the cross as his whole life hitherto could have taught omitting other examples but there is their comfort which with a thankfull acknowledgment with this godly Prince here the godly ought ever to record as Job said of his redeemer so the Lord liveth who delivereth their souls out of all adversity and though their troubles be many yet he upholdeth them in them and from them in his good time giveth them freedome with Victory like Joseph who though the archers grieved him and shot at him and hated him yet his bow abode strong and the hands of his armes were strengthned by the hand of the mighty God of Jacob. 4. Vers 12. In Davids adjudging them to punishment farre contrary to their expectation we see how being blinded by Satan they are greatly disappointed of that they looked for even as our first parents being deceived by that crafty Serpent thinking to be like God became to be like the Divell let none therefore look for happy fruit of the forbidden Tree nor think by doing evill that good shall come of it which serveth greatly to correct those who by malefices and wickednesse pretend to attain to the favour of Princes and great men Let Balams blood Doegs infamy Achitophels despare Hamans hanging and these mens execution bear witnesse of the issue 5. We have likewise here in David the patterne of a good Magistrate and upright justitiar who hath an eye not to his own commodity in this ungodly fact but to just judgement and to that which ought to be done according to the Law shall I not therefore saith he require his blood at your hand and take you from the Earth not as usually now it is quo volunt reges vadunt leges plus valet favor in judice quam lex in codice Farre contrary to good Jehosaphaths admonition to the Judges of Israel 2 Chron. 19. Take heed what yee do and let the feare of the Lord be upon you for yee execute not the judgements of man but of the Lord and he will be with you in the cause and judgement 6. In practices we may perceive what is to be followed There are two here in this matter of blood the one is of David sparing of Ioab the other is of his justice towards the Amalekite These criminals though they presume on pardon by the one yet David followeth the other hid reason is the one agreed with God and a good Law the other disagreed Whereupon we observe in use of practices what should be followed and what should be eschewed by Magistrates decrees given according to equity good Law and conscience should onely ever be followed and the contrary rejected Let Judges then beware what decrees they give out that they prejudge not the course of upright justice but if they do let them not be ashamed to retrait the same and follow the best practice 7. David joyneth that form of severity by cutting of their hands and feet and hanging of them up for the terrour of others where we see what should be the end of punishment aimed at by the Magistrate even to prevent offences amongst the people and like a skillfull Phisitian making the Phlebotomy of one member a preservative to the whole body as they do in fevers plewrisies and the like 8. We see how the Lord maketh a requitall to be given to the wicked these men cruelly had deformed the dead body of their Master by cutting off his head and now justly are their bodies deformed by the cutting off their hands and feet This we see in Pharaoh as he killed the Israelites first borne males so are the first borne of all his land as he drowned their infants so is he and his Army And this retribution lege talionis did Adonibezek acknowledge justly to have been inflicted upon him when the thumbs of his hands and his feet were cut off Judg. 1. 7. Let men beware then how they sinne or cruelly behave themselves and think that there is a just God who will both require and requite this Job wisheth of himselfe Job 31. 9 10. And this Christ Jesus confirmeth For with what measure yee meete it shall be measured to you againe Math. 7. 2. and this also we see Revel 16. 6. II SAM Chap 5. from the 1. verse to the 6. and 1 CHRON. 11. IN the former three Chapters the estate of Israel being treated on from the death of Saul to the death of Ishboseth which history affirms and confirms that the house of Saul daily decayed and the house of David increased till at length in the death of Ishboseth and inability of Mephiboseth there remained no expectation of the recovery of the same againe Now in this Chapter we have in generall the history of Davids increase after the death of Abner and Ishboseth and the extream and desperate decay of the house of Saul This generall is confirmed by two particular arguments whereinto this Chapter is divided The one from the 1. Vers to the 6. containes the history of Davids inauguration by universall consent to be King over all Israel The second from the 6. Vers to the end containeth foure acts whereby David is renounced and made honourable in Israel done by him soon after his inauguration The first is the expugnation of Sion and Jerusalem proponed from the 6. Vers to the 11. The second is the amitie contracted between Hiram King of Tyrus and David from the 11. verse to the 13. The third is his marrying Wives assuming to him Concubines in Jerusalem by whom he procreated many Children from the 13. verse to the 17. The fourth is two notable Victories obtained against the Philistines treated on from the 17. verse to the last The inauguration of David written also 1 Chron. 11. Chap. from the 1. to the 10. verse and in the 12. from the 23. to the end of that Chap. it is amplified from all the circumstances of time Persons place persuasions and solemne form of the action The time is observed in the particle then that is after the death of Abner and Ishboseth and an end is now put thereby to the civill dissentious and jarres between the house of Saul and of David between Judah and Israel Others extend this to the first beginning of the promise and anointing of David made by Samuel 1 Sam. 10. Unto this time of the performance thereof which containeth at least the space of 20. years that after so long delay after so
that promise made to Abraham of the holy Land of his seed in whom all Nations should be blessed and multiplying thereof Of the whole possession of that land made to Israel in the desert deferred till the reigne of David of the reducing of the people out of Babylon after 70 yeares Davids inauguration here and as in our owne daies is commonly found in the experience of the estate of many good men and Princes 2. In the example of David patiently abiding the Lords leasure and in adversity neither doubting nor grudging neither using any unlawfull means we have the generall rule of the behaviour that the Godly should learne when they find themselves in the like condition in good causes which God hath promised to bless and in following of the same albeit the promise be slowly performed and the middes be troublesome let them not think that God hath not a care over them neither grudg as do impatient men neither doubt as do the weak in faith neither use unlawfull seconds as do the worldlings neither despaire as do the reprobate but following the examples of David Abraham Moses Joshua Daniel the Apostles and such assure themselves upon the conclusion of Christ that heaven and earth shall perish but one jot of Gods promise shall not alter and remember what Paul saith Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God which is in Christ Jesus and that all things in the end shall work together for their good who love him 3. Vers 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David and albeit they had the word amongst them yet it was not followed because they wanted the inward perswader till now who is the holy Ghost so that the kingdome of David riseth not by violence and compulsion but by the inward perswasion of the holy Spirit whereupon we inferre in the generall literally and then mistically that the hearts of subjects to temporall princes are in the Lords hands to harden or mollifie them as he thinketh expedient to shew in them his favour or his wrath to their superiours and therefore if they will have obedience of their subjects let them subject their scepters to the obedience of God for he will honour them that honourt him and they that despise him shall be despised and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours so the rebellion of inferiours is a token of Gods ire against their Magistrates 4. As this is true in Davids temporall so it is true in Christs spirituall kingdome for it is not the externall hearing that moveth the heart albeit that thereby the incredulous be made inexcusable but it is the inward operation of the Holy Ghost which inwardly perswadeth and draweth the heart as the Loadstone doth the iron to the obedience of the Lords Word and so erecteth the kingdome of Christ into the soule of man No marvell then that the greatest part of the world remaine in infidelity and wickedness albeit Gods Word plentifully sounds in their eares because as a sound only there it evanisheth And as a feeling power descendeth not in the heart to take root downewards and bring forth fruit upwards as Christ therefore spoke of his body Iohn 6. 63. So it is the spirit which quickneth the Word without the same profiteth nothing 5. In this occasion and election or inauguration of David we inferre the generall rule of electing of Magistrates as well in regard of his qualities and forme of election as of the end wherefore he is to be elected As for his qualities 1. He must not be a stranger in birth much less in religion but must be of a conjunction naturall and spirituall with them whom he governeth otherwise there can be no sympathy nor symbolizing between â—hem 2. He must be able to governe which is called here to leade out and in Next the forme of his election should be by common and voluntary consent according to the constitution of the state and oath or obligation of right administration the rule whereof should be the Law of God and positive constitutions of the realme And last the end should be to feed the people caring that they be spiritually fed in the food of life and temporally that they be not spoiled or bereft of their meanes of the life corporall to be their guider protector father patron and to have a regard to all their necessities as the good pastour hath to his sheep and the Father to his family 6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them then they are urged by him to give unto him the government for he saw that it was not so much honos as onus teaching hereby all those who are to undertake any function in Church or Commonwealth not to runne before they be sent nor to thrust themselves in at the window till they be lawfully let in at the doore and as they have the inward and effective calling of God fiting them for the work so to expect the outward and declarative calling of man suiting them to the work The Lord will therefore give wisdome and skill to Bezaleel and Aholiab but Moses must call them 7. Vers 3. The covenant of mutuall observance of duty which they make it is before the Lord who did heare not only the words of their league but did see the sincerity of their hearts therein and whom they acknowledged not only as a solemne witness to beare record but as a just judge and severe revenger of the breach So before this same Lord we ought to consider that both we and our secretest actions yea the very thoughts of our hearts are patent and as in his presence whose al-seeing eye beholdeth all things watchfully we ought to walk fearing to speak or do either wickedly or hypocritically seeing as Elisha said to Gehezi his heart goeth ever with us and he will make no other but our own wickedness to find us out 8. Vers 4. In the Chronology of Davids life and reigne as we see that the people get a great benefit from God in having a Prince given them of ripe age experience and ability to governe being 30 yeare old when he began to reigne where women and Children are given in Gods wrath so on the other part we see also that long life and a prosperous government in a Princes person is a great blessing likewise and old age as Salomon saith is a Crowne of Glory when it is found in the way of righteousness therefore honour thy Father and Mother saith the Lord that thy daies may be long in the Land which the Lord thy God hath given thee the long life is a reward and the contrary as a punishment is denounced against the house of Eli 1 Sam. 2. 32. II. SAM Chap. 5. from the 6. Verse to the 11. THe first
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
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
express his hearty affection 2. Absoloms Ironicall accusation vers 17. For leaving David his friend in distress and not adhering to him Hushais defence by acknowledging him now to be King by a double right 1. Divine 2. Humane In respect that God and all Israel had chosen him whereunto therefore he subjoynes his promise of loyalty vers 18. Next he argues from equity why he should serve the same because he was the servant of his Father and therefore he would serve him also 3. Is set downe vers 20. and 21. Absoloms asking Counsell of Achitophel what was best to be done for prosecuting this business of rebellion Whereunto Achitophel answers by giving Counsell 1. For securing the rebellion in the continuance thereof in this Chapter And 2. That it may end in a full and finall victory in the next Chapter First then for the securing and continuance of this rebellion his Counsell is to commit incest with his Fathers concubines that were left to keep the house whereby the people shall heare that he was abhorred now altogether by his Father and so their hands should be made strong which so long as there were hope of reconciliation would be but faint and their hearts doubtfull So that his Counsell runnes on this he suspects that reconciliation may be between a sonne that might relent and a Father that would remit and so thereon David might be avenged on his sonnes prime Counsellours and speciall followers for eschewing whereof there was no way but to engage Absolom in some further fact which might be uncapable of pardon and obstruct all hope of reconciliation whereupon ensues Absoloms obeying of this wicked Counsell vers 22. Wherein the filthiness of the sinne was not so great as the impudency of the manner in an eminent place and in the sight of all Israel whereunto is subjoyned vers 23. Of how high estimation and Authority the Counsell of Achitophel was both with David and Absolom towit as an oracle of God and therefore so readily did Absolom here follow the same OBSERVATIONS 1. V. 16. HVshaj had a good cause but uses not lawfull meanes to go about the same Which he did by dissimulation and taking Gods name in vaine in his gratulation of Absolom saying by way of prayer God save the King and that the Lord had made him King Whereon we observe that the matter of a good cause is no sufficient warrant before God or to the conscience except also the meanes for the accomplishment thereof be also good and lawfull for we must not according to the Apostles rule do evill that good may come of it therefore Abraham lyes for his own safety and thereby exposing his wifes chastity to danger was sinfull So Rebecca's deceiving of her blind Isaac for conveighing the blessing to Jacob and the Gibeonites lye and dissimulation in making peace with Israel 2. Vers 17. Absoloms accusing of Hushaj for leaving his friend David in distress We see howsoever his judgment was pregnant to note the sinne of ingratitude in another and to tax the same yet he sees it not in a greater measure being Davids sonne and in a grosser manner of rebellion in himselfe Where we observe that every man is ready like the Pharisees To spye the mote in their neighbours eye but not the beame in their owne Matth. 7. 3. and severely to censure lesser faults in others than grosser in themselves as we see Judah did towards Tamar Saul against Jonathan for tasting a little hony contrary to his constitution but making no conscience of persecuting righteous David and killing the Lords Priests even as at this day in the Romish Church the breaking of her constitutions are censured damnable whereas the breach of Gods lawes are permitted and dispensed with 3. In Absoloms accusation we see also who is to be accounted a true friend towit he only who not only in prosperity but also in adversity proves so as Jonathan did to David and as is said Prov. 17. 17. 4. Vers 21. Achitophel gives counsell to Absolom to go into his Fathers Concubines that by incestuous fact all hope of reconciliation with his Father might be obstructed Where we see that prophane hearts so contrives the plots of their wickedness against Gods law as if there were no God or over ruling power to cross their designes or to punish them and therefore this foole though otherwise accounted had said in his heart there was no God 5. The scope of this Counsell we see was to foment and increase the flame of discord between David and Absolom but not to quench the same which shewes unto us Satans nature in his instruments and as he first divided between God and man and afterward between man and man as between Cain and Abell c. So he continues whereas God is the God of peace so are his Children peaceable as we see between Abraham and Lot and peace makers as we see Matth. 5. 9. 6. Where he saies that by so doing the hands of all who were with Absolom should be strong We see the blind folly of the wicked who think that to sinne is the way to prosper whereas Psal 1. 3. and in the examples of the holy Patriarch's Joseph and Godly Kings we see the contrary and as is shewne to us 2 Chron. 14. 7. 7. Vers 22. Absolom is counselled by Achitophel to commit incest with his Fathers concubines as Amnon was how to commit incest with his own Sister both Counsellours prevaile and both who were counselled obey his wicked counsell to their own destruction Where we see that it is as easy to one wanting grace and Gods Word and spirit to be their Counsellours to take ill counsell as it is to them who give it and pronesse to villany in great men want never either projectours to devise or Parasites like Doeg to execute the most odious sinnes at least to excuse them and so farre God gives way to their sinnes as their sinnes may prove plagues to themselves 8. The tent is spred on the top of the house and Absolom goes in to his Fathers Concubines in the sight of all Israel And so that is fulfilled which was threatned by Nathan Chap. 12. 12. So that the Counsell of Achitophel and fact of Absolom have fulfilled the judgement of God Where we may admire the Wisdome of God that can use the worst of evills well and most justly make the sinnes of men his executioners 9. Vers 23. Where it is said that Achitophels Counsell in these dayes was counted as the oracle of God We see that great parts misimployed proves most mischievous as leaning eloquence worldly wisdome and the like and when wicknesse is armed with wit and power like Nilus it overfloweth all the banks so that great need have they who have great parts to seek the sanctified use of them and this makes our condition the more dangerous that we have to deal daily with a powerfull and subtile Enemy Satan and therefore as David did Chap.
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
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
distresse the wicked can call upon God but it is like the howling onely of a Dog like Pharaohs desiring of Moses to pray for him to be free from the plague but not from repentance for the cause which is sinne to be freed from nor yet from faith which grace they have not therefore their prayers being onely from self love and Worldly fear and being the prayer of unregenerate persons habituated in sinne the Lord did not hear nor answer them as it is said Of such that God hears not sinners 19. Vers 43. The wicked are by David here compared to vile things as dust mire and dung whereas the Godly on the contrary are compared to most precious things as the Lords treasure his inheritance and his jewell's Mal. 3. 17. Fruitfull Vines Kings and Priests Revel 1. 6. Sonnes to God coheirs with Christ and the most excellent on the earth Psal 16. 2. Whereby we see what ever be their earthly prerogatives how vile the wicked are in Gods sight and in the Godlies as Psal 15. 4. And that the Godly are onely in high esteeme with God and truly honourable and therefore let them correspond to these titles where with they are stiled 20. Vers 44. By the Lords subduing of the Nations to him and by making David to be head over them we may see here Christs Kingdome cleerly prefigured to whom the Lord hath not onely subdued all his Enemies and given him Victory over them triumphing on the Crosse and leading captivity captive but also by the conversion of the Gentiles he has made him head and Lord over all according to that promise Psal 2. 8. I will give thee the heathen for an inheritance and the uttermost parts of the Earth for a possession 21. Vers 51. After Davids resolution of a constant thankfulnesse to God for all his benefits in the preceeding verses he calls himself here his King acknowledging the Lord hereby to be the Author of his promotion for by him Kings raigne and he calleth all the benefits that that he had received from God his mercy which he had shewn to him excluding thereby merit which two things would God that Kings and all other men in place or power would seriously acknowledge and then as they have their power and places from God they would imploy the same for God and walk humbly before him II. SAM Chap. 23. from the 1. vers to the end THe parts of his Chapter are two the first is Propheticall from the 1. vers to the 8. The second is Historicall From the 8. vers to the end The subject of the Propheticall part is 1. The prosperity of Davids Kingdome but especially of the Kingdome of the true Messâ—ah whereof his Kingdome was a type and figure 2. The adversity and punishment of the Enemies of his Kingdome and of the Kingdome of Christ or his Church Next the subject of the Historicall part is a catalogue of 37. of Davids most valiant men who had assisted him in fighting the Lords battles and the valiant acts that some of them had performed In the Propheticall part we have 1. The exordium or inscription 2. The Prophecy it self or narration In the exordium or inscription we have 1. The nature of the Prophecy towit Testamentary or the last Words of David and therefore full of dignity weightinesse and Majesty seeing it is proponed in the last time of Davids life and raigne in form of a Testament at which time Godly men laying aside Worldly affaires or earthly thoughts are exercised in contemplation of Heavenly things and their words are esteemed to be of weight and therefore attentively heard and hearkned unto and which like attention and reverence ought to be given to the words of this exord for four reasons 1. In regard of the authority of the speaker of them King David 2. Of their dignity being his last and Testamentary word 3. In respect of the worthinesse of the subject towit the Prophecy of the temporall Kingdome of Judah and eternall of the Messiahs And 4. from the imitation of the ancient Patriarchs especially Jocob Genes 49. And Moses Deut. 32. This for the Exord and nature of his Prophecy Next for the Author of these words the same is either Instrumentall and this is David or Principall and this is the Spirit of God Vers 2. And the God of Israel Vers 3. As for David who is the instrumentall or secundary Author he is described by foure tittles 1. He calls himselfe the sonne of Jess which Sheba used in disdaine acknowledging thereby the mean condition he was in at first before the Lord raised him to a higher and this title he assumes for three reasons 1. Thereby to testify his humility and to give an example to others 2. For verification of the prophesies made of the geneologie of the Messiah who was to come of that root and stock And 3. that it might be certaine what Prophet was the Author of this prophesie The second stile which he assumes is from his dignity whereunto he was exalted from so low a degree to amplify the Lords goodness thereby and his free love The third title which he assumes is the anointed of the God of Jacob hereby signifying his inauguration 1. By Samuell 2. By the tribe of Judah in Hebron and last by common consent of all Israell in Jerusalem The last title which he assumes Is the sweet Psalmist or singer of Israell in respect of the divine Psalmes which he not only composed and wrote as the penman of Gods spirit but also which he sung himselfe and directed to be publickly sung by the musitians who were appointed for that use in the tabernacle and in the future Temple which songs are called sweet not only in respect of the melodious and sweet harmony of musicall instruments and voyces which were used in the singing of them but also and specially in respect of the sweet and comfortable heavenly matter that is contained in them as also he calls himselfe the sweet singer of Isaell to shew that all these Psalmes and spirituall songs as all other parts of Scripture or of mans ministry ought to be directed and be subservient to the good of Gods Church which is his true Israell All which Epithites of David here we see then may be reduced to these two a King and a Prophet Thirdly the principall Author by whom David is moved to utter these words of this prophesie he saies Is the spirit of God the God of Israell and the rock of Israell from which the ancient Fathers gathered against the Hereticks of their times the Orthodox doctrine of the holy Trinity one in substance and three distinct persons the Father noted by the name Elohim and God of Israell The sonne by the rock of Israell as Paull calles Christ 1 Cor. 10. 4. And the Holy Ghost by the spirit of God David therefore hereby declares that he has in this Action for his warrant the motion and inspiration of the blessed and Holy
of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
friend to whom by a more particular bond we are tyed naturall or civill except we would be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection as the Apostle speaks and so insensible as blocks Davids love then you see dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 15. In his comparing the love that he bore to Jonathan to the love of brethren and the love that Jonathan bore him to be greater then the extreame love of women we learne in humble and holy modesty to think of our own virtues and ever of the virtues of others as greater in measure then ours II SAM Chap 2. from the first verse to the 12. THe argument or matter contained in this chapter is the civill broiles which did fall out between David king of Judah and Ishboseth Sauls sonne King over the remanent tribes of Israel and is the history of the estate of Israel the first two years after the death of Saul The history is divided in two parts the former is the history of the elections David to be King over Iudah and Ishbosheth over Israel from the 1. vers to the 12. The second is the history of the civill warres between them and the event thereof from the 12. vers to the last The first part is subdivided in two againe the one is the election of David in Hebron over Iudah the second the election of Ishboseth in Mahanaim over Israel In the election of David we have first his consultation with God 2. His election where and by whom 3. His first action when he begins his reigne all which is proponed from the 1. vers to the 8. In the election of Ishboseth likewise we have by whom and over whom he is elected and where he made his residence whereunto is continued the Chronology and Supputation of the time of both their reignes Davids over Iudah in Hebron and Ishboseths over Israel in Mahanaim Now to return first to Davids consultation It is probable that David and his followers were wearied in the long and continuall troubles of Sauls persecution by the space of 18. years and now being a long time exiles had a great desire to return to their native Country as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome by the Ceremony and Sacrament of holy unction and now reasoned with himself that God had offered the opportunity which wise men should not neglect but because he considered that it was not enough to have a good cause but the same likewise should be rightly managed or used and albeit the substance of his title was good yet the circumstances of attaining thereto being uncertain therefore godly David for his own direction and confirmation of his associats begins to consult with God of the time and place where and when he should make entrance into his Kingdome This custome to consult with God before weighty enterprises in all times hath been practised by the godly as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment as at large we may view the truth hereof in their lives and actions and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing without consultation with Vrim and Thummim by the mediation of Eleazer the Highpriest and his successours which also by all the faithfull was carefully followed as a cloud of witnesses may testify in the Register of holy writ while the exhibition of the onely true Highpriest who is the perfect light and lamp of the World who after his ascension gave his Spirit to his Apostles and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World The gentiles and infidels as their Master Satan is a counterfeiter of God so were they herein apes of the godly they attempted in like manner no warres nor no weighty matter as they speak in auspicato so that it was an opinion amongst the heathen a Jove principium as well as amongst the godly albeit they varied in the forme and knowledge of the right God and that nothing should be attempted without consultation with the sacred oracle which should first go before And there is many examples in all Histories that even good matters have not prospered when this form hath been neglected But whether this consultation of Davids was by the extraordinary way of Prophets as Josephus thinks or by the more ordinary way of consulting with Vrim and Thummim by mediation of the Highpriest Abiathar who was with him or by both for his greater confirmation it is not to be controverted onely this is enough that we know that David in this action would do nothing by his own wisdome or will but by the Counsell of God as Jacob did in his flight from Laban Then the first interrogation is shall I go up or is it fit time and the second is whether or which is the most convenient place to both which concessively or affirmatively the Lord answers Go up to Hebron This City of Hebron was famous for the sepultures of the Patriarches and called Kiriath arba to whom the promises of the Kingdome was made and it was in the tribe of Judah distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb Unto this City then according to divine direction David goeth up together with his wives whom he would not leave in Ziklag being an unsure place for them to abide in without his presence and protection as late experience had taught as also he takes his men with him whom wisely and carefully he places distributing them and their families amongst the Cities or Suburb's of Hebron Thus being come up to Hebron by the men of Judah whose hearts the Lord had inclined towards him and prepared David is anointed King which is done by divine providence for his further confirmation in the assured expectation of the full performance of Gods promise of the whole Kingdome and to testify their approbation and willing consent to receive him to rule and reign over them His first action enseving is upon the report of the fact of the men of Jabesh Gilead in burying Saul after whose bodies probably he had caused or was of purpose to cause to inquire to bestow upon them honourable buriall and by this occasion got
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
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
as here when Abner and Ishboseth are making all their power against David even then they are divided a sunder and David is freed from danger and in our own time when that high enterprise of subverting Church and commonwealth Prince and people by gunpowder was contrived and brought to the point of execution within this land then the Lord mightily discovered and disappointed the same to the confusion of the enemies his Churches comfort and praise of his name for ever as he had-dispersed also and disappointed that Spanish invincible armado of Spaine in 88 before 2. As in the time of the highest machinations of the wicked being combined together the Lord bringeth all their counsells to nought so we see that God maketh their dissentions amongst themselves being divided to tend to the peace and quietness of his Church thus God made the incursion of the Philistines upon Sauls borders an occasion for him to retire from compassing David in the wilderness of Maon to defend his land thus likewise did the Lord put a hook in the nostrills of Sinacherib and made the invasion of the King of Egypt an occasion for him to returne from Jerusalem and persuit of good King Hezâ—kiah so Pauls delivery is occasioned by a dissention amongst his accusers And here Ishboseths accusation of Abner is made to be an occasion of variance for the peace of David Let us ever rely then upon our provident and powerfull God who can draw light out of darknesse sweetnesse out of the strong as Sampsons ridle saith and peace out of discord and who hath infinit means to comfort his own Church with and hath all hearts in his hands to turne them what way he pleaseth 3. In the variance of these two we see there is no solid and constant friendship amongst the wicked for that which is in God is onely like unto him immutable and sure and worthy of the name of amity the other being more properly conspiracies as they are called Psalm 2. Which God shall dissolve and undo a clear example whereof we have in that league between Abimelech and the men of Sechem between whom notwithstanding the Lord sent an evil Spirit of variance that the blood of Gideons Sonnes might be revenged whereof both were guilty Let us not therefore make such friendship as is spoken of in the 50. Psalm 18. Nor be like Sampsons foxes tyed together or Simeon and Levi Brethren in evil but let our friendship be in God and our concurrance be to holy duties 4. Vers 7. Saul leaves behind him Rizpah a concubine who is here the occasion of all this trouble between Ishboseth and Abner where we may see the Scorpions taile of sinne stings the posterity of a man oftimes when he lyeth in ashes witnesse the immediate former example of base Abimelech begotten in whoredome who after his Fathers death is reserved as it were to be the burrean of his 70. lawfull begotten Brethren 5. We perceive that albeit reprehensions be lawfull in nature yet they should be prudently and timorously used otherwise they may import more hur than profit as we see here in Ishboseths example this moved the preacher to say a word spoken in due season is like aples of gold with pictures of silver Therefore let our reprehensions be after due tryall spoken in love observing the necessary circumstances of time place and person c. And uttered to that end that we may winne our Brother from his sinne to God 6. Vers 8. In Abner we see how impatient the wicked are at the rebuke of sinne that they altogether misregarding God and authority cannot be appeased till they be avenged on them who reprove them this is our corrupt nature till we be reformed by grace and that strong man who rageth within us being loath to depart till he be cast out by that stronger Jesus Then rebukes shall be unto us like sweet ointment and pretious balme this naturall hatred to be reformad wee see in Pharaoh Ahab Jeroboam Herod and many others of all ranks 2 Chron. 36. 14 15. 7. In the ambitious recitall of his high deservings Abner sheweth here that the wicked for wordly benefits would be winked at in the commission of sinne else no longer shall the river of their bounty flow then the fountain of wholesome admonition beginne to be opened and in all things they shall willingly hear till you come to their Herodias but there you loose them Let Gods servants then be free of them that they may be faithfull with them 8. Also in upbraiding to Ishboseth ingratitude let us learn never to expect sure amity nor upright thankfulnesse at the hands of men whom we would benefit with the detriment of our own conscience as Abner did here Ishboseth But be persuaded thâ—t thereby we shall make ourselves vile in their accompt and their favour which we have so hunted after with misregard of God conscience the Lord shall in the end turn into detestation of us accepting of the deed tending to their commodity but hating the doer thereof with an evil conscience Let us then approve our selves above all and in all to our gratious God who will both praise and reward his own 9. In Abners threatning we see the nature of high exalted and ambitious courtiers who would have their Princes to serve their appetites else in discontentednesse they will not regard to hazard if they can the estate and condition both of King and Kingdome 10. Also we may behold the admirable presumption and boldnesse of dust and ashes against the omnipotent creator when man is not indued with grace which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against Gods known ordinance and to resist his manifested decree albeit the same be confirmed by his oath therefore saith Abner as the Lord hath sworn not considering that the pot is in the hand of the potter ever to do there with as it pleaseth him best Let this teach us therefore the duty of humility considering what we are both by nature and corruption dust towit and repyning clay voyde not onely of will or performance of good but highly rebellious and stubborne in evil against God till grace doth renew us 11. Vers 11. In Ishboseths timorousnesse and pusillanimity we see where the fear of God is not there worldly fear soon dasheth and occupieth the minde but where Gods fear is and the maintenance of a good cause there is true courage and wonderfull holy boldnesse This made Eliah bid Obadiah go tell his Master Abab that he was there and would shew himself unto him albeit through all Kingdomes about he had straitely sought for him this made Job likewise in his greatest calamity to say though mine adversary would write a book against me would not I take it upon my shoulder and bind it as a crown unto me I would tell him the number of my goings and go unto him as a Prince This made the Apostles in like manner answer
their brother Joseph in this work of Abner and of Judas against Christ c. 8. Vers 13. In Davids yeilding and acceptation of Abners offer we see that albeit he hath a good cause yet he neglects no occasion of secondarie meanes offered which is an example of imitation for as men are said to contemne God who relye altogether upon seconds so are they to be thought to tempt God who altogether rejects the use of the lawfull seconds Asa then ought not to put his trust more in the Physitians then in God neither should Naman despise to wash himselfe in the waters of Jordan our Saviour also will not cast himselfe down from the pinnacle of the temple neglecting the ordinary degrees nor Paul suffer the mariners to depart out of the boate albeit it was revealed to him that both he and his company all should be safe for it is written saith Christ thou shalt not tempt the Lord thy God 9. Vers 15. In Ishboseth his fact of restitution of Michol we see the nature and practise of the gyant oppressors of the world and violent usurpers of other mens rights in a small thing especially if it concerne not them greatly like Michol they will seem very equitable and conscionable but in a great thing which is in their own possession and very gainfull or pleasant unto them such as the kingdome which Ishboseth usurpeth here they will by no meanes hearken to the restitution thereof Herod therefore will heare and obey John the baptist in many things so he touch not his having of Herodias and Pharaoh will beare with Moses and let the people go untill he deny that their sheep and cattle shall abide but then nothing but packing to Moses and that he see his face no more under paine of death The pythoniss masters can abide Paul and Sylas doctrine very well likewise so long as they loose not the hope of their gaine by her divination but when they saw that to be gone nothing but tumult and accusation the like example we have in the smiths Demetrius and Alexander and in many unjust usurpers both of God and mans right now a daies who will heare and be friends in any thing so that their gainfull Diana be not oppugned 10. Vers 16. In Phaltiel we have how difficult restitution is of things unlawfully usurped there being a blinding and bewitching desperate inchantment upon the heart ever therewith so that albeit with Achan they know that without a heavy curse they cannot possess the execrable things yet with perill of soule body estate their coveting heart will take it Achab though he should loose his life and kingdome for it he will have Naboths vineyard while Christ then come into the house look not that Zaccheus will make restitution or while the Idole of covetousness is in the hearts of men that they will abhorre to commit sacriledge stolen waters are so sweet and hid bread so pleasant but they know not that death is there and that the reward is the depth of hell for it is a destruction to a man to devoure that which is sanctified and by wickedness a man cannot be established neither shall riches availe in the day of wrath but the roote of the righteous shall not be moved and righteousness only shall deliver from death 11. In the behaviour of Phaltiel not only following Michol but mourning after her shewing by the first how loath he was to forsake her and by the second what griefe it was to him her desertion we see that illicite pleasures are like the Scorpion having ever the sting of sorrow in the end witness the looseness of the primitive world the voluptie of Sodom the ravishing of Dinah the love of Dalilah the adultery with Bersheba with sundry others but especially that eternity of weeping wailing and gnashing of teeth which the voluptuous wicked shall endure for their momentarie pleasure taking in the deceivable delights of sinne in that great day of exchange and reward like Esau who for the red pottage lost the blessing and was forced to weepe bitterly therefore thereafter II SAM Chap 3. from the 17. verse to the 22. THe persuasion of Israel unto defection from Ishboseth to David hath in it three arguments used by Abner à jucundo à pio ab utili 1. A jucundo It was your own suit formerly and your pleasure to have David to be your King and in deliberation between David and any of Sauls posterity you choosed rather and preferred him as Abner well knew in his familiarity with them now therefore take your pleasure and choose him 2. A pio It is the will of God that so it should be and that by Samuel plainly declared and notified unto all for God hath said it whose word is most true and which without gainstanding it becometh you in piety to embrace 3. A commodo He will save you from all your Enemies which is a great advantage and for that end God hath appointed him to rule over you whose promise is your warrant And in all this he perswadeth most carefully and particularly the Benjamites who were harder to be induced in regard of their naturall conjunction with the house of Saul But at last having cunningly effectuate his purpose at all hands he goeth accompanied with 20 specialls of Israel to Hebron unto David by presence to ratifie that which by message he had covenanted and to shew unto David his diligence credit and convoy of the errand and what he had effectuated Unto whom David maketh a royall banquet as a symbole of their new contracted amity Wherein for satisfaction of the doubt rejected to this place we affirme plainly that David erred 1. In temeritie or forme not consulting with God according to the command and practise of the Godly And 2. In substance or matter in entring in familiarity and entertaining a notorious wicked man with whom according to the apostolik Canon he should not have eaten In the end Abner goeth and promiseth to reduce all Israel arrogantly challenging unto himselfe so great a place in that kingdome where there was a King of such simplicity and pusillanimity as Ishboseth was OBSERVATIONS 1. IN Abners perswasion of Israel to defection from Ishboseth to David first as we see the nature and practise of many ambitious and crafty wicked men who place their chiefe standing and promotion in the disquieting of other mens estates and fisheth ever best in disturbed waters by the weakening and variance of others strengthening and enriching themselves So againe we note the wonderfull working of God in making that same man who perswaded Israel from David to adhere to Ishboseth now from Ishboseth to make defection and adhere to David and so to undoe that which he had formerly done and turne his course contrary so powerfull is God in overruling the wicked and here his Children want comfort or his work for them be unwrought he will make their and his Enemies the
workers Pharaoh therefore in his Court shall bring up Moses to be a deliverer of Israel and Achab shall entertaine in his house an Obadiah to be a hider and feeder of the Lords Prophets Out of Sauls bowels also shall a Jonathan proceed to comfort and preserve David and Haman himselfe shall decree and performe the honour to be done to Mordecaj whom he thought to have hanged yea Tatnaj and his associates shall not only be commanded not to hinder the work of the Temple farre contrary to their expectation but also injoyned to further and furnish it Ezra 6. 8. And out of Balam's mouth who was sent for to curse Israel a blessing shall proceed whether he will or no. 2. In that Abner sheweth it was their former suit to have David we see what it is to have a just cause even the Lord will incline the hearts of men whom we know not and who seemed adversaries to favour the same as Israel did here Davids title though they were under Ishboseth Therefore saith Salomon when the waies of a man please the Lord he will make also his Enemies at peace with him for the Lord hath the hearts of men in his hands and turneth them which way he pleaseth 3. We note likewise in Abner damnable hypocrisie in making Scripture serve his turne and abusing Gods Word to sell Ishboseth and buy David which the Apostle calleth cauponari verbum dei and under a pretext of reverence to Gods ordinance which hitherto he had neglected and of obedience to the Lords appointment now concerning David he will alleadge a divine warrant out of malice against Ishboseth seeking his ruine and his own promotion this was the fault of Simeon and Levi so odious to Jacob and the practise of Satan in the tempting of Christ and the followers of this divelish and detestable example are they who cloake their particular affections and ambition with Gods Word and will make religion to serve their appetite in favour or seade to destroy or preserve not considering that as a heavy curse abides on them who adde or impaire so likewise doth it on those who throwe and abuse the same let holy things then be holily used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Gods Word to be forced to serve man yea worse to serve sinne and Satan and for wicked ends 4. In the contracting of this amity with Abner we find not that David consulted with God as he had formerly done Chap. 2. therefore the success of this is not as the former but matter of griefe through Joabs fact ensueth unto David Whereby we learne not to relye upon the arme of flesh or in purposes of any importance to be unconsulted with God who more clearly manifesteth now his will in his written Word then ever he did before by Prophet or vision so that we need not to goe farre but to the testimony and to the word which is amongst the midst of us else look for no happy success in the end The cause of all sinne and punishments for sinne is and hath ever been the omission of this duty amongst all sorts and degrees of men when not making God their direction they have fallen in his correction and despising his counsell they were defrauded of his comfort 5. Vers 20. David likewise here entertaineth and confederates with a wicked man which society of the Godly with the wicked hath ever been displeasing unto God as in the alliance of the posterity of Seth and Kain which procured the deluge is most evident and not only in the law was afterwards prohibited but by sundry examples made most apparent as in that covenant made between Benhadad and the King of Israel Of Jehosaphat with wicked King Ahab Salomons affinity with the King of Egypt Hezekiah's familiarity with the King of Babylon with sundry others and Davids league here with a treacherous Abner 6. Vers 21. In Abners pollicitation to David at his departure we see not only his arrogant self-confidence noted before but likewise that there is nothing more perillous than to put wicked men in places of great credit therefore Achitophell Davids counsellour giveth counsell against him and for Joabs authority in the camp David dare not execute Justice for the blood of Abner So Haman had almost brought Ahasuerus in a fearfull guiltiness of bloodshed And Rehoboam's wicked young Counsellours made him loose his kingdome The Roman Senat was likewise troubled by this meane And the accident by Phocas Author of the Popes creation 7. In like manner we see that the pusillanimity of a Prince makes hardy Rebells therefore Abner knew well enough that Ishboseth who durst not answer for timourousness his words of proud threatning Vers 11. doth farre less seek to repress his deeds of this his headstrong practising In a Prince then the foxes wit to rule wisely and Lyons heart to rule valiantly should ever dwell together parcere subjectis debellare superbos politick carriage and polemick courage being as two twinnes which like Gemini should be in a Princes Zodiack 8. And in regard as is probable by wine and good entertainment his courage was the more stirred up so to brag and presumingly to speak having attained likewise to Davids favour and high account in being royally banqueted Let us learne in prosperity not to be insolent but look for alteration as in the examples of Haman Balthassar and Alexander their banquetings was seen II. SAM Chap. 3. from the 22. verse to the 28. THe former part of the Chapter after the generall proposition of the history having contained the five severall means whereby the house of David waxed stronger and the house of Saul weaker This next part containeth the treacherous murther of Abner by Joab which may be accounted a sixt meane whereby the house of Saul is weakned and Davids house strengthned in having a new reconciled enemy taken out of the way and who being full of levity would hardly have proved faithfull together with Davids solemne purgation of himselfe from the guiltiness of the fact and his deploration of the forme of his death In the history of Abners murther we have to be considered 1. Davids estate at that time 2. Joabs acting of the fact described from the occasion motives manner of doing and event thereof And 3. Abners simple imprudency after his returne committing his life in a secret conference to an unreconciled enemy Concerning David and his estate the text sheweth that his Army was in the warres as is supposed against the Philistines without and within in like manner was exercised in obviating the practises of the contradictory Authority of Ishboseth and his followers so that David is troubled both with intestine and forraine Enemies while as yet he is only King of Judah and moreover the fact of Joab in this murther appeareth to have a more perillous consequence leading to the eversion of Davids whole estate present and rejection from the promised Kingdome by God and expected by Abners
not to be sudden and may be upon better cognition of the crime and further triall of others conâ—â—ices in conspiracies as also for saving innocent infants in Women with Child till the birth and in such like cases Lawfully delayed but they ought not to be so long postponed and the noâ—ent party tolerated and overseen 3. Christ remits his servants in his Ecclesiasticall Kingdome but David had a politicke And the argument from the type to the substance doth not ever follow not yet from comparisons and as for revenge it is indeed to be referred to God where no other redresse can be had and that by private Persons but not by publicke Magistrates who are his deputies on Earth Again this fact of David is against the office of a Magistrate described Exod. 18. and 21. And against the use of the sword Set down by Paul Rom. 3. 4. And against his own former example likewise in the execution of the Amalekite and against the common Law of all nations beside the expresse Law of God in his Judicials to Israel And how this omission upon diffidence and carnall fear was the occasion of the polluting of the Land with further bloodshed the murther of Amasa may testify Yea it was a way to hinder the establishing of his Kingdome for the Kings Throne saith Salomon is established in Justice Prov. 25. 5. OBSERVATIONS 1. V. 28. DAvid diligently purgeth himself here by a solemne protestation flowing 1. From the testimony of a good conscience which unrequired maketh him to burst forth so and lay open his innocency to all men This testimony making ever bold and not to be a hamed as we see in Iob ch 31. 2. From piety and detestation of the fact this ever being the nature of the godly not onely to eschew wickednesse themselves but to hate detest the same in others so that sinne both in action affection dies to them and they to it 3. From wisdome least the people should rebell counting David cruell dissimulate and false or treacherous therefore he solemnly by many arguments and evidences cleareth himself before them of any such suspition or that in any sort by knowledge devise or practise he is any way guilty of the blood of Abner An example of imitation to all men but especialy to such as beare publicke offices in Church or Commonwealth that they be carefull and provident they fall not in suspision or just slander of publicke offences like the Sonnes of Eli. For how the same severely hath been punished not onely in the wicked as in Saul Achab and sundry others but likewise in the dearest elect the example of Davids corrections for his whoredome with Beersheba and the blood of Vriah most clearly doth testify 2. It is before the Lord for ever that he attests here himself and his Kingdome to be guiltlesse So that it is to Iehovah that the godly have ever their chief respect For he is the Judge of the whole World to whom we ought to approve our selves and if not to him it matters not to whom else this was Iobs comfort that concerning his innocency his record was on high and the care of his approbation before God was his restraint from evill therefore doth not he behold my wayes saith he and tell all my steps for Gods punishments were fearfull to me and I could not be delivered from his Highnesse Therefore Iacob nameth him the fear of his Father Isaac and Abraham feared wrong in Gerar for Sarah his Wife onely because the fear of God was not in that place and no other reason obtrudeth Ioseph unto his Brethren to assure them that he would deal uprightly with them then that which restrained him from whoredome with his Masters Wife For I fear God saith he and no better assurance can he give also of Brotherly dealing after his Fathers death unto his Brethren who feared just recompence of their doing to him then this fear not for am not I under God And comptable unto him Where on the contrary the fool hath said in his heart there is no God and Pharaoh blasphemously dares enquire who is God that I should obey him The carelesse regard of this approbation before that unpartiall and eternall Judge being now and ever hitherto the onely cause of the desperate course and continuance in sinne as if there were no God no judgement no reward 3. Vers 29. In his imprecation by laying over the blood to abide upon the head of Ioab and on his Fathers house we see 1. The nature of sin the act whereof is soon accomplished but the abiding guiltinesse of the act not no soon transitory but remaining upon the eaters of the sowre grape afterwards to set their teeth on edge Let the short indurance of the pleasure and the long extended guiltinesse of the first trangression of Adam and Eva even unto their posterity testify the same together with other examples as of Kains bloodshed crying for a curse Sodoms lust for fire Pharoahs oppression for plagues with many more such like And let us learn hereby not to be deluded therefore by the momentary pleasure of swallowing the alluring bait that hath annexed with it so sharp and permanent a hook of guiltinesse and destruction but remember when the pleasure is soon gone the never dying worm shall then begin to gnaw and the record of the fact enrolled in the book of our conscience Gods register shall recently abide in the guiltinesse thereof upon us unto fearfull punishment and inevitable judgement for ever 4. Next in that he wisheth the guiltinesse of this blood not onely to abide upon Joab but upon his Fathers house also both the Brethren as Vers 30. being culpable thereof we see the propagation of the punishment and fruit of sin according to that threatning of the Law I will visit the sinnes of the Fathers upon the Children unto the third and fourth generation of them that hate me Being thus as an evil blood or spreading leprosy a consuming mothe and eating canker making not onely the heart sick but troubling the bowels and the rod seasing not onely on the back but also on the Loyns Thus we see the sinne of Amalek Exod. 17. 15. long after in their posterity called unto remembrance before the Lord and Saul commanded to go and by temporall pnnishment to avenge the same So for the sinne of Eli because his Sons came in slander and he stayed them not the Lord pronounceth that in all his house or posterity there should never be an old man for ever Gideons ephod likewise after which Israel went a whoring was not onely his destruction but of his house after him and Salomons poligamy and Idolatry was punished by the rods of men in Rehoboam his Son and all his succession As on the contrary the Lord will shew mercy upon thousands of them that love him keep his commandements As in that promise concerning Abrahams obedience and Phineas zeal
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
Likewise we see that the Ark brings death and destruction to Vzzah but as after blessing to Obededom even so the right use or abuse of the Word and Sacraments brings the like to the right users or abusers thereof And we should feare with a prophane heart and hands to come and touch that holy Sacrament that is called Christs body and blood as the Ark was called the Lord of hostes 10. Vers 8. This sad accident produces in David 1. Grief or displeasure that the Lord had been so offended and made such a breach upon Vzzah And 2. Feare to bring the Ark of God at that time to his house at Sion Where we see 1. Davids Godly griefe that God should have been grieved at that which Vzzah unwarrantably had done against the Law which did inhibite that the Levites should otherwise carry the Ark but upon their own shoulders and not touch it otherwise but only by bearing it by the instruments and barres appointed for that purpose 2. That God should have been moved by their not taking heed to his ordinance and sinning thereby to have smitten Vzzah by so sudden and unexpected death which shewes 1. The griefe that Godly men have at the offence of God which is exprest Ezek. 9. 4. Jer. 9. 1. and Psal 119. 136. And 2. The sympathy that they have with others who for their errours are justly punished or chastised by the hand of God as fellow feeling members of one body And 3. How by the punishments of others they are instructed and feare to commit any like offence whereby Gods anger may be kindled against themselves 11. Whereas in remembrance of that punishment inflicted on Vzzah he called the name of the place Perez-Vzzah or the breach of Vzzah We see that not only the testimonies of the Lords mercy towards the Godly and their deliverances should be remembred but likewise the testimonies of his justice towards offenders The first to tye us to his obedience as by love cords the other to terrify us from offending his divine Majesty as we see Psal 119. 120. 12. Vers 11. This feare that David had of carrying the Ark at that time to his own house makes him to carry it aside to the house of Obed-Edom a Gittite where it remained three months during all which time the house of Obed-Edom was blessed To teach us that where religion and the Word of God and Sacraments gets footing there is and will be the blessing of the Lord as when Jacob was with Laban Joseph in Potiphars house and the widdow of Zarephath for her sustaining of Eliah Much more also is that soule blessed where Christ himselfe is suborned or his poore members 13. Vers 12. and 1 Chron. 15. 25. Where upon the report of the Lords blessing Obed-Edoms house because of the Ark. David of new againe enterpriseth the bringing of the Ark unto his house in Sion We see that good purposes should never be left off altogether although they find some rubs and impediments â—ast in the way through the policy of Satan or mens obstructions 14. One maine cause of this renewed enterprise is the report of the Lords blessing of the house of Obed-Edom not that David envyed the same but that he was desirous to be partaker of this blessing of the Lord by harbouring the Ark in like manner in his own house at Sion Which shewes the disposition of the truly Godly like Iacob they will wrestle for the blessing of God and will endeavour by all meanes and above all things to have the Lord to blesse themselves and their families and have the light of his countenance to shine upon them as Psal 4. 6. As also we see that it is good to be in a Godly family for there is the blessing of God 15. Vers 13. In the carrying of the Ark now this second time from the house of Obed-Edom to the Citie of David we see the former errour amended that the Levites bore the same as the Law commanded and therefore it had the better success Where we see that it is a token of great wisdome and grace to consider wherein any errour has been for which God has been angry and punished a land or persons and when they have found out 〈◊〉 same as Achanâ— fault was to redress the same as is done here 16. It is said likewise that when they that bare the Ark towit the Levites had gone six paces David sacrificed Oxen and Fatlings being mindfull of the Lords anger that burst forth in a temporall judgment against Vzzah for his errour that the Lord by these legall Sacrifices might be appeased if any like errour or provocation ignorantly should fal out in this second bearing of the Ark from the house of Obed-Edom as we see the like practise of Job 1. 5. Which teaches us to be still in feare to offend God in the meanest measure or manner and by a watchfull care so farre as in us lyes to prevent his displeasure 17. Vers 14. David also danced before the Ark girded with a linnen Ephod white being the colour of joy and linnen being light for use Which fact of his was extraordinary and therefore not to be imitated His dancing being a signe of the great joy of his heart upon this extrarodinary action of bringing the Ark from the house of Obed-Edom to his own house and this linnen Ephod not being a priestly or leviticall vesture but a covering of his royall under-apparell made of linnen like to an Ephod to witness his humility as we see Vers 22. And that he thought no disgrace in the Ephod as many do the office of the Ministry Whence we see also that with spirituall rejoycing and with humility the performance of religious duties should be but not from extraordinary outward practises to argue for the like ordinary performances that by Davids dancing before the Ark immodest lascivious dancing should be authorized which is for exciting of lust or other sinfull ends as that dancing was of Herodias daughter 18. The joy and rejoycing that is made by the King and people at the bringing up of the Ark shewes us what is and should be the right cause of the Godlies rejoycing even the establishing of Gods true religion from the highest to the lowest and not in things unstable and transitory as Nebuchadnezzar's storring was and the rich foole of the Gospell but let him that rejoyceth rejoyce in the Lord for there is nothing but this wherein we may not rejoyce either unmeâ—sureably or unseasonably but in spirituall joy we can neither be out of time nor measure II SAM Chap 6. from the 17. verse to the end FOllowes now the fixing and establishment of the Ark in his place at Sion which David had prepared for it his sacrificing to the Lord and his blessing of his people and royall beneficence towards them after the performance whereof when he came into his house to bless his houshold likewise He finds a new matter of griefe and indignation
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
himself unto the Law to be an observer thereof himself as a good example to others to follow as is said Regis ad exemplum totus componitur orbis and as the Apostle speaks Rom. 2. 21. Thou that teaches another teaches thou not thy self So thou who wouldest have another observe Lawes shouldest thou not be examplar in observing the Lawes thyself A necessary lesson and good example for all Princes and Pastours Magistrates and Ministers to follow 4. This kindnesse that David would shew to any that is left sayes David of Sauls house shewes plainly hereby and by the finding out but of one poor lame man of it that the Lord for Sauls wickednesse cruelty had quite destroyed that house of his though a potent King Which sheweth what sinne does to the greatest houses though royall and to others inferiour being like the worm at the root of Jonas flourishing gourd which made it soon to decay 5. This kindnesse that he would shew he sayes it is for Ionathans sake where we see 1. That the fruit of wel doing lives longer then himself who is the doer and thereby he leaves a blessing and good treasure behinde him to his posterity And 2. that it is a happy thing to be the ofspring of a good parent chiefly if they insist in their godly footsteps 6. Vers 3. This kindnesse is called the kindnesse of God which David sayes he was to shew for Ionathans sake to denote first the greatnesse of the kindnesse as sundry things in Scripture has this denomination for the same signification as the montain of God c. As also 2. to shew that this was agreeable to Gods commandment that promises being Lawfull and specially oathes should be keeped as we see Psal 25. And which should be the rule of all our actions and motive thereto And 3. that the samâ— would be acceptable to God which should be the scope of all 〈◊〉 doings 7. Vers 5. Mephibosheth being lame of his feet and lurking in an obscure place farre against his expectation is called both to riches and honour so graciously doth the Lord deal with such whom he visits one way he comforts them another way 〈◊〉 though he suffer some a long time to lie as it were low in the dust yet at last he lifts them up not looking for it as he did to Joseph as he called Saul also to be King when he was seeking his Fathers Asses and David from the sheepcoat as also the Apostles from their fish boates c. 8. This humility which Mephibosheth shewes both in gesture and words being a Princes Sonne gives a good and imitable example to all others to follow and verifies that of Gods Word That before honour goes humility but God resists the proud while he gives grace to the humble and specially to be humble when God has humbled any as he had done Sauls house Therefore though he calls himself not onely a Dog but also a dead Dog fitter for a ditch or at best like a Dog to lie under a table yet he is honoured to sit as a Prince at a royall table 9. Vers 7. We see here great liberality in David towards Mephibosheth which is a worthy vertue in a Prince so that it be towards right Persons for good causes and in a moderate measure not to exhaust their own treasure and lay heavy burthens on their people for the enriching of a few perhaps not well deserving as on the contrary covetousnesse and a niggardly disposition is most unsuteable to a Prince or great man 10. Vers 9. Davids not onely bestowes upon Mephibosheth honour and riches but also being lame and impotent to travell he provids for his ease by laying the charge on Ziba of tilling his Land and gathering in the fruits thereof which shewes Davids care of him as well as his kindnesse to him and his compassionate disposition to one that had such a bodily infirmity as an example to others to follow the like compassion 11. Likewise vers 11. Though he was lame on both his feet yet he is not therefore the more dispised or lesse honoured by David to eat at his table as one of the Kings Sonnes Teaching â—s thereby to despise none or the lesse to regard them because by â—ome bodily infirmity the hand of God had visited them but to â—ity them and be thankfull to God for his dealing more indulgently towards our selves Also David looks not on Sauls blood his persecutor in lame Mephibosheth but on Jonathans deserving how much lesse will the God of mercies regard our infirmities or corrupt blood of our sinnefull pregenitours whiles he beholds 〈◊〉 in the merits of him in whom he is well pleased II. SAM Chap. 10. and 1 CHRON. 19. IN this Chapter we have the further proof of Davids continuing in his begun course to gratify and requit the favour of them to whom he was addebted in the time of his troubles This Chapter is divided in three parts in the first is Davids message to Hanun King of Ammon to comfort him after the death of his Father 2. Is set down the Ammonites barbarous usage of Davids messengers Vers 4. and 3. We have the revenge that David took of the Ammonites and their associates the Syrians in two severall battles the one with the Ammonites and the Syrians from the 6. verse to the 15. And the other with the Syrians from the 15. vers to the end In both which David is still victorious First then in the legation or message to the King of Ammon we have 1. The time when this message is sent 2. The action or message it self and the occasion thereof And 3. the end wherefore it was sent First then the time is when David was setled in his Kingdome had subdued all his Enemies both intestine forrain and was now a mighty victorious Monarch and yet hereby he is neither puft up to despise a meaner neighbour Prince nor forgetfull of any duty of kindnesse or gratitude that was requisite on his part towards him 2. The occasion of this message was the death of Nahash Hanun's Father who in his life time had shewn kindnesse to David and therefore now upon this occasion he would likewise shew kindnesse to his Sonne And 3. The end wherefore he sends this message is to comfort Hanun by the hand of his servants for his Father who was now dead But David most ungratefully is requited and his messengers villanously and barbarously abused wherein 1. Is set down the ground or motive towit the unjust suspition that the princes of the Children of Ammon had and did apprehend of the end of this message of Davids that it was not as was pretended to comfort Hanun but really and indeed to spie the City and to search and destroy it and so they censure David as a deep dissembler and Hypocrite as also a covetous wicked man seeking after that which was his neighbours not contenting with his own and imputing unto him cruelty as intending
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
like vices are to those who harbour them and thereby makes them become like those demoniaks in the Gospell before that Christ dispossest them and which shall vex them farre worse hereafter in eternall torment 6. Amnon likewise is sensible of the sickness of his body and growes leaner day by day but he was not sensible of the sickness of his soule and so are many more But we should pray to God that we may be as sensible of our spirituall sickness as we are of our corporall which should drive us to repentance and faith to Christ to heale our back-slidings as we see it promised Hos 14. 4. But the cause why we are not sensible of the soules sickness nor death thereof is the want of the life of grace which only makes the soule sensible of sinne 7. Where it is said that Tamar was a Virgine and Amnon thought it hard for him to do any thing unto her towit so long as she was carefully keeped as Virgins were accustomed to be from access and private company of men Which teaches that as sinne should be eschewed so all the occasions and provocations to sinne should likewise be avoided which when in the contrary they are neglected or as in this example of Tamars going to Amnons house through Davids simplicity afforded We see in this as also in Dâ—nah's example Gen. 34. what the same through sinfull corruption and force of temptation produceth 8. Vers 3. It is said that Anmon had a friend named Jonadab but who really and truly was his greatest foe by his pernicious counsell which he gave him how to satisfy his incestuous lust with his owne sister so that he was rather a friend to his vice and a foe to his person or soule whereas a true friend whose friendship is grounded on God and vertue will be a foe to their friends vice by wholesome admonition and rebuke and a friend to their soules salvation therefore saies Solomon Prov 27. 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull and Prov. 28. 13. He that rebuketh a man afterwards shall find more favour then he that flattereth with his tongue 9. This Jonadab also is called a very subtile man a property whereof many do glory But their glorying is their shame for wit or subtilty without true wisdome the beginning whereof is the feare of God is but the Serpents property making men wise only to do evill as he did Amnon here and as Achitophel taught Absolon and as Pharaoh also spoke Exod. 1. 10. All which ended and tended to destruction therefore if we have any quickness of wit or qualities of mind beyond others let us beseech God to sanctify the same that they prove not a snare to us or others as Josephs cup was which was found in Benjamins sack or Vriah's letter which he carried with him to Joab in his owne bosome 10. Vers 6. Amnon as readily obayes Jonadabs wicked counsell to do evill as Jonadab was to give it whereby we see the corruption of nature ready like flax to take with fire and how soon youth especially who feares not God nor are not truly wise themselves are apt to follow rather evill counsell than good and flatterers advise nor reall and true friends to their own ruine and destruction as we see here and in Rehoboam 11. Vers 7. In Davids facility and consent to Amnons petition that Tamar might come to his house and dress him meat that so he might get opportunity to put his wicked intention and Jonadabs counsell to execution we see that the too great indulgence of Parents is the occasion of Childrens much sinning and in the end of their destruction as we see here in Amnon and the sonnes of Eli's which should be an admonition to Parents not be too indulgent to their Children but to bring them up in aw vertue correction and in the feare of God Also we see here that even Kings daughters in those times did not scorne to put their fingers to some works of house wifery as here in cooking of meate 12. Vers 9. Where Amnon commands that all men should go out of his chamber before he enterprised the fact We see that many think shame that men should see or know that which they neither feare nor are ashamed that God should see such is the deceitfulness and naturall Atheisme of the heart of man therefore the Scripture tell 's us That the foole hath said in his heart that there is no God an example also of this we see in Judah Gen. 38. 23. That unlawfull acts seek the shelter of secrecy 13. At last Vers 11. Amnon discovers his intention in his petition to his Father and requiring all to go out from him and having taken hold of Tamar he saies to her come lye with me my Sister which shewes the progress of sinne from lust in the heart to persuasion by Word and at last performance in the deed And how impudent the wicked become at last shaking off all modesty or shamefaceness as we see also in Potiphars wife Gen. 39. 7. As also as the proverb saies That time place and opportunity makes many whore and theefe and therefore for avoiding of sinne ought to be eschewed Likewise we see how unjustly do carnall men misplace their affections though they be of neerest relation where grace is not to restraine and direct them 14. Vers 12. Where Tamar saies to Amnon that no such thing ought to be done in Israel Which was the only Church of God and therefore whom holiness doth become as is said Psal 93. 5. We learne that our lives and actions ought to be sutable to our profession and seeing it is holy and the Church whereof we count our selves members is the holy Catholick Church and the head thereof is holy Therefore we should be holy as he is holy without which holiness no man shall see God Heb. 12. 14. 15. Next where she calles the sinne folly and in committing thereof that he should be as one of the fooles in Israel We see what sinners are esteeme of themselves as they please they are in Gods account and all truly Godly but fooles as they are oftimes styled in Scripture and especially in the Proverbs 18. 6. 23. 9. 26. 1. and else-where therefore the worldly wise man in the Gospell is called the rich foole and so they may because they forecast not nor provide for the time to come and preferre momentary sinfull pleasures or profit to everlasting and so makes a foolish and unwise choice 16. Vers 13. Where she saies Whither shall I cause my shame to go We see that sinne brings shame as we see in our first Parents and has brought many to shamefull deaths and to be shamefull spectacles which though they escape here they shall not escape before men and Angells hereafter 17. Vers 14. It is said notwithstanding all her arguments of disswasion he would not hearken to her but forced her and lay with her
also his subtilty appears That Vers 22. he never spoke good or bad to Amnon towit of that subject of the rape or forcing of his Sister by quarrelling with him for the same that so he might conceale his malice till he found occasion to put the same in execution and so he was past Master in the rule of courteous dissimulation and in all this and above all we see his irreligious contempt of God or his commandements and that he regarded onely the wrong that was done to Tamar but not the offence that was done to God 2. In David we see his errours were 1. His too great indulgence to his Sonnes whereupon proceeded his facility without suspition to believe and obey them And 2. his negligence in his office as a Magistrate who should have punished Amnon for his incest deserving death and which he neglecting is thus punished and revenged by Absolon to his great grief and in Gods just judgement 3. In Amnon his errour was the want of the remorse of conscience for his incest and his sleeping in security seeing for the space of two years nothing was said unto him by Absolon or done unto him nor expected by him 4. In Absolons servants we see their vice and wickednesse was their base slavery whereunto they subject themselves to betray and murther the Prince upon the onely warrant of their Masters command and authority misregarding both Gods command and the Kings authority or considering the cause on consequence of the fact 5. In the rest of the Kings Sonnes we see their imprudence to have committed themselves all at one time to have been at such a banquet as also their negligence in being onely spectatours and not seeking any way to hinder the fact 6. In Jonathan we see the patterne of a temporising and dissembling courtier favouring and following them by whom they may best stand and framing his speeches all to that end Fourthly the form of the practising and execution of this bloody fact is extended in all the circumstances thereof 1. The time was after two full years and at the shearing of sheep which was usually celebrated with a publick feast as we see Gen. 38. and 1 Sam. 25. At which time Absolon takes occasion to invite the King and his Sonnes and particularly Amnon to his feast of sheep-shearing and then to murther Amnon 2. The place is Baalbazor which bordereth with Ephraim 3. The occasion is Absolons earnest invitation of the King and all his Sonnes to his banquet which when the King had refused to go he presses him that Amnon should go which at last the King grants and that all his other Sonnes should also go with him 4. The manner of the acting is when all are come the banquet is begun with great mirth and liberall entertainment especially in drinking of Wine that Amnon being drunk might make the lesse resistance therefore Absolon gives commandement to his servants when they saw him so that then they should kill him upon his warrant and authority which accordingly they wickedly perform Last of all the consequents are the Kings Sonnes flie David and all his servants mourne Jonadab mitigates the first report and in a manner excuses Absolon for the fact and Absolon flieth and goeth to Geshur where he remained three years OBSERVATIONS 1. IN Amnon before and now in Absolon both Israelites and professours of the true worship of God and members of the visible Church We see grosse and wicked crimes of uncleanesse in the one and cruelty in the other which shewes us that it is not enough to be professours of the truth of the Christian name or will ever that avail us to salvation if our practise be contrary to our profession but our guiltinesse is the greater that we dishonour our holy profession by our unholy life mocks God giving him words but our reall service to Satan makes the Enemies to blasphmy and brings destruction upon our own souls 2. Vers 1. Two full years Amnon sleeps in security before his incestuous fact is punished whereby we see 1. The Lords long suffering patience all this while which he abused and should have led him to repentance And 2. albeit sinners through Satans subtilty lie sleeping in security yet the Lords justice and their deserved punishment sleeps not but though he come with leaden feet yet he comes at last with an iron hand to crush them in pieces 3. Amnon had escaped punishment which David as the Magistrate ought to have inflected impartially according to the Law which was one of the causes of his security but he could not escape that punishment which God in his just judgement had ordained for him therefore let none though never so great Princeâ— as Amnon was or others dreame of impunity for sinne for assuredly howsoever they may escape the hand of man the hand of God in his own time shall reach them 4. Absolon had all these two years harboured in his heart this hatered and inveterate malice which he had against Amnon and which now he was to put in execution whereby we see where Satan once gets possession of the heart as he got also of Cains and Iudas he will never rest till he bring that wicked seed sown and rooted there till a full harvest perfection as he did this inveterate hatered of Absolons towards Amnon Which ended in a cruell murther And that evill determined courses die not as oftimes the good does Before their performance 5. Absolon invited all the Kings Sonnes to a banquet and in speciall Amnon whom he intended to murther as we see Vers 26. So that it is no new thing to see foulest practises varnished over with fair pretences as in that fact of Simeon and Levi against the Sechemites the fast indicted by Jesabells means for killing of Naboth and here Absolons inviting of Amnon to a feast intending to murther him This also is the practise of Satan in tempting to sinne he layes before them pleasure or profite and the like and invites them as it were to taste and take of these baits intending their destruction as it is 〈◊〉 〈…〉 decipit auceps whereunto we oppose omnibus esca cibis â—râ— sâ—besse puta 6. Vers 25. King David being also invited to this banquet refuses to go but he blessed Absolon who was accursed of God and going about a cursed and 〈◊〉 fact Which teaching us that man blesseth in vain where the Lord blesseth not and therefore Children should earnestly desire that with parents blessing which is onely optative the Lord would joyn his blessing which is operative and so carry in a holy course of life that the one may concurre with the other 7. Vers 27. After that David had denyed that Amnon should go yet through Absolonsâ—ressing â—ressing he consents at last that he and all other his Sonnes should go Where we see what importunity doth produce and especially by servent and frequent prayer and waiting what is produced at the hands of God our heavenly
milles from Jerusalem 3. Her estate is a Widdow burdened with fatherlesse Children whose defence belonged to the King 4. Her apparell is mourning by which the King might know her misery 5. Her property is she is a wise 〈◊〉 and therefore 〈◊〉 instrument to bring the purpose in hand to passe and massage the same prudently and therefore 6. Her action is humble prostration with a patheticall and short exclamation help O King after which upon the Kings interrogation what ailed her she proceeds with her narration or Allegoricall oration which subtily Ioab had put in her mouth using 1. A parable from the example of Nathan whose rebuke of the King after this form had the better event 2. The scope whereof is to bring David a simili to grant to Absolons reduction 3. The oration it selfe consists of a parable or Protasis and next of an application or Apodasis The first is in the person of her own sonne The second in the person of Absolon for whose reduction both is intended The one is from the 5. vers to the 12. The other from the 12. to the 18. This oration of hers the King heares patiently and answers graciously 1. In the generall vers 8. 2. More particularly vers 10. And 3. Most specially and plainly and for her better satisfaction and assurance sealing it with an oath That as the Lord liveth There should not a haire of her sonnes head fall to the earth After which words of the King followeth the application or Apodosis wherein after a cunning conciliating of a patient audience she out of his own mouth as Nathan did makes him to convict himselfe of cruell and hard dealing against Absolon in not reducing him from exile In which application David is as the widdow who had the two sonnes whereof the one towit Absolon had killed the other Amnon and that being greatly provoked thereto by the indignity done to his sister Now the rest of the Kings sonnes neerest after Absolon to succeed to the Crowne they are as the friends of the dead craving revenge For whose satisfaction Absolon has remained three full yeares in exile therefore what David has granted to his poore subject concerning her sonne who is alive he cannot with honour and equity refuse to his own sonne and successour seeing the Kings judgment should be a like to all in like cases and his oath inviolable The arguments which more particularly she uses are these 1. Vers 13. It is against Gods people their honour and good to have the successour to their King living in exile amongst Gentiles and Infidells in Geshur 2. Vers 14. Their griefe is such that they are like a people ready to dye and like water powred on the ground which cannot be gathered up againe by the exile of their Prince whose reduction would both ease and please them 3. The Lord has appointed and divised meanes for his reduction that he remaine not still in exile from him and these meanes how weak or small soever should not be misregarded 4. Vers 15. It is the Kings gracious disposition to admit the meanest petitioner to speak unto him in behalfe of them who are distrest such is his goodness though his greatness might make them afraid 5. Vers 16. A simili the Kings granting favour to the sonne of a poore widdow and subject much more must move him to shew favour to his own sonne and successour◠And 6. Vers 17. The Kings pity and piety in comforting those that are in distress and his prudence like an Angel of God in discerning between good and evill must shew it selfe in comforting his people by reduction of their Prince and in comforting his exiled some himselfe which he cannot but think the same to be the best course And 7. By way of conclusion in doing so the King will find that herein the Lord will be with him and prosper him The effect or event of this oration is 1. The Kings asking this woman of Tekoah if Joabs hand was not in this vers 18. Who simply and truly grants the same vers 19. Subjoyning as a reason of her granting by way of commendation of David that he was wise as an Angell of God and knew all things that are in the earth And therefore it was in vaine for her to deny or conceale this thing from him vers 20. The second effect was the Kings concession to Joabs desire by this woman and his direction to him to bring back Absolon from exile but upon this condition vers 24. That he should go to his own house in Jerusalem and should not come into the Kings presence◠unto which concession of the Kings is subjoyned 1. Joabs humble thanksgiving to the King vers 22. And 2. Joabs speedy going to Geshur and bringing back of Absolon to Jerusalem vers 23. Whereunto is subjoyned vers 28. The commendation of Absolons matchless beauty and that he had three sonnes and a beautifull daughter Tamar OBSERVATIONS 1. V. 1. IOab perceiving the Kings heart to be towards Absolon resolves to deale for his reduction where we see the nature of Courtiers that for the most part whatsoever they think will be pleasing to their Prince though not agreeable to God or a good conscience that they will strive to do As we see in that wicked practise of Doeg 1. Sam. 22. 18. And here in the practise of Joab 2. There is no ill cause but it will find some for to be pleaders for it especially in the Courts of Kings and great men as Joab was here for an unnaturall and bloody murthering Absolon doing so for their own ends Whereof therefore Kings and others should beware considering what it brought on David at last his giving eare thereto 3. That which gives Joab hope to prevaile we see is David the Judges favour that his heart was towards Absolon So that which gives us hope to prevaile in our suits towards our selves or others although grievous sinners is the favour that our heavenly King and judge caries towards mankind his heart in fatherly affection and pity being towards us whereas he passed by the fallen Angells and sent his own sonne to fallen man and gave him to the death for us 4. Vers 2. Joab for accomplishing his purpose chooses a fit instrument to bring it to pass by fetching a wise woman from Tekoah and suborning her what she should say As Satan made choice of the Serpent in tempting of Eve Which should teach men much more in good causes and for effecting good purposes either in Church or Commonwealth to choose fit instruments for the work which may tend to Gods glory and the good of his people 5. This woman is called a wise woman and yet suffers her wisdome to be abused by Joabs suborning her to plead for an ill cause Which should teach such who have gifts beyond others to take heed that they abuse them not to ill ends but to use them aright to the glory of God and advancing of good purposes Else
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.
The furie of the first motions of a deceived and fiery incensed people and of an insolent young Prince now their head and leader which fury David like a prudent and experienced warriour resolves for the time to avoide 2. David in this rebellion lookes to the correcting hand of God according to Nathans prophesie and therefore flies the fury of the instrument and as Vers 30. humbles himselfe bare-footed and weeping for his sinne that had procured the same that so God might be first appeased and then that he might the sooner be rid of the rod. 3. David chooses rather to flie than to hazard a number of innocent people their lives either who loyallie followed himselfe or who in simplicity of their hearts had followed Absolom like a tender father who looked to the good of his Children more then to his own credit or safety 4. David being now aged and like the sunne setting he saw that the multitude of the people their eyes were on Absolom as the sunne rising therefore it is said Vers 12. That the conspiracy was strong and the people increased continually with Absolom and therefore it was not safe with the few that followed him to encounter with so great a multitude And 5. He was exercised in mind between fear and hope his feare not being so much upon the conspiracy of Absolom as upon the apprehension of Gods justice and with this he had hope of deliverance looking and trusting in his mercy and relying on his promise made to him concerning the perpetuity of his kingdome Thirdly the action it selfe is Davids flieing for the causes forenamed the antecedent and first motive whereof is a messenger that came to him vers 13. With newes that all the people were following Absolom heartily and willingly Whereupon David presently resolves withall his servants to flie out of Jerusalem speedily the reasons whereof are two 1. The eschewing of their own danger And 2. The danger of the Citie if they remained therein till Absolom came unto it vers 14. Whereunto is subjoyned the yielding of Davids servants to this his resolution and his and their departure from Jerusalem leaving only ten of his Concubines behind him to keep his house whom Absolom afterwards defiled publickly that Nathans prophesie might be fulfilled Chap. 12. 11. The manner of his flieing is set down vers 30. In a penitentiary way beare-foot and weeping for his sinnes that had procured this punishment with whom in a compassionate manner all the people that were with him also did weepe The way by which he went is set down vers 23. over brook Kidron which was in a valley between Jerusalem and Mount Olivet famous in the history of Christs passion where he removed till the people who followed him joyned with him With whom thereafter as vers 30. he went up by the ascent of Mount Olivet and from thence to the wilderness towards Jordan and afterwards to Mahanaim in Gilead where the battle was fought as we see Chap. 17. 27. Fourthly The company which followeth David are 1. His servants or domesticks who prove loyall to him 2. His guard the Cherethites and Pelethites vers 18. 3. The people that joyned with him vers 23. 4. 600 Gittites that came with him from Gath with their Captain Ittai whom David perswades to returne and remain in Jerusalem Whose reasons are 1. Because he was a stranger and in exile and it was the Kings office not to trouble or indanger such but rather to provide and care for their peace and quietness which would be by his abiding with Absolom whom by a Catachrestick forme of speech he calleth King because he gave himselfe out to be so as vers 10. 2. Because David had no certain place to abide in nor provision and therefore Ittai and his men would be rather a burthen to him 3. Ittai was but newly come and his men to him and therefore no reason that after their late travells they should be put to new trouble and travelling Wherefore by way of conclusion he gives him and them a kind and curteous valediction vers 20. But Ittai like Ruth to Naomi will not be disswaded from going with David and therefore he and his men they go forward with him 5. The fifth sort of persons that follow David are Zadok and Abiathar the priests with the Levites bearing the Ark. And as example to others they joyne with David according to their office and owne without regard of danger his just cause and they bring the Ark with them for consulting with Gods oracle if necessity required for encouragement also of the people that were with David that Gods presence would be with them whereof the Ark was a symbole and for making prayers for David and his deliverance Whom David directs back again upon three severall grounds 1. His submission to God and hope of returne to Jerusalem 2. From the priests office which he will have them to attend there And 3. From a better service they may do him there vers 28. Whereupon they do obey OBSERVATIONS 1. THe observations on this place I reduce to the severall persons and their actions mentioned therein towit David his servants the people that followed him Ittai and his Gittites And last the Priests and Levites And 1. In David wee see newes comes to him like Jobs sad tidings that Absolom was risen up against him and the hearts of all Israel were with him vers 13. Where we see not only the truth of Gods threatnings Chap. 12. 10. But also when God is to correct any for sinne before he want instruments he will raise them out of their own bowels as he did Synacheribs two sonnes 2 King 19. 37. Who killed their Father in his idolatrous Temple as also vermine out of Herods bowels Act. 12. To consume him and here Absolom against his Father David to correct him 2. Ver. 14. Davids flieing for the time from the furie of his sonne and his followers Shewes the great care he had of his peoples preservation both those who were with himselfe and those also who were deceived and misled by Absolom and that though he had a good cause with many to defend it by force of Armes and was a skilfull valiant and victorious Prince himselfe yet rather then he will hazard so much blood and so many lives of the Lords people he will cede for the time and flie from unjust furie and preferre that which is Salus populi and suprema lex to his own particular standing A worthy example of a pious and prudent Prince which serves to condemne them who for their own standing and preferment care not to involve Kingdomes and Commonwealths into most cruell warres and to shed oceans of blood with the expence also of millions of Christian men's lives As we read in those battles betweene Caesar and Pompey the bloody warres also of many Popes against Christian Princes and as we see the bloody miseries of this age every where testifie 3. David feares and flies yet
despaires not for the extremities of true fortitude are presumptuous confidence and desperate diffidence the midest being moderate feare with hope the one whereof breeds tempting of God and diffidence is the mother of despaire Therefore let men in afflictions feare God as a punisher of sinne in justice but yet hope in God for mercy 4. Where David saies to his servants make speed to depart lest Absolom over take us suddenly and smite the Citie with the edge of the sword We see that it is the part of a prudent Prince or any other who are wise timely to fore see and prevent dangers before they come and neither to contemne appearances of what may befall or to sleep in careless security as those of Laish did Judg. 18. 27. As also to be carefull for the good and safety of their people 5. We see here also Davids condition contrary to Absoloms Davids being like a comedy with a sad and sorrowfull beginning but having a happy deliverance and joyfull ending whereas Absoloms condition is like a tragedy a pompous and joyfull beginning with joyfull acclamation as King and a great following but a tragicall and sorrowfull ending and even such is the case and condition of the Godly and the wicked as we see Psal 73. And in the example of Joseph David and Saul the rich glutton and Lazarus c. And here of David and Absolom therefore let no man judge of the Godly by their crosses and afflictions that they who are not in Gods favour are unhappy neither let any man Judge of Gods Works by their beginnings as the former examples may teach us but look to their end and as we may see Psal 126. 5 6. 6. David has a good cause but few followers in respect of those who followed Absolom with whom was the multitude of all Israel as vers 12. and 13. And yet in the end is victorious even so it fareth oftimes with good causes And in speciall with the cause of God which in the time especially of Antichrists prevailing as before in the time of Eliah under Ahab had few followers therefore compared unto two witnesses Revel 11. And as it was likewise when the Arrian heresie so prevailed that as Jeronie testifies the whole world groaned under the same and wondered that it was turned Arrian but in the end the truth has prevailed and in the end shall prevaile more and more when that mysticall whoore shall be made naked and her flesh eaten and she burnt with fire Revel 17. 16. and 18. 8. 7. Vers 16. Davids leaving of his ten Concubines to keep the house which was his only intention was not without divine and secret providence that by their defiling by Absolom the Lords Word by Nathan might be fulfilled Chap. 12. 11. and his polygamie punished So that many things falls out beyond mens intention or expectation for the punishment of sinne wherein we see not the finger of God and performance of his word till they come to pass 8. Vers 25. In Davids sending back the Priests and Levites with the Ark to Jerusalem we see the Jurisdiction that the civill Magistrate has over Church-men according to that Apostolicall precept Rom. 13. 1. To command them to do their office and punish them if they transgress either in negligence in their spirituall function or against the lawes of the republick as we see in Salomon punishing Abiathar for his conspiracy with Adoniah in 〈…〉 likewise in punishing the Arrians and herein David commanding the Priests and Levites to returne to Jerusalem to execute their office 9. David likewise for his preservation relyes only on the mercy of God and that God would work that work without the presence of the Ark albeit it was the externall sacrament and signe of Gods presence whereupon we ground this generall That grace or remission of sinnes comes from the free mercy of God in Christ and is not tyed to sacraments which as they ought not to be contemned being necessary as we say necessitate precepti but not that they are so necessary necessitate medii that grace and salvation should be thought to be tyed unto them 10. Vers 26. Where David saies Let the Lord do to me what seemeth good to him In him we see the duty of a Godly soule under any cross to submit humbly to the good will of God as our Saviour said Let this cup pass from me notwithstanding not my will be done but thine O Father and indeed this is the work of one truly humbled and mortified and is a presage of comfort and deliverance in the end 11. Vers 30. Likewise in Davids going bare-foot and weeping as he went we see his right apprehension that this proceeded from the hand of God correcting him for his former sins before whom therefore he humbles himselfe after this manner Which teaches us the right use of corrections that they serve us as a Pedagogy to repentance for our sinnes for there is no evill towit of punishment in the Citie which God does not and therefore as Hos 6. 1. We should turne to him who smites us and whose fatherly hand chastises us for our good as we see Heb. 12. 10. And therefore the Lord uses bloody tyrants as Nebuchadnezzar and the King of Assyria Herod and others as Absolom here but as rods in his hand to execute his judgments as he does sometimes insensible creatures against the wicked as water fire the aire the sea the earth and the basest creatures as lice and vermine wherewith he plagued Pharaoh and Herod 12. Vers 15. Having spoken and observed all the former in David we see next in the persons of his Servants a laudable and worthy example of fidelity to their Master and of obedience to his just commands with all promptitude being ready and offering to do what he should direct them The like we see in Abrahams servant Gen. 24. And which is injoyned to all others Ephes 5. 6. 13. Vers 21. In Ittai the Gittite and his 600. men that were strangers their constant resolution to abide with David and take part with him in life and death when his own Son had unnaturally rebelled against him and sought after both his life and estate We see and collect an argument of courage and comfort to the godly afflicted that when those who are neerest foresake them or become their Enemies the Lord will never forsake them but stirre up strangers to assist them and be their truest friends and comforters As we see in Joseph when he was hated and sold by his brethren in the friendship likewise of Achish King of Gath to David when he was persecuted by his own Father in Law Saul of Jethro likewise Prince of Midian to Moses when he was put in such danger by one of his own people of Ebedmelech the Ethiopians favour to Jeremie chap. 38. And of Ittai's assistance here of David in his greatest distresse and desertion For the Lord has the hearts of all men in his hands and if
he be our friend we shall not want friends 14. Vers 23. and 30. In the people and all the countries weeping with David We see the tender sympathy that we should have with those who are in distresse especially who neerly concerne us in any sort of relation as we are commanded Rom. 12. 15. to weep with them who weep and to rejoyce with them that rejoyce and a wo is denounced against such who rejoyce when the Church of God or the members thereof are in distresse or who regard not the affliction of Joseph Amos 6. 6. This want of sympathy shewing that they are not of the communion of Saints 15. Vers 24. In the Priests and Levites their loyall cleaving to David We see a worthy and imitable example for all Ecclesiasticall persons to follow in siding with a good cause laying aside all feare of danger and in being exemplar to all others by word and practise of love loyalty to their Prince and soveraigne Magistrate whom God sets over them II. SAM Chap. 15. from the 30. vers to the end HAving hitherto spoken of Davids patience and yeilding for the time to Absoloms fury and his followers as also of his prudence in part in sending back Zadok and Abiathar the Priests with the Arke and their two Sonnes to be intelligencers from Ierusalem unto him followes now to speak further both of his piety Vers 30. and 31. As also of his prudence in sending back Hushai the Archite a wise Counsellour of Davids to be an intelligencer in like manner and to insinuate himself to this end into the favour of Absolom and to defeat the Counsell of Achitophel From the 31. verse to the end First then Davids piety appears in these two actions 1. In his sorrowfull weeping for his sinnes that had procured this sharp correction which we see also exprest in the sixt Psalme and the other penitentialls The manner of which his humiliation is not onely set down by his weeping But by the other circumstances 1. of the place towit while he is going by the ascent of mount Olivet 2. By the manner of his going barefoot 3. With his head covered Which was the Jewish custome of mourners as we see Vers 32. and chap. 13. 12. 4. It is described from the universality of this weeping by the whole people that were with him so that it might have been called as Gen. 50. 11. A great mourning to the Israelites 2. His piety appears in his prayer which he made to God Vers 31 Upon the hearing that Achitophel was joyned with the conspirators that the Lord would turne his wicked counsell into foolishnes Next Davids prudence herein appears that with prayer he uses the means whereby Achitophels counsell may be disappointed and therefore when David was come to the top of the mount where he worshipped God being still exercised in piety and prayer and that Hushai the Archite Davids faithfull friend and Counsellour came to him in a sorrowfull and lamenting manner he sends him back to Jerusalem for three reasons 1. If he should passe on with him he should be no benefit but on the contrary a burden Vers 33. 2. By his returning and offering his service to Absolom he might do him better service by defeating and countermining the crafty Counsell of Achitophel 3. He might be a good Intelligencer unto him by revealing whatsoever he heard in Absoloms house to the Priests Zadok Abiathar who would send the same to David by their Sonnes that were with them Ahimaaz Zadoks Sonne and Jonathan Abiathars Sonne Vers 34 35. and 36. Which advise of Davids Hushai obeyes and returnes to Jerusalem Vers 37. OBSERVATIONS 1. V. 30. 31. DAvid in his great difficulties and distresse humbles himself greatly and has his recourse to God by prayer who onely could deliver him and overthrow the courses and counsells of his adversaries their plots though crafty and their cruell practises Which teaches us in all our distresses in like manner to have our recourse to God as he has commanded Psal 50. 15. And as we see was the practise of Jacob Gen. 32. Of Gods people in Egypt Exod. 3. 7. Of Moses at the red Sea of Gods people under the oppression of their Enemies Judg. 3. 9. and 15. and 4. 3. c. Of good Hezekiah 2 Chron. 32. 20. And of David here and frequently in the time of Saul As his Psalmes testifie and which was the armour that the Church under the Gospel in time of persecution used prayers and teares 2. In particular he prayes that the Lord would turn the counsell of Achitophel to foolishnes Where we see the great overruling power of God in all humane affaires that he not onely knowes the secretest counsells of men as we see 2 King 6. 9. But also that he can disappoint them and turne their wisest counsells into foolishnes As he did Pharaohs working wisely Hamans plot against his people and all Satans and his instruments their machinations against Christ and his Gospel as we see Psal 2. 4. For their is no wisdome nor counsell against the Lord. 3. Vers 34. David sends back Hushai the Archite by his wisdome to outwit and defeat the counsell of Achitophel as he did so that as he prayes to God to turne his counsell into foolishnesse so he uses also the ordinary means to have it so done Whereby we learn that with prayer to God for any good corporall or spirituall or avoyding any evill in either we should not neglect but use the ordinary means otherwise we but presume and tempt God against both that precept and practise of Christ Matth. 4. 7. And of the godly from time to time as we see Jacobs Gen. 33. 8. And Pauls Act. 27. 31. 4. Vers 35. David also sends back Hushai to Ierusalem to give him intelligence secretly what Absolom was doing or intending against him that he might prevent the same Whereby we see that intelligence is a necessary and laudable state policy being oftimes the very life of affaires and wherein for the good of his the godly and of his own people he has made his Prophets miraculously instrumentall as we see 2 King 6. 9. 5. Vers 37. At last Absoloms rebellion under colour of simulate piety comes to that hight that at last he enters into Ierusalem and possesses the holy City being herein a type of Antichrist who under the like colour of simulate piety and religious holinesse raised his rebellion against Christ to that hight by all deceivablenesse of unrighteousnesse in them that perish that he sitteth in the Temple of God as God 2 Thess 2. 4. Pretending to be Christs vicar or vicegerent in the Church and he usurps the power of God in deposing of Princes and disposing of their Kingdomes as also in dispensing with the Law of God against incestuous marriages and the like and many other wayes as I have shewn in my treatise of Antichrist Chap. 11. and 12. And who is said to sit in the Temple
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
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
not onely spurring him on but also his ambitious aspiring not contenting himself with the Counsell table but to be also a commander and supream in the camp which has ever bene the bane both of the Common-wealth as also of the Church when men cannot content and contain themselves within their own station but ambitiously aspire above or beyond the same and will have a hand in all causes and rule both in Church and Commonwealth as especially the Popes their practise has been according to the saying of one Ecce duo gladii and of too many others 3. Vers 2. He vants and like another Goliah bragg's that he will do much without saying if God will where we see the truth of that which is spoken of the wicked that God is not in all their thoughts but they presume of their own strength and sacrifice to their own net which tendeth ever to their own destruction 4. He promises that he will come upon David unexpectedly and will make him afrayd and thereafter smite him and put all his Army to flight where we see the blind pride of the wicked speaking of events as if they were not in Gods hand who is the Lord of hostes but as if events and the lives of Gods Children were in their hands Although they have not power of one hair of their head without the good providence of God and as Davids preservation testifies As also as we see Act 23. 12. c. 5. He sayes likewise that he will come upon David while he is weary and weakhanded and in the night time so that like a subtile and sedulous Enemy he resolves to take hold of all advantages and make use thereof against godly David to his destruction The like subtile and sedulous Enemy have all the godly Satan who spies all his advantages of our weaknesse and makes use thereof to surprise us and bring us to destruction as we may see in Lot in Zoar in David with Beethsheba and Peters denyall and other godly men Let be in the wicked which should learn us to work out our salvation with fear and trembling and to watch and pray as our saviour exhorts us 6. Vers 4. It is said that this wicked Counsell of Achitophels of smiting the Father Vers 2. Pleased Absolom the Sonne well where we see the unnaturality of a wicked Sonne seeking after his life who gave him life and that where grace is not no expectation of duty is to be expected from the neerest naturall relations as we see in Cham Cain and here in Absolom 7. Vers 5. Though Achitophels Counsell pleased Absolom yet he acquiesces not therein but calles Hushai and asks his Counsell in this prosecution of the warre whose Counsell he asked not before in going in to his Fathers Concubines Where we see the Lords mercifull providence towards Hushai and in him towards the godly preserving them from many snares wherin they otherwise might fall as he did David from going with Achish against Saul 1 Sam. 29. And Hushai here from joyning in that wicked Counsell of Achitophels for Absoloms committing incest with his Father Concubines O happy then are they who rely on God 8. Vers 7. We see the modesty of Hushai in relation to the person of Achitophel though he opposes his Counsell or opinion not denying but he was a wise Counsellour and that his Counsell was good but not at this time Which shewes that in disputes or differences of judgements reflections on persons or bitternesse and the like should not be used but such modesty as verity may have place the cause it self handled unity sought after charity shewn humour and spleen avoyded and the way of reconciliation no wise obstructed Therefore Hushai to sweeten his opposition he yeilds the praise of wisdome to his adversary in other Counsells that he may have leave to deny it modestly in this 9. Yet in Hushai's boldnesse and freedome without fear in opposing Achitophels Counsell We learn what should be the like in the servants of God in opposing themselves with courage and zeal against errour and every wicked course which is against God his Church people and the Lords anointed 10. Vers 14. Absolom preferreth Hushai's Counsell to Achitophels as the better Hushai's Counsell being for Davids good and that which he rejected being for his own good Where we see the mercifull overruling and secret providence of God for the good of his own comfort in adversity making all things work together for their best but to the worst of their Enemies Who dig a pit for others wherein themselves do fall 11. The likeliest devices we see doe not alwayes succeed God finds the meanes to crosse the Counsell of Achitophel by a lesse probable advice of Hushai who had neither so deep a head nor so sure a Counsell as Achitophels yet his tongue refutes Achitophel and diverts Absolom Hushai's tongue then and Absoloms heart is guided by a power above their own who as he gives utterance to the tongue so he gives successe to the words therefore Hushai shall prevail with Absolom that Absolom prevail not against David he that worketh all in all things so disposeth of wicked men that while they think that they most please themselves and think themselves safest then they overthrow themselves as we see Exod. 1. 10. And their disappointment is surest 12. The reason why Absolom obeys Hushai's Counsell rejects Achitophels sayes the text was that the Lord had appointed to defeat the Counsell of Achitophel as David had prayed Chap. 15. 31. And that the Lord might bring evill upon Absolom Where we see the efficacy of prayer and that the Lord doth hear and grant the prayers of his own according to Psal 50. 15. Which have a twofold effect for the good of the godly and the evill of their Enemies wherefore the armour of his Church most prevalent has been ever prayers and tears 13. We see here likewise that the greatest punishment of sinne and which bringeth all other evill with it is when men are left to the Spirit of errour and to reject good Counsell or courses and to embrace the worse II. SAM Chap. 17. from the 15. vers to the end FOllowes now 1. The action of Hushai and his complices revealers of his Counsell to David and the circumstances thereof 2. The Tragicall and ignominious death of Achitophel and the causes thereof 3. The marching of both Armies over Jordan and the severall encamping thereof And 4. the furnishing of Davids Army and provision thereof In the first action there are many actours 1. Hushai who is the revealer of the Counsell and first advertiser according to his promise formerly made to David 2. The two Priests directed back by David to Jerusalem from mount Olivet to the same purpose 3. Their Sonnes Jonathan and Ahimaaz appointed to be the beares of this revelation 4. Two Women the one a wench sent by the Priests from Jerusalem to their Sonnes swho abode at Enrogell the other a mans wife
in Bahurim 5. A young man discoverer of the Priests Sonnes And 6. the exploratours that were sent by Absolom to search and apprehend them The next History is the Tragicall end of Achitophel wherein we have to consider seeing he was a man of such wisdome and estimation what were the causes moving him to runne to so desperate a self murther which I shall reduce to three 1. The guilty conscience of his irremissibile offences 2. The fearfull apprehension of the rigour and just punishment which he expected from David 3. The defeat of his Counsell and disappointment of his ambitious project Reasoning therefore thus with himself by Absoloms receiving the Counsell of Hushai Davids reall friend But Absoloms dissembled foe I foresee that he and his cause shall perish But as for me above all others my danger is then greatest For 1. my conscience condemnes me that I have given wicked Counsell against God my King and the Commonwealth and perswaded Absolom to defile his fathers bed and persecute him to death and so am unworthy to be called an Israelite 2. Though I should repent and crave pardon yet I apprehend no favour but justice to be executed upon me by David as an open example to all traitours before the World And 3. though I were spared yet I cannot draw my self to a private life and live as one justly disgraced and discourted therefore to eschew all these inconveniences I resolve upon this onely remedy to execute my self Upon which resolution he departs deserts his Master and his cause returnes to his City of Gilo disposes upon his worldly estate and hangs himself against the Law of God of nature and of Nations The third is the History of the passage of both Armies over Iordan and their camping in Gilead where it is remarked Vers 22. That of all Davids Army that passed over Jordan when they were mustered by daylight their lacked not a man so sweetned was his troubles with this divine preservation and so they came to Mahanaim a City in Gilead renowned Gen. 32. 2. By the vision of Angels which Jacob saw for his protection At this time also Absolom collected his whole forces who were like the sand of the Sea for number and followed after David and his small number and made Amasa his generall who was Sisters Children with Joab and Davids Sisters Sonne whose ambition made him make no conscience of all these naturall conjunctions to joyn against David In the last place we have the History of the furniture and provision for Davids Army 1. By whom And 2. what it was The Persons by whom are three Shobi an Ammonite whom David placed as is thought in Hanuns place who had abused his Embassadours for which cause he meets now David with gratitude in his adversity the other is Machir of Lodebar and the third Barzillai a Giliadite OBSERVATIONS 1. HVshaj the Archite and Zadok and Abiathar Priests and their sonnes Jonathan and Ahimaaz neither for feare of danger nor hope of reward are diverted from their fidelity and duty to David but postponing both feare or favour of man they look to God and a good conscience discharges a loyall and faithfull duty to their Prince even in his greatest adversity and leaves the success to God A good and imitable example to all subjects and sorts of men but alas few Hushai's are now in the civill estate but many Achitophels and few Zadoks in the Ecclesiastick 2. Vers 16. Hushaj discovers to David by Zadok and Abiathar and their sonnes the Counsell that he had given to Absolom and forewarnes him what to do It is commendable then but the contrary to reveale the Counsells or courses of a traytour to a lawfull Prince and to forewarne him of his danger that he may prevent the same 3. Vers 17. This message of so great concernment is carried from the Priests to their sonnes at Eurogell by a maide and themselves thereafter are hid from Absoloms searchers and preserved by a woman of Bahurim Which teaches us that God who hath variety of instruments both in heaven and earth yet in his wisdome sometimes singles out weakest instruments to performe greatest enterprises that his power in them may be seen and he may have the glory of the work Examples whereof we may see in Pharaoh's daughter preserving and educating Moses the woman of Tebes killing Abimelech Deborah overthrowing Midian Jael killing Sicera and poore fisher men converting the whole world the like may be said of Rahab Esther and the late Queen Elizabeth 4. Vers 18. The Priests sonnes are discovered delated persued preserved and though many other dangers appeare in this matter yet the Lord delivers them out of them all Wherein is seen the disappointment of wicked and cruell enterprises the protecting hand of God of his own and a great ground of comfort and confidence to those who follow good courses 5. Vers 22. David hearing of his danger prevents it albeit he was weary and loaded with sorrow yet he spends the night in his removing and passing over Jordan So that Gods promises of his deliverance and confirming him in his Kingdome make him not neglect the ordinary meanes of his safety as we see the like in Paul Act. 27. 31. Which teaches us the like and that we must not refuse to do what God requires for furthering of that which he decrees 6. Vers 23. In Achitophel we see three causes of his desperation 1. The unmeasurable weight of his sinnes 2. The severity of Davids judgment which he feares 3. His diffidence of pardon and his rejection from any participation of honour or advancement in Davids Court or Kingdome Whereupon we collect the like causes and degrees of others their disperation 1. The weight of guiltines which with Cain they count irremissible 2. The apprehension of Gods wrath and justice as we see in Judas 3. Diffidence of pardon and their rejection from any part or place in the Kingdome of heaven The cure whereof or preservative in the contrary is 1. Confidence in the mercies of God exceeding farre the number or weight of our sinnes Psal 103. 8. 2. Relying on the merits of Christ and like the wounded Israelites by the fiery Serpents looking upon him by the eye of faith Zach. 12. 10. 3. Considering the freedome of the Lords love Hos 14. 4. And that life everlasting is his free gift Rom. 6. 23. And lastly remembring the examples of the Lords mercy to Manasseh Marie Magdalen the thief on the Crosse Christs Crucifiers Act 2. 36. And to Paul when he was persecuting him 7. We see in Achitophel what shamefull and comfortles end such may expect who for their own ambitious or covetous ends give Counsell or go on in courses against God Lawfull authority and the good and quiet of Church and Common-wealth 8. Achitophels wisdome was great and highly esteemed and yet in the end he proves a furious fool by his selfmurther so his wisdome was turned into folly because he abused
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
the worst evill of any that ever yet befell him We see that the greatest good and strength of a Prince is the love of his people and their cleaving to him Whereas on the contrary the greatest evill that can come to a Prince and which is his greatest weakning is their justly procured hatred and deserting of him as we see in Rehoboam and which therefore should make all Princes and Kings strive to keep the love of their people and cherish the same 8. Whereas Joab threatneth David and confirmes the same by a solemne and great oath taking Gods name in vain against the commandment We see both his impiety and imprudency for threatning of a Prince except by warrant from God as Nathans was or from his Word by faithfull pastours and in a modest prudent and reverend way they are unfit to be used by subjects and do rather provoke to wrath than produce any good effect 9. Vers 8. Notwithstanding of Joabs rash boldness presumptuous upbraiding and sharp threatning yet passing by all and possessing his soule in patience he yields to Joabs admonition and what Joab gives with the left hand he takes with the right and makes good use thereof Wherein we have a good example for imitation in obeying wholesome Counsell suffering rebuke and admonition from pastours or others although in the manner of delivery of the same some tartness or passion or any other personall infirmity appeare yet we should strive to pass by the same and consider what is spoken and to make our best use thereof 10. Vers 9. In Israells contest and striving who should be fiâ—st in bringing back King David We see the inconstancy of the multitude which like Ruben is unstable and light like water before for David thereafter for Absolom and when he is dead againe for David and shortly after that following a rebellious Sheba no trust then to be had in them as we see in their crying Hosanna one day to our Saviour and crucifie another day but a watchfull eye is to be had over them and a right hand of a prudent and wise government 11. The argument that is used for bringing back David is the benefits which Israel received by him to wit deliverance from their enemies especially the Philistimes who were the most noysome and cruell Whereby we observe that it is a good part and policy in a Prince to oblige his subjects by benefits for which cause our Saviour tells us that they are called benefactours So likewise it is the duty of subjects seasonably to remember and thankfully to requite the same as fit time and opportunity requireth But O what greater cause have we to be dutyfull subjects to Christ our King who has delivered us from all our spirituall enemies and is our most liberall benefactour Psal 103. 2. 12. The ten tribes of Israel who before in Absoloms rebellion were Davids greatest enemies they prove now most earnest for his reduction and his first and fastest friends Whereby we observe that where God is a friend to any he will not let them want friends yea will make their most cruell enemies to be their friends as he made Esau to be to Jacob Gen. 33. Abasuerus to Gods people Esth 8. And Nebuchadnezzar to Daniel and the three Children Dan. 3. Which should teach every one by all meanes to seek after the friendship of God and to be at peace with him and then they shall have the Angels and all the creatures to be their friends and be at peace with them 13. Vers 11. Though Judah unnaturally and rebelliously had followed Absolom and revolted And albeit now victorious David might by force reclaime them to his obedience yet prudently and piously he uses all faire meanes for their reclaiming and coming back to him againe and therefore for this end he sends Zadok and Abiathar priests to perswade them An example worthy to be imitated by all Princes by all faire meanes rather then rigour and severity both to procure and retaine their people in obedience the threatning of the people wherewith of twelve tribes lost ten to Rehoboam is an example But what a gracious King have we who is the sonne of David who being now victorious over all his enemies and might by his Almighty power soon subdue his proudest rebells yet uses all faire meanes for our reclaiming by the promises of the Gospell to pardon and accept us and for that end that we may be perswaded to his obedience and to come to him he sends the ministers of his Word as the embassadours of peace and reconciliation 14. For perswading Judah to peace and coming to David to bring him back in peace he sends to their elders Zadok and Abiathar as fit instruments for that purpose Where we observe that those who are in that holy function of the Ministry who have succeeded to the Legall and Mosaicall priesthood as they are the preachers of the Gospell of peace and minister to him who is the Prince of peace so they should be speciall peace-makers and perswaders of men to peace and unity both in the Politick Eâ—clesiastick and Economicall estate and should not like Shebâ— blow the trumpeâ— of sedition or rebellion or be like those of whom Luther complained in his time who stirred up the boors of Germany against their own Princes under pretext of zeale for religion and whom he calls the blooddy trumpets of rebellion As also as they perswade Judah to do their duty to their superiour so is this the office of all Ministers to teach people to do their duty to all ranks of persons and especially to their superiours 15. Zadok and Abiathar make this as one of the motives to Judah to bring back their King That the speech of all Israel their forwardâ—ess to reduce him was already come to his eares Which shewes what a powerfull motive and prevalent argument the good example of others is in a good cause as our Saviour shewes Matth. 5. 16. And the Apostle 1 Cor. 10. 11. 1 Pet. 2. 21. and Phil. 3. 17. and 2 Thes 3. 9. 16. Vers 12. They make likewise Judahs consanguinity with David to be another motive for their bringing him back Which shewes that naturall relations are not to be contemned but should be engagements to duties and kindness which such relations call for least otherwisemen be counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unnaturall such as those who are prophesied off to be in the last daies and are ranked with other gross transgressours Grace then and nature may well consist the one being only the rectifier and sanctifier of the other but not the abolisher 17. Vers 13. By the same argument these priests are willed to deale with Amasa who was Generall of Absoloms hoste and had much power and influence on the people of Judah as we see in the next vers Wherein we see Davids prudence in making choice of a fit instrument for effecting of a good purpose which contributes greatly for obtaining of a wished success
might not goe with the King for the forenamed reasons he makes offer of his Sonne Chimham to go with him he to do to him what he thought good Which offer David doth kindely accept and promiseth that whatsoever he would ask of him he would do for him And so having blessed Barzillai he dismisses him home again and so goes on in his journey to Gilgall a famous place in the territory of Benjamin neer to Jericho accompained with Chimham the tribe of Judah and the halfe of the people of Israel The second action is between the ten tribes of Israel and the tribe of Judah the men of Israel complaining to David of the men of Judah That they had stolen him away and brought him and his houshold and men over Iordan and so despised them whose advice should been first had in bringing back their King To whom the men of Iudah answer that they were first in that action 1. Because the King was neer of kinne unto him being of that tribe and therefore collecting that they where causesly angry at them for that cause 2. They shew that it was not for any benefit or reward that they expected or had for this their being first in his conduct To whom these of Israell reply especially concerning that right by kindred to David which the men of Judah pretended affirming that their right to him was greater as having ten parts in him because they were ten tribes whereas they were but one whereby arises such a contention between them in bitter speeches that it occasioned the rebellion of Sheba in the next Chapter and in which contention it is said That the words of the men of Judah were fiercer then the men of Israell OBSERVATIONS 1. V. 33. IN Davids kinde remembrance of Barzillais favour and bounty to him when he was in distresse and in the gracious offer that he now makes unto him for the same We see the praise worthy vertue of gratitude commendable in all persons as the contrary vice is odious and especially in Princes for which we see the thenth leper who was healed by Christ and came back to give him thanks so commended as likewise Pharaoh his gratitude to Joseph in giving Goshen to his Father and friends to whom his successor proved so ungratefull thereafter and was plagued in like manner Davids gratitude to the King of Ammon ungrately requited which was the cause of the Ammonites utter ruine likewise Eliahs gratitude to the Widdow of Sareptah Elisha's to the Woman of Shunem Davids also to the posterity of Jonathan and our Saviours promise That a cup of cold water shall not be given to one of his which shall want its reward as he also shewes at the last day how it shall be said When I was hungry ye fed me not c. Inherit therefore the Kingdome prepared for you before the beginning of the World Which should teach us to be thankfull both to God as we see Psal 103. 2. And to men who have deserved well of us 2. Barzillai is said to have been a very rich and great man and in Davids distresse both helps and hazards with him Whereby we observe the right use of riches and a great estate towit when occasion calls for it both to help and hazard in a good cause wherein either Church or Commonwealth or both have their interest and not to mispend upon pride ryot or superfluities farre lesse to use their greatnesse or bestow their goods for persecuting Gods Church and opposing his cause As we see that Roman Antichrist and his followers which are the hornes of the beast doe Revel 17 12 13. 3. Vers 34. Barzillai speaks of the shortnesse of his life and Vers 37. Of his death and buriall teaching all thereby especially the aged in the midst of their greatnesse and prosperity to be mindefull ever of these things which made Joseph of Arimathea to have his tombe into his garden which made Moses also to teach Gods people Psal 90. 12. to pray Teach us Lord to number our dayes that we may apply our hearts unto Wisdome This was Jobs waiting Job 14. 14. All the dayes of his appointed time till his change should come and which like practice counting every day the day of our death account and entring into eternity if it were ours daily it would further our mortification of sinne and prevent falling therein where as while men with the rich fool being in health and strength promised to themselves long life they lull their souls in security put off repentance and amendement of life and are snatcht away by death unawares and presented to judgement 4. This remembrance of the shortnesse of his life of death and buriall weanes Barzillai from regarding worldly or court delights and from high offered promotion so that he becomes dead to the World in affection before he be dead in the World in condition Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures or profit honour or advancement and specially not to hunt after the same by unlawfull meanes as many do by seriously considering how short momentary an a time we have to enjoy the same how uncertain also the honour of death is and that we must leave all when we go to the grave and are presented to judgment 5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him now followes a new trouble by the division dissention that fell out between the tribe of Judah the other ten tribes of Israel So that we see as is said of old age Eccl. 12. 3. That the cloud returne after raine so in this life the Godly may expect trouble after trouble as one wave followeth in the neck of another or as Jobs messengers of evill newes came one after another 6. We see here also Satans pollicy to hinder a good work which was an unanimous and peaceable reduction of David by raising a dissention between the tribes of Judah and Israel who were of one stock of one religion under one King and fellow members of one Commonwealth And which hath ever been Satans practise since he made the first division between God and our first parents as we see in that attempt of dissention between Abraham and Lot Cain and Abell Saul and David Korah and Moses Israel and the Ephramites Judg. 12. Israel and the Benjamites Judg. 21. Israel and Judah here and Paul and Barnabas Act. 15. â—9 And in the Schismes that he hath ever stirred up in the Christian Church and still does to hinder the Gospell and make the greater way to the propagating of his damnable errours 7. We see here likewise in this dissention from whence it and all other the like proceeds to wit from envy jealousy and pride for precedence and preheminence as Salomon speaketh saying by pride cometh contention which was the cause of of Joabs killing of Abner and thereafter
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
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
because anger is the motion of revenge therefore by comparison when God revenges and executes justice and does those things which men use to do in anger he is said in Scripture to be angry and in wrath Next it is said that the Lord moved David and 1 Chron. 21. 1. It is said that Satan moved David and we shall also find that there were inward movers in David himselfe that moved him First then we see that both God and Satan had a hand in the work God by permission and in a wise ordination of it to good and Satan by suggestion and in a malitious intention for evill God as a judge in a just punishment for sinne and Satan as an enemy and an actoâ—r of sinne God then neither works evill nor by an evill way but he worketh in evill derelinquendo dirigendo withdrawing his grace and directing the evill to his glory in the end As we have shewne before in the Lords commanding of Shimei to curse David Neither is it any excuse therefore to Satan or David that God moved nor is any blot in God that Satan moved acting from divers principles and for divers ends That also which inwardly moved David was 1. Ambition and pride to know thereby his grandure in the numerosity of his subjects 2. Confidence in the arme of flesh and multitude of his people 3. Curiosity seeking to know that which at that time was unnecessary as Joab did shew him Secondly the thing that David did being thus moved is the numbering of the people which for a Prince to do or command to be done in it self or for a good end and upon an necessary occasion is not unlawfull the act then offends not as we see that Israell went oftimes under numbring as Numb 1. 17. By Moses himself but it is the mis-action and the doing thereof not out of a Princely providence but curiosity vain confidence and pride which makes the action vicious and sinfull The third thing is Joabs disswasion seeing the King curious and the fact dangerous and this he doth 1. By a plausible Exordium praying to God to augment the number of his people a hundred fold that David may live to see it 2. He interrogates the cause wherein he obscurely reprehends the Kings oftentation and curiosity 3. 1 Chron. 21. 3. He obviates the Kings instance if he should say that it were to try the peoples universall and generall subjection thereby To which Joab answers saying are they not all my Lords servants And 4. he shewes the danger of doing this in the same place of the Chronicles saying Why will he be a cause of trespasse to Israel The fourth thing is Joabs obedience at last the Kings word prevailing the reasons whereof are these 1. Joab was a wicked man and though he had declared that it would be a cause of trespasse to Israell and therefore unlawfull yet he dispenses with sinne and chooseth rather to obey man than God as he had done before in the matter of Vriah 2. He was an ambition man and a crafty cortior who feared to loose his place and that if he did it not another would be imployed to do it Therefore he takes his journey 1. Towards the East and passing Jordan enters into the City of Aroer situated on the River Arnon which enters in the mouth of Jordan marching the Kingdome of Sihon sometime a part of the Land of the Amorreans at the springs of which River Arnon stands this City Jasir their he past Northward and entred in Galaad at a place called Tachtim Hodshi which is by interpretation a new Land whereof no mention is in Josua But was after conquered by Saul 1 Chron. 10. From that he came to the City Dan which is the Northmarch of Palestina situated upon Jordan and from the North he entred in the Westmarches towards the Mediterranean and came to Tyre and Sidon for albeit the ancient inhabitants possessed the Cities yet they were in the partage of Asher and Nepthalim and from the Westmarch he entered into the South of Judah even to Beersheba which divided Judea from Idumea in Arabia and so compassed all the marches of the holy Land beginning at the East towards the North and from thence to the West and from thence to the South and so after nine moneths and twenty dayes came back to Jerusalem and gave up the whole number of the people to David extending to thirteen hundred thousand men Which number disagrees with that which is et down 1 Chron. 21. 5. Where the number of the men of Israell extends to eleven hundred thousand and of Judah onely four hundred threescore and ten thousand so there is addition to the one and diminution of the other But this seeming contradiction or disgreement is thus reconciled that these 300000. which are omitted in Samuel and added in the Chronicles are the twelve classes of Davids guard that were appointed in their severall vices to attend him monethly 24000. monethly as we see 1 Chron. 27. Which joyned together for the twelve moneths makes 288000. to which if 12000. of the Princes and Captaines of hundreds and thousands be added whereof is mention Vers 16. They make up the compleat number of 1100000. of the men of Israell which are not set down in Samuell because they were well enough known to the King and as for the number of them of Judah being 30000. lesse in the Chronicles then in Samuell it is answered by Interpreters that in the Chronicles their number is set down as they were after the plague of Pestilence and whereof 30000. by that plague were destroyed OBSERVATIONS 1. V. 1. BEcause after many Victories and abundance after famine Israell waxed in solent and luxuriously wanton therefore as God had pulled down their pride before by the sword and famine so now doth he by the Pestilence Whereby we see not onely what varity of rods God hath to chastise with but also that renewing of sinning procures the renewing of punishment and correction as we see especially here and in the book of Judges 2. Israell sinned and because Israell hath done so therefore David shall sinne that Israell may be punished The rulers sinne then is a punishment to a wicked people and if God were not angry with a people he would not give up their rulers to such sinnes as whereby he is provoked to vengance as people therefore should beware to provoke God to anger by their sinnes and abuse of Gods benefits so it is not without cause that they are charged to pray and make supplications for all but especially for those who are their rulers and in eminent authority over them the private well being ever comprised in the publicke 3. As is shewn to us 1 Chron. 21. 1. Satan moved David to this sinne of numbring the people Which so offended God and brought a plague upon them whereby we observe who is the chief tempter to all sinne and has been so in all ages from the
and for Davids in numbring of the people 4. Davids answer and election contains 1. His perplexity and strait whereinto he was put 2. His choyce of the Pestilence And 3. the reason of his choyce from the greatnesse of Gods mercy Thirdly followes from the 15. vers to the 18. The execution of the plague and staying thereof wherein we have 1. From whom it is sent towit the Lord. 2. How long it continued 3. How many dyed thereof towit 70000. men 4. By whom the execution was made towit by an Angell 5. The Lords staying of the destroying Angell 1. When and where towit when he was stretching his hand upon Jerusaleâ—â— to destroy it 2. How by the direction of the Lord saying It is enough stay thine hand 3. Upon what ground towit the Lords compassion and repenting him of the evill And 4. Where this Angell was towit By the threshing floor of Araunah Now the Lord is said to repent of the evill towit of punishment as is said There is no evill in the City which the Lord does not not properly but per anthropopatheiam when he does that in mercy what men use to do when they repent of any evill that they have done and forbear the same Fourthly followes for the ceasing of the plague and after the former direction of the staying thereof Davids prayer humble supplication wherein we have 1. The occasion thereof towit his seeing of the destroying Angell who being an invisible spirit yet appeared in a visible shape at this time to David as the Angels did to Abraham Lot and others 2. Davids humble confession of his sin that he had done wickedly 3. His cleering of the people of any guiltinesse towit in this his fact and sinning whom he calls sheep for innocency and relating to himself who was as their shepheard and ruler And 4. his preferring their safety to his own and his Fathers house and desiring that the Lord would transferre the plague and punishment rather on him and it than any wayes to let it lie on them Whereupon the Lord who sent first a sad message to David by the same messenger Gad gives him now a comfortable assurance of mercy and deliverance of his people from the plague of Pestilence and in testimony of Davids thankfulnesse for the same Gad by a warrant from God directs him to erect an altar to the Lord in that very place where he saw the destroying Angell towit In the threshing floor of Araunah the Jebusite Which thing David readily went about to perform as the Lord had commâ—nded sayes the text although it was Gad as the messenger who spake unto him and for this end went up to the floor of Araunah conferres with him byes the floor of him erects the Altar offers thereon burnt and peace offerings and so the plague was stayed from Israell Wherein we have to consider 1. Who this Araunah was 2. Where was this place 3. Why this Altar was erected 4. Araunahs liberall offer and his pious prayer 5. Davids modest refuseall and the cause thereof with his buying of the floor and Oxen and the price thereof 6. Davids building of an Altar and offering thereon And 7. the happy successe that followed hereupon towit the staying of the plague of Pestilence 1. As for Araunah he is called by Nation and pedigree a Iebusite or Cananite but now a Proselite and of the Iewish religion as may be seen by his offer and prayer 2. This floor was on mount Moriah and therefore it is said that David went up to it 3. This Altar was to be erected that the plague might stay from the people 4. Araunah therefore for the service of God and good of his people and love to the King and especially as a presage of the vocation of the Gentiles liberally offers not onely his threshing floor freely but also his Oxen and threshing instruments and instruments of the Oxen as their yokes and such like for wood which liberality of his is extolled highly that he did this as a King to the King Who notwithstanding modestly refuses it upon this reason that according to the Law a man must offer to God of that which is his own and therefore 5. Buyes it and the Oxen for 50. shekells of silver whereupon 6. David offers having built the Altar burnt offerings and peace offerings for expiation of Gods wrath and propitiation And so 7. this was the successe The Lord was intreated for the Land and the plague ceased Not that this is to be referred to these sacrifices as the cause but by way of Metonymie When the name of the cause is transferred to the effect OBSERVATIONS 1. V. 10. IT is said That Davids heart smote him after he had numbred the people Whereby we observe the difference between the wicked the Godly that albeit the Godly sin yet they lye not still impenitently in sinne and security as the other do but by grace and repentance they rise againe and their hearts smites them for the sinne which they have committed as we may see here in David in Hezekiah Peter and others 2. We see here likewise that the committing of sinne is like John's eating of that little book Revel 10. 10. Which was sweet in his mouth but thereafter bitter in his belly or like those locusts Revel 9. 8. Who had alluring haire as women but had Lyons teeth that bite and Scorpions tailes which stinge even so sinne in the committing thereof is pleasant but in the end when the conscience is awaked is painfull as Manassah Mary Magdalen and David found both in the matter of Vriah and this Who therefore would eschew the sower of sinne both here and hereafter let them eschew the poysonable sweet thereof 3. Davids heart smites him after the numbring of the people which was after nine moneths and more Where we see as it is Satans policy when he has moved men to commit sinne so thereafter to lull them a sleep in security even so that the Godly when they have sinned may lye a long time in this sinfull sleep before they awake as David did in the matter of Vriah till the Lord by Nathan awaked him and as here he did in the numbring of the people therefore as our first care should be not to sinne so our next care and prayer to God should be that if we sinne he us suffer not to lye still in security with impiety joyning impenitency 4. In Davids confession saying he had sinned greatly and done very foolishly We see that he neither excuses his sinne as our first parents did nor extenuates his sinne as Saul did in sparing Agag and the cattle nor defends his sinne as Simeon and Levi did but rather aggravates his sinne that he had sinned greatly This being the practice ever of them who are truly humbled and this being the best â—and only way to obtaine pardon as we see in the example of the Publican and parable of the returning Prodigall and of David in this
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his