Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hâ—â— after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the â—â—rst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
Vessel of Honour Abel but the Vessel of dishonour Cain inasmuch as he was the first-born Cains Possession the founder of the City of the World and of the Kingdom of Satan was formed first and was the first former of a City in the World and was given up as well to carking cares as to worldly glories yea he Hated Persecuted and Murthered his only Brother but was rejected of God for a Damned Reprobate whereas Abel Vanity who saw the Worlds Vanity and sought a City in Heaven whose builder and maker is God Heb. 11.10 was born after his bloody brother yet was chosen and accepted before him and became the Founder of the City of God therefore was he maliced by this first born of the World and massacred by this eldest Son of the Devil Augustin saith of Abel By Grace he was praedestinated by Grace he was elected by Grace he was an Alien below on Earth and by Grace he was a Citizen above in Heaven yet as to himself he sprang from that corrupt Mass of Mankind which was then faln into an Original and Total Condemnation From hence those following Corollaries and Conclusions naturally flowing forth are very considerable As 1. In the birth of those two Sons of Adam there was an equality natural being both born of the same parents who were then under the same Guilt and Condemnation 2. Betwixt those two Sons there is plainly put a Difference supernatural that Abel should be a chosen Vessel of mercy the head of the City of God and one who was to Reign with God for ever but Cain should be rejected as a Vessel of wrath and a reprobate head of the City of the World to be tormented for ever with the Devil 3. Inasmuch as Cain was rejected of God for a reprobate this overthrows that foolish Notion of Universal Election yea of all Devils as well as of all mankind according to the corrupt opinion of that famous Father Origen 4. Such is the Soveraignty of God that great Potter over his Clay of mankind that out or that common corrupt Mass even of men equally involv'd in the faln Estate he chuseth some to be of his own City and Kingdom whom he willeth and he refuseth others leaving them to be of the City of this evil World and of the Kingdom of Satan yet for all this man must not mutter nor murmur against God but resolve all into his Soveraignty Rom. 9. from 15. to 22. 5. The procuring cause of this most gracious Election of the Vessels of honour doth not arise from foreseen Faith and VVorks or any thing in Man but it flows freely from the good pleasure of God seeing all men are alike in the corrupted and condemned Mass of mankind Rom. 9.11 Eph. 1 4 5. c. Where the Apostle wadeth into that profundum sine â—undo Deep Occean of Praedestination without a bottom shewing all its causes to be meerly beyond and without man As the Efficient God the Material Christ the formal the good pleasure of his wilk the Final cause for the Praise of Gods glorious grace Election is altogether from free grace and not at all of Dâ—bt Eph. 2.8 9. c. 6. The positive cause of mans praeterition or being passed by as properly opposed to election and of his Damnation is wholly and solely flowing from those Vessels of wrath themselves who do fit themselves for destruction Hos 13.9 Mans damnation is from himself though his Salvation be not so but is the free Gift of God Rom. 6.23 Carnal reason must not reprehend what it cannot comprehend Assuredly God being a free agent cannot be unjust to any because he is bound â—o none to bestow Grace and Salvation on them 7. As Cain was born first and then Abel so we are all born Cains or Flesh before we be new-born Abels or Spirit 'T is nature that first maketh us Cains or Carnal but 't is Grace that must make us Abels or Spiritual We are first Nature and then Grace The first Worship of God from man we read of is mention'd Gen. 4.3 4. Though none doubt but that Adam did Sacrifice to God yet seeing no such notable remark happened at any of his Sacrifices as at his Sons which he had taught them to do there is no mention made thereof but this of Cain and Abel is the first that is recorded in Scripture concerning which two Sons of Adam two generals are observable 1. Their Parity 2. Their Imparity 1. The parity or equality of Cain and Abel is fourfold 1. In their Original as both born of the same Parents The loins and womb they both sprang from were the same 2. In their Relation they were both Brothers Sons begotten of one Father and born of one Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of à simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uterus as brothers Jacent in eodem utero lay in the same belly 3. In their secular condition Both had honest employs and not only lawful but laudable particular callings Cain was an Husbandman and Abel was a Shepherd though of a differing Kind yet both good 4. In then Religious concerns both were Worshippers of God both brought Sacrifices to God To omit their parity in the two former let us insist a little upon the two latter to wit their particular and general callings wherein they were equal 1. Their particular Callings Gen. 4.2 Indeed it is not recorded in Scripture whether Adam did chuse those two distinct Trades for his two Sons by his paternal Authority or that Cain and Abel did of themselves chuse them by their own proper and private genius or inclination If it were from Adams Authority over them Then these corollaries or considâ—rations do naturally flow from it 1. That Patents ought not to bring up their Children in Idleness but in some honest calling wherein they may both serve themselves and their generation according to the will of God Acts 13.36 It ought not to be the least care of Parents how to place out their Children in such serviceable Trades and Occupations as those of an Husbandman and Shepherd were both which have their due commendation for their necessity simplicity and Usefulness both in sacred and civil History 2. That every Man must have his Trade and Calling in the World as those two Sons of Adam had Though their Father was the Lord of the World yet he brought up both his Sons in laborious Callings and none can repute themselves more priviledg'd than Adam who in his very state of Innocency before his fall was appointed to dress the Garden though 't is true this was then to be rather his recreation than any toilsom Occupation for pains and weariness was a punishment for his sin his labour which before the fall was onely an Ordinance is become by the fall both an Ordinance and a Punishment too 3. Every Honest Calling hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something in it that is very comely as God himself is the Author of it and
50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. ☞ 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a
a very strong hold of him 4. To Sum up all As a Cain fails 1. Quoad Fontem Doing Duty for some by Respects 2. Quoad Finem Not with Filial Affection as before So 3. Quoad Modum He may prostrate his Body but never pours out his Heart as Prayer is called Psal 62.8 He may pour out much Speech but little Spirit he hath more Expressions on the Tongue than Impressions on the Heart 't is all but Lip-labour 4. Quoad Acceptandi Efficaciam Christ is the Altar that sanctifies the Sacrifice as before now a wicked Man wanting this Altar to sanctifie his Sacrifice therefore it having all these four defects is loathsom to God God can have no respect for it as he could have none for Cain's here Suppose he do what he can yet is he no Child of God nor has Christ or his Image concerning which some of the Antients are of Opinion that Cain's Sacrifice had a Flame of Fire as well as Abel's only with this difference Whereas the Flame of the Fire of God did lick up Abel's Sacrifice as it did Elijah's after 1 King 18.38 in Token of Acceptance but the Flame of Cain's Sacrifice rebounded upon himself and stigmatiz'd him as those that are Burn'd in the Hand for some Villany not unlike to those Flames of the Fiery Furnace into which the three Nobles of Babylon were cast They Burned those wicked Men that cast them in Dan. 3.22 Even such as had been over-forward both in their perswasion and in the Execution God over-rules the Water to be a Wall to his People Exod. 14.29 as he did the Fire there to slay his Enemies See the Consequences hereof in my Church History second Plot. CHAP. VIII Of Enoch's walking with God AS the first acceptable Worshiper of God was Abel so the first acceptable walker with God was Enoch in Scripture Record Here be two remarks upon Enoch recorded in Scripture The 1. is his Appearance in the World The 2. is his Disappearance to the World 1. His Appearance is attended with sundry considerable circumstance As 1. his Name 2. His Time 3. His Age and. 4. His Office or Employ 1. Concerning his Name Enoch which hath a double signification 1. Enoch signifies dedicated his Father Jared which signifies meek being a lowly and an Holy Man did dedicate this Son to God assoon as he had received him from God well knowing that he had given his Son Sin but he could not give him Grace and therefore he devotes him to God who must both take Sin from him and give Grace to him neither of which could the father do for the Son therefore did he dedicate him as Solomon did his Temple to the Lord to be sanctified by him and set apart for his proper and peculiar use Secondly Enoch signifies Cathechized or Instructed well knowing also that the care of the means was committed to the Father though he had committed the care of the end to the Lord. The paternal instruction must promote the dedication as Jared had marr'd him by propagation begetting a Son in his own the faln Image so he must mend him by Instruction that the Image of God might be repair'd and recover'd in him thereby we find that cursed Cain had his Enoch also a Son whose Name was of the same signification Gen. 4.17 From whence may be inferred 1. That God gives his common blessings even to ungodly men to wicked Cain as well as to godly Jared God causeth the Sun to shine on the Just and Unjust A 2. Inference is Satan can imitate God in giving significant Names to Sons c. And 3dly There is a Dedication to the Lord as that of Godly Enoch was and there is a Dedication to the World and to the possessions thereof as this of Cain was for the City which he built he call'd after the Name of his Son Enoch that his Son might be styled The Lord Enoch of Enoch as being his best portion in both Worlds Psal 49.12 NB. Righteous Abel wanted Wife Children Cities c. for his Riches lay in reversion in the City of God The 2d Circumstance is the time he liv'd in 't was in the first thousand years of the World be is call'd the seventh from Adam to wit inclusively reckoning Him and Adam to be two of the number Jude v. 14. So he is Timed either 1. to distinguish him from the other Enoch who was the third from Adam Cain once coming between Or 2. To hold out a mystery in the number of seven the 7th person some say was a Prophet as the 7th day was a Sabbath this number of 7 is much insisted on in the genealogy of Christ Mat 1.17 Abraham was the 7th from Heber and from Abraham to David twice seven and from David to the Captivity twice seven again and from the Captivity to Christ again twice seven this very number of seven was to mind them of the Creation-Sabbath and us also of our Gospel or Redemption-Sabbath yea and of our Spiritual Sabbath or Rest in Christ here and of our Eternal Sabbath or Rest with Christ hereafter Moreover the very Heathens must have the seven Stars to look upon that this number of seven in their Mouths should mind them of the mystery Or 3. God is so exact in Scripture Record stating him the 7th Patriarch not onely to declare the genealogy of Christ in a more distinct Chronology of succession than can be found of any in the best humane Histories but also to shew both his great care of his Church and his great delight in his Church 1. His great care of it in upholding it by seven descents of Holy Patriarchs 1. Adam 2. Seth though Cain and Abel were both lost as to him and it placed in their stead 3. Enosh that is sorrowful at the growth of profaneness therefore was he so called 4. Cainan that is a Mourner for the corruption of his Times 5. Mabaleel that is a praiser of the Lord for the preservation of his Church notwithstanding all the enmity of the Serpent and of his Seed against it 6. Jared which signifieth descending not only because there was a Descending from evil to worse in the black line but also because this lowly Holy Patriarch did oft descend upon his knees before the Lord in prayer to preserve his Church then the 7th Our Enoch who was dedicated to God and well instructed in the good ways of God as before Thus the Church of God was propagated from one age to another even in the worst ages of the World a filthy scum arising at the top of it soon after the Fall of Man as most filthy dregs will be found at the bottom of the World in the last of times 1 Tim. 4.1 2. His great delight in his Church above all other his concerns in the World being only all of them in order to his Church hence it is that the Sacred Record of the Scripture mentions only the posterity of Cain which was to
motion I shall not determine however Gods high and holy Hand was in it whereby he bound the Hands of those conspiring Villains to the good Behaviour so effectually as if God had come from Heaven and had immediately manacl'd them so that they could not lift up all or them one Hand to Murder Joseph 2. The same God that did manacle their Hands before shackles their Feet now they cannot stir a foot without Gods leave no more than lift a Hand Oh how God coucheth those Blood-hounds and makes them lye down here till the Merchants of Midian come from Gilead to them Gods thoughts wore far differing from yea contrary to theirs They design'd nothing else in their sitting down to eat but to fill their paunches or it may be to stifle their Consciences which might probably prick them for what they had done by Feasting and making merry or to refresh their tyred Spirits being possibly almost spent in tugging poor Joseph or to rejoice together for being freed from their Dreaming Brother But God designed other and better things that is that they should remain there and not remove thence till the Midianite-Merchants came thither to rescue Joseph out of their unnatural inhumane and unbrotherlike Hands They sat down to rejoice for their riddance of Joseph had not their Consciences been fast asleep as Jonah was in the side of the Ship Jon. 1.5 they should rather have sate down to weep for their wickedness against him No doubt but there was the Devils Hand in this their posture of sitting down for surely he had drawn an hard Hoof over all their Hearts so that either they felt no remorse upon reflecting on themselves for their unparallell'd especially among the Patriarchs impiety at the present or if they found any regret and recoilings of their Consciences they fall on Feasting and mad Merriment-making thereby to muffle and muzzle up the Mouths of their horrible guilty Hearts as cursed Cain did when he had slain his Brother Abel went to Build a City that the noise of his Axes and Hammers used in his Building and Battering work might deaf and drown the hideous shrieks and horrid outcries of his own clamorous Conscience Gen. 4.15 16 17. Thus those harden'd Villains sought to ease their inward Gripes by eating and making much of themselves as if doing mischief to their Brother had been a meritorious Act and matter of joy they drank Wine in Bowls saith the Prophet Amos Amos 6.5 6. but not one Man was sorry for the affliction of Joseph who was then pining in the Pit while they were Feasting themselves because freed of him They should rather have been sick at Heart as Amos's his words import velo nechlu non condolent ceu cruciantur gnal sheverim Joseph they should have condoled it Cordially and the confraction of Joseph or their breaking him to Shivers as the Hebrew word is should have been a cor-dolium to them and break all their Hearts into shivers also Poor Reuben was indeed grieved so far as he durst shew it among so many that were outragious ☞ And Joseph forgat not his Half-brothers kindness when he came to his own Splendid and Courtly-greatness as before So God who is all Bowels will not forget them who commiserate his afflicted Joseph's and concern themselves to relieve them as they have opportunity and ability Thus we see there was the Hand of Satan in their thus securely sitting down as if they had not sinned at all but without controversie there was an Eminent hand of God in it that they must sit down there and not wander thence among their Flocks and Herds as was their frequent practice no they must stay in that place until the Midian Merchants came up thither and then God stirr'd up another friend to Joseph from among those very Conspirators against him beside Reuben aforesaid even Judah who takes the Divine hint of a fit and fair opportunity for delivering Joseph his Brother from dying by Famine as his Elder Brother Reuben who had deliver'd him before this from dying by the Sword This brings me to the second Remarkable Circumstance which the most wise and gracious God ordered in order to Joseph's Deliverance 'T was at that juncture of time when poor Joseph far enough off from his affectionate Fathers Eye and from all other Friends furnish'd for his rescue was most miserably handled by his merciless Brethren one while they would dispatch him outright by stabbing him and when wrought and brought off from this Resolution another while they resolve to destroy him gradually by famishing him so to die a lingring Death as before In pursuance of this sorer pain and punishment they had as Josephus saith bound Joseph with Cords put him into a deep Pit or Well that he might perish there with hunger while they were Banquetting with Delicates and Carousing Delicious Cups Immediately after saith Josephus they had gather'd in their Harvest and Harvest-joy was so great that the Jews solemniz'd it with Feasts of rejoicing Levit. 23.10 16 17 39 41. Deut. 16.9 11 13 14. and 't is ranked as with the joy of Marriage Cant. 3.11 when Man rejoiceth at the finding of his lost Rib so with the joy of Victory Isa 9.3 As in Times of peace the joy of Harvest is the greatest publick joy so in Times of War is the joy of Victory which oft-times after the sharpest Battels is grounded upon reaping the richest Booties as Numb 31.9 27. Judg. 5.30 1 Sam. 30.16 19 20 22 23. 2 Chron. 20.25 28. Psal 68.12 and 119.162 If Josephus judge right of the time of their sitting down to eat here that it was soon after Harvest no wonder if they had their transports in Feasting however at the same time their poor Brother was afflicted in Fasting and the time of their Mirth was the time of his Mourning It was certainly a sad Spectacle to see poor Joseph stript of his Colour'd Coat bound Hand and Foot with sharp Cords and cast down into a deep Pit wherein as Rabbi-Solomon saith were Serpents and Scorpions and all this done to a Brother by the Hands of his own Brethren 't is true we have not one word written in Scripture how Joseph took all these Injuries being Innocent from his Brethrens Hands nor what he said to save himself from being destroyed by them Yet their own Confession they made when God had put them upon the Rack of remorse for their Barbarity toward Joseph doth plainly intimate that he used many intreaties to them but their Hearts were so hardened that he could not be heard by them compare Gen. 37.23 25. with 42.21 But how much more sad a Spectacle was it to see poor Joseph in the Pit put there on purpose to perish and pine away where Serpents and Scorpions if there were any as the Rabbi boldly enough affirmeth would have done him the greatest kindness to sting him and dispatch him at once We may easily imagine what sighs and groans what prayers and tears poor
to David at Hebron and there makes a League with David to bring about all the Tribes to him that He might become the King of the whole Kingdom All this Abner did the more freely to David because he had felt the pulses of all the Israelites in general canting them into a compliance by the cogency of three flying Arguments His First is a Jucundo saying Ye sought to make David King heretofore v. 17. now this will gratifie all your desires Had he spoke out he might have added but I have hitherto hindred you His Second Argument is Ab Honesto The Lord hath declared it to be his will that David should Reign v. 18. here he Hucksters God's word for his own ends pretending Religion and Divine Authority for David but intending satisfaction to his own Pride and Revenge against Ishbosheth whom he would sell with the word of God and buy David therewith saith Peter Martyr this is the guise of Hypocrites thus to Huckster with the word of God 2 Cor. 2.17 and to colour over their wicked designs as if all Abner did here was only in obedience to God's Command Abner's Third Argument is Ab Utili He tells all the Tribes that David was the Man whom God had designed for their Deliverance not only from the Philistines but also from all other their Enemies therefore saith he turn to David your Deliverer and this will be your advantage v. 18. Nor was this all but he applies himself to the Tribe of Benjamin in particular v. 19. because they were of Saul's Kindred and would be least willing the Kingdom should go out of their Tribe into Judah's This shews what a notable Artist Abner was in endeavouring to win this Valiant Tribe so much addicted to Saul into a compliance with David for tho' he had got a satisfactory Answer from all the other Tribes yet this Tribe so nigh Judah and of so much Prowess once won over to David would gain the whole Point And notwithstanding all Abner's Rhetorical Oration to them it appeareth from 1 Chron. 12.29 that three Thousand of them stood off from David and endeavoured to keep the Kingdom in their own Tribe The Second Remark upon the third means is Abner's Address to David having Michal with him and twenty Men for a Guard and being flush'd with fair Promises from the Elders both of Israel and Benjamin it may easily be supposed he was welcome to David who both made a League with him and a Feast for him as was Customary at Covenant Contracts Gen. 26.30 31.44.46 and no doubt but there was mirth and joy enough at this Feast v. 19 20. Some do reckon this as a fault in David for though he might well be merry for both the recovery of his beloved Michal and the hope he now had of the whole Kingdom yet did he over-familiarly Feast this Wicked Man Semper Deo displicet Societas piorum cum impiis saith Peter Martyr God never likes Plowing with an Ox and an Ass yoked together tho' this his Feasting Abner for Civil Ends was not sinful in it self seeing it was not David's free choice nor out of any love to his Company c. N. B. Yet because David did all this without once consulting with God for direction herein he fail'd and therefore this whole Transaction had a most Tragical Conclusion God would frustrate David's Carnal Policy here that David might acknowledge himself bound to God for promoting him to the Kingdom of Israel and not to Abner who was a Traitor to his King Ishbosheth God would not suffer such a Man on such grounds to promote David The Third Remark is The Death of Abner wherein a marvelous Contexture of Divine Providence is very obvious to observation for no sooner is Abner departed from David to perform what he had promised in bringing about all Israel to him v. 21. but Joab returns with Rich Spoils taken from the Philistines who taking the Advantage of this discord betwixt the two Houses of Saul and David had made a new Incursion into Judah v. 22. Presently the Courtiers to curry favour tell Joab the story of Abner's Noble Reception and Amicable Dismission by David c. v. 23. Joab immediately runs to David and over-boldly bluntly and boisterously chargeth him with indiscretion in dismissing so dangerous a Person in peace who assuredly came as a Spie and Traytor c. v. 24 25. interpreting Abner's League to be put a Plot of Treachery and thus sweetning his over-sawcy reproof with a pretence of his love to David whereas his intent indeed was self-love lest Abner by this Eminent Service should worm him out of his place of being Chief General of the Royal Army Hereupon Joab flung out in a great Fury because saith Peter Martyr David would not answer him or because his rage would not suffer him to stay for the King's Reply but hasten'd to his Revenge so sent Messengers in the King's Name to recall Abner saith Josephus as if David had forgot himself in something of importance v. 26. Thus Joab feared neither the displeasure of God nor of David and hence was it that David did so diligently excuse himself from having any hand in designing Abner's Death afterward v. 28. The Fourth Remark is Abner's Treacherous Murther wherein Mark First The Murtherers are the two Brothers Joab and Abishai v. 27 30. for tho' it was Joab's sole Act yet Abishai was an Abettor of the Act it was not done without his privity and consent there is little difference faveà sne sceleri an scelus facias to hold the Bag is as bad as to fill it Secondly The Cause of their murthering Abner was because he had slain their Brother Asahel Chap. 2.23 but this was no just cause for what Abner did was in the heat of War and with protested reluctancy as before but now that matter was amicably composed and it was also a time of sublime peace so it ought not to be done in cold blood Thirdly The manner how he was murthered Joab calls Abner aside when he had recall'd him by the King's Warrant as a Friend and as if he had some Secret to whisper into his ear about the King's Affairs but instead thereof he most treacherously smote him under the fifth rib as he had done to Asahel Chap. 2.23 whereof he died c. Mark 4. The place of the Murther It was the gate of the City the place of Judicature which made Joab less suspected and Abner less suspicious and more careless of his own defence otherwise he might have made his part good against Joab and not have died as a Fool v. 33. The last Remark is David's Apology about the death of Abner wherein 1. He protesteth his own and his Kingdom 's innocency from so heinous and crying a Crime v 28. making his solemn Appeal to an all-knowing God concerning it and therefore he feared not that God would punish him or his Kingdom for it 2. He demonstrates his innocency to Men
to David but at last come in and submit to his Government so all Nations Jews and Gentiles after a long reluctancy shall at last submit to Christ's Scepter Christ as David had both a Kingdom of Patience Revel 1.9 3.10 and a Kingdom of Power When this latter comes all his People shall be willing in the day of his power Psal 110.3 and then shall the Gentiles flock like Doves to the Windows of his Temple Isa 60.8 and he will graciously receive them Hos 14.2 Mark Secondly Israel said to David behold we are thy bone and thy flesh so Christ is our Goel Hebr. our neer Kinsman our Redeemer we may well claim Kindred seeing by his Incarnation he is become bone of our bone and flesh of our flesh and is not ashamed to call us Brethren Hebr. 2.11.15.18 he is the Head of that Body whereof we are Members Eph. 5.30 and we may boldly say he is that near Kinsman of ours that Redeemed Mortgaged Heaven for us c. Ruth 3.9 4.6 8 9. Jer. 32.7 Mark Thirdly As Israel calls David their Shepherd in time of Peace and their Captain in time of War so no less is Christ to his Church call'd the Israel of God Gal. 6.16 in both those Titles he is our good Shepherd that leads us into green pastures c. Psal 23.1 2 3. Joh. 10.3 4 10 11. and he is the Captain of our Salvation in our Spiritural Warfare Heb. 2.10 11. our King Ruler and Law-giver Psal 2.6 Isa 33.22 c. Mark Fourthly As the Congruity and Parity betwixt the Type and the Antitype runs in parallel lines both as to Conquest at the last near alliance in Kindred and in Titles of Honour so in their three-fold Unction also for as David was three times Anointed 1. by Samuel 1 Sam. 16.13 The 2. by the Tribe of Judah 2 Sam. 2.5 And the 3. here by all Israel even so Christ had first his Secret Vnction being born by the overshadowings of the Holy Spirit so was said to be Anointed Psal 2.6 7. With the Oyl of Gladness above his Fellows Psal 45.7 Secondly At his Baptism when the Holy Spirit in the form of a Dove did Anoint him and Proclaim him King also Mat. 3.16 17. and again Thirdly At his Transfiguration Mat. 17.5 c. Mark Fifthly The Parallel holds a parity in the Age of their lives also for as 't is expresly said here that David began to execute his Kingly Office at the Age of thirty years v. 4 even so was Christ of the same Age when he entred upon his Kingdom Luke 3.22 23. and had the double Kingdom of Patience and of Power as David N. B. A Sixth Parallel is added by Angelomus saying David Reigned four tens which signified fulness and perfection of times and things this also is most applicable to the Kingdom of Christ c. The Third Remark is David's Conquest of the Tower of Zion for his Royal Palace at Jerusalem v. 6.7 8 9. wherein Mark First The Opportunity David takes for this Expedition He had now an Army of Three Hundred Thousand Brave Men well Armed c. as they are summed up 1 Chron. 12.23 to v. 40. Feasting three days with David at his Coronation David was loath to lose so happy a Season when so well fitted and furnished for any Noble Exploit hereupon he marches away from Hebron to Jerusalem designing to make it his Metropolis but yet could not because the Jebusites still held the Tower of Sion there Judg. 1.23 and still in the time of the wandring Levite Judg. 19.10 11. therefore David began his Auspicious Reign with this Eminent Action of Besieging this strongly fortified Tower being a nest of many infamous Persons and such as boasted so in their impregnable Fort that they scoffed at David in his undertaking to take it from them saying the Blind and the Lame were sufficient to defend it which some interpret First Their Idols whom David had ridicul'd or derided as Gods that have eyes and see not hands and act not feet and walk not c. Psal 115.5 6. as if they had said thou David reproaches our Tutelar Daemons as if they could neither direct nor protect us but we will set those our Images in the front against thee and we bid thee defiance they will defend us well enough though we strike not one stroke for our own defence These might well be the hated of David's Soul as v. 8. N. B. Some say as Paraeus reporteth that they were the Images of blind Isaac and of lame Jacob in contempt of those Holy Patriarchs or to mind them of the Covenant betwixt Abraham and Abimelech Gen. 21.27.32 These are but Suppositions but Secondly The literal sense seems most natural and less forced than the former which is metaphorical only for those insolent Jebusites were so confident of the invincible strength of their Tower so well fortified both by Nature and Art that they verily thought a few really Blind and Lame Persons would be powerful enough to protect it against all David's Assaults Now these might be the hated of David's Soul not because they were Blind and Lame for so they were undoubtedly the Objects of David's Compassion as was lame Mephibosheth and Sense-failing Barzillai c. but because they were Jebusites accursed of God and such as were set up to deride David's Army and to defie the God of Israel yea worst of all to defend this place which God had designed for the place of his Worship in the Temple c. Mark Secondly The Action of taking this Fort the carnal Confidence of those Cursed Jebusites did not weaken but rather waken David's Courage nor did their scornful Scoffs so much discourage but rather did enrage both him and his Army for no sooner had David propos'd his Royal Offer that whoever getteth up to the Gutter should be his General v. 8.1 Chron. 11.6 but presently Joab accepts of the Exploit and finds followers enough to Conquer it by Scaling N. B. This Bold and Daring Enterprize Joab was obliged to manage with more undaunted Gallantry to redeem his lost Reputation with King David who had lately so dreadfully Cursed both his Person and Posterity for his sordid murthering of Prince Abner under a colour of Friendship before this famous fact of storming this strong Fort Joab was one of David's Chief Captains and General of the Forces of Judah Chap. 3.22 23. but now for confuting the carnal confidence of those cursed Idolaters he is made Captain General of all the Forces of Israel and Judah and when this Tower was taken the City soon yielded to David which he repaired in that part that he call'd the City of David but Joab out of the generosity of his new Generalship repaired other parts 1 Chron. 11.8 The Fourth Remark is The Contrary Events that David's Settlement over the Kingdom of Israel in the Metropolitan City Jerusalem produced namely The Congratulation of the Tyrians towards him v. 10 11
said further The King may do his pleasure with Mephibosheth but he might have his diet with me and should by me be Royally Entertained like a King's Son this was fairly promised by a sordid Pick-thank suppos'd to be a Canaanite by birth who afterward worm'd out his Master Chap. 16.4 The Fourth Remark is Humble Mephibosheth was exalted from his lurking hole at Lodebar to live in Jerusalem v. 13. tho' he was lame of both his feet and so unfit to diet at Court and tho' David had resolv'd that none such should come thither Chap. 5.8 N. B. What greater savour doth Christ afford us to feast us at his own Table in the Lord's Supper no doubt but we all come limping thither oh that we may be as humble as lame Mephibosheth c. 2 Sam. CHAP. X. THIS Chapter relateth the Story of David's sending Embassadors to the King of Ammon the Causes and Effects thereof Remarks hereupon are First David being securely settled in his Kingdom like a truly grateful person indeavoureth to testifie his gratitude unto all that had been kind to him in the day of his Adversity and now having done it at home to Jonathan's Son he would do it abroad also to Nahash's Son whose Father was now dead and who had shewed some kindness to David in distress and therefore he sent Embassadors to comfort the Son concerning the death of his Father who had been so kind to him v. 1 2. N. B. What this kindness was that Nahash shewed David the Scripture doth not declare but Tradition tells us First The Rabbins say that when the King of Moab had slain David's Father Mother and Brethren whom he had left with him for safeguard from Saul one of his Brethren escaped to Nahash King of Ammon who kindly succour'd him Secondly Jerom saith with whom Abulensis Angelomus Lyra and others do concur that when David fled from Achish King of Gath at the instigation of his Lords that envy'd David he came to Nahash King of Ammon who gave him courteous entertainment but not so much out of love to David as out of hatred to Saul who was a common Enemy to them both for as to himself Saul had given him a great over throw before Jabesh-Gilead 1 Sam. 11. and as to David Saul had driven him into strange Countries for the safety of his life and therefore some humanity must be shew'd him which he did and which David here requiteth The Second Remark is David's Embassadors of Peace were treated with the grossest disgrace v. 3 4. against the Law of Nations the young King that abused those Embassadors was Hanun which signifies gracious but he had grace in his name only not in his Nature however David will be both grateful and gracious tho' Hanun be never so graceless as he shew'd himself here His Princes did misrepresent David's simplicity indeed to him there is nothing so good saith Grotius here which may not sometimes meet with malicious Interpreters in the Courts of Kings Those Wicked Men in their Thinkest thou that David c. mused as they used and measured David's mind by their own malice It was that old Hereditary hatred of those Ammonites against Israel Deut. 23.3 4 5 6. which suggested those Satanical surmises and sinful Counsels whereof themselves at last had the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod saith Evil Counsel proves always pernicious to the Evil Counsellors Peter Martyr brings in those Princes speaking thus to their King David doth but dissemble Friendship to thee for he knows God hath commanded that Israel shall not seek our peace nor our prosperity for ever Deut. 23.6 and we know that David is a zealous promoter of the law of his God Hereupon this young foolish arrogant King follows their fond Counsel shaves off one half of the Embassadors Beards and cuts off their Garments by the Buttocks c. v. 4.1 Chron. 19.4 this horrid affront Hanun acted partly to deform and disgrace them that they might be derided by all Spectators and partly to put a scorn upon their Religion which forbad even in their mourning to mar the corners of their Beards Levit. 19.27 28. and Deut. 14.1 yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash Hanun's Father according to the Custom of that Country tho' forbid to Israel and therefore were they bid to stay at Jericho till their Beards were grown v. 5. N. B. But Hanun's cutting off their Garments was the far worse affront because the Israelites wear no Breeches save the Priests only when they ministred before the Lord that their nakedness might not appear Exod. 20.26 28.42 43. otherwise they wore long loose Garments both for ease ornament modesty and comeliness now this was done in despight to David's Embassadors that not only their uncomely parts but also their Circumcision might be scoffed at by the uncircumcised Courtiers and common People Isa 20.4 47.2 50.6 The Third Remark is David's ill resentment of this sublime indignity done to those that represented his own person to this foppish King he prepareth for a Revenge feeling his own cheeks shaven and his own Coat cut and curtail'd in his Embassadors But first he sent them Cloaths to cover them c. and bids them stay in an obscure Village for Jericho was not built till long after 1 King 16.34 'till their reproach was removed by the growth of their Beards v. 5. the Ammonites now too late understood how they stank like loathsome Carrion by this horrible fact so they hired the Syrians whom David had lately subdued and who were therefore ready enough to joyn with them both for revenging themselves of David that made them Tributaries to him and to suppress his growing greatness N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen with a Thousand Talents of Silver 1 Chron. 19.6 7. to fight against Israel's Army consisting wholly of Footmen hereupon David prudently sends Joab with his Army to Medebah a City in the borders of Ammon 1 Chron. 19.7.9 chusing rather to make their Countrey the seat of War than his own v. 7. The Fourth Remark is The event of this preparation on both sides v. 8. to 14. Wherein Mark. 1. The Ammonites were so wary as to put their Army in Array at the entring in at the Gate of their own City Medeba that in case of a Defeat they might have that Bush at their Backs for a Retreating shelter but the numerous Syrians of all sorts were placed afar off in the open Field to surround Joab both in Front and Rear v. 8 9. Mark 2. Joab like an Accomplished General chuseth the choice Men of Israel wherewith to Assault the Syrians looking upon them as a multitude of Mercenaries who would never stand it out if hotly charged and if they were once beaten the Ammonites would quickly flee Thus with this Stratagem and with his gallant Oration to Animate his Brother Abishai he falls on v.
what he denies when pleased N. B. It seems the Lord in answer to David's prayers dropped down some assureance that his Child was saved and therefore he saith I must go to him not only with my Body into the Grave but also with my Soul into Heaven c. Mark Seventhly The mitigation of David's punishment v. 24 25. wherein First He comforted Bathsheba with the comforts wherewith God had comforted him 2 Cor. 1.4 to wit by telling her that the Child was saved Secondly Moreover God comforted David by making up his loss of a dead Child with the birth of a Wise Solomon born of Bathsheba of whom David had all his Best Sons because they were the fruit of their Parents solemn humiliation Thirdly Nathan who was sent to humble David is now sent to comfort him and to become Tutor to Solomon who must live tho' that in Adultery did dye now David signifying only beloved he hath a Son Jedediah signifying the beloved of the Lord. The last Remark upon this twelfth Chapter is the taking of Rabbah the Metropolis of the Ammonites from v. 26. to the end First in part then the whole c. Mark First Here Joab had laid close Siege to this strong City about Twelve months and now had taken that part of the City where the Royal Palace stood the place of the King's residence which was surrounded with water both for defence and for delight the whole City probably was supplied by Conduit-pipes from hence which therefore Joab the General took care to cut off v. 26 27. Mark Secondly When General Joab saw the City could not long hold out now for want of water he sends for David in all haste that he might have the glory of the Victory v. 28 29. This was a most generous act of General Joab In other of his Conquests he Conquered others only but in this act he Conquered himself to let the honour of all redound to David who had by his sin retarded his success for so many Months N. B. Learn we from Joab these two good Lessons the first is when in our Spiritual Warfare we would Conquer any Corruption we must cut off those Conduit-pipes of water that keep them alive c. The second is when through Grace we have Conquered any Corruption and mortified it by the Spirit Rom. 8.13 let Christ our Spiritual David have the whole glory of the Conquest as the Disciples did Acts 3.12 16. Mark Thirdly David hastens with an Additional Army having now as some suppose made his peace with God whereas while he lay in his sin he durst not look an Enemy in the face takes the City and the King's Crown from off his head which weighed a Talent of Gold c. and setteth it upon his own head v. 30. N. B. Yet the Crown of Glory laid up for David now reconciled to God is far more weighty 2 Cor. 4.17 and enambled with more precious Pearls Mark Fourthly He put the People to most barbarous torments for abusing his Embassadors v. 31. whom he tore in pieces with Saws and Harrows or burnt them in the Furnace of Moloch where they had burnt their own Children This Cruelty makes that Opinion more probable that David had not yet recover'd his mild temper and former tenderness toward Saul and others his heart was yet hardened with impenitency and he had not yet recovered the Spirit of Grace which would have taught him more Mercy and Moderation so there is a transposition of the Story c. N. B. If the Ammonites were so severely punished for abusing David's Embassadors Oh what severity may they expect that abuse the Embassadors of Christ 2 Cor. 5.20 God will strike through their loynes Deut. 33.11 never any such prospered Job 9.4 c. 2 Sam. CHAP. XIII THIS Chapter gives a Narrative how God's Justice which seemed to sleep a while after the death of the Child begotten in Adultery now awakeneth and shews it self in the Temporal punishments of David's foul offences of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldest Son Amnon First in General Remarks are First The Lex talionis Divine Justice observed here in Writing David's Sin upon his Punishment As David had committed Adultery made Vriah drunk and then murthered him so his Eldest Son Amnon committed Incest is made drunk by Absolon and then is murthered Remark the Second From the general prospect of this Chapter Lavater noteth excellently from those three Names here mentioned Amnon signifies Stable and Faithful Tamar the Palm-Tree and Absolon his Father's peace but not one of them answered their own Names nisi per Antiphrasin unless by contraries Fallitur Augurio spes bona saepe suo Names and Natures do not always agree Now to the particular parts of this Chapter and first the Adultery or Incest of Amnon the Remarks are First The Agent was Amnon David's first born Chap. 3.2 who lusted after his Sister a Virgin so violently that he fell sick upon it because he could not accomplish his lustful desires v. 1 2. N. B. The reason of his sickness is rendred by some to be this The Affections are placed in the grossest part of Man's mind which hath the greatest affinity with the Body and thence it is that the vehemency of the Affections both those call'd Irascible and those call'd Concupiscible in Philosophy do so powerfully produce strange Distempers in the Body The Second Remark is The Patient Tamar a fair Woman whose Beauty was the bait of Amnon's Lust yet his Sister by the Father's side tho' Absolom's Sister both by Father and Mother Chap. 3.3 This Daughter of David and for any thing we find to the contrary the King 's only Daughter and being a Beautiful Virgin was strictly kept in from gadding abroad lest Dinah's danger Gen. 34. should thereby entangle her No doubt but this precious Jewel this sparkling Diamond David's dearest Darling went always well attended when her occasions call'd her from home This daily diligence of guarding her made Amnon despair of satisfying his lustful desires and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiscence The Third Remark is The Instrument used for Amnon's ease v. 3 4 5. Satan soon found him out a Broker to bring him out of his Mulligrubs namely his Cousin Jonadab of a Serpentine subtilty so a fitter tool for that old Serpent the Devil to work with He being Ingeniose Nequam Wittily Wicked pumps out of Amnon the cause of his paleness and drooping so unlike a King's Son who well cannot have discontent saying Wil t thou not tell me thy Friend who can both keep Counsel and give Counsel Amnon answers I love Tamar my Brother Absolon's Sister he saith not my Sister for shame as he did after to David for obtaining his ends without suspicion v. 6. but here minces the matter of love to an half Sister now Jonadab gives his pestilent Advice A Friend and no Friend had he
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of