inducement to lust as it proved to Lot therefore who would eschew lust let them eschew ebriety II. SAM Chap. 11. from the 14. verse to the end OBSERVATIONS 1. V. 14. DAvid now sends a letter with Vriah to Joab to set him in the front of the battle that he might be killed Where we see as has been said that from one sin he falls in another and in the last as the worst of all whereby we observe 1. The nature of sin that it never goes alone but is like a chain one link whereof is tyed to another 2. That Satan where he may once get in a foot will never rest till he get in his whole body And 3. we see that oftimes God punishes sin by sin and man by his own iniquity till there cup be full and then followes judgment as we see in Pharaoh and others 2. Vriah carries with him the letter to Joab which was his own destruction and so does the wicked carry in the bosome of their own breast there dittay and accusation of their own guilty conscience before God in the day of their account which in like-manner is their owne destruction 3. David began to cover his sin by subtilty and fraud and now he comes from fraud to force and cruelty Thus doth Satan himself act first as an insinuating and subtile Serpent and who can transforme himself into an Angel of light to deceive and hereby if he cannot prevail he turnes a bloody Dragon by open persecution as we see Revel 12. And thus to do he teaches others whom he misleads as he did Pharaoh and in this place David 4. Hereby likewise we see that in the best of men their are the seeds and a naturall inclination to the grossest sins all the imaginations of the heart being onely evill continually which should serve to keep us humble and watchfull and to be earnest with God by prayer for grace and strength to resist the temptations of the Divell that we be not insnared to commsit sins which otherwise we would seem to abhorre in others 5. We see as in this so that adultery and unlawfull lusts is the chief argument of all tragicall Histories almost as we may see in the examples of the first World Sodom Sechem Israel with the Moabitish Women in the desart the warres between Israel and Benjamin Sampson and here in the example of David omitting prophane Histories as the destruction of Troy Thebes Carthage and others which teaches us that whoredome is not so light a sin as carnall men take it to be who call it but a trick of yoâ—th or the like seeing we see it punished with such sad judgements here and excluding from the Kingdome of Heaven hereafter 1 Cor. 6 9. Revel 22. 15. 6. Vers 16. As David directed Joab so he obeyed this wicked direction of the King and so becomes guilty likewise of the innocent blood of Vriah which was avenged on him 1 King 2. 28. Which should teach us not to obey the unjust commandments of superiours but as Peter said Act. 5. 29. We ought to obey rather God than man and to give unto God that which is Gods and then to Cesar that which is Cesars Honour also is pretended to Vriah but death is meant so doth Satan in his temptations 7. V. 17. Vriah an innocent man suffers and is killed whereupon we observe that it is not ever the will of God to give temporall deliverance from the cruelty of Tyrants or of Enemies as we see in the examples of the Prophets Apostles and Martyrs the reason is that thereby God will be glorified in their constant integrity good example of the like may be left behind them God may have just matter to punish Tyranny and cruelty the innocent sufferers may be translated to a better life in glory 8. We see in this fact first of uncleanesses next of Davids subtilty and last of cruelty whereunto he was instigated by Satan the properties of the Divell that he is an unclean Spirit full of subtilty and cruelty and that he makes them who obey him to take on his image and to be like himself 9. Vers 26. Batsheba mournes for her Husband when she hears of his death as for a Worldly losse but we reade not that she mourned for her sinne that procured his death which shews that many will be more grieved for any Worldly losse or crosse then for that which should grieve them most the offence of God the killing of their own souls and the losse of a heavenly Kingdome her sinne then was more worthy of her sorrow then her losse 10. Vers 27. Where it is said that the thing which David had done displeased the Lord which should teach us the like disposition to be ever displeased with sinne in any person whatsoever and to hate the same it being Satans image but not to hate the person who is created to the image of God as the Lord hated not Davids person but his sinfull action Therefore Paul affirmes That the end of excommunication the last of discipline should be to the destruction of sinne but that the soule may be preâ—erved in the day of the Lord. Last consider that God had neversuffered so deare a Saint so fouly to fall if he had not meant to make him an example to all neither to presume that they may not sinne grosly nor to despaire if they sinne when they see David so to have fallen and so to have risen II SAM Chap 12. from the 1. verse to the 13. IN the preceding Chapter was the Tragicall history of Davids fall to be evited and fled and in this Chapter is the happy history of Davids rising by repentance to be imitated and followed This Chapter had these parts 1. The Lords commission to David by his Prophet Nathan to the 13. vers 2. Davids penitent confession and Nathans absolution of him in the name of the Lord from his sinne howsoever because by his uncleane fact he had given occasion to the enemies of the Lord to blaspheme the Child that was borne to him should die vers 13 14. 3. The sickness and death of the Child as Nathan had foretold with his deportment in the time of the Childs sickness and after the death thereof together with the reasons thereof which he gives to the Elders of his house 4. From the 24. vers to the 26. Davids comforting of his wife Bathsheba concerning the Child that was dead and the Lords giving unto him another sonne by her who was beloved of God whose name was Jedidiah by direction from God to Nathan and by Nathan to David And 5. Davids taking in of Rabbah of the Ammonites and the tortering of the people thereof and all other their Cities and then his victorious returne to Jerusalem From the 26. vers to the end First then we see that the first actor in Davids repentance is God his commission to Nathan and not that David seeks to God first by any act of his free
2. 22 23. 14. Vers 10 11. In Nathans denunciation of punishment for Davids sinne We see that sinne draweth ever punishment as we see in our first parents first world Sodome Egypt and infinite other examples Scripturall and prophane histories And therefore sinne may be compared to these Locusts Revel 9. 7 8. Which had mens faces and the alluring haire of women but Scorpion tailes vers 10. With stings that did both hurt and torment or like that little book Revel 10. 10. Which was sweet in the mouth like hony but bitter in the belly Therefore let none who sinne dreame of impunity how long suffering soever the Lords patience be to suffer them for a while but in the end resolve if they eate the sower grapes that their teeth shall be set on edge At farthest in that place where there is weeping and wailing and gnashing of teeth 15. Judgment here is denounced against David a King from the Lord as the inflicter Which shewes that albeit Kings and great men may escape punishment by men in respect of their place and power yet they shall not escape at the hands of God as we see in the examples of Pharaoh Nebuchadnezzar Saul Herode and others A notable example we have hereof in our own Chronicles Bachavan 〈◊〉 5. which is this The nobility of Scotland having consulted to depose King Ferâ—uhard for the detestable cruelâ—ies he had committed by Colmanus Bishop of Northumberland they were diswaded who told them that the punishment of Kings belonged to God and that he ere it were long would take vengeance of his wickedness which accordingly came to pass for the King after a few daies being a hunting happened to be bitten by a wolfe and falling in a fever such a putrefaction ensued in his body that out of every part thereof issued such abundance of lice and vermine which made him loathsome to all so that languishing in this Consumption he sent for Colman to whom he exprest his remorse for his wicked life and would needs be carried to the nex fields wrapped in sackcloth where after humble confession he was absolved and so ended his life shortly after his absolution 16. In Nathans denuncing the sword against Davids house and the defiling of â—his Wives as he had killed Vriah with the sword and defiled his Wife we see how oftimes by Law of talion the Lord punishes sinne as he did Pharaoh Adonibezek and as we see Job 31. 10. So that a man may read his sinne in his punishment As David might here and as we see performed Revel 16. 6. 17. Vers 11. Whereas the Lord sayes I will raise up evill against thee meaning the evill of punishment this teaches us in all punishments corrections or tryalls as Job did and David in the cursing of Shimei Chap. 16. 11. To look up to the hand of God and acknowledge that comes from him as we see Gods people did Hos 6. 1. And therefore to returne to him and humble ourselves under his hand 18. Whereas also the Lord sayes to David I will raise up evill against thee out of thine own house We see that the saddest punishments are these which are domesticke and so most neer unto us and affects us most as David shewes Chap. 16. 11. And as we see in Sinacherib King of Assyrias punishment 2 King 19. 37. 19. Vers 12. The Lord sayes what David did secretly should be punished publickly which shewes that it is vain to commit sinne in secret thereby to hide the same for what is done secretly in sinning shall be made publicke by the Justice of God in the punishing God being thereby glorified in the manifestation of his omniscience and Justice as has been seen in the discovery and punishment of many secret murthers adulteries incests and such like hatefull crimes But specially such sinnes are are hid and secretly committed if they be not discovered and punished here in the day of the generall judgement they shall be discovered and punished then Psal 50. 21. II. SAM Chap. 12. from the 13. vers to the end FOllows now after Nathans Message and his accusation of David and denunciation against him 1. Davids penitent confession in few words but weighty which at more length is amplified in all the circumstances thereof in the 51. penitentiall Psalme which may 〈◊〉 as a commentary upon this text 2. Is subjoyned Nathans absolution or declaration that God had remitted his sin wherein as Psal 32. 1. The blessedness of man consists and that he should not dye towit that death which his sin deserved and which the Apostle Rom. 6. 23. declareth to be the wages of sin Howbeit the Child that was borne unto him of that adulterous procreation it should dye the temporall death because by that deed he had given great occasion to the Lords Enemies to blaspheme which by the Childes death in the scandall thereof would the sooner be forget nor by the life thereof if it continued whereupon ensueth the performance of what Nathan herein had foretold 1. By the Lords strinking of the Child with sicknesse and thereafter Vers 18. With death during which time of the Childs sickness Davids behaviour is set down towit his humiliation by prayer and fasting and lying on the Earth doubtles confessing his great guiltinesse provocation in the begetting of that Child and as Vers 22. intreating the Lord if it were his will to be gracious to him that the Child might live but when he heard by the servants of his house Vers 19. That the Child was dead then he changes his behaviour arised from the Earth washes and annoints himself changes his apparell And 1. goes to the house of God and worships and then comes to his own house and refreshes himself by meat the reason of which both his former carriage while the Child was sick and of his contrary carriage after the Childs death he gives unto his servants who asked him the reason thereof and this he donh Vers 22. and 23. After which Vers 24. and 25. is set down Davids comforting of Bathsheba now his Wife and his begetting upon here a Son whom she boor to him and he called his name Solomon whom the Lord loved and in testimony thereof he sent by his Prophet Nathan and he called his nam Jâ—dediah which is by interpretation the beloved of the Lord. After all which is set down a new document of the Lords favour to David in giving him a notable victory over his Enemies the Ammonites by the expugnation of there chief and royall City Rabbah which so long had been beseiged and at last the chief part whereof which was the City of Waters or where their Water was without which the other could not long hold out was taken in by Joab who hereupon sent to David to come in Person himself with his forces to take the honour of the Victory and full in taking thereof which David accordingly does where he is crowned with there Kings Crown weying a Talent of gold
destruction howsoever he pretended friendship and love And so they first wrong David himself in his name before they wrong his servants in their Persons 2. It sets down the barbarous abuse of Davids messengers by the pernicious and ill counsell of these Princes upon the forenamed unjust groundlesse suspition Vers 4. Which was the shaving off the one half of their beards cutting of their garments in the middle even to their buttocks and sending them away Whereupon is set down 1. What David did when he heard thereof Vers 5. Towit he sent to meet his servants because they were greatly ashamed and directs them to stay at Jericho the first bordering Town untill their beards were grown and then to return 2. Is set down what the Ammonites did who were descended of that incestuous copulation of Lot with his younger Daughter Towit they prepare for warre against David and for this cause they hire the Syrians with a thousand talents of silver as we see 1 Chron. 19. 6. To assist them whereas it had been better and more wisely done by them to have resented their wrong offered reparation and sought reconciliation with David so potent and victorious and a valorous Prince as the event proved 3. We have the motive that made them so to prepare this warre which was because they saw that they stank before David a usuall phrase in Scripture to expresse the hatefullnesse of any to others as Gen. 34. 30. Iacob sayes to Simeon and Levi yee have made me to stink amongst the inhabitants of the Land So Exod. 5. 21. the people say to Moses you have made our savour to be abhorred in the eyes of Pharaoh And so the Ammonits saw that they were become hatefull to David and their fact abhorred by him 4. Is set down Vers 7. to the 13. Davids preparation to meet them and Joab and his Brother Abishai their prudent and valiant managing of the battle Unto which is subjoyned Vers 13. and 14. The victory over the Syrians and Ammonits 5. from the 15. verse to the 19. Is set down the Syrians renewed battle against David at Helam a Town not farre from Iordan and his victory over them whereby Vers 19. they became wholly subdued so that they never helped the Children of Ammon any more From all which we may see 1. The cause of these warres that moved them 2. The persons who were ingaged in them 3. The military discipline followed by both parties And 4. the successe and end of them but before we come to the observations 1. We will speak somewhat of the persons whom Hanun hired as mercenary souldiers to assist him And 2. of their hire first then mention is made of the Syrians of Bethzehob and of Zoba who were subjects to Hadarezar great King of Mesopotamia Who were moved to follow Ammon for two causes the one for commodity the other to reject their sworn subjection to David Chap. 8. 6. Next we have these of King Maacah which were in that part of Syria which lies betwixt Gilead and on the east towards that part of Arabia called Trachonites supposed to be a part of the territory of Ammon above Jordan neer to Mount Hermon Josh 13. Thirdly we have these of Ishtob at the east part from Ammon towards Arabia called the desert amounting all to 33000. Next then here is said to be a thousand talents of Silver 1 Chron. 19. 6. Which was a Hebrew weight each Talent containing 60. pound weight and each pound 25. common siccles reducing the siccle to a halfe ounce so that the Talent will amount in our Scots money to a thousand and five hundred pounds or 120. lib. Sterlin and above and the hundred Talents to 150000. lib. Scots so that the thousand Talents of Silver will amount unto 1500000. lib. Scots As for the discipline used in this warre on both parts the same was very prudent 1. On the part of Ammon and his confederates they divide their Army in two the Ammonites place themselves at Modeba a towne in Arabia belonging to Ruben Josh 13. 16. To be a retreate to them in case of overthrow as they made the same vers 15. As also to encounter with Israel in the front as they had appointed the Syrians to charge the Israelites on their reer and accordingly Joab in like manner like a wise and expert Generall perceiving his stratagem he also divides his Army in two the strongest part whereof he takes to be under his own conduct against the greatest number of the Syrians and the other part he gives to Abishai his brother to encounter with the Ammonites with a direction to help him if he saw the Syrians too strong for him and he to help Abishai if he saw the Ammonites too strong for him OBSERVATIONS 1. V. 1. IT is said that the King of Ammon died where we see that death is the common condition of all man-kind Kings as beggers wise as fooles and rich as poore so that 〈◊〉 pede pulsat regum turres pauperumque tabernus sceptra ligonibus aequat and neither power or prayer and intreaty wisedome or wealth can avoid the stroke thereof which all Kings and great men should consider to humble them and make them think of the account of their stewardship afterward 2. Vers 2. In Davids resolution to shew kindness to his Son as he shewed kindness to him we see his vertue of gratitude as in the former Chapter to Mephibosheth this being the only tribute that the Lord requires for all his benefits Psal 103. 2. And which we also owe to man so that the naturall man saies that we should receive benefits as the earth receiveth seed and labour to render the same with increase Et si ingratum dixeris omnia 3. The time of Davids remembrance of the King of Ammons kindness to him when he was in exile is now when he is setled in a peaceable and potent kingdome so that his high preferment makes him not forget the favours which he received in his low estate as Pharaoh's butler did and as many do now adaies 4. The kindness that he could not requite to the Father partly because of his inability before and partly because of the death of this King he now resolves to shew to the sonne where we see 1. That parents leave to their Children by their charity and good deeds a good treasure As also 2. That with honest and thankfull persons the remembrance of benefits dieth not with the benefit receavers 5. Where it is said that David sent to comfort Hanun by the hand of his servants We see that Children should be naturally affected with moderate sorrow for the death of their Paâ—â—nts although most part now inwardly rather rejoyce at the death of those by whom they may get a rich inheritance left unto them howsoever by externall shew in their garments they pretend sorrow such are worse then this Ammonite or Esau Gen. 27. 41. 6. Hereby likewise we see in Davids sending to
estimate to 7000. French Crowns and rich in precious stones he gets also a rich spoil of the City and by severall tortures after he had punished the inhabitants of Rabhah and all the other Cities of the Ammonites he returned victorious and triumphant to Jerusalem But before we proceed to the observatious some questious or doubts are to be resolved 1. How was Davids sin remitted and yet the punishment thereof which was threatned vers 10. and 11. retained I answer when God remits the sin he remits the vindict which temporall chastisements are not to the godly because 1. they proceed from his love Heb. 12. 6. as also are in their nature medicinall corrasives And 3. their end or scope is their good and profite who are corrected Heb. 12. 10. That they may be made pertakers of his holinesse and consequently of eternall happinesse vers 14. And seeing of God in glory 2. How comes it to passe that David exercises such cruelty after his Victory against the Ammonites in all their Cities Which may be thought unbeseeming to so pious a Prince as David I answer that this was not without the speciall providence of God avenging himself by David on such wicked idolatres as those were 1 King 11. 5. And who had ever been capitall Enemies to his people rising up against them in the wildernesse and in their journey to Canaan Deut. 2. 18. As also rising up against them in the dayes of Jephtah Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul and who would not make peace with them except all the Citizens would thrust out their right eyes 1 Sam. 11. 2. Thereafter doing such a barbarous indignity to the messengers of David and hyring the Syrians to joyn with them against oath and covenant and making warre against David for all these their wiâ—kednesse and provocations the Lord makes David now when their cup is full to recompence them according to their works and to be exemplar to others in their sharp punishment as they had been in their grosse sinning OBSERVATIONS 1. V. 13. UPon the Prophets reprehension and threatning David humbly confesses his sin Where we see the fruit of reprehension and the efficacy of Gods Spirit conâ—urring with the faitfull discharge of the Ministriall function towards sinners for their conversion as we see here in David and Act. 2. 23. and 37. Let Pastors then do their duty and leave the event to God Also we see what long and dead sleeps the holiest soul may take in sinne till God awake them out of that lethargy as David lay in neer nine moneths 2. We see the difference between the godly and the wickedâ— when they are admonished and rebuked for there sinnes the wicked either mock and despise rebuke threatnings as the first World did Noah and the wicked impenitent Jewes did the Lords Propheâ—s that he sent unto them 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them as Ahab was inraged against Eliah and Herod against the Baptist but the godly to whom God mindes mercy and not judgement they receive the word of rebuke with meeknesse as David did here and confesse their sin resolving to mourn and mend as we see Hos 14. 2 3. Gods people are exhorted to do 3. We see here likewise in Davids confession a good example to be followed that he layes not his sin on others as Adam did nor denyes it as Cain nor extenuates it as Saul but freely acknowledges it and layes the blame onely upon himself saying I have sinned against the Lord and as he sayes Psâ—l 51. 4. Against thee thee onely have I sinned and done this evil in thy sâ—ght 4. In Nathans reply saying The Lord hath also put away thy sinne c. We see here as also in the parable of the prodigall Son and as is said Psal 103. 8. Joel 2. 13. Jonas 4. 2. And Micah 7. 18. That he is slow to anger but ready to forgive and plentious in mercy yea who delights therein therefore no sooner doth David confesse but as soon by his Prophet doth he pronounce forgivenesse no sooner did the theef on the crosse pray for Christs remembrance of him when he came to his Kingdome but as readily did he answer and promised it to him which is a great comfort to all penitent sinners and that a bruised reed he will not breake nor a smoaking flax he will not quench Also that confession is the way to get pardon from God which is contrary before Earthly Judges Prov. 28. 1. 1 Joh. 1. 9. 5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye because he had given great occasion to the Enemies of the Lord to blaspheme whereby we see what advantage the scandalous sinnes of Professours give to the Enemies of the truth and what wicked and evill use they make thereof which should make all Professours of the truth to walke the the more circumspectly and holily Least through their sides the profession it self be wounded as well as their own souls and the Lords name blasphemed 6. In the death of the Childe which is threatned we see that the sinnes of parents are punished oftimes in the Persons of their Children according to that threatning Exod. 20. 6. They being as it were a part of their parents flesh of their flesh and bone of their bone which should make parents who would wish their Childrens welfare to feare God the more and to eschew sin and when sicknesse death or any disaster comes to their Children to examine themselves if their sins have been the cause thereof 7. Vers 15. It is said that according to Nathans prediction and threatning the Lord stroke the Childe with sicknesse where we see 1. That Gods threatnings shall assuredly be accomplished and therefore are not to be despised as those did of the first world and others 2 Chron. 36. 16. But made use of for our humiliation 2. That sicknesse is the Lords rod wherewith he striks either young or old and therefore when it comes we should look up to the hand that striks therewith kisse the rod by patient submission and bearing the same and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite that we may say with David Psal 119. 71. It I was good for me that I was afflicted and to take off the same in his own good time 8. V. 16. David uses prayer and humilliation for the Childs recovery if it were the Lords will to be gracious unto him as he speaks Vers 22. Which teaches us that the onely way to avert and remove the Lords temporall judgements or any corporall visitation on our selves or ours is prayer and fasting and the humbling our selves before the Lord as we see we are exhorted Joel 2. Hos 6. 14. And was practised by David 2 Sam. 24. And here as also by the King of
Niniveh Jonah 3. And by others 9. Vers 17. During which time also the servants of David labours to comfort him as he also comforted his Wife vers 24. Which shewes unto us that it is a charitable and Christian duty to comfort such who are any way afflicted as we see practised by Jacobs Sonnes Gen. 37. 35. and elsewhere 10. Vers 18. The Childe dies the seventh day before it could be circumcised as likewise being sicke before and yet as we see vers 23. David doubts not of the salvation thereof which shewes us that it is not the want of Babtisme answerable to circumcision then that is any way damnable to the infants Gods mercy not being tyed to the outward means but it is the contempt thereof that is damnable in the parents 11. Vers 20. David having heard that the Child was dead he prayes nor fasts no more whereby he shewes the vanity of of those who pray for the dead as if prayers or solemasses for such ould be any way profitable to them as they are not but indeed it is true that they are profitable for the masse Priests who are living and who get great gain thereby 12. David repines not at the Lords doing but patiently and humbly acquiesces to his good pleasure therin and first of all goes to the house of God and worships and thereafter to his own house and takes bodily refreshment Where we see how in likemanner in all erosse dispensations we should do the like by reverencing Gods providence humbly submitting to his will as our well and in all things giving him thanks And to preferre first our duty to him in worship before we take that which may be for our own refreshment as also after we know the Lords determination in any thing to rest content theirwith 13. Versâ—3 â—3 In Davids speech concerning the Child that he was to go to him but he not to return back to him We see not only a laudable remembrance of mortality and death in David but also a good resolution to be imitated by the living towards the dead of neerest relations whether Wivers Children or friends which serves greatly to setle immoderate mourning and the mindes of such who survive the dead 14. Vers 24. In place of the Childe that dyed God gives to David another Sonne by Bathsheba who was Solomon which shewes us what is the fruit of a humbly patient and thankfull acquiescing to Gods will and that the Lord is ready if he take one benefit from us if we depend upon his mercy to give us another and a better as we see in his dealing with Job Chap. 42. 10. 15. It is said here of Solomon newly born as is said of Jacob in like manner Rom. 9. 11. Having done neither good or evill that he was loved of God which shewes as is said Hos 14. 4. The freedome of Gods love according to the election by grace and that the same is onely of his meer mercy and no merit of man 18. Vers 27. In Jacobs message to David to come himself in Person now against Rabbah neer taken in fully that he might have the honour of the businesse We see in Ioab these vertues towit modesty wisdome and humility requisit in a generall or any in high preferment and which also should teach us much more in all our actions to be zealous of the honour of God our heavenly King and Master and of his glory to make it the scope of all our enterprise Seeing Ioab was so zealous of the honour of an earthly Master 19. Vers 31. In the torturing severall wayes of the inhabitants of Rabbah and other Cities of the Ammonites who stubbornly stood out against David and would not make peace with him as the Syrians had done Chap. 10. 19. And had done such barbarous indignities against the Lords people and Davids messengers as has been spoken of We see the truth of that Exod. 20. 6. That the Lord will visit the sinnes of the Fathers upon the Children to the third and fourth generation of them that hate him and so that albeit men forget their sinnes God doth not so but keeps them before him in a book of remembrance till their cup be full as he said of the Ammonites as likewise what an ill treasure or portion wicked men leave behinde them to their posterity And it may in like manner be considered what torture and torments they may expect at last who stubbornly stand out in impenitency against Christ Jesus the Sonne of David and who will not in time agree with their adversary and make peace with him as other penitent believers do who is the Prince of peace and invites all those Who are weary and heavy laden to come unto him and he will give them rest Matth. 11. 28. II. SAM Chap. 13. from the 1. vers to the 23. IN this Chapter is set down the execution of that correction threatned by Nathan to David for his sinnes of adultery and murther Chap. 12. 10 11. Amnons incest with Davids Daughter Tamar answering to his adultery and Absolons murther of Davids Sonne Amnon answering to his murther of Vriah as we likewise see the same chap. 15. In the person of Absolon rising thereafter in rebellion against his Father David and defiling of his Fathers Concubines In which Tragicall History we have 1. The time noted vers 1. After that notable victory of David against the Ammonites their subduing which had been matter of joy followes now that which is matter of sorrow 2. We have to consider the actours first in this fact of incest and of the crime it self and thereafter we shall come to the actours in the murther that followed thereon the first person who is agent in this incestuous crime is Amnon Davids eldest Sonne begotten on his Wife Ahinoam the Israelite His firstborne and strength of his youth His delight and hopefull successour to him in his Kingdome and he on whom all Israel looked as the Sunne rising after the death of David and finally whose appearing greatnesse should have moved him to follow vertues agreeable to his estate yet he falls into this filthy crime to the dishonour of God griefe of his Father disgrace of his Sifter his own utter ruine and the regret of all Israel And in his person next to the death of the Child Chap. 12. 14. is Davids sinne punished The second agent or rather patient in this crime is Tamar the Kings daughter and whose mother was daughter to the King of Geshur and she Absolons sister german a virgine and forced by Amnon who is described vers 1. Not only by her name but also from her beauty whereby Amnon was allured so to lust after her For fulfilling whereof he takes that wicked course which followeth but first is set down how this rage of lust worketh on himselfe vers 2. and 4. That he was so vexed that he fell sick for Tamar and waxed leane from day to day whereupon followed Jonadabs pernicious counsell
Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
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
use of the speeches of our very Enemies like the Bee which gathereth Hony of every flower for the prejudicat opinion of Persons hath oftimes proved a bar to hold out wholesome admonitions and for the shels sake the Pearle hath been rejected as if no good thing could come out of Nazareth therefore it hath been that the true warnings of Gods servants have been despised their words counted lies and their rebukes malice Therefore also it was that Ahab misconceiting thus of Eliah in saying hast thou found me O mine Enemy and so hating the Prophet rejected that wholesome warning and prediction of his also which was his utter ruine 5. Ioab soundeth the retrait and the souldiers according to military Discipline obey giving therein a good lesson to all those who are under commandement to give ready obsequie to their superiours and Masters as the centurion professeth of his servants and their ready obedience to come or go as they were injoyned to all of us to obey the direction of our Captain and Master Christ Jesus under whose standard we fight and in whose family we serve hearkning ever unto the sound of the Trumpet of his sacred word Isai 58. 1. 6. Vers 29. In Abner likewise we see the laudable diligence of a faithfull servant journying all the night time albeit wearied in battle to report the successe of this late conflict of the which his Master was greatly longing to hear so carefull and painfull was he to gratify his Master and to resolve his minde which was held in suspence 7. We see here likewise the truth of that Apostoticall assertion Rom. 8. All things work together for the best to them that fear God for by this battle and Victory Abners pride is abated and his intention disappointed I shboseths power is weakned and his mind dasht and Davids faith and repose in Gods promise is more confirmed by this new proof of Gods aide and delivery Let this therefore comfort Gods Children in all straites or crosses and teach them never to censure Gods workes by their beginnings or first progresse but patiently and confidently to behold the end for we shall see oftimes that it is meer darknesse out of which he is to draw light life out of death and glory out of Ignominy witnesse Iosephs preferment and Christs exaltation 8. Lastly we perceive a great providence of God in that all this while of this civil contention the common Enemies about lately Victorious attempt nothing for as he stirred them up against Saul for his punishment lately so he restrains them now that they budge not against his servant David for when the wayes of man please the Lord saith Salomon he will make also his Enemies at peace with him è contra happy are they then that are reconciled with their God for the stones of the field shall be in covenant with them when the Heaven and the Earth in their course with the hostes thereof shall fight against their Enemies witnesse the plagues of Egypt c. And O! what a gratious wise Father have we also that will not lay more upon us then we are able to bear but will fit his tryals whereby he exerciseth us to our strength wherewith he indewes us witnesse the wrestling of Jacob and the buffetings of Paul and Davids conflict here being as yet weak as he sayes Chap. 3. 39. Not with any more at once but onely with Ishboseth Chap. 3. from the 1. Verse to the 6. IN the former Chapter we have heard the singular combats the battle ensueing thereon with the retrait moved between Ishboseth King of the 11. tribes persewer under the conduct of Abner on the one part and David King of Judah defender under the conduct of Ioab on the other part the end whereof was Victory on Davids part yet bloody by the losse of Asahel through his own obstinacy and 19. of Judah besides but the losse being great on Abners part to the number 360. In this Chapter we have the continuation of the civil debates between the houses of Saul David with the death of Ishboseth rehearsed in the next Chapter The general theam of this History is taken from the event of these troubles and is set down in forme of proposition in the 1. Vers of this Chapter which is in the time of these long debates the house of David prospered and increased and the house of Saul decayed and decreased This chapter and history it selfe contained therein is divided into two parts the former comprehends the meanes how the one house riseth and the other declines from the 2 Vers to the 28. The second is the treasonable murther of Abner by Joab and the displeasure of David therefore The first which sets downe the meanes must be considered in six particulars 1. By the plurality of Davids children from the 2. Vers to the 6. The 2. By the variance between Abner and Ishboseth from the 6. to the 12. Vers The 3. By the restitution of Micol Davids first wife from the 12. to the 17. Vers The 4. By the falling away of the people from Ishboseth by Abners perswasion to David from the 17. to the 19. The 5. Is by the confederacy between David and Abner from the 19. to the 22. Vers And the last meanes whereby Sauls house groweth weaker and Davids stronger is by the slaughter of Abner by Joab from the 22. Vers to the 28. of these then in order The proposition or generall argument of all this history is the first Vers There was long warre c. This is not to be understood of battles because we read not of such to have intervened between these houses except that one mentioned in the former chapter As to David he had deliberated to commit the success of his kingdome to his God and therefore abstained from invasion and violence And as to Ishboseth and Abner their forces by the former foile were weakened and their minds dasht and therefore would not perill the whole cause upon the uncertaine hazard of a battle Therefore these warres are to be understood of the jealousies envies hatred diversity of minds counsells and hostile practises between these houses whereby the whole inhabitants were divided into factions and contrary parties And these warres are called long because they continued all the time of Davids reigne in Hebron after the first two yeares of Ishboseth which was the space of five yeares and six moneths The end of which warres was the house of David increased but the house of Saul decreased The reason of this diversity was the contrary nature of their causes and proceedings therein The cause of David was the maintenance of a just kingdome received from God The cause of Ishboseth was the maintaining of an usurped tyranny received of man The forme of Davids proceeding was by faith and confidence in his God but Ishboseths was in the arme of man David fought and overcame by patience and Ishboseth impatient in trouble perished
like may be seen Let us beware then to loose in such quarrell 's the bridle to our affections but ever speak our particular justly with a diligent providence and care that thereby we be not offensive unto the estate publicke 3. Vers 24. In Ioabs manner of seeking to effectuate his purpose by dilating the fraudulent nature of Abner and that to prye into Davids estate and to circumvent him he had onely come and so concluding that David had done too simply in dimitting him and therefore it were best that he should be recalled we see the godlesse nature of the wicked ever misconstruing the intentions of men to whom they bear the least grudge and malitiously and most unjustly detracting and slandering their Persons This Satanicall practise we see in the Author thereof Job 1. Chap. And in Achab against Naboth and Eliah Daniel and Susannas accusersâ—â— the blasphemous Highpriest and Pharisees their calumnies against Christ and his Apostles and the most unjust opprobries of the Martyrs under the pensecuting Emperours the members and supposts of that cruell Dragon Where the contrary practise is of Gods Children not to backbite and uncharitably to construe mens intentions or make the worst of their indifferent actions but to be carefull to abstaine as well from the Murther of the tongue as of the hand it self knowing that the surviving same of man is more pretious unto him then is his peristing life 4. Vers 26. Likewise Ioab laboureth first to make his particular to be the Kings cause and when he cannot persuade the godly King in that forme then he goeth to practice by fained friendship This then is the nature of Atheists and ungodly worldlings first to colour their wicked pretences by the cloake of common causes and so to snare men and when they cannot this way prevail in that form of course to circumvent those whose harme they seek by dissimulate friendship or some such crafty means Let Princes therefore noble men and Magistrates learn here of David through too hasty credit and facility to beware that they suffer not their authorities in this manner to be abused And let private men be prudently suspitious and providently wary of the coloured friendships of the subtile and ungodly because the event is so perillous It being ever their nature to cloak their evil purposes with good pretenses as the examples of Sauls alliance with David for a snare Ioabs saluation of Amasa Absolons entertainment of Amnon with a feast and his treason thereafter Herods speech to the wisemen and Iudas kisse with sundry others do testify 5. In that he diviseth one snare that assuredly shall intrap Abner as is aforesaid if another fail we see how plentifull and ripe the wicked are in their impious inventions to accomplish their godlesse purposes and how diligent they are and restlesse in their executions that one way shall not sooner misgive but presently they shall attempt another that old experienced Serpent being their crafty schoolmaster and they docile in his Doctrine Thus when bondage and burdens cannot waste Israel Pharaoh can finde out a way by the Midwives to kill their male Children and when that succeeds not causes his Souldiers to drowne them in the River So look to Herods wayes and plots how to apprehend Christ the Highpriests and Scribes how to insnare him and put him to death and their Counsels With the practises of heathen Emperours how hereafter to suppresse his Gospel what nets were likewise spread by Saul to intrap David by the Philistines to get their adversary Sampson and by Achab and Iesabel to get Naboths Vineyard c. But in end all their witty wickednesses runne at last amain to their utter ruine they are caught at last in their own snares and are made fast by the fetters of their own devises the true wisdome of God in the godly having the contrary success 6. Vers 27. Abner had Davids protection and safe conduct whereunto he trusted but he wanted the Lords and therefore is murthered Let men therefore labour to be reconciled with God principally and to have his powerfull protection to watch every where over them otherwise that of man shall be found in vaine Seek Abrahams buckler therefore and unto Davids tower of refuge and then with Jacob because thou hast prevailed with God thou shalt prevaile with man and he who was with Joseph in the prison with Daniel in the denne with the three Children in the fiery furnace and with Israel in the desert wilderness shall shew himselfe to be unto thee as that Captaine of the Lords host who appeared unto Joshua armed for thy defense And as Elisha said unto Gehezi there shall be more with thee then is against thee though an Army were come to kill thee with Davids confidence Psal 4. 8. Thou shalt also lye downe and rise up in safety and he who hath numbered thy haires shall not let one of them fall to the ground without his good providence amd will 7. Abner was a bloody man and therefore dieth a bloody death so that blood cryeth for blood though Magistrates draw not the sword yet it is impossible that the gyants and centaures of the world shall escape Gods punishments howsoever they be able to escape the ordinary corrections of men Examples in Pharaoh Adoni-bezek Saul Joab Sinacherib Achab Antiochus Herod and sundry others that were punished Then let not wicked men boast in their favours remissions and oversights which they have of worldly Princes for without serious repentance to prevent Gods just judgments the Lord hath Joabs and such like instruments to raise up and correct when he best pleaseth 8. The time when Abner is slaine is immediatly after his reconcilement with David and his coming from the royall banquet that was made unto him even when he was assuring himselfe of peace then suddenly came his destruction Thus are the wicked in the midst of their security punished and when they least look for it cometh their visitation Examples the primitive world Sodome Pharaoh the Philistines smothering by Sampson Eglons death Balthassars overthrow and sentence thereof Hamans dejection Sisera's humbling the rich fooles departing Herods consuming and that glorious whore spirituall Jesabel her abasing Revel 18. 8. 9. Joab killeth Abner thus is one wicked man made to be anothers scourge Thus also are the Midianites made to kill one another Ammon and Moab to rise up first against Mount Seir or the Idumeans and then each one of destroy another in Mizpah Sinacheribs sonnes to stab him in the Temple of his God Misroch Ishboseths two servants to kill him on his bed And where God want scourges he shall make the same not only to proceed out of their own bowels as is said of Sinacherib but shall make themselves to be so to themselves sharp whips and cruell burrean's as in the examples of Saul Judas and Achitophel 10. In all this we see Davids kingdome is not promoted by Abners treason as David so expected but rather by the away
sent it back on a cart drawn by beasts which seems to be the fault of the Leviâ—s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all â—olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark â—rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour â—nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire
a most sharp and sarcastike answer and whereby also she procures from God a sore and sad punishment and her name with the black cole of infamy registred unto all posterity And therefore this should teach not onely humility to all Women and observing of matrimoniall duty herein in being of a meek and quiet Spirit as is injoyned 1 Pet. 3. 4. And accounting their wisdome inferiour to their Husbands who are godly and wise as David was but also it should teach all Persons to avoid pride as they would the bitter fruits of that forbidden Tree and contrary to that which is Satans sinne to learn of Christ to be meek and humble 10. Vers 21. In Davids answer to Michal he shewe that what he did he did it out of humility as before the Lord who had rejected the house of Saul her Father and had advanced him to be ruler over Israel and therefore in regard that it was before the Lord who had been such a promoter of him to so high a place he could not be humble enough and therefore he would be more vile yet and base in his own fight Where we see that it is not the mocking of a Religious disposition or bitter reproaching thereof that will discourage the truly godly to desist from their duty but that constantly they will the more rather insist therein upon the motive of remembrance of Gods goodnesse towards them beyond others and what he requires therefore at their hands 11. Vers 22. Where David shewes to Michal that he wil be yet more base in his own eyes and so study self-deniall and humility and yet by doing so he should be had in honour of these maide servants that she spoke of who would or did contemne him as she said We learn hereby that humility and basenesse in ones owne sight is the readier way to be honoured of others then a puft up heart by pride and hawty and high looks which God resists and disappoints when he giveth grace and â—referment to the godly and humble as we see in the example â—f Mordecai and Haman as also that the heart is in Gods hand â—hich he moveth to honour them who honour him 12. Vers 23. Michal is not onely punished for her pride and â—ornfull reproaching by Davids sharp and bitter reply to her â—ut likewise she is plagued of God by barrennesse all her life â—nd depriving her of the comfort of Children or succession â—hich amongst the Israelits was counted a great reproach and doubtles was a great grief to herself So that we see not onely what is the fruit of sinne which it produceth especially prophanity and mocking of piety but likewise how the Lord will avenge the quarrels of his own and the wrong or indignities that is done unto them Therefore said he Saul Saul why persecutes thou me And so tender is he and sensible of their injuries That who touches them touches the apple of his owne eye 13. Where it is said that she had no Child till the day of her death that is none all her life time not that hereby is meant that she had any after her death which forme of speech serves to shew the meaning of that place Matth. 5. 26. Which Papists alleadge for mens satisfactions in purgatory where it is said That they shall not come forth of prison till they have payed the uttermost farthing that is never and as it is said Matth. 1. 25. Of Joseph that he knew not Mary till she brought forth her first borne Son and called his name Jesus II. SAM Chap. 7. to the 18. verse and 1 CHRON. 17. THe generall subject of this Chapter is the History of Davids deliberation to build a Temple for God and the stay thereof which is comprehended in four particulars 1. Davids deliberation and conclusion with the consent there to and approbation of the Prophet Nathan from the 1. Verse to the 4. 2. The impediment and reasons thereof revealed by God to his Prophet Nathan and by him to David from the 4. Verse to the 12. 3. The promise made by God to David that his Soâ— Solomon should perform that intended work by him and that hiâ— Kingdome should endure for ever from the 12. Verse to the 18 And 4. Davids thanksgiving to God for his gracious acceptatioâ— of his intention and promise of his favour to him and to hiâ— house and for all his past benefits that he had bestowed on him For the more clear understanding of all which former things confer with this 1 Chron. 17. and 22. 1 Kings 6. and 8. and Psal 89. First then is set downe Davids deliberation with Nathan to build a Temple to the Lord and his Arke which he had brought to his house in Sion of the which there are assigned three severall reasons 1. From the opportunite of the time which is said to bee when David was setled in his house and God had given him rest round about from all his Enemies and which has relation to Deut. 12. 3. 2. From the duty of gratitude which has a warrant from the word of God that seeing God had given him a house peace and such preferment therefore he would build a house likewise to God 3. Ab honesto or seemlinesse by a comparison a minori ad majus that it is not seemly and honest that he should dwell in a house of Cedar and the Arke of God should dwell within curtaines Next followes Nathans approbation of so holy an intention and promise that the Lord should be with him in the performance but not having first consulted and had warrant from the Lord he shews herein his temerity rashness therefore the Lord that very night reveales his will in the contrary to Nathan and by him to David not that David did evill in this his intending for 1 King 8. 18. The Lord said to him Whereas it was in thy heart to build an house to my name thou didst well But from the performance thereof he disswades him by three arguments The first is Vers 5. by way of interrogation equivalent to a negative as if he would say thou shalt not build an house to me not having a calling from me to that work the reason whereof is elswhere set down because he was a man of blood and had warres with those about him on every side as we see 1 King 5. 3. And so â—e was called to another work to fight the battles of the Lord. The second argument is from the practise of God Davids predecessors Gods practise being not to dwell in any such materiall house since he brought them out of Egypt but walking in a Tabernacle not commanding them to build any such house unto him or quarrelling with them for not doing so but onely injoyning them to feed his people Israel and they obeying The third argument is after the rehearsall of all Gods goodnesse to David from a low estate advancing him to a royall dignity and giving him victory over all his
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
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
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
as we see in the plagues of Egypt the fire of Sodom the punishment of Korah the mockers of the Prophet Elishai and others Let not the wicked then expect impunity some way or other in the Lords own time here or at farthest after death hereafter 9. Absolom is punished by that wherein he most delighted for his hair was no small part of his beauty nor matter of his pride Where we see what it is to glory and be proud of any earthly benefit and that that part which is misused by man to sin is commonly imployed by God to revenge 10. Neither is it without speciall and divine providence that the place of the battle is the wood of Ephraim that Absolom in a great oak thereof might finish his ungodly life in an ignominious manner so that while like Jehu he is marching towards it in persuit of his Godly parent he is but hastning thereby to the gallowes and his own destruction 11. Vers 10. A private souldier sees him hanging and tells it to Joab but would not kill him because of the reverence and obedience to the Kings command concerning Absolom A good part in private men and subjects to reverence and obey the Lawfull commands of their superiours and not to do any thing of concernment without a warrant or call from them that are in authority 12. Vers 14. Joab upon that intelligence sees him and smites him through the heart in which that hatefull rebellion first was hatcht with three darts so that what the souldier forbore in obedience Joab doth in zeale not fearing to prefer his soveraignes safety to his indulgent command and more tendring the life of the King and peace of his country then the weake and fond affection of too indulgent a father Especially seeing by Gods Law Deut 21. 21. A rebell Childe should dye and by martiall Law a publicke Enemy may be killed in the field The which teaches that the publicke good ought to be preferred before private interests or relations Especially by publicke persons 13. All Israel did not afford so firme a friend to Absolom as Ioab had been who but he suborned the Woman of Tekoah to sue for the recalling of Absolom from his exile Who but he went to fetch him from Geshur to Ierusalem And who but he who at last reconciled him fully to his Father David Yet now he who formerly was a Solicitour for him is his executioner and has justly forgotten himself any more to be a friend to him who had forgotten himself to be a Sonne and to such a Father and turned Enemy to him So that we see that with honest hearts all respects either of blood or friendship ought to cease in the case of treason 14. Vers 15. Ioab not onely peirces his heart with darts who had peirced his Fathers heart with so many griefs after that he was lift up to an oke who had lifted himself up against his King but he is also mangled with many wounds by Ioabs armour bearers who had wounded his parent with so many wounds of sorrowes and mangled and divided all Israel by his rebellion So that as a man sinnes oftimes like Adonibezek and Pharaoh he is in like manner punished As we see also Revel 16. 6. 15. Vers 16. Ioab at last having obtained the Victory sounds a retreat and with holds his Army from persuing Israel Wherein appeares Ioabs prudence and what should be the like wisdome of commanders to put a difference between the heads of a faction and a seduced multitude and to pity the one while they take revenge on the other 16. Vers 17. Absolom is cast in a pit in the wood and a heap of stones upon him who for a glorious and Princely tombe had reared up a simptuous pillar like the Piramids of Egypt for conserving his name and memory in the Kings dale which therefore he called after himself Absoloms place Where we see how the wicked are oftimes disappointed in their ambitious designes as the builders of Babell were and are more carefull for conserving their name in memory or remembrance then in keeping a good conscience or to be carefull of their souls salvation and to do that which by shewing charity and doing of good works would perpetuate their name here and receive approbation and remuneration in the day of their accounts hereafter 17. We see here that although Absolom had three Sonnes Chap. 14. 27. Yet there is no Sonne left him the Lord by their death having so chastised him by which because he would not be amended and leave off his wickednesse but rather increase therein Therefore after the rod he takes now the axe as it were and finally destroyes him leaving him no posterity to perpetuate his memory but in place thereof a heap of stones upon him every one whereof to be a witnesse as it were and a proclamer of his detestable villany and to eternize his infamy II. SAM Chap. 18. from the 19. vers to the end FOllowes now the report of the event of the battle And 2. how David is affected for the death of Absolom In the report we have 1. A contest between Ahimaaz who desires to be the first reporter and Joab the subject whereof was if it was expedient or not that Ahimaaz should be the first reporter Ahimaaz takes the affirmative Joab the negative Ahimaaz reasons are 1. From his Person Let me now runne as if he would say I have before brought tydings from my Father Zadok to David of the event of Achitophels Counsell and Hushai's defeat thereof and therefore it is fittest that I likewise now runne and bring tydings to David of the event of the battle 2. From the Person of the King now in great perplexity of mind till he hear of the event of the battle and who has gotten the Victory 3. From the nature of the report Good tydings that the Lord hath avenged him of his Enemies Which will make him gracious to his Prince which subjects desire to be On the contrary Joab disswades him therefore by these reasons 1. From the time it is not expedient thou beare the message this day seeing another time will offer thee a more favourable argument by reason of the mixture of that which will be sorrowfull with the victory which is joyfull 2. From this subject of the report in particular that the Kings Son is dead and therefore the reporter thereof will not be acceptable knowing Davids great affection to Absolom as he shew thereafter Therefore Joab directs Cushi one of the Kings servants Vers 29. With the newes to David But notwithstanding Ahimaaz insists to go likewise and through importunity prevailes with Joab and being dismissed and running by the way of the plaine overrunneth Cushi who for a shorter way had taken the Wildernesse and coming in fight he is spied by one of Davids watchmen who was upon the the roof of the gate of the wall of the City and who accordingly cryed and told the King and
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
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
Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. tâ—ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untoÌ„ thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such â—empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verseâ— so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the
which signifies the removing of all impediments and facilitating his enterprises In making his feet swift to pursue and fall upon his enemies and having over taken them to get the victory over them and to be set above them 4. That he he taught his hands to fight which signifies his skill in military affaires and how to use his weapon 5. That with skill he had also given him strength of body requisite for warre So that a bow of steel was broken by his Armes 6. That he had given him the shield of his salvation whereby he signifies his surety from the weapons or darts of his Enemies and subjoynes that the Lords greatnesse of power was the cause of his greatnesse by Victories 7. That he inlarged his steps under him so that his feet did not slip whereby he signifies his prosperous successe in all his marchings 8. He sets down the consequences of all the former in the execution and practise thereof in persuing his Enemies destroying them consuming them and deadly wounding them that they could not rise but were fallen under his feet so that the Lord had given the necks of his Enemies who would not lie under the yoke of his obedience unto him for that end that he might destroy them and when they were in this extremity when they looked for help from man they were disappointed for there was none to save then and when they sought help from God he did not answer them and thus being helplesse he compares them to most vile things and shewes that he did beat them as small as dust and did stamp them as myre the in street and disperse them as they spread dung on the ground And thereafter he amplifies yet more the Lords goodnesse to him From the 44. verse to the 50. In that this Lord had not onely delivered him from the strivings of the people who were his own subjects but also that he had subdued under him the Nations that were round about him as the Syrians Ammonites and Philistims c. Wherefore Vers 47. he bursts forth in a Patheticke doxologie for the Lords deliverance of him from all his Enemies and his advancement over them and last by way of conclusion From the 50. vers to the end He resolves to be thankfull to the Lord while he lives which he doth upon two reasons the one is ab antecedentibus implied in the particle therefore that is for all the before rehearsed benefits the other is à consequentibus because he will shew mercy to his anointed and to his seed for ever Wherein David is a cleer type of Jesus Christ who is called the Sonne of David whom the Lord anoynted with the oile of gladnesse above his fellowes as his name Christ imports and who has subdued all his and our Enemies sinne Satan Hell Death and the Grave and Triumphed over them on the Tree of the Crosse and led captivite captive to whom also the Lord has given the Nations and the heathen for an inheritance as Psal 2. 8. And the uttermost parts of the Earth for a possession by the conversion of the gentiles to the profession of Christianity and embracing of the Gospell OBSERVATIONS 1. V. 21. IN true piety or sanctification we see that integrity or uprightnesse of heart and outward practise thereof in our lives which is cleannesse of hands should ever go together and not the voyce of Jacob and the hands of Esau or an hypocriticall and simulate shew of Godlinesse denying the power thereof and not joyning the practise which is to have leaves like the Figtree which Christ cursed or a name that they live but are dead like the Church of Sardis Revel 3. 2. 2. David had said before Vers that the Lord favoured and had delight in him wherefore he subjoynes as an evidence thereof the grace of sanctification Thereby shewing that this is the only true evidence of the Lords love towit grace and sanctification and by no other thing can it be known seeing worldly prosperity is rather the portion of the wicked in this life as we see Psal 73. And in the examples of the rich fool and glutton than the lot of the Godly to whom God gives the gifts of his right hand and for whom he has appointed the inheritance as Abraham did for Isaac and the birthright with the blessing which Isaac gave to Jacob. 3. We see that although the Godly merit not by any condignity of their works or Persons yet that piety and Godlinesse wants not its own reward ratione pacti because God has promised the same thereunto and therefore it is just with him to perform and onely of meer mercy as we see Psal 62. 12. and Hose 10. 12. Where we are willed to sow in righteousnesse and reap in mercy Therefore sayes Paul 2 Tim. 1. 16 17. concerning Onesiphorus who had refreshed him oftimes in his bonds The Lord grant that he may find mercy of the Lord in that day towit of death and his account the wages of sinne being death but life everlasting being the free gift of God Rom. 6. 23. And therefore called an inheritance Jam. 2. 5. Which comes to Children not by their own purchase but which is given them by their Father Which recompensing therefore of sinceer holinesse and practicall piety should be a great encouragement to the Godly to persevere therein and abound in good works in which as the way which leads to that heavenly Kingdome we are exhorted to walk Eph. 2. 10. And to abound therein and bring forth much fruit Joh. 15. 2. 4. Vers 22. Davids keeping the wayes of God and not departing wickedly from him or his statutes We see not onely the Godlies care of ordering their conversation aright but likewise wherein true Godlinesse consists which is as Isa 1. 16. To cease to do evill or not to depart from Gods commandments and to learn to do well or to keep his wayes as we see also Psal 34. 14. and Amos 5. 15. Where we are commanded to hate evill and love good that is to eschew sinne not onely in action and to do good but also to hate the one and love the other in our affection 5. We see here likewise the difference between the sinning of the Godly and of the wicked the Godly sinne daily and therefore are taught to crave daily forgiveness but this their sinning is but through frailty and by sins which we call Quotidianae incursionis but they are not as the sinnes of the wicked are of presumption by departing wickedly from God with delight making a trade of sinne and sinning against both knowledge and conscience 6. Vers 23. David sayes That the Lords judgements were alwayes before him Whereby we observe that the right way how to eschew sinne is to hold Gods Word or his statutes called here his judgments ever before our eyes a the directory of our life and conversation as David did here and which he hid also in his heart that he might not sinne