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
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
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
and follow 3. Vers 18. c. In Shimei sueing for pardon We see 1. Humiliation 2. Acknowledgement and confession of his sinne 3. Seeking of remission And 4. making amends by a contrary course of being the first of the house of Joseph to meet the King David and conduct him to Jerusalem all which ought to be in penitent sinners sueing for pardon from Christ the Sonne of David towit 1. Sincere humiliation 2. A serious sense and acknowledgment of our â—innes by confession 3. An earnest begging with the Prodigall and Publican of pardon and remission wherein mans felicity consists Psal 32. The last in amendment of our lives and walking hereafter in a contrary course to our former walking in wickednesse 4. Vers 21. In Abishai we see an example of private and cruell vindict such as was in Simeon and Levi in Davids servants who would have slain Saul and in Christs owne Disciples who would had fire come down from Heaven upon Samaria and Peter in smiting off Malchus eare whereas good Jacob Godly David and our saviour Christ were farre from this carnall and cruell disposition and therefore to be therein followed as the former is to be fled For learn of me sayes he for I am humble and meek 5. Vers 22. David sayes What had he to do with the Sonnes of Zerviah that they should be adversaries to him the word in the originall being Satan because of their instigation to ill Counsell for which cause also Peter was called so by our Saviour and bidden Go behinde him Whereby we see what they are who give evill Counsell and how such are to be esteemed towit even as so many Satans who was the first that gave evill Counsell to our first parents which brought death on them and all their posterity 6. David gives this as a reason of his clemency towards Shimei Do not I know this day sayes he that I am King over Israell Which shewes unto us the good use that Princes and great men should make of their power and authority not to be the more cruell or for oppression of their inferiours but rather to shew their elemency even to offenders Herein imitating him with whose name they participate and to use their power to the good and comfort of Gods Church and people 7. Vers 23. David promises to penitent seeming Shimei that he should not dye and sweares unto him but farre more mercyfull is our Saviour the Sonne of David to all true penitent sinners who has promised pardon to all such and sealed the remission of sinnes by his Sacraments and sworne also by himself That as be lives he desires not the death of a sinner but rather that he convert and live 8. Vers 27. Mephibosheth a true and loyall friend and subject to David who had shewn such sympathy with David in his affliction as he had neither drest his feet trimmed his beard nor washen his cloathes till David should return in peace yet is falsly slandered in the contrary as an affecter of the Kingdome himself Whereby we observe that the most Godly and innocent persons whosoever cannot escape the scourge of the tongue and injust calumnies as we see in Shimei's upbraiding David Chap. 16. 8. With the blood of Saul and his house and usurping his Kingdome and as wee see in the calumniating of Eliah as a troubler of Israel and our blessed saviour as a Wine bibber and an Enemy to Caesar 9. Vers 28. Mephibosheth to procure Davids favour undervalues and dejects himself and all his fathers house as dead men and extoll's Davids gracious benefits and bounty bestowed upon him which indeed is the best way that we can take to obtain the favour of God who is King of Kings and to ingratiate ourselves in his sight towit by casting down ourselves at his feet professing our vile and wretched condition with the poor Publican and acknowledging the Lords bounty and mercyfull dealing with us and with Mephibosheth humbly submitting our selves in all things to his good will and pleasure 10 Vers 29. In Davids perseverance of giving any part of Mephibosheths Land to a deceitfull Ziba now after right information to which Ziba being present could not reply We see infirmity in the best of men and that judges or Magistrates upon better tryall and information should reforme their judgements and as equity requires recall their unjust decrees and rectify the same as we see Ahasuerus did Esther 8. And not to do as Herod did in the matter of the Baptist or as Pilate said concerning Christ What I have written I have written and would not alter the same Nor yet to do as David herein did 11. We see also that Mephibosheth acquiesceth in Davids decree and grudgeth not as he had done him wrong because he had taken nothing from him but that which formerly he had freely given him even so should we acquiesce in Gods dealing with us and submit to his wise dispensation when he takes from us any temporall benefit as health wealth or Children and the like which of his free favour he hath formerly given unto us which was Jobs practice when he said The Lord hath given the Lord hath taken blessed be the name of the Lord. For as the Apostle speaketh What have we which we have not received II. SAM Chap. 16. from the 31. vers to the end FOllowes now 1. The action between David and Barzillai And 2. the dissention between the ten tribes of Israel and the tribe of Judah In the action between David and Barzillai We have 1. how he is described 1. From his country that he was a Gileadite 2. From his age that he was 80. years old 3. From his estate or condition that he was a very great man 4. From his actions testifying his great love to David 1. Coming from Rogelim to conduct David over Jordan 2. From his former bounty and liberality to David who had provided him sustenance when he lay at Mahanaim For which kindnesse shewn to David like a thankefull Prince he invites Barzillai to go with him to Jerusalem where he would retain and entertain him nobly in his court which courteous kinde offer Barzillai notwithstanding modestly refuseth Upon these reasons 1. From the brevity of his life in the enjoying such a benefit 2. From his great age being 80. years old and so more fit for a private and retired condition which that age requireth then a Kings court 3. From the decay of his senses and their faculty whereby he could not be capable of court delights as of delicate meates or drink or of pleasant Musick And 4. that as the court could be no benefit to him so he should be but a burden to the King therefore he offers to go a little way over Jordan with David counting himself unworthy of such a reward as was offered and desires that with Davids good leave and favour he might returne to his own City and be buried in the grave of his parents and seeing himself
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
their brother Joseph in this work of Abner and of Judas against Christ c. 8. Vers 13. In Davids yeilding and acceptation of Abners offer we see that albeit he hath a good cause yet he neglects no occasion of secondarie meanes offered which is an example of imitation for as men are said to contemne God who relye altogether upon seconds so are they to be thought to tempt God who altogether rejects the use of the lawfull seconds Asa then ought not to put his trust more in the Physitians then in God neither should Naman despise to wash himselfe in the waters of Jordan our Saviour also will not cast himselfe down from the pinnacle of the temple neglecting the ordinary degrees nor Paul suffer the mariners to depart out of the boate albeit it was revealed to him that both he and his company all should be safe for it is written saith Christ thou shalt not tempt the Lord thy God 9. Vers 15. In Ishboseth his fact of restitution of Michol we see the nature and practise of the gyant oppressors of the world and violent usurpers of other mens rights in a small thing especially if it concerne not them greatly like Michol they will seem very equitable and conscionable but in a great thing which is in their own possession and very gainfull or pleasant unto them such as the kingdome which Ishboseth usurpeth here they will by no meanes hearken to the restitution thereof Herod therefore will heare and obey John the baptist in many things so he touch not his having of Herodias and Pharaoh will beare with Moses and let the people go untill he deny that their sheep and cattle shall abide but then nothing but packing to Moses and that he see his face no more under paine of death The pythoniss masters can abide Paul and Sylas doctrine very well likewise so long as they loose not the hope of their gaine by her divination but when they saw that to be gone nothing but tumult and accusation the like example we have in the smiths Demetrius and Alexander and in many unjust usurpers both of God and mans right now a daies who will heare and be friends in any thing so that their gainfull Diana be not oppugned 10. Vers 16. In Phaltiel we have how difficult restitution is of things unlawfully usurped there being a blinding and bewitching desperate inchantment upon the heart ever therewith so that albeit with Achan they know that without a heavy curse they cannot possess the execrable things yet with perill of soule body estate their coveting heart will take it Achab though he should loose his life and kingdome for it he will have Naboths vineyard while Christ then come into the house look not that Zaccheus will make restitution or while the Idole of covetousness is in the hearts of men that they will abhorre to commit sacriledge stolen waters are so sweet and hid bread so pleasant but they know not that death is there and that the reward is the depth of hell for it is a destruction to a man to devoure that which is sanctified and by wickedness a man cannot be established neither shall riches availe in the day of wrath but the roote of the righteous shall not be moved and righteousness only shall deliver from death 11. In the behaviour of Phaltiel not only following Michol but mourning after her shewing by the first how loath he was to forsake her and by the second what griefe it was to him her desertion we see that illicite pleasures are like the Scorpion having ever the sting of sorrow in the end witness the looseness of the primitive world the voluptie of Sodom the ravishing of Dinah the love of Dalilah the adultery with Bersheba with sundry others but especially that eternity of weeping wailing and gnashing of teeth which the voluptuous wicked shall endure for their momentarie pleasure taking in the deceivable delights of sinne in that great day of exchange and reward like Esau who for the red pottage lost the blessing and was forced to weepe bitterly therefore thereafter II SAM Chap 3. from the 17. verse to the 22. THe persuasion of Israel unto defection from Ishboseth to David hath in it three arguments used by Abner à jucundo à pio ab utili 1. A jucundo It was your own suit formerly and your pleasure to have David to be your King and in deliberation between David and any of Sauls posterity you choosed rather and preferred him as Abner well knew in his familiarity with them now therefore take your pleasure and choose him 2. A pio It is the will of God that so it should be and that by Samuel plainly declared and notified unto all for God hath said it whose word is most true and which without gainstanding it becometh you in piety to embrace 3. A commodo He will save you from all your Enemies which is a great advantage and for that end God hath appointed him to rule over you whose promise is your warrant And in all this he perswadeth most carefully and particularly the Benjamites who were harder to be induced in regard of their naturall conjunction with the house of Saul But at last having cunningly effectuate his purpose at all hands he goeth accompanied with 20 specialls of Israel to Hebron unto David by presence to ratifie that which by message he had covenanted and to shew unto David his diligence credit and convoy of the errand and what he had effectuated Unto whom David maketh a royall banquet as a symbole of their new contracted amity Wherein for satisfaction of the doubt rejected to this place we affirme plainly that David erred 1. In temeritie or forme not consulting with God according to the command and practise of the Godly And 2. In substance or matter in entring in familiarity and entertaining a notorious wicked man with whom according to the apostolik Canon he should not have eaten In the end Abner goeth and promiseth to reduce all Israel arrogantly challenging unto himselfe so great a place in that kingdome where there was a King of such simplicity and pusillanimity as Ishboseth was OBSERVATIONS 1. IN Abners perswasion of Israel to defection from Ishboseth to David first as we see the nature and practise of many ambitious and crafty wicked men who place their chiefe standing and promotion in the disquieting of other mens estates and fisheth ever best in disturbed waters by the weakening and variance of others strengthening and enriching themselves So againe we note the wonderfull working of God in making that same man who perswaded Israel from David to adhere to Ishboseth now from Ishboseth to make defection and adhere to David and so to undoe that which he had formerly done and turne his course contrary so powerfull is God in overruling the wicked and here his Children want comfort or his work for them be unwrought he will make their and his Enemies the
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
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
Rehâ—boant and his young Counsellours And here David and Joab whereas it was better when Saul was counselled by Samuel David by Nathan and Gad that Achab had been guided by Eliah Rehoboam by the old Counsellours and when the good Kings of Judah were ruled by the true prophets for then was the estate of the republick happy and prosperous 21. Vers 22. Joab humbly thanks the King for fulfilling his request though in an unlawfull thing that as we heare hereafter tended to his hurt vers 30. How much more then should we be humbly thankfull to the King of Kings who so often fulfilleth our requests in pardoning us and in many things that tend to our good here and eternall salvation hereafter 22. Vers 23. Joab being the Kings Generall of his Armies goeth himselfe to Geshur and with great solemnity brings back Absolon to Jerusalem who should rather have suffered death there for the murther of his brother then to have been so honoured But oftimes this is the custome of the world that vertue suffers when vice is rewarded Whereas the duty of the Magistrate is to cherish vertue and chastise vice as is said tolle malos extolle pios These being the two pillars of a Common-wealth the reward of vertue and punishment of vice else who shall follow the one and flie the other 23. Vers 24. Davids condition upon which he grants to Absolons reduction that he should turne to his own house and not see his face Proceeds from worldly prudence to please the people like Sauls sparing of Agag and the best of the cattle for sacrifice but was contrary to the law of God any such mitigation which required that the murtherer should dye the death and the land thereby be purged of blood Which should teach all Magistrates to make Gods Word and the lawes to be the rule of their actions in punishing of vices and not to dispence with Gods law through humane policy and wisdome 24. Vers 25. Absolon is here commended for his beauty of body which was outward but wanted that inward beauty spoken of Psal 45. 13. and 110. 3. And without which the outward is but like a ring of gold in a swines snout Whereas beauty with vertue especially humility and chastity is like a pearle in a gold ring Wherefore let every one that has bodily beauty seek for the inward beauty of grace and vertue as Joseph had without which it will be more hurtfull than profitable as we see in Dinah and Tamar and here in Absolon And such as want bodily beauty strive to have spirituall beauty that so they may be like the vine which though it want outward beauty yet brings forth most pleasant and comfortable fruit 25. Vers 26. Absolom takes inordinate delight in his haire whereby he fostered that which in the end was his own destruction it being as the rope that hanged him Where we see that it is the just judgment of God that worldly things wherein men inordinately delight become the occasion of their destruction as riches honour wit eloquence strength beauty and the like therefore let men to whom God has given any such gifts pray to God for the right use of them to his glory and their own good and that they be not like the rich foole or Haman Achitophel Tertullus Sampson or like Absolon here II SAM Chap 12. from the 1. verse to the 13. FOllowes the second part of the Chapter which is Absoloms reconciliation to his father David wherein is set down the time towit after two yeares dwelling in Jerusalem 2. The instrument which he uses to procure his reconciliation Who is Joab the same man that had procured his former reduction from Geshur 3. The manner how he uses Joab 1. By sending for him twise And 2. When he would not come by causing his servants to set his barly field on fire that what intreaty could not do coaction might enforce 4. Is set down Joabs coming unto him and asking the cause why he should have caused his servants to set his field on fire Whereunto Absolom answers that it was only by way of Stratagem because when he sent for him he would not come therefore he thought upon this occasion that he would not faile to come And then he laies out the cause why he sent for him which was to make known his condition to the King which he affirmed to be more tolerable in exile in Geshur than in that domestick exile from his fathers presence which he either desires or else that he would put him to a legall triall and kill him if he were found culpable In this offer confiding partly in his innocency who had done nothing but that whereunto he was provoked by a notable injury and partly confiding in his Fathers indulgence and clemency whose heart and affection he understood was towards him though he restrained his countenance for a time from him as Ioseph did from his brethren And 5. followes Ioabs delivery of his commission to David and thereupon as the event Absoloms reconciliation to his Fathâ—r who in token thereof as the custome was kissed him Having externally given all due reverence to his Father against whom notwithstanding inwardly he had hatch't a monstrous rebellion against both his life and honour as we shall shew God willing in the next Chapter OBSERVATIONS 1. V. 26. ABsoloms ambitious heart is mightily grieved as we see V. 32. That he is restrained from the court the Kings presence Which shewes us the torture and disquiet of proud Spirits that cannot attain to their ambitious desires so that it may be said of pride as is of envy Intactis vorat ossibus medullas and that it is a punishment to it self whereas the wise man sayes Bene vixit qui bene latuit As also what torture shall it be to be deprived of his presence for ever who is the King of Kings and of that fulnesse of joy that is therein Psal 16. 11. 2. Vers 30. Absolom extorts by force and violence what he could not obtain otherwise Wherein we see the nature of Tyrants that where they cannot allure men to meddle with them in ill courses they menace or oppresse them as experience teaches And so does enforce them 3. Absoloms servants do as their Tyrannous Master commands them and burne Ioabs barly field Where we see a new example of a wicked Master and of wicked servants as we saw before in the murther of Amnon 4. We see here likewise that Ioab receives a just recompence at the hands of Absolom proceeding from Gods just judgement punishing men who with dispensing with a good conscience and in ill courses or causes seek to pleasure the wicked 5. Vers 32. Where Absolom sayes If there be any iniquity in me let the King kill me We see the blind and impenitent heart that was in Absolom that having committed such a vile murther on his own Brother in such a treacherous and base way yet would plead innocency that there was
of the City To which their disswasion David assents knowing it to be out of love towards him and the Commonwealth And so standing in the gate by which the Army was to march forth in order he gives command to the three Generalls in audience of the people to deal gently with the young man Absolom Whereof some gives these reasons 1. Because of his naturall affection which moved him to pity his own flesh though rebellious 1. Because he looked not so much on the instrument or rod as on his own sinnes of homicide and adultery that had procured this his correction by his own sonne as the Lord had threatned And 3. Because he looked on the double danger of soul and body wherein Absolom now stood and therefore labours for the preservation of his body that thereafter he might be induced to repentance and so his soule might be saved Followes next the battle it selfe and circumstances thereof and 1. The place the wood of Ephraim in the territory of Gilead where Ephraim fought with Jephta after the defeat of the Ammonites Judg. 12. 2. The number of those who were slain on Absoloms side in battle towit 20000. besides those that were devoured by the wood and in flying 3. The manner of Absoloms own death who flying through the wood on his Mule whereon he rid and the Mule going under the thick boughes of a great Oke his head caught hold of the oake and he was taken up between heaven and earth and the Mule that was under him went away Which thing when one of Davids Army had seen he told Joab who challenged him that he had not killed him and he would have rewarded him with ten shekells of silver and a girdle which the discoverer shew he would not doe though he might have a thousand shekells 1. Because he was the Kings sonne 2. Because of the Kings command that none should touch him 3. Because the fact had been capitall 4. Because it could not be hid from the King if he had done it And 5. Because Joab himselfe would have been his accuser and enemy Whereupon followed the killing of Absolom by the hand of Joab himselfe while he was hanging in the oake alive by thrusting him through the heart with three darts and by his Armour bearers their smiting of him and killing him Whereupon ensued Joabs sounding a retreat from following of the people that had been with Absolom And Absoloms buriall in a great pit in the wood whereon was laid a great heap of stones notwithstanding that he had in his life time provided and built a sumptuous pillar or buriall place for himselfe in the Kings dale to keep his name in remembrance seeing he had no sonnes and which he called after himselfe Absoloms place One doubt only rests to be solved how it is said that he had no sonnes seeing chap. 14. 27. It is said that he had three sonnes and a daughter to which it is answered that those were dead before the erecting of that pillar or tombe God so ordering that such a poysonous stock should not prosper to have a posterity of such like branches OBSERVATIONS 1. IN David we see an accumulation of most worthy parts requisite in a good Prince to wit prudence patience authority courage hearkning to good Counsell and love to his people and above all piety and Godlinesse to whom therefore God gives good successe a fit pattern to all Princes to follow 2. Vers 2. and 3. We see here in Davids offering to go with his Army in person and in their disswading a loving contest between a Godly Prince and a loyall and a loving subject every one striveing to overcome another by good offices David offering his paines yea the very hazard of his Person blood and life for the common welfare and his subjects highly valuing his safety and contenting for the same to hazard their lives and fortunes O happy state then and Kingdome or other society whatsoever Ecclesiasticall Politicke or Economicall where this harmony is found as on the contrary unhappy is their condition where the contrary contention is seen 3. Vers 5. David desireth his Generalls to deal gentle with the young man Absolom what means this too great indulgence Deal gently with a traitour but of all traitours with a Sonne and of all Sonnes with a wicked incestuous and bloody fratricide and an intending pariside Where we see ever in holiest parents as Eli was nature may be guilty of an injurious tendernesse and sinnefull indulgence Or whether shall we not rather think that this was done in type of that free and matchles love and mercy of that Son of David the King of Kings and redeemer of Israel who prayed for his murtherers and said when they were killing him Father forgive them for they know not what they do And though we be rebellious Sonnes yet still also is he so compassionate towards us that he intercedeth for us 4. David speaks so concerning Absolom as confident of the victory on his side though in respect of the contrary Army he was but a few Which shewes Davids faith and confidence in God who is able to save by a few as well as by many as Gideons 300. proveth and that he was not afraid of the arme of flesh having the arme of the Almighty Lord of hostes to be for him 5. Vers 7. The sword devoures 20000. of Absoloms Army the wood more than the sword which shewes how numerous an Army Absolom had how strong an arme of flesh and how universall this rebellion was Wherey we observe how easely a fickle multitude may be transported to the wrong side and what vertue or merits of a Prince can assure the hearts of the vulgar when so gracious a King finds so many rebells 6. We see also how God takes part as the Lord of hostes with a just cause and the very wood and insensible creatures conspire with the swords of Davids Army and lets Israel feel what it is to take part with an unnaturall and traiterous usurper Let no people therefore look to prosper alway in rebellion but in end look for divine revenge 7. Vers 9. Absolom in his flying through the wood on his mule his head takes hold of the thick boughes of a great oak whereby he hangs between Heaven and Earth as hated of both for his unnaturall rebellion and other his wickednesse as if God meant to prescribe this punishment for traitours therefore Absolom Achitophel and Judas dye all three one death and so let all such perish who are guilty of the like treachery against the Lords anointed or the Lawfull supreame Magistrate 8. An oak serves to be both gallowes and hangman to this vile traitour and the very mule that he rode upon leaves him to divine revenge who had left filiall duty to his Father and loyalty to his soveraigne if there were no others to persue and punish wickednesse God will make the very sensles creatures and brute beasts to avenge the same
us and as David looked unto when he mourned and fasted for the sicknesse of the first Child that was borne unto him by Bathsheba 10. Next his mourning and lamentation was with intuition of his spirituall and now eternall estate dying so without repentance in his sinnes of bloodshed incest and rebellion which sâ—ould be in like manner the chief cause of mourning to all who fear God when they their friends or any other of neerer relation to be wicked and incorrigible and running headlong to their own damnation and which was the cause of Samuels going to Ramah and mourning for Saul all the dayes of his life 11. Out of his two tender and fatherly affection he cryes out with ingemination My Son my Son Absolom would God I had dyed for thee Where we see that the best men have not wont to be least passionate but what shall we say of our Saviours love to us fervency thereof who has said of us wretched rebells Not would God I had dyed for you but I have dyed for you a bloody a painfull a shamefull and a cursed death Behold then how he loved us with a love matchlesse and marvellous in fruit like himself and incomprehensible whereat Angels stand amazed and wherewith Saints are ravished would God that we had hearts as we should to love him again II. SAM Chap. 19. from the 1. vers to the 16. AFter the History of the former battle are in this Chapter set down the consequences that followed thereon which may be called the generall argument thereof and may be divided in seven particulars The first whereof is the universall deploring of Absoloms death by the people following the Kings example to the 5. Verse 2. Is set down Joabs sharp and minatory reprehension of David for lamenting so for Absolom and his exhortation to shew himself cheerfull and to speak comfortably to the people to the 8. Verse Wherein also is set down Davids obedience to the Counsell of Joab 3. From the 8. Verse to the 16. Are set down the deliberations and resolutions of the tribes of Israel for the reduction and restitution of the King with the reasons thereof and David his sending of Zadok and Abiathar the Priests to the elders of Judah and to Amasa for their concurrance herein and the motives thereof with the successe that ensued 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him His confession of his fault and begging pardon Abishais opposition thereto but Davids gracious granting the same and confirming it with an oath 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth that he went not with him Mephibosheths excuse thereof and laying the blame on Ziba his servant who unjustly had calumniated him then Davids decision of parting the Lands between them and Mephibosheths modest acquiscing thereto 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him Davids liberall offer to Barzillai for his former this his recent favour His modest refusall thereof with the reason of same and in his place the offer of his Sonne Chimham to go with David and to accept any favour that it pleased the King to bestow upon him whereupon David accepts the offer kisses and blesseth old Barzillai who returnes to his place 7. From the 40. verse to the end We have a sharp contest between the men of Israel and the men of Judah concerning their being first in the Kings reduction and that they despised the men of Israel being ten tribes or major part and had not first advised with them in bringing back the King As for the first consequence or action mentioned which is Davids mourning for the death of Absolom we have spoken before and here we see by his example and sympathy with him the Victory that day is likewise turned to mourning unto all the people and in place of their shewing themselves joyfull in a publicke triumphing way they privately steale into the Citie like them who are ashamed and steale away when they flye in battle And as for the King himselfe he covereth his face as the manner of mourners was and cryes out bitterly O my sonne Absolom my sonne my sonne Whereof Joab being advertised he comes to the King and boldly 1. Reprehends him for mourning so for Absolom and giving such a bad example to the people 2. Exhorts and counsells him to arise and go forth and to speak comfortably to the people And 3. Threatneth him if he did not so that he should be deserted by all the people speedily and that should be a worse evill to him then all the evill that had befallen him from his youth till then In his reprehension of David he upbraids him 1. With ingratitude that in place of honouring or rewarding his servants who had saved his life and the lives of his sonnes his daughters his wives and concubines he had shamed them by mourning for a traitour who sought his life and the lives of his servants and therefore had justly suffered and for which fact they needed not to be ashamed as it seemes he would have them 2. He upbraids him with the greatest iniquity that can be that he hated his friends and loved his enemies which might be a sufficient ground hereafter to any not to prove his friends as they had formerly done hazarding their lives and fortunes for him but to prove his enemies 3. He labours to prove the truth thereof by Davids so bitter mourning for Absolom whereby he declared that he regarded not his Princes or servants whom rather he should have cheerfully welcomed from the battle thanked or rewarded than withdrawne himselfe from them and mourned for a traitour 4. He upbraids him with a preposterous and wrong choice or election rather of Absoloms life though they all had died the last whereof had pleased him better then the death of Absolom 5. Unto this he therefore subjoynes his advice and exhortation that David go forth shew himselfe cheerefull for the victory and speak comfortably to his servants which if he obeyed not by an argument ab incommodo he threatneth him with a speedy and totall desertion of all the people and Army which he had under his charge and had hazarded so for him which would prove the greatest evill that ever as yet had befallen him Whereupon David is moved to do as Joab had advised he comes forth to publick view in the most publick place of the Citie the gate thereof which when the people heare theâ— they flock and resort unto him Followes next the strife that was throughout all the tribes of Israel that had adheared to Absolom before and being now defeated were â—led every man to his tent concerning the reduction and restitution of David to which they who were for him labour to perswade the rest 1. From the benefits which they had formerly received from him and whereof without