his Daughter to complot with her Father for Davids destruction Put herein likewise David's God over-shot Saul's Devil in his own Bow This bad Counsel for betraying David had no good success for Michal minded more her Conjugal Love to a Good Husband than an Impious Obeisence to a Bad Father therefore was she an instrument of preserving David and not of destroying him as the sequel sheweth v. 22 23 24 25 26 27. The Plot is promoted N. B. First By Saul himself offering to him Michal though he had Robb'd him of Marab saying One of the twain thou shalt have v. 21. Here 's a fair Glove drawn upon a foul Hand designing to pervert the Holy Ordinance of God to wit Marriage instituted for mutual comfort to his own Devilish ends that the Wife might betray the Husband Secondly By Saul's Courtiers who besprinkled him as we say with a little Court Holy-Water and perswade him into a willingness whom they found unwilling to embrace this Royal Offer V. 22 23. and not only so but they Covenant with him too For an Hundred Fore-skins of the Philistines v. 24 25. not an hundred Heads as Josephus saith for Fore-skins would much more enrage the Philistines against David because they hated Circumcision utterly v. 25. This pleased David well v. 26. because this Match might mount him towards the Kingdom which God had promised him and he in order to it brings in the double number to prevent all Cavils that might hinder his Marrying of Michal which was effected v. 27. The Last Remark is This secret Conspiracy of Saul was likewise very marvelously confounded For First He saw God was with David to secure him from all danger The Hypocrite pretended To be avenged of the Kings Enemies v. 25. but intended that they should be avenged of David in his behalf but God counter wrought him Secondly He found his Daughters Love to David was such as would not serve his hatred of him v. 28. and when he saw this double disappointment he became more afraid of David than ever before v. 29. more especially when he saw Davids Prudence Valour Courage and Conduct Advanced Daily with the People Verse 30. N. B. Note well Saul's hating God in David seems like the unpardonable Sin Glory fled from Saul who followed it but follows David who fled from it God Wills it this none can resist Rom. 9.19 20. 1 Sam. CHAP. XIX THIS Chapter the Nineteenth Relateh a Double Banishment of David again The first was from Saul's Court and the second was from his own House The first History hereof is from v. 1. to v. 10. the second is from thence to the end Remarks upon the First Part are First David's first Banishment from the Court is spoke of in the former Chapter when Saul made him Collonel over a Regiment lest his Courtiers should be too much Enamoured with him how be was called back to the Court again from the Army no reason is Recorded as is of that in this Chapter But it may well be supposed from what is said there That it came to pass not from any good will of Saul to David but from his design to entrap him by Marrying him to his Daughter When he saw how David won ground daily in his Honour among the Army therefore did Saul send for him from the Camp to the Court to put this Project into practice c. The Second Remark is David's Banishment from the Court the first time here was after a sort voluntary Saul in a pang of Passion blabs out his Bloody design to Murther David what he had been plotting privately hitherto against the Life of David and was blasted in all his secret projects this enraged him and now he resolves to prosecute him more Publickly as is apparent in this and the following Chapters In order hereunto he commands his Son and his Servants to kill David v. 1. Behold here Saul's infatuation as to his Courtiers those Aiones and Negones as one calls them who say Yea and Nay to whatever the King saith yea and nay to and whatever pleaseth the King pleaseth them c. He might possibly confide in them to keep his Counsel yet even those had been but a while before great Admirers of David Chap. 18.5 but as for Jonathan who so dearly delighted in David Saul could by no means expect that he could see him Murthered therefore Jonathan tells him of it v. 2. saying Take heed to thy self until the Morning and hide thy self in some secret place lest my Father surprize thee c. Hereupon David upon his own accord and according to the Counsel of his Covenanted Friend withdrew from the Court and hid himself in the Field nigh to Saul's usual Walk where he commonly took some turns to Compose his Discomposed Mind in his Morning walk And according as Jonathan promised David v. 3. He doth expostulate with his Father as they two walked together according to custome about reconciling him to David v. 4. N. B. Note well here 1. Though Saul's Courtiers had professed a great Veneration for David Chap. 18.5 22. yet not one of them interpose when they saw Saul resolve to kill David to speak one word for him though not a few of them were ready enough afterwards to Act against him Vide hic aulicorum persidiam see here the inconstant kindness of Courtiers N. B. Note well 2. Jonathan's Fidelity when all the Courtiers proved perfidious Jonathan had Cut a Covenant as the Hebrew is with David Chap. 18.3 wherein the Covenanters did first Swear and then cut a Beast in twain and passing between the parts thereof they wished so to be cut in pieces if ever they falsified their Faithfulness each to other Jer. 34.18 Jonathan here feels the weight of this solemn League of Love which extended not only to their Persons but to their Posterities also N. B. Note well 3. Jonathan's Prudence in saying nothing at present in the presence of Saul's Servants partly lest he should seem to oppose his Father too publickly which he well knew would not be born and partly lest he should mistime his Good Advice seeing his Father was now in a Phrenzy Fit so not in a case to receive Wholesom Counsel Seeds-Men sow not their Seed in a Storm nor do Physicians Administer Potions in a Paroxysm or Fit Jonathan hopes to find his Father in a better Temper next Morning N. B. Note well 4. Jonathan's Self-denyal though he was Heir-apparent to the Crown and the next Successor to the Kingdom this was enough one would think to make another Man an Enemy to David whom he knew was likely to Succeed his Father yet Good Jonathan willingly waves his own Interest to be true to his Covenant He Swears to his own hurt Psal 15.4 N. B. Note well 5. Jonathan's Piety in chusing rather to Obey God than Man His Father said Son kill David but he knew God had said Thou shalt not kill Exod. 20.13 More especially when Saul rendred no
reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâ—dly interest â—seeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the â—hilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câ—mmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
had little Religion in her as appeareth by her deriding David's Devotion 2 Sam. 6.16.20 c. yet had learned by the light and law of Nature to prefer an Husband for good before a Father for evil Her Conjugal affections made her more faithful to the former for his preservation than any filial fear could oblige her to the latter to become an Abbettor to her Father for her Husband's destruction She knew so much out of Moses's Writings that the Man and the Wife are but one flesh and so closed together as to make but one piece so in preserving of David she sought her own preservation The Third Remark is The means whereby Michal did deliver David she wrought wilily in deceiving 1. Saul's Pursivants and 2. Saul himself after she had dismiss'd David down through a Window ver 12 13 14 15 16 17. Wherein first her faithfulness to David is demonstrated two ways First In her Advice to him If thou save not thy life this Night to Morrow thou shalt be slain ver 11. Some say Jonathan David's dear and faithful Friend and Michals Brother sent Tidings to her of Saul's Murthering Design or she might observe the Sergeants hovering about the House in the Night and David having told her how narrowly he had escaped his death before he came home to her she might prudently gather that her Fathers fury would not so end but pursue him to his House Her Second demonstration of fidelity to David was her assistance of him to escape after her Advice to him to flee from his danger ver 12. Love is laborious she most lovingly bestirs her self to let David down at the Casement because the Doors had Centinels set at them by Saul to secure David whensoever he should come forth there so David fled Secondly Now Michal's difficulty remained how to delude her Fathers Messengers and how to deceive her Father himself that she discharged the duty of a Daughter to him In both which Michal is hardly held to her shifts of wit N. B. We usually say a Womans wit at a pinch is more Mercurial and riper than that of a Man who must have more time for deliberation As is above observed upon Judges 13.23 c. First Michals crafty wit is set at work to deceive Saul's Serjeants sent to Arrest David in order hereunto she takes her Teraphim Hebr. some superstitious Image which she had kept secretly David knowing nothing of it as Rachel had her Mawmets whereof Jacob was ignorant and dressing this similitude of a Man with Goats hair about its head she laid it down in the Bed to represent David with his hair on the Pillow as if he had been sick in his Bed and Curtains drawn close nothing but a glimmering light left as is commonly done for a sick person that the deceit might not over-easily be discovered ver 13. Now when Saul received no account how his first Messengers had sped the Morning being come he doubted they proved perfidious to him tho' they only stood waiting still for Davids coming out at the door He hereupon sent other Messengers in the Morning to whom Michal said that David was sick in Bed ver 24. Whereupon they departed with these Tidings to Saul as not daring to suspect the truth of what their Superiour the King's Daughter said to them and they looking upon it as a gross piece of rude incivility to break into a sick Mans Chamber to give him any unmannerly disturbance and so trie the truth of Michal's Allegations Hereupon Sanguinary Saul who so greedily sought to suck David's blood sent other Messengers the third time ver 15. with a larger Commission than either of the former not only to watch the doors as the first were impowered only to do nor only to enquire what was become of David seeing he came not out of doors but also to break in and bring him away sick or well that He for his better security might himself slay him or see it done His Envy was thus full of Jealousie he suspected that either his former Messengers had been Bribed with Gifts or Promises by Michal or that Michal made these Excuses only to preserve her Husband out of her Fathers furious hands so being impatient of this delay he chargeth his last Messengers to secure him but when they had broke in they found nothing in the Bed but an Image instead of a sick Man N. B. Oh how blank they look'd when they saw their bloody hopes so handsomly frustrated ver 16. But more blank assuredly was Saul's look when they told him that the Bird was flown when he had thought to have made his Breakfast that Morning of him Hereupon he comes in a rage and le ts flye at his Daughter saying Why hast thou deceived me so and sent away my Enemy ver 17. To which Michal answered David threatned to kill me c. N. B. Note well upon this whole History First That Michal thus far is to be both commended and imitated by all good Wives so far as her Loyal Love to her Husband in seeking his preservation extended yea and her wily Wit in deceiving deceivers ought not too rashly to be condemned 'T is an old Adage Fallere fallentem non est Fraus To deceive a Deceiver is no deceit if any sinful means be not made use of thereunto Bloody Persecutors have been frequently frustrated by some lawful means as those that sought after Jeremy and Barach Jerem. 36.26 Athanasius Luther and others the Lord hid them as he did David here N. B. How God's Providence and God's Promise seem contrary and contradictory as to David as before to Joseph a Crown is promis'd him yet a Javelin is twice cast at him he is hunted as a Partridge c. 1 Sam. 24.11 and 26.20 He must pass through manifold dangers yet hath he as manifold deliverances God by his Providence made good his promise to David so that Providence may not be judged of by piece-meal when all ends of it meet much Beauty may be beheld in all its parts c. N. B. Nâ—te well Secondly Nor is Michal to be blamed for thus deluding those Messengers as to the matter of it for her cunning contrivance manag'd her Matters so as that Saul's sending three times about one and the same business must needs become delatory work which was as designedly pleasing to the loving Daughter as it was desperately displeasing to her impatient Father for it was the Daughters design to beget delays that her dear David might have time enough to escape far enough before Saul sent pursuers after him N. B. Note well Thirdly Nor is Michal much blame-worthy tho' she did what deserved the Character wherewith the grandest Cheats are branded with namely in deceiving her own Father but if it be considered how she did no more herein than to take away the Sword out of a Mad Man's hand and so prevented his great Iniquity in embruing his hands with the blood of her innocent Husband she
is rather to be praised for it N. B. Note well Fourthly Michal notwithstanding all the aforesaid cannot be excused for telling her first Lie that David was sick ver 14. which likely she look'd upon as no sin at all or at least a very little sin according to her ignorant Education under so bad a Father and in so blind a Family otherwise she would never have mocked at David's dancing before the Lord 2 Sam. 6.16 It was her ignorance to take the liberty of telling an Officious Lie looking upon it as lawful seeing it was for the saving of the life of her Husband but she had not learnt that Lesson We may not do the least evil no not for procuring the greatest good Rom. 3.8 N. B. Note well Fifthly Much less can Michal be acquitted for her latter Lye ver 17. which was a down-right pernicious Lye not only in transferring the blame Saul did charge her with upon her Husband but also adding a gross untruth that David threatned to kill her c. Wherein she both notoriously scandaliz'd so good a Man that abhor'd it which scandal it is believed might have done David much damage among the People who had so high a veneration for him to say nothing how she by this sinful shift bewrayed her distrust in God no doubt but she had done better had she followed her Brother Jonathan's Example and spoken boldly to her Father in defence of her Husbands innocency relying upon God's Providence without telling a Lie to save her own life from the rage of her furious Father N. B. This sheweth how usual it is for Liars to lay one Lye upon another the lesser Lye making way for the louder her Officious Lye ver 14. prepared her for this pernicious Lye here ver 17. the little Thief opens the door for great ones The Fourth Remark is David's taking Sanctuary with Samuel when he was thus Persecuted by Saul ver 18 19 c. Here we may stand and wonder at the wonderful Providence of God towards David while Saul was watching and searching David's House David was got as we say out of Saul's Gun-shot and was composing and singing the 59th Psalm Deliver me from mine Enemies O God as the Title of that Psalm expresseth and where could Banish'd David expect both Protection and Direction better than with Samuel and with a Colledge of Prophets N. B. A place so sacred that the very Philistines durst not molest it looking upon those Sons of the Prophets over whom Samuel was President as Sacred and Priviledg'd Persons chap. 10.5 though David thought those Prophets would protect him from bloody Saul and therefore fled he thither yet so blood thirsty was Saul and more savage than the very Uncircumcised Philistines that he sent his Blood-Hounds even thither also to take David v. 20. while he was seeking Direction as well as Protection from Samuel how to get his Faith confirmed in God's Promise of the Kingdom which now began to waver as Chap. 27.1 Psal 116.11 12. Seeing Saul so barbarous that neither Sanctuary nor the presence of holy and highly esteemed Prophets could protect him against Saul's Rage and Malice The Last Remark is The prodigious deliverance the Lord wrought for David 1. From Saul's Messengers And 2. From Saul himself v. 20 21 22 23 24. First From his Messengers Saul's Malice was so bloody and barbarous as he was resolv'd to be reveng'd of David and of all that protected him not sparing the very Prophets no nor Samuel himself but would put them all to the Sword as he did Ahimelech and Eighty five Priests afterwards chap. 22. in order hereunto he sends his Blood-Hounds to execute his Bloody Decree they come among the Prophets and instead of falling on them with their Weapons they let them fall out of their hands and fall down themselves putting off their Military Habit and fall a singing Sacred Songs with the Prophets quite forgetting the purpose they came about N. B. So good a thing it is for bad Men to be in good Company as here and this was done to three sorts of Saul's Savage Pursivants to convince Saul of his sin that it was in vain to persecute David whom the Lord thus protected by a Miracle as he did Christ after the like manner afterwards John 7.45 46. Secondly From Saul himself who when he saw his Messengers fail'd him one Company after another went himself to make sure work as if resolv'd to Wrestle a Fall with the Most High God and to try it out with him possibly thinking himself priviledg'd from the good Spirit of Prophecy that had inspired his Messengers seeing an Evil Spirit from God was sent to possess him But it fell out contrary to his Expectations much more for whereas his Messengers did not Prophesie until they came into the Company of Prophets He fell into his Raptures in the way thither to shew that the Hearts of Kings are in the Hands of the Lord Prov. 21.1 and the more he hardened himself against God the more God hamper'd him by his power upon him God makes him strip himself both of his Martial and of his Royal Robes to Prophesie before Samuel who had laid aside his Judgeship yet was not idle but exercised himself in his Prophetical Office still and his Extasie bereav'd him of Sense and Motion so that he fell down upon the ground and there lay like an ordinary Fellow all that Day and all that Night so long did the Lord hold this Worrying Wolf in a Chain that David might have time enough to make his Escape insomuch that the People now jeared him saying Is Saul among the Prophets Not as before chap. 10.12 wherewith he was there Honoured but the meaning now was What Is the Tygar-like Tyrant so tied up so manacl'd maugre all his Malice and Madness Surely God hath done this for David's safety God makes Saul a Prophet in some sort that he may make David a King in the best manner c. N. B. Note well 1. Samuel came no more to see Saul till the day of his death chap. 15.35 that is to do Homage to him after his sparing Amalek as a King for the Lord had then rejected him yet Saul meets Samuel here not with a design to see him but to slay David nor do we read that Samuel said any thing to him in owning him as King and some suppose that Saul knew not Samuel because his Extasie took away his Senses N. B. And notwithstanding Saul Prophesied as Wicked Balaam did and those Workers of Iniquity Matth. 7.22 23. CHAP. XX. THE Twentieth Chapter containeth David's private return to the Court to consult with his Faithful Friend Jonathan about his case c. where we have a prospect of three parts 1. The Antecedents 2. The Concomitants And 3. The Consequents Remarks upon the First The Antecedents are these First David fled from Naioth in Ramah to Gibeah of Saul which is computed twelve Miles distance while Saul lay in his
Trance and Chain'd up in God's Chain like a Wolf restrain'd from Worrying God's Lamb David for a Day and a Night and where Jonathan was Resident and President in his Father's Absence He asks his dear Jonathan What Crime he had committed that his Father was so implacably incens'd against him v. 1. Good Jonathan answers him with a God forbid c. v. 2. not thinking that his Father could be so wicked as to seek David's Life when he had so lately sworn to the contrary chap. 19.6 N. B. The Love of this good Son thought no evil of a bad Father 1 Cor. 13.5 what extravagancy had been in the Father his Charitable Son imputes it as the fruits only of his Frantick Fits and he assureth David saying when my Father comes to himself I dare undertake to reconcile thee to him as I have done heretofore chap. 19 4 5. Thus this Noble-minded Son is least suspicious of evil and puts a more candid Construction upon the evil Actions of a Bloody-minded Father than they truly deserved and so great was the Son's Blind Charity towards a bad Father which was both commendable and comely in him that he assureth David My Father will do nothing either small or great but that he will shew it me To this David replys v. 3. and that with a Solemn Oath because the matter was of great moment that Jonathan might not doubt of it interposing this Reason why Saul concealed his designing David's Death from Jonathan because he knew there was a League of Love betwixt them v. 3. Jonathan's Rejoynder to David's Reply was That he offered his utmost endeavour to grant David's Request for discovering the truth concerning the King's Mind and for preserving his Life who was Innocent yet in danger v. 4. saying to him What thy Soul desireth I will do for thee so our Jesus says to us Matth. 7.7 John 16.23 24. The Second Remark is The manner how Jonathan must pump forth his Father's Mind prescribed by David v. 5 6 7 8. wherein Observe First The Opportunity that is the Solemn Festival time of the New-Moon now at hand which was celebrated as a Testimony of their Thankfulness to God for lending them Times and Seasons Numb 10.10 because all time is the Lords The day is thine and the Night is thine thou hast prepared the Light and the Sun Psal 74.16 Secondly The Vacancy of David's usual Seat as he was the King's Son in Law would occasion Saul's Enquiry after him for though David could not well imagine that Saul would expect his Company whom he had once and again endeavoured to kill yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits but when this Phrenzy was over he would come with a more composed Mind to keep the Feast of the Lord and then David might think himself in safety and so by his coming to fill up his proper Seat would give another fair Season wherein to slay him Or partly and more especially David would try this Experiment for discovering Saul's Mind toward him he begs leave of Jonathan who had power to grant it as the King's Deputy Lieutenant during his Absence at Naioth that he might go to Bethlehem and keep his Annual-Feast among his Kindred for two Days only promising to return and hide himself in the Field near the Court that Jonathan might give him Intelligence how his Father resented his Withdrawment Thirdly David's Appeal to Jonathan's own Conscience concerning his Innocency saying 1. If Iniquity be in me stay me thy self I had rather Die by thy friendly hands than be tortured by the hands of thy furious Father The tender Mercies of the Wicked are Cruelties saith Solomon Prov. 12.10 But if no Iniquity be found in me as thou judgest then be mindful of that Solemn Covenant whereof God is a Witness and give me seasonable notice of Saul's Intentions concerning me If he say well to my Absence by thy leave I am willing to trust my self with him this third time as I have done twice already chap. 18.11 17. and 19.7 notwithstanding his double Double-Dealing with me in forgetting both his Promise and his Oath but if my Absence enrage him for his losing the opportunity of killing me then let me know that I may escape his Rage c. The Third Remark upon the Antecedents is Jonathan's pathetical Promise to David that he would be a fast and a faithful Friend to him at this critical juncture v. 9 10 11. to 18. Wherein observe First After Jonathan had told David he abhor'd the thoughts of either slaying him himself or of betraying him into Saul's Hands to be slain by him v. 9. they consult together by what means and in what place this friendly Office might be performed without suspicion to Saul v. 10 11. So they both walk into the Fields for private Conference where they might not be over-heard and where Jonathan in an abrupt Expression calleth Jehovah the God of Israel to Witness the reality of his Respects and to be Judge betwixt them v. 12 13. Secondly Jonathan's Piety towards God and an humble denial of himself saying Tantamount though I be Heir Apparent of the Crown by Lineal Succession and therefore might envy thee having more cause than my Father for being envious yet because I know 't is the good Pleasure of God to reject my Father and to Elect thee as one better than my Father much Joy mayest thou have of the Kingdom after him and whatsoever becometh of me The Will of the Lord be done therein Acts 21.14 he chearfully submitteth himself and resolveth to cleave close to his Friendship with David in whose felicity he rejoyced as much as in his own Thirdly Jonathan's Faith as well as Self-denial is here very Conspicuous in courting David now in his lowest State of Humiliation even then when David had so solemnly Sworn his own desperate Apprehensions of himself saying As the Lord liveth and as thy Soul liveth there is but a step betwixt me and death v. 3. N. B. Yet at that time Jonathan Complements him as if he were already actually the King of Israel therefore must he have David to Swear and Swear again by way of Restipulation to keep Covenant with himself and with his Posterity whether he were Dead or Alive when David came to the Kingdom which he was sure would be v. 14 15 16 17. N. B. The like famous Faith we find in Abigail afterward Chap. 25.28 30. c. But above all the Faith of the Penitent Thief in him who is called the Son of David he could believe in a Crucified Christ and pray for his kind remembrance when he came into his Kingdom Luke 23.42 as if he saw him already in his State of Exaltation The Fourth Remark upon the Antecedents is The pious Prudence and Policy Jonathan propounds to David as measures to be taken on both sides the one for sounding Saul at the Feast how his Heart stood affected
first Treachery if he should yet prevail they desperately endeavour to betray David into Saul's hands the second time to quit themselves of David's Revenge The Second Remark is The opportunity David gave them of this second Treachery was his returning again to the Hill of Hachilah where he had hid himself before Chap. 23.19 the occasion of David's returning to this same Hill again was because it lay nigh unto the Estate of Abigail whom he had lately Married the Emoluments whereof he and his Men stood in need enough of under their necessitous Circumstances and he might hope that both Saul was mollified and the Ziphites at least cautioned by their late disappointments or because he could retreat from thence most commodiously into other places if need required The Third Remark is The Lord suffers those Treacherous Ziphites to send for Saul the second time and Saul must come again with three Thousand chosen Souldiers to seek David again after his former meltings over him and pitch his Tents upon the very Hill of Hachilah ver 1 2 3. N. B. This the Lord ordered not only to allay and qualifie the transporting joy of David's new Marriage with Abigail but also to make a fool again of Saul as appears by the Sequel The Second Part of this Chapter is David's Antidote against this new danger The Remarks upon it are First Saul having desisted from pursuing David for some while because he had bound himself from such persecuting Practices upon David's sparing his life Chap. 24.26 27. The Ziphites though bound to favour David as one of their own Tribe Josh 15.55 yet fearing an after reckoning for their first Treachery as above stir up Saul to a second assault assuring him that now David was as the Hunted Hare return'd to his old form and now Saul might both catch him and kill him so rid both himself and them from all fears of his coming to the Crown at this Saul marches with his Men whereof as is suppos'd Jonathan David's dear Friend gave Intelligence N. B. The Ziphites had assured Saul he might have destroyed David before had not the Philistines so unhappily invaded the Land and delivered David at that time but now he need not fear any such diversion c. Now is David in more apparent danger than heretofore from Saul's besieging him again and now David acts his trust in God as a Remedy against the Treachery both of Saul against his former promise and of the Ziphites notwithstanding their former unsuccessfulness It was undoubtedly an eminent act of strong faith in David in the first place to adventure himself it may be disguised into Saul's Camp first singly as a Spye at some distance and after only with Abishai his Sisters Son Ahimelech the Hittite likely not daring to venture with him ver 4 5 6 7. even to the very Tent of Saul in the midst of the Camp Abner and his Army lying round about to guard his Royal Person This seems to be a very bold and daring attempt and no less than a tempting of God N. B. But it must be considered not only how such Heroick Acts have been done by that Pagan King Alexander the Great who once ventured to pass privately into the Camp of King Porus his Enemy to his great advantage for his ensuing Victory But also how Gideon did the like by Divine Direction for the confirmation of his Faith Judg. 7.11 accordingly no doubt but David did this by a special direction from God likewise N. B. Note well This Act of danger and difficulty was not an Act of Presumption but of a Divine Faith in David Reasons be First David had a general assurance that God would preserve him from all Perils for the Kingdom according to his Promise Secondly He might have a particular Revelation as a Prophet from God that he would cast Saul and his whole Army into a dead sleep for David's protection and security from danger and Thirdly God might give David a Special Promise of giving him a second opportunity to manifest his innocency towards Saul for the farther conviction of that Hypocrite concerning David's Righteous Cause The Second Remark is David's second Act of Faith in preserving the life of Saul against the urgent suggestions of Abishai ver 8 9 10 11 12. wherein Mark 1. Abishai finding Saul fast asleep asks leave of David to nail him to the ground at one blow without need of a second stroke This was the second time of his provoking David to destroy Saul Chap. 24.4 and here though he had received a repulse the first time and was restrained yet now Abishai argueth there is more Reason now to kill him for such and so implacable is Saul's malice that neither thy Clemency towards him nor his own Promises and Oaths to thee for thy safety can oblige him to any lasting reconciliation therefore saith he to David thou dost but tempt God to let slip such an opportunity as God by his miraculous Providence now offereth thee to provide for thy own and all our safety Mark 2. David's Answer Though I be the Lord 's Anointed in Reversion yet Saul is the Lord 's Anointed in Possession therefore I who am still a private Person and a Subject to Saul my Sovereign cannot kill him without sin though he be a Tyrant and rejected of God I can neither do it my self nor suffer to see it done by thee but I will wholly leave him to the Lord who set him up to pull him down for to him only vengeance belongeth Rom. 12.19 And herein David refers not only the matter of his revenge to the Lord but the manner of it also namely three manner of means as 1. The Lord may smite him as he did Nabal or 2. He shall dye according to the course of nature or 3. He shall descend into the Battle and perish which was that way of all the three that God was pleased to chuse and use both to bring Saul to his death and David to his Kingdom Mark 3 Though David spared Saul's Person yet took he away Saul's Spear and a Cruse of Water to become Pledges of David's sparing Saul's life when it was in the power of his hands and might have slain him with his own Spear The Third Remark is The Third Heroick Act of David's Faith in his daring defence of his own doings openly Proclaimed in despite of Saul of Abner and of all the Army ver 13 14 15 16. wherein Mark 1. David gets out of Saul's Camp at a due distance both for the Armies audience and for his own safety Behold here how good David transforms himself into all forms and shapes both of Speech and Spirit that he might do good unto this bad Man to work his weal even in both Worlds c. Mark 2. He calls aloud of Abner by name who was so fast asleep that though the Ear be first awake in the Morning as we use to say and a Man call'd upon by his name will start up
of his most horrible Butchery of the Lord 's holy Priests Nor would they take any warning at Samuel's Sermon saying to them If you do wickedly still ye shall be consumed both you and your King chap. 12.25 Therefore they partaking with Saul in his Sins partake with him also in his punishments The Third Remark is the Death of Jonathan David's dear friend and of other two of Saul's Sons v. 2. 'T is a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons To Morrow thou and thy Sons shall be with me chap. 28.19 But more especially that he ventered Jonathan who was Heir Apparent of the Crown and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Battle But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage so the Divine Decree was unchangable for David's advantage That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins no body doth admire and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie But that good Jonathan should be slain with them Who can but commiserate his case Seeing he was a most Pious Noble Vertuous and Valorous Prince and undoubtedly very dear to God yet this peerless-Prince the glory of Martial Chievalry that Lumen Columen Patriae the Brightest Honour and Chiefest Pillar of his Country Dieth among the rest and had his share in the common Calamity N. B. Note well The Reasons rendred for it may be these The First is To shew the Truth of Solomon's saying There is one event to the Righteous and to the wicked c. Eccles 9.1 2. in this world As the Harvest-man cutteth down his Good Corn and the Weeds together but for a differing purpose the Weeds he casts away and burns them but the Corn he carries into his Barn Thus God makes the Righteous and the Wicked to differ and Men shall see the difference in a better World Mal. 3.8 The Second Reason God ordered Jonathan's Death here that David might be taught to depend upon God alone for his Crown and Kingdom and not upon Jonathan who had he lived out of a submission to God's declared will and out of his most endeared love to David would have speedily settled David upon his Father's Throne For he loved him as his own Soul chap. 18.1 and had promised To do for him whatever he desired Chap. 20.4 and had sworn it once and again v. 16 42. and chap. 23.18 yea and twice he had heard Saul's consent chap. 24.20 and 26.5 So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death No saith God thou shalt have it solely from my self and not from Jonathan who shall Die that my Glory may not be darkened by the interposition not Jonathan's The Third Reason Jonathan Dies here to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction that the Scepter might be established in the Tribe of Judah until Shilo came Gen 49.10 that is till the comming of Christ Now had Jonathan succeeded Saul his Father then the Scepter had continued in the Tribe of Benjamin therefore he Dies and gives place to David who was of the Tribe of Judah The Fourth Reason God ordered good Jonathan's Death that he might be thereby freed from that shrew'd Temptation which unavoidably he had met with had he still lived after his Father's Fall For if after Saul's Death the Ten Tribes and Abner to Head them were so mad to set up Ishbosheth a weak and worthless Man in opposition to David for Saul's Successor 2. Sam. 2.8 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown who was a Man of such Transcendent Worth in himself and had meritted so much from all Israel in Fighting the Lord's Battels for them more especially in working that wonderful Deliverance for Israel only by Himself and his Armour-Bearer chap. 14.15 this endeared him to the People so as to Rescue him at that time v. 45. And had he now been alive they would undoubtedly have Promoted him to the Crown and their pressing him to Accept the Promotion must needs have been a strong Temptation to Jonathan notwithstanding his Love c. to David Then Vox Popull might seem Vox Dei The Voice of the People would seem the Voice of God c. No Humane strength had been able to resist it In the Fifth place Nor may it be said by any that God did deal over Austerely with Jonathan here because he was cut off amongst such Notorious Sinners which David deprecates from himself Psal 26.9 10. though this seem hard Measure to so good a Man and too much severity in God yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom full of cares and troubles God gave him a present possession of an Heavenly Kingdom Eternal Glorious and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow Thus God deny'd to Moses an Earthly Canaan but gave him Heaven of which Canaan was a Type and shadow Oh! happy Creditor who hath God his Debtor that pays in Gold of Glory when not in Silver of a lower Life The Fourth Remark is The Death of Saul himself v. 3 4 5 6. The Philistines followed hard upon Saul as their Capital Enemy and their Archers sorely wounded him yet God lets him Live to see his Army Routed his Friends Killed and his dear Sons Slaughtered before his Face this could not but be a very great Heart-grief to him who was already sore wounded and so hemmed in with the Enemy that he saw no way to escape And now after a most Wicked Life he is hurried head long to make choice of a most Desperate Death and desired his Armour-Bearer to dispatch him N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg whom Saul had employed in slaying the Lord's Priests and now would he employ the same Dogged fellow to slay himself saying Lest the Vncircumcised take me and put me to a more shameful and painful Death Thus he acted the part of an Hypocâ—â—â—e to his last in despising the Philistines for their Vncircumcision yet never bewailed his own Vncircumcised Heart in his being all his Life-time and now at his Death so desperately wicked Jer. 17.9 Gal. 5.6 and 6.15 When Doeg had deny'd him he desperately dispatcheth himself by falling upon his own Weapon even the same Javelin some say which he had twice cast at David and once at his dear Jonathan though he mist them both yet now he surely hits himself and thrust it into his own
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
Faithful Friend appeareth thus Mephibosheth was but five years old when his Father died 2 Sam. 4.4 and now he had a Son when David began to own him so that 't is well supposed he was twenty five years old now in the twentieth year of David's Reign 't was indeed very much that a Man so thankful to God as his Psalms do testifie should so long be unmindful of his dear Jonathan and of the Covenant of God between them N. B. Note well But something may be said to qualifie David's seeming fault as First He might probably be ignorant of any Son that Jonathan had left because he saith here is there yet any of the House of Saul and not of the House of Jonathan v. 1. for 't is like Mephibosheth was conceal'd by his Friends lest David should cut him off from jealousie of State especially after the Rebellion of his Uncle Ishbosheth Chap. 2. Secondly Some old jealousies seem to remain in David of Saul's House that they still Plotted to revive their Right to the Crown by lineal descent when he over-easily hearkened to the suggestions of that false and faithless Sycophant Ziba against Mephibosheth Chap. 16.3 4. Thirdly While David had his head and hands so full in warring against so many Potent Enemies he had little leisure to make this enquiry which he maketh here but now being firmly settled in his Kingdom and so freed from his former fears and jealousies he enquireth c. The Second Remark is The Answer to his Enquiry v. 2. by Ziba who had been Saul's Steward v. 10. who tells David of Jonathan's Son v. 3. hid from David's sight in Lodebar beyond Jordan Chap. 17.27 there laid this poor man lurking little dreaming of any Court preferment N. B. But the personal goodness of his Father Jonathan lies with warmth and weight upon good David's heart still that he is now stirred up to shew the kindness of God to his Posterity and therefore he sends for him v. 5. to shew him his God-like kindness as God is kind to the unthankful and to the evil Luke 6.35 accordingly David will be kind to Mephibosheth tho' Lame c. N. B. This shall not break the square so long as he saw the features of his Friend Jonathan in him nor does God think worse of his weak Servants if he see the Image of his Son Jesus in them N. B. David herein is a Type of Christ who cryeth as he did Is there yet any of the House of Mankind that I may shew the kindness of God to them His Divine Bowels have been yerning towards faln Man and have been emptying themselves ever since Adam's fall in raising up such as he found faln under the forbidden Apple-Tree Cant. 8.5 and such as were lamed by that fall in the infancy of the World as Mephibosheth was Chap. 4.4 Adam's free will proving no better a Keeper of him than that Nurse was who let Mephibosheth fall when but a Child yet Christ cries still is there yet any c. to bring home to my Court from obscurity his bowels are not still emptied N. B. Or by the kindness of God David might mean that kindness which Jonathan bound me by Covenant in the presence of God to shew unto his Posterity 1 Sam. 20. 14 15 16. 23.18 tho' that Oath bound him only to Jonathan's Posterity and not to others of Saul's House The Third Remark is David and Mephibosheth's happy Meeting ver 6 7 8. wherein Mark First Mephibosheth at David's call comes limping and trembling into the King's presence and fell on his face before him fearing he was sent for to be put to death as one of Sau's House which is usual among Princes in the like case of Jealousie occasioned now by his Vncle's Rebellion This David perceived and so quickly speaks comfortingly to him Mark Secondly David's Generosity to this deformed Object not only in the deformity of his feet but as 't is well supposed by Peter Martyr of his face also for his proper Name was Meriabbaal 1 Chron. 8.34 but that Name was turned into Mephibosheth Hebr. a shameful face because his face was much maimed by his full Chap. 4.4 yet good David thinks no worse of him notwithstanding this deformity both of feet and face David assureth him he should not only live but shall live in Splendor enjoying all the Lands that had been Confiscated by Ishbosheth's Rebellion and himself should feed as a fellow-Commoner at the King's Table c. Mark Thirdly Mephibosheth's Resentment of David's unexpected and undeserved favour calling himself not only a Dog so fitter to lay under the King's Table than to sit as one of his Sons at it and also a dead Dog so fitter to be cast into a ditch than to live in so high a figure in the King's Court because God had rejected Saul's House and accepted David's Thus David had humbled himself before Saul 1 Sam. 24 14. and 26.20 and now Saul's Grand-Son does so to David N. B. How much more ought we to abase our selves before the King of Kings who speaks more kindly to us and gives greater things for our comfort than David did here c. The Second Part is the matter and manner of Mephibosheth's mercy Remarks upon it are First David's Royal Donative to this Man so contemptible in his own eyes both as to Person and Condition David gives him his Royal Grant not only of all the Lands due to him by Inheritance as to his Father Jonathan but also the whole Lands which belonged to the House of Saul and which the Sons of Rizpah Saul's Concubine had now usurped to themselves nor can it be imagined that this was any small gift for Saul had Asses 1 Sam. 9.20 and Fields 1 Sam. 11.5 and Vineyards and Oliveyards so many that he had some to bestow upon his Servants such as poor David could not distribute 1 Sam. 22.7 Now all these were forfeited to the King by the Rebellion of Saul's House and frankly restored by a Royal deed to Mephibosheth whereby Ziba is constituted the Chief Steward of all v. 9 10 c. The Second Remark is This Ziba had probably been Chief Steward to manage Saul's Lands before and thereby had feathered his own Nest as we say he had greatly enriched himself by having such opportunities to lick his own fingers and therefore is he described here to have fifteen Sons and twenty Servants so the fitter to manage that vast Estate still for the use of Micah Mephibosheth's Son v. 12. for whom he was to Till the ground v. 11. As for Mephibosheth Micah's Father saith David thou Ziba need not take care of him I will provide duly and daily for him in my own Court and at my own Table The Third Remark is Ziba undertakes all that the King commanded him and took care as Josephus saith that his Master's Son Micha might have food enough for his Family and enough besides to defray his other necessary Charges moreover Ziba
too good for him foaming out of his Mouth in his Frantick Fit whatever Spite and Spleen yea the most Malignant Malice could invent making foul Reflections upon his own Queen Jonathan's Mother as if she had been a Whore or no better than his Concubine Rispah 2 Sam. 21.8 or however such an Imperious Dame whom he could never govern possibly opposing at times his Frantick Extravagancies And seeing partus sequitur ventrâ—m The Birth follows the Belly that Jonathan had derived this perverse Temper from her and not from him and thus the Tyrant Rants and Hectors his good Son intimating as if David by his Crafty Insinuations had wheedled the Fool out of his Kingdom whereof he was Heir Apparent so in a Rage resolves that the Cheat David shall surely die N. B. Note well Nay but stay Sir you must ask God leave For to him belongeth Issues from Death Psal 68.20 and David's times were in the Lord's Hand Psal 31.15 and not in the hands of bloody Saul No sooner did Jonathan intercede a word for David in his Why shall be die v. 32. but presently Saul seconds his raging Words with outragious Deeds casting his Javelin at his dear Jonathan v. 33. which had it hit and kill'd Saul could expect little Joy in so doing for a Father to kill such an obliging Son with his own hands might have broke a more Natural Father's Heart c. N. B. But a Mad Man is not capable of any such consideration Had this Hypocritâ— now dissembled his Displeasure he might have got David into his Clutches c. but hereby he proclaims his Irreconcileable fury and taught David by this Token to provide the best for his own safety The Fifth Remark is Jonathan's Anger at his furious too Angry Father that had thus foully affronted him at the publick Table traducing him for a Traytor in so open a Theatre and not only so but essaying to wound him c. N. B. The Signs of Jonathan's Anger were two First His Abrupt Departure from the Royal Table upon this Affront from Saul The Second was his Abstinence from Meat all that second Day v. 34. So near to his good Heart did David's desperate Condition lay making it as if it had been his own so that the cause of his Anger was for David's sake as well as for himself Duo nunc moriuntur in uno Two days as it were in one by Sympathy The Last part is the Consequents The Remarks on it are First The third day being the time appointed v. 6.19 Jonathan Walks forth into the Field no better guarded than with a Boy to signifie these said Tidings to David v. 35 36 37 38 39. as they two had agreed the Boy being altogether ignorant of the design as the Boyâ—an Jonathan shot his Arrow beyond him and cryed to him Is not the Arrow beyond thee This was the Warning-word for David to pack away N. B. Note well Thus God shoots sharp Arrows sometimes beyond us not to wound us but to warn us of Saul's or Satan's design to destroy us When Jonathan had shot all his Arrows beyond the Boy he bids him gather them up bring them away take his Bow Arrows and Quiver and be gone with them in haste to the City v. 40. The Second Remark Then David observing the Coast clear of Passengers came forth of his Cave meets Jonathan and these two dear Friends met and melted one over another v. 41. until David exceeded having the greater Reason in many Respects for now he was like to be Banish'd 1. From the sweet Society of his dear Jonathan 2. From his Wife and Family 3. From the Common-wealth of Israel But above all 4. From the Church of God whereof he complains mostly chap. 26.19 because there lay his chief delight Psal 42.1 2. and 84.1 2. The Third Remark is Jonathan dismisses him with his Prayers as well as Tears that the Lord would direct him Renews the Covenant with him and returns to the City v. 42. leaving David to Divine Direction N. B. Note well Behold here what a plunge David was in not knowing whither to go for safety not to Saul's Friends durst he go for they would betray him nor to his Foes for those also he had incensed against him by his many Victories over them Into all these and many other present Perplexities God was pleased to plunge David to fit him the more for future felicity and in the mean time to exercise his Faith and Patience that he might run to God as his only Rock and Refuge by fervent Prayer Psal 16.1 2. and 144.1 2 c. CHAP. XXI THis Chapter contains the beginning of David's perpetual Banishment which was first to Achish King of the Philistines residing in Gath c. Upon which the Remarks are First David in his way thither comes to Nob about Twelve Miles from Gibeah where Jonathan and he had their sad parting he comes hither because it was a City of Priests chap. 22.19 whom David feared not to betray him into Saul's Hands N. B. It seems Saul had removed the Tabernacle from Shilo to Nob though the Ark was still at Kiriath Jearim where it continued till David's Reign yet the Priests of the Lord did here attend the Tabernacle and David had a double Errand to this place not only to supply his Wants with Bread c. but also and more especially to seek Counsel and Comfort from God by the Mediation of the High-Priest here The Second Remark is David's Success in this double Errand with the High-Priest at Nob Now was David in great distress being driven both from the Prince Jonathan and from the Prophet Samuel who were both fast and faithful Friends to him where could he hope to find any Justice and Compassion better than in the Bosome of those Priests of the Lord under his present Circumstances seeing their Persons were Consecrated to God and his Worship N. B. No doubt but David's prime and principal Errand to this place was to consult with God for his direction what way he should take in this Emergency for his own future preservation it being of far more importance than to seek relief for his present Necessities which he might expect at another place as at Anathoth where the Priest likewise dwelt as appeareth 1 Kings 2.26 Nehem. 11.31 N. B. Note well Though this consulting with God be not mentioned in this Chapter yet is it over and over again in the next where Doeg Accuseth Ahimelech for so doing and Ahimelech himself confesseth he did it Chap. 22.10 13 15. N. B. Nor is it at all improbable that David resorted hither to visit the Tabernacle of God which he so dearly loved and the loss of which he so much bewailed in his Exile before his departure out of his Native Countrey and Kingdom both to pour forth his own fervent Prayers unto God for his protection and direction in his distressed condition and also to ask Counsel from God's Oracle by the High-Priest who
Providence over him in all his dangers hitherto and assuring him the same would still so secure him that he need not fear his Father's finding him v. 17. N. B. Where good Jonathan promiseth to himself of being second in the Kingdom more than God had promised him grounding this his Confidence upon David's Generosity and Fidelity in the Covenant contracted between them and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity as did the two Brothers Frederick and John Dukes of Saxony who most amicably managed the Matters of the Dukedom by their mutual Counsel and Consent to the great advantage of the Common-wealth but God had purposed to dispose of this good Man Jonathan otherwise and to advance him from an Earthly Pilgrimage to an Heavenly Kingdom The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death but providing a better Life for him c. N. B. Thus God doth with many of his Godly Servants who oft fail of their hopes in Earthly Comforts whereof they have no absolute promise giving them preferment unto those Comforts which are Spiritual and Heavenly Thus Paul hoped God would deliver him from Death to be restored to the Philippians when he wrote to them from Rome where then he was Prisoner 2 Cor. 1.10 Phil. 1.25 Yet Ecclesiastical History doth assure us that Paul was not delivered from his Prison in Rome but there he ended his Days by a Glorious Martyrdom When God rewards not the Godliness of his Servants with the Silver of this Life he never fails to pay them with the Gold of a better Life N. B. Thus Jonathan might be next to David in Heaven though God would not have it to be so on Earth N. B. At this Meeting likewise these two renew their League of Love the third time the first was in the House chap. 18.3 the second was in the Field chap. 20 3. and this third was in the Wood here v. 18. not done thus often out of any Jealousie they had each of other but because Lovers do love to renew their mutual Loves often and seeing Humane Nature is so fluid and fickle we also ought to renew our Covenant with God often all will be found little enough to oblige our slippery hearts in a Conscientious Observation of the Conditions of the Covenant N. B. Behold here the remarkable Modesty of this good Jonathan in his ready renewing of the Old Covenant betwixt them before the Lord before Gad the Prophet and before Abiathar the High-Priest not once upbraiding David with the many Affronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father who as he tells David acted all along against his own knowledge seeing Samuel had told him God would have David to Reign in his stead chap. 15.28 and observing David's daily safety and success under the shadow of God's Protection and which he was brought to confess at last that he knew it to be God's will indeed chap. 24.20 The Third Remark is The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands v. 19 20. Though these Men were of David's own Tribe and descended from Caleb 1 Chron. 2.42 yet so far did they degenerate from that good stock as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines Possibly they might fear Saul would serve them as he had served the City of Nob as the Men of Keilab feared However this perfidious dealing of those Men of Judah with David in discovering him to Saul c. did so discompose his Spirit that for composing it with a Divine Cordial he composed that sweet Psalm the 54th where he calls those Men of his own Tribe wherein he trusted a Company of Treacherous Strangers v. 3. who from the Alienation of their Affections though near to him in Affinity they had dealt more unkindly with him than Forraign Countries had done therefore David turns them over to God that he might take an order with them Psal 54. v. 5 c. The Fourth Remark is The kind Reception Saul gave to those perfidious persons v. 21 22 23. Wherein First Saul dareth to pronounce a Blessing upon them for their Perfidiousness and that from the Lord whose Priests he had basely butchered God was much in this Hypocrites Mouth while the Devil that envious one was in his Heart He makes Religion his pretence to palliate his bloody purpose of killing David and to Animate them in their Treacherous design Secondly Hereupon he lays his Royal Command upon them to search out David's lurking holes rendring this reason that he is so crafty he will certainly slip you if you be not exceedingly circumspect And Thirdly When you have sett him for certainty then bring me word that we may joyn together and catch our Prey So loth was Saul to lose his labour and to come off with dishonour by being disappointedany more N. B. Note well 1. Oh that we could with the like care Find out and Ferret our Dilectum Delictum or Darling Lust That Sin which doth so easily beset us Hebr. 12.1 And will certainly find us out if we do not carefully find it out first Numb 32.23 N. B. Note well 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself and against his Son Ishbosheth 2 Sam. 4.10.15 Saul an Unsound Hypocrite durst do that which David a Sincere Saint durst not do The Fifth Remark is David's marvelous Deliverance when Saul had compassed David about and resolvnd to ruine him and his Six Hundred Men as one Man v. 24 25 26 27 28 29. Where we may Mark First Those Secrets of Saul were discovered to David by Jonathan as some suppose that the Ziphites were Saul's Guides to catch him upon this he departed from the Wilderness of Ziph and went into that of Maon Secondly Saul pursues him thither and dividing his Army into several Parties each marching several ways after David at last they come so nigh him as nothing but a Mountain was between them Here David was in great distress yea and in great distrust too thinking Samuel was a Lyar in promising him the Kingdom Psal 116.10 12. which Psalm David Penn'd upon this occasion Thirdly Here God more than the Mountain comes as out of an Engine gives Saul a diversion from David by an unexpected Message of the Philistines Invasion supposed to be procured by loving Jonathan against whom he was forced to bend all his Forces knowing they would utterly lay wast his whole Kingdom if not prevented Thus God sent from Heaven and saved him Psal 57.3 which Psalm he Penn'd on this occasion also Therefore was the place call'd Selangh Hammalekoth a Rock of Division because here God divided Saul from his Prey Divine help came when Human failed 1 Sam. CHAP. XXIV THIS Chapter consists of two General Parts
I shall one day perish c. Wherein Mark First David instead of Consulting with God either by the Prophet Gad or by the High-Priest Abiathar with the Vrim and Thummim doth consult here with the Carnal Reason of his own Heart which is the worst Counselor in the World David did not trust in God when afraid as Psal 56.3 And Josephus tells us he took Counsel from his Company none of the best such as Abishai who had twice counselled him to kill the King Secondly Mark here David's mighty mistake in saying from the dictates of such blind councel aforesaid There is nothing better for me than to flee to the Philistines When indeed there was nothing worse for him upon many accouâ—â—â— N. B. Note well The sum of the Reasons demonstrating how David ran upon a desperate Rock here briefly be First He forsakes the place where God had settled him by the Prophet Gad chap. 22.3 5. and had given him assurance of Divine Protection by a special promise yea and much experience of manifold deliverances from Saul by Gods Providence The Second Reason is Seeing God had check'd David for living with the Moabites which was more tolerable as being the Posterity of Righteous Lot c. How could David devise it the best for him to flee unto the Philistines who were of the number of those Cursed Nations whom God had devoted to utter destruction and with whom God had forbidden Israel to make Leagues or to live among them The Third Reason is David well knew what a professed Enemy to them they looked upon him to be both for his killing their Goliah and for his slaying Two Hundred of them whom he Circumcised after they were slain which was the highest Affront to that uncircumcised Nation besides all other slaughters he made among them in other Battles and Victories 'T is strange how David could expect any safety among such a People after so many unpardonable provocations and say 'T is best for me to flee thither The Fourth Reason is This act of David was a scandal to the weak and a scorn to the wicked As his own Nation on the one hand could not but be offended at David's deserting the cause of God and exposing them now weakned by his withdrawment with a considerable company of their most expert and most experienced Souldiers to the Invasions and Incursions of their Enemies round about c. So on the other hand the Philistines could not but scorn David and call him a Turn-Coat so wound Religion and the Professors of it through his sides as if they were a pack and parcel of Men who notwithstanding their plausible pretences of Profession would tack about to the Enemies side for their own safety and advantage and so betray the cause of God and of his People The Fifth Reason is Hereby David voluntarily incurred the penalty of that direful Curse and Doom which his own mouth had denounced against Doeg and the other Court-Sycophants of Saul for driving him out of God's Inheritance and tantamont for commanding Him to go and Worship other Gods chap. 26.19 And now David does that to himself for which he Curseth them The Sixth Reason is Hereby David involved himself unavoidably into that odious sin of ingratitude Ingratum si dixeris omnia dixeris which hath all sins in the Belly of it by his present procuring protection and provision from that very People whom be knew God would have him when he came to be King to fight against as God's and his mortal Enemies Where was David's gratitude to them then for this their present protection of him from Saul's persecution The Seventh Reason is How could this be the best for David to do which did expose him to so many Snares and Sins As the Sequel of this History doth Demonstrate The Second Remark is David departs to Achish King of the Philistines c. v. 2 3. Where Observe First Whether this doing was best or worst for David he thought himself forced to do it through his fear of Saul's irreconcilable Rage which made him so fickle in all his Oaths and Promises of Friendship Secondly No doubt but David did first obtain the publick Faith of this King by his Agents that had agreed upon Terms for his safe abode in Gath the Capital City c. Thirdly David might well hope Achish would be glad to entertain him partly because he freed himself from the most formidable Enemy he had in all Israel now when he was designing a War against them He feared David more than Saul And partly because David came not now alone as he did before chap. 21.12 but now brought pledges enough of his Fidelity So Achish before David's Fear became now his Friend The Third Remark is These Tidings being told Saul that David was fled to the Philistines he sought no more after him v. 4. Which implyeth Saul would have sought him again had David staid within Sauls Dominions so restless and irreconcilable was hi Malice against him notwithstanding all his Oaths and Promises to the contrary therefore David had some pretence of fear and so got Himself and his Six Hundred Souldiers with their Wives c. out of his reach The Second â—art of this Chapter is the Accidents that befel David in this place of his Retirement Remarks upon it are First David's Humble and Modest Petition to Achish for a place to dwell in not liking to dwell in the Roral City v. 5. For 1. David found Gath where the King had his Court a bad Air to breath in for his own and his Friends Devotion Exeat ex Aulâ qui volet esse pius He that would be truly Religious must not resort to an Irreligious Court c. No doubt but as Lot was in Sodom he was also vexed with Court-Vices 2. He might fear that his Friends and Followers would soon be corrupted with both the Idolatry and Immorality of the City 3. He might desire a distinct place for himself and all his Men c. where they should Worship God freely and not offend the Philistines 4. That he might not be ensnared to fight for the Philistines against Israel which he now knew they were designing to do 5. That he might make unknown Incursions into neighbouring Nations such as God had devoted to Destruction c. The Second Remark is Achish's Liberality unto David in granting his Petition and bestowing so great a City as Ziklag upon him so capacious as to receive David and his Six Hundred Souldiers with all their Wives and Children v. 6. N. B The King gave David Ziklag not only to Inhabit in for the present but to Possess it as his own to oblige him the more whom he knew well able to serve him in his Wars N. B. Though this City had been given to the Tribe of Judah Josh 15.31 and after to the Tribe of Simeon mingled with Judah Josh 19.1 5. yet had the Philistines kept Possession of it until this time the Israelites not
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
Samson suspected as is supposed his Wife had before over-much familiarity ver 20. which caused him to compare her to a Wanton Heifer ver 18. The Fourth Remark upon the Concomitants is the Solution of Samson's Aenigmatical Sentence which is twofold N. B. First Literal which the Bride-men by the Bride's Treachery to her Bride-groom openly declared before the Sun was set upon the Seventh and last Day of the Feast ver 18. that they might win the Wager Samson hereupon acknowledgeth he had lost yet telleth them Had they not plowed with his Heifer they could not have found out his Riddle N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness and their Fraudulency in first Inticing and then in Forcing his Wife to discover her Husband's Secrets They Expounded the Riddle indeed yet but in dark words saying What is sweeter than Honey c N. B. To which might be answered Sugar had it been known in those times as it is in our days Nor could they have hit upon Honey had Samson's Heifer drawn even in the Yoke of Wedlock with himself which she did not but drew a contrary way N. B. As befalleth such Married Couples that are unequally Yoked 2 Cor. 6.14 or Samson might call her his Heifer because he suspected that his Friend so called ver 20. had been too familiar with her as above N. B. Some Criticks rendring the Hebrew word Begnanalti in Vitula meâ in my Heifer this Chief Bride-man had been Plowing in her as well as with her but the plain meaning of that Allegorical Expression is As the Plowing with Heifers turns up and discovers the Treasure that is hid in the Ground so they had made use of his Wife both by their Fawns and Frowns to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them N. B. Secondly The Mystical Sense of Samson's Riddle is twofold The first Mystical Sense is 'T is an express Figure of the Mystery of the Death of Christ who is the Lyon of the Tribe of Judah Revel 5.5 and oft call'd a Lyon as well as a Lamb. N. B. Now out of the Carcase of this Crucified Christ comes forth that sweet and saving food for the Soul of Man far sweeter than Honey or the Honey-Comb Psal 19.10 and 119. ver 103. his flesh is Meat indeed c. John 6.51 And by his Death he slew the Devil of Death Mors mortis morti mortem quoque morte dedisset there 's Honey out of the Rock indeed Psal 81.16 to wit the Rock Christ Hebr. 2.14 O Death I will be thy Death Hos 13.14 N. B. The Second is It covertly implyed likewise That the Philistines though now they had strength on their side and exercised a rigorous Dominion over Israel and thereby did devour them upon all occasions yet at the last they should become Meat to the Israelites Psal 74.14 whose present Afflictions when Sanctified may be compared to Honey which alway hath its best in the bottom leaving a sweet Blessing behind them though grievous at present Hebr. 12.11 God's Rod drops Honey more than Jonathans 1 Sam. 14.27 43. The Third part is the Consequents which be Three First Samson pays the Wager he had lost by Treachery to the Thirty Men with Honesty but not without Cruelty ver 19. N. B. For he went in a great pang of Passion to Askelon one of the Principal Cities of the five Lords of the Philistines and finding the Citizens gathered together at their Sports in the Fields he falls furiously upon them slays Thirty of them and strips them all the rest running away in a Fright and not daring to make a Rescue N. B. These Men that Samson Murdered might be Innocent in the matters acted at Timnath all that can be said to clear Samson from Cruelty is That he acted not herein as a private person from a Spirit of Revenge but as a Constituted Judge over Israel against their Enemies under the Conduct of God's Spirit N. B. The Second is When he had honestly paid what he had deceitfully lost with those Spoils he carried from Askelon to Timnath he packs up his All and departs from thence to his Father's House N. B. Wishing it may be that he had followed his Father's Advice in not Marrying that Vncircumcised Philistines Daughter which had so betray'd him and for so doing he left her behind him in Anger N. B. The Third is The Perfidiousness of Samson's Vntamed Heifer no sooner had her Husband turn'd his Back but she Marries the chief Paranymph or Bride-man whom Samson had chose as his Friend to be the Master of the Ceremonies at his Marriage and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets Samson had made this Man his Alter-Ego his Second-Self as a Friend is called yet he Marries her ver 20. and so became Samson 's Second-Self indeed How much more unsufferable was such a Wrong that was done by such a Friend This made David himself cry out It was thou my Friend Psal 55.12 13. Judges CHAP. XV. JUdges the Fifteenth manifesteth more of Samson's Heroick Exploits in his waging War against the Philistines singly by himself Wherein is observable 1. The Cause 2. The Manner 3. The Event The First Remark is The External Cause or Occasion of Samson's War was the denial of his Wife ver 1 2 3. Samson had withdrawn himself from her in a fit of high displeasure N. B. This cannot be look'd upon as a laudable Action in him for he ought not so lightly to be disjoynted from her having now taken her for better and for worse as we say but within a while after so soon as he had disgested his Indignation he first sought a Reconciliation which he would have purchased with a Kid so kind was he to forgive and to forget Injuries N. B. Hereby teaching all Married Couples either not to fall out or not to go long unreconciled But Samson's Overtures of Peace were wretchedly rejected by his Wife's Father Samson essayed to go into his Wife's Chamber which used to be distinct from the Mens Gen. 24.67 her Father stops him 'T is a wonder Samson did not knock him down N. B. No doubt but Filial Reverence and Respect to a Father did tie Samson 's Hands from so doing This was also of the Lord he did it not because he still sought an occasion against the Philistines Judg. 14.4 Her Father with his forcible resistance adds a slender Apology saying I verily thought thou hadst utterly hated her but he should have been sure of it or sought either a Reconcilement or a Divorce and not have disposed of another Man's Wife without his Consent once asked which is not only against the Law of God but of Nature also N. B. The wilful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives ver 6. However to stop Samson's Mouth as
he pleaseth upon me be it Plague Famine Sword c. If I do otherwise than I say or if I pretend one thing and intend another If any thing but Death do part thee and me Hence Observ 4. Death is the final dissolution of all Bonds of Duty whether Natural Civil or Religious The Wife is no longer bound to her Husband Rom. 7.1 2 3 4. Children to Parents Subjects to Princes and People to Pastors Ver. 18. When she saw that she was stedfastly minded Hebr. Ki mith a mesteth hi. She strengthened her self Hence Observ 1. Outward Temptations and Solicitations to back sliding are most effectually resisted by inward firm and stedfast resolutions So Ruth here finds her loose Heart First With a purpose and a promise of persevering and being none of Solomons Fools That dares to trust her own Heart Prov. 28.26 she lays another bond upon that slippery thing the heart Jer. 17.9 more deceitful than all things to wit the Oath of God and this also she binds with a curse saying Let the Lord double and treble all evils upon me let him make me an execration and an example to all if I turn my back from thee and from thy God by all these bonds she bound her loose Heart fast to the ways of God and so she stoutly endured the shock of Temptation which Orpah did not Thus were we but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solidly stiff and stedfast in the Faith 1 Pet. 5.9 as Ruth was we might resist all Temptations to sin either from the Devil from without or from our own Hearts from within We should not give place Eph. 4.27 no not for an hour Gal. 2.5 to our own angry and Vindictive Spirits for then we let in the Devil into our Hearts But if we resist those fleshly Lusts which are stirred up by the Devil and which War against our Souls 1 Pet. 2.11 then they are though materially they be sin yet not so formally in as much as we do not allow them but abhor them and abhor our selves for them and not only so but the Tempter will as Naomi here leave off speaking by way of Temptation to us Then she left off speaking to her Hence Observ 2. Tempters to evil will in due time be dastdardly and yield unto those that do not yield unto them but are resolved stedfastly to cleave unto that which is good Thus Naomi yields to Ruth when she saw that Ruth would not yield to her and thus we shall find that could we but resist the Devil that grand Tempter to backsliding stifly strongly and stedfastly he would flee from us we should find him but a Coward who is like the Crocodile if you follow him he fleeth from you if ye flee from him then he followeth you the Reason of the Devils Cowardliness is this that Old Serpent having his Head bruised and crushed by the Promise of the Messiah Gen. 3.15 cannot now so easily thrust in his mortal sting unless we do dally with him and so lay our Breasts open to him N. B. But the Devil hath no Defensive Armour to defend himself though he hath Offensive to offend us therewith If the grand Tempter be thus cowardly 1 Pet. 4.7 then much more his Underlings and Vassals if the principal Agent be so much more his tempting Tools or inferiour instruments The Slave or Servant is not greater than his Master in Courage c. She left speaking c. now resting satisfied with Ruths resolution Hence Observ 3. 'T is breach of Charity to suspect the integrity of such as give those evidences thereof wherewith the Judgment of Charity should be satisfied Thus Naomi who was a Godly Wise Matron doth testifie by her speaking no more about turning back to Moab that she was now assured of her Daughters Honesty and Constancy and that she was now stedfastly resolved to be of the true Brood of Travellers Psal 24.6 towards the Land of Promise her silence gave consent hereunto Ver. 19. So they two went untill they came to Bethlehem Hence Observ 1. Such is the Faithfulness of our Heavenly Father to all his Children that he never fails nor forsakes them but when one comfort faileth them he findeth out another for them Thus Naomi having lost her Elimelech an Israelitish Husband hath a Moabitish Daughter Ruth given to her that clave as close to her as her Husband and resolves to be her Faithful Companion in all her sorrows and sufferings The loss of one Relation is made up out of Gods fulness by raising up another Thus when Abraham lost his beloved Wife Sarah Gen. 23.19 then God made up his loss by giving him a blessed Daughter Rebeccah in her room who was brought by an eminent Providence expresly into Sarahs Tent Gen. 24.67 to fill up the place of the dead there with a living comfort Thus also God himself stood by Paul when all men had forsaken him 2 Tim. 4.16 17. No man stood with him He might say as Socrates once said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friends I have no friend stands with me yet the Lord his best Friend stood with Paul who is better than a thousand fail-friends or as Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changeable Creatures God is never so sweet and and so seasonable to his Saints as in the day of their deepest distress this made David encourage himself in the Lord his God when he was greatly distressed 1 Sam. 30.6 well knowing that his God loves to help his People which trust in him when forsaken of all Creature Comforts when there is a Death upon all their Helps and a Damp upon all their Hopes Oh that in all our straits we could run to this Cordial and turn into this Counting-House as David did and find our selves well underlaid as we say with Comforts to wit in the Power Promises and Providences of God who is in Covenant with us and undoubtedly will remember us in all our troubles as he did David Psal 132.1 if we remember him in them as David did So they two went Hence Observ 2. There be but few Friends that are true Friends Here be but two together Orpah forsakes Naomi but Ruth only cleaves to her Amicitia sit inter binos qui sunt veri inter bonos qui sunt pauci that is let Friendship be betwixt two that be true and betwixt those that are good which are but few 'T was said in Richard the Thirds time by the Duke of Buckingham to Bishop Morton fast and faithful Friends are all for the most part gone in Pilgrimage and their return is uncertain Fast Friends be few such a Friend as Jonathan was to David who loved him at his own Soul 1 Sam. 18.2 And his Soul was knit to Davids Soul Corporibus Geminis Spiritus unus erat There was but one Soul for two Bodies Ni mihi sis ut ego non eris alter ego A true Friend is called another I a second self which can be but few and frater
with Magnanimous Courage the grounds whereof were partly because his Fathers Grand-Mother was Ruth the Moabitess Ruth 4.10 Which as some suppose David might plead with the King of Moab for his favour to one Related to him by Descent and partly because Saul who persecuted him was also an Enemy to this King having done great damage to Moab in his Wars Chap. 14.47 The Fourth Remark is David's Design at the Court of this King of Moab was not so much for favour to his own Person as it was for his Protection to his Aged Parents who could not in their Old Age post away from place to place with him as he in his present condition was forced to do So he requests of this King that both his Father and Mother yet alive Might be seated some where in the Country of Moab that they might be not only at Ease in their Old Age but also in Safety out of the reach of Saul's Cruel Persecutions who was so Bloody he knew as to be Revenged upon the Parents when he could not come at the Son And this David desired to be done only Till he knew what God would do for him in the Accomplishing of God's Promise made to him N. B. Note well This Godly Care of David the Son for his Aged Parents Ease and Safety is most highly commendable and exceeding worthy of all due Imitation Children can never enough requite their Parents from whom they have both their Being and Well-being Nor may it be doubted but so Grave and Godly a Man as Jesse David's Father was must not only be acceptable to the King of Moab but might be useful to him in his Counsels c. The Second Part of this Chapter is David's return from Moab into the Land of Judah and the occurrences happening thereupon Remarks upon it are First David did so because he was admonished thereunto by the Oracle of Gad the Prophet v. 5. N. B. It was no small comfort to distressed David that he had a Prophet of God so night at hand to consult with in all his Difficulties and Distresses One who was called David's Seer 1 Chron. 21.9 2 Sam. 24.11 This Prophet warns David to depart from Moab either because they were Idolatrous and so might soon be Treacherous to him yea and so might infect his followers with their Idolatry if he tarryed too long with them Or rather because God was pleased to bring David to a farther Tryal by Saul's Persecution in his own Country Therefore God bids him by Gad Go shew thy self in the Land of Judah that he might publickly put in his Claim to the Kingdom after Saul's Death and that there he might be in Action Assisted by his own Tribe and do some good for his Country as God so ordered it for he and his small Army did beat back the Army of the Philistines from the borders of Judah when Saul was at a distance and could not stop that Invasion Chap. 23.1 2 3. The Second Remark is Saul's hearing that David was come with a small Party into his his own Tribe put him into a new Ferment Fright and Phrenzy v. 6 7 8. Where Saul charges his followers that they also Conspired with David to Dethrone him saying None of you though of my own Tribe is sorry for me N. B. Note well It may be some of them were sorry for his Malice and Madness against Innocent David but durst not shew it and it is too true that others of Saul's Favourites and Followers who had fawn'd upon David while he was in Favour and Prosperity were now estranged from him and devoted to Saul's command in doing ill Offices against David Saul here makes a loud Harangue made up mostly of Lies to his Courtiers saying First Can ye be content to have the Kingdom translated from your Tribe of Benjamin into the Tribe of Judah as David would do Therefore bestir your selves ye Benjamites that it may not be so Secondly He Upbraids them with the Profits and Preferments he had Enriched them with having oppressed his own Subjects to Bribe his Courtiers and Souldiers with such spoils as Tyrants use to do and as Samuel had foretold Chap. 8.14 Saul would do Whereas no such Bounties he tells them they could expect from David N. B. Oh! that we could say thus to Satan neither thy Work nor thy Wages are comparable to those of my sweet Saviour c. Thirdly His Third Coaxing Argument was You must be of the Conspiracy because none of you lets me know where David's lurking holes be N. B. Whereas they indeed were too much Addicted to Saul and too little Affected to David Their only fault was with him that they did not so eagerly pursue and persecute David as his Phrantick Fury would have pushed them forwards But above all Fourthly His Fourth Flying Argument was that none of them gave him intelligence how his own Son proved basely perfidious to him and stirred up his Servant to lie in wait against him Thus he vilely slanders his Vertuous Son Jonathan partly because Jonathan had absented himself from the Court ever since Saul cast a Javelin at him in the presence of all his Courtiers Chap. 20.33 So Piscator saith that this was one ground of this Tyrants suspicion or partly because David durst not Invade the Land of Judah with only Four Hundred Men as he thought without having Encouragement of some promised Assistance from Jonathan and other Accomplices Whereas in truth it was neither so nor so N. B. For as to Jonathan he abhorred the thoughts of Conspiring against his own Father preferring his Fathers Welfare and Honour above all other Friends in the World resolving to be Passive and to leave all to the Providence of God in bringing about that Promise whereof David had Acquainted him when they entred into a League of Love And as to David he was so far from lying in wait for Saul that the contrary was most true 'T was Saul that did daily lay in wait for David to take away his Life when as all David did was only to Defend himself from his Bloody Hands The Third Remark is That dogged Court Sycophant Doeg so soon as he heard that Saul would prefer any Informer against David with Vineyards and Olive-yards snatches at the bait ver 9 10. He presently surmizes he had now a fair opportunity to advance himself from being a base Heardsman to become a brave Gentleman and to be exalted as some Eminent Courtier hereupon he spareth not most maliciously to traduce them that were most innocent Not only David whom he calls by contempt the Son of Jesse learning that scornful Language from Saul whom he design'd to humour but also Ahimelech who was free of having any hand in a treacherous Conspiracy against his Sovereign However Quod volumus facilè credimus Saul would have it so and true or not true it must be believed that it was so N. B. Mark here what a dissembling Hypocrite this Doeg was he had
then she concludes Remember thy Handmaid when thou comes to be King for the good counsel I have given thee and befriend me accordingly N. B. Note well Peter Martyr's Opinion here is very observable saying that Abigail foresaw that Nabal would die and that she should be left a Widow and therefore bespeaks beforehand David's friendship and favour The third part be the Consequents of Abigail's excellent Oratory David's fury is appeased c. v. 32 33 34 35. wherein First David discovers the tenderness of his Spirit so easily touched with her convincing Counsel he considereth not Quis but Quid not who was the Counseller but what was the Counsel it self and therefore disdains it not because it came from the Mouth of a weak Woman His Wisdom from above Jam. 3.17 was not only perswadable but also regards a right method in his thankfulness for preventing his sin for first he praiseth God as the Author and then Abigail as the Instrument sent by God's Over-ruling Providence Secondly David Accepts of her Person and then of her Present and of her Request also N. B. Note well This is God's Order who accepted first of Abel's Person and then of his Offering Gen. 4.4 Heb. 11.4 God will not hear sinners John 9.31 He that fears God and works Righteousness is accepted of him Acts 10.35 Until then God will not receive a good Motion from a bad Mouth Righteous Lot was accepted in his person and then in his Request Gen. 19.21 and thus David accepted of Abigail and granted her desire Thirdly David granted her desire though he had sworn to destroy all the Family with Nabal for that Churl 's sake for now Abigail had made him see with other Eyes that such Oaths may be lawfully broken which have been unlawfully taken as it was David's sin to make such an Oath in the heat and height of his passion so it would have been a doubling of David's sin to have kept it in the Inhumane Execution of it N. B. Note well The end of an Oath is to bind us unto Duty pleasing to God if it be unto any Iniquity 't is ipso facto null and void and 't is adding sin to sin to observe it and no doubt but David did deplore his own rashness in making it as well as he blessed God for restraining him from keeping it The Seventh Remark is Nabal's Luxury and Drunkenness when he was so nigh so much notorious Mischief v. 36. and not far from his own Death v. 37 38. wherein mark First Abigail returning from pacifying David finds Nabal Feasting like a King here was sordid Avarice and profuse yea prophane Prodigality met together in this Man he had nothing to spare for Relieving David and his Men in necessity by way of Charity yet had he all good things to spend yea more than enough to waste upon himself and his Friends that were in no need by way of Riot and Luxury 't is a common saying A Covetous Churl 's Feast seldom cometh but when it cometh it aboundeth with Gluttony and Drunkenness 'T is hateful for a Peasant to Expend as a Prince c. Secondly Nabal's Mad Merriment at this Feast was soon marr'd though Abigail said nothing to him while she saw the Man gone and the Beast while he was Drowned in Drink laid in his Room yet when he had slept out his Drunkenness and Sleep had cooled his Brain she told him the whole Story no doubt for she could do it after the most pathetical manner and though she design'd no more but a bad Husband's Amendment yet God meant to make her a Means of his Justice upon him for her Discourse struck his heart as dead as a Stone Thirdly Moreover the Lord smote him with a Plague N. B. This Woman's Tongue may well be wondered at as a Wonderful Instrument that could not only Charm David's enraged Choler into a calmness but also Nabal's Drunken and Sottish Soul into a deep Stupefaction but God's stroke was heavier than that of her Tongue for he lay lingring under it for ten Days yet Repents not of his sin that all might discern it was the Hand of God who now was Revenging David's Wrong when out of Conscience to God David had denied to Revenge himself N. B. Some say Nabal laid to Heart the loss of his Goods which his Wife told him she had given to David However it was what God set on to kill him The Eighth Remark is David's Marrying of Abigail after the Death of Nabal v. 39.40 41 42 43 44. wherein First David blesseth God when he heard that God had Reveng'd his Quarrel upon Nabal for his wickedness in taking him away by a Deadly Disease N. B. Objection Job did not rejoyce when evil found his Enemy Job 31.29 Answer Nor durst David do so as it was meerly the Destruction of a Fellow-Creature but as it was a clear Declaration of the Justice of God upon a Drunken Sot which was an Universal Document to all Drunkards and Scoffers at Distressed David's So himself speaks Psal 58.10 11. Secondly David after a due distance of time for mourning Courts Abigail to be his Wife finding her every way so fit for him a most Accomplish'd Lady for Grace Race Face Arts Parts Portion and Proportion He had tasted of her Grace and knew her to be a Rich Widow c. and he sent rather than went lest her Love should seem to be forced c. Thirdly to David's Suit by a Proxy Abigail returns a most lowly and Lovely Complement That she was fitter to be Laundress to his Servants than a Wife to himself where she demonstrated her strong Faith in esteeming so highly of David now an Exile meerly because God had promis'd a Kingdom to him N. B. It is said v. 44. he Marryed her because Saul out of spite to him had given Michal whom David so dearly deserved and by whom he was causelesly deserted unto Phalti who undoubtedly was faulty for taking another Man's Wife nor was she faultless for consenting to it 'T is said here also v. 43. that David Marry'd Ahinoam which was before he took Abigail For 1. Wherever the Wives are mentioned Ahinoam is set before Abigail And 2. Amnon David's First born was her Son not Abigail's Polygamy was a sin of Ignorance among the Antients not understanding that Law Levit. 18.18 Deut. 17.17 c CHAP. XXVI THis Chapter is a Narrative of Saul's last persecution of David in the Hill of Hachilah which consists of two Parts 1st The Treachery of the Ziphites to ward David And 2dly David's trust in God c. Remarks upon the first part are First Those sordid spirited Ziphites though of David's own Tribe yet had they once before done their utmost to betray David into the hands of Saul Chap. 23.19 20. for which Treachery Saul blessed them ver 21 c. but God blasted it and made it successless and now despairing that they could ever retrieve themselves and recover David's favour for their
they so chained up by the over-ruling Providence of God that they are bound up from doing so much mischief to David and his Friends as David had done to them for God designed this Calamity only to Chastise David for his distrusting God in the Land of Judah Chap. 22.5 and for his Dissimulation to the King of the Philistims but not to deliver either Him or His to Death The Second Remark is though the loss was not so great as it might have been without God's restraint yet was it so grievously deplorable that they all bewail'd it and wept until they could weep no more v. 3 4. and no wonder for Achish had dismiss'd David and his Men and bid them return home to the City which he had bestowed on them They thereupon march away and were three Days in marching from Achish's Army to Ziklag v. 1. 2 Sam. 1.2 well wearied undoubtedly with this long march all on foot and at the end find they had no home to harbour them nor Wives to embrace them after a long absense nor Sons or Daughters to refresh them with their presence and t is no wonder that David was greatly distressed also for the loss of his Wives v. 5. but more especially for fear of being stoned by his own Friends and Followers as he was the Chief Cause of all their Calamities N. B. Note well First in provoking the Amalekites to this Cruelty Secondly In his so improvidently drawing forth all his Forces that should have guarded Ziklag against the incensed Amalekites Thirdly In his being over-forward to march with Achish against their own People and to assist him in such an unnecessary yea pernicious War against God's Israel Fourthly This Fury of their stoning David might arise from that innate levity of their minds naturally inherent in the Jewish Nation that upon every discontent were for stoning their Rulers as Moses Exod. 17 6. and the Messias Joh. 8.59 and here David a Type of Christ that Blessed Messiah Fifthly Or it might spring from that stupefaction into which their great grief had overwhelmed them so that they had lost the use of their reason and knew not what they either said or did Sixthly Tacitus Noteth that an Overthrow received in any Army doth commonly cause a Mutiny The Third Remark is David's Remedy to this desperate Malady but David encourag'd himself in the Lord his God v. 6. Take a particular prospect of David's discouragements whereby he became so prodigiously distressed N. B. Note well 1. He was forced to flye from his own home in the Land of Promise and by Saul's furious rage against him driven as an Exile into an Heathenish Countrey 2. Having had a little lucid intervals a short respit of peace and breathing by seating his Family at Ziklag and though himself had been for a while absent from thence with Achish yet now had he sent him home but now he had no home to come to for he found his House burnt c. 3 What to do or which way to turn himself he knew not not to his own Country for that had been to run into the mouth of that Furious Lion Saul who sought to devour him every day nor to the Philistims durst he turn back for their Lords had such an envious eye of jealousie over him that they had newly got him Cashiered from their Army though their General had shewed much Generosity towards him yet the Lords prevailed to pack him away with dishonour and disgrace 4. The Amalekites his malicious Enemies were now become Possessors of his beloved Wives and had a strong Army to maintain their possession of them 5. His own Friends and Followers from whom alone he could expect any comfort were so exasperated as they will needs Stone him Alas poor distressed David What was his Remedy against this desperate Malady He can look for relief no where here below therefore he looks up to Heaven and encourag'd himself in the Lord his God now David was at his worst as Joah said afterwards to him in another case 2 Sam. 19.7 This sad dispensation was worse to him than all the Evils that had befaln him from his Youth until now and therefore was a sign that Deliverance was not far off as when things are once at the worst we use to say they will then mend so David's Deliverance was here at the door when he believingly cast his whole dependency upon the Lord his God only whom he had found Faithful to him in his Promises and had never fail'd him in his deepest dangers with his Providences God loves David well knew to reserve his holy hand for a dead lift in the behalf of his Servants in Covenant with him when there is a damp upon their hopes and a death upon their helps Thus his Encouragements in God did by the help of his Faith out-weight weighs his discouragement from Man though his distress was the greater inasmuch as those very distressed Persons whom he had received into his protection Chap. 22.2 were now become David's grandest distressers in their designing to stone him The Fourth Remark is The Antecedents of David's Expedition against the Amalekites v. 7 8. wherein he first craves Divine Help and Consults God's Oracle according to God's Ordinance Numb 27.21 as he had done before with good success for his own safety Chap. 23.9 10 c. He here begins at the right end c. Before which time we find in this good Man a bad neglect of this good duty in thus Consulting with God for we read not of his calling for the Ephod either when he fled to Gath for Refuge from Saul Chap. 27.1 or when he offered to go along with Achish to the Battel against Israel Chap. 28.2 But now when his distresses he had brought himself unto be being his own Counsellor made him sensible both of his former errors and of his present duties now he can cry again bring hither the Ephod This Great distress had driven David into his Counting-House where he found how his God in Covenant Relation had hitherto preserved him by his All-poweful Providence and had likewise given him a special Promise which he could not but account Infallible of his succeeding Saul in the Kingdom therefore so good a God was no longer to be neglected by him who was bound likewise by Covenant on his part to acknowledge God in all his ways and not to lean upon his own understanding Prov. 3.5 as he had done heretofore and had deeply smarted for it No doubt but David had more than a Months mind to pursue the Amalekites and to recover his beloved Wives yet dare he not now do so without God's leave and liking and no sooner did David remember God but God also did remember him and gave him an Answer of Peace both his approbation and direction to pursue and prevail David's Ephod brought a Blessing to him when Saul's Witch brought a Curse upon him and his Sons c. N. B. Note well Saul had
B. Note well Objection Why was David so kind to this Egyptian in sparing his life yet so cruel to the Amalekites in not sparing the life of one Man that his hands could reach especially seeing they had spared the lives of his Wives and Children and of his Men also they had not slain any v. 2 3. Answer First as to the kindness David shewed to the Egyptian he had an express Command for it Deut 23.7 Thou shalt not abhor an Egyptian for ye were Strangers in his Land and had this Man been what his Master was an Amalekite he had not fared so well as he did 't was well for him that he was an Egyptian Answer Second David had as express a Command not to spare any Amalekite Exod. 17.14 Deut. 25.19 Therefore this Fact of David was not Cruelty but Justice and Obedience to God for the neglect whereof Saul was severely punished c. Chap. 15.18 19 22 23. Answer the Third Tho' the Amalekites had spared the Wives and Children yet could not this praeponderate a clear Command of God nor give David a dispensation for sparing those whom God would have utterly destroyed Nor did the Amalekites spare those Women and Children from any love or compassion towards them but from their own self-respects not doubting they would be redeemed with large Ransoms c. but more especially they were spared by the over ruling Providence of God out of his singular kindness to David Men cannot kill but when Go will permit who sets bounds to the malice of Mankind The Last Circumstance of the Concomitants of this Conquest is David's recovering all that had been carried away Captive both Persons and Things First For himself v. 18. he rescued his two Wives who had been Vexed but not Violated and now doubly endeared to David both by their Chast preservation and by this his marvelous deliverance of them Secondly To his Souldiers there was nothing lacking to any of them v. 19. And Thirdly To his Friends either Israelites or Philistines David recovered all the Flocks and Herds v. 20. which the Enemy had plundered from all Neighbouring places and no doubt but he took the Spoil of Amalek's Tents therewith N. B. Note well Peter Martyr's Annotation here Matters do succeed in a quite contrary manner with the Godly than they do with the Wicked for the Calamities of the Godly have a joyful Conclusion but the mad merriments of the Wicked have a most sad Catastrophe as here to the Amalekites who lately made pleasant Comedies out of poor Ziklag's doleful Tragedies and now God turns the Wheel upon their own heads The Last Part be the Consequents after the Conquest the First relateth to David's Souldiers where we have First The Triumphant Song they Sang and this is David 's Spoil was the burthen of the Song v. 20. Secondly Their Congratulating David for his Victory v. 21. even those very Men who had spoken of stoning him Oh Wheel Ezek. 10.13 not only to David's Men but to Amalek also Behold how the great God made such a small accident as was their meeting with an half famish'd Egyytian to become serviceable for the production of such great Changes on both sides Thirdly The Conquerors dissention among themselves about dividing the Spoils v. 22. tho' David was a good Man yet had he bad Men and Belialists to follow him notwithstanding all his pains to make them better in teaching them the fear of the Lord Psal 34.11 even while he was among the Philistines as the title of that Psalm intimates Those Covetous Caitiffs will not have any part of the Prey given to the 200 Men that staid by the stuff behind tho' this was good service to guard the Carriages which otherwise might have been plundered The Second Relateth to David himself wherein is held forth First His Prudence in deciding this difference and composing this Controversie according to a Righteous Rule v. 23 24 25. wherein David's Candour appeareth in giving those Belialists that Courteous Compellation of Brethren for so they were by Nation and by Profession though they wanted the Power of Religion and seeing it had been a Ruled Case in disposing of Spoils otherwise than those bad Men desired both by Abraham Gen. 14.24 and by Moses Numb 31.26 c. Therefore David interposeth his Authority and constitutes those old Presidents into a standing Statute-Law in Israel grounded upon this justice Armies fight but faintly when their Camp is not well guarded Secondly David's Generous Liberality out of those Spoils which were the matter thereof but the Objects of it were manifold v. 26 27 28 29 30 31. even to all those places which had shewed the Kindness of God to him while he was forced to flye during Saul's Persecutions which now he saw by a Prophetick Spirit were come to an end and himself coming to the Kingdom unto which those Gifts he well-knew would not a little conduce Prov. 17.8 and 18.16 and he wisely lets his own Countrey Men know that he fought not against Israel as Saul's Sycophants had suggested to them but these spoils were from the Amalekites whom God had cursed for his Enemies c. 1 Sam. CHAP. XXXI THIS Chapter contains the last War that Saul waged with the Philistines and the Event thereof The Parts of it are 1. What happened while Saul was Living And 2. What likewise when he was Dead Remarks upon the First Part are First Much about the same time that David did discomfit the Amalekites and sent the spoils of them to the Men of Judah his own Tribe were the Philistines Fighting against Israel and putting them to a shameful flight N. B. Josephus saith those two Occurrences were contemporary though they be set down in a way of Digression that the History of David's exploits might not be interrupted 1 Chron 10.1 Which declareth how God gave different and contrary dispensations to Saul and to David at one and the same time Wicked Saul was fleeing before the Philistines just at that Instant when Holy David was Triumphing over the Amalekites N. B Note well 'T is fair wheather with them that fear God when 't is exceeding foul with a showre of Fire upon the heads of those that fear him not Mal. 4 1 2. The Sun arose and shone upon Zoar Lots Sanctuary at the same time when Fire fell down upon Sodom Gen. 19.23 24. Both these Abraham beheld upon an Hill ver 28. and admired The Second Remark is God had given to Israel many Victories over the Philistines formerly according to his Promise to them upon their obedience but how the Philistines have the Victory over Israel so that They fled and fell down slain upon Mount Gilboa v. 1. and 6. because God's Wrath was against them as he had threatned for their disobedience Levit. 26.36 Deut. 28.25 For as they were guilty of many other Sins so now more especially of that heinous wickedness by conspiring with Saul in persecuting Innocent David and in shewing no dislike
Truth for Saul had indeed faln upon his own Weapon but his Coat of Mail had hindred it from piercing deep enough to be so speedily a mortal wound but that the Philistines might come and catch him alive and abuse him and tho' it be said when his Armour-bearer saw that Saul was dead he slew himself 1 Sam. 31.5 Which yet Dr. Lightfoot Senseth thus When he saw Saul had given himself so deadly a wound he did the like and died indeed but Saul's wound was not of so quick a dispatch therefore he desired this Man to kill him outright N. B. Notwithstanding all this yet upon a more serious inquest into Particulars this whole story seems more probably to be a pack of Lies one stitched to another for these Reasons The First is 'T is altogether improbable either that Saul after he had given himself such a deadly wound whereof he was ready to dye should be able to call him and spend so many words in talking with him or that this Man should dare to stay so long in this Discourse with Saul seeing he also was fleeing with the whole Army to save his own life which he might have lost by making this halt had the Philistines overtaken him in their pursuit which Saul feared for himself during this Parly The Second Reason is Nor can it be probable that Saul should desire to die rather by the hands of an uncircumcised Amalekite than of the uncircumcised Philistines which he so much feared He could not put any such difference between them seeing Amalek was more accursed and devoted to destruction than the Philistines The Third Reason is 'T is expresly said that Saul fell upon his own Sword 1 Sam. 31.4 but this Fellow saith he fell upon his own Spear v. 6. here Gnal Chanatho Hebr. whereas it is Ethbachereb his Sword The Fourth Reason is 'T is as expresly said that Saul's Armour-bearer being yet alive saw that Saul was dead 1 Sam. 31.5 which doubtless he would throughly know before he did kill himself The Fifth Reason is Had the Armour-bearer been yet alive when Saul call'd this Amalekite to dispatch him he would certainly have hindred him from doing that which himself durst not do 1 Sam. 31.4 The Sixth Reason Nor could that be more probable which he told David I took the Crown that was upon his head v. 10. but look'd rather like a Lye for 't is not likely Saul would wear his Crown upon his head in Battle this would have made him a fair Mark to his Enemies whom they chiefly aimed at A Wise General will rather disguise himself as 1 King 22.30 than be so fondly exposed c. The Seventh Reason The Scripture of Truth doth manifestly ascribe Saul's death to be his own action 1 Sam. 31.4 5. even to his falling upon his own Sword which must be of more credit with us than an artificially composed speech of an accursed Amalekite who had taught his tongue to tell Lyes Jerom. 9.5 and all to curry favour with David from whom he promis'd to himself some great preferment by thus glozing with him N. B. Note well First Thus far it is true that this Fellow brought Saul's Crown c. to David How he came by it is the question The Rabbins relate that as the Armour-bearer was Doeg so this Man was his Son and as the Father had the Crown in his Custody to carry it before the King in State and now seeing Saul was like to wear it no longer and that himself was resolv'd to dye with the King he gave Saul's Royal Crown and Bracelets to this Fellow his Son advising him to carry them to David ut in ejus gratiam se insinuaret so to win the favour of him whom he calls his Lord whom he owned as King now Saul was dead N. B. Secondly This very Sword wherewith at God's Command Saul should have cut off the Amalekites but spared them was the Instrument of his own death and as some say an Amalekite one whom Saul had spared with Agag must push it forward and Saul who had been so Cruel to David all along is now become cruel to himself Thus God fills Men with the Evil of their own ways Prov. 14.14 The Fourth Remark is the effects of this Relation which be two-fold First What David did v. 11 12 13 14 15 16. And Secondly What David said thereupon v 17 18. c. First What David did as 1. He rent his Cloaths v. 11. which was usually done in those days to testifie an extremity of passion without regard either to damage or decency Regis ad exemplum his Men did the same with David 2. They all Mourned Wept and Fasted until Even v. 12. though upon their own private accounts they had but small cause to do so Yet upon the publick account there was great reason for so doing because a great blow now was given to the Church of God and that by the hands of the uncircumcised who would by this means exalt their Dagon above the God of Israel and there was cause enough of this Humiliation because Israel had brought this fatal Overthrow upon their own heads for their many grievous sins yea tho' Saul was their Capital and irreconcilable Enemy yet was he the Lord 's Anointed and one that had Fought the Battels of the Lord with good success Therefore it may not be marvel'd at that tho' David was so well pleas'd with Nabal's death yet he thus mourn'd for Saul's because the case was not alike beside many brave Men were fallen in Battle out of Israel but above all David's dear Jonathan as afterwards 3. David did after all this Arraign Examine Condemn and Execute the Amalekite that came to curry favour with him v. 13 14 15 16. wherein David like a Just Judge gives him a fair Trial in a Judiciary way and tho' the Fellow had told him that he was an Amalekite v. 8. yet David asks him again who he was either for fear of his mistake in not minding his story well enough because of his great grief or it was to try the man whether he would agree with himself in telling his Tale then David said Why didst not thou refuse to kill the King as his Armour-bearer had done how knowest thou but some Providence might have happened for saving his life notwithstanding his most eminent danger c. Thou confessest thou kill'd the King thou shalt be killed N. B. Note well A just hand of God on this Amalekite for his Lying As David before had as it were Sacrificed a whole band of Amalekites to Saul's Funeral 1 Sam. 30.17 before he had intelligence of Saul's death so now he Sacrificed this Intelligencer thereof on the same account which David might lawfully do both because God had commanded that all the Amalekites might be slain as before and because David at Saul's death was now virtually the King 2. What David said as well as did namely David's Elegy or Funeral Song upon
c. And the Emulation of the Philistines against him v. 17 18 19 to the end The first is the Amicable Resentment that Hiram King of Tyre made of David's present Prosperity He hearing of David's Valour and Vertues and of his growth and greatness in glory which could not otherways be Because the Lord of Hosts was with him v. 10. the fame hereof did so far prevail with this King 's truly noble mind that as Lavater tell us he wrote a most Loving Letter to David wherein he expressed much Candour and Kindness towards him This Letter with David's Answer to it were both extant in Josephus's time However The Scripture of Truth tells us that this Hiram was so candid a King to David that he sent Embassadour to him with Cedar Trees from Lebanon a great part whereof lay in that King's Countrey and Carpenters to build him an House N. B. For David had demolished the Old Fort after he had slain all the Jebusites that had defiled it with their Idolatry save only Araunah saith Josephus who afterward proved a kind friend to David chap. 24.18 22. When he became a Proselyte to God's true Worship N. B. To this New House David gave a new Name that all the Monuments of abomination in the Old House might utterly be abolished and perhaps the Blind and Lame were interdicted entrance into David's Royal Palace not out of pride and state as that of the Persian King's interdiction Esth 4.2 but that it might be a lasting memorial of this famous Victory Nor was this Rule so general as to admit of no exceptions for Lame Mephibosheth was admitted upon another account that he might be a standing Remembrancer of David's dear Friend Jonathan It could not but be some content to David in demonstrating his favour to a Lame living Son in thankfulness to his now deceased Father N. B. We may suppose that while all Israel was with David at Jerusalem David consulted with the Chief Captains about a convenient time for fetching up the Ark 1 Chron. 13.1 2 3 4. and until that appointed time all the Tribes went to their own homes After their departure Hiram sends betimes to enter Amity with him and to build him an House to Live in and then it was that David multiplied his Marriages contrary to God's Law Deut. 17.17 to build up himself a living House v. 13 14 15 16. and 1 Chron. 14.1 2 3 4 5 6. This David did to enlarge his Family and to encrease his Alliances with so many considerable Families yet may it well be reckoned amongst David's miscarriages For beside his leaping over the Pale of God's Law in Multiplying his Wives to strengthen himself in the Kingdom as above he was afterward punished in his Concubines He was made saith Peter Martyr to Vomit them up again which he had swallowed down with so much delight chap. 20.3 'T is no good policy to break God's precepts upon any pretence The Fifth Remark is The Second Event of David's Inauguration over all Israel namely The Emulation of the Philistines who hearing of David's splendid Coronation quite contrary to the Tyrians looked upon David's settlement with an envious Eye and took this timely opportunity when all the Armies of Israel were returned home and before Jerusalem was fully fortified they came once and again to the Valley of Rephaim which lies near Jerusalem to catch David at unawares but he beats them back with a sore slaughter both times v. 17 18 19 20 21 22 23 24 25 and 1 Chron. 14.7 to the end Wherein Mark 1. The Philistines had not stirred against Israel during their Civil-Wars betwixt the the House of Saul and the House of David they craftily forbore all acts of Hostility those Seven Years hoping they would destroy one another and so make for them a more easie Conquest of both But now all being ended and Amicably composed unanimously under David they began to fear his growing greatness especially by Hiram a rich King of a Neighbour-Nation now entred into a League with him they thought it now high time to bestir themselves which they durst not do before for fear of making both parties of Israel and Judah to unite against a common Enemy-Invading their Land but now they must pluck up this new plant before it were too much fortified both at root and top c. Mark 2. It may be supposed that Achish King of the Philistines who had been so kind to David in the time of his banishment by Saul was now Dead for we read not one word of him in this expedition wherein 't is said That all the Philistines came to find him out and fight against him or if yet alive the other Four Lords of the Philistines over-ruled him now as they had done in Cashiering David and his Men out of their Army when he had Ziklag bestowed upon him Mark 3. So tender was the Lord of his Servant David's Reputation and Honour that the Philistines must first Invade him and not he them lest they should have for so doing basely branded him with the brand of Ingratitude to Invade them first who had given him such Courteous entertainment in the times of his troubles He will not therefore be the first Aggressor Mark 4. David secures his Forces in the Cave of Addullam till he had consulted God by Abiathar which being done with God's warrant he falls upon the Philistines in the Valley of Giants and smote them with as much facility as a Man can scatter weak Waters with his Foot or Finger hence David called the place of this Victory Baal perazim The Lord of Breaches Mark 5. These Philistines had brought their Images into the Field to fight for them in hope of help by them perhaps in imitation of the Hebrews who had formerly frighted them with their Ark among their Army 1 Sam. 4 6 7 8. those Mawmets they left behind in their praeposterous flight to save their Lives or out of contempt because they had helpt them to no better Success David takes and burns them as God had commanded Deut 7.5 25. 1 Chron. 14.12 Mark 6. Those Fool-hardy Philistines will needs stumble the second time upon the same stone spreading themselves again in the valley of Giants doubtless with greater force v. 22. as if they had been of the Race of those Old Giants who waged War against God himself David still not flush'd witht he former Victory depends upon God for Direction God Directs David not to fight them by open War as in the first but now to use a stratagem of Fetching a compass v. 23. God's Promise must be trusted yet the best means must be used Come on them unawares c Mark Lastly The Season of David's Acting God must go before and Man must follow after When thou hearest the sound of a going on the tops of the Mulberry Trees then fall on v. 24. Such a sound as utterly frighted the Syrians 2 King 7.6 shall now fright the Philistines The sound of a
of Israel and takes from them Metheg-Ammah that is Gath with her praecincts 1 Chron. 18.1 their Principal City that only had a King over it when their other four famous Cities had only Lords over them and it was thus call'd because it was the Bridle of that Corner of their Country as the Hebrew signifies or Bridge of Bondage in General Notes having always a Garrison in it to keep the Israelites from invading them but now David takes this Bridle out of Israel's mouth and puts it into their own mouths N. B. So our Spiritual David Removes the dominion of sin from us Rom. 6.14 The Third Remark is He killeth Moab to a third part v. 12. marking them out with a Line who should be slain and who should live as the Carpenter doth what he means to cut off Isa 34.11 44.13 Some do marvel at this severity of David Partly because Moab had been kind to his Father and Mother 1 Sam. 22.3 4. and partly because God forbad Israel to molest Moab Deut. 2.9 N. B. Note well The former of these two Objections the Rabbins Answer saying they treacherously murthered his Parents after his departure thence for which bloody fact David was thus severe upon them but this is to be wise above what is written Sacred Writ tells us tho' Moab had not molested Israel in their coming out of Egypt Deut. 2.9 yet afterwards they proved malicious Enemies to Israel in the Wilderness Balak their King hiring Balaam to curse them c. Numb 22.5 and Eglon their King sorely oppressed them Judg. 3.12 and God Cursed them to the Tenth Generation for not meeting Israel their near Kindred with bread and water Deut. 23.3 4. therefore David had good cause for this seeming Cruelty they still persisting in their old malice yet David dispossess'd them not but calls this just revenge the measuring of the Valley of Succoth Psal 60.10 The Fourth Remark is David's Conquest over the Syrians v. 3. to v. 8. wherein Mark First Hadadezer was an Ambitious and turbulent Prince whose Father Saul had war'd against 1 Sam. 14.47 but he only vexed them Now the Son was grown great and had already subdued Damascus and still would be greater by enlarging his Territories towards Euphrates which God had granted to Israel by promise Deut. 1.7 11.24 Josh 1.4 therefore David takes him down in time before he became over-formidable and to Euphrates fell to Israel Mark Secondly David took from this Potent King Twenty Thousand Men and a Thousand Chariots and Seven Thousand Horsemen that attended them there being seven Horsemen to attend every Chariot he spoiled them all but an hundred Chariots and reserving seven hundred Horesemen for them N. B. Josephus saith David slew five thousand Horsemen and twenty thousand Footmen but the Scripture saith better 22000 Men v. 5. Mark Thirdly David houghed the Horses as Joshua had done before Josh 11.6 to make them unserviceable for War reserving only an hundred as before for his own use for he was not to multipily them Deut. 17.16 Josephus makes no mention of David's houghing those Horses looking upon it as it seemeth to have been unwisely done of David N. B. Therefore Josephus must be read with much discretion for he writing his Antiquities of his own Countreymen to be communicated to other Nations he described them as stately as he could and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews he taketh the boldness either to add unto or to detract from the Holy History Mark Fourthly God preserved David every where v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East the Philistines in the West Syrians in the North and Edom in the South of Judea v. 14. Conquering his Enemies Countries upon all quarters round about And then David composed the 60th and 108th Psalms c. The Fifth Remark is David's Conquest over Hadadezer This occasion'd Toi King of Hamath now Antioch to Congratulate the Conqueror to whom he sent most rich Presents by his Son Joram for freeing him from so troublesome a Neighbour who was evermore picking quarrels with him v. 9 10. Compare this with 1 Chron. 18.9 10. where the Names differ The Sixth Remark is David sought not himself nor the enriching of his own Personal Estate when he fought against all those Nations but laid all those prodigious Spoils taken from them together with Toi's Precious Presents up in the Treasury of the Lord's Tabernacle v. 11 12 13. yea and the Spoils of Edom also whom he subdued next for Assisting the Syrians in their Recruits against him v. 14. all those Treasures David provided for the Building and Beautifying of the Temple though he might not build it himself and David's subduing of Edom was the fulfilling of Isaac's Prophecy The Elder shall serve the Younger Gen. 27.43 which continued until the Reign of Joram then the Yoke was cast off 2 King 8.22 The Second Part is Political v. 15 16 17 18. wherein Mark First As David made Tributaries to him those Nations abroad above-mentioned so he gave Just Laws to his own People at home v. 15. that his Throne might be established in righteousness Prov. 14.34 Mark Secondly He made Joab his General according to his promise for his Conquering the Jebusites Fort of Sion 1 Chron. 11.6 and Jeho ophat the Chancellor of the Kingdom in the Office of Peace as the other was of War v. 16. Mark Thirdly David took care for the Church as well as State v. 17. where Zadok and Ahimelech alias Abiathar be Officers of the Church N. B. Not as if there were two High Priests as in corrupt times Annas and Caiaphas were but these were the heads of the two Lines Eleazer and Ithamar Abiathar of the latter Line was the only High Priest 'till Solomon thrust him out for siding with Adonijah and put Zadock in his place 1 King 2.25 27. Mark Fourthly David for his own security made Benaiah the Captain of his Guard and his own Sons Rulers v. 18. Which Honour being heap'd upon them likely put Absolom and Adonijah upon ill designs an over-kind Father kill'd them with his over-much kindness c. 2 Sam. CHAP. IX THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan's Posterity wherein two General Parts offer themselves obvious to our eyes First The Persons to whom his Royal Bounty was extended and Secondly The matter and manner of his benevolence to them Remarks upon the First are First No sooner had David ended his War as above and set himself to Administer Justice to all his People Chap. 8.15 and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family N. B. Some reckon this neglect of David so long 'till the twentieth year of his Reign among the Chief Errours of his Life That it was so long he forgot his
for so great a Worthy as Vriah was to be call'd off from the Siege to answer such Weak Trifling and Common Enquiries which any Private Person out of the Army might have given a full Answer to N. B. Some hence suppose that Uriah hereupon began to be suspitious seeing a meaner Man than himself might have made as good a Messenger and probably he might understand some little either from the Messengers Sent for his Wise or from some of his own Family that came to congratulate their Master's safe return those might intimate to Vriah that his Wife had been sent for to the Court all which together with the other circumstances might give him grounds of Jealousie that there was some other cause why David sent for him than what was pretended and so grow Jealous of his Beautiful Lady which possibly was the real reason why he could not be perswaded to go home and accompany her Mark 3. David deals still with Vriah while sober and dissemblingly gives him an Amicable Dismission v. 8. bidding him go home and refresh thy self after thy Travail and rejoice with the Wife of thy Youth Prov. 5.18 Not doubting but he would converse with his Wife and so cover both their Sin and their Shame and therefore followed him a Royal Mess of Meat that he might pamper his paunch and then Lie with his Wife for Sine Cerere Baccho friget Venus lusty feeding upon Luscious Dainties such as this dish the King sent him doubtless was causeth Lustful and Lascivious Minds The bearer of this dish was to bring David tidings whether saith Peter Martyr Vriah went home or no c. Mark 4. David's expostulation with Vriah occasioned by his not embracing the King's leave to go to his House but sleeping all Night among the King's Guards v. 9. 'T is probable he ate his Mess the King sent him like an Hungry Traveller yet did it not dispose him to Desire his Wives Company according to David's design N. B. Some say and not improbable that his Fair but False Wise did both in treat and importune him to go home seeing it so much concerned her to enjoy his company for covering both her Sin and Shame Whether he was jealous that his Wife was Sick of a Pleurisie is not told us however God had an over-ruling hand in it to incline Vriah's Heart to do so whereupon David reasons with him v. 10. both as a King thou shouldst have obeyed me and as a Friend thou shouldst have listened unto me for thy own welfare I know thou hast been Travelling on Foot Thirty hours from Rabba to Jerusalem therefore art thou not kind but cruel to thy self in lying still from home when there is no need c. So he presseth him to depart to his House Mark 5. Vriah still holds his resolution v. 11. neither the Dignity of the King saith Peter Martyr nor the Beauty and importunity of his Wife could reclaim him from his refractory humour N. B. Thus the Providence of God did counter-work all the Policies and Projects of David who designed all along to have his Sin concealed when the most Wise God will have it revealed and lest the King should think it was too sawcy a sullenness in a Subject to be thus peremptory he renders a most pregnant reason for so persisting in his resolve saying The Ark and all Israel abide in Tents and my Lord Joab c. and shall I take pleasure with my Wise in a time of common calamity Here Vriah declareth that he had a Golden Soul in a Robust Iron Body His Name Vriah signifies the Fire of God and surely the Fire of Zeal was kindled here by God's Spirit upon the Hearth of his Heart which made him thus resolute in abridging himself even of Lawful Delights in a time of Common Calamity N. B. As the Rapid motion of the primum mobile or Supreme Sphere of the Heavens carryeth about the inferiour Orbs in a Retrograde motion contrary to that which is their proper tendency from East to West whereas the first mover hurries them back from West to East according to the common rules of Natural Philosophy Even so a true Spiritual Sympathy with the Churches Epidemical dangers should carry our Hearts back from the bent of our own private Natural Inclinations as it did here in Vriah which stop'd him in his way of taking his Conjugal Pleasure at home N. B. Josephus saith Vriah was Joab's Armour-bearer because he calls him his Lord but that he might as well do and not be so as Joab was Lord General of the Army however this brave Speech of his Self-denyal did ring a loud peal in the Ears of David's Conscience to awaken him out of his present Lethargy into which Sin and Satan had lull'd him as into a Dead sleep of security seeing he lay wallowing in unlawful Lusts in a time of common danger when Vriah made Conscience of enjoying such as were honest and lawful Mark 6. Still David instead of Repenting proceeds from bad to worse ver 12 13. when he found himself crossed in his former contrivances with Uriah while Sober he will try one trick more in making Vriah Drunk that when intoxicated by pressing Wine upon him more than was convenient he might forget his Oath and Lie with his Wife putting off all his former Austerity N. B. Oh what are we when left of God! that David should do all this evil with deliberation Though David was Drunk with Lust when he lay with Bathsheba yet was he Sober enough and in his cold Blood when he made Vriah Drunk with Wine and all to get a cover for his Sin No doubt but it was against the Temper and Genius of this good Vriah to drink himself Drunk in the King's Presence He that could deny himself his Wives Company at home and so resolutely refuse his Lawful pleasure would never make it his choice to intoxicate himself in the open Court to the scorn of the Courtiers had he not been designedly plyed with Cup after Cup which he was compelled to drink off as a special favour from his great Soveraign That this good man drank more than he desired is manifest from that Phrase David made him Drunk ver 13. Yet even this Device of David would not do for though David had made Vriah Frolick and Jovial yet retains he still his resolve against going home but went to bed with the Hinds and Houshold Servants of the Court and not as before among the King's Guard perhaps because he was ashamed to be seen so deep in drink N. B. Peter Martyr saith here this good Man though his mind was discomposed with Wine yet persists he still in his former purpose like the good Travelling Horse though his Rider lays the Reins of the Bridle loose upon his Neck yet will he keep on his pace in the Road without wandering out of the way Thus David was still disappointed c. The Second and Last Remark is The last but worst Link
of that doleful Chain of David's Lust So far was David still from Repenting of his Sin that seeing his craft for concealing his Adultery he failed him in all the other fair means he contrived now resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly and so to cover his Adultery with Murther that so he might not live to accuse the Adulteress Mark 1. In order hereunto he wrote a letter to Joab v. 14. not with Black but rather with Blood and Vriah must carry this Sword to Joab for the cutting of his own Throat Hence was feigned that Fable by Satan's subtilty of Bellerophontis literas portare to elude this true Scripture-Story When a Man bears the message of his own death c. Mark 2. Vriah must be set in the hottest Battle and then lurched v. 15. Joab must believe this most excellent person had some way deserved Death and he must be the Executioner yet could he not be ignorant of the Law that no Criminals should Die without two or three Witnesses against them therefore he was too obsequious in obeying so Tyrannical a Command v. 16 17. but Joab happly hoped hereby to ingratiate himself with David for the Murther of Abner which he had not yet answered For now David was like to be no less guilty than himself Right or wrong he 'll please the King Mark 3. Tidings hereof are dictated by Joab in what order the Messenger must tell David v. 18 19. and if the King object any rashness in the enterprize he must answer Vriah is slain also and that answers all objections v. 20 21 22 23 24. The Messenger played his part notably like a pick-thank and makes haste to tell David of Vriah's death which salved all so that he needed not to tell him of the death of Abimelech Judg. 9.53 as Joab had tutor'd him to qualifie the death of any of his Brave Souldiers c. Mark Fourthly David was pleased saying Let not Joab be displeased c. v. 25. where he smootheth up his General slights the slaughter of so many gallant men and deeply dissembleth with the Messenger that so neither his bloody Command nor Joab's fawning obedience might be discovered to him N. B. David had been still striving against the stream in the use of fair means and none would do to his content but having found success in this foul Policy Oh how he huggs himself under hardness of heart But was this like David who while but a Servant was so tender hearted he could not cut off the Lap of Saul his Adversary but his Heart smote him with remorse 1 Sam. 24.5 but now coming to be a King he can kill his faithful Friend and loyal Subject yea one of his famous Worthies without regret and with peace of mind O quantum mutatus ab illo how had Adultery altered him Mark 5. Bathsheba mourned for the Death of her Husband v. 26. and no doubt it was a feigned and a merry mourning She was inwardly pleased both as freed from fear of his rage and punishment of an Adulteress and as hoping now to be made a Queen Had she been sensible of her sin afterwards doubtless she was she would have mourned like a Dove as Queen Huzzah did Nah. 2.7 But after Seven days of mourning saith Josephus the ordinary time Gen. 50.10 1 Sam. 31.13 the Adulterer Married the Adulteress and probably more haste might be made here that she might be thought to be with Child by David after they were Married v. 27. But the thing that David had done displeased the Lord which was not simply his Marrying of her for that is no where forbidden in Scripture but for his alluring her to Adultery and for murthering her Husband after it as will more plainly appear in the following Chapter where David's Conscience is awakened THE THIRD VOLUME Of the SACRED History and Mystery OF The Old-Testament Logically Discust and Theologically Improved Beginning at The Birth of Solomon and ending at the Birth of Christ Wherein an ample Account is given of all the Apocryphal Times also betwixt Malachy and the Messiah as well as of all the Canonical Books till that Time By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1695. 2 Sam. CHAP. XII THIS Chapter contains First David's Repentance for his double sin and both of them of the first Magnitude Adultery and Murder He was reduced to Repent by Nathan's parable and by direful punishments denounced against him for them And Secondly The effects of his Repentance both as to his private and as to his publick capacity Remarks upon the First Part are First The procuring cause of David's Repentance as God himself was the principal so Nathan God's Prophet was the instrumental cause thereof for 't is said The Lord sent Nathan and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was v. 1. Mark 1. The time how long David lay in his Sin without Repentance 't is computed about Ten Months was the time of his impenitency for God sent not Nathan untill the Child begot in Adultery was born by Bathsheba So long did David indulge himself in his Amourous Embracements of his dear Adulteress whom he the Adulterer had now ventured to Marry Yet all this long Ten Months as Peter Martyr well observes David sanctified every Sabbath presented himself before the Lord in the Holy Assembly and did purifie himself with others according to the Laws of the Sanctuarie's purification But Oh wonderful With what kind of mind Surely he did nothing sincerely nothing from real Piety it was all in Hypocrisy and from a customary Formality When the ordinary use of the Ordinancies of God could not cure David of his Lethargy but still he stuck fast with his Feet in the cloggy Clay because the God of ordinances was not in them He had only got the Mantle of Elijah in his Tabernacle-Worship but he still for these Ten Months time wanted the Lord God of that Mantle of Elijah which Elisha pray'd for 2 King 2.14 Even then God out of meer Commiseration and Free Grace to David makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay as David acknowledges Psal 40.2 N. B This was to teach us That as no Man can awaken himself out of a Dead Sleep so the best of men may fall when they will but they cannot rise when they will untill the Lord lent him his Holy Hand to help him and to do for him what Ebedmelech did for Jeremy to draw him up with the Cords of Mercy out of a Miry Dungeon Jer. 38.6 12 13. The Second Remark is Nathan is the Ebedmelech to David This Nathan had been sent by the Lord to David with Glad Tidings about filling David's House with variety of Sweet Cordials and Comforts Chap. 7.4 to 17. And
what he denies when pleased N. B. It seems the Lord in answer to David's prayers dropped down some assureance that his Child was saved and therefore he saith I must go to him not only with my Body into the Grave but also with my Soul into Heaven c. Mark Seventhly The mitigation of David's punishment v. 24 25. wherein First He comforted Bathsheba with the comforts wherewith God had comforted him 2 Cor. 1.4 to wit by telling her that the Child was saved Secondly Moreover God comforted David by making up his loss of a dead Child with the birth of a Wise Solomon born of Bathsheba of whom David had all his Best Sons because they were the fruit of their Parents solemn humiliation Thirdly Nathan who was sent to humble David is now sent to comfort him and to become Tutor to Solomon who must live tho' that in Adultery did dye now David signifying only beloved he hath a Son Jedediah signifying the beloved of the Lord. The last Remark upon this twelfth Chapter is the taking of Rabbah the Metropolis of the Ammonites from v. 26. to the end First in part then the whole c. Mark First Here Joab had laid close Siege to this strong City about Twelve months and now had taken that part of the City where the Royal Palace stood the place of the King's residence which was surrounded with water both for defence and for delight the whole City probably was supplied by Conduit-pipes from hence which therefore Joab the General took care to cut off v. 26 27. Mark Secondly When General Joab saw the City could not long hold out now for want of water he sends for David in all haste that he might have the glory of the Victory v. 28 29. This was a most generous act of General Joab In other of his Conquests he Conquered others only but in this act he Conquered himself to let the honour of all redound to David who had by his sin retarded his success for so many Months N. B. Learn we from Joab these two good Lessons the first is when in our Spiritual Warfare we would Conquer any Corruption we must cut off those Conduit-pipes of water that keep them alive c. The second is when through Grace we have Conquered any Corruption and mortified it by the Spirit Rom. 8.13 let Christ our Spiritual David have the whole glory of the Conquest as the Disciples did Acts 3.12 16. Mark Thirdly David hastens with an Additional Army having now as some suppose made his peace with God whereas while he lay in his sin he durst not look an Enemy in the face takes the City and the King's Crown from off his head which weighed a Talent of Gold c. and setteth it upon his own head v. 30. N. B. Yet the Crown of Glory laid up for David now reconciled to God is far more weighty 2 Cor. 4.17 and enambled with more precious Pearls Mark Fourthly He put the People to most barbarous torments for abusing his Embassadors v. 31. whom he tore in pieces with Saws and Harrows or burnt them in the Furnace of Moloch where they had burnt their own Children This Cruelty makes that Opinion more probable that David had not yet recover'd his mild temper and former tenderness toward Saul and others his heart was yet hardened with impenitency and he had not yet recovered the Spirit of Grace which would have taught him more Mercy and Moderation so there is a transposition of the Story c. N. B. If the Ammonites were so severely punished for abusing David's Embassadors Oh what severity may they expect that abuse the Embassadors of Christ 2 Cor. 5.20 God will strike through their loynes Deut. 33.11 never any such prospered Job 9.4 c. 2 Sam. CHAP. XIII THIS Chapter gives a Narrative how God's Justice which seemed to sleep a while after the death of the Child begotten in Adultery now awakeneth and shews it self in the Temporal punishments of David's foul offences of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldest Son Amnon First in General Remarks are First The Lex talionis Divine Justice observed here in Writing David's Sin upon his Punishment As David had committed Adultery made Vriah drunk and then murthered him so his Eldest Son Amnon committed Incest is made drunk by Absolon and then is murthered Remark the Second From the general prospect of this Chapter Lavater noteth excellently from those three Names here mentioned Amnon signifies Stable and Faithful Tamar the Palm-Tree and Absolon his Father's peace but not one of them answered their own Names nisi per Antiphrasin unless by contraries Fallitur Augurio spes bona saepe suo Names and Natures do not always agree Now to the particular parts of this Chapter and first the Adultery or Incest of Amnon the Remarks are First The Agent was Amnon David's first born Chap. 3.2 who lusted after his Sister a Virgin so violently that he fell sick upon it because he could not accomplish his lustful desires v. 1 2. N. B. The reason of his sickness is rendred by some to be this The Affections are placed in the grossest part of Man's mind which hath the greatest affinity with the Body and thence it is that the vehemency of the Affections both those call'd Irascible and those call'd Concupiscible in Philosophy do so powerfully produce strange Distempers in the Body The Second Remark is The Patient Tamar a fair Woman whose Beauty was the bait of Amnon's Lust yet his Sister by the Father's side tho' Absolom's Sister both by Father and Mother Chap. 3.3 This Daughter of David and for any thing we find to the contrary the King 's only Daughter and being a Beautiful Virgin was strictly kept in from gadding abroad lest Dinah's danger Gen. 34. should thereby entangle her No doubt but this precious Jewel this sparkling Diamond David's dearest Darling went always well attended when her occasions call'd her from home This daily diligence of guarding her made Amnon despair of satisfying his lustful desires and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiscence The Third Remark is The Instrument used for Amnon's ease v. 3 4 5. Satan soon found him out a Broker to bring him out of his Mulligrubs namely his Cousin Jonadab of a Serpentine subtilty so a fitter tool for that old Serpent the Devil to work with He being Ingeniose Nequam Wittily Wicked pumps out of Amnon the cause of his paleness and drooping so unlike a King's Son who well cannot have discontent saying Wil t thou not tell me thy Friend who can both keep Counsel and give Counsel Amnon answers I love Tamar my Brother Absolon's Sister he saith not my Sister for shame as he did after to David for obtaining his ends without suspicion v. 6. but here minces the matter of love to an half Sister now Jonadab gives his pestilent Advice A Friend and no Friend had he
a place wherein thou mayest Sacrifice to the Lord as well as at Hebron c. David might have suspected something from his delay of time too that having been two full years in Jerusalem Chap. 14.28 yet all that time never paid his Vow Nor was Hebron the proper place of Sacrificing then tho' it was an Ancient City where Abraham built an High-Place Gen. 13.18 and the place of Absalom's Birth 2 Sam. 3.3 and where David began his Kingdom where likewise he resolves to begin his Reign among all his Relations yet David is so blind as to send him thither with his Blessing The cause was because God had blinded his eyes that he might bring both upon David and upon Absalom the Judgments which they both deserved and himself designed The Fourth Remark is Absalom soon made it appear he came not to Hebron to serve the Lord so much as to serve himself of the Lord v. 10 11 12. wherein Mark First He sent out Spyes c. to feel the pulses of the Elders of each Tribe and to gain them over to Absalom's Party acquainting them with the main design of that Meeting Grotius saith some of those Spyes were debauched Priests and Levites fit persons to become Trumpets for Rebellion and to lend their loud acclamation crying God save King Absalom Mark Secondly Two hundred of the Principal Citizens of Jerusalem are decoyed to accompany Absalom in his dissembled Devotion they knowing nothing of his Treasonable Design the concurrence of those Grave Senators undoubtedly of great reputation with David could not but give a great countenance to Absalom's Diabolical Enterprize and cause the People to think this was done by David's consent when they saw David's Friends present in the Solemnity tho' basely wheedled thither only to wait upon David's too much doted on Son in paying his Devotion to God As this Wile served to weaken David's party so was it an unhappy president for lesser Cities to fall in with Absalom and no doubt but it was now hotly discours'd that David being much decayed with Age and Wars was now minded to resign up his Crown to Absalom both his Eldest Son and the Noblest descended as coming from a King by both Parents 2 Sam. 3.3 Mark Thirdly That crafty Councellor Achitophel is call'd to the Conspiracy v. 12. call'd David's Councellor and who had been doubtless in high esteem with David for his Wisdom however now fallen out of favour N. B. Some say the Quarrel arose from David's abusing Bathsheba supposed to be Achitophel's Grand-Child but there was small cause of a quarrel seeing David made her amends in making her a Queen which could not chuse but please that Old Fox well enough It was rather because he saw David declining yet too down-right for all true piety so could not manage him with his wicked Counsel He hereupon resolves to Worship the Rising-Sun and whom he might better manage in ways of wickedness and two wicked wretches would fadge best together 'T is very probable Achitophel was the Author or at least the Fautor and Fomenter of this Conspiracy tho' he had now craftily withdrawn himself and lay close like an old Fox 'till call'd out of his Kennel that he might seem to have no hand in the Rebellion until it was past recovery and past David's power to repress it yet had he all along before this paved the way by his private perswasions and putting others upon publick Actions in so dangerous an Undertaking like the subtle Ape that saw Chesnuts roasting in the fire and takes them out with the paw of the Cat sleeping by the fire beside him The Fourth Remark The Conspiracy now grows strong by a great concourse of People 't is a wonder that a Prince so pious and so prosperous in all his Wars should be so shamefully deserted by his ungrateful Subjects but thus it is always with the Mobile who are ever-more weary of the present Government and will pick quarrels with every want or weakness which cannot be wanting in the best of Governours Neutrum modò mas modò Vulgus The Vulgar will be sometimes of one Gender and Party and sometimes of another They turn here from most pious David to most impious Absalom 't is true this Apology may be made for them N. B. First They resorted to Hebron upon a most specious pretence to be present there at the Worship of God for which they ought not to be blamed And being thus wheedled in and plainly trepan'd neither they nor those Citizens of Jerusalem could make a safe retreat being hem'd and hedg'd in by the hands of those bloody Conspirators And Secondly It may be said for their excuse also that no doubt the Ringleaders of the Conspiracy did sedulously black and blast blessed David aggravating to the utmost all the errours of his Reign as his Adultery with Bathsheba his Murther of Vriah with divers others of his Army his pardoning Amnon for an incestuous Rape c. and 't is pity they did not add as they might have done his foolish sparing of unnatural Absalom for his so treacherously butchering his Brother Amnon but this they forbear to mention as making against them however they did probably justifie that Act of Absalom as a just Revenge for the abuse of his Sister and did lay load upon David for his so much rigour and so long severity against Absalom for so Just an Action therefore it was but a righteous thing for Absalom now to right himself and the People were bound to assist him the rather because he had promised what great things he would do for them were he but a Judge v. 4. how much more if he were the King No wonder then if the Mobile thus flush'd with high hopes of what they would have from their new King who had already stole their hearts v. 6. came thus in great Confluences to Hebron and there influenced with such plausible Harangues and florid Orations as is above said no wonder if the Conspiracy was strong N. B. But above all this must be attributed to the over-ruling hand of the most high God who hath the Spirits of all People as well as of Princes at his own command and thus turned their hearts to Absalom for chastizing of David as was fore-threatned The Third Part is the Consequences of this Conspiracy from v. 13. to the end Remarks are as follow The First is David's Flight when Tidings were told him that the hearts of all Israel were gone out after Absalom v. 13 14 15. a flight is resolved on first wherein Mark First David was greatly distressed here to hear that the People had so sordidly deserted him of whom he had deserved better things for his cloathing them with Scarlet c. more truly than what Saul boasted he had done for them in giving them Vineyards and Oliveyards c. 1 Sam. 22.7 Tho' David in his passionate Elegy upon Saul doth Hyperbolically apply it to him 2 Sam. 1.24 David had really done it
in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites Philistines c. Now all these favours are forgotten by this ungrateful people but blessed David did blessedly read his own ingratitude to God in theirs to him Mark Secondly David resolves saying Let us flee here stand and wonder at David's words N. B. He had now got that impregnable fort of Sion so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults Chap. 5.6 c. and himself had added many more artificial fortifications about it v. 9. c. He had likewise his tried Old Soldiers Men of great gallantry at his hand to defend both him and this fort yea himself was a Man of vast Valour and Magnanimity insomuch that he had Courage to encounter that Monster of Men Goliah when himself was but a Stripling yet now when become an experienced Man of War he seems so Pusilanimous as to talk of fleeing and so Timerous as not daring to look his Son in the face Mark 3. Grotius greatly mistakes the ground of David's Flight calling it Pavor Ingens a prodigious fear made him resolve to flee Sanctius saith better here that David now Acted the part of an Humble Penitent rather than a Couragious Captain His own guilt making him more afraid of God than of Man But assuredly David's resolve to flee did not flow from any want of Courage as plainly appeareth from the Third Psalm which then he Penned as the Title telleth us He indeed complains there of the Multitude of his Enemies yet professeth he was not afraid of Thousands of them c. Psal 3.3 6 c. Where he foretels their downfal to shew his Faith was above his fear but it was an high piece of prudence in him so to resolve and in no better way could he be willing to serve God's Providence and to allay the rage of his graceless Son's Rebellion Reasons are many to demonstrate that this resolve came not from Cowardise or any distrust in God's power beside Psal 3. but from Wisdom and well-regulated Policy N. B. For First This strong Fort was not furnish'd with Provisions for any long Siege Secondly Had David been once Besieged there Absalom might have taken a peaceable possession of his whole Kingdom Thirdly The spacious City of Jerusalem was not Tenable Fourthly Nor durst David trust the Citizens having a malignant Party in it who were more for adoring a rising than a setting Sun Fifthly Had David staid there it had exposed the chief City to be plundred by the Rage of the Rebels Sixthly He knew God had design'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worship and therefore would secure it from being burned down as it might have been had he made this City a Seat of War Seventhly David by his marching abroad might gather up a considerable Army for his own defence as indeed he did to the suppression of the Rebellion Eighthly Peter Martyr saith David by his departure declined a Civil War hoping present Animosities might be amicably composed but Ninthly This Resolve to flee came into David's mind by an over-ruling hand of God that way might be made for executing the Judgments God had threatned in giving David's Wives to be defiled by his Beastly Son Chap. 12.11 Mark Fourthly When David declared his resolve to flee his Courtiers and Counsellours complied saying we are ready to obey thy resolve v. 15. where Peter Martyr Notes well this comfort God gave to David in his distress that tho' his own Son was perfidious to him as to a Father and rebelld against him yet his own Servants remained faithful to him as to a Master to defend him The Second Remark is David's Departure from Jerusalem according to his prudent and politick resolve v. 16 17 18. Mark First Distressed David marcheth forth on foot not calling for the King's Mule which he kept his Son Solomon shall ride in state upon his own Mule 1 King 1.33 but himself will travel on foot beragelau which we read after him v. 19. signifying in pedibus suis he went upon his feet as v. 30. explains it This David did partly to humble himself under the humbling hand of God his present Condition call'd for this self-afflicting posture partly to encourage his Companions in trouble seeing himself so submissively underwent it and partly saith Peter Martyr that walking among others as a Foot Souldier he might not be discerned Mark Secondly David left only ten Concubines to keep his House as hoping the Rebells would not hurt those weak women whose Sex as unable to make resistance useth to be a safeguard even among Barbarous Nations 'T is probable David now in an hurry of distractions had forgotten what God had threatned Chap. 12.11 or God over-rul'd the matter so that those Secondary Wives of David should be the subjects of Absalom's filthy lust Mark Thirdly David marcheth with his Family and Followers to a due distance from the City and there makes an halt not so much to rest and refresh themselves as to receive Recruits at this place of Rendezvous whither his old Soldiers and many other friends resorted to him that they might march away in a considerable body The Third Remark is David's commiseration of Ittai's Case more than his own v. 19 20 21 22. wherein Mark First Ittai a Philistine yet a Proselyte to the true Religion and a great lover of David comes to him as Captain over the Six hundred Valiant Squadron who had stuck to David in all his exile loath was David that this late Convert should be overloaded with discouragements especially being Son to the King of Gath as some say yet chused to live in Jerusalem for Religion's sake and being a man of great Courage and Conduct David for his encouragement had made him Captain over those brave stout Souldiers yet the sight of him troubled David Mark Secondly David courts him to a departure out of a meer duty of humanity saying I should deal but inhumanely with my dear friend should I suffer thee who hast so lately left thy own Kindred and Country for the sake of Religion to go along with me into a new Exilement Go back saith he to the new anointed King as he will not suspect thee being but a stranger so he is able to encourage thee according to thy merit which I had not time enough to do because of this my sudden misfortune Go back to thy own house in Jerusalem Mark Thirdly The Candour of David to his unkind rebellious Son in calling him King whereas he might have call'd him not only a Rebel but also a Brother-Murtherer and one who would be a Father Murtherer also His true Title now was a Tyrant a Rebel and an Vsurper oh the lenity and meekness of David in giving his graceless Son such a gracious Character and oh the self-denial of David who had
Evil Advice to a Good End Whereas the least Evil ought not to be done no not for procuring the greatest good Rom. 3.4 8. Simple Truth he thought not sufficient without Sinful Shifts Mark 3. Though Abiathar was Chief yet David sets Zadok before him as the more confiding Man he bids Hushai consult with them two how matters go and they will send me word by their two Sons ver 35 36. So Hushai David's real Friend departs ver 37. a dissembled Friend of Absolom's only whose Counsels he designed to defeat c. 2 Samuel CHAP. XVI THIS Chapter is a Narrative 1. Of David's Deeds in his flight And 2. Of Absolom's entrance into the Royal City The Remarks upon the First Part are First The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant ver 1 2 3 4. Wherein Mark 1. No sooner was David departed from the top of the Mount of Olives where he worshipped God but Ziba Mephibosheth's Man met him one that was so Sagacious and of such a crafty fore-sight that he could fore see David's Restitution notwithstanding his present disturbance because of his most eminent Piety yea and Absolom's Down-fall for his most notorious Impiety therefore he subtily brings a Rich present unto David in distress that he might lay a fair foundation of his own future fortune if David be restored Mark 2. David marvels at this Man's First Present and asks him if it were his Master Mephibosheth's doings to be so tender of his Wives and Children that all walked on foot as well as David did to send a couple of Asses for them to Ride upon This sordid Sycophant makes David believe that not only the Asses but also the Two Hundred Loaves of Bread the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods whereas probably being Steward he had furnished himself out of Mephibosheth's means designing to wrest the Land from his Master by a false Accusation for his own private advantage Mark 2. Upon David's asking where he was he answers with a shameless and senseless slander That Mephibosheth expected the return of the Kingdom to him as to the Top branch of Saul's House because Israel would be wearyed with VVars under the House of David thus divided against it self Son against Father c. This was a plausible pretence too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousie and Defection from David who above all expected Mephibosheth's presence Mark 4. David thus deluded with bribes and calumnies condemns Mephibosheth unheard and against his Oath to his dear Jonathan c. and gives all to this fawning slanderer who could bring two Asses to David but in truth would not saddle one Ass for his Lame Master Mephibosheth to go along with David as it afteward appeared Chap. 19.26 The Second Remark upon the First Part is David's providential check for passing this unrighteous sentence expresly against the Law of God upon the testimony of one witness only Deut. 17.6 and that when byassed and blinded with bribes Exod 23.8 and that also of a Sycophant Servant against an Innocent Master which Tacitus and Lawyers of Antient times call Petty-Treason ver 5 6 7 8. VVherein Mark 1. The Rod wherewith God chastized David for this his Injustice was Shimei who was but a Servant also so God wrote David's Sin upon his Punishment to humble him still more and to make him know that the best of Men are but Men at the best Peter Martyr notes well here that as David had unjustly enriched one Servant so God Afflicts him by another Servant And he addeth that Ziba in all probability would have been as ready to Murther his Master Ezek. 22.9 had David Doomed him to Death for his Treason and then Mephibosheth's whole Land had been his c. Mark 2. This other Servant Shimei was of God's sending as David himself acknowledgeth ver 10 11. to correct him for too much favouring Mephibosheth's Servant of the Devil 's sending to make David break his Oath with Jonathan This Shimei was an impudent fellow saith Grotius Qui Cynicos maledicentiâ facilè vicisset No Crabbed and Sowre Philosopher was comparably so Dogged as he One of Saul's House and therefore the more envious to David whom he would Kill with his Tongue Mark 3. Shimei throws Stones as well as Curses at David passing along to Bahurim of Benjamin not far from Jerusalem and so Adds Affliction to Affliction he spake Stones and cast stones as if he would have stoned David for his being an Adulterer and his Wife Bathsheba too for an Adulteress also according to Deut. 22.22 Ezek. 23.45 46 47. though all the Men of War did Guard them which shews him a Man mad with malice Mark 4. Nor did Shimei thus desperately vent his outragious malice and madness in casting Curses as well as Stones at David only though this Mad Man ventured his own Life thereby Yet he adds also such railing reproaches against David whom he called a Bloody Man and a Man of Belial c. ver 7 8. as if this Dead Dog had learnt to Bark out such Rhetorick from the Devil himself This Disciple of the Devil shot his Venomed Arrows at Rovers and missed the mark in charging David with the Blood of the House of Saul which was notoriously false for David had spared to spill Saul's blood twice when few other Men would have done it as Saul himself confessed 1 Sam. 24.19 and as to the Death of Ishbosheth and Abner it was well known that David had no hand in either of them Yet those shafts shot at random by Shimei God guided them to the wounding of David for Vriah's Blood from which Crimson-Guilt he so earnestly deprecates Psal 51.14 Beside David was rightly punished by Shimei's railing for his hearkening over-readily to Ziba's flattering How justly was David spoiled of his Honours and Regal Respect c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods c. The Third Remark is The manner how David endured with prodigious patience this reviling reproacher ver 9 to 14. Wherein Mark 1. Abishai offered his service to revenge David's reproached Royalty Shimei a Dead Dog did indeed deserve to have his Head cut off that he might be dead indeed and bark no more Abishai's cause was good because this villain had spoke evil against a Ruler the Lord 's Anointed Exod. 22.28 but his Zeal saith Peter Martyr was bad like that in Luk. 9.54 a preposterous Zeal 'T is probable Joab prompted his Brother Abishai to say so ver 9. Mark 2. David therefore rebukes them both for medling too much with his matters which appertained not to them ver 10. saying your Advice is now unseasonable Though your Fingers even itch to take off this Fellow's Head yet must not I indulge my Heart in personal revenge nor disoblige Shimei's Tribe of Benjamin at thi◠juncture of a
Joseph of Saul to David of Nebuchadnezzar to Jeremy of Darius to Daniel and of Cyrus to the Jews c. And thus God turned off Absalom's heart from heeding the probable Councel of Achitophel and to hearken unto Hushai's Rhetorical wheedles c. Yea and God's Providence mingleth it self with all affairs of the People also causing them to cry O Wheel Ezek. 10.13 The Sixth Remark is Tidings of all these Transactions Hushai tells the Priests that their Sons might tell David v. 15 16 20. Mark First Hushai sends David tidings of all as had been agreed Chap. 15.27.34 35 36 37. and bids him haste over Jordan because he found Absalom fickle in approving Achitophel's Counsel at the first and then suddenly disapproving it nor did he know whether of their two Councels Absalom would finally follow fearing that Politick Fellow might influence him in private pressing upon him with new Arguments c. tho' he had publickly disown'd it therefore David's best way was to get out of his reach in haste Mark Secondly Jonathan and Ahimaaz the two appointed Messengers Chap. 15.36 durst not be seen in the City being known to be of David's party so they stay'd at Eurogel the Fuller's Fountain near Jerusalem Josh 15.7 18.16 by their Parents appointment and seeing Zadock and Abiathar might not be seen to go themselves to them they sent their Message by a faithful Maid who might safer go out of the City under the colour either of washing cloaths or of fetching water Mark Thirdly An unlucky Lad probably saw the Wench whisper her Message to them he ran and told Absalom v. 18. in the mean time they disliking the demeanor of the Lad hasten away to Bahurim where they hid themselves in a Well from the Pursuers N. B. Josephus saith this Lad was one of Absalom's Horsemen but we may more truly affirm he was one of the Devil's Foot-Boys his Tool at this time Mark Fourthly The Pursuers hit upon the house where they were hid in a dry Well the mouth whereof the witty Woman of the house covered with a cloath and spread Corn upon it pretending it was moist or musty so needed to be dried or sweetned with Sun and Air v. 19. N. B. 'T is usual with many Women to be quick of wit as hath been noted before upon Rahab in the like case Josh 2. Mark Fifthly This witty Woman being examined by the pursuers where her Guests were shams them with an Officious Lye which many persons in those times looked upon to be lawful v. 20. Exod. 1.19 Josh 2.4 5 6. because the Lye was told for good only and not for any hurt but tho' God be graciously pleased to lay the finger of his mercy upon such blots of humane frailty where the bent and intent of the heart for the main is upright yet undoubtedly all kind of Lyes are Moral Evils God could and would have wrought without this Woman's Lye we ought not to tell a Lye for God's Glory Rom. 3.7 8. The Second Part is the event of all the premises v. 21 to 29. Remark the First David was greatly distressed here as he had been 1 Sam. 30.6 when his encouragements in his God out-weighed his discouragements in the World Take a prospect of his present danger in the several parallels thereof as First David's safety was endangered when reduced so low as to depend upon the faithfulness of that Wench whom Zadock and Abiathar betrusted to be the Messenger to their Sons which was to shew how God delighteth to help his Servants with low means and little helps Dan. 11.34 c. Secondly David's safety depended likewise upon the fidelity of this witty Woman whose wit might have taught her to adore the Rising Sun and so have betrayed the young Men. Thirdly It more originally depended upon Hushai's stability to him suppose he had proved a fail-fail-friend or had a scruple cast into his Conscience that it was not lawful for him to discover Absalom's Councels seeing the Civil Law makes it death to discover Secrets of State 't was well Hushai might do it for the Glory of God and Safety of his Sovereign Fourthly How did David's safety depend likewise upon the preservation of those two Sacerdotal Messengers who might have perished by the Pursuers had not the Lord hid them as he hid Jeremy and Baruch Jer. 36.26 as well as the Woman did The Second Remark is David's passing over Jordan with his Men v. 21 22. Mark First These hidden Messengers delivered from danger hasten to David to hasten him over Jordan lest Achitophel with his twelve thousand Men should come to cut them all off that night as he designed and which he might have done had David wanted intelligence but God wrought for him Mark Secondly To pass over Jordan that night was an hard task to those that had tired themselves all the day with a long and tedious march so were fitter for rest than for motion especially so dangerous a motion over a River in the Night but there was necessity for doing it yet by a special Providence all were preserved There lacked not one in the Morning Mark Thirdly Now did David pen his 42d and 43d Psalm as is intimated in them From the Land of Jordan he remembers the Lord Psal 42.6 and meditates upon his own miseries at the sight of Jordan's Billows rowling one over another v. 7 c. No doubt but David was forded or first ferry'd over that he worth ten thousand of the rest Chap. 18.3 and most despited c. thereby had time enough 'till all his Army was wasted over both to Pen those two Psalms and also the fifty fifth Psal where he prays against Achitophel v. 13 14. The Third Remark is God's speedy Answer here v. 23. to David's Prayer there in Achitophel's death c. Mark First Achitophel's Pride seeing Hushai prefer'd before him who had been the Oracle this brought him to despair when he saw David would gain time he foresaw he must dye as a Traytor Mark Secondly Resolving therefore to dye by his own hands wherein he was a Type of Judas he sets his House in order but not his heart N. B. Had he bridled his anger when he sadled his Asse he had not dyed as a Fool taking care for his Family but none for his Soul Mark Thirdly He tied up those Chaps that had wag'd too fast in giving wicked Councel N. B. The like end to like Councellors God send at all times and in all places among all People The Fifth Remark is David's possessing Mahanaim and Absolom passing over Jordan after him v. 24 25 26 to 29. Mark First It could not but comfort distressed David to be got to Mahanaim where Jacob had a double Guard of Angels Gen. 32.2 Mark Secondly Strangers relieve David whom his own Son sought to destroy such as Shobi Brother to Hanun who abused David's Embassadors now deposed and this Man placed by David in his stead Mark Thirdly Absalom did not pursue his
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
Joab had ever been faithful to David's interest when all others of figure failed him and had done him most successful service at all times c. Thirdly In all those supposed failures that David disrespected Joab for still his design was honest towards David namely to keep the Crown fast upon the King's head and to procure peace to his Kingdom Fourthly Whereas Amasa whom David design'd to put into Joab's place had been faithless disserviceable and rebellious to him in the late rebellion and therefore ill deserving from David Fifthly God had testified his dislike to David when he used the like means in Abner's bringing over the House of Saul to him which project was branded with bad success Sixthly Suppose Joab had deserved to have been displaced by David he should have promis'd that preferment to some more pious person and not to such a perfidious piece as Amasa had proved to him Seventhly Nor may it be said that David did all this by a secret instinct of God's Spirit for this were to make the Spirit of holiness a Veil to cover the failures of David who tho' he was one of the best of Men yet was he but a Man at the best and had his many failures Eighthly Had David done this by divine direction it would have been attended with better success whereas he was crossed in this case of Amasa's in the next Chapter as he had been in that of Abner's before Ninthly However it was saith Peter Martyr here we may contemplate the wonderful Providence of God who thus disposed of this act of David First That the hearts of the Men of Judah might be inclined unto David by Amasa's means and Secondly that Amasa himself might be brought to condign punishment for his perfidiousness to David in the late Rebellion for this gave the occasion of his Slaughter The Third Remark is Shimei's meeting David in his return begging his pardon for his heinous Crime and offering his service to guard him with his thousand men at his heels to Jerusalem v. 16.17 18 19 20 21 22 23. wherein Mark First Shimei hasted to have his pardon also among the crowd of Pardons David was just now handing out from his Pardoning Office set wide open to pass an Act of Oblivion upon all Actors in Absalom's Rebellion Shimei thrusts himself among the Men of Judah who had been faulty and now pardoned by David v. 16. Mark Secondly Shimei had made himself Captain over a thousand of his own Tribe Benjamites to shew David his power in the People whereby he was able to do David either great service or great disservice according to David's clemency to him or his severity against him v. 17. Mark Thirdly Shimei notwithstanding his honourable equipage comes not to excuse his sin which indeed was inexcusable but in all humility falls down at the King's feet begging earnestly his pardon for the abominable out-bursts of his petulant and intemperate tongue for which saith he my own Conscience is now confounded yet have I not run away to flee from thy justice but am come first of all thy Offenders to crave thy mercy and thy Clemency to so great a Criminal which will much encourage all other delinquents v. 18 19 20. Mark Fourthly Abishai's condemning Shimei v. 21. intimating that such a slight humiliation and supplication could not be a sufficient expiation of his Capital Crime in Cursing the King so expresly forbidden by the Law of God Exod. 22.28 and by the Analogy of that Law Exod. 21.17 therefore he ought to be punish'd by death which he peremptorily demands of David minding him of his own former zeal against those who offer'd any injury to Saul because he was the Lord's Anointed for which thou saith he reproved me 1 Sam. 24.6 26.9 Mark Fifthly David's both defending and absolving Shimei against him v. 22 23. First He defends him saying I perceive the hand of Joab is in this also and why will ye two Sons of Zeruiah still interpose your power to intercept my Royal Prerogative tho' there be reason in the thing yet there is none in the time is not this the day of my new Inauguration to my Throne So it calls loud for my Clemency and would ye have me to defile such a good day with any act of severity Doth not my Prerogative impower me to pardon whom I please And sure I am my prudence requires mercy at this juncture wherein I must appease and not alienate the hearts of my People Should Shimei dye to day this would make all the delinquents in Absolom's Rebellion desperate and fall into a fresh fermentation which those two Sons of Zerviah might design that Joab might recover his place again by being necessary in the King's Service in case of another Rebellion and David as an Angel of God Chap. 14.17 20. might suspect that it was their design Secondly He therefore Absolveth Shimei resolving that the day of rejoycing to the Soveraign should not be soiled or sullied by turning it into a day of mourning to a Subject hereupon David Sware to him that he should not dye that day or by his hand while he lived tho' Abishai did desire it N. B. Nor did David perjure himself in ordering Solomon to punish him 1 King 2.8 9. for as it was contrary to all true Politicks that so Capital a Crime should pass altogether unpunished so tho' David pardoned it for his part yet he knew Shimei's temper would easily betray him into some other Crime for which he would forfeit his life The Fourth Remark is Mephibosheth's meeting David v. 24 25 to 31. wherein Mark First Subtil Ziba his deceitful Servant was got thither before his Lame Master could come to Congratulate David's return and to curry favour with him v. 17. being conscious to himself of slandering his innocent Master Mephibosheth to the King he shews great forwardness and is mighty officious with his fifteen Sons and his twenty Servants to assist David and his Familie's passage over Jordan v. 17 18. that he might retain his favour when his Cheat was made known Mark Secondly Mephibosheth meets David like a deep mourner fâ—â— David's long absence neglecting many necessary duties for the preservation of his own health and handsomness v. 24. but cannot congratulate the King's return in peace either for want of courage beholding multitudes complementing David all the way or it was by Ziba's Treachery who would not Saddle him an Asse to accompany the King at his departure much less would he do so at his return knowing he would complain of him to David for deceiving his Master Chap. 16.3 therefore could not Court him 'till come to Jerusalem v. 25. Mark Thirdly Mephibosheth's Apology to David when he ask'd him Why didst thou not go with me and with my friends as both justice and gratitude did oblige thee v. 25. He Answers not My Servant hath sordidly slandered me and by his false accusations got away my Land from me as he might have said
in so coldly and by halves as ye here do Mark Fifthly The Men of Israel reply 'T is true as David is a private Person your part is more than ours in him but as a publick King our ten parts is more than your two so should not be thus slighted as being the greatest part of his Subjects beside we made the first motion of recalling the King v. 10 11. before ye could be drawn to it therefore to have no vote in the act is inexcusable and seems the more unsufferable Mark Sixthly The Holy Spirit saith v. 43. the words of the Men of Judah were fiercer c. The Men of Judah instead of mollifying them with meek words spake arrogantly and insolently to them and as the Rabbins say gave them the Lye leaning on the King as their Kinsman and being backed with his Guard In a word both Parties were so hot that David durst not interpose as loth to displease either of them Peter Martyr saith David seem'd something to connive at his own Tribe and thence arose the Rebellion Chap. 20. 2 Samuel CHAP. XX. THIS Chapter is a relation of Sheba's Rebellion consisting of Two Parts First its Rise and Secondly its Ruine Remarks on the first part are First The Trumpet of this new Rebellion was a Son of Belial Sheba the Son of Bichri whom God by his providence ordered to be present when this Paroxism or hot fit of contention happened betwixt the Tribe of Judah and the Tribes of Israel as before N. B. The Devil who loves to fish in troubled waters strikes in with this opportunity as a fit hour of temptation for him and excites this Belialist to blow a Trumpet and to sound a Retreat in the ears of those Israelites saying Seeing the Men of Judah say that we have no part in David but they do Monopolize him to themselves let them have him and let us chuse another for our selves hoping that they would chuse him because he was a Benjamite a Kin to Saul and suppos'd to be the chiefest Captain under Amasa to Absolom v. 1. The Second Remark is This Belialist so called was for casting off the Yoke of David as the Hebrew word Belial signifies and being grieved that the Kingdom was translated from Saul's House to David he bespatters David calling him the Son of Jesse a private person so the Crown could not descend upon David by inheritance and therefore saith he we are at liberty to chuse a new King N. B. This opprobrious Title that Sheba gave David here did savour of Saul who had oft call'd him so in contempt and of the old enmity and possibly Sheba might aggravate to those Israelites that David had sent Zadock and Abiathar to the Men of Judah that they might be perswaded to fetch back the King but he sent them not to our Elders therefore seeing he hath so slighted us let us look to our own concerns and let him look to his v. 1. The Third Remark is Behold how great a flame of fire a little spark doth kindle Jam. 3.5 when God gives way thereunto Sheba's presence and influence upon those Israelites tho' casual in it self and as to Men yet was it ordered so by the Providence of God who permitted the Devil to blow up this blast of rebellion for several Reasons saith Peter Martyr as First For a further exercise of David's Faith and Patience Secondly To purge out of David's Kingdom all factious and seditious Spirits Thirdly To punish Sheba the Ringleader of those Rebels Fourthly To Animadvert David of his betraying Vriah and of his sparing Shimei and as some add of his unjust dealing with his dear Mephibosheth c. for these and other sins of David God was pleased to correct him again with this new affliction before he was well got out of the old thus unda supervenit undae one wave comes at the heels of another and falls upon the neck of David not suffering him a little breathing time as he complains Psal 42.7 and 88.7 2 Sam. 22.5 The Third Remark is the Inconstancy of the common People here Neutrum modo mas modo Vulgus the Vulgar Mobile are mighty fickle and mutable Those very Men who as they had of late rejected David and rebelled against him with Absalom so just now they come out of an hot Contention with the Men of Judah for their greatest share and interest in David yet no sooner do the same Men hear this Trumpet sounded but they take Fire and follow this Son of Belial v. 2. N. B. Thus the Type David corresponds with the Antitye Christ call'd the Son of David unto whom the People sang Hosanna and blessed him one day Matth. 21.9 Yet the next day cried out Crucifie Christ Matth. 27.23 Well are they called the Mobile they are so soon moved The Fourth Remark is This Rebel Sheba turns off from David with the Discontented and Disobliged Israelites marcheth from Tribe to Tribe to stir them up to Rebellion especially where most of his Friends and Acquaintance were as being most implacable against David and thus he marched from place to place to gather more Forces until he came to Abel v. 14. A City in Naphtali's Tribe in the Northern Border of Canaan toward Syria c. N. B. Note well Thus the Seed of Sedition was sown against David who was now like a broken Bone newly set before it had time enough to knit together David was now not well settled on his Throne nor were his Subjects settled in their Allegiance when this new Rupture began the second part is the Suppression of this new Sedition c. Remarks upon it are 1. The Time of it namely when David was returned to his House which had been in his Banishment basely defiled and now at his return newly Dedicated Psal 30. title Those ten Concubines contaminated by Absalom Chap. 16.22 He casteth out of his House and commits them to close Custody to the Day of their Death v. 3. Divorcing himself from them and not suffering them to be seen lest the Memory of his Son's filthiness should be renewed thereby We do not read that these Concubines cried out as God's Law requireth Deut. 22.26 27. when Absalom ravish'd them and that in so publick a place where the People might hear their out-cries as well as see the Villany They ought rather to have died than have yielded to his Lust especially in so open a manner If it were done with their Consent they deserved to be stoned or burnt by the Law but David takes it for granted that they were forced so remitts the Punishment and only inflicts Imprisonment for Life allowing them Victum Amictum c. Food and Raiment The Second Remark is the Instruments wherewith David the principal Agent suppressed this Sedition of Sheba Those are three First Amasa is made General in Joab's place as David had promised him Chap. 19.13 David commands him a short time for a long task to Assemble the Army of
durst watch there night and day without fear of Wild-Beasts c. Not wanting Servants as a King's Concubine yet will she watch her self alone The Fifth Remark is David's high Commendation of Rispah's doing insomuch as he made her his pattern in declaring due respect to the dead v. 11 12 13 14. wherein Mark First Tidings of Rispah's condoling the death of her Sons c. being brought to David it pleased him so well that he willingly learnt to do his own duty to the dead and not only towards the bodies of these Royal Persons now executed but also to the bones of Saul and Jonathan N. B. As David did not so we should not disdain to learn what is good even from the meanest of Mankind God sends us to School to the Ant Stork and Swallow c. and Christ bids us learn from Fowls and from Lilies Math. 6 c. Mark Secondly David hereupon giveth out his Royal Order that the Bones of Saul and Jonathan laid up in the Sepulchre where the Men of Jabesh Gilead had buried them 1 Sam. 31.10 11 12. should be brought thence and be buried in the Sepulchre of Kish Saul's Father and for the Bodies of those Seven Sons hanged he ordered also an honourable Burial to make them all the amends he could possibly for their ignominious death All which do clearly demonstrate that David bare no malice either to Saul who had been so malicious to him while he lived nor to his Sons and what little reason Joab had to accuse David for hating his Friends 2 Sam. 19.6 but indeed herein he most piously loved his Enemies The Last Remark of the First Part is the effect of all this v. 14. wherein Mark First The Lord's tenderness towards Rispah when God saw her Motherly bowels in lamenting the loss of her Sons with so much love and patience and lodgeing in such an open air to keep their dead bodies from all harm either by Bird or Beast he would not suffer her to suffer this hardship 'till September as some say which was the time of God's giving Israel their latter Rain as their former Rain fell in Nisan or Spring before their Barley-Harvest the very time wherein they were hanged v. 10. for then Rispah must lodge upon the Rock in her Sack-cloath-Tent for many Months night and day but God soon sent Rain as that Phrase intimateth Water dropped upon them out of Heaven after so long a drought causing a Dearth whereby she presently understood God's Anger was appeased seeing Rain was now re-obtained N. B. How glad was this Woman to see an end of her wearisom watchings Mark Secondly The Lord soon sent rain not only because he saw David had done that due execution of Justice demanded both by God and the Gibeonites which so far pleased God that the wickedness of wicked Saul of his Sons and of his Subjects was expiated thereby as to temporal Punishments but also God was pleased because David found in his heart as the Phrase is Chap. 7.27 to recompence good for evil to his Enemies in ordering an honourable Interment to Saul and all his Sons now hanged and to bury them honourably in a place of Benjamin named Josh 18.28 This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan more than if they had been buried in a Dunghil for their disgraceful death and this was all the amends David could make for Abner so basely butchered Chap. 2.32 and the same was done to good Josiah 2 Chron. 35.24 this was more than our Martyrs had in the Marian days Mark Thirdly After their Execution not Burial God was intreated for the Land v. 14. those intreaters were many not only all the Religious People of Israel but also Rispah prayed for Rain that a speedy Period might be put both to the pinching Famine and to her own painful watchings c. yea and the Gibeonites prayed for rain also for David had requested this of them that by their Prayers God might be reconciled to Israel ver 13. N. B. This was an evident Type of the calling of the Gentiles for such were those Gibeonites and that by the Prayers of the Gentiles when fully called God will receive the Jews at last into his grace and favour they prayed for us when we had no breasts Cant. 8.8 so we ought to pray for them The Second Part is The Wars David had with the Philistines wherein were four famous Battels fought from v. 15. to the end Remarks are First In the first Battel David was present in person tho' 't is expresly said He now waxed faint with old Age v. 15. some say this fell out before Absolom's Rebellion c. but solid Peter Martyr saith Non facilè interrumpendum Historiae filum Judico Let this story be timed without interruption where the Holy Spirit hath placed it Here David was in danger to be slain by the Gyant Ishbi Benob v. 16. who being made a new Colonel pressed into Israel's Army and with his new Sword essayed to slay David as a proof of his valour but Abishai succour'd him and slew the daring Monster v. 17. Josephus saith it was done as David pursued them c. The Second Remark is David was absent in all the three following Battels for his men sware to him because of his former personal danger That he should descend into no more Battles as they had only obliged his absence Chap. 18.3 4. saying thou art worth ten thousand of us c. but here they confirmed it with an Oath saying Lest thou quench the light of Israel that is lest the splendour and glory of Israel dye with thee N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings who are therefore called Lights and Lamps here and 1 King 11.36 and 15.4 Psal 132.17 pray for their preservation therein we pray for our selves the body drowns not if the head be above water The Third Remark is The Issue of these three Battels succeeding the first and one another as the Philistines routed in all the four fights could recruit and rally their Forces First In the second Fight Sibbechai one of David's Worthies 1 Chron. 11.29 slew Saph a second Monstrous Giant this Battel was in Gob v. 18. call'd Gezer 1 Chron. 20.4 where three Battels only are mentioned for the first wherein David was in danger and could not come off with honour is omitted as that book of Chronicles conceals both the Adultery of David the Idolatry of Solomon c. Secondly In the third Fight at Gob Elchanan slew Goliah's Brother call'd Goliah Heb. v. 19. by an ellipsis as Merab is call'd Michal v. 8. for Michal's Sister this Giant is named Lachmi 1 Chron. 20.5 Thirdly In the fourth Fight at Gath v. 20 21. Jonathan another of David's Worthies slew the last overgrown Monster a bawling Beast a bulky Behemoth Hebr. Foemin plur as if
came under Solomon's protection saith Grotius and not only paid him Tribute but also brought him presents to procure his favour The Third Effect was v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms as well as to those nigh at hand Mark 1. Even all Kings of the Earth that had heard of his Wisdom the report of which Fame had now filled all the World came also to hear it and because Kings do not commonly go out of their Kingdoms in Person but upon some great Emergency they sent their Embassadors at the least saith Peter Martyr to Jerusalem to correspond with him and to communicate his profound Wisdom to their Masters Mark 2. The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World it was of as great extent as the sand upon the Sea shore v. 29. which can never be numbered or measured even so was the largness of Solomon's Wisdom and innumerable notions even a Sea of Knowledge he had within himself so that he was wiser than Arabians Chaldeans Philosophers Astronomers v. 30. yea Wiser than all Men v. 31. far beyond Pythagoras Plato Aristotle or Socrates himself whom Apollo in his Oracle at Delphos pronounced to be the Wisest of all Mortal Men All their Learning was only acquired but Solomon's was infused Mark 3. The Wisdom of Solomon did manifest it self in his Learned Works he wrote Books of Ethicks and of Physicks v. 32 33. the greatest part whereof were lost in the Captivity and whereunto Aristotle was not a little beholden when they fell into his hands at Alexander's taking of Babylon with whom he was as his Tutor However the Choicest part of his Natural Moral and Divine Wisdom God preserved for the Church and left them Recorded in those Three Books Proverbs Ecclesiastes and Canticles Mark 4. Those Works of Solomon had as much variety in them as the World hath in it self treating upon all therein Eusebius thinks Hezekiah destroyed them because the People did Idolize them as they did the Brazen Serpent but Peter Martyr says better seeing so many of his Books are lost let us be more thankful to God for the Three Books of his we have and make the better improvement of them This made Solomon so Famous far and near that tho other Kings came not in person to partake of his Wisdom themselves yet the Queen of Sheba did Chap. 10. N. B. How doth this aggravate the perverseness of their dispositions that regard not the Wisdom of him who was Wiser than Solomon Mat. 12.42 In all which Solomon was a Type of our Blessed Saviour who draws in all Nations to the Gospel and who reads better Divinity Lectures to Men than ever Solomon could do c. 1 Kings CHAP. V. GIves an Account of Solomon's preparations for his Building the Temple wherein all the four Causes do concurr 1 Matter 2. Form 3. Efficient and 4. The Final End Remarks upon the First are First The Materials for Building it are procured by a double Embassage First Hiram King of Tyre and Sidon two Sea Towns in Phoenicia bordering upon Galilce near Lebanon the People whereof came in multitudes to Jesus Mar. 3.8 and Jesus also went into their Borders Mar. 7.24 call'd Huram 2 Chron. 2 3. sent his Embassadors to Solomon so soon as he heard of his succession to his Father David of whom he had always been a firm Lover and a fast friend to him to congratulate his coming to the Crown of Israel v. 1. and Peter Martyr observes well here that tho' these Embassadors of King Hiram had been sent long before this time yet now only is mention made thereof because an occasion is related here of Solomon's requesting of him materials for the building of his Temple and Grotius mentions the loving Letters passed between them The Second Remark is Solomon sends secondly his Embassadors to this Hiram v. 2. upon these well supposed Reasons First Because Hiram probably was a Proselyte Prince one believing in the God of Israel v. 7. where his thankfulness to the true God for setting up Solomon over Israel was a good sign of true Grace the Greeks have but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express both grace and thanks Secondly Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies 2 Sam. 5.11 which inward intire and continual affection both to the pious Father and to the pious Son was no small evidence of true piety in Hiram and whose congratulatory message before encouraged Solomon to send now to him Thirdly Because King Hiram was the only Prince that could gratifie Solomon in his suit None else had that Ability to supply Solomon with Materials for the Temple as Hiram was able and therefore the Son renews the League 'twixt Hiram and his Father ver 11. The Third Remark is The most Elegant and effectual Oration Solomon sent by his Embassadors to King Hiram here v. 3 4 5 6. wherein Mark First The Preface thou knowest c. v. 3. both first that David could not build the Temple tho' it was in his heart to do it because of his continual Wars which gave him no time for it N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his Gen. 9.22 25. for the Reason rendred of David's Divine Prohibition was his shedding much blood as that of Vriah's and his fellow Souldiers that fell with him 2 Sam. 7.5 1 Chron. 22.8.28.3 but Solomon comes off only with his Father's uncessant Wars to shew that Children ought to speak the best things of their Parents for to speak evil either of them or to them was death by the Law of God Math. 15.4 yea and by Solon's Law too tho' but a Pagan Lawgiver one of the Seven Wise Men of Greece c. And Secondly Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish because of his Wars but now the Lord hath given me an Vniversal Peace v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestick nor to his own prudence but to the Lord by whom Kings Reign Prov. 8.15 and from whom all peace and promotion cometh Psal 75.6 7. saying as Peter Martyr saith here I may not abuse my ease which my Heavenly Father hath granted me to idleness and luxury but having no work in Wars abroad I will restore Religion at home ver 5. Mark Secondly Solomon's Proposition after his Preface he requests of Hiram such Materials as were requisite for building the Temple both Wood and Stone v. 6 18. for tho' David before his death had prepared abundantly both Wood and Workmen 1 Chron. 22.2 3 4 c. 29.3 yet nothing near enough for so great a work and Hiram must help him with Workmen
of Solomon's Apostasy Transcendent Divine kindnesses do greatly aggravate Humane Vnkindnesses a double Bond indeed He broke here yea a truly golden Obligation Mark 4. To Despise God's express Command is an heinous Offence ver 10. as Gen. 2.17 2 Sam. 12.9 Such Rebellion is as the Sin of Witchcraft 1 Sam. 15.22 23. Mark 5. The Equity of God's Proceedings against Solomon ver 11. God Loves to Retaliate Solomon had shared God's Service betwixt God and Idols and now Solomon's Servant must share the Kingdom with his only Son of so many Wives and Concubines ver 12. and Chap. 12.16 17. Mark 6. In Wrath God remembers Mercy Hab. 3.2 Here is a double Allay of this Divine Judgment for Solomon's Sin ver 12.13 As 1. There is this mixture of Mercy that the Doom foretold should not be executed in Solomon's Day for David's sake As it is a great Aggravation of a Son's Sin in swerving from the approved Pattern of a Pious Father ver 4. So here this sinful Son hath his Punishment lessened for the sake of his Godly Parent yet Solomon's Son fares the worse for Solomon's Sin and the Father is punish'd in the Son The 2. Mitigation of God's Sentence of Wrath is All shall not be Rent away but reserve one Tribe for him Benjamin is included in Judah so much as lay within him Josh 19.1 9. The Second Part of this Chapter is the Punishment God inflicted upon Solomon's Person for his personal Sin c. Remarks hereupon are 1. The Lord stirred up an Adversary against him ver 14 to 22. Wherein Mark 1. Though God was so gracious to Solomon as to put off the Time of punishing his Sin until the Reign of his Son as before yet must not himself pass altogether unpunished Jer. 30.11 Mark 2. Hadad is the first Adversary whom God stirred up N. B. Not by infusing this Malice into him but by over ruling that Rage wherewith the Devill had before-hand fill'd his Heart as an Instrument of his Justice to punish Solomon's Sin though Hadad himself sought his own ends to revenge his own quarrel N. B. Thus a skilful Workman will use crooked Tools wherewith he maketh straight and smooth Work Mark 3. This Hadad is described here to be of the Royal Seed of Edom flying for his Life while but a Child in David's Day when Joab had a Commission from the King to kill all the Males of Edom ver 15 16 17. Mark 4. Pharaoh entertains him kindly giving him both an House to live in and a Wife to live with ver 18 19 20. as not knowing but that himself might one day have as much need to borrow Mercy as now he had to lend it Mark 5. Peter Martyr saith this was the same Pharaoh that had given his Daughter to Solomon in Marriage though he knew it could not be well resented by Hadad but great Kings make small account of such matches in Cross-marriages upon Politick designs in hedging with contrary Parties Therefore this Pharaoh gives his Queens Sister to this Hadad as well as his Daughter to Solomon Mark 6. Hadad's Lady though she were a Princess yet gave she Suck to her Child ver 20. as Sarah that Princess had done before her Gen. 22.1 8. Mark 7. This Hadad return'd from Egypt into Edom when David was Dead and Joab was slain by Solomon ver 21 22. Wherein he undeniably begg'd leave of Pharaoh to return home into his Countrey N. B. Patri am quisque amat non quia pulchram sed quia propriam saith the Orator we all naturally affect our own Native Countrey Oh that we could long as much to get to Heaven which Bernard calls Repatriâsse to go to Heaven is to go home again to which Peter Martyr adds 't is Pity the Delights of this World should take off our longings to Depart into a better World Mark 8. Hadad was thus importunate to return home to Edom that he might revenge himself of the Posterity of David and that he might recover his Father's Kingdom yet is it not Recorded wherein this Hadad was mischievous to Solomon N. B. Though he could not upon his speedy return recover the Kingdom of Edom absolutely to himself yet some suppose that with Solomon's good leave through his Father Pharaoh's Mediation He reigned over Edom under the Law of Tribute paid to Israel which yet in the last Days of Solomon he deny'd to pay N. B. So long as Solomon held fast his Integrity God preserved him from all Hadad's Projects and possibly Pharaoh might lay his Charge upon him not to enterprize any Evil against his Son Solomon But what he at first could not effect was in time brought to pass Hadad laid the Foundation of Edom's utter Revolt 2 King 8.20 22. with Gen. 27.40 The Second Remark upon this Second Part is the second Adversary God raised up against Backsliding Solomon to wit Rezon ver 23 24 25. Wherein Mark. 1 Twisted Sins against God bring twisted Judgments from God Some suppose this Rezon was stirred up by Hadad yet God by disposing of all Men's Hearts is said to stir up both these Adversaries to scourge Solomon for his Impieties against both Tables Mark 2. This Rezon dealt perfidiously with his own Lord by lurching him and fleeing from him when he saw Hadadezer was like to be defeated by David 2 Sam. 8.3 4. and 10.18 He that left his Liege-Lord in the midst of his Conflict with Joab and was such a false Friend as was rather a Cause of than a Companion in his King's Calamity no wonder if he proved a false Friend to Solomon as well as Hadad Mark 3. This Rezon rallied his Master 's Routed Forces became their Captain lived till now upon Robbery like Arabians and being increased in Strength drove out David's Garrison 2 Sam. 8.6 out of Damascus while Solomon was wallowing in Luxury before which time He had no Adversary 1 King 15.4 and made himself King over Syria in Damascus Now Hadad and Rezon Confederate to afflict Israel for Solomon's Sins c. The Third Remark is upon the Third Adversary God raised up against Solomon for his Sins namely not only those two Strangers Hadad and Rezon but also his own Domestick Servant Jeroboam ver 26 to ver 40. Wherein Mark 1. God hath many Arrows in his Quiver to shoot at the Hairy Scalps of such Sinners as go on in their Sins Psal 68.21 Deut. 32.23 'T is said by the Pagan Poet of his Heathen Jove Si quoties peccent homines sua fulmina mittat Jupiter exiguo tempore inermis erit If their Jupiter should so oft cast his Thunder-bolts as Men offend him his Armory would soon be exhausted and Empty But this cannot be said of the true Johovah who hath an inexhaustible Armory of Arrows c. The Lord of Hosts shoots this third Arrow Jeroboam against Backsliding Solomon Mark 2. Jeroboam was preferr'd by King Solomon feeing him a Man of great Activity and Accomplishments to be Ruler over the whole
Kings 22.48 49. whereby he shew'd the Truth of his Repentance Mark 3. These Three Branches First Jehosaphat's Sin in associating himself with so notorious a Sinner had this aggravation that it was so soon after such a glorious Deliverance as Ezra 9.13 14. The Second is How good Men may fall once and again into the same fault as Gen. 12.13 and 20.2 Abraham said twice She is my Sister The Third is God will not prosper the evil Projects of his own People Peter Martyr saith God prosper'd Solomon's Voyage for Gold 1 Kings 9.28 because his Temple was then to be Built but not so Jehosaphat's for there was no necessity then 't was only for Curiosity c. 2 Kings CHAP. I. THIS Chapter is a Narrative of the Life of Ahaziah who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead and his Successor when he fell there and Contemporary with Jehosaphat as before The two General Parts of this Chapter are 1st the Life and 2dly the Death of this King Remarks upon the First are First this Ahaziah hath a black Brand put upon him 1 Kings 22.51 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil Egg of an evil Bird his Father Ahab was bad but his Mother Jezebel was well worse No good Son could well be expected from such notoriously bad Parents seeing both their Loins and their Lives were sufficient to Debauch him He clave close to his Parents Patterns and succeeded Ahab not only in his Throne but also in his Sin so he did truly Patrizare prone to prove the same Sins and to be his Father's Second Edition therein Remark the Second This mopish Man makes Moab revolt from their long Subjection ver 1. here they had been subdued by David 2 Sam. 8.2 Upon the Division Moab was adjoined to the Ten Tribes as Edom was to Judah 1 Kings 22.47 Moab had furnish'd Israel with rich Flocks and Fleeces Chap. 3.4 5 and was kept in that Subjection until that warlike King Ahab died but now they cast off the Yoke when Ahaziah comes who was a weak as well as a wicked King This was the first Judgment of God upon him to punish his Wickedness Remark the Third is This mopish Man hearing of Moab's Revolt walks musing upon the Battlements of his Palace and leaning on the Lattice the same righteous God that had guided the Arrow to kill Ahab now orders the Lattice to break asunder and to let Ahaziah fall so as mortally to wound him vee 2. Where can obstinate Sinners be but God's Justice may meet them and their sin find them out Numb 32.23 now is he disinabled to attempt any thing against Moab Remark the Fourth is When this Second Judgment of God had befall'n him he fearing Death and being desirous of Life inquires of Baal-zebub or of the Devil and not of God touching the Issue Thus his Body was not so sick as his Soul was sinful in sending to Satan either for Medicine or for Intelligence This is the first time we hear of Baal-zebub in Scripture the Name signifies a Fly-Lord the Ekronites called their Idol thus thinking by the perswasion of their Priests that Baal freed their Country from the annoyance of Flies wherewith they were much infested All the Dunghil-Deities of the Pagans were Devil 's saith the Apostle 1 Cor. 10.20 and in after-times the Prince of Devils is called Beelzebub Matth. 12.24 At Ekron he was chiefly Worshipped hence Acheron is taken for Hell in Virgil. Flectere si nequeo superos Acheronta movebo Saul had said the same in effect If God will not be my Friend the Devil will be glad to be so 1 Sam. 28.6 7. but Ahaziah Saul's worse seeks not to God at all but to the Devil in the first place Nor did he seek to his own Baal for that he had lately gull'd Ahab out of his Life but to that of Ekron among the Philistines Oh sottish Soul thus to admire a Foreign Idol Remark the Fifth The Lord look'd upon this Message as an intolerable Affront to himself that a King of Israel should so far degenerate from an Israelite indeed John 1.47 as to prefer the Idol or Devil of Ekron before the God of Israel who had never said to the Seed of Jacob or Israel Seek ye me in vain but bids them Concerning the work of his hands command him and be asham'd of their dumb Idols Isa 45.11 16 19 because of this heinous Crime in ascribing Prescience God's Attribute to the Devil who knows no future Things but what are in their working Causes or in the Light of Particiâ—â—tion as the Schoolmen say therefore God sent his Angel a great honour to Elijah who bids him meet the Messengers of Ahaziah and denounce the Doom of Death to him ver 3 4. and then when he had better do any thing else than die Eccles 7.17 Remark the Sixth The Messengers saith Peter Martyr thought Elijab to be more than a Man even some Angel who knew the King's Secrets delivered to them in his Bed-Chamber therefore durst not apprehend him but he departed to Mount Carmel and they returned to the King with the Tidings without going to Ekron concluding he that could tell what the King had so secretly spoken could also foretel how he should finally speed N. B. Their so speedy return did easily discover to the King they had not been at Ekron therefore he enquires of them What manner of man he was that met them with these Tidings ver 5 6 7. they describe him ver 8. how he had a rough Garment Zech. 13.4 a pattern of Repentance Isa 20.2 Matth. 3.4 Hebr. 11.37 to mind the King of becoming a Penitent otherwise he was himself hastning to Beelzebub the Prince of Devils Matth. 12.24 and Baalzebub the God of Ekron could not save him from it The Second Part of this Chapter hath relation to the Death of Ahaziah as it was usher'd in by the Death of two of his Captains and an Hundred of his Men of War by Fire from Heaven Remark the First is Ahaziah readily apprehends it to be Elijah whom he had seen more than once an unwelcome Guest to his Father Ahab and to his Mother Jezebel and instead of Repenting he resolveth in a great rage to make Elijah die before himself saith Sanctius N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him but a Captain of War with a Band of Soldiers to fetch him by force ver 9. All Authors agree That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatnings against the Lord's Prophet she being as highly incensed against him 1 Kings 19.2 as ever Herodias was against John the Baptist Matth. 14.8 This Captain goes to Carmel and there calls him in contempt Thou man of God come down I must carry thee Prisoner to the King or if he confessed him to be so without a Jear 't was with a false Heart and bloody Hands the
them the singing Men and singing Women who Sang at Feasts and Funerals Eccles 2.8 who as Funccius saith might well have been spared however Lavater adds that it declared the great Joy of the Jews in their returning from Babylon they came singing home according to Isa 66.12 14. Remark the Third Among the People some could not find their Families from what Ancestors they descended ver 59. and therefore saith Junius they could not likewise find their Title to any certain Possession in the Land of Promise And also among the Priests some sought their Register reckon'd by Genealogy but found them not so were as polluted put from the Priesthood ver 61 62. N.B. The Jews were generally very careful in their Genealogies partly to preserve the Distinction of their Tribes saith Wolphius and lest strangers should mingle themselves with Native Israelites And partly saith Sanctius to govern themselves by Moses's Law in matter of Marriages But principally the Jews exactness herein was produced by a special Providence of God that it might be undoubtedly known of what Tribe and Family the Messiah sprang for if they took such care of all Families how much more of the Royal Family upon which all their Hopes did hang It seems some of those pretended Priests accounted it a greater Honour to be allied to so noble a Family as was Barzillai's David's fast Friend than to be called the Priests of the Lord therefore those proud Priests who had scorned the Prâ—â—sthood now most justly the Priesthood doth scorn them for 't was a Pollution for any but of Aaron's Seed to possess it Remark the Fourth This Exclusion was acted by the Authority of the Tirshatha which in Chaldee signifies a Governour namely Zerubbabel called Shezbazzar Ezra 1.8 11. whom Nehemiah did succeed in this Place of Government this Governour ordained ver 63. that none of those proud Priests should make a gain of the Priesthood at this present when it was now rising into request and had a prospect of recovering its Ancient Priviledges and Preferments because they had slighted it when little or nothing was to be got by it They shall now neither do the Work nor have the Wages thereof until the Vrim and Thummim were restored which was never but in Christ when the Substance now at hand came those Ceremonies ceased c. Remark the Fifth The Jews Essay and Offerings to rebuild the burnt Temple ver 66 67 68 69 70. they went into Captivity Poor and Naked but returned with Riches and Cattel According to their Ability they offer this is all that Proportion which God appoints saith Wolphius and their Drams were as acceptable as David's Talents 1 Chron. 29.4.6 7. N.B. Few are faulty in going beyond Ability as the Macedonians 2 Cor. 8.3 the whole Offering here amounts to about thirty four thousand Pound Sterling yet was it accepted of God from this poor People She hath done what she could saith Christ Mark 14.8 and the Widows Mite was more to him than the Rich Mens Magnificence Luke 21.1 2 3 4. because it came out of a Richer Mind c. Ezra CHAP. III. THIS Chapter is a Relation of what the returned Jews first did in Order to restore their faln Church and State Remark the First Their first Care was to Build the Altar Mark 1. The Time when 't was before the seventh Month came which was a Month of many Festivals Lev. 23.24 27 34. 1 Kings 8.2 Junius saith that the Jews began their Journey from Babylon in the Spring-time and they spent four Months in their Travel thence to Judea as Ezra did Ezra 7.9 so that no sooner were the Jews settl'd in their several Cities and scarce warm as we say in their Nests but this great Mouth of various Festivities approached yet when it came they all as one Man went all up to Jerusalem to keep this Solemn Feast commanded Deut. 16.13 16. not one Person was troubl'd to Travel ver 1. Mark 2. Before they fall upon the Foundation of the Temple they first built an Altar which was of more urgent Necessity that by their Oblations upon it they might make an Atonement to God for all their Sins and to obtain God's Assistance for their Temple Work and Encouragement from him foreseeing they must meet with many discouragements therfore they built this Altar ver 2. at God's Command Deut. 12.5 and they hastend up this Altar because fear was upon them ver 3. well knowing their malignant Neighbours would be bandying and bending their Forces against them However they would have God on their side that they might run to him as reconciled in all Dangers and Difficulties Junius saith well here Fear drives them to God not from him or from his Service Mark 3. This Feast of Tabernacles or Booths built of Branches Neh. 8.15 in a grateful Memorial of God's gracious bringing them from Egypt to Succoth where they abode in Booths c. they now solemnly kept for their wonderful Deliverance from Babylon ver 4 5. doing their Duty as every Day required and afterwards offered c. for finding a float of Holy Affections in their Hearts they pass without fainting from one good Exercise to another N.B. 1. We are all Travellers here having no certain Habitation 1 Chron. 29.15 Heb. 11 13. 1 Cor. 4.11 we ought to account Duty a Debt and be daily doing at it N.B. 2. Learn hence also when we cannot possibly come at an Enjoyment of all Ordinances we ought with Care and Conscience to make the best improvement of those we do enjoy as these Jews did of this Altar in the want of the Temple Remark the Second The Jews could not be Content with this Altar only but they must have a Temple too and therefore they prepare Materials and Work-men ver 7. appoint Levites to be Overseers of the Work ver 8 9. and then lay the Foundation of it with great Joy ver 10 11. singing David's hundred thirty sixth Psalm as some suppose because the first Verse of that Psalm is repeated here ver 10. however 't is said they sang gnal Jadei David Hebr. by the Hands of David ver 10. which Piscator expounds the Psalms that David composed a good Warrant for our Singing Worship in the Psalms of David The like we have likewise in 2 Chron. 29.27 saith Junius N. B. So that there is no necessity of finding out New Inventions c. Remark the Third The Contrary Effects that the Foundation of the New Temple's laying produced in the People For first such of them that had never seen the Temple of Solomon but were born after its Burning and Destruction these younger People were exceedingly transported with joy to behold this Hope of being toward a Temple again seeing the Foundation of it was now newly laid These were they that both praised God for his Excellency and also gave him Thanks for his present Benefits wherein they did but their Duty Secondly The Old Men who had seen the first Temple wept
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
heard they it so confusedly and only the Noise of that Voice that they thought it had been only the Noise or Voice of Thunder John 12.29 Thus the Thunders are said to utter their Voices Rev. 10.3 These men heard the Thunder as well as saw the Lightning and the Noise that the Voice made but not the Voice distinctly that came forth from the Thunder nor did they see any man not that God-man though in his glorified Bedy who spake to Saul notwithstanding they used their utmost endeavours as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to behold this Speaker Thus God made a difference here as he had done Dan. 10.7 The Prophet only saw the Vision yet those with him were frighted with the glory of it So only Saul was converted here by hearing the Voice of Christ we read not any thing to the contrary but that all his Companions remained unconverted N.B. Thus hearers of the Word of Christ do hear it after a differing manner The Word Preached hath three degrees of operation upon the hearts of hearers 1. It falls upon Men's Ears as the sound of many Waters a confused sound which commonly bringeth neither Fear nor Joy but yet an admiration and acknowledgment of a strange affecting force and more than an Humane power Mark 1.22 29. Acts 13.41 2. It may operate as the Voice of Thunder which brings not only Wonder but Terrour These two may be in a Reprobate as in Felix Acts 24.25 and others But the 3d. Effect peculiar to the Elect is the sound of harping when the Word not only ravishes the heart with Admiration and strikes the Conscience with Terrour but also filleth the Soul with sweet Peace and Joy Such surely as are made Real Converts by the Word Preached and have true Faith wrought in them by hearing Rom. 10.17 do hear distinctly the Voice of Christ speaking to their hearts with a strong hand as he did to the Prophet Isa 8.11 They and they only hear it inwardly spiritually effectually Whereas others that sit under the Droppings of the Sanctuary and within the hearing of the Silver Trumpets of a Gospel-Ministry yet remain in their Unbelief and in an Unconverted estate do but hear some confused sound a naked Noise not the very Voice of Christ as these here And though these Associates of Saul heard no more than a Noise whereof they understood not the meaning yet were they in some respects the more undeniable Witnesses of a great part of this Miracle The fifth Circumstance is the Concomitants of compleating his Conversion or the next Adjuncts thereof As 1. His change of Posture He arose from the Earth verse 8. No doubt but the hand of Christ touched him as it had done Daniel Dan. 8.18 Yea three times Dan. 10.10 16 18. with an effectual touch which raised him though gradually from the ground and sure I am God had touched his heart with a better and a more saving touch than were the heart of his Name-sake Saul's Friends and Followers 1 Sam. 10.26 For this Saul rises up a Saint who when knock'd down was a Devil Here 's free Grace and Mercy that the Earth did not open her mouth when he lay all along upon her as a burden too heavy for her to bear and swallow him up alive as it did the Accomplices of Korah's Conspiracy and that he is got set upon his feet again as Ezek. 2.1 2. 2. His blindness of Eye-sight though he had not lost his Eyes but still had them to open yet as 't is expresly said when he rose up and opened his Eyes as at other times to look about him he could see nothing nor no Man The glorious Vision of a glorified Christ had so dazled him that he could see nothing Vehemens sensibile destruit sensum saith the Philosopher the transcendent excellency of that eminent Object had certainly confounded his natural faculty and sense of seeing yea and covered his visive spirits with crusty Scales in a miraculous manner which required as miraculous a Cure verse 17 18. N.B. As Saul was so all men are no better than Blind before they be Regenerate He had the shape of a Man yea of one learned in the Law yet is he blind and sees or knows nothing as he ought to know as this same Man himself saith 1 Cor. 8.2 But blessed be the Lord this bodily blindness was a blessed means to open the Eyes of his Mind as Gehazi's Leprosie of body cured his Soul Now this Saul had seen so much of Heaven he could see nothing no Man upon Earth or he now sees nothing that is done on Earth that he might the better attend to what was spoke to him from Heaven Or probably the Light was so much within him that all in comparison thereto was but dark without him The Sun of Righteousness did not only out-shine but also overshadowed the Firmament Sun 3. His Manuduction or leading by the hand to the City when he had lost the use of his own Eyes Christ had commanded him to Arise and go to Damascus c. but tho' he had Legs wherewith to raise up himself and to walk upon yet wanted he Light and Sight to walk with How can a blind Man find the right way to the City c He had now both Christ's Leave and Law for going thither upon a better Errand than he first intended but still he wanted Light therefore must have a Leader to perform both his Sufferance and his Obedience that Man is reputed no better than a Fool who knows not the way into the City Eccles 10.15 And such a blind Fool was this Saul now N.B. Would to God all Persecutors were so served and be smitten with blindness as the Sodomites were who therefore could not find Lot's door to persecute him Gen. 19.11 He that sends a Message by the hands of a Fool cuts off his feet and drinketh damage Prov. 26.6 Tho' Saul found his feet uncut off yet had he lost the blessing of Light and the benefit of his Eye-sight therefore though his Lord who sent him to the City could not drink any damage as being now above all detriment in his glorified State yet might Saul have done so for being blind he might have wandered in a wrong way or might have stumbled he not knowing upon what John 11.9 10. as well as whither he went John 12.35 and got a second fall to the former fatal one therefore must he have one to lead him as is usual for blind men to have but who must be his Leaders none but Dogs were nigh him now such as had not only barked at but would have also bitten the Lambs of Christ had not that great Lord now chain'd them up and restrain'd them as Psal 76.10 Rev. 20.21 N.B. He had now no hands nigh to lead him to Damasous but those very hands that should have help'd him to hale the Saints from thence to Jerusalem Here you might see what sometimes you have seen
the Kings Death v. 22 23 24. she might fear it because Saul had slain so many of her Consorts and how some would say she had revenged it by killing him So it was her self love to set Saul fafe out of her hands But Josephus highly commends her for this kindness to him that had slain her Consorts and could now never be likely to make her recompence 1 Sam. CHAP. XXIX THIS Chapter contains the Dismission of David out of the Camp of the Philistines and not without disgrace Remarks upon it are First The Circumstances of David's Dismission as 1. The Place where it was v. 1. was Aphek contiguous to Shunem where the Philistines Encamped chap. 28.2 covering both those places with their numerous Host 2. The Time when v. 2. It was at their General Muster when the Lords of the Philistines took a distinct View of every Company Regiment and Brigade whereby David was discovered in the Rear-band attending as Life-Guard to Achish their General The Second Remark is The Quarrel those Lords of the Philistines had against David for which he must be Cashierd out of their Army and all his Men with him First Their Quarrel was against them all in General because they were Hebrews v. 3. which they knew to be so by their Language Garbs and Manners as hateful then to the Heathens as the Christians are now to Pagans and Infidels The Philistines at this time accounted the Hebrews their mortal Enemies Secondly But their principal Quarrel was against David saying Make this Fellow to return v. 4. This they spake in great Wrath against him calling him Fellow in contempt and those Four Princes thus roughly ruffling with Achish about David were Fellow-Princes with the King whom they would not suffer to Patronize David notwithstanding his fair Apology from long experience he made for him to them Nor can this Military Prudence of those Four Princes be altogether condemned seeing they looked upon David but as a reconciled Enemy at the best so not to be too far trussed saying Because some Hebrews heretofore had given us the slip and turned from us to the Enemy chap. 14.21 and because David hath no better expedient to reconcile himself to Saul than by betraying us into his hand N. B. Note well Thus they strenuously Argue First That he will do it as one discontented to want all the comforts of his own Native Countrey and live an Exile in a strange Nation but the betraying of us will merit his return Secondly they Argue That he can do it v. 15. As his Interest may incline him to betray us so he hath abilities to do it being so well known to be a Man of valour in conquering our Goliah c. The Third Remark is Achish the King when he saw he could not hold up against the other Four Lords his Confederates in this War nor could effectually justifie David against their jealousies v. 6. he kindly intreats David to an Amicable dismission lest the Lords in their morose humor should Cashier him by force c. And so Complaisant was the King that though he was an Idolater and a Dagon-Worshiper yet he Swears by David's Jehovah so much good he had got in the knowledge of the true God by his kindness to David and conversing with him that he might receive his unwelcome Message with less offence assuring him it came not from any want of my love which thou hast throughly merited but 't is only because the Lords love thee not N. B. Indeed there be but few Lords in the World that love such as David was a Man after God's own heart not many Noble are called 1 Cor. 1.26 However Achish here doth qualifie the severe Suspicions and Censures of those losel-Lords by saying to David the Lords favour thee not and therefore I advise thee to depart and displease them not seeing thou art now in their power and it is not in my power to defend thy innocency v. 7. The Fourth Remark is David's Reply to Achish v. 8. Why may not I go to fight against the Enemies of my Lord the King this was down right glosing flattery and David's grievous frailty in such deep dissimulation No doubt but David had earnestly prayed that God would prevent his going to Fight against God's People and now when God is at work to grant his desire he pretends a grand discontent that he is prevented from so doing in Achish's service N. B. Menochius affirms that David did well in uttering discontentful words this Complaint was necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the most desperate danger from the Lords The Fifth Remark is Hereupon Achish doth assure David that he was good in his sight as an Angel of God v. 9. that is a Man of such Excellencies in mine eyes that thou seemest as an Angel sent from Heaven to me which Phrase he had learnt from David also tho' an Heathen but saith he tho' thou be as welcom as an Angel to me yet art thou as irksom as a Devil to those Lords that are of equal Authority with my self save only they have made me their General and seeing all thy Souldiers are Saul's Servants as he calls them v. 10. thou canst not oblige them say the Lords to fight for the Philistines against their Old Lord and Master therefore I dismiss thee in peace depart as soon as it is day to Ziklag which I gave thee lest thy longer stay incense the Lords and they fall on thee and thy Followers in the Camp upon this David departs early before the Battle began c. The Sixth Remark is The Stupendous Providence of God towards David when his own Carnal Policy had brought him into this perplexity by his forsaking Judah where God placed him Chap. 22.5 and his coming to Gath where he had placed himself Chap. 27.1 c. He must now be perfidious either to Saul or Achish he can be neither with comfort when the wit of Man cannot extricate him then God comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine useth these Lords to rid themselves of him desiring rather his Room than Company they look'd no farther but God did not only to bring David out of the Bryars here but also to send him in season to redeem his loss at Ziklag Chap 30. 1 Sam. CHAP. XXX THis Chapter is a Narrative of David's Successful Deeds for Ziklag against the Amalekites The Remarks upon David's Expedition here are First the Calamity of Ziklag and its Citizens when David came thither he found the City burnt sacked and spoiled v. 1. and all the Women with their Sons and Daughters were carried away Captive and all this was done by the Amalekites who had not slain any v. 2. though David had not left in his Expedition against them neither Man or Woman alive Chap. 27.9 and though these Amalekites took the advantage of David's absence and sought revenge yet were
of his Actings when he is not bound to give any account of his matters Job 33.13 yet thus far it is Recorded in Scripture N.B. That this Son of Zebede James did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth and that most unseasonably when Christ had been by a preceding Parable of the Vineyard teaching them Humility and that they who are fiâ—st may be last c. Matth. 19.30 and 20.16 To dream at this time of an earthly Kingdom and therein a distribution of Honours and Offices as in David's and Solomon ' days was an unfit motion to be made as a Request when Christ was going to suffers Therefore Christ rebukes him with his Brother Mark 10.35 to 39. that this should be his priority to have the first draught of the bitter Cup of Martyrdom here mentioned Whereas among the many faults in Peter of whom more are Recorded than of any one Apostle excepting Judas we do not find him pressing for priority at any time though the Church of Rome do gratuitously give it him The seventh Remark is God over-rules the Persecutors of his People and makes even themselves to serve his own glorious Ends in the preservation of those his Servants whom he determines to save as here the Lord made use of Herod's Hypocrisie for the preservation of Peter 'T is said here Herod took Peter and cast him into Prison intending after the Passover to bring him forth as a Sacrifice to the People Acts 12.3.4 This Festival Solemnity lasted eight days Herod did not out-right Behead Peter with the Sword as he had done James but makes a pause during the Passover-days which Feast such a wretch could not solemnize out of Conscience and true Devotion but out of Hypocrisie only and it may be he might fear some Tumult among the people in so great a Concourse there from all quarters of the Countrey therefore did he defer Peter's death till that time was over In the mean time as the Church had all this time to tugg hard with God by their prayers for Peter so God himself was at work also and in this Interspace sends his Angel to Release Peter from Prison and from Herod also Secondly From the Concomitants we have these famous Remarks As First Concerning Peter's Confinement The Enemies of God and bis People make the surest work they can with the Lord's Servants when the Lord permits them to become their Prisoners So they did to the Lord himself when they apprehended him the word was then of Judas Hold him fast Matth. 26.48 and afterward when they had Crucified and Buried him As they in his Passion did nail him fast to the Cross that he might not stir either hand or foot so in his Burial they Rolled a great Stone upon the mouth or door of his Grave made the Sepulchre sure sealing the Stone and setting a Watch to guard it Matth 27.60 66. Here was all imaginable care to prevent a Cheat in the case suppose he had been a Deceiver as they call'd him verse 63. Ob quantum inane how vain were the minds of those men as if the same power which was necessary to raise and quicken the Dead could not also with much less difficulty remove the Stone break ope the Seal and break through the Watch which they had set As all this was done to this green Tree Peter's Lord and Master so the like is done to this Dry Tree his Servant for Peter was not only committed to a strong Prison but there must also be no fewer than sixteen Souldiers to keep him there four of which took their turns the four Watches of the night to relieve one another two whereof were always present with the Prisoner and for greater security were bound with the same Chain to him the other two always stood at the Door or Gate N.B. All this probably was done to this Prisoner Peter because they not only had heard of the many Miracles he did but also how he had been delivered out of Prison by an Angel Acts 5.19 yet all this excess of care and caution for securing the Prisoner became as after a foil to illustrate the glory of God's Miracle The second Remark is When God's people are plunged into deep perplexities their only help they hope and expect must come in the way of prayer Therefore do the Church here pray for Peter verse 5. looking upon his suffering to be theirs and remembring the Apostle now in bonds as if they had been bound with him Heb. 13.3 Prayer was their last Refuge and proved the best Luther saith preces lachrymae sunt Christianorum Instrument a bellicosissima Prayers and Tears are the Christian 's most prevalent Weapons Here was more prevalency in the Church's Prayer than was in four Quaternions of Souldiers or in the strong Walls and in the Iron-Gate of that Prison The passage for prayer to ascend up to Heaven was still open and Herod with his whole Army could not block up that way though he had locked up Peter fast in his Prison And the Church here prayed for Peter with all the strength of their Souls with all the fervency of their Spirits and that without intermission as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that they plainly stormed Heaven Matth. 11.12 Those violent ones took it by force and prevailed for Peter's Release beleieving it seems God would hear them according to his promise Psal 50.15 Matth. 18.19 c. The third Remark is When God's Servants are asleep and in their greatest extremity can act nothing for their own ease or egress out of misery even then their God is awake and acting effectually in order to their deliverance N.B. Thus it was here for 1. Peter was now come to his very last night Herod resolved his Execution the next morning so that Peter was now upon the Pit's brink the Tyrant never designed to betrust him with another night but to change the next day into his long night of death the greedy Wolf had been too long all the eight long Passover days detained from worrying this Lamb of Christ he therefore long'd for the next morning that he might glut himself with Peter's blood the blood of James having only set Herod's mouth on watering for more Here was Peter in the utmost extremity of danger c. N.B. Yet 2. Peter was not broke of his sleep notwithstanding his eminent and imminent yea almost incumbent danger and death He was sleeping c. verse 6. Having rolled himself upon God and cast his Life into his everlasting Arms resigning his will up wholly into his Redeemer's will resolving that if he might no longer live Christ's Servant with all willingness he will die his Sacrifice Thus David laid himself down too and took sweet sleep in peace because the Lord alone made him to rest in safety Psal 3.5 and 4.8 Innocency only hath this advantagious blessing and a good Conscience can so acquiesce in the providence of God as to fear no evil
while God is our Friend and if God be for us 't is no matter who is against us Rom 8.31 N.B. 3. Peter's case was sad and as safe a Prisoner in all probability as all Humane Wisdom and Power could well make him seeing Peter was not only in a strong Prison not easily broken but also his Right hand was chained to one Souldier's Left and his Left hand to another Souldiers Right so that he could not run away out of Prison but he must hale two Souldiers after him at his heels c. These Circumstances of such a sure manner of securing this Prisoner did declare Herod's bloody Intentions against poor Peter who was now both Helpless and Hopeless in himself and it shews also the Almighty Power of God who was not unconcerned for his suffering Servant but now bestirs himself to effect his deliverance notwithstanding all those wily and wicked ways to keep him in safe custody N.B. Oh happy Prisoners who have God with them in Prison as he was with Joseph c. and acting for them as for Peter here These are Prisoners of Hope indeed as Zech. 9.12 Hence followeth the fourth Remark The more dangers and difficulties God's Servants are dowsed in and perplexed by the most pestilent persecuting powers the more God's Wisdom and Power yea and the Truth it self which Persecutors labour to suppress are eminently illustrated by their deliverance This is most conspicuous in the case of Christ Crucified The cursed Jews were doubtless very jealous that the words which Christ spake while he was alive that he would Rise again the third day had more truth in them than they were willing to believe besides their pretended fear that his Disciples would steal him away by night and say he was Risen Though this was improbable enough that a few timerous Disciples should be so daring as to affront the settled Government in so insolent a manner Hereupon they petition Pilate to command that the Sepulchre be made sure Matth. 27.64 Pilate commands not Strangers who might do it carelesly but themselves the Cavillers to do it verse 65. They make all as sure as possibly they could devise to prevent Christ's Resurrection verse 66. Now all these wicked wiles and contradicting endeavours did not only yield the greater lustre to the miraculous Power of a dead and buried Redeemer which he exerted both in Removing the great Grave-stone and breaking through the strong Guard when he Raised himself from the Dead but also hereby instead of preventing Christ's Resurrection those excessive endeavours to stifle the truth of his Resurrection did more exceedingly confirm both the truth and belief of it throughout the World N.B. And accordingly it was in this case of Peter all those Devilish Devices which Herod used to secure Peter in Prison served only the more to set off the glory of God's Power in delivering the Prisoner in despite of all his Chains and Guards Thus God catcheth the wickedly wise so skilful to destroy Ezek. 21.31 in the way of their own craftiness Job 5.12 13. 1 Cor. 3.19 turning their wicked wit into folly No Device against any whom God will save can avail The fifth Remark floweth from hence which is this 'T is the experience of all Ages that the Wonder-working God works most wonderful Deliverances for his greatly distressed Servants As in Peter's case here no man could better than Peter declare that The Lord knoweth how to deliver the righteous as he doth and Records it 2 Pet. 2.9 for he was wonderfully delivered here out of Herod's hands by a wonder-working God Therefore might experimentally say The Lord knoweth c. that is his infinite Wisdom is never at a loss but knows all the ways of deliverance he hath ways of his own and commonly goeth a way by himself such as we little think of for God's thoughts are not as ours Isa 55.8 9. Helping them that are forsaken of their hopes And as the Lord knows what way he will take so hath he a willing heart and a good will to do it In this sense the word know is used Eccles 4.10 and Amos 3.10 If we take a prospect of Peter's Inlargement or Deliverance in the several circumstances of it 't is exceeding wonderful N.B. As 1. The Time of God's working Peter's Inlargement was the night-time yea the very night before his designed day of Execution it was a night to be remembred like that wherein God delivered his Israel out of Egypt for both were brought to the utmost extremity Though this night was dark in it self yet had Peter a Light shining in the Prison which no doubt was dark enough in the day verse 7. Light is pleasant in any place much more in Prison which could not but be a sweet counter-comfort to Peter in a dark Prison Though 't is not told us from whence this Light came yet must it turn Peter's Prison into a Palace if rightly improved oh happy Prisoners who hath Light shining out of Darkness Psal 112.4 c. N.B. 2. The Means whereby it was wrought by an Angel whose Office is to minister unto Heirs of Salvation Heb. 1.14 Most willingly officiating for their good according to God's will Gabriel came flying to Daniel with great swiftness even unto a weariness Dan. 9.21 standing in the presence of God Luke 1.19 as ready prest to run his Errands and thinks not he can make too much haste therein so desirous is he to bring speedy comfort to a distressed Soul God and his Angels can find out his hidden ones Psal 83.3 in what corner of the Countrey soever they be nay if they be in a dark Dungeon as Peter here the Angel of the Lord came upon him as he did upon the Shepherds Luke 2.9 thinking no such thing but minding their business at unawares while he was fast asleep and probably in a glorious appearance as in Luke 2.9 So this Light might come from the glorious and bright Body which this Angel had assumed However it was a Light only to Peter to whom alone he was sent but Darkness to his Keepers as the Pillar of Fire inlightened only the Israelites this made them both the more marvelous and miraculous N.B. 3. The Manner how what this Angel both said and did in order to it He joggs Peter on the side to awake him out of sleep which shews the merciful providence of our God over us when sleep hath locked up all our senses and we fear no danger even then the Lord is our Keeper and provideth for our safety as for Peter here would to God the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbring c. The Angel bids Peter Arise quickly gird thy self c. verse 7 8. God will have him to use those means even then when he was about to work Miracles for him How much more it is a tempting of God to neglect means where we cannot expect Miracles Oh