Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
discipline militarie together with the record of the Lords battles as mention is made likewise thereof Joshua 10. 13. Which book with diverse others that were composed by Salomon were burned in the first destruction of Jerusalem by the Chaldeans and so the whole Bibliothek hebraick fell not into the hands of Esdras In the third period we have the generall pathetick proposition of this lamentation proponed by poeticall figures of Apostrophe turning his speech to God and the people in a verse interrogative which the Greek poets call Amoebeus by fiction of persons which we call Prosopopeia and by a description of the calamity which is called Periphrasis The verse is O honour of Israel in thy high places how are the mighty slaine and overthrowne by interpretation O God who art the honour of Israel and O Israel that had the honour to have so many mighty men how miserable is thy calamity by the which thy God is dishonoured and thou art spoiled of so many honourable and strong men the cause of all this doubtless is thy manifold sinnes For we must understand that the scope of this oration is to bring Israel to understand that this calamity proceeds from sinne and can not cease but by unfained repentance In the 20. and 21. verses which is the fourth and fift periods he amplifies this calamity by the events the first in the twenty verse containing a deprecation proponed by Enallage of the Imperative mood for the Optative after the manner of poets Tell it not in Gath nor publish it in the streets of Ashkelon by which as the capitall Cities he meanes the whole land the reason assigned is lest the daughters of the uncircumcised Philistims rejoice and in praising their Idol gods dispraise the name of the true God of Israel and so the end of this deprecation is the glory of God which he doth tender But how doth he will here a thing which is impossible in saying tell it not or let it not be told It is answered this comes from a perturbed mind wherein falls no certain deliberation and to testify his care of the glory of God is spoken not as assured of performance but optative and as he would wish it By Daughters some meanes the little townes of Palestina but the common opinion and literall sense is more simple and better and confirmed by the custome used after victories in those daies both amongst the faithfull 1 Sam 18. 5. c. And amongst the infidels Judg 16. 23. By the Philistims rejoycing over Sampson The second period of amplification of this calamity containeth vers 21. An imprecation against Gilboa by the figure of Prosopopeia and Apostrophe cursing that place wherein that misery befell to Israel with drougth and barrenness to remaine so as monuments of that calamity In the five verses following is the speciall lamentation for Saul and Jonathan taken 1. From their couragious acts against Gods enemies and happy victorious success 2. From their mutuall love and lot to dye together 3. From their provident diligence and undaunted courage in prosecuting the affaires 4. From the effects of the government that thereby they enriched their subjects 5. From his private interest and dammage received by the loss of Jonathan with whom he had such conjunction that he compares his love which he did beare to Jonathan to the love of brothers and preferreth Jonathans love towards him to the vehement love of women which they can or do beare to Husbands Children or any others whereunto he subjoynes the conclusion by way of interrogation called Amoebeus O Israel againe I must say how great is thy calamity whereby thy God is so dishonoured and thou spoiled of men of such qualities surely sinne hath thus provoked God to deale with thee therefore timely and truely reconcile to him least he altogether consume thee where as we saw upright justice before so here is true piety O happy beginnings therefore of a happy King OBSERVATIONS 1. V. 17. WE see here by the example of David and practice of the primitive Church that the use of funerall orations amongst Christians is indifferent and lawfull if without flattery partiall affection and ostentation they be made to the glory of God encouragement and example of virtue and godliness stirring up to the consideration of our mortality and duty of repentance and for confirmation of the doctrine of the resurrection all tending to the instruction of the living and not to the superfluous or unjust praise of the dead 2. Here is a most Godly and imitable example in David who mourneth not only for the death of Jonathan his friend but likewise for Saul his foe and adversary whereby we see that the rule of godly or Christian love extends not only to thy friends natuturall or civill but to all men albeit in the first place to the family of Faith yea to thy very enemies as is confirmed by Christ in the disputation he had with the corrupted Pharisees Math 5. 44. The chiefe cause hereof is the honour of God which we ought to tender and the enlargement of his kingdome which by the fall of men in defection is hindred Gods truth slandered and the Lord stirred up in wrath for to punish but on the contrary by their conversion God is glorified the kingdome of Christ so farre amplified and the Church comforted But what shall we say of the unnaturall world now and the manners of men who would be called Christians in this latter age who not only attaines to the Christian perfection but on the contrary proponing their particular passions to Gods glory are not only rejoyced at the calamities of men their adversaries but also are void of naturall affection to parents and friends and are so full of envy and ungodly emulations that they are sorry for the good same and estimation of their very brethren these are they of whom the Apostle speaks 2 Tim 3. 3. Let us learne then to be compassionate with the calamities of all men for Gods cause following the example of the godly herein and that Apostolicall precept 2 Pet 3. 8. But especially mourning for the affliction of Joseph Amos 6. 6. 3. Vers 18. David teaching Israel to learne the exercise of the bow gives the argument of the right use of armes as lawfull to invade or defend in lawfull waies against the erronious opinion of the Anabaptists and agreeing with the chiefe part of a Kings office to whom is said to be given the sword by which is understood the Jurisdiction and power and the execution thereof at home and abroad as just cause requires Examples of Abraham Moses Joshua the Judges Samuel David and constant practice received in Israel by divine command warranting the same Let no man doubt therefore in lawfull causes to follow the Supreame Magistrate and lawfull Authority in just persuit or defence where they are required 4. Vers 19. The honour of every Nation consists in these two God and valiant men or true religion and
Judah and Israel are set down therein 3. As for the argument or matter contained in this second book of Samuel the same is the whole History of the estate of the Church of God of their Kings and Commonweale from the death of Saul to the decrepit age of David which is the space of 40 yeares wherein is declared the noble acts of David his entrie to the kingdome and how he inlarged the same also what troubles he had both intestine and forraine from all which at last the Lord did deliver him and gave him victory over all his enemies and how in the end in peace and rest he finished his daies 4. The utility and profit which this History affords is manifold which may be reduced to two heads the first for confirmation of Faith the second for example of Life which Paul joyneth 2. Tim 3. 10. The first appeareth in the verifying of the promise made by Samuel to David in the Lords name that he should be King after Saul albeit for the triall of his faith after many great sufferings and desperate like dangers the same came to pass and he all this while did relye on the Lords promise The second appeares in the prudence piety zeale humility equity and good government of David and all other his heroick and godly virtues worthy of imitation As also is set down David's infirmities and fall's as examples of the weakness of the best when they watch not over themselves or are left to themselves proponed to be eschewed ut majorum ruina sit minorum cautela as likewise his repentance to be imitated and the sharp corrections notwithstanding as medicinall corrasves wherewith he was chastised as we see in the Lords dealing with his dearest sonnes and servants Heb 12. 6 7. And therefore what sharper punishments may the impenitent and Satans slaves expect In this History likewise of David's reign and kingdome we have typified Christ Jesus the Sonne of David his condition and estate of his Church to the end of the world for 1. As David was anointed to be king over Israel so was Christ anointed to be King over his Church 2. But as David endured many troubles persecutions and sufferings before he entred into his kingdome so did Jesus Christ here on earth before he entred in his 3. After his entry he was mightily opposed and oppugned by them of Saul's house his enemie by armes force and violence and so was Christ Jesus and his Church and Gospell by the bloody persecution of the heathens Roman Emperors 4. Notwithstanding Davids house waxed still strong and Sauls house weake so the Christian Church and profession did the more flourish and heathenish idolatry and heresies decay 5. Hiram also a Gentile and King of Tyrus joyned in Amity with David and contributed to the building of his house in Sion both furniture and workmen typifying thereby how the gentiles should come into the profession of the Gospell and should contribute to the building of the Church of Christ as mysticall members thereof 6. Then doth David bring home the Arke of God and set it in his house at Sion and then in like manner was the true worship of God established in his Church which is the true Sion 7. But hereafter did Absolon craftily under a faire pretence of the good of Israel rise against David and stole away the hearts of Davids people who joyned themselves with him in rebellion many following him in the simplicity of their hearts and being deceived by his simulat and faire pretence of piety even so did Antichrist arise against Christ under a like faire pretence to be for him and therefore is said to be horned like the lamb though speaking like the dragon and who fraudulently stole away the hearts of Gods people who in like manner except a few like those who followed David followed him in the simplicity of their hearts till the time of evocation out of Babel Revel 18. 2. And that as David was thereafter brought back to Jerusalem by his people so that the truth of the Gospell and professors thereof was brought back in like manner which seemed before to be exiled as David and his followers were and driven like him and the church Revel 12. 14. Into the wilderness and desert But as Absolon was at last overthrown and Davids kingdome under him was thereafter peaceably established so shall Antichrist according to that prediction Revel 18. And the Church of Christ shall thereafter injoy peace and quietness II. SAM Chap. 1. to the 17. Verse THe principall argument of this chapter is the report of the event of the battle between the Israelites and Philistines under Saul upon mount Gilboa which generally comprehends these two particulars 1. The report it selfe from the first verse to the 17. The second is what fell out thereon from the 17. verse even to the end In the report we have to consider 1. The matter and circumstance thereof 2. The triall and how it was accepted And 3. the just reward of the reporter and actor therein 1. The matter reported is the losse of the battle on Israels side and death of Saul and Jonathan The first circumstance set down in the report is of the time to have been the third day after Davids victory against the Amalikites wherein the swiftness of the fame of the battle on Gilboa is to be noted seeing in less then the space of three daies It is divulged from Gilboa which is situated in the territory of Isachar at the border of Jordan in the east march of Canaan to David in the land of the Philistines dwelling then at Ziklag situate neer to the mediterranean upon the West-point of Canaan esteemed to have been each part distant from the other the bounds of a hundred miles or thereabout in the latitude of the land Next the person reporter is called herein generall one and there after in speciall an Amalekite probably the Son of one of that Nation whom Saul had formerly unlawfully spared in his expedition against Agag and therefore God had reserved him now to be his murtherer 2. His carriage or behaviour is very crafty and cunning he covereth his head with ashes he rents his garments and doth most humble curtesy to David as to his King This gesture of his was used ever by such who were displeased for the publick calamity of the Lords People as may be seen in the example of Joshua and of the messinger that came to report the event of the battle to Heli. But as they used this forme uprightly so doth this Amalekite use the same Hypocritically 3. His Oration testifies his further Hypocrisy which he useth very elaboratly and artificially by degrees beginning at the generall and coming to the particulars ascending from that which was most grievious and ending with that which he thought unto David should be most acceptable and good news in this manner the People are fled and many of them overthrown also Saul and Jonathan his
despaires not for the extremities of true fortitude are presumptuous confidence and desperate diffidence the midest being moderate feare with hope the one whereof breeds tempting of God and diffidence is the mother of despaire Therefore let men in afflictions feare God as a punisher of sinne in justice but yet hope in God for mercy 4. Where David saies to his servants make speed to depart lest Absolom over take us suddenly and smite the Citie with the edge of the sword We see that it is the part of a prudent Prince or any other who are wise timely to fore see and prevent dangers before they come and neither to contemne appearances of what may befall or to sleep in careless security as those of Laish did Judg. 18. 27. As also to be carefull for the good and safety of their people 5. We see here also Davids condition contrary to Absoloms Davids being like a comedy with a sad and sorrowfull beginning but having a happy deliverance and joyfull ending whereas Absoloms condition is like a tragedy a pompous and joyfull beginning with joyfull acclamation as King and a great following but a tragicall and sorrowfull ending and even such is the case and condition of the Godly and the wicked as we see Psal 73. And in the example of Joseph David and Saul the rich glutton and Lazarus c. And here of David and Absolom therefore let no man judge of the Godly by their crosses and afflictions that they who are not in Gods favour are unhappy neither let any man Judge of Gods Works by their beginnings as the former examples may teach us but look to their end and as we may see Psal 126. 5 6. 6. David has a good cause but few followers in respect of those who followed Absolom with whom was the multitude of all Israel as vers 12. and 13. And yet in the end is victorious even so it fareth oftimes with good causes And in speciall with the cause of God which in the time especially of Antichrists prevailing as before in the time of Eliah under Ahab had few followers therefore compared unto two witnesses Revel 11. And as it was likewise when the Arrian heresie so prevailed that as Jeronie testifies the whole world groaned under the same and wondered that it was turned Arrian but in the end the truth has prevailed and in the end shall prevaile more and more when that mysticall whoore shall be made naked and her flesh eaten and she burnt with fire Revel 17. 16. and 18. 8. 7. Vers 16. Davids leaving of his ten Concubines to keep the house which was his only intention was not without divine and secret providence that by their defiling by Absolom the Lords Word by Nathan might be fulfilled Chap. 12. 11. and his polygamie punished So that many things falls out beyond mens intention or expectation for the punishment of sinne wherein we see not the finger of God and performance of his word till they come to pass 8. Vers 25. In Davids sending back the Priests and Levites with the Ark to Jerusalem we see the Jurisdiction that the civill Magistrate has over Church-men according to that Apostolicall precept Rom. 13. 1. To command them to do their office and punish them if they transgress either in negligence in their spirituall function or against the lawes of the republick as we see in Salomon punishing Abiathar for his conspiracy with Adoniah in 〈…〉 likewise in punishing the Arrians and herein David commanding the Priests and Levites to returne to Jerusalem to execute their office 9. David likewise for his preservation relyes only on the mercy of God and that God would work that work without the presence of the Ark albeit it was the externall sacrament and signe of Gods presence whereupon we ground this generall That grace or remission of sinnes comes from the free mercy of God in Christ and is not tyed to sacraments which as they ought not to be contemned being necessary as we say necessitate precepti but not that they are so necessary necessitate medii that grace and salvation should be thought to be tyed unto them 10. Vers 26. Where David saies Let the Lord do to me what seemeth good to him In him we see the duty of a Godly soule under any cross to submit humbly to the good will of God as our Saviour said Let this cup pass from me notwithstanding not my will be done but thine O Father and indeed this is the work of one truly humbled and mortified and is a presage of comfort and deliverance in the end 11. Vers 30. Likewise in Davids going bare-foot and weeping as he went we see his right apprehension that this proceeded from the hand of God correcting him for his former sins before whom therefore he humbles himselfe after this manner Which teaches us the right use of corrections that they serve us as a Pedagogy to repentance for our sinnes for there is no evill towit of punishment in the Citie which God does not and therefore as Hos 6. 1. We should turne to him who smites us and whose fatherly hand chastises us for our good as we see Heb. 12. 10. And therefore the Lord uses bloody tyrants as Nebuchadnezzar and the King of Assyria Herod and others as Absolom here but as rods in his hand to execute his judgments as he does sometimes insensible creatures against the wicked as water fire the aire the sea the earth and the basest creatures as lice and vermine wherewith he plagued Pharaoh and Herod 12. Vers 15. Having spoken and observed all the former in David we see next in the persons of his Servants a laudable and worthy example of fidelity to their Master and of obedience to his just commands with all promptitude being ready and offering to do what he should direct them The like we see in Abrahams servant Gen. 24. And which is injoyned to all others Ephes 5. 6. 13. Vers 21. In Ittai the Gittite and his 600. men that were strangers their constant resolution to abide with David and take part with him in life and death when his own Son had unnaturally rebelled against him and sought after both his life and estate We see and collect an argument of courage and comfort to the godly afflicted that when those who are neerest foresake them or become their Enemies the Lord will never forsake them but stirre up strangers to assist them and be their truest friends and comforters As we see in Joseph when he was hated and sold by his brethren in the friendship likewise of Achish King of Gath to David when he was persecuted by his own Father in Law Saul of Jethro likewise Prince of Midian to Moses when he was put in such danger by one of his own people of Ebedmelech the Ethiopians favour to Jeremie chap. 38. And of Ittai's assistance here of David in his greatest distresse and desertion For the Lord has the hearts of all men in his hands and if
righteous Judgment piety and courage the dishonour in the opposite A rule then to discern between honourable kingdomes estates and houses and the contrary for these two it was then that Jerusalem was called the glory and beauty of the whole earth the Holy City and City of the great King of which many excellent things were spoken besides and for the want of the true worship of God without which no true fortitude can be Elisha disdaines so an Idolatrous Jehoram though a King that he protests were it not for the presence of good Jehosaphat he would not have looked towards him 2 King 3. 14. As also for the same defect and guiltiness the Nations were then called the dogs of the Gentiles Then if men would have themselves or their houses truly honourable seek God and righteousness otherwise without him they are but mancipat slaves to Satan sinne and their own beastly affections 5. Vers 20. In Davids deprecation we see what care the godly should have of the Lords glory and honour of his name that the same be not blasphemed amongst the adversaries so farre as we may hinder or stop the same being jealous over the same with a Holy zeale that thereby we may show our selves affectionate and true Children to our heavenly Father and not by our words or actions to open their mouths against that holy profession of his blessed truth to the triumphant rejoycing of the adversary and scandalizing of the weake as we would eschew that fearfull condemnation of Hypocrit's and that terrible woe pronounced against all those by whom offence cometh 6. The rejoycing of the wicked is evill and in the calamities and affliction ever of the godly as this same propheticall prince testifieth and sheweth plainly also in the 41 Psalm of his enemies and false friends thus Shimei railed against David in his flying from Absolom and those that were more vile then the earth made their song and talk of holy Jobs affliction and took pleasure at his calamity so did the earthly sort spoken of in the Revelation rejoyce over the Lords Prophets that were slaine by the beast and left unburied and were glad and sent gifts one to another for these two Prophets vexed them continually which rejoycing proceeds from the hatred of the Godly and it againe from the dissimilitude of their manners no society being between light and darkness and an inveterate enmity being between the Serpent and the seed of the woman 7. The right consideration of all calamities whether publick or private but especially such as befall the estate of a whole Nation as this is in the right respect of the causes consequents and right remedy the materiall being sinne or procurer the Lords anger being the efficient or just inflictor the forme is punishment and the finall cause to bring men to repentance the sequell that followes upon our sinning and procuring God so to punish being the slander of Gods glory disgracing of our profession and making the name of God to be blasphemed amongst the adversaries and the taking away of good men with eversion of republicks No remedy being to amend all this but speedy repentance and reformation of our Lives 8. Vers 21. The blessings and priviledges of places are not perpetuall but temporall and alternative sometimes to be monuments of Gods benefits and sometimes of his wrath witness Jerusalem sometime the glory of the earth and now for it sinnes and crucifying the Sonne of God the mappe of ruine and utter desolation Chorazim and Bethsaida let them testify the same 9. Wickedness or sinfull facts committed in places is the cause which bringeth alterations and curses upon them cursed therefore saith the Lord shall the earth be for thy cause to Adam when he transgressed consider likewise what made that pleasant valley where Sodome and Gomorrha with the other Cities stood a stincking lake even untill this day Pharaoh's cruelty and induration brought plagues upon Egypt the iniquity and pride of Babylon literall brought utter devastation upon her and as is is surely prophesied the same for the like causes shall be the lot of that Citie mysticall even as for the slaughter of the people of God upon it a curse of perpetuall barrenness is pronounced as here against mount Gilboa 10. Vers 22. The benefits of God bestowed upon men when we see them altered and changed to the contrary should give us an example to beware least we procure the like by our ingratitude and should make us to lament their fall and to acknowledge in any temporall thing that befalls to man that there is no perpetuity whereof he ought to dreame or presume but as the Moon our life is led by changes and time goes by turnes thus Jonathans bow and Sauls sword once faile them and they are overcome though ever victors before and the weapons of the strong men are cast down in battle 11. A notable example of Davids godly modesty who with dead Saul buries the remembrance of all his faults and infirmities speaking only good of him albeit his foe and reporting these things only that tended to his praise whereby he shewes his heart out of the abundance whereof the Mouth speaks to be void of all malice or hatred ever carried towards him although he oftentimes sought his life and hunted him to and fro as a Partridge in the wilderness and therefore as before his hand would not touch his person so neither will he have his tongue now for to touch his fame thinking he could not seem conscionable of the one if he shew himselfe careless of the other 12. Vers 23. In turning to the daughters of Israel he would testify not only his great griefe which makes him to exhort others to assist him especially that sex which by nature are most prone to be pitifull in a matter chiefly so nearely concerning themselves but also thereby he would shew what loyall love and respective duty affectionate subjects owe to their Prince rejoycing for his happy life over them and mourning for his dolefull death from them he being the common parent under whom they enjoy peace and prosperity Thus was Josias lamented by his people as the breath of their nostrils and the crown of their head that had fallen Lam 5. 16. 13. Vers 24. The effect of prudent and good government is riches and plenty therefore Saul is said to have cloathed them with scarlet and to have hung ornaments of Gold upon their vestures witness this especially the government of Salomon under whom his subjects had such affluence that Gold was counted as brass and silver as stones the contrary towit a defect of people and furniture see in the wicked government of Jehoahaz the son of Jehu under whom all Israel was brought to 50 horsemen 10 chariots and 10000 footmen 14. Vers 25. In Davids bewailing of Jonathan by a particular lamentation we see that as we ought to be sorry at the calamity of all men so especially of our
to the end of the Chapter is set downe Davids ordering of the Kingdome by administration of justice in his owne person to all his people now setled in peace as also by electing and appointing fit officers and rulers delegate and subalterne to himselfe to governe both in the Church and in the Commonwealth The first warre then which David had was with the Philistines who were descended from the Egyptians whose progenitor was Misram the second sonne of cursed Ham infidells in religion and Capitall enemies to the people of God whom David sublued and took their strongest Citie Mâ—thâ—â— Ammah from them which is by interpretation the bridle of Ammah because beâ—ng situated on strong hills it hindred the Israelites to overcome the same The second warre was against the Moabites descended of Lot that incest â—o â—s copulation with one of his own daughters in the time of his drunkenness as we read Gen. 19. 37. Of whom it is said that he measured them with a line by a Metaphor from Artizans that measure their work so or from measurers of land whereby is shewed that he destroyed the two parts of them and kept only the third part alive The third warre was against Hadadezer King of Zobah whose proper name was Adad as Pharaoh was of the Egyptian Kings The fourth warre was with the King of Syria whose name is not here exprest but his chiefe Citie and country Damascus lying between the hill Hermon and Libanus now called Caelosyria the cause of which warre was because they took part with Hâ—dadezer against David The fifth warre vers 14. Is against the Edomites in whole townes being subdued he put Carlson's and which was done by Abiâ—hâ—i the sonne of Zerviah as we read 1 Chron. 18. 12. OBSERVATIONS 1. FRom these severall warres here spoken of we learne That all warres are not unlawfull as we have shewed before on 2 Sam. 2. 17. at length against Anabaptists 2. More particularly that these warres of David against the persons and Nations before named were lawfull we may see 1. Because the destruction and subdueing of these enemies to Israel was fore prophesied by Balaam Num. 24. 17. And God maâ— David the instrument of fulfilling of this prophesy 2. They haâ— incroached upon the territories and bounds of the land whiâ—â— the Lord had given to Israel and was divided unto them Joshua 3. It is said vers 6. and 14. That in all these whether soever he went the Lord preserved David which shewes 〈◊〉 he was walking in Gods waies to which only his preservatioâ— is promised and that he had a good cause in hand and inteâ—â—ded them not either out of pride the mother of contention 〈◊〉 covetousness as we see vers 11. But only made these warre upon a good ground and for a right end to wit the glory 〈◊〉 God and accomplishing his will and the good of his people and their quiet and freedome from such insolent and infesting enemies as they had at divers times proved as we see in the book of the Judges and late reigne of Saul 3. The Lord had promised to David to build him a house and as he had hitherto done to make him a great name chap. 7. 9. yet he is not idle but useâ— the lawfull meanes to teach us to do the like when we look on the promises of God of salvation Phil. 2. 12. Or protection Act. 27. 31. Or providing for us Gen. 3. 1â— c. So that we should neither tempt God by not using the meanes nor yet distrust God by confiding in the meanes only 4. All this which was done by David unto these wicked nations was as is said fore-prophesied by Balaam and yet before this performance 400. yeares and more had intervened whereby we see 1. The Lords lenity and long suffering patience which should have led them to repentance 2. The truth of the Lords threatnings at last as well as of his promises therefore let not the Godly be discouraged that their enemies are not presently or in short time punished for the Lord suffers them to fill their cup and at last he will come though with leaden feet yet with an iron heavy hand to crush them as a pot harde in pieces 5. David slew the Syrians who came to succour Hadadezer against him Whereby we see that it is dangerous to assist the wicked against the Godly or to be pertakers with any in an ill cause or course as the example of Jehofaphats association with Ahab testifies 1 King 22. 8. 6. Vers 6. and 14. Davids fortification and putting Garriâ—ons in Syria of Damascus and in Edom for conservation of his conquest Shewes that piety and prudence may well consist together and as the Poet speaks Non minor est virtus quam querere parta tueri 7. Where it is said that the Lord preserved David wheresoever he went we see 1. Who is the preserver of the Godly from all danger in the midst of perill's and from whom therefore they should seek the same 2. How good and carefull a Master the Lord is of his servants and their safety as we see Gen. 15. 1. and Psal 84. 11. Yea in death it selfe Psal 23. 4. Which should be a great motive and encouragement to serve him 8. We see by Gods preserving of David whethersoever he went not only Gods generall omnipresence withall but also his particular and speciall presence in mercy and for their good with his own because they walk in his waies and as acknowledging this his presence and alseeing eye 9. Vers 11. Davids giving of the rich spoile of these nations whom he subdued and dedicating of them to the Lord together with the rich gifts of gold silver and brasse which Toi King of Hamath sent unto him not onely clears him that he undertook not these warres for covetousnesse but also shewes his thankfullnesse to God as author of his victories and his religious and bountifull royall disposition to Religion and the advancement thereof worthy to be imitated by all Princes and others and farre contrary to the disposition of most men now adayes who have no publicke Spirits or are for pious workes but onely study to their owne private commodity 10. Vers 14. We see the Edomites are counted amongst these Enemies to Israel whom David subdued who were come of Esau Israels elder Brother and yet though of one blood from Isaac and should as Brethren been friends to Israel they were their infesting Enemies Whereby we see how weak a band of union or amity nature is without grace which indeed is the strongest tie of love and true solid friendship the communion of saints 11. Vers 15. After he had subdued his Enemies David now gives not himself to ease and sport or the like as many Princes do but like a good King in his own Person he Ministers Justice unto all his people and commits it not altogether and onely to other deputies under him A worthy example for all Kings to follow as we see Solomon
Niniveh Jonah 3. And by others 9. Vers 17. During which time also the servants of David labours to comfort him as he also comforted his Wife vers 24. Which shewes unto us that it is a charitable and Christian duty to comfort such who are any way afflicted as we see practised by Jacobs Sonnes Gen. 37. 35. and elsewhere 10. Vers 18. The Childe dies the seventh day before it could be circumcised as likewise being sicke before and yet as we see vers 23. David doubts not of the salvation thereof which shewes us that it is not the want of Babtisme answerable to circumcision then that is any way damnable to the infants Gods mercy not being tyed to the outward means but it is the contempt thereof that is damnable in the parents 11. Vers 20. David having heard that the Child was dead he prayes nor fasts no more whereby he shewes the vanity of of those who pray for the dead as if prayers or solemasses for such ould be any way profitable to them as they are not but indeed it is true that they are profitable for the masse Priests who are living and who get great gain thereby 12. David repines not at the Lords doing but patiently and humbly acquiesces to his good pleasure therin and first of all goes to the house of God and worships and thereafter to his own house and takes bodily refreshment Where we see how in likemanner in all erosse dispensations we should do the like by reverencing Gods providence humbly submitting to his will as our well and in all things giving him thanks And to preferre first our duty to him in worship before we take that which may be for our own refreshment as also after we know the Lords determination in any thing to rest content theirwith 13. Versâ—3 â—3 In Davids speech concerning the Child that he was to go to him but he not to return back to him We see not only a laudable remembrance of mortality and death in David but also a good resolution to be imitated by the living towards the dead of neerest relations whether Wivers Children or friends which serves greatly to setle immoderate mourning and the mindes of such who survive the dead 14. Vers 24. In place of the Childe that dyed God gives to David another Sonne by Bathsheba who was Solomon which shewes us what is the fruit of a humbly patient and thankfull acquiescing to Gods will and that the Lord is ready if he take one benefit from us if we depend upon his mercy to give us another and a better as we see in his dealing with Job Chap. 42. 10. 15. It is said here of Solomon newly born as is said of Jacob in like manner Rom. 9. 11. Having done neither good or evill that he was loved of God which shewes as is said Hos 14. 4. The freedome of Gods love according to the election by grace and that the same is onely of his meer mercy and no merit of man 18. Vers 27. In Jacobs message to David to come himself in Person now against Rabbah neer taken in fully that he might have the honour of the businesse We see in Ioab these vertues towit modesty wisdome and humility requisit in a generall or any in high preferment and which also should teach us much more in all our actions to be zealous of the honour of God our heavenly King and Master and of his glory to make it the scope of all our enterprise Seeing Ioab was so zealous of the honour of an earthly Master 19. Vers 31. In the torturing severall wayes of the inhabitants of Rabbah and other Cities of the Ammonites who stubbornly stood out against David and would not make peace with him as the Syrians had done Chap. 10. 19. And had done such barbarous indignities against the Lords people and Davids messengers as has been spoken of We see the truth of that Exod. 20. 6. That the Lord will visit the sinnes of the Fathers upon the Children to the third and fourth generation of them that hate him and so that albeit men forget their sinnes God doth not so but keeps them before him in a book of remembrance till their cup be full as he said of the Ammonites as likewise what an ill treasure or portion wicked men leave behinde them to their posterity And it may in like manner be considered what torture and torments they may expect at last who stubbornly stand out in impenitency against Christ Jesus the Sonne of David and who will not in time agree with their adversary and make peace with him as other penitent believers do who is the Prince of peace and invites all those Who are weary and heavy laden to come unto him and he will give them rest Matth. 11. 28. II. SAM Chap. 13. from the 1. vers to the 23. IN this Chapter is set down the execution of that correction threatned by Nathan to David for his sinnes of adultery and murther Chap. 12. 10 11. Amnons incest with Davids Daughter Tamar answering to his adultery and Absolons murther of Davids Sonne Amnon answering to his murther of Vriah as we likewise see the same chap. 15. In the person of Absolon rising thereafter in rebellion against his Father David and defiling of his Fathers Concubines In which Tragicall History we have 1. The time noted vers 1. After that notable victory of David against the Ammonites their subduing which had been matter of joy followes now that which is matter of sorrow 2. We have to consider the actours first in this fact of incest and of the crime it self and thereafter we shall come to the actours in the murther that followed thereon the first person who is agent in this incestuous crime is Amnon Davids eldest Sonne begotten on his Wife Ahinoam the Israelite His firstborne and strength of his youth His delight and hopefull successour to him in his Kingdome and he on whom all Israel looked as the Sunne rising after the death of David and finally whose appearing greatnesse should have moved him to follow vertues agreeable to his estate yet he falls into this filthy crime to the dishonour of God griefe of his Father disgrace of his Sifter his own utter ruine and the regret of all Israel And in his person next to the death of the Child Chap. 12. 14. is Davids sinne punished The second agent or rather patient in this crime is Tamar the Kings daughter and whose mother was daughter to the King of Geshur and she Absolons sister german a virgine and forced by Amnon who is described vers 1. Not only by her name but also from her beauty whereby Amnon was allured so to lust after her For fulfilling whereof he takes that wicked course which followeth but first is set down how this rage of lust worketh on himselfe vers 2. and 4. That he was so vexed that he fell sick for Tamar and waxed leane from day to day whereupon followed Jonadabs pernicious counsell
like vices are to those who harbour them and thereby makes them become like those demoniaks in the Gospell before that Christ dispossest them and which shall vex them farre worse hereafter in eternall torment 6. Amnon likewise is sensible of the sickness of his body and growes leaner day by day but he was not sensible of the sickness of his soule and so are many more But we should pray to God that we may be as sensible of our spirituall sickness as we are of our corporall which should drive us to repentance and faith to Christ to heale our back-slidings as we see it promised Hos 14. 4. But the cause why we are not sensible of the soules sickness nor death thereof is the want of the life of grace which only makes the soule sensible of sinne 7. Where it is said that Tamar was a Virgine and Amnon thought it hard for him to do any thing unto her towit so long as she was carefully keeped as Virgins were accustomed to be from access and private company of men Which teaches that as sinne should be eschewed so all the occasions and provocations to sinne should likewise be avoided which when in the contrary they are neglected or as in this example of Tamars going to Amnons house through Davids simplicity afforded We see in this as also in Dâ—nah's example Gen. 34. what the same through sinfull corruption and force of temptation produceth 8. Vers 3. It is said that Anmon had a friend named Jonadab but who really and truly was his greatest foe by his pernicious counsell which he gave him how to satisfy his incestuous lust with his owne sister so that he was rather a friend to his vice and a foe to his person or soule whereas a true friend whose friendship is grounded on God and vertue will be a foe to their friends vice by wholesome admonition and rebuke and a friend to their soules salvation therefore saies Solomon Prov 27. 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull and Prov. 28. 13. He that rebuketh a man afterwards shall find more favour then he that flattereth with his tongue 9. This Jonadab also is called a very subtile man a property whereof many do glory But their glorying is their shame for wit or subtilty without true wisdome the beginning whereof is the feare of God is but the Serpents property making men wise only to do evill as he did Amnon here and as Achitophel taught Absolon and as Pharaoh also spoke Exod. 1. 10. All which ended and tended to destruction therefore if we have any quickness of wit or qualities of mind beyond others let us beseech God to sanctify the same that they prove not a snare to us or others as Josephs cup was which was found in Benjamins sack or Vriah's letter which he carried with him to Joab in his owne bosome 10. Vers 6. Amnon as readily obayes Jonadabs wicked counsell to do evill as Jonadab was to give it whereby we see the corruption of nature ready like flax to take with fire and how soon youth especially who feares not God nor are not truly wise themselves are apt to follow rather evill counsell than good and flatterers advise nor reall and true friends to their own ruine and destruction as we see here and in Rehoboam 11. Vers 7. In Davids facility and consent to Amnons petition that Tamar might come to his house and dress him meat that so he might get opportunity to put his wicked intention and Jonadabs counsell to execution we see that the too great indulgence of Parents is the occasion of Childrens much sinning and in the end of their destruction as we see here in Amnon and the sonnes of Eli's which should be an admonition to Parents not be too indulgent to their Children but to bring them up in aw vertue correction and in the feare of God Also we see here that even Kings daughters in those times did not scorne to put their fingers to some works of house wifery as here in cooking of meate 12. Vers 9. Where Amnon commands that all men should go out of his chamber before he enterprised the fact We see that many think shame that men should see or know that which they neither feare nor are ashamed that God should see such is the deceitfulness and naturall Atheisme of the heart of man therefore the Scripture tell 's us That the foole hath said in his heart that there is no God an example also of this we see in Judah Gen. 38. 23. That unlawfull acts seek the shelter of secrecy 13. At last Vers 11. Amnon discovers his intention in his petition to his Father and requiring all to go out from him and having taken hold of Tamar he saies to her come lye with me my Sister which shewes the progress of sinne from lust in the heart to persuasion by Word and at last performance in the deed And how impudent the wicked become at last shaking off all modesty or shamefaceness as we see also in Potiphars wife Gen. 39. 7. As also as the proverb saies That time place and opportunity makes many whore and theefe and therefore for avoiding of sinne ought to be eschewed Likewise we see how unjustly do carnall men misplace their affections though they be of neerest relation where grace is not to restraine and direct them 14. Vers 12. Where Tamar saies to Amnon that no such thing ought to be done in Israel Which was the only Church of God and therefore whom holiness doth become as is said Psal 93. 5. We learne that our lives and actions ought to be sutable to our profession and seeing it is holy and the Church whereof we count our selves members is the holy Catholick Church and the head thereof is holy Therefore we should be holy as he is holy without which holiness no man shall see God Heb. 12. 14. 15. Next where she calles the sinne folly and in committing thereof that he should be as one of the fooles in Israel We see what sinners are esteeme of themselves as they please they are in Gods account and all truly Godly but fooles as they are oftimes styled in Scripture and especially in the Proverbs 18. 6. 23. 9. 26. 1. and else-where therefore the worldly wise man in the Gospell is called the rich foole and so they may because they forecast not nor provide for the time to come and preferre momentary sinfull pleasures or profit to everlasting and so makes a foolish and unwise choice 16. Vers 13. Where she saies Whither shall I cause my shame to go We see that sinne brings shame as we see in our first Parents and has brought many to shamefull deaths and to be shamefull spectacles which though they escape here they shall not escape before men and Angells hereafter 17. Vers 14. It is said notwithstanding all her arguments of disswasion he would not hearken to her but forced her and lay with her
milles from Jerusalem 3. Her estate is a Widdow burdened with fatherlesse Children whose defence belonged to the King 4. Her apparell is mourning by which the King might know her misery 5. Her property is she is a wise 〈◊〉 and therefore 〈◊〉 instrument to bring the purpose in hand to passe and massage the same prudently and therefore 6. Her action is humble prostration with a patheticall and short exclamation help O King after which upon the Kings interrogation what ailed her she proceeds with her narration or Allegoricall oration which subtily Ioab had put in her mouth using 1. A parable from the example of Nathan whose rebuke of the King after this form had the better event 2. The scope whereof is to bring David a simili to grant to Absolons reduction 3. The oration it selfe consists of a parable or Protasis and next of an application or Apodasis The first is in the person of her own sonne The second in the person of Absolon for whose reduction both is intended The one is from the 5. vers to the 12. The other from the 12. to the 18. This oration of hers the King heares patiently and answers graciously 1. In the generall vers 8. 2. More particularly vers 10. And 3. Most specially and plainly and for her better satisfaction and assurance sealing it with an oath That as the Lord liveth There should not a haire of her sonnes head fall to the earth After which words of the King followeth the application or Apodosis wherein after a cunning conciliating of a patient audience she out of his own mouth as Nathan did makes him to convict himselfe of cruell and hard dealing against Absolon in not reducing him from exile In which application David is as the widdow who had the two sonnes whereof the one towit Absolon had killed the other Amnon and that being greatly provoked thereto by the indignity done to his sister Now the rest of the Kings sonnes neerest after Absolon to succeed to the Crowne they are as the friends of the dead craving revenge For whose satisfaction Absolon has remained three full yeares in exile therefore what David has granted to his poore subject concerning her sonne who is alive he cannot with honour and equity refuse to his own sonne and successour seeing the Kings judgment should be a like to all in like cases and his oath inviolable The arguments which more particularly she uses are these 1. Vers 13. It is against Gods people their honour and good to have the successour to their King living in exile amongst Gentiles and Infidells in Geshur 2. Vers 14. Their griefe is such that they are like a people ready to dye and like water powred on the ground which cannot be gathered up againe by the exile of their Prince whose reduction would both ease and please them 3. The Lord has appointed and divised meanes for his reduction that he remaine not still in exile from him and these meanes how weak or small soever should not be misregarded 4. Vers 15. It is the Kings gracious disposition to admit the meanest petitioner to speak unto him in behalfe of them who are distrest such is his goodness though his greatness might make them afraid 5. Vers 16. A simili the Kings granting favour to the sonne of a poore widdow and subject much more must move him to shew favour to his own sonne and successour◠And 6. Vers 17. The Kings pity and piety in comforting those that are in distress and his prudence like an Angel of God in discerning between good and evill must shew it selfe in comforting his people by reduction of their Prince and in comforting his exiled some himselfe which he cannot but think the same to be the best course And 7. By way of conclusion in doing so the King will find that herein the Lord will be with him and prosper him The effect or event of this oration is 1. The Kings asking this woman of Tekoah if Joabs hand was not in this vers 18. Who simply and truly grants the same vers 19. Subjoyning as a reason of her granting by way of commendation of David that he was wise as an Angell of God and knew all things that are in the earth And therefore it was in vaine for her to deny or conceale this thing from him vers 20. The second effect was the Kings concession to Joabs desire by this woman and his direction to him to bring back Absolon from exile but upon this condition vers 24. That he should go to his own house in Jerusalem and should not come into the Kings presence◠unto which concession of the Kings is subjoyned 1. Joabs humble thanksgiving to the King vers 22. And 2. Joabs speedy going to Geshur and bringing back of Absolon to Jerusalem vers 23. Whereunto is subjoyned vers 28. The commendation of Absolons matchless beauty and that he had three sonnes and a beautifull daughter Tamar OBSERVATIONS 1. V. 1. IOab perceiving the Kings heart to be towards Absolon resolves to deale for his reduction where we see the nature of Courtiers that for the most part whatsoever they think will be pleasing to their Prince though not agreeable to God or a good conscience that they will strive to do As we see in that wicked practise of Doeg 1. Sam. 22. 18. And here in the practise of Joab 2. There is no ill cause but it will find some for to be pleaders for it especially in the Courts of Kings and great men as Joab was here for an unnaturall and bloody murthering Absolon doing so for their own ends Whereof therefore Kings and others should beware considering what it brought on David at last his giving eare thereto 3. That which gives Joab hope to prevaile we see is David the Judges favour that his heart was towards Absolon So that which gives us hope to prevaile in our suits towards our selves or others although grievous sinners is the favour that our heavenly King and judge caries towards mankind his heart in fatherly affection and pity being towards us whereas he passed by the fallen Angells and sent his own sonne to fallen man and gave him to the death for us 4. Vers 2. Joab for accomplishing his purpose chooses a fit instrument to bring it to pass by fetching a wise woman from Tekoah and suborning her what she should say As Satan made choice of the Serpent in tempting of Eve Which should teach men much more in good causes and for effecting good purposes either in Church or Commonwealth to choose fit instruments for the work which may tend to Gods glory and the good of his people 5. This woman is called a wise woman and yet suffers her wisdome to be abused by Joabs suborning her to plead for an ill cause Which should teach such who have gifts beyond others to take heed that they abuse them not to ill ends but to use them aright to the glory of God and advancing of good purposes Else
he be our friend we shall not want friends 14. Vers 23. and 30. In the people and all the countries weeping with David We see the tender sympathy that we should have with those who are in distresse especially who neerly concerne us in any sort of relation as we are commanded Rom. 12. 15. to weep with them who weep and to rejoyce with them that rejoyce and a wo is denounced against such who rejoyce when the Church of God or the members thereof are in distresse or who regard not the affliction of Joseph Amos 6. 6. This want of sympathy shewing that they are not of the communion of Saints 15. Vers 24. In the Priests and Levites their loyall cleaving to David We see a worthy and imitable example for all Ecclesiasticall persons to follow in siding with a good cause laying aside all feare of danger and in being exemplar to all others by word and practise of love loyalty to their Prince and soveraigne Magistrate whom God sets over them II. SAM Chap. 15. from the 30. vers to the end HAving hitherto spoken of Davids patience and yeilding for the time to Absoloms fury and his followers as also of his prudence in part in sending back Zadok and Abiathar the Priests with the Arke and their two Sonnes to be intelligencers from Ierusalem unto him followes now to speak further both of his piety Vers 30. and 31. As also of his prudence in sending back Hushai the Archite a wise Counsellour of Davids to be an intelligencer in like manner and to insinuate himself to this end into the favour of Absolom and to defeat the Counsell of Achitophel From the 31. verse to the end First then Davids piety appears in these two actions 1. In his sorrowfull weeping for his sinnes that had procured this sharp correction which we see also exprest in the sixt Psalme and the other penitentialls The manner of which his humiliation is not onely set down by his weeping But by the other circumstances 1. of the place towit while he is going by the ascent of mount Olivet 2. By the manner of his going barefoot 3. With his head covered Which was the Jewish custome of mourners as we see Vers 32. and chap. 13. 12. 4. It is described from the universality of this weeping by the whole people that were with him so that it might have been called as Gen. 50. 11. A great mourning to the Israelites 2. His piety appears in his prayer which he made to God Vers 31 Upon the hearing that Achitophel was joyned with the conspirators that the Lord would turne his wicked counsell into foolishnes Next Davids prudence herein appears that with prayer he uses the means whereby Achitophels counsell may be disappointed and therefore when David was come to the top of the mount where he worshipped God being still exercised in piety and prayer and that Hushai the Archite Davids faithfull friend and Counsellour came to him in a sorrowfull and lamenting manner he sends him back to Jerusalem for three reasons 1. If he should passe on with him he should be no benefit but on the contrary a burden Vers 33. 2. By his returning and offering his service to Absolom he might do him better service by defeating and countermining the crafty Counsell of Achitophel 3. He might be a good Intelligencer unto him by revealing whatsoever he heard in Absoloms house to the Priests Zadok Abiathar who would send the same to David by their Sonnes that were with them Ahimaaz Zadoks Sonne and Jonathan Abiathars Sonne Vers 34 35. and 36. Which advise of Davids Hushai obeyes and returnes to Jerusalem Vers 37. OBSERVATIONS 1. V. 30. 31. DAvid in his great difficulties and distresse humbles himself greatly and has his recourse to God by prayer who onely could deliver him and overthrow the courses and counsells of his adversaries their plots though crafty and their cruell practises Which teaches us in all our distresses in like manner to have our recourse to God as he has commanded Psal 50. 15. And as we see was the practise of Jacob Gen. 32. Of Gods people in Egypt Exod. 3. 7. Of Moses at the red Sea of Gods people under the oppression of their Enemies Judg. 3. 9. and 15. and 4. 3. c. Of good Hezekiah 2 Chron. 32. 20. And of David here and frequently in the time of Saul As his Psalmes testifie and which was the armour that the Church under the Gospel in time of persecution used prayers and teares 2. In particular he prayes that the Lord would turn the counsell of Achitophel to foolishnes Where we see the great overruling power of God in all humane affaires that he not onely knowes the secretest counsells of men as we see 2 King 6. 9. But also that he can disappoint them and turne their wisest counsells into foolishnes As he did Pharaohs working wisely Hamans plot against his people and all Satans and his instruments their machinations against Christ and his Gospel as we see Psal 2. 4. For their is no wisdome nor counsell against the Lord. 3. Vers 34. David sends back Hushai the Archite by his wisdome to outwit and defeat the counsell of Achitophel as he did so that as he prayes to God to turne his counsell into foolishnesse so he uses also the ordinary means to have it so done Whereby we learn that with prayer to God for any good corporall or spirituall or avoyding any evill in either we should not neglect but use the ordinary means otherwise we but presume and tempt God against both that precept and practise of Christ Matth. 4. 7. And of the godly from time to time as we see Jacobs Gen. 33. 8. And Pauls Act. 27. 31. 4. Vers 35. David also sends back Hushai to Ierusalem to give him intelligence secretly what Absolom was doing or intending against him that he might prevent the same Whereby we see that intelligence is a necessary and laudable state policy being oftimes the very life of affaires and wherein for the good of his the godly and of his own people he has made his Prophets miraculously instrumentall as we see 2 King 6. 9. 5. Vers 37. At last Absoloms rebellion under colour of simulate piety comes to that hight that at last he enters into Ierusalem and possesses the holy City being herein a type of Antichrist who under the like colour of simulate piety and religious holinesse raised his rebellion against Christ to that hight by all deceivablenesse of unrighteousnesse in them that perish that he sitteth in the Temple of God as God 2 Thess 2. 4. Pretending to be Christs vicar or vicegerent in the Church and he usurps the power of God in deposing of Princes and disposing of their Kingdomes as also in dispensing with the Law of God against incestuous marriages and the like and many other wayes as I have shewn in my treatise of Antichrist Chap. 11. and 12. And who is said to sit in the Temple
of God sayes Theodoret on 2 Thess 2. 4. Because he shall usurp the first and chief place in the Church towit are universall Bishop thereof and thus also sayes their own Aquinas and Canonised saint Antichrist is said to sit in the Church because many of the Church shall receive him or according to Augustine he shall pretend to be Prince or Monarch thereof and shall rule therein as if he onely and his followers were the Church or Temple of God which Christ onely and his are truly sayes Augustine cited by Aquinas and thus he was prefigured by Absolom sitting in Ierusalem by which ordinarily in Scripture the Church of God is signified David and his followers being forced to flie to the Wilderness as the Church is said to do under Antichrists prevailing Rev. 12. 14. II. SAM Chap. 16. from the 1. vers to the 15. IN this Chapter we have 1. What befalls to David in his flying both from a professed friend Ziba and from a professed foe Shimei The first to the 5. verse the second from that to the 15. Next we have Absoloms proceedings after his entrie in Iervsalem 1. In accepting of Hushai Davids friâ—nd And 2. in committing that incestuous fact with his Fathers Concubines by the wicked counsell of Achitophel From the 15. verse to the end So that this whole Chapter comprehends fouractions the first between David and Ziba the second between David and Shemei the third between Absolom and Hushai and the fourth between Absolom and his Fathers Concubines This first action of Davids between him Ziba is amplified by these circumstances 1. Of the time when David was past a little the top of the hill Olivet which comprehends also the place being yet upon that mount in his journey towards Iordan and and from thence to Bahurim 3. The Persons are Ziba the servant of Mâ—phibosheth mentioned Chap. 9. And David the King Ziba his action being his meeting David now on his journey with his Army with a couple of Asses loded with provision for him and them a small gift indeed if we consider either the dignity of the King or number of his Army but yet great if we consider the present necessity and condition of David now flying in haste deserving thanks if it had been offered of his own goods and of an honest minde and not as a share 1. To abuse the simplicity of the King And 2. by this means craftily to hunt after a greater prey which was the whole estate of his Master and so the ground and motive of his coming was neither love to David nor yet liberality but self love and coveteousnesse for satiating whereof upon Davids asking him where Mephibosheth his Master Jonathans Sonne was most falsly he calumniats and delaites him as one who abode at Jerusalem upon expectation to be restored to his Grandfather Saul's his Kingdome and so he accuses him of the greatest and most incensing crime of lesema jesty where as like a faithfull and honest servant he should rather excuse his Masters abode at Jerusalem because being lame of his inability Whereupon followed Davids rash action of adjudging to the false accuser the whole estate and possessions of Mephibosheth falsly accused Wherein he commits these grosse errours 1. He condemnes the party accused before he be heard 2. He is credulous of a false report without any triall of the truth thereof 3. He bereaves an innocent man of his whole estate and gives it to an unjust calumniator and lier 4. He incourages calumniatours hereby to follow Ziba's example upon like hope of reward 5. Having received a gift from the accuser and thereafter giving sentence in his favours he gave an ill example in this and in all the former to inferiour judges And 6. being in choler and passion upon Ziba's report he pronounces a rash and unjust sentence whereby he gaines nothing but a base and ungratefull flatterers thanksgiving The second action is between David and Shimei From the 5. verse to the 15. Which injurious fact of Shimei against David is amplified by the circumstances 1. Of the place Bahurim a City chosen by David after his first travells to rest and refresh himself and his army in being sore weary as we see Vers 14. 2. Of the persone Shimei by name and a man of the house of Saul his old Enemy whose malice before did lurk and now upon this occasion of Absoloms rebellion bursts forth against David 3. The manner of this injurious fact is both by word and deed cursing David by word and by deed casting stones at him as a dog and at his followers the particular words of whose cursing is set down vers 7. By ingemination saying come out come out shewing thereby the vehemency of his malice and passion as if he would say lay down thy wrongfull title of King who deserves to be thrust out justly therefore 2. In place of due reverence he calles him by two vile titles a bloody man and a man of Belial that is a most wicked man or which is by interpretation a rebellions libertine 3. He declared that it is the hand of a just revenging God that was punishing him for the bood of Saul and his house and for the usurpation of his Kingdome and therefore by Lex talionis the Lord has stirred up his own Sonne to take the Kingdome from him as he had taken it from Saul his Father in Law and from his house so that he was taken in his own snare and was done unto as he had done to others Upon which injurious fact of Shimei Abishai Iocabs Brother is so incensed that he offers to be avengend upon him by taking off his head from doing whereof David disswades him and dissents thereto by three reasons 1. Affirning that he looks on Shimei onely as the instrument but on God as the supream cause correcting him so for his sinnes and against whom he was not to repine but abide what his good pleasure was and patiently to submit thereto The second reason is taken from comparison that seeing his Sonne who was come of his loynes was seeking his life much more might Shimei that Benjamite do as he did and so if he suffered the greater injury much more ought he to suffer the lesse patiently The third is from the fruit that by Gods providence that fact of Shimei farre contrary to his intention might bring forth that the Lord would look on his affliction and requite good for his cursing that day By which arguments of disswasion David moâ—lifies the heart of Abishai and his servants and abates their rage Notwithstanding whereof Shimei still insists in his injurious fact untill David and his men came to Baharim where they were to refresh their weary bodies Onely there remaines one doubt to solve before we come to the observations which is this it is said by David that Shimei Vers 11. Was bidden by God to curse David And therefore it would appear if Shimeis cursing was sinnefull that God
express his hearty affection 2. Absoloms Ironicall accusation vers 17. For leaving David his friend in distress and not adhering to him Hushais defence by acknowledging him now to be King by a double right 1. Divine 2. Humane In respect that God and all Israel had chosen him whereunto therefore he subjoynes his promise of loyalty vers 18. Next he argues from equity why he should serve the same because he was the servant of his Father and therefore he would serve him also 3. Is set downe vers 20. and 21. Absoloms asking Counsell of Achitophel what was best to be done for prosecuting this business of rebellion Whereunto Achitophel answers by giving Counsell 1. For securing the rebellion in the continuance thereof in this Chapter And 2. That it may end in a full and finall victory in the next Chapter First then for the securing and continuance of this rebellion his Counsell is to commit incest with his Fathers concubines that were left to keep the house whereby the people shall heare that he was abhorred now altogether by his Father and so their hands should be made strong which so long as there were hope of reconciliation would be but faint and their hearts doubtfull So that his Counsell runnes on this he suspects that reconciliation may be between a sonne that might relent and a Father that would remit and so thereon David might be avenged on his sonnes prime Counsellours and speciall followers for eschewing whereof there was no way but to engage Absolom in some further fact which might be uncapable of pardon and obstruct all hope of reconciliation whereupon ensues Absoloms obeying of this wicked Counsell vers 22. Wherein the filthiness of the sinne was not so great as the impudency of the manner in an eminent place and in the sight of all Israel whereunto is subjoyned vers 23. Of how high estimation and Authority the Counsell of Achitophel was both with David and Absolom towit as an oracle of God and therefore so readily did Absolom here follow the same OBSERVATIONS 1. V. 16. HVshaj had a good cause but uses not lawfull meanes to go about the same Which he did by dissimulation and taking Gods name in vaine in his gratulation of Absolom saying by way of prayer God save the King and that the Lord had made him King Whereon we observe that the matter of a good cause is no sufficient warrant before God or to the conscience except also the meanes for the accomplishment thereof be also good and lawfull for we must not according to the Apostles rule do evill that good may come of it therefore Abraham lyes for his own safety and thereby exposing his wifes chastity to danger was sinfull So Rebecca's deceiving of her blind Isaac for conveighing the blessing to Jacob and the Gibeonites lye and dissimulation in making peace with Israel 2. Vers 17. Absoloms accusing of Hushaj for leaving his friend David in distress We see howsoever his judgment was pregnant to note the sinne of ingratitude in another and to tax the same yet he sees it not in a greater measure being Davids sonne and in a grosser manner of rebellion in himselfe Where we observe that every man is ready like the Pharisees To spye the mote in their neighbours eye but not the beame in their owne Matth. 7. 3. and severely to censure lesser faults in others than grosser in themselves as we see Judah did towards Tamar Saul against Jonathan for tasting a little hony contrary to his constitution but making no conscience of persecuting righteous David and killing the Lords Priests even as at this day in the Romish Church the breaking of her constitutions are censured damnable whereas the breach of Gods lawes are permitted and dispensed with 3. In Absoloms accusation we see also who is to be accounted a true friend towit he only who not only in prosperity but also in adversity proves so as Jonathan did to David and as is said Prov. 17. 17. 4. Vers 21. Achitophel gives counsell to Absolom to go into his Fathers Concubines that by incestuous fact all hope of reconciliation with his Father might be obstructed Where we see that prophane hearts so contrives the plots of their wickedness against Gods law as if there were no God or over ruling power to cross their designes or to punish them and therefore this foole though otherwise accounted had said in his heart there was no God 5. The scope of this Counsell we see was to foment and increase the flame of discord between David and Absolom but not to quench the same which shewes unto us Satans nature in his instruments and as he first divided between God and man and afterward between man and man as between Cain and Abell c. So he continues whereas God is the God of peace so are his Children peaceable as we see between Abraham and Lot and peace makers as we see Matth. 5. 9. 6. Where he saies that by so doing the hands of all who were with Absolom should be strong We see the blind folly of the wicked who think that to sinne is the way to prosper whereas Psal 1. 3. and in the examples of the holy Patriarch's Joseph and Godly Kings we see the contrary and as is shewne to us 2 Chron. 14. 7. 7. Vers 22. Absolom is counselled by Achitophel to commit incest with his Fathers concubines as Amnon was how to commit incest with his own Sister both Counsellours prevaile and both who were counselled obey his wicked counsell to their own destruction Where we see that it is as easy to one wanting grace and Gods Word and spirit to be their Counsellours to take ill counsell as it is to them who give it and pronesse to villany in great men want never either projectours to devise or Parasites like Doeg to execute the most odious sinnes at least to excuse them and so farre God gives way to their sinnes as their sinnes may prove plagues to themselves 8. The tent is spred on the top of the house and Absolom goes in to his Fathers Concubines in the sight of all Israel And so that is fulfilled which was threatned by Nathan Chap. 12. 12. So that the Counsell of Achitophel and fact of Absolom have fulfilled the judgement of God Where we may admire the Wisdome of God that can use the worst of evills well and most justly make the sinnes of men his executioners 9. Vers 23. Where it is said that Achitophels Counsell in these dayes was counted as the oracle of God We see that great parts misimployed proves most mischievous as leaning eloquence worldly wisdome and the like and when wicknesse is armed with wit and power like Nilus it overfloweth all the banks so that great need have they who have great parts to seek the sanctified use of them and this makes our condition the more dangerous that we have to deal daily with a powerfull and subtile Enemy Satan and therefore as David did Chap.
in Bahurim 5. A young man discoverer of the Priests Sonnes And 6. the exploratours that were sent by Absolom to search and apprehend them The next History is the Tragicall end of Achitophel wherein we have to consider seeing he was a man of such wisdome and estimation what were the causes moving him to runne to so desperate a self murther which I shall reduce to three 1. The guilty conscience of his irremissibile offences 2. The fearfull apprehension of the rigour and just punishment which he expected from David 3. The defeat of his Counsell and disappointment of his ambitious project Reasoning therefore thus with himself by Absoloms receiving the Counsell of Hushai Davids reall friend But Absoloms dissembled foe I foresee that he and his cause shall perish But as for me above all others my danger is then greatest For 1. my conscience condemnes me that I have given wicked Counsell against God my King and the Commonwealth and perswaded Absolom to defile his fathers bed and persecute him to death and so am unworthy to be called an Israelite 2. Though I should repent and crave pardon yet I apprehend no favour but justice to be executed upon me by David as an open example to all traitours before the World And 3. though I were spared yet I cannot draw my self to a private life and live as one justly disgraced and discourted therefore to eschew all these inconveniences I resolve upon this onely remedy to execute my self Upon which resolution he departs deserts his Master and his cause returnes to his City of Gilo disposes upon his worldly estate and hangs himself against the Law of God of nature and of Nations The third is the History of the passage of both Armies over Iordan and their camping in Gilead where it is remarked Vers 22. That of all Davids Army that passed over Jordan when they were mustered by daylight their lacked not a man so sweetned was his troubles with this divine preservation and so they came to Mahanaim a City in Gilead renowned Gen. 32. 2. By the vision of Angels which Jacob saw for his protection At this time also Absolom collected his whole forces who were like the sand of the Sea for number and followed after David and his small number and made Amasa his generall who was Sisters Children with Joab and Davids Sisters Sonne whose ambition made him make no conscience of all these naturall conjunctions to joyn against David In the last place we have the History of the furniture and provision for Davids Army 1. By whom And 2. what it was The Persons by whom are three Shobi an Ammonite whom David placed as is thought in Hanuns place who had abused his Embassadours for which cause he meets now David with gratitude in his adversity the other is Machir of Lodebar and the third Barzillai a Giliadite OBSERVATIONS 1. HVshaj the Archite and Zadok and Abiathar Priests and their sonnes Jonathan and Ahimaaz neither for feare of danger nor hope of reward are diverted from their fidelity and duty to David but postponing both feare or favour of man they look to God and a good conscience discharges a loyall and faithfull duty to their Prince even in his greatest adversity and leaves the success to God A good and imitable example to all subjects and sorts of men but alas few Hushai's are now in the civill estate but many Achitophels and few Zadoks in the Ecclesiastick 2. Vers 16. Hushaj discovers to David by Zadok and Abiathar and their sonnes the Counsell that he had given to Absolom and forewarnes him what to do It is commendable then but the contrary to reveale the Counsells or courses of a traytour to a lawfull Prince and to forewarne him of his danger that he may prevent the same 3. Vers 17. This message of so great concernment is carried from the Priests to their sonnes at Eurogell by a maide and themselves thereafter are hid from Absoloms searchers and preserved by a woman of Bahurim Which teaches us that God who hath variety of instruments both in heaven and earth yet in his wisdome sometimes singles out weakest instruments to performe greatest enterprises that his power in them may be seen and he may have the glory of the work Examples whereof we may see in Pharaoh's daughter preserving and educating Moses the woman of Tebes killing Abimelech Deborah overthrowing Midian Jael killing Sicera and poore fisher men converting the whole world the like may be said of Rahab Esther and the late Queen Elizabeth 4. Vers 18. The Priests sonnes are discovered delated persued preserved and though many other dangers appeare in this matter yet the Lord delivers them out of them all Wherein is seen the disappointment of wicked and cruell enterprises the protecting hand of God of his own and a great ground of comfort and confidence to those who follow good courses 5. Vers 22. David hearing of his danger prevents it albeit he was weary and loaded with sorrow yet he spends the night in his removing and passing over Jordan So that Gods promises of his deliverance and confirming him in his Kingdome make him not neglect the ordinary meanes of his safety as we see the like in Paul Act. 27. 31. Which teaches us the like and that we must not refuse to do what God requires for furthering of that which he decrees 6. Vers 23. In Achitophel we see three causes of his desperation 1. The unmeasurable weight of his sinnes 2. The severity of Davids judgment which he feares 3. His diffidence of pardon and his rejection from any participation of honour or advancement in Davids Court or Kingdome Whereupon we collect the like causes and degrees of others their disperation 1. The weight of guiltines which with Cain they count irremissible 2. The apprehension of Gods wrath and justice as we see in Judas 3. Diffidence of pardon and their rejection from any part or place in the Kingdome of heaven The cure whereof or preservative in the contrary is 1. Confidence in the mercies of God exceeding farre the number or weight of our sinnes Psal 103. 8. 2. Relying on the merits of Christ and like the wounded Israelites by the fiery Serpents looking upon him by the eye of faith Zach. 12. 10. 3. Considering the freedome of the Lords love Hos 14. 4. And that life everlasting is his free gift Rom. 6. 23. And lastly remembring the examples of the Lords mercy to Manasseh Marie Magdalen the thief on the Crosse Christs Crucifiers Act 2. 36. And to Paul when he was persecuting him 7. We see in Achitophel what shamefull and comfortles end such may expect who for their own ambitious or covetous ends give Counsell or go on in courses against God Lawfull authority and the good and quiet of Church and Common-wealth 8. Achitophels wisdome was great and highly esteemed and yet in the end he proves a furious fool by his selfmurther so his wisdome was turned into folly because he abused
the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
as we see in the plagues of Egypt the fire of Sodom the punishment of Korah the mockers of the Prophet Elishai and others Let not the wicked then expect impunity some way or other in the Lords own time here or at farthest after death hereafter 9. Absolom is punished by that wherein he most delighted for his hair was no small part of his beauty nor matter of his pride Where we see what it is to glory and be proud of any earthly benefit and that that part which is misused by man to sin is commonly imployed by God to revenge 10. Neither is it without speciall and divine providence that the place of the battle is the wood of Ephraim that Absolom in a great oak thereof might finish his ungodly life in an ignominious manner so that while like Jehu he is marching towards it in persuit of his Godly parent he is but hastning thereby to the gallowes and his own destruction 11. Vers 10. A private souldier sees him hanging and tells it to Joab but would not kill him because of the reverence and obedience to the Kings command concerning Absolom A good part in private men and subjects to reverence and obey the Lawfull commands of their superiours and not to do any thing of concernment without a warrant or call from them that are in authority 12. Vers 14. Joab upon that intelligence sees him and smites him through the heart in which that hatefull rebellion first was hatcht with three darts so that what the souldier forbore in obedience Joab doth in zeale not fearing to prefer his soveraignes safety to his indulgent command and more tendring the life of the King and peace of his country then the weake and fond affection of too indulgent a father Especially seeing by Gods Law Deut 21. 21. A rebell Childe should dye and by martiall Law a publicke Enemy may be killed in the field The which teaches that the publicke good ought to be preferred before private interests or relations Especially by publicke persons 13. All Israel did not afford so firme a friend to Absolom as Ioab had been who but he suborned the Woman of Tekoah to sue for the recalling of Absolom from his exile Who but he went to fetch him from Geshur to Ierusalem And who but he who at last reconciled him fully to his Father David Yet now he who formerly was a Solicitour for him is his executioner and has justly forgotten himself any more to be a friend to him who had forgotten himself to be a Sonne and to such a Father and turned Enemy to him So that we see that with honest hearts all respects either of blood or friendship ought to cease in the case of treason 14. Vers 15. Ioab not onely peirces his heart with darts who had peirced his Fathers heart with so many griefs after that he was lift up to an oke who had lifted himself up against his King but he is also mangled with many wounds by Ioabs armour bearers who had wounded his parent with so many wounds of sorrowes and mangled and divided all Israel by his rebellion So that as a man sinnes oftimes like Adonibezek and Pharaoh he is in like manner punished As we see also Revel 16. 6. 15. Vers 16. Ioab at last having obtained the Victory sounds a retreat and with holds his Army from persuing Israel Wherein appeares Ioabs prudence and what should be the like wisdome of commanders to put a difference between the heads of a faction and a seduced multitude and to pity the one while they take revenge on the other 16. Vers 17. Absolom is cast in a pit in the wood and a heap of stones upon him who for a glorious and Princely tombe had reared up a simptuous pillar like the Piramids of Egypt for conserving his name and memory in the Kings dale which therefore he called after himself Absoloms place Where we see how the wicked are oftimes disappointed in their ambitious designes as the builders of Babell were and are more carefull for conserving their name in memory or remembrance then in keeping a good conscience or to be carefull of their souls salvation and to do that which by shewing charity and doing of good works would perpetuate their name here and receive approbation and remuneration in the day of their accounts hereafter 17. We see here that although Absolom had three Sonnes Chap. 14. 27. Yet there is no Sonne left him the Lord by their death having so chastised him by which because he would not be amended and leave off his wickednesse but rather increase therein Therefore after the rod he takes now the axe as it were and finally destroyes him leaving him no posterity to perpetuate his memory but in place thereof a heap of stones upon him every one whereof to be a witnesse as it were and a proclamer of his detestable villany and to eternize his infamy II. SAM Chap. 18. from the 19. vers to the end FOllowes now the report of the event of the battle And 2. how David is affected for the death of Absolom In the report we have 1. A contest between Ahimaaz who desires to be the first reporter and Joab the subject whereof was if it was expedient or not that Ahimaaz should be the first reporter Ahimaaz takes the affirmative Joab the negative Ahimaaz reasons are 1. From his Person Let me now runne as if he would say I have before brought tydings from my Father Zadok to David of the event of Achitophels Counsell and Hushai's defeat thereof and therefore it is fittest that I likewise now runne and bring tydings to David of the event of the battle 2. From the Person of the King now in great perplexity of mind till he hear of the event of the battle and who has gotten the Victory 3. From the nature of the report Good tydings that the Lord hath avenged him of his Enemies Which will make him gracious to his Prince which subjects desire to be On the contrary Joab disswades him therefore by these reasons 1. From the time it is not expedient thou beare the message this day seeing another time will offer thee a more favourable argument by reason of the mixture of that which will be sorrowfull with the victory which is joyfull 2. From this subject of the report in particular that the Kings Son is dead and therefore the reporter thereof will not be acceptable knowing Davids great affection to Absolom as he shew thereafter Therefore Joab directs Cushi one of the Kings servants Vers 29. With the newes to David But notwithstanding Ahimaaz insists to go likewise and through importunity prevailes with Joab and being dismissed and running by the way of the plaine overrunneth Cushi who for a shorter way had taken the Wildernesse and coming in fight he is spied by one of Davids watchmen who was upon the the roof of the gate of the wall of the City and who accordingly cryed and told the King and
us and as David looked unto when he mourned and fasted for the sicknesse of the first Child that was borne unto him by Bathsheba 10. Next his mourning and lamentation was with intuition of his spirituall and now eternall estate dying so without repentance in his sinnes of bloodshed incest and rebellion which sâ—ould be in like manner the chief cause of mourning to all who fear God when they their friends or any other of neerer relation to be wicked and incorrigible and running headlong to their own damnation and which was the cause of Samuels going to Ramah and mourning for Saul all the dayes of his life 11. Out of his two tender and fatherly affection he cryes out with ingemination My Son my Son Absolom would God I had dyed for thee Where we see that the best men have not wont to be least passionate but what shall we say of our Saviours love to us fervency thereof who has said of us wretched rebells Not would God I had dyed for you but I have dyed for you a bloody a painfull a shamefull and a cursed death Behold then how he loved us with a love matchlesse and marvellous in fruit like himself and incomprehensible whereat Angels stand amazed and wherewith Saints are ravished would God that we had hearts as we should to love him again II. SAM Chap. 19. from the 1. vers to the 16. AFter the History of the former battle are in this Chapter set down the consequences that followed thereon which may be called the generall argument thereof and may be divided in seven particulars The first whereof is the universall deploring of Absoloms death by the people following the Kings example to the 5. Verse 2. Is set down Joabs sharp and minatory reprehension of David for lamenting so for Absolom and his exhortation to shew himself cheerfull and to speak comfortably to the people to the 8. Verse Wherein also is set down Davids obedience to the Counsell of Joab 3. From the 8. Verse to the 16. Are set down the deliberations and resolutions of the tribes of Israel for the reduction and restitution of the King with the reasons thereof and David his sending of Zadok and Abiathar the Priests to the elders of Judah and to Amasa for their concurrance herein and the motives thereof with the successe that ensued 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him His confession of his fault and begging pardon Abishais opposition thereto but Davids gracious granting the same and confirming it with an oath 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth that he went not with him Mephibosheths excuse thereof and laying the blame on Ziba his servant who unjustly had calumniated him then Davids decision of parting the Lands between them and Mephibosheths modest acquiscing thereto 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him Davids liberall offer to Barzillai for his former this his recent favour His modest refusall thereof with the reason of same and in his place the offer of his Sonne Chimham to go with David and to accept any favour that it pleased the King to bestow upon him whereupon David accepts the offer kisses and blesseth old Barzillai who returnes to his place 7. From the 40. verse to the end We have a sharp contest between the men of Israel and the men of Judah concerning their being first in the Kings reduction and that they despised the men of Israel being ten tribes or major part and had not first advised with them in bringing back the King As for the first consequence or action mentioned which is Davids mourning for the death of Absolom we have spoken before and here we see by his example and sympathy with him the Victory that day is likewise turned to mourning unto all the people and in place of their shewing themselves joyfull in a publicke triumphing way they privately steale into the Citie like them who are ashamed and steale away when they flye in battle And as for the King himselfe he covereth his face as the manner of mourners was and cryes out bitterly O my sonne Absolom my sonne my sonne Whereof Joab being advertised he comes to the King and boldly 1. Reprehends him for mourning so for Absolom and giving such a bad example to the people 2. Exhorts and counsells him to arise and go forth and to speak comfortably to the people And 3. Threatneth him if he did not so that he should be deserted by all the people speedily and that should be a worse evill to him then all the evill that had befallen him from his youth till then In his reprehension of David he upbraids him 1. With ingratitude that in place of honouring or rewarding his servants who had saved his life and the lives of his sonnes his daughters his wives and concubines he had shamed them by mourning for a traitour who sought his life and the lives of his servants and therefore had justly suffered and for which fact they needed not to be ashamed as it seemes he would have them 2. He upbraids him with the greatest iniquity that can be that he hated his friends and loved his enemies which might be a sufficient ground hereafter to any not to prove his friends as they had formerly done hazarding their lives and fortunes for him but to prove his enemies 3. He labours to prove the truth thereof by Davids so bitter mourning for Absolom whereby he declared that he regarded not his Princes or servants whom rather he should have cheerfully welcomed from the battle thanked or rewarded than withdrawne himselfe from them and mourned for a traitour 4. He upbraids him with a preposterous and wrong choice or election rather of Absoloms life though they all had died the last whereof had pleased him better then the death of Absolom 5. Unto this he therefore subjoynes his advice and exhortation that David go forth shew himselfe cheerefull for the victory and speak comfortably to his servants which if he obeyed not by an argument ab incommodo he threatneth him with a speedy and totall desertion of all the people and Army which he had under his charge and had hazarded so for him which would prove the greatest evill that ever as yet had befallen him Whereupon David is moved to do as Joab had advised he comes forth to publick view in the most publick place of the Citie the gate thereof which when the people heare theâ— they flock and resort unto him Followes next the strife that was throughout all the tribes of Israel that had adheared to Absolom before and being now defeated were â—led every man to his tent concerning the reduction and restitution of David to which they who were for him labour to perswade the rest 1. From the benefits which they had formerly received from him and whereof without
the blot of odious ingratitude they could not be forgetfull or ungrate Which was the deliverance of them out of the hands of their enemies and especiâ—lly the Philistims 2. From the death of Absolom whom they anointed as their King and from whom David had fled he being now dead in battle therefore why should there not a course be taken for bringing back of David againe and restoring him to his kingdome Which dealing with the tribes of Israel coming to Davids eares concerning his reduction least Judah should be deficient herein or last in the performance of this duty he sends unto them Zadok and Abiathar priests to perswade them thereunto by two main arguments The first whereof is 1. Seeing the speech of all the tribes of Israel resolving to bring back David is come to the Kings eares and therefore why should they be last herein 2. From the neer relation and consanguinity of that tribe with David whereof he is come being his brethren that is his kinsfolks yea his bones and his flesh and therefore naturall affection beside other reasons should incite them thereto The other part of Davids message sent by those priests as peacâ—makers is to Amasa whom Absolom had made Generall of his Army for his reduction to Davids obedience as having great power and Authority with them that had been under his charge and yet affected him And to this they labour to perswade him in Davids name by two arguments 1. From the naturall bond of consanguinity being Davids sisters sonne and therefore bone of his bone and flesh of his flesh 2. From the benefit and advancement which David by an oath promises to bestow upon him which was to make him Generall of his Army in the roome of Joab The success of which message to Amasa is set down vers 14. That he bowed the hearts of all the men of Judah as the heart 〈…〉 and made them unanimous for his recalling and 〈◊〉 Whereupon ensued the Kings returne and Judahs meeâ—â—â—◠〈◊〉 at Gilgal to conduct him over Jordan OBSERVATIONS 1. V. 2. WHere it is 〈◊〉 that the victory which David obtained was turned â—o mourning We see as we touched before the tragicall evills of civill and intestine warres as we see in that of the ten tribes aâ—ainst the tribe of Benjamin of Saul between him and David also thereafter between David and Ishboseth and here between him and his own sonne Absolom and after Solomons raigne between Judah and Israel which ended in the leading away captive the ten tribes by Salmanasar and thereafter of Judah also to Babylon by Nebuchadnezzar the like intestine warres was within Jerusalem when it was besieged by Titus which was the maine cause of its overthrow and where ever intestine division and distraction is either in Church or Commonwealth it produces sad consequences and is the presage oâ— fâ—ture destruction for as our Saviour saies a Kingdome divided against it selfe cannot stand which should be a powerfull motive to unity and to eschew dissention 2. As David mourneth so does all the people Whereby we observe how powerfull the examples of superiours is towards their inferiours as it is said Regis ad exemplum totus componitur orbis and in our Scottish proverb such Master such man O happy then are all those who have any place or promotion in Church or Commonwealth and who give good example to others that they may say with the Apostle 1 Cor. 10. 1. Follow me as I follow Christ as on the contrary woe be to them who give evill and scandalous example and make others stumble being to them a rock of offence For it were better for theâ— that a milstone had been tyed about their neck and they had been cast in the midst of the sea and dreadfull will be their account at the last day 3. Vers 5. Joab in his speech to the King deales too boldly and presumptuously which did irritate David so against him that vers 13. He promises to Amasa and sweares that he should be his Captaine over the host in the roome of Joab Princeâ— therefore being called gods though they dye like men seeing they are his vicegerents to whom all honour and reverence is due ought to be honoured by their subjects and tenderly and prudently dealt with even when they deserve rebuke and admonition therefore Nathan having warrant from God for what he spoke to David in the matter of Vriah uses prudently a parable whereby he makes his own mouth to convince him of his sinne otherwise as is said He who presumes to shave the Lyons skinne Full little knowes what danger lyes therein 4. Without making mention of the Lords preservation or giving the victory Joab ascribes only to himselfe and his Army the saving of Davids life and the lives of his sonnes and daughters and wives Where we see the nature of ambitious and worldly spirits as is said Job 31. They kiss their own hand and sacrifice to their own net speaking as Nebuchadnezzan Is not this great Babylon which I have built whereas the Apostle words are after rehearsall of all what he had done for Christ and the Gospell yet not I but the grace of God which is in me The like we may see Gen. 33. 9. In Esau who saies only I have enough whereas Jacob speaks thus vers 11. The Lord hath dealt graâ—iously with me and I have enough As also in David chap. 22. 2. 40. and 48. When he saies The Lord is my rock and my fortress and my deliverer from them that rose up against me thou hast subdued under me and it is God that avengeth me and bringeth down the people under me 5. Joab also imputes it as a fault in David vers 6. That he loved his enemies as well as that he hated his friends Whereas we see that our Saviour commands to love our enemies and to pray for them who persecute us and whereby we see againe the carnall and unregenerate disposition of this man which is indeed naturall to all till grace make a change and turne Lyons into Lambs and haters to be lovers of our enemies even as Christ loved us being his enemies and gave himselfe to the death for us 6. He imputes also to David most unjustly and presumptuously that he regarded not his Princes nor servants and if Absolom had lived and all they had died it had pleased him well Which with his subâ—equent threatning as it shewes the audaciousness of Joab having power and charge of the Army and therefore taking liberty to himselfe to speak as he pleased and as his passion misled him to his King and Soveraign so it shewes the great patience of David in hearing without opposing or reply Prudence and patience being two notable vertues in a Prince and adorning him no less then his crowne or diademe 7. Vers 7. In his threatning of David That if he went not forth and shewed himselfe cheerfull to the people they would not one tarry with him that night which would be
the worst evill of any that ever yet befell him We see that the greatest good and strength of a Prince is the love of his people and their cleaving to him Whereas on the contrary the greatest evill that can come to a Prince and which is his greatest weakning is their justly procured hatred and deserting of him as we see in Rehoboam and which therefore should make all Princes and Kings strive to keep the love of their people and cherish the same 8. Whereas Joab threatneth David and confirmes the same by a solemne and great oath taking Gods name in vain against the commandment We see both his impiety and imprudency for threatning of a Prince except by warrant from God as Nathans was or from his Word by faithfull pastours and in a modest prudent and reverend way they are unfit to be used by subjects and do rather provoke to wrath than produce any good effect 9. Vers 8. Notwithstanding of Joabs rash boldness presumptuous upbraiding and sharp threatning yet passing by all and possessing his soule in patience he yields to Joabs admonition and what Joab gives with the left hand he takes with the right and makes good use thereof Wherein we have a good example for imitation in obeying wholesome Counsell suffering rebuke and admonition from pastours or others although in the manner of delivery of the same some tartness or passion or any other personall infirmity appeare yet we should strive to pass by the same and consider what is spoken and to make our best use thereof 10. Vers 9. In Israells contest and striving who should be fiâ—st in bringing back King David We see the inconstancy of the multitude which like Ruben is unstable and light like water before for David thereafter for Absolom and when he is dead againe for David and shortly after that following a rebellious Sheba no trust then to be had in them as we see in their crying Hosanna one day to our Saviour and crucifie another day but a watchfull eye is to be had over them and a right hand of a prudent and wise government 11. The argument that is used for bringing back David is the benefits which Israel received by him to wit deliverance from their enemies especially the Philistimes who were the most noysome and cruell Whereby we observe that it is a good part and policy in a Prince to oblige his subjects by benefits for which cause our Saviour tells us that they are called benefactours So likewise it is the duty of subjects seasonably to remember and thankfully to requite the same as fit time and opportunity requireth But O what greater cause have we to be dutyfull subjects to Christ our King who has delivered us from all our spirituall enemies and is our most liberall benefactour Psal 103. 2. 12. The ten tribes of Israel who before in Absoloms rebellion were Davids greatest enemies they prove now most earnest for his reduction and his first and fastest friends Whereby we observe that where God is a friend to any he will not let them want friends yea will make their most cruell enemies to be their friends as he made Esau to be to Jacob Gen. 33. Abasuerus to Gods people Esth 8. And Nebuchadnezzar to Daniel and the three Children Dan. 3. Which should teach every one by all meanes to seek after the friendship of God and to be at peace with him and then they shall have the Angels and all the creatures to be their friends and be at peace with them 13. Vers 11. Though Judah unnaturally and rebelliously had followed Absolom and revolted And albeit now victorious David might by force reclaime them to his obedience yet prudently and piously he uses all faire meanes for their reclaiming and coming back to him againe and therefore for this end he sends Zadok and Abiathar priests to perswade them An example worthy to be imitated by all Princes by all faire meanes rather then rigour and severity both to procure and retaine their people in obedience the threatning of the people wherewith of twelve tribes lost ten to Rehoboam is an example But what a gracious King have we who is the sonne of David who being now victorious over all his enemies and might by his Almighty power soon subdue his proudest rebells yet uses all faire meanes for our reclaiming by the promises of the Gospell to pardon and accept us and for that end that we may be perswaded to his obedience and to come to him he sends the ministers of his Word as the embassadours of peace and reconciliation 14. For perswading Judah to peace and coming to David to bring him back in peace he sends to their elders Zadok and Abiathar as fit instruments for that purpose Where we observe that those who are in that holy function of the Ministry who have succeeded to the Legall and Mosaicall priesthood as they are the preachers of the Gospell of peace and minister to him who is the Prince of peace so they should be speciall peace-makers and perswaders of men to peace and unity both in the Politick Eâ—clesiastick and Economicall estate and should not like Shebâ— blow the trumpeâ— of sedition or rebellion or be like those of whom Luther complained in his time who stirred up the boors of Germany against their own Princes under pretext of zeale for religion and whom he calls the blooddy trumpets of rebellion As also as they perswade Judah to do their duty to their superiour so is this the office of all Ministers to teach people to do their duty to all ranks of persons and especially to their superiours 15. Zadok and Abiathar make this as one of the motives to Judah to bring back their King That the speech of all Israel their forwardâ—ess to reduce him was already come to his eares Which shewes what a powerfull motive and prevalent argument the good example of others is in a good cause as our Saviour shewes Matth. 5. 16. And the Apostle 1 Cor. 10. 11. 1 Pet. 2. 21. and Phil. 3. 17. and 2 Thes 3. 9. 16. Vers 12. They make likewise Judahs consanguinity with David to be another motive for their bringing him back Which shewes that naturall relations are not to be contemned but should be engagements to duties and kindness which such relations call for least otherwisemen be counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unnaturall such as those who are prophesied off to be in the last daies and are ranked with other gross transgressours Grace then and nature may well consist the one being only the rectifier and sanctifier of the other but not the abolisher 17. Vers 13. By the same argument these priests are willed to deale with Amasa who was Generall of Absoloms hoste and had much power and influence on the people of Judah as we see in the next vers Wherein we see Davids prudence in making choice of a fit instrument for effecting of a good purpose which contributes greatly for obtaining of a wished success
as experience herein did prove and therefore should be followed by others and as we see is the Lords own practice when he has any great work to do 18. Likewise they promise to Amasa in Davids name That he would make him Captaine over his hoste in the roome of Joab Which shewes not only the disgust that David had taken against Joab for his bold unreverend and peremptory dealing unto him but also that hope of reward and promotion is a great and powerfull motive to covetous and ambitious worldly minded persons to do that whereunto they would have them perswaded II SAM Chap 19. from the 16. verse to the 31. FRom the 16. vers of this Chapter to the 31. Are contained two Actions the first of grace and pardon which David gives to Shimej to the 24. vers The second is the Action between David and Mephibosheth and his decree of the division of the land between Mephibosheth and his servant Ziba In the first Action between David and Shimej We have 1. His hastning to come down with the men of Judah to meet the King and who were his convoy and attenders 2. His humiliation before David and his dissimulate oration which he has to the King the nature whereof is deprecatory wherein 1. He confesses his sinne of cursing David and casting stones at him in his going to Bahurim 2. He beggs pardon for the same which he expresses in these termes 1. That he would not impute that iniquity to him 2. That he would not remember that which he had done perversly And 3. that he would not take the same to heart 3. He subjoynes the reasons why David may be moved to grant him pardon 1. Because he knows and is sensible of his fault 2. He has laboured to make amends for the same by being first of all the house of Joseph to have come down to meet his Lord the King Naming the house of Joseph and by it all Israell over which Ephraim who was descended of Joseph had the preheminence And therefore oftimes in Scripture is named in place of the ten tribes of Israell as Hosea 12. and 13. c. Unto which deprecatory speech of Shimei's is subjoyned Abishai's opposition of granting pardon but rather that David should inflict death upon him because he had cursed the Lords anointed To whom David answers sharply 1. By reprehending Abishai And 2. granting the desire of Shimei his reprehension of Abishai is 1. By disclaiming his Counsell or advice which he gives unasked and before David himself whom it most concerned is heard to speak By saying in the plurall and thereby including Joab What have I to do with you ye Sonnes of Zerviah 3. By counting them adversaries to him though they seem friends because of giving such Counsell as might renew trouble when matters were not yet setled therefore also our Saviour said to Peter when he as a friend would advise Christ to pity himself Go behinde me Satan c. As counting him herein his Enemy 3. From the unfitnesse of the time and custome after Victories which is rather consecrated to Triumphs and rejoycings then to funeralls and Tragicall executions And 4. from his present condition that he was but newly restored to his Kingdome over all Israell and therefore the beginnings of a Kingdome should be in mercy and not in cruelty Whereupon ensueth Davids pardon of Shimei that he should not dye sealed confirmed by an oath Where upon this doubt onely ariseth how then gives David direction to his Sonne Solomon 1 Kingsâ— 9. That he suffer not his hoary head to go down to the grave without blood Where unto it is answered That the promise that David made to him that he should not dye was onely temporall towit during Davids lifetime but not absolute and so rather a suspenâ—ion of the punishment due by the Law then a totall absolution of him therefore according to the proverbiall speech Quod defertur non aufertur or that which is deferred is not forgiven which delay or suspension was granted upon the grounds of prudence and policy the present time and necessary occasions and reasons of state tending to the good of the publicke and eschewing of evill causing the same Followes Vers 24. to 31. The action between David and Mephibosheth whose meeting of David is described 1. From the place where towit when he was come to Ierusalem And 2. the manner how towit That he had neither dressed his feet nor trimmed his beard nor washing his cloathes all which were signes of sympathy and sorrow for Davids affliction since the time that David had departed for Jerusalem to his returne whom when the King sees he presently accuses him why he went not with him when he departed from Jerusalem unto whom Mephibosheth answers laying the blame on his servant Ziba who 1. had deceived him in not sadling his Asse to ride on being lame and being otherwise unable to traâ—ell albeit he had commanded him 2. In slandering him to the King As we see Chap. 16. 3. But he reposes his confidence in Davids equity and not rash beleiving in being as an Angel of God who could discerne between truth and falshood and therefore submits himself to Davids determination to do therein as he thought good especially seeing he had already before this time gotten such proof of the Kings gracious and free favour that all his Fathers house being but dead men in the vulgar and their own account yet he had set him at his own table to eat and therefore since his life and all what he had was his gift he could not gain say his will in any thing nor complain of wrong To whom David answer's that he needed not to speak any more of these matters and therefore decernes that he and Ziba should divide the Land between them to whose sentence Mephibosheth acquiesceth consenting that Ziba take all considering his joy and contentment which he had of the Kings returning to his own house which to him was in place of all OBSERVATIONS 1. V. 17. IN Shimei's hasting to meet King David with such a train of Benjamites after the Victory and in Ziba's joyning with him with his Sonnes and servants not from any sincere affection that either of them had to David but for their own ends We see the nature and disposition of dissembling and temporizing hypocrites whose actions for their own self end are farre different from their affections and that where they hate most yet they can in some outwards pretend and make shew of greatest love and respect 2. Shimei curseth David and casts stones at him in his adversity whom now in his prosperity he flatter's and followeth Which sheweth unto us not onely the various condition of the Godly now in adversity and after in prosperity but likewise the various disposition of time servers who with the Jewes can cry Hosanna to day but on the morrow Crucify and can in adversity flie from them whom in prosperity they will faune upon
now setled in a peaceable condition appoints under officers and rulers in his Court and Kingdome for the better government of all matters both in Church and Common-wealth OBSERVATIONS 1. DAvids still finds new troubles to arise after a rebellious sonne now a rebellious subject a verifying of the truth of that enmity which shall ever be between the seed of the woman the seed of the Serpent David also being herein a type of Christ the sonne of David who never did nor will want enemies to him even of such as are professed sonnes and subjects and whereby also is seen the verity of that Many are the troubles of the righteous but the Lord delivers them out of them all 2. Sheba is described to have been a Benjamite of Sauls kindred as Shimej likewise was and therefore carrying a lurking hatred against David so that to seditious and carnall minded malitious persons there wants nothing but a fit occasion and opportunity to vent and make their malice manifest 3. Another cause of Sheba's rebellion was his pride to be the head of a faction but which in the end drew him on to his own destruction before which pride ever goes as before honour goes humility which satanicall vide therefore every one should eschew as the mother of much mischiefe and the causer of great ruine in the end 4. Sheba a man of Belial blowes a trumpet of rebellion no marvell being such a one and as all seditious rebells ought to be accounted men of Belial But it is a sad matter when those who should be preachers of peace are trumpets of rebellion and who should lift up their voyces only as a trumpet to shew Gods people their transgressions as he speaketh by his Prophet Isaj 58. 1. That such should lift up their voyces as a trumpet to perswade to transgression 5. He who lately with the rest of Israel claimed ten parts in David as King disclaimes and disownes him now as having no part in him at all Thus will hypocrisy detect it selfe at last and what lay before under ashes in Sheba's heart bursts forth now in flames in his words and actions And so do many hypocrites now disclaime Christ by their deeds and shew that they have no part in him who profess him in their words and in their tide of Christians to have the chiefe part in him and in salvation 6. David before had raised his hand against a faithfull subject Vriah and therefore now a faithless subject raises his hand against him as a man sinneth so oftimes he is punished and in this also as a part is that doome denounced against David for the blood of Vriah fulfilled that the sword should never depart from his house so that one â—ot of Gods Word shall not fall to the ground unbeing performed 7. By way of contempt he calleth David the sonne of Jess as our Saviour was called a carpenters sonne Let not therefore these of lower degree grudge that they sometimes undergoe the lash of contemptible words or think it strange that they suffer the scourge of the tongue This being likewise to be adverted by those in authority that disdainfull and mutinous speeches savouring of miscontent are the smoke that goes before the flame of bursting forth in rebellion and therefore to be heeded 8. Sheba after disowning of Davids government over them bids Israell go to their tents to live as it were at liberty as it is said in the book of the Judges that there was no King in Israell in those daies and therefore every one did as he thought good Where we see the ordinary practise of the Authors of seditionâ— is to proclaime and pretend the liberty of a people from a just and loyall subjection while as they intend to bring them under the yoke of unjust usurpation 9. Vers 2. All Israell revolts from David and followes Sheba as nothing then is more unstable then a multitude who upon every light occasion or irritation are ready to affect a change and withdraw their necks from under the yoke of present authority so there is no levity nor love that can be security enough for Princes such as David shew lately to this people after his victory without the awfulness of power and the feare of justice 10. As Bees when they are once up in a swarme are ready to light upon every bough so the Israelites being stirred up by the late rebellion of Absolom are apt here also to follow a Sheba especially as is said finding nothing but clemency and Davids passing by their former revolt It is dangerous therefore for any state that the multitude should once know the way to insurrection the least tract whereof in this kind being easily made a beaten path without timely curbing and resisting beginnings 11. Though Israell rebell yet Judah continues loyall The Godly then in their greatest distresses or desertions shall never want some friends as were Obadiah and Ebedmelech neither shall the sonne of David ever be left destitute of some true subjects in the time of greatest Apostasies like 7000. in Israell that had not bowed to Baal and the two witnesses in the Revelation with the few that followed the lamb such also as was Athanasius and a few lurking persecuted Orthodox Christians in the time of prevailing Arrianisme and those in the time of prevailing Popery who were to be found in the midst of Myâ—ticall Babylon in selfe before the time of their evocation and coming out of the same and wishing for the truth 12. Vers 3. David before he took course for suppressing Sheba beginneth a reformation in his own house by shutting up and sequestrating from his company thereafter those his concubines whom Absolom had deâ—iled The like of this did Jacob Gen. 35. when he was commanded by God to arise and go to Bethel in causing his houshold to out away the strange gods that were amongst them leaving hereby a Godly and good example to all men Princes and pastours who would reforme others to beginne the reformation of abuses at their own persons and families 13. Vers 4. Amasa being reconciled to David is imployed by him to assemble all Judah for the pursuit of Sheba It is no small wisdome then to make a friend of a foe and to ingage such a one who is newly reconciled wherein he may be confirmed by his own act 14. Joab having now Amasa imployed by David and set in his roome he smarts for a loyall disobedience in killing of Absolom and for his too peremptory and bold speech thereafter which he had to the King although had been a man of great meriting before and many atcheivments Whereby we see how slipry are Princes Courts how changeable is their favour and how unstable are places of preferment as we see in Pharaâ—h who knew not Joseph in Ahasuerus favour towards Haman and Davids here towards his cousing Joab O happy then are they who are in favour with God whose love is Immutable and constant Joh. 15. 1. And in
friend to whom by a more particular bond we are tyed naturall or civill except we would be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection as the Apostle speaks and so insensible as blocks Davids love then you see dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 15. In his comparing the love that he bore to Jonathan to the love of brethren and the love that Jonathan bore him to be greater then the extreame love of women we learne in humble and holy modesty to think of our own virtues and ever of the virtues of others as greater in measure then ours II SAM Chap 2. from the first verse to the 12. THe argument or matter contained in this chapter is the civill broiles which did fall out between David king of Judah and Ishboseth Sauls sonne King over the remanent tribes of Israel and is the history of the estate of Israel the first two years after the death of Saul The history is divided in two parts the former is the history of the elections David to be King over Iudah and Ishbosheth over Israel from the 1. vers to the 12. The second is the history of the civill warres between them and the event thereof from the 12. vers to the last The first part is subdivided in two againe the one is the election of David in Hebron over Iudah the second the election of Ishboseth in Mahanaim over Israel In the election of David we have first his consultation with God 2. His election where and by whom 3. His first action when he begins his reigne all which is proponed from the 1. vers to the 8. In the election of Ishboseth likewise we have by whom and over whom he is elected and where he made his residence whereunto is continued the Chronology and Supputation of the time of both their reignes Davids over Iudah in Hebron and Ishboseths over Israel in Mahanaim Now to return first to Davids consultation It is probable that David and his followers were wearied in the long and continuall troubles of Sauls persecution by the space of 18. years and now being a long time exiles had a great desire to return to their native Country as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome by the Ceremony and Sacrament of holy unction and now reasoned with himself that God had offered the opportunity which wise men should not neglect but because he considered that it was not enough to have a good cause but the same likewise should be rightly managed or used and albeit the substance of his title was good yet the circumstances of attaining thereto being uncertain therefore godly David for his own direction and confirmation of his associats begins to consult with God of the time and place where and when he should make entrance into his Kingdome This custome to consult with God before weighty enterprises in all times hath been practised by the godly as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment as at large we may view the truth hereof in their lives and actions and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing without consultation with Vrim and Thummim by the mediation of Eleazer the Highpriest and his successours which also by all the faithfull was carefully followed as a cloud of witnesses may testify in the Register of holy writ while the exhibition of the onely true Highpriest who is the perfect light and lamp of the World who after his ascension gave his Spirit to his Apostles and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World The gentiles and infidels as their Master Satan is a counterfeiter of God so were they herein apes of the godly they attempted in like manner no warres nor no weighty matter as they speak in auspicato so that it was an opinion amongst the heathen a Jove principium as well as amongst the godly albeit they varied in the forme and knowledge of the right God and that nothing should be attempted without consultation with the sacred oracle which should first go before And there is many examples in all Histories that even good matters have not prospered when this form hath been neglected But whether this consultation of Davids was by the extraordinary way of Prophets as Josephus thinks or by the more ordinary way of consulting with Vrim and Thummim by mediation of the Highpriest Abiathar who was with him or by both for his greater confirmation it is not to be controverted onely this is enough that we know that David in this action would do nothing by his own wisdome or will but by the Counsell of God as Jacob did in his flight from Laban Then the first interrogation is shall I go up or is it fit time and the second is whether or which is the most convenient place to both which concessively or affirmatively the Lord answers Go up to Hebron This City of Hebron was famous for the sepultures of the Patriarches and called Kiriath arba to whom the promises of the Kingdome was made and it was in the tribe of Judah distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb Unto this City then according to divine direction David goeth up together with his wives whom he would not leave in Ziklag being an unsure place for them to abide in without his presence and protection as late experience had taught as also he takes his men with him whom wisely and carefully he places distributing them and their families amongst the Cities or Suburb's of Hebron Thus being come up to Hebron by the men of Judah whose hearts the Lord had inclined towards him and prepared David is anointed King which is done by divine providence for his further confirmation in the assured expectation of the full performance of Gods promise of the whole Kingdome and to testify their approbation and willing consent to receive him to rule and reign over them His first action enseving is upon the report of the fact of the men of Jabesh Gilead in burying Saul after whose bodies probably he had caused or was of purpose to cause to inquire to bestow upon them honourable buriall and by this occasion got