escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
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
himself unto the Law to be an observer thereof himself as a good example to others to follow as is said Regis ad exemplum totus componitur orbis and as the Apostle speaks Rom. 2. 21. Thou that teaches another teaches thou not thy self So thou who wouldest have another observe Lawes shouldest thou not be examplar in observing the Lawes thyself A necessary lesson and good example for all Princes and Pastours Magistrates and Ministers to follow 4. This kindnesse that David would shew to any that is left sayes David of Sauls house shewes plainly hereby and by the finding out but of one poor lame man of it that the Lord for Sauls wickednesse cruelty had quite destroyed that house of his though a potent King Which sheweth what sinne does to the greatest houses though royall and to others inferiour being like the worm at the root of Jonas flourishing gourd which made it soon to decay 5. This kindnesse that he would shew he sayes it is for Ionathans sake where we see 1. That the fruit of wel doing lives longer then himself who is the doer and thereby he leaves a blessing and good treasure behinde him to his posterity And 2. that it is a happy thing to be the ofspring of a good parent chiefly if they insist in their godly footsteps 6. Vers 3. This kindnesse is called the kindnesse of God which David sayes he was to shew for Ionathans sake to denote first the greatnesse of the kindnesse as sundry things in Scripture has this denomination for the same signification as the montain of God c. As also 2. to shew that this was agreeable to Gods commandment that promises being Lawfull and specially oathes should be keeped as we see Psal 25. And which should be the rule of all our actions and motive thereto And 3. that the samâ— would be acceptable to God which should be the scope of all 〈◊〉 doings 7. Vers 5. Mephibosheth being lame of his feet and lurking in an obscure place farre against his expectation is called both to riches and honour so graciously doth the Lord deal with such whom he visits one way he comforts them another way 〈◊〉 though he suffer some a long time to lie as it were low in the dust yet at last he lifts them up not looking for it as he did to Joseph as he called Saul also to be King when he was seeking his Fathers Asses and David from the sheepcoat as also the Apostles from their fish boates c. 8. This humility which Mephibosheth shewes both in gesture and words being a Princes Sonne gives a good and imitable example to all others to follow and verifies that of Gods Word That before honour goes humility but God resists the proud while he gives grace to the humble and specially to be humble when God has humbled any as he had done Sauls house Therefore though he calls himself not onely a Dog but also a dead Dog fitter for a ditch or at best like a Dog to lie under a table yet he is honoured to sit as a Prince at a royall table 9. Vers 7. We see here great liberality in David towards Mephibosheth which is a worthy vertue in a Prince so that it be towards right Persons for good causes and in a moderate measure not to exhaust their own treasure and lay heavy burthens on their people for the enriching of a few perhaps not well deserving as on the contrary covetousnesse and a niggardly disposition is most unsuteable to a Prince or great man 10. Vers 9. Davids not onely bestowes upon Mephibosheth honour and riches but also being lame and impotent to travell he provids for his ease by laying the charge on Ziba of tilling his Land and gathering in the fruits thereof which shewes Davids care of him as well as his kindnesse to him and his compassionate disposition to one that had such a bodily infirmity as an example to others to follow the like compassion 11. Likewise vers 11. Though he was lame on both his feet yet he is not therefore the more dispised or lesse honoured by David to eat at his table as one of the Kings Sonnes Teaching â—s thereby to despise none or the lesse to regard them because by â—ome bodily infirmity the hand of God had visited them but to â—ity them and be thankfull to God for his dealing more indulgently towards our selves Also David looks not on Sauls blood his persecutor in lame Mephibosheth but on Jonathans deserving how much lesse will the God of mercies regard our infirmities or corrupt blood of our sinnefull pregenitours whiles he beholds 〈◊〉 in the merits of him in whom he is well pleased II. SAM Chap. 10. and 1 CHRON. 19. IN this Chapter we have the further proof of Davids continuing in his begun course to gratify and requit the favour of them to whom he was addebted in the time of his troubles This Chapter is divided in three parts in the first is Davids message to Hanun King of Ammon to comfort him after the death of his Father 2. Is set down the Ammonites barbarous usage of Davids messengers Vers 4. and 3. We have the revenge that David took of the Ammonites and their associates the Syrians in two severall battles the one with the Ammonites and the Syrians from the 6. verse to the 15. And the other with the Syrians from the 15. vers to the end In both which David is still victorious First then in the legation or message to the King of Ammon we have 1. The time when this message is sent 2. The action or message it self and the occasion thereof And 3. the end wherefore it was sent First then the time is when David was setled in his Kingdome had subdued all his Enemies both intestine forrain and was now a mighty victorious Monarch and yet hereby he is neither puft up to despise a meaner neighbour Prince nor forgetfull of any duty of kindnesse or gratitude that was requisite on his part towards him 2. The occasion of this message was the death of Nahash Hanun's Father who in his life time had shewn kindnesse to David and therefore now upon this occasion he would likewise shew kindnesse to his Sonne And 3. The end wherefore he sends this message is to comfort Hanun by the hand of his servants for his Father who was now dead But David most ungratefully is requited and his messengers villanously and barbarously abused wherein 1. Is set down the ground or motive towit the unjust suspition that the princes of the Children of Ammon had and did apprehend of the end of this message of Davids that it was not as was pretended to comfort Hanun but really and indeed to spie the City and to search and destroy it and so they censure David as a deep dissembler and Hypocrite as also a covetous wicked man seeking after that which was his neighbours not contenting with his own and imputing unto him cruelty as intending
2. 22 23. 14. Vers 10 11. In Nathans denunciation of punishment for Davids sinne We see that sinne draweth ever punishment as we see in our first parents first world Sodome Egypt and infinite other examples Scripturall and prophane histories And therefore sinne may be compared to these Locusts Revel 9. 7 8. Which had mens faces and the alluring haire of women but Scorpion tailes vers 10. With stings that did both hurt and torment or like that little book Revel 10. 10. Which was sweet in the mouth like hony but bitter in the belly Therefore let none who sinne dreame of impunity how long suffering soever the Lords patience be to suffer them for a while but in the end resolve if they eate the sower grapes that their teeth shall be set on edge At farthest in that place where there is weeping and wailing and gnashing of teeth 15. Judgment here is denounced against David a King from the Lord as the inflicter Which shewes that albeit Kings and great men may escape punishment by men in respect of their place and power yet they shall not escape at the hands of God as we see in the examples of Pharaoh Nebuchadnezzar Saul Herode and others A notable example we have hereof in our own Chronicles Bachavan 〈◊〉 5. which is this The nobility of Scotland having consulted to depose King Ferâ—uhard for the detestable cruelâ—ies he had committed by Colmanus Bishop of Northumberland they were diswaded who told them that the punishment of Kings belonged to God and that he ere it were long would take vengeance of his wickedness which accordingly came to pass for the King after a few daies being a hunting happened to be bitten by a wolfe and falling in a fever such a putrefaction ensued in his body that out of every part thereof issued such abundance of lice and vermine which made him loathsome to all so that languishing in this Consumption he sent for Colman to whom he exprest his remorse for his wicked life and would needs be carried to the nex fields wrapped in sackcloth where after humble confession he was absolved and so ended his life shortly after his absolution 16. In Nathans denuncing the sword against Davids house and the defiling of â—his Wives as he had killed Vriah with the sword and defiled his Wife we see how oftimes by Law of talion the Lord punishes sinne as he did Pharaoh Adonibezek and as we see Job 31. 10. So that a man may read his sinne in his punishment As David might here and as we see performed Revel 16. 6. 17. Vers 11. Whereas the Lord sayes I will raise up evill against thee meaning the evill of punishment this teaches us in all punishments corrections or tryalls as Job did and David in the cursing of Shimei Chap. 16. 11. To look up to the hand of God and acknowledge that comes from him as we see Gods people did Hos 6. 1. And therefore to returne to him and humble ourselves under his hand 18. Whereas also the Lord sayes to David I will raise up evill against thee out of thine own house We see that the saddest punishments are these which are domesticke and so most neer unto us and affects us most as David shewes Chap. 16. 11. And as we see in Sinacherib King of Assyrias punishment 2 King 19. 37. 19. Vers 12. The Lord sayes what David did secretly should be punished publickly which shewes that it is vain to commit sinne in secret thereby to hide the same for what is done secretly in sinning shall be made publicke by the Justice of God in the punishing God being thereby glorified in the manifestation of his omniscience and Justice as has been seen in the discovery and punishment of many secret murthers adulteries incests and such like hatefull crimes But specially such sinnes are are hid and secretly committed if they be not discovered and punished here in the day of the generall judgement they shall be discovered and punished then Psal 50. 21. II. SAM Chap. 12. from the 13. vers to the end FOllows now after Nathans Message and his accusation of David and denunciation against him 1. Davids penitent confession in few words but weighty which at more length is amplified in all the circumstances thereof in the 51. penitentiall Psalme which may 〈◊〉 as a commentary upon this text 2. Is subjoyned Nathans absolution or declaration that God had remitted his sin wherein as Psal 32. 1. The blessedness of man consists and that he should not dye towit that death which his sin deserved and which the Apostle Rom. 6. 23. declareth to be the wages of sin Howbeit the Child that was borne unto him of that adulterous procreation it should dye the temporall death because by that deed he had given great occasion to the Lords Enemies to blaspheme which by the Childes death in the scandall thereof would the sooner be forget nor by the life thereof if it continued whereupon ensueth the performance of what Nathan herein had foretold 1. By the Lords strinking of the Child with sicknesse and thereafter Vers 18. With death during which time of the Childs sickness Davids behaviour is set down towit his humiliation by prayer and fasting and lying on the Earth doubtles confessing his great guiltinesse provocation in the begetting of that Child and as Vers 22. intreating the Lord if it were his will to be gracious to him that the Child might live but when he heard by the servants of his house Vers 19. That the Child was dead then he changes his behaviour arised from the Earth washes and annoints himself changes his apparell And 1. goes to the house of God and worships and then comes to his own house and refreshes himself by meat the reason of which both his former carriage while the Child was sick and of his contrary carriage after the Childs death he gives unto his servants who asked him the reason thereof and this he donh Vers 22. and 23. After which Vers 24. and 25. is set down Davids comforting of Bathsheba now his Wife and his begetting upon here a Son whom she boor to him and he called his name Solomon whom the Lord loved and in testimony thereof he sent by his Prophet Nathan and he called his nam Jâ—dediah which is by interpretation the beloved of the Lord. After all which is set down a new document of the Lords favour to David in giving him a notable victory over his Enemies the Ammonites by the expugnation of there chief and royall City Rabbah which so long had been beseiged and at last the chief part whereof which was the City of Waters or where their Water was without which the other could not long hold out was taken in by Joab who hereupon sent to David to come in Person himself with his forces to take the honour of the Victory and full in taking thereof which David accordingly does where he is crowned with there Kings Crown weying a Talent of gold
will come and not delay mercy and truth shall kisse one another and one jot of his word shall not faile let that performance of the promises made unto Abraham concerning his seed Josephs preferment Israels deliverance and many others be witnesses hereof 15. In all the foresaid things we have the kingdome of Christ represented for as by Sauls tyranny David was persecuted so was Christ and his Church yet as Saul was overthrowne and an entry made to David so were the Churches persecutors taken out of the way and she began to be advanced as David did not his own will but followed Gods so Christ wrought not his own will but his fathers as David ascended to Hebron so hath Christ to heaven as David carried thither with him his wives and servants so hath Christ made his Church and servants participate of all his benefits and doth daily bring them to that same place to which he hath gone before them as David was received only by Judah but rejected by the greatest part so is Christ and his kingdome as Davids kingdome is not accomplished at one time so neither Christs as it had ist own competitours so hath Christs but as the kingdome of Ishboseth is short and declining but Davids longer and flourishing so is it between Christ and Satans kingdome and as David was often times anointed by Samuel by Judah and at last by Israel so was Christ which Paul reduceth to three the Spirit of power sanctification and first resurrection 16. Vers 5. Concerning the report made of the men of Jabesh Gilead unto David concerning their burying of Saul after whose body probably he had caused to inquire as is aforesaid others are of opinion that it was to inflame him against them others that he should beware of them seeing they were professed favourers of Saul or reconciled with them but David layeth all sinistrous opinions and suspitions of them aside charitably construing their fact and for their fidelity and kindness to their Lord he honours them with an embassage congratulatory and a promise of his favour and assistance whereby we are taught not to give eare and credit to detraction but being slow to misconceive of mens actions rather charitably to make the best construction of them till more manifest experience prove them otherwise thus greatly shall we disappoint Satan that ill seed sower stop dissention maintaine unity approve our selves to God and readily winne our neighbour 17. In the men of Jabesh we see the loyall and sinceer love of subjects to their prince obeying him being alive and honouring him being dead which fact as pleasing to God and approved by man is registred in Scripture like Mary Magdalens anointing of Christ to be recorded for ever for the memoriall of the just shall flourish that the name of the wicked shall be put out either with the silence of oblivion or else the black dash of the record of their foule deeds innumerable examples hereof may be collected in holy writ where they are recorded 18. Vers 6. That which David wisheth to them from God is mercy and truth in the assured performance but that which he himselfe promiseth is reward the one is free the other of debt no merit then will he ascribe unto them at Gods hands but will yeeld the same at his own in regard by his princely office he was bound to cherish the good as well as to chastise the bad and not to suffer such kind loyalty to his Father-in-law and predecessour which they with such care and hazard of their lives had shewne to be misknowne uncommended and rewarded as being assured that they who were loyall to one would be so to another Let this therefore informe aright the minds of all men how to esteeme of their own actions in all holy and humble sobriety never urging merit upon God howsoever we deserve at the hands of man but suiting free mercy and with Jacob professing our selves unworthy of the least of his mercies being but unprofitable servants and our goods deeds wherein as in the way to the kingdome ever we should walke extending no waies to him but to the Saints on earth as the Psalmist sayeth Psalm 16. 2. And availing our own soules but not God as we likewise see Job 22. 2. and 31. 7. 19. We have also in David here the patterne of a good King and loving who as he was carefull before to execute justice upon the Amalekite for his wicked fact so is he diligent here to practise kindness to the men of Jabesh for their godly deed thus ought all Magistrates who are the Lords deputies and gods on earth cherish virtue and chastise vice that so the one may grow and the other may be repressed being as an awfull Lyon to the one and a mild Lamb to the other rewarding the vertuous and godly and punishing the vicious and wicked so shall their throne be established their Crowne glister and their Scepter flourish In the Church let Abiathar therefore be cast out and Zadok set in his roome and let Joab suffer for his fault and Benajah in the policy be surrogat in his place 20. In respect that he promiseth unto them protection and therefore exhorteth them not to be discouraged by the Philistines late victory or Sauls death seeing God had raised him up and he was anointed King we see not only the duty of a lawfull prince which is to maintaine and defend his subjects but likewise that the Lord suffers never his own to be altogether destitute of comfort for if he humble with the one hand he will raise with the other and if he take one benefit from us he will give us another in the place thereof yea perhaps a greater as he did here David for Saul or as he restored holy Job if with thankfulness patience and constancy we depend upon him 21. Vers 8. In the election and anointing of Ishboseth who was made King by Abner we see no consulting of God against whose ordinance and express notified will confessed c. 3. 18. they were going an indirect course therefore they knew either with Saul they would get no answer or else contrary to their intended proceedings thus against God conscience and right they rebelliously prosecute that course which turned thereafter to their own ruine like many now adaies who if they may attaine to a pretended right and possession by policy and power to defraud the right owners and withhold their due from them whether it be holy things seperate from the common use or mans good and prophane they will never consult Gods Word nor conscience how lawfully they attained or detaine the same yea although the oracle of the one and prick of the other most evidently contradict and convince them yet Achan will take the execrable thing and Ahab will have Naboths vineyard though they should make sure with it Gods curse and heavy judgments unto themselves and theirs II SAM Chap 2. from the 12. verse to the 17. THe election
Ioab though importing his quietnesse by ding him of such a foe that troubled him and commodity likewise having thereby the more easy accesse unto the rest of the Kingdome but altogether abhorreth it far unlike to the Pythonesse Masters Act. 16. Or Demetrius the silver smith Act. 19. Who fearing the losse of their gain resisted the Gospel Even as sundry now a dayes will not forsake the errours of Papistry because pardons pâ—rgatory and suchlike are lucrative Doctrines Thus Pharaoh will not letâ— Israel go albeit God hath commanded because it is against his commodity and if they go he will have the cattel and sheep to remain And Ahab though against conscience and equity will have Naboths Vineyard because it is fruitfull and commodious Even so sacriledge must be so universally practised because though a sin it is very gainfull But what if a man gain the whole World if he loose his own soul saith our Master Christ 12. Vers 34. In Davids regrating the treacherous form of Abners death and commending his courage we see the very wicked have their own good parts and many excellent naturall gifts wherewith God hath indued them for their greater conviction when they abuse the same and whereunto otherwise is due their own praise As we may see in the examples of the ingenious â—inding out of arts in the posterity of Kain Goliahs strength Sauls talnesse Absoloms beauty Achitophels wisdome Asahels swiftnesse and such like And that the godly hath ever been accustomed omitting the evils of their very private Enemies to speak the best of all men not like the curious spiers of the more in their neighbours eye and sluggish neglecters of the beame in their owne or like that uncleane spirit delighting to record the turpitude of others and accuse man to man as he doth man to God 13. Vers 35. In the peoples coming to refresh David with meat as we see the loving and tender care of subjects towards their Princes worthy of imitation so in his answer again and protestation we see what true fasting is not an abstaining towit after a Popish and ridiculous form from grosser and some more common sorts of meat or flesh and in the mean while feeding on such more delicate rare and pampering dainties but as David did here from all manner of food till the evening 14. Vers 36. The success of his purgation is set down that as he wished so were the people satisfied and all Israel did surely acknowledge that it did not proceed any way from the King so to kill Abner Where we observe what happy issue the Lord giveth unto upright dealing David useth the ordinary meanes of clearing himselfe on the one part and the Lord who had the peoples hearts in his hands perswadeth them inwardly and assuredly by these meanes that David was altogether innocent and so the perill of insurrection upon any contrary suspition or detestation of the fact is quite taken away and happily prevented Let us labour then to have a good cause and lawfully with wisdome to prosecute the same referring the event to God which certainly shall be prosperous 15. In Davids sparing of Joab notwithstanding of the odiousness and evidence of the fact fearing Joabs greatness and the arme of flesh having Gods warrant of his law his frequent promises and assured protection also a good cause and happy beginnings already in the contrary we see the weakness of Gods Saints oftimes and how by carnall feare they are dash't in execution of their callings and wave in that assured confidence they ought to have in Gods doings and relying upon his own assistance and powerfull protection for as Jehosaphat saith in that exhortation of his unto the Judges of Judah take heed what you do for yee execute not the Judgments of man but of the Lord and he will be with you in the cause and Judgment wherefore let the feare of the Lord be upon you It is he then on whom men ought to relye and him they should feare who can cast soul and body into hell fire Wherefore the oversight of Magistrates their respits reprivings and remissions for blood are like odious and capitall crimes which can have no allowance by this unlawfull example and that because in the morall law of God and judiciall concerning the punishment of the prevarication thereof there is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or arbitrium but whatsoever God commandeth in the Lawes of his Word is stricti juris and may not be dispensed withall albeit in the constitutions of men that it be otherwaies 16. As in this sparing of Joab we see the weakness of the saints as is said so likewise we see the cause why many wicked men go free of ordinary punishment and what abuse is of Justice in this latter age even the worldly grandure of these gyants and fat kine of Bashan till the wind of Gods wrath shake bare the tops of these tall Cedars of Lebanon and cast them up by the root at last as David sayeth here The Lord shall reward the evill doer according to his wickedness and this is the hope of the oppressed and patience of the Saints II SAM Chap 4. from the 1. verse to the 8. IN the first verse of the former Chapter the generall proposition of the third and fourth Chapters was laid to be the history of the Civill warres between the houses of Saul and David the end whereof was that Sauls house decayed and the others waxed stronger This was confirmed by six arguments in the last Chapter and now in this Chapter we have the seventh importing the full and finall decay of the house of Saul and Davids advancement thereby For at this time there were but two males lawfully descended of Saul who could be contesters with David in the challenge of the Crowne Ishboseth Sauls sonne and Mephiboseth Jonathans sonneâ— for as for the sonnes of Rispah they were borne of concubinage and therefore according to the custome they received no inheritance but only a portion of goods as Abraham provided for the Children of Keturah now of these two Ishboseth is impotent in mind and unworthy murthered by his servants of that same tribe with him and Mephiboseth is impotent in body and lamed by a fall which he got by his nurse and so not only young but crooked and unable to travell in the office of a King and therefore the house of Saul being thus totally decayed all Israel were forced to offer themselves to David Then in this present Chapter we have in generall the last and extreame decay of Sauls house by the misfortune of these two fornamed This generall hath three particulars the first containeth the decay of Ishboâ—eth unto the 8. Vers The second is the inability of Mephiboseth interjected in the 4. Vers The third is the justice and piety of David in revenging of Ishboseths death and burying his head till the 12 and last Vers In the decay of Ishboseth we have three things
they may be admonished by the Example of Achitophell what they may turne to 6. Joab would not himselfe go to the King to suit for Absolons reduction fearing to offend and not being sure of the success And therefore he subtily employes and subornes this wise woman of Tekoah Where we see oftimes in Courtiers more policy than piety wit than grace And not only being expert in dissimulation themselves but also teaching others the same art as Joab doth here this woman of Tekoah 7. Vers 4. This woman gets ready acâ—ess to the King faining her selfe to be a distressed widdow â— as also patient audience and a gracious answer A worthy example to be followed by Kings and inferiour Magistrates who should pity the distressed and give them the like access audience and answer the like whereof we see in Job Chap. 29. 12 13 14 15 16. verses 8. In her humble gesture also falling on her face to the ground and doing obeysance We see a good example of inferiours in reverencing and honouring their superiours as is commanded in the first precept of Gods law and has ever been practised by them who have any civility let be grace As also her saying help O King We see the end wherefore Kings are set over Gods people which is to help the distressed widdow and fatherless and all such who are oppressed any manner of way and to redress their injuries as that former place and practise of Job shewes Chap. 29. 9. Vers 8. 10 11. In King Davids pronouncing sentence not having heard the other party herein he failes in the office of a just judge who has two eares that he may heare both parties the accuser and accused and not having only heard the one to pronounce sentence against the other 10. David also herein erreth that he rashly and needlesly sweareth by the name of the Lord and so takes his name in vain against the third commandment In observing whereof they who are in primest places should give good example to inferiours 11. Vers 11. Where she saies Let the King remember the Lord thy God that thou would'st not suffer the avenger of blood to destroy any more We see that the remembrance of God and of his commandments who is the supream Judge of all men and has power both of soule and body is and ought to be before the eyes of all Judges and a most powerfull motive to duties and restraint from sinne 12. Vers 12. Where David after three severall answers and the last confirmed by an oath yet patiently heares this woman and speaks thus Say on We see a notable example of patient hearing to the full in so great a King and necessarily to be followed by inferiour Magistrates 13. Vers 13. and 16. This woman would perswade the King to bring back Absolom by reasoning a simili from that which was granted to her for her own sonne Whereas just judgment should be ruled not by examples but by lawes as it is said We live by lawes and not by examples 14. Vers 14. Where this woman saies We must needs dye and are as water spilt on the ground that cannot be gathered up againe We see the necessity of our mortall condition and that dust must returne to dust and no returning to this life againe This being the common condition of all flesh sooner or later 15. Where in like manner she saies That God is not the respecter of any person as Peter saies Act. 10. 34. And as is said Job 34. 19. He accepteth not the person of Princes nor regardeth the rich more then the poore for they all are the workes of his hands It should teach all alike to feare to sinne against God the righteous judge of the whole world and not to dreame of impunity at his hands because of their worldly grandure and of mens respecting their persons as we see in Pharaoh Saul Nebuchadnezzar Belshazzar Ahab Herod and others 16. Vers 15. Howsoever the people would have made her afraid to speak to the King because of his Majesty and greatness yet she shewes that she was encouraged to speak to him in this business because of his lenity and goodness These two being seemly when they concurre together in earthly Princes as they do in Christ our heavenly Prince who as he is called the great sheapherd Heb. 13. 20. So is he the good sheapherd Joh. 10. 11. Whose greatness ought not so much terrifie or his goodness should encourage and allure humble and sinfull suiters to come unto him as he invites them Matth. 11. 28. 17. Vers 17. and 20. This woman to attaine to her purpose useth gross flattery saying to David That he was an Angell of God to discerne good and bad and according as an Angell of God to know all things that are in the earth A vice wherewith usually Princes and great Men are tickled and abused to the puffing them up with pride The danger whereof we may see in Herod Act. 12. 22 23. And whereof therefore pious and prudent Princes and others should beware 18. Vers 19. Upon the Kings asking her if the hand of Joab was not in this she reveales plainly that he was her suborâ—er Which should teach men to beware to reveale secrets to women for saies the wise man they and Children can hardly conceale but whereof they are ignorant an example of the danger whereof we see in Sampsons revealing wherein his strength lay to Dalilah And the King Midas who revealed to his wife the deformity of his eares upon condition she should not disclose the same to no earthly creature therefore she digged a hole in the ground and would needs tell the same to the infernall spirits 19. Vers 21. David in the reduction of Absolon has inwardly a great debate betwixt two Counsellours The one flesh blood and affection moving him to pardon and reduce his sonne on the one part and the law of God of good conscience and duty of his office to punish him on the other part In which debate David yeilds to affection makes shipwrack of conscience and duty of his office Which example may be applyed by reprehension to the greatest part of the world who in the like deliberations follow flesh and blood pleasure or profit in sinning and neglect both God a good conscience and their own good in the end As we see in the first world In Jacobs sonnes their cruelty towards the Shechemites and their brother Joseph in Pharaoh regardding his utility and disobeying God to let the people of Israel go in David before in the matter of Vriah and here in the reduction of an unnaturall treacherous murtherer Absolon 20. David here is glad that Joab his counsellour consents to his affection in perverting justice and Joab is likewise glad that his master grants his unlawfull petition Whereupon we collect the infelicity of that estate where the Magistrate and his counsellours agree in iniquiâ—y As we see in Saul with Doeg Absolon with Architophel Achab with Jezabell
be in every estate and at all times watchfull and humble 8. Vers 5. In this second action between Shimej and David we see 1. When King David came to Bahurim there to refresh himselfe and his men as we see vers 24. in place of rest which he looked for Behold new trouble a railing Shimej persecutes him and his followers both with tongue and hand So that we see as is said many are the troubles of the righteous and like Jobs messengers one comes on the back of another as wave followes wave and as Jacob was no sooner rid of Laban that followed him but he heares of Esau coming against him and in the mean time encounters with an Angel that wrestles with him No rest then to be expected here till after our dyeing in the Lord we settle in our heavenly Canaan Rev. 14. 13. 9. This Shimej being a man of the house of Saul his hid malice against David which lurked in the time of Davids prosperity breaks out now by cursing and casting stones at David in the time of his adversity which shewes not only what a wicked treasure and unclean ground the heart of man is which harboureth and preserveth what Satan shewes therein till occasion offer of manifestation as we see in Cain against Abell and Absolom against Amnon But likewise we see that adversity discovers who are true friends as we see those was to David who are mentioned Chap. 15. and Chap. 17. 27. and who are enemies as Shemej was here and Achitophel 10. Vers 6. Shimej curseth and casteth stones at David and so persecutes him both with tongue and hand Which sheweth what persecution in like manner the Godly may expect at the hands of the wicked as the Prophets found and our Saviour the Prince of Prophets and as he told his Apostles that they should find Matth. 5. 12. and Joh. 16. 33. And therefore not to think it strange nor to care for the scourge of their tongue or causeless cursing or reviling so that the Lord bless and that they have his approbation and of a good conscience 11. Vers 8. Where Shimej saies that God had returned upon him all the blood of the house of Saul and delivered the Kingdome to his sonne Absolom We see that malice so blinds the wicked that they most wrongfully censure the Lords doings in afflicting or trying his own and as if they were of Gods counsell they alledge that to be the cause of their sufferings which their malicious hearts suggests and is not the cause indeed and by the events they judge of the cause and justifies or condemnes the same 12. Where he saies that the Lord had delivered the Kingdome into Absoloms hand We see how foolish they are who measure Gods doings by their beginnings and do not attend the end as we see in the steps of Josephs fore prophesied advancement and here in Davids sad condition in respect of Absoloms great following and hopes which made Shimej say that the Kingdome was delivered to him The contrary whereof was shortly seen thereafter 13. Whereas in like manner he attributes to God the returning of the blood of Sauls house upon David and the delivering of the Kingdome into Absoloms hand We see the impudency of wicked men who dare ascribe to God what the wicked hearts of men doe hatch and their wicked hands for their wicked ends seek to performe and so to make him who is goodness it selfe and hates all iniquity to be not only accessary but author of sinne 14. Vers 9. Abishaj being incensed by this fact of Shimej out of a carnall humour offers to revenge this wrong done unto David Where we see that a good cause is not to be prosecuted by bad meanes as here by carnall revenge and cruelty which was also the disciples fault who would have had fire come downe from heaven upon the Samaritans for their not receiving of Christ but as the cause is good or bona so it should be prosecuted by good meanes or bene And as a revenge may be just so it should be seasonable 15. Vers 10. Abishaj looked onely to the stone as it were an instrument but David looked higher to the hand that was the supreame caster and chastiser of him as all the Godly do Gen. 50. 20. Job 1. 21. Which is the ground of their patience under sufferings and makes the same a pedagogie to leade them to repentance Therefore David gives way meekly rather to his own humiliation then to the punishment of another 16. Vers 11. Where David speaks of his own sonnes rising up against him to seek his life and therefore much more might Shimej do it We see that domestick crosses and those of nearest relation are the greatest and sharpest of any and such as may justly make men to be the more patient in lesser so that herein David gaines by it and it is the advantage of great crosses that they swallow up the lesser and though a weak heart faint with every addition of trouble yet the strong in grace do not so 17. Vers 12. Where David saies it may be that God would look on his affliction and requite good for Shimeis cursing that day We see Davids faith and confidence in the Lords goodness towards him even when he is many waies now sharply chastizing him so sharp is the eye of faith that through the darkest cloud it can perceive the light of the sun-shine of the Lords countenance which David ever did so highly esteeme Psal 4. 6. Also the bestowing of temporall favours go at peradventure it may be but eternall are infallible 18. Also we see here the truth of that Rom. 8. 28. That all things work together for the best to them who feare him even the cursing of a wicked Shimei as the hatered likewise of Josephs brethren and their selling of him did to him As likewise that the wicked are no more bent and ready to do evill to the Godly but God is more bent and ready to do them good as David shortly found by experience after this even as he projected 19. Vers 13. Shimei being thus spared he continueth and increaseth in his cursing and casting of stones abusing so Davids lenity and patience as the wicked do also the Lords which should leade them to repentance So that the wicked are like the Wasp that gathereth poyson out of that from which the Bee gathereth hony and make the worst use of best offices done unto them by Gods servants or others and because of impunity they continue in sinne and iniquity as all evill natures growe presumptuous upon forbearance whereas good are the contrary Mercy then has need to be guided with wisdome lest it prove cruell to it selfe II SAM Chap 16. from the 15. verse to the end FOllowes now Absoloms entry into Jerusalem the chiefe City of the Kingdome and Achitophel as chiefe Counsellour with him Where we have 1. Hushaj his coming to Absolom and his gratulatory salutation of him as King ingeminated to
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
through despaire This is the difference of the kingdome of God the kingdome of Satan both fight but in great diversity in causes forme weapons conductours and therefore in great diversity of end and event likewise for albeit Satan fought against God and his Christ yet daily in spight of his supposts the kingdome of darkness declines and shall decay and the kingdome of light increase till at length as Paul affirmeth in that glorious triumph Satan shall be trodden under foot and then shall be accomplished that which the Father speaketh to his Christ Psalm 110. The Lord said to my Lord sit at my right hand till I make thine enemies thy footstoole OBSERVATIONS 1. IN the type between the kingdome of David and the kingdome of Christ we have to consider that like as there was perpetuall warre between the house of Saul and the house of David Even so in the kingdome and Church of Christ there is not only hostility between the same and the manifest enemies thereof but even in her selfe and own bosome there hath been is and shall be for the tryall of the elect perpetuall debates sects schismes and variances and therefore the wombe of the Church is fitly resembled to Rebecca's wherein is much wrangling and this is correspondent to our Saviours warning and prediction of the estate of the Church in the latter daies as the Apostle likewise plainly foretold 2 Pet. 2. 1. c. And may be amplified by examples of all ages before the flood between the seed of Seth and Cain who were brethren after the flood between Shem and Cham before the law between Isaac and Ishmael Jacob and Esau Joseph and his brethren between Moses and Kora's company after the law David and Sauls house here Judah and Ephraim and under the Gospell between Christ and his disciples and the high-priest and doctors of the Law of Moses between the Fathers in the primitive Church and hereticks and this day between us requiring reformation of religion and our adversaries maintaining corruption and mens inventions and the like debates shall continue till that glorious coming of Christ Jesus to the full triumph over Satan and heresie In the meane time let us with David and all the faithfull prepare our selves for the battle with constant faith and couragious patience that having fought that good fight and finished our course being faithfull unto the death we may obtaine the crowne of life 2. The diverse ends of these two houses offer to us the diverse ends of the warfare of Gods children and their estate and of the children of the world The one leads to prosperity the other runnes to decay for as David saith blessed is the man that putteth his trust in God for he shall not be ashamed in the day of trouble and on the contrary as Jeremiah affirmeth cursed is the man who putteth his trust in man and maketh flesh his arme This diversity is proved in the preservation of Noah Lot Abraham the patriarches Moses David and the remanent good kings in Israel also of Israel it selfe in Egypt and in Babylon and the Church of Christ in all ages pressa nunquam oppressa whose bow hath abiden strong through the mighty God of Jacob and is so built on her rock that the gates of hell shall not prevaile against her whereby Daniels stone hewed out without hands shall and hath bruised all her enemies into ashes as those sudden and fearefull punishments and wonderfull alterations of the estates of the tyrannies of the world do testify like mighty Islands moved out of their places sometime by water by fire by sword and sometimes by other extraordinary plagues and punishments being wasted as it were thereby examples hereof both in holy and prophane histories do testify Upon the hope of which end let us be encouraged in our Christian warfare that even so shall the estate of Mahomet and that Roman Antichrist have the like decay 3. The reason of this diversity was both in the matter of the cause and forme of proceeding whereupon is noted what is the reason of the increase and standing of all estates and what is the true reason of their fall and decay righteous conquest and conscionable behaviour is the one and unjust usurpation and tyranny is the other this is manifest by examples of all ages and histories and agrees with the nature of Gods righteous Judgments Now after the generall proposition the particular meanes of the increase of Davids house are set down The first whereof is said to be the multitude of his Children born to him in Hebron the eldest was Amnon whom Absolom slew afterwards the second Chileab whose proper name was Daniel 1 Chron. 3. And by accident called Chileab by interpretation like to the Father whereof the Hebrewes assigne the reason that he should not be esteemed the sonne of Nabal the Carmelite The third is Absolom the sonne of Maaca daughter to Tolmai the King of Geshur the Amalakite descended of Edom who is not reckoned amongst Davids wives that came from Ziklag to Hebron because then she had not as yet performed all the solemnities requisite in purging her selfe and renouncing her superstitious gentilisme being but lately taken captive as is supposed in that battle 1 Sam. 28. and for her beauty joyned to David This Absolom her sonne after rebelled against his Father and was slaine by Joab The fourth is Adoniah the sonne of Aggith afterwards executed by Salomon The fifth Shephatiah the sonne of Abital which two were supposed to have been Sauls wives whereof mention is made hereafter in Nathans reason to David 2 Sam. 12. 8. The sixt Ithream the sonne of Eglah whom Josephus supposeth to be Nathan of whom descended Christ which Eglah is peculiarly and only called Davids wife some thinking it to be for her obscure birth that she merited not to have her progenie nominated some said that she was most noble and therefore has the chief attribute being supposed to been Micol Sauls daughter who was restored to him fruitfull now but barren only after that reproach of David 2 Sam. 6. 20. And some because this woman was best beloved and therefore called Eglah which signifies a calfe but the better opinion seemeth to be that this attribute is to be meant in common with Eglah and all the former nominated OBSERVATIONS 1. V. 2. WE see the great providence of God towards David in not giving him the burthen and care of Children in the time of his hot persecution when he was hunted like a Partridge from place to place to be either a prey to his Enemies or whose straits with their Mothers should have been either a snare to him or grieved him more a great deale then his own danger But now he giveth him Children in Hebron who should not be so much burthen as before but benefits as props and pilâ—ars to uphold his house thus is our God a provident and wise Father to his own Children he knoweth the best time when to bestow
so before Counsels as they did and the blessed martyres not to fear the torments of the cruelest Tyrants this is the brasen wall whereof the Poet speakes and that continuall feast which Salomon recordeth Let us labour for this and we may face the greatest tribunall and awfullest Judge on earth without being ashamed and no whit to be dash't with the scarre-crow threatnings for any upbraiding accuser 12. We see likewise in Ishboseth that a base and timorous disposition becomes not a Prince who ought to be of a princely and Lyon-like courage Parcere subjectis debellare superbos and that as the proverb is A silly Cat makes a proud Rat. II. SAM Chap. 3. from the 12. Verse to the 17. AFter the generall proposition of the History of the whole Chapter concerning the decay of Sauls house and the rysing of Davids the first two arguments confirming the same or means whereby the same was effected being treated of towit the benefit of succession by Children borne to him in Hebron and that variance which fell out between Abner and Ishboseth Now followeth the rest of the means of the waxing stronger of Davids house and the weakning of Sauls the first whereof is the restitution of Michol Davids first wife from the 12. Verse to the 17. The second the declyning of Israel from Ishboseth to David by Abners persuasion to the 19. the third is an amity contracted between David and Abner from the 19. to the 22. Verse and the last is the slaughter of Abner by Joah from the 22. to the 28. Whereof David purgeth himself lamenting him to the end of the Chapter In the first we have the History of a legation or message sent by Abner to David full of all infidelity presumption and flattery the words albeit yet few are full of persuasion and very pithy First is set down as some affirme the manner and others the occasion of the sending of these messengers Rabbi Chimchi interprets thus the Hebrew relative tahtau by the adverb secretly and gathers thereof that Abner used great subtility in his message which he made in private manner that he should not be suspected before his friendship with David should be concluded which is an argument of his double and crafty dealing Tremellius exponeth this relative propter hoc and refers the occasion of this message to the impatient and vindicative minde of Abner because of Ishboseths former reprehension which is an argument of his implacable ire and rebellion against correction or reproâ—â— Others referre it to the Person of Abner pro se he sent in his own name or for himself onely any of which expositions may be safely followed The first Article he gives his messengers in instruction is this whose is the Land Whereby he will approve Davids title to the whole Kingdome as in more copious manner they should say our Master Abner grants in his conscience that the whole Kingdome is thine by just title made to thee by God conferred be Samuel confessed by Saul and Jonathan also thou hast given thy travels for the preservation of the republick hitherto and delivered Israel from their Enemies And therefore with thy title are joyned thy merits so that by undoubted right and good deservings our Master hath given us to grant in his name that the Kingdome pertaineth to thee This is an argument of his crafty flattery for this is done by him to David not in simplicity love or conscience but in doublenesse for revenge and his own promotion The second Article is make a league with me he calleth his corrupt and treasonable dealing a league as the wicked colour their ungodly doings by honest names and fair shewes Josephus affirmeth the capitulation of this league was that David should promis to Abner the like greatnesse and promotion as he had with Saul and Ishboseth which is an argument of Abners excessive pride and ambition The third is my hand or aide shall be with thee and I shalt reduce all Israel to thy obedience an argument of his arrogant self-confidence and treasonable infidelity to his Master Ishboseth Howsoever God converteth it to the advancement of David David answereth allowing and accepting the conditions he perceived they were profitable service for eschewing of blood and establishing of his quietnesse and it might be that David was weary after so long delay and expectation but he joynes a condition of the restitution of his wife Michal which David desires for many respects 1. She was his first and beloved wife and he had experience oftimes of her reciprocall love 2. She was not divorced by any Law from him but coacted to obey her Fathers empire and commandement 3. David would have her delivered from reproach of infamie now bruted as an adulteresse 4. This was a help to Davids promotion and confirming him in that Kingdome seeing she was the Kings daughter and thereby the people would be the sooner moved for her cause to encline to David 5. By this way he would have a proof of Abners fidelity for if Abner had mean't presently falshood or hereafter desertion he would not restored Michal Alwise because as appeareth this restitution was not altogether in Abners hands therefore David sendeth a message to this effect to Ishboseth whereunto Abner promiseth his assistance And David herein sheweth his ire not to be implacable seeing he directs to his adversary a reasonable commission the requisition towit of Michol whose restitution he urgeth by two arguments the one is from the Law of marriage she was his Wife and by force and coaction onely unlawfully given to another the other is from the Law of paction he had bought her with the dowry of an hundred foreskinnes of the Philistines albeit David gave 200. 1 Sam. 18. Yet here he retaines onely the number craved and covenanted for Ishboseth divorces his Sister Lawfully from the second unlawfull Husband and sendeth her under the conduct of Abner towards David Phaltiel followeth with mourning for the abstracting of so noble vertuous and comely a Wife to Bahurim which is a City in Territory of Benjamin not farre from Bethleem but is sent back by the command of Abner by whose artifice all this is done whereby he snareth simple Ishboseth and meaneth likewise to circumvent David Here ariseth a question whether this covenant or condition between David and Abner be Lawfull or no It is answered there are two parts in the fact the one is the conditions offered by Abner and accepted by David the other is the offerer himself and the Amity which David maketh with him which we may call the prodition and Person of the proditor As to the conditions or prodition there are two considerations first is the nature of the fact The second is the minde of the Author As to the first it appeareth that it was not evill because it was to render unto David but his owne title and Kingdome hitherto usurped But as to the minde of Abner either towards Ishboseth as vindictive and
treacherous or towards David as insinuating onely for his owne preferment it was simply evill whereupon followeth that the accepting of the condition which in it selfe was Lawfull howsoever it proceeded from an evill author was Lawfull likewise and by this reason is excused the fact of Rahab surrendring Jericho to Israel as their owne City But hereon resulteth another doubt if David consents to that which on Abners part is evill and sinne by the sentence of the Apostle he falleth in the like guiltinesse with the worker of sinne Answer Augustine in his writing to Publius and in that disputation of his whether an infidels oath may be received by a Christian cleareth this doubt where concluding affirmatively that it may he sheweth that a godly man without sinne may make use of that which in the actor is sinne approving the same by the example of Iacobs league with Laban and accepting of his oath by the God of Nachor for conservation of civil peace and by Pauls saying to the Philippians that some preacht the Gospel upon envy and evil minde c. And yet affirmes that he is glad that Christ be preached upon whatsoever pretense for every one shall render their owne accompts and so the answer of the second question is conformed to the first that Lawfull conditions should be received by whatsoever instrument or of whatsoever minde they be offered But touching the Lawfulnesse of the contracting of a special amity with Abner we shall speak of it hereafter OBSERVATIONS 1. V. 12. IN all this dealing of Abners both in the manner and matter of his message to David we see the crafty nature of the wicked and that they are wiser in their generation then the Children of Light but all their wisdome is like that of Achitophels themselves oftimes are insnared therewith and the wilde Asse is found in his own moneth Let sanctity therefore season wit and conscience convey our conceptions let the doves simplicity and serpentine wisdome go together even the sincerity of the Holy Ghost and a good conscience direct our conclusions and moderat our consultations and then assuredly comfort shall attend our courses and a happy successe crown all our doings Let Pharaoh then applaud himself while he is working wickedly to say let us work wisely but plagues on his Land destruction of his first borne submersion of himself and subversion of his whole Kingdome shall prove he hath done foolishly wit then with wickednesse is Satans craft and was never undisappointed or punished witnesse Jonadabs Counsel to Ammon the issue thereof 2 Sam. 13. But wit guided by godlinesse is onely true wisdome both prospered and rewarded 2. In respect that Abner doth this of a vindictive minde as he threatneth Ishboseth Vers 9. We see the malitious and revenge-full hearts of the wicked which upon small or no just occasion at all oftimes are kindled and stirred up so that they can get no rest untill they put in practise their malice and evil will examples whereof we have in cursed Kain reprobat Esau rejected Saul cruell Ioab proud Haman wicked Achab hatefull Herodias the Highpriest and scribes against our saviour and his Apostles and sundry others where on the contrary the Children of God are meek patient and mercifull suiting redresse of their wrongs at the hands of the Magistrate or pardoning the same and ever having their hearts voyd of malice and committing their causes unto the Lord for he will repay yea praying for their adversaries and doing good in place of evil Examples whereof we have in Isaac Gen. 26. 19. In Iacob Gen. 31. 41. In Ioseph Gen. 50. 17. In meek Moses through all his life in David sparing Saul in our saviour praying for his crucifiers Steven for his stoners and the Martyrs for their persecutors 3. In Abners acknowledging of Davids title at last upon whatsoever minde we see the Lords overruling of the wicked to the comfort of his own in making the conscience of the wicked to be so convinced that their tongue in the end shall be forced in a sort to confesse that which with great reluctation they have striven against So did Saul acknowledge Davids innocency and that he was juster then he Pilate Christs the high priest the expedience that he should die for the people and so confessing him a Saviour for others Likewise that counsell convocated by Herod that he should be born in Bethlehem Gamaliels advise Acts. 5. 38. And the extorted confessions of the adversaries unawares impugning themselves and justifying the truth most frequently do testify so that like the unprofitable servants confession the very mouths of the wicked condemne themselves and they are caught in their own speeches like Pharaoh crying out that he had done wickedly Exod. 9. 27. 4. Yet in his Expostulation of a league with David the capitulation whereof as Josephus affirmeth was such promotion as he had with Saul or Ishboseth we perceive the corrupted mind and manners of the wicked albeit in his conscience he acknowledgeth and with his mouth he confesseth that the true title belongeth only unto David yet he will do nothing but ex pacto like Judas quid mihi dabitis sympathising herein with the bribing Judge and Simonaick patron 5. Abner calleth here his treasonable and corrupt dealing a league covering foule practises with faire pretenses and colouring rotten Sepulchers with pleasant paintings like the wicked who give honest names to unhonest actions and call vertue vice and vice by the name of vertue thus is superstition holy devotion pride called gravity ebriety good fellowship deceit wisdome whoredome youthfulness bloodshed manhood avarice frugality profusion liberality and every vice so strangely masked like whorish Tamar that Judah cannot know her and so cunningly disguised like Jeroboams wife faining her selfe to Abijah that except the Lord discover the matter the Prophet shall be deceived 6. In Abners promise unto David we see the ambitious self-confidence of the wicked making their own arme the pillar of their trust and stretching forth the same as if it were for others to relye upon therefore mine hand shall be with thee saith Abner to reduce all Israel This was the practise likewise of Goliah Nimrod Nebuchadnezzar Sinacherib Baltashar Antiochus Pharaoh with sundry others who all perished Pride ever more drawing with it as sundry sorts of vices to be noted here so likewise the professors thereof assuredly to their own destruction at last for the apostolick Canon is true God resists the proud and he giveth grace to the humble 7. And in all this we have an example of Gods inscrutable judgments leading the counsells of the wicked to the end of his glory and to his faithful's comfort in all their adversities he brings order from confusion light from darkness honour from ignominie and advancement from dejection over ruling ever all the courses of the wicked and directing them to his own end witness the perverting of Satans work in mans seduction in the work of Jacobs sonnes against
workers Pharaoh therefore in his Court shall bring up Moses to be a deliverer of Israel and Achab shall entertaine in his house an Obadiah to be a hider and feeder of the Lords Prophets Out of Sauls bowels also shall a Jonathan proceed to comfort and preserve David and Haman himselfe shall decree and performe the honour to be done to Mordecaj whom he thought to have hanged yea Tatnaj and his associates shall not only be commanded not to hinder the work of the Temple farre contrary to their expectation but also injoyned to further and furnish it Ezra 6. 8. And out of Balam's mouth who was sent for to curse Israel a blessing shall proceed whether he will or no. 2. In that Abner sheweth it was their former suit to have David we see what it is to have a just cause even the Lord will incline the hearts of men whom we know not and who seemed adversaries to favour the same as Israel did here Davids title though they were under Ishboseth Therefore saith Salomon when the waies of a man please the Lord he will make also his Enemies at peace with him for the Lord hath the hearts of men in his hands and turneth them which way he pleaseth 3. We note likewise in Abner damnable hypocrisie in making Scripture serve his turne and abusing Gods Word to sell Ishboseth and buy David which the Apostle calleth cauponari verbum dei and under a pretext of reverence to Gods ordinance which hitherto he had neglected and of obedience to the Lords appointment now concerning David he will alleadge a divine warrant out of malice against Ishboseth seeking his ruine and his own promotion this was the fault of Simeon and Levi so odious to Jacob and the practise of Satan in the tempting of Christ and the followers of this divelish and detestable example are they who cloake their particular affections and ambition with Gods Word and will make religion to serve their appetite in favour or seade to destroy or preserve not considering that as a heavy curse abides on them who adde or impaire so likewise doth it on those who throwe and abuse the same let holy things then be holily used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Gods Word to be forced to serve man yea worse to serve sinne and Satan and for wicked ends 4. In the contracting of this amity with Abner we find not that David consulted with God as he had formerly done Chap. 2. therefore the success of this is not as the former but matter of griefe through Joabs fact ensueth unto David Whereby we learne not to relye upon the arme of flesh or in purposes of any importance to be unconsulted with God who more clearly manifesteth now his will in his written Word then ever he did before by Prophet or vision so that we need not to goe farre but to the testimony and to the word which is amongst the midst of us else look for no happy success in the end The cause of all sinne and punishments for sinne is and hath ever been the omission of this duty amongst all sorts and degrees of men when not making God their direction they have fallen in his correction and despising his counsell they were defrauded of his comfort 5. Vers 20. David likewise here entertaineth and confederates with a wicked man which society of the Godly with the wicked hath ever been displeasing unto God as in the alliance of the posterity of Seth and Kain which procured the deluge is most evident and not only in the law was afterwards prohibited but by sundry examples made most apparent as in that covenant made between Benhadad and the King of Israel Of Jehosaphat with wicked King Ahab Salomons affinity with the King of Egypt Hezekiah's familiarity with the King of Babylon with sundry others and Davids league here with a treacherous Abner 6. Vers 21. In Abners pollicitation to David at his departure we see not only his arrogant self-confidence noted before but likewise that there is nothing more perillous than to put wicked men in places of great credit therefore Achitophell Davids counsellour giveth counsell against him and for Joabs authority in the camp David dare not execute Justice for the blood of Abner So Haman had almost brought Ahasuerus in a fearfull guiltiness of bloodshed And Rehoboam's wicked young Counsellours made him loose his kingdome The Roman Senat was likewise troubled by this meane And the accident by Phocas Author of the Popes creation 7. In like manner we see that the pusillanimity of a Prince makes hardy Rebells therefore Abner knew well enough that Ishboseth who durst not answer for timourousness his words of proud threatning Vers 11. doth farre less seek to repress his deeds of this his headstrong practising In a Prince then the foxes wit to rule wisely and Lyons heart to rule valiantly should ever dwell together parcere subjectis debellare superbos politick carriage and polemick courage being as two twinnes which like Gemini should be in a Princes Zodiack 8. And in regard as is probable by wine and good entertainment his courage was the more stirred up so to brag and presumingly to speak having attained likewise to Davids favour and high account in being royally banqueted Let us learne in prosperity not to be insolent but look for alteration as in the examples of Haman Balthassar and Alexander their banquetings was seen II. SAM Chap. 3. from the 22. verse to the 28. THe former part of the Chapter after the generall proposition of the history having contained the five severall means whereby the house of David waxed stronger and the house of Saul weaker This next part containeth the treacherous murther of Abner by Joab which may be accounted a sixt meane whereby the house of Saul is weakned and Davids house strengthned in having a new reconciled enemy taken out of the way and who being full of levity would hardly have proved faithfull together with Davids solemne purgation of himselfe from the guiltiness of the fact and his deploration of the forme of his death In the history of Abners murther we have to be considered 1. Davids estate at that time 2. Joabs acting of the fact described from the occasion motives manner of doing and event thereof And 3. Abners simple imprudency after his returne committing his life in a secret conference to an unreconciled enemy Concerning David and his estate the text sheweth that his Army was in the warres as is supposed against the Philistines without and within in like manner was exercised in obviating the practises of the contradictory Authority of Ishboseth and his followers so that David is troubled both with intestine and forraine Enemies while as yet he is only King of Judah and moreover the fact of Joab in this murther appeareth to have a more perillous consequence leading to the eversion of Davids whole estate present and rejection from the promised Kingdome by God and expected by Abners
to be considered 1. Is himself 2 His murtherers 3. His murther As to himselfe or his estate It is said that after he heard of the death of Abner his hands were feeble and all Israel seeing the pusillanimity of their head and that their captaine Abner by whom they hoped to be reconciled to David was slaine thinking themselves now exposed to a greevous danger knowing the magnanimity of David they are likewise afraid By the feeble hands of Ishboseth according to the Hebrew phrase is signified the discouragement both of his heart and externall members of his body as we say of a man altogether dejected he hath neither heart nor hand so that here he is set forth as a man destitute of all help or comfort either from himselfe being so affected or from his people being so afraid and so this usurper now is fallen in extreame and irremediable misery The causes of this his desperate dejectedness being 1. Inwardly his guilty conscience fighting against himselfe and outwardly the sword of David the stroakes whereof he likewise did feare And 2. the awaytaking of Abner on whom he reposed for defence and on the force of the Army and therefore when that faileth him he falleth into desperation The second thing to be considered in him is that being thus desperate of his matters he giveth himselfe to sleep and sluggish security The cause of which sleep at noontide some assigne to the custome so used in those hot countries as Josephus affirmeth Some to the extream heavyness of his desperate mind making his eyes likewise heavy to sleep like Jonas in the ship or the disciples in the garden and others attribute it to his sluggish and negligent nature against the duty of a good Prince who should be vigilant domi foris to administer his kingdome aright and to prevent both private and publick perills either of his person or estate which he here doth not as we may see in the history of his murther His murtherers are described 1. From their names Baanah which signifieth affliction and Rechab a rydar thus affliction overtook him and that speedily as a post or ridar 2. They are called his men and of one tribe with him so neerly were they joyned with him in service and kindred 3. They are said to have beene Captaines of bands which some understand to be of companies in the Camp over which they were set by Abner and others as the Rabbines expone these bands to have been such as were when there was no King in Israel and when as Debora saith the high waies were not occupied and the travellers went through by paths even robbers and common oppressors of men 4. Their parentage is pointed at they were the sonnes of Rimmon and of the Citie of Beroth which then was usurped by the Philistines since the battle of Gilboa albeit within the territory of Benjamin according to the division Ioshua 18. 25. From hence these fled at that time to Gittaim another towne in the same tribe as Nehemiah 11. 33. 5. The carriage in this business is dissimulate for they faine themselves to be of the most peaceable sort of men even merchants whereby they might so be into the less suspicion The fact of the murther is very odious in all the circumstances 1. The person murthered is a King and a Kings sonne 2. The murtherers are of his own subjects of one tribe with him and his men 3. The place and time is even in his own Chamber and bed and while he is a sleep in the noontide of the day 4. The form is by treason and cruelly by cutting off his head 5. The cause as may be seen in their journey and speech to David is to gratify him whom they perceived entring in the whole kingdome and so to work their own promotion being incouraged to this fact by Davids banqueting of Abner for perswading Israel to make defection from Ishboseth and thinking that much more will the killing of his person be acceptable and rewarded as also by the impunity of Joab for the death of Abner and so concluding that if David did oversee the slaughter of Abner who was reconciled and now Davids sworne servant to bring all Israel to him assuredly he will reward the slayers of Ishboseth who stood out and had the only claime of the whole kingdome In the fourth verse is interjected the history of Mephiboseth how that upon the newes of the discomfiture of Saul and Jonathan his nurse flying with him when he was a child of five yeares old he did fall and thereby became lame of his feet and so by that impediment was made unable for royall government chiefly in Israel whose King was required to be without inability either in body or mind seeing they were compassed about with so many enemies to withstand This fall of Mephiboseth is recorded to shew Gods speciall providence therein that so the kingdome might come to David according to the promise Some think that this history is rather interjected to let us understand the government of the estate of Israell when Ishboseth is so unworthy and feeble in mind and Mephiboseth so feeble in body therefore no marvell that such wicked men banded and rose against the estate and quietness of the land and took such â—udacity to commit the like insolencies and treason OBSERVATIONS 1. IN the feebleness of Ishboseth we see how powerfull the dashing of a guilty conscience is when any triall or trouble occurre the terrour of this inward and homebred tribunall shaking the very foundations of all the faculties and powers of the soule and making the pillars of the body like those of the house of Dagon which Sampson overthrew to bow and smite one against another as did the knees of Belshazzar so bitter things doth this spirituall hand write in the register of that book which fully at that last day shall be opened and by which every one shall be judged That the very glanse of one account given by a wakening trouble disquieteth and dismayeth so that the person touched is like that house foolishly built upon the sand which when a storme cometh cannot abide the same but falleth Where the testimony of a good conscience on the contrary is both a feast and a fortress Examples of this dashing power when triall or trouble cometh we see in Josephs brethren in Achan Saul Belshazzar Judas and many more 2. The second lesson is instruction likewise for confirming of faith in Gods infallible promises and is taken from this ground Ishboseth in an evill cause and course relying only upon Abâ—er and the people so soon as Abner is slaine and the people are afraid he falleth into despaire whereupon we gather That as in all causes and especially evill the way to desperation is to contemn Gods protection and relye altogether upon man's and worldly meanes As we may see in the examples of the Philistims when Goliah is slaine in Haman when he looseth Ahasuerus favour and others so
himself into an Angel of light when he intends to bring into greatest darknesse so can the the wicked cover themselves in their most impious proceedings with least suspicious and best be seeming shewes like Jael giving the sweetest milk when they intend most bitter destruction and under subtilest Hypocrisy evermore harbouring most dangerous impiety 10. The fall of the house of Saul after this manner in himself and in his posterity represents last of all unto us the example of Gods Justice against Tyrants and persecutours of his Church and Kingdome of Christ agreeable unto that in the first Psalme The wicked shall not stand amongst the just but as the wind bloweth the chaffe and dust to and fro so shall the wicked perish and decay this consenting unto the frequent other Prophecies of the Lords words Job 18. Psal 2. 37 110. Isa 13. 18 23 44. Jerem. 25. Revel 17. 18. As the examples of Pharaoh as of all ages clearly can testify and as we may evidently remarke when in Gods judgement we see by treason and violence one after another the Enemies of the Church cut down by the siccle of justice and cast in the Winepresse of Gods wrath till they be made all at last his footstool to tread upon II SAM Chap. 4. from the 8. Verse to the end THe second part of this Chapter which beginneth at the 8. Vers hath the honest part of David in condigne revenge of Ishboseths Murther wherein are three things 1. The oration of the Murtherers 2. Davids reply And 3. the punishment of those and the honour exhibited unto the head of Ishboseth in burying the same As for the Murtherers they carry with them the Kings head and in great hast they flie from Mahanaim beyond Iordan in the Territory of Galaad and passing the River through all the Territory of Benjamin journing by night they come unto David in Hebron and their diligence as an argument of their good will to David thus travelling by night to be the first reporters Being come they have a short accurate speech the end whereof is to perswade David of their well doing and good intention in that fact to his advancement and the butt whereat they aime is hereby to acquire some high place and authority with the new King or else to get a rich reward from him The perswasions are from three places of Rhetorick à Jucundo honesto utili 1. The fact say they is pleasant because hereby we have brought unto thee the head of thine Enemy who sought they life and there is nothing more pleasant to naturall man than the destruction of his capitall Enemy 2. God hath wrought this by our hands and there is no purpose more honest then that which he hath ordained and is an actor in the same 3. By this work thou art fully avenged on the house of Saul so that there is none left of his seed save an impotent boy to quarrell with thee now in the Kingdome or seek after either thy life or honour which is to thy great profit and commodity David answereth and refuteth their speech by two arguments the former he taketh from the true cause of his preservation and replyeth in this manner It is not by your deed that my life is preserved or by the taking away of Ishboseth that so I am freed from trouble or adversity and henceforth may live secure But it is by Jehova who lives by whose favour I have been raised directed and protected in all my wayes hitherto upon whose promise I depend and not upon any indirect means to have my advancement or establishment wrought thereby and this argument is couched in words set down in form of an oath or solemne protestation The second argument is taken from an example or preparative by way of comparison of the lesse with the greater in this manner Ye suppose saith David to abuse my lenity because I spared Ioab in the Murther of Abner but I referre you to remember the execution which I used upon the Amalekite who slew Saul and brought me the first news with the royall ornaments hoping thereby to get a reward but I took and slew him how much more then are you worthy of death and of a greater punishment in respect your fact is much more odious considering all the circumstances thereof That man was an Amalekite but you are Israelites yea and of the same tribe with Ishboseth he slew Saul at his own desire but you by a devised treason have slain your Master unwittingly he helped him being wounded and to accelerate his death which was a benefit but you murdered your Lord sleeping on his bed being in his health he did the one in the field and persuit of battle but you the other in your Masters bed-chamber and in time of no other perill Saul also was an Enemy to the Amalekites but Ishboseth a just man and a loving Master to you therefore in all respects your fact being more odious your punishment must be proportionable and the greater Therefore accordingly he commandeth his servants to make the execution seeing the office of a publicke executioner was not then in use And in greater detestation of the fact and striking terrour in the hearts of others to do the like he addeth a form of severity in cutting off their hands and feet instruments of that cruelty and as a publicke spectacle for example to others he hangeth the same up in a open place In the mean while David honoureth the head of Ishboseth and burieth the same wherein he confirmeth three notable lessons marked before 1. That a Prince or noble man should not take pleasure or allow any vice 2. That nothing can be profitable which is not godly and honest And 3. that no man should insult or rejoyce in the misery or destruction of his very Enemy OBSERVATIONS 1. V. 8. THe nature of the wicked is ever to measure others by themselves and therefore because to flesh and blood it is a pleasant thing to be avenged on their Enemies therefore these two Murtherers think that even so here it will be unto David and that they both actours and first reporters thereof cannot misse both thanks and reward but they measure David by the wrong line and find him contrarywise disposed for as the naturall man knoweth not the things which are of God so neither the work of regeneration wrought in the Godly whereby they think they speak they do and desire farre otherwise then the Child of Adam and mass of blind corruption Witness the contrary dispositions of Jacob and Esau though Brethren and in this place of these Beerothites and Davids 2. The audacious impiety of these wicked Murtherers may be seen in that they will in this their vile practise make God to be a worker and chiefe actour of the deed like Simeon and Levi colouring their bloody fact with the vaile of Religion and imbarking divine mercy it selfe in participation with Divelish cruelty The most odious sin of any is
to cover the Divell with Gods garment and taint the sacred Majesty of holiness it selfe with the menstruous pollution of monstrous crimes And too commonly used now adaies when rebellion against Lawfull authority odious treason merciless massacres and such like are now obtruded for conscience sake and go currant under pretext of Religion Jesuiticall Doctrine teaching their emissaries and paricides that they do merite thereby 3. Vers 9. In Davids words of protestation We see that it is the godlies lot to be in adversity and under the cross as his whole life hitherto could have taught omitting other examples but there is their comfort which with a thankfull acknowledgment with this godly Prince here the godly ought ever to record as Job said of his redeemer so the Lord liveth who delivereth their souls out of all adversity and though their troubles be many yet he upholdeth them in them and from them in his good time giveth them freedome with Victory like Joseph who though the archers grieved him and shot at him and hated him yet his bow abode strong and the hands of his armes were strengthned by the hand of the mighty God of Jacob. 4. Vers 12. In Davids adjudging them to punishment farre contrary to their expectation we see how being blinded by Satan they are greatly disappointed of that they looked for even as our first parents being deceived by that crafty Serpent thinking to be like God became to be like the Divell let none therefore look for happy fruit of the forbidden Tree nor think by doing evill that good shall come of it which serveth greatly to correct those who by malefices and wickednesse pretend to attain to the favour of Princes and great men Let Balams blood Doegs infamy Achitophels despare Hamans hanging and these mens execution bear witnesse of the issue 5. We have likewise here in David the patterne of a good Magistrate and upright justitiar who hath an eye not to his own commodity in this ungodly fact but to just judgement and to that which ought to be done according to the Law shall I not therefore saith he require his blood at your hand and take you from the Earth not as usually now it is quo volunt reges vadunt leges plus valet favor in judice quam lex in codice Farre contrary to good Jehosaphaths admonition to the Judges of Israel 2 Chron. 19. Take heed what yee do and let the feare of the Lord be upon you for yee execute not the judgements of man but of the Lord and he will be with you in the cause and judgement 6. In practices we may perceive what is to be followed There are two here in this matter of blood the one is of David sparing of Ioab the other is of his justice towards the Amalekite These criminals though they presume on pardon by the one yet David followeth the other hid reason is the one agreed with God and a good Law the other disagreed Whereupon we observe in use of practices what should be followed and what should be eschewed by Magistrates decrees given according to equity good Law and conscience should onely ever be followed and the contrary rejected Let Judges then beware what decrees they give out that they prejudge not the course of upright justice but if they do let them not be ashamed to retrait the same and follow the best practice 7. David joyneth that form of severity by cutting of their hands and feet and hanging of them up for the terrour of others where we see what should be the end of punishment aimed at by the Magistrate even to prevent offences amongst the people and like a skillfull Phisitian making the Phlebotomy of one member a preservative to the whole body as they do in fevers plewrisies and the like 8. We see how the Lord maketh a requitall to be given to the wicked these men cruelly had deformed the dead body of their Master by cutting off his head and now justly are their bodies deformed by the cutting off their hands and feet This we see in Pharaoh as he killed the Israelites first borne males so are the first borne of all his land as he drowned their infants so is he and his Army And this retribution lege talionis did Adonibezek acknowledge justly to have been inflicted upon him when the thumbs of his hands and his feet were cut off Judg. 1. 7. Let men beware then how they sinne or cruelly behave themselves and think that there is a just God who will both require and requite this Job wisheth of himselfe Job 31. 9 10. And this Christ Jesus confirmeth For with what measure yee meete it shall be measured to you againe Math. 7. 2. and this also we see Revel 16. 6. II SAM Chap 5. from the 1. verse to the 6. and 1 CHRON. 11. IN the former three Chapters the estate of Israel being treated on from the death of Saul to the death of Ishboseth which history affirms and confirms that the house of Saul daily decayed and the house of David increased till at length in the death of Ishboseth and inability of Mephiboseth there remained no expectation of the recovery of the same againe Now in this Chapter we have in generall the history of Davids increase after the death of Abner and Ishboseth and the extream and desperate decay of the house of Saul This generall is confirmed by two particular arguments whereinto this Chapter is divided The one from the 1. Vers to the 6. containes the history of Davids inauguration by universall consent to be King over all Israel The second from the 6. Vers to the end containeth foure acts whereby David is renounced and made honourable in Israel done by him soon after his inauguration The first is the expugnation of Sion and Jerusalem proponed from the 6. Vers to the 11. The second is the amitie contracted between Hiram King of Tyrus and David from the 11. verse to the 13. The third is his marrying Wives assuming to him Concubines in Jerusalem by whom he procreated many Children from the 13. verse to the 17. The fourth is two notable Victories obtained against the Philistines treated on from the 17. verse to the last The inauguration of David written also 1 Chron. 11. Chap. from the 1. to the 10. verse and in the 12. from the 23. to the end of that Chap. it is amplified from all the circumstances of time Persons place persuasions and solemne form of the action The time is observed in the particle then that is after the death of Abner and Ishboseth and an end is now put thereby to the civill dissentious and jarres between the house of Saul and of David between Judah and Israel Others extend this to the first beginning of the promise and anointing of David made by Samuel 1 Sam. 10. Unto this time of the performance thereof which containeth at least the space of 20. years that after so long delay after so
that promise made to Abraham of the holy Land of his seed in whom all Nations should be blessed and multiplying thereof Of the whole possession of that land made to Israel in the desert deferred till the reigne of David of the reducing of the people out of Babylon after 70 yeares Davids inauguration here and as in our owne daies is commonly found in the experience of the estate of many good men and Princes 2. In the example of David patiently abiding the Lords leasure and in adversity neither doubting nor grudging neither using any unlawfull means we have the generall rule of the behaviour that the Godly should learne when they find themselves in the like condition in good causes which God hath promised to bless and in following of the same albeit the promise be slowly performed and the middes be troublesome let them not think that God hath not a care over them neither grudg as do impatient men neither doubt as do the weak in faith neither use unlawfull seconds as do the worldlings neither despaire as do the reprobate but following the examples of David Abraham Moses Joshua Daniel the Apostles and such assure themselves upon the conclusion of Christ that heaven and earth shall perish but one jot of Gods promise shall not alter and remember what Paul saith Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God which is in Christ Jesus and that all things in the end shall work together for their good who love him 3. Vers 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David and albeit they had the word amongst them yet it was not followed because they wanted the inward perswader till now who is the holy Ghost so that the kingdome of David riseth not by violence and compulsion but by the inward perswasion of the holy Spirit whereupon we inferre in the generall literally and then mistically that the hearts of subjects to temporall princes are in the Lords hands to harden or mollifie them as he thinketh expedient to shew in them his favour or his wrath to their superiours and therefore if they will have obedience of their subjects let them subject their scepters to the obedience of God for he will honour them that honourt him and they that despise him shall be despised and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours so the rebellion of inferiours is a token of Gods ire against their Magistrates 4. As this is true in Davids temporall so it is true in Christs spirituall kingdome for it is not the externall hearing that moveth the heart albeit that thereby the incredulous be made inexcusable but it is the inward operation of the Holy Ghost which inwardly perswadeth and draweth the heart as the Loadstone doth the iron to the obedience of the Lords Word and so erecteth the kingdome of Christ into the soule of man No marvell then that the greatest part of the world remaine in infidelity and wickedness albeit Gods Word plentifully sounds in their eares because as a sound only there it evanisheth And as a feeling power descendeth not in the heart to take root downewards and bring forth fruit upwards as Christ therefore spoke of his body Iohn 6. 63. So it is the spirit which quickneth the Word without the same profiteth nothing 5. In this occasion and election or inauguration of David we inferre the generall rule of electing of Magistrates as well in regard of his qualities and forme of election as of the end wherefore he is to be elected As for his qualities 1. He must not be a stranger in birth much less in religion but must be of a conjunction naturall and spirituall with them whom he governeth otherwise there can be no sympathy nor symbolizing between â—hem 2. He must be able to governe which is called here to leade out and in Next the forme of his election should be by common and voluntary consent according to the constitution of the state and oath or obligation of right administration the rule whereof should be the Law of God and positive constitutions of the realme And last the end should be to feed the people caring that they be spiritually fed in the food of life and temporally that they be not spoiled or bereft of their meanes of the life corporall to be their guider protector father patron and to have a regard to all their necessities as the good pastour hath to his sheep and the Father to his family 6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them then they are urged by him to give unto him the government for he saw that it was not so much honos as onus teaching hereby all those who are to undertake any function in Church or Commonwealth not to runne before they be sent nor to thrust themselves in at the window till they be lawfully let in at the doore and as they have the inward and effective calling of God fiting them for the work so to expect the outward and declarative calling of man suiting them to the work The Lord will therefore give wisdome and skill to Bezaleel and Aholiab but Moses must call them 7. Vers 3. The covenant of mutuall observance of duty which they make it is before the Lord who did heare not only the words of their league but did see the sincerity of their hearts therein and whom they acknowledged not only as a solemne witness to beare record but as a just judge and severe revenger of the breach So before this same Lord we ought to consider that both we and our secretest actions yea the very thoughts of our hearts are patent and as in his presence whose al-seeing eye beholdeth all things watchfully we ought to walk fearing to speak or do either wickedly or hypocritically seeing as Elisha said to Gehezi his heart goeth ever with us and he will make no other but our own wickedness to find us out 8. Vers 4. In the Chronology of Davids life and reigne as we see that the people get a great benefit from God in having a Prince given them of ripe age experience and ability to governe being 30 yeare old when he began to reigne where women and Children are given in Gods wrath so on the other part we see also that long life and a prosperous government in a Princes person is a great blessing likewise and old age as Salomon saith is a Crowne of Glory when it is found in the way of righteousness therefore honour thy Father and Mother saith the Lord that thy daies may be long in the Land which the Lord thy God hath given thee the long life is a reward and the contrary as a punishment is denounced against the house of Eli 1 Sam. 2. 32. II. SAM Chap. 5. from the 6. Verse to the 11. THe first
action of David after his inauguration with the success and sequels thereof is set down here which is the sieging and expugnation of Sion and the Citie Jerusalem then possessed by the Jebusites Idolators enemies to God and his people and one of the seven Nations execrated Exod. 23. Which Citie he purposeth to reforme and make it the Citie of the Lord and the Kings seat being in respect of the situation thereof most proper for that effect nobilitated by the habitation sometime of Melchizedek King of Salem situated in the marches between Judah and Benjamin and divided in these three parts mount Sion mount Moriah and the Citie which good intention of Davids is seconded by all good occasions especially by the Army conveenced there for the time who at this present make a perfect conquest of the same The answer of the inhabitants of the Citie except thou take away the crooked and the blind thou shall not enter in hither is diversly exponed omitting that fabulous Jewish conceit of two â—mages the one of blind Isaac and the other of crooked Jacob set upon their walls as monuments of the league between these two and Abimelech Without violating whereof David could not invade them this assertion being altogether differing from the truth of the story for Abimelech was King of the Philistines who was descended of Miscam Cains sonne progenitor of the Egyptians and not of the Jebusites who were of Canaan sonne to Cham progenitor of the Cananites Some affirme that they were the images of their tutelar gods which David and his followers called both blind and lame as the Prophet speaks Having eyes but see not feet but walk not c. And which stood after the manner of Idolaters upon their walls Josephus affirmes this to be spoken from the confidence which they had in the strength and fortification of their Citie which they thought inexpugnable though it had no other defenders but blind and lame and so this to be a hyperbolik speech Others as Tremellius following the letter of the text think that they set indeed blind and some lame men on their wall 's to deride David in this his attempt which they thought to be in vaine therefore saies the 6 Verse thinking that David could not come in hither David being thus deluded or rather derided he prudently adhibits the remedy and promises a reward to him who first should pass over the trench or fousy to smite the Jebusites and destroy their idols which Godly and zealous David did hate towit that he should be chiefe Captaine which by the inspiration of Gods Spirit Joab enterprises happily and so the Citie and mount Sion comes into Davids hand and being in his possession he dwelt in the fort and built round about the same but there arises some doubt in the exposition of this in the 8. Vers wherefore they said the blind and lame shall not come into the house some think it a proverb used after amongst the Jewes and that it was according to the inhabitation that neither blind or lame should enter into Gods house to officiate or that it is rather spoken of the Jebusites idolls which none should have no not in their private houses much less in publick places And that this was the chiefe cause of Davids Zeale to invade that Citie the same being so full of Idolatry which Davids soule hated Lastly Vers 10. The cause of Davids prospering and growing great is set down towit that God even the Lord of hostes was with him towit not only by his universall presence whereby he is with all his creatures sustaining and upholding them c. But his particular presence in mercy whereby he is with his own protecting providing for them prospering them and enduing them with all necessary and saving graces necessary to their salvation and welfare OBSERVATIONS 1. DAvid in the first entry to his kingdome takes in hand the abolishing of Idolatry and reformation of religion in Jerusalem to teach all Princes and Magistrates the like practise to follow this was commanded to Joshua and who have done so have ever prospered as David Jehosaphat Josiah and Hezekiah Constantine Theodosius Valentinian and that late worthy Queen Elizabeth And who have neglected the same have been punished as the examples of the Idolatrous Kings of Judah and Israel can witness 2. The Jebusites confided in their Idolls and strength of their Citie and therefore vilipend David which is the manner of all the enemies of Gods truth and Idolaters as of Antichrist and Papists this day Rev. 18. 7. But in the end this their confidence shall deceive them and God shall bring upon them and their Iâ—olls utter destruction and joy to his Church Rev. 19. 2. 3. We see what all Idolls are which Idolaters and Papists so â—uch esteem decore go unto in pilgrimage and confide in they â—re all but blind and lame c. and cannot help nor shall they in â—e day of the Lords visitation 4. We see also that as Davids zealous soule hated such so should all Godly and zealous do the like especially pious Princes 5. We see also that they ought not only to be prohibited by Godly Magistrates to be in publick places or Churches but also in private houses or places 6. Vers 8. Also we see in David prudence joyned with piety both which should be in a Prince or Magistrate and that as vice should be punished so vertue should be cherished and have its own encouragement and reward even as the Lord sets before us the rewarding of his own in mercy 7. In a well ordered Army we see not only Captaines but chief Captaines so in the Church which is compared theretoâ— Cant. 6. 4. There ought to be order in the government thereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also in all well governed other civill societies Politicke or Canonicke 8. Vers 10. The prospering and growing great of David is onely ascribed to the Lords being with him as he was for the Lord against Idolatry for his true worship Therefore as this is the constant high way to prosper so let all such who grow great and succeed ascribe their grandure and successe not to their valour or others but to God onely and his being with him in mercy II. SAM 5. from the 11. verse to the end FOllowes now the last two means wereby David grew great and was establisht in his Kingdome 1. The amity of Hiram King of Tyrus 2. Two great victories obtained against his Enemies the Philistines betwixt which two is inserted Davids polygamy In the first it is said that Hiram sent messengers to David next furniture of timber for building his house as also masons and Carpenters we find the like affection of this King or else his sonne of the same name in the dayes of Solomon for the edifice of the temple This City was first founded by the Phaenicians who being expelled from a City Sidonia which they first inhabited by
the King of Askelon taking the Sea they landed in an Island where they founded this City Tyrus out of which there came many colonies after who were the foundators of Carthage in Africke and so the Poet calls Dido Phaenicia a speaking of the origen of Carthage he writs urbs antiqua fuit Tyrii tenuere coloni It was situated betwixt Sidon and Caesarea and did abound with cedars and free stones whereof the holy Land did not so abound and therefore Hiram supplies David of his aboundance The substance of Hirams messengers probably has been a congratulation of Davids coming to the Kingdome and of his prospering and growing great therefore now he offers his amity to him which he did not before when he was in adversity according to the Worldly custome as the Poet sayes Si fueris flix multos numerabis amicos OBSERVATIONS 1. V. 11. HIram is here commended 1. For sending messengers to David to congratulate his prosperity a good disposition and not envious to rejoyce at the prosperity of the godly 2. He sends furniture and workmen for building his house in Sion whereof David stood in need in Canaan where we see 1. That God in his wise dispensation hath not given all things to every Land or Person but as the Apostles shew by the fabrike of the body there is a diversity of dispensation that none may contemne another but keep a seemly and necessary unity and corespondence together 2. Whereupon followes the right rule of dispensation which is each land and Person should communicate with others in the benefits of God the giver that he may behonoured and Gods people mutually may be conforted and mutuall charity entertained 3. In this we have 1. the mystery also of the increase of Christs Church typified by conjunction of the gentiles in building of the house of David or Church of Jesus Christs 2. In Hirams commendation we see that all such who contribute to he building of the Church and advancement of the Gospel their memory shall be flesh and fragrant to all ages like ointment poured out and Maria Magdalens anointing of Christ as we see in the register of Scripture whereas the remembrance of the wicked shall â—ot or stink in the records of posterity 4. David hath a good worke in hand therefore the Lord moves the heart of a very gentile to help to promote the same as he did also to the temple which may be an encouragement to do good and be forward in good courses and causes Pharaoh in Egypt to Ioseph Cyrus to Serubabell Ahasuerus to Nehemiah Darius to Esdras and Heathen Philosophers to defend the cause of God and of his servants as we read of Iustin Martyr and others converts 5. Vers 12. The godly advert the Lords gracious dealing and with a thankfull and humble heart acknowledge the same which wicked and worldlings do not 6. Princes and Magistrates should ever remember for what end next to Gods glory his Churches good they are advanced which is for the good of his people and not their own private good pleasure or preferment Vers 13. Followes how David in his great prosperity maries many Wives and Coucubines which did proceed from wordly wit which he chooses as a fit means to confirm his Kingdome and setle it in his posterity and yet this disagreed from Gods revealed will and institution of marriage and therefore did offend God as the sequels thereof did prove in the disagreement amongst his Sonnes in challening of his succession Absoloms rysing against him and defiling his Concubines which caused Davids divorce from them for notwithstanding of the diversity of names it is thought that all the Concubines were married Wives for in Israel whoredome was not permitted and therefore they make 〈◊〉 the difference that the Concubines were not of a like rank or authority in the family and the Concubines Children succeeded not to the heritage but ad bona mobilia as we see Genes 25. 5 6. The observatirn which we remarke on this is 1. How ready men are in prosperity to forget their due obedience to Gods will and commandements as we see also in the matter of Vriah 2. the cause of all errour in faith and manners is the declyning from Gods revealed will and the following of our own wit and fancy being the cause of all Popish superstition and will worship which ends in Idolatry therefore said our saviour concerning polygamy that from the beginning it was not so Vers 17. Followes the last part of the Chapter towit the warres betwixt David and the Philistines and his victories over them In which warres the Philistines are persuers and David the defender In the time of the civil warres between the house of David and Saul these common Enemies were spectators beholding the Jewes to wrake themselves by their own intestine dissentiousâ— but now when they finde peace setled in Israel then they beginne to stir and persue David although they should rather entertained peace with him being now grown so potent but by the secret counsell of God they are drawn to their own destruction and blinded by Satan This warre is set forth from all the circumstances as time place persons occasion form of proceeding battles events and finall end 1. The time is when David looks for greatest quietnesse 2. The place is the valley of Rephaim which is a fruitfull part betwixt Jerusalem and Bethlehem towards the southwest 3. The persons are the Philistines Davids and the Jewes common Enemies 4. The cause is to withstand the rising of Davids Kingdome 5. The form of proceeding is diverse for David counsults and followes Gods command the Philistines depend upon their Idols which they carried with them as Vers 21. 6. The event is victory on Davids part and shame and destruction on the Philistines and the last the greatest from Gaba the Metropolitan of Benjamin to Gazar a City in the Territory of Ephraim so that Davids honour and fame is increased by his Enemies troubles moved against him OBSERVATIONS 1. WHen David is in greatest honour and looks for greatest quietnesse then his Enemies make him greatest inquietation where we see what the estate of Gods Church is when she is in greatest peace and flourishing then she is most exposed to the fury of Satan and her Enemies therefore in time of calm as Matth. 8. 24. prepare for a storm neither let us be discouraged when we see Satan with all his displayed forces rise up against the rising and flourishing of Religion but consider that this hath ever been the Churches lot and look to the joyfull issue of all Satans and his instruments opposition which shall be joyfull to his Church and confusion of his Enemies 2. We see here the envious nature of the wicked by the instigatioÌ„ of him that is called the envious man and envyed our first parents happy estate and so here his instruments envy David growing great and the prosperity of Gods people under him 3. The divers form that is
used by David and the Philistines in their proceeding David enâ—uiring of the Lord and the Philistines confiding in their multitude and idols which shewes that the godly in all their troubles or enterprises consult with God and his mouth and rely upon him whereas Idolaters confide in their Idols and have their recourse to creatures and rely on the arme of flesh as in 88. the Spanish did in their invincible Armado 4. Davids faith and obedience is seen herein that as God directs so he obeyes not fearing the greatnesse of the Philistines host and on the Lords word he builds his confidence as we should in like manner ours 5. Vers 20. Though David smote them yet he ascribes all the victory only to God saying The Lord hath broken out upon my Enemies as a breach of waters such is the humility of the Godly looking ever up to the Lords hand giving him the glory of all 6. The calling of the place Baal perazim or the breach of waters or plain of breaches shewes that the godly desire ever to keep in fresh memory the mercies and deliverances that hee gives unto them Psalm 103. 1 2. 7. Also we see as the Psalmist speaks though many be the troubles of the godly yet the Lord delivers them out of them all 8. Vers 21. Whereas there they left their images and David and his men burnt them we see 1. the vanity of idols that can not help in the day of distresse as in 88. and 2. We see what should be done with idols as the Lord hath commanded Deut. 7. 25. 9. Whereas Vers 22. the Philistines yet again came up againsâ— David we see 1. the restles and irreconciliable malice of the wicked driven on by Satan which they have against God and his Church 2. how blind they are in not seeing by their former experience that the hand of God was against them and made a breach upon them 3. We see that Satan leades men in wicked courses to their own destruction in the end 10. Vers 23. David will do nothing without direction from God and consulting with him this being the onely sure way to prosper which wee also should follow and therefore the Lord readily answers and directs him of new what he should do 11. Vers 24. The Lord not onely directs what David should do which he obeyes but it is said that the Lord should go out before him to smite the host of the Philistines which is a great comfort to the godly who follow Gods direction that his powerfull presence as their generall marches before them to prosper them and overcome their Enemies as it is or may be a terrour to their Enemies Josua 5. 14. 12. God fights for David both by ordinary and also extraordinary means as the shaking of the tops of the mulberry Trees whence we gather how impossible it is for man to fight against God and his Church seeing he is the Lord of hostes who hath so many armies and by the most contemptible of his creatures is able to overthrow the most mighty as we see in the plagues of Egypt the Rams hornes their sound against Jericho Gideons pitchers Herods lice and here a shaking of the tops of Trees A comfort as is said to such as fight under such a Captain and his colours as it is a terrour to his Enemies and such who rise up against him or against his Church II. SAM Chap. 6. from the 1 vers to the 17. and 1 CHRON. 13. IN this Chapter is set down after Davids establishment in his Kingdome and victories over his Enemies his Religious disposition and testimony of his thankfullnesse to God by fetching the Arke of God from Kiriath Iearim to his house now in Sion and the severall passages that fell out therein which History is likewise set down 1 Chron. 13. This generall argument of the reduction of the Ark from Kiriath Iearim house of Aminadab which all the time of Sauls raign had been neglected is divided in two heads The one is Davids care to establish it in his house at Sion the second is the impediment that hindred the same for a time with his prosecution of his godly intention afterward till he brought it to perfection But before we proceed it is necessary that we speak somewhat of this Arke it self what it was how it is called and what was the use and signification thereof As for the first it was a chest of Shittim or fine wood overlaid within and without with gold as we see Exod. 25. 10. c. The cover whereof was called the propitiatory whereon stood two Cherubims of Gold looking and streatching their wings one towards another and wherein was kept the two tables of the Law Aarons rod that flourished and the pot of Manna 2. It was called as vers 2. by the name of the Lord of hostes being onely a sign of his presence where we see by way of Sacramentall speeches the signe getting the name of the thing signified as circumcision is called the covenant and the Lamb the Passover as likewise Baptisme the Laver of regeneration and the bread in the Lords Supper Christs body c. 3. The use thereof was to represent Gods presence with his people and from between the Cherubims to declare his will and oracles 4. The signification thereof was 1. It was the keeper of the Tables and Testimony and so is Christs Church the keeper of the Scriptures to them the oracles of God being committed and the same being the Pillar of truth 2. In it was also the pot of Manna and Aaronsâ—od â—od and so is the spiritual food of Doctrine Sacraments and true exercise of Discipline iâ— Christs Church 3. The propitiatory covered the Arke and sâ— doth Christ our propitiation his Church by protection anâ— covering of all their defects and infirmities 4. God manifested hiâ— presence with the Arke and so doth he ever with his Church 5. The Cherubims stood above it continually and so doth thâ— Angels as ministring Spirits attending the same 6. The oracleâ— of God were heard from this onely and so is his voyce to be heard in his true Church onely 7. it was moveable ever in the Wildernesse till at last it was setled in Solomons Temple and so is the Church restles in this World till it rest at last from its labours in Heaven Rev. 14. 13. Now the first beginning of this Religious work in reforming Religion and setling his Arke in Sion who had setled him in his Kingdome he takes it from a publicke assembly of 30000. of the chosen men of Israel with whom he deliberates and whom for the better and more solemne performance he associates like a prudent as well as a pious Prince But in the performance and bringing of the Arke from its place where it was the commandement of God is not remembred which was that the Levits should carry it on their shoulders but they imitate the example of the Philistines 1 Sam. 6. Who
not suffer the good and laudable intentions of the godly to be unrewarded much more their pious and commendable actions no not a cup of cold water given to one of his which shall want its reward Which should be a great encouragement to pious and good works 16. As it is God that raises great houses so it is he that brings down great houses for their sinning against him and this is the cause why many great houses in the Land are fallen and their honour laid in the dust because they honoured not God as they ought in time of their prosperity 17. Vers 12. Where it is said when thy dayes are fulfilled we see the shortnesse of mans life numbred not like the richfools Arithmetike by many years but by dayes as Jacob professed and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 18. Likewise we see here that your life is limited and there is a fulfilling of our dayes which cannot beyond Gods pleasure be shortned or prolonged he being that secret Palmoni or numberer which we see professed by Job 7. 1. and 14. 14. 19. Where it is said when David should sleep with his Fathers we see what the death of the godly is as Rev. 14. 13. And therefore no more to be feared then sleep which makes us ly down in our beds or rest to a weary traveller or a hard labourer Job 7. 2. Which made the Apostle to desire to be dissolved that he might be with Christ and Revel 14. 13. to call it a rest from our labours 20. The Lord promises after Davids death to blesse his posterity whereby we see that it is true which the Lord sayes Exod. 20. 6. That he will shew mercy to thousands of them who love him and keep his commandments and that it is a happy blessing to come of good and godly parents if their ofspring insist in their footsteps 21. Vers 13. Where it is said that Davids Sonne towit Solomon should build a house to his name which was a greater honour to him then the honour of his Kingdome we see that in like manner it is the greatest honour that any Prince can attain unto to be the builder not of a materiall house but of the Church of Christ and promoter of his truth like a nursing Father to the Church as the godly Kings of Judah were and the godly Christian and Orthodox Emperours which would to God that all Christian Kings would now adayes consider and that they would not prop up Antichrists throne and persecute the true Church of Christ For this should be the way of the establishment of their Kingdomes as is here promised to him who should build the Temple 22. Vers 14. The Lord saies moreover that he should be his Father and he his sonne which is the greatest honour that any King can have and the only true nobility which Kings or any can claime unto and wherein to their singular comfort the poorest Godly house has a share and perceive therein the admirable love of God as the Apostle shewes 1 Joh. 3. 1. 23. But as this is the ground of singular and manifold comforts as of his love to us even when he is correcting us Heb. 12. 6. His care for us his protection of us and granting any good thing to us c. So this teaches us also our duty of sonnes to love him to obey him to honour him to serve him to be zealous of his honour to relye in him and his Fatherly goodness for all things we stand in reach of and at last for that heavenly inheritance which he has prepared for us 24. And if he commit iniquity where it is said I will chastise him with the rods of men c. We see the Godliest may have and have their own failings and falls as we see in David Salomon and Peter when they are â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— be watchfull over themselves with prayer and as is said Phil 2. 12. Be working out your owne salvation with feare and wit trembling 25. Also here we see what the committing of iniquity procures even to the Godliest towit sharp correction as David and Salomon found And therefore let not the wicked though spared for a time expect impunity but that dreadfull punishment abides them who neither repent as the Godly do and who make a trade of sinne as Psal 1. 1. and as we see Psal 73. 18. Nor yet let any think that want of correction and prosperity here is a mark of Gods Children 26. We see also when the Godly are corrected that those whom the Lord permits to trouble and afflict them are called the Children of wickedness Vers 10. They are nothing else but like the rods of men wherewith they chastise their dearest Children for their good and therefore as the Godly with David in Shimeis railing and as Job spoke Job 1. 21. They should look up to the hand of God so when the Lord by such hath sufficiently chastised them he will cast the rod in the fire which should be a terrour to all wicked persecutors and troublers of his Israel 27. Where it is said Vers 15. But my mercy shall not depart away from him as I took it from Saul Here we see with what sweetness the Lord tempers the bitter cup of the sufferings of his own which should comfort them in their sharpest corrections and be their prayer And what is the difference between the punishments of the wicked and corrections of the Godly the one is a mixed cup with the sweetness of mercy tending to conversion like the dealing of a Father with his Child the other a cup of wrath without mixture of mercy or love as we see Revel 14. 10. Tending to eversion like the dealing of a Judge with a malefactor condemned to death 28. Vers 17. Where it is said That according to these words and according to all this vision so did Nathan speak unto David We see the fidelity of the Lords Prophet which all his servants in the Ministry should imitate and that he is not ashamed to recall and recant what formerly he had said to David Vers 3. Upon better ground and information from the Lord. Which should teach all men humbly ever to submit to truth and quit errour and not to stand upon their owne credit in maintaining what once they have professed without retractation the contrary whereof we see good Augâ—stine did to his ever and singular commendation II. SAM Chap. 7. from the 18. Verse to the end FOllowes the second part of the Chapter wherein is set down Davids thanksgiving both for the promise made to himselfe as also to his posterity and for the benefits past present and promised which he concludes with a petition for the continuance of the Lords favour and performance of his gracious promises Which Eucharisticall oration has 1. It
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
destruction howsoever he pretended friendship and love And so they first wrong David himself in his name before they wrong his servants in their Persons 2. It sets down the barbarous abuse of Davids messengers by the pernicious and ill counsell of these Princes upon the forenamed unjust groundlesse suspition Vers 4. Which was the shaving off the one half of their beards cutting of their garments in the middle even to their buttocks and sending them away Whereupon is set down 1. What David did when he heard thereof Vers 5. Towit he sent to meet his servants because they were greatly ashamed and directs them to stay at Jericho the first bordering Town untill their beards were grown and then to return 2. Is set down what the Ammonites did who were descended of that incestuous copulation of Lot with his younger Daughter Towit they prepare for warre against David and for this cause they hire the Syrians with a thousand talents of silver as we see 1 Chron. 19. 6. To assist them whereas it had been better and more wisely done by them to have resented their wrong offered reparation and sought reconciliation with David so potent and victorious and a valorous Prince as the event proved 3. We have the motive that made them so to prepare this warre which was because they saw that they stank before David a usuall phrase in Scripture to expresse the hatefullnesse of any to others as Gen. 34. 30. Iacob sayes to Simeon and Levi yee have made me to stink amongst the inhabitants of the Land So Exod. 5. 21. the people say to Moses you have made our savour to be abhorred in the eyes of Pharaoh And so the Ammonits saw that they were become hatefull to David and their fact abhorred by him 4. Is set down Vers 7. to the 13. Davids preparation to meet them and Joab and his Brother Abishai their prudent and valiant managing of the battle Unto which is subjoyned Vers 13. and 14. The victory over the Syrians and Ammonits 5. from the 15. verse to the 19. Is set down the Syrians renewed battle against David at Helam a Town not farre from Iordan and his victory over them whereby Vers 19. they became wholly subdued so that they never helped the Children of Ammon any more From all which we may see 1. The cause of these warres that moved them 2. The persons who were ingaged in them 3. The military discipline followed by both parties And 4. the successe and end of them but before we come to the observations 1. We will speak somewhat of the persons whom Hanun hired as mercenary souldiers to assist him And 2. of their hire first then mention is made of the Syrians of Bethzehob and of Zoba who were subjects to Hadarezar great King of Mesopotamia Who were moved to follow Ammon for two causes the one for commodity the other to reject their sworn subjection to David Chap. 8. 6. Next we have these of King Maacah which were in that part of Syria which lies betwixt Gilead and on the east towards that part of Arabia called Trachonites supposed to be a part of the territory of Ammon above Jordan neer to Mount Hermon Josh 13. Thirdly we have these of Ishtob at the east part from Ammon towards Arabia called the desert amounting all to 33000. Next then here is said to be a thousand talents of Silver 1 Chron. 19. 6. Which was a Hebrew weight each Talent containing 60. pound weight and each pound 25. common siccles reducing the siccle to a halfe ounce so that the Talent will amount in our Scots money to a thousand and five hundred pounds or 120. lib. Sterlin and above and the hundred Talents to 150000. lib. Scots so that the thousand Talents of Silver will amount unto 1500000. lib. Scots As for the discipline used in this warre on both parts the same was very prudent 1. On the part of Ammon and his confederates they divide their Army in two the Ammonites place themselves at Modeba a towne in Arabia belonging to Ruben Josh 13. 16. To be a retreate to them in case of overthrow as they made the same vers 15. As also to encounter with Israel in the front as they had appointed the Syrians to charge the Israelites on their reer and accordingly Joab in like manner like a wise and expert Generall perceiving his stratagem he also divides his Army in two the strongest part whereof he takes to be under his own conduct against the greatest number of the Syrians and the other part he gives to Abishai his brother to encounter with the Ammonites with a direction to help him if he saw the Syrians too strong for him and he to help Abishai if he saw the Ammonites too strong for him OBSERVATIONS 1. V. 1. IT is said that the King of Ammon died where we see that death is the common condition of all man-kind Kings as beggers wise as fooles and rich as poore so that 〈◊〉 pede pulsat regum turres pauperumque tabernus sceptra ligonibus aequat and neither power or prayer and intreaty wisedome or wealth can avoid the stroke thereof which all Kings and great men should consider to humble them and make them think of the account of their stewardship afterward 2. Vers 2. In Davids resolution to shew kindness to his Son as he shewed kindness to him we see his vertue of gratitude as in the former Chapter to Mephibosheth this being the only tribute that the Lord requires for all his benefits Psal 103. 2. And which we also owe to man so that the naturall man saies that we should receive benefits as the earth receiveth seed and labour to render the same with increase Et si ingratum dixeris omnia 3. The time of Davids remembrance of the King of Ammons kindness to him when he was in exile is now when he is setled in a peaceable and potent kingdome so that his high preferment makes him not forget the favours which he received in his low estate as Pharaoh's butler did and as many do now adaies 4. The kindness that he could not requite to the Father partly because of his inability before and partly because of the death of this King he now resolves to shew to the sonne where we see 1. That parents leave to their Children by their charity and good deeds a good treasure As also 2. That with honest and thankfull persons the remembrance of benefits dieth not with the benefit receavers 5. Where it is said that David sent to comfort Hanun by the hand of his servants We see that Children should be naturally affected with moderate sorrow for the death of their Paâ—â—nts although most part now inwardly rather rejoyce at the death of those by whom they may get a rich inheritance left unto them howsoever by externall shew in their garments they pretend sorrow such are worse then this Ammonite or Esau Gen. 27. 41. 6. Hereby likewise we see in Davids sending to
untill they be sent and have the warrant both of an inward calling and sufficient furniture of gifts and grace as Aholiab and Bezaleel with skill were fitted for building of the Tabernacle Exod. 31. 6. As also a lawfull outward call from the Church and the people of God over whom they are to be set 6. In Nathans coming to David and delivering of his message as he did though it would have seemed dangerouâ— as the Baptists proved to Herode and Eliah's to Ahab we may behold many singular vertues requisite in the Ministers of Gods Word As 1. Obedience to the Lords call though the burthen of the Ministry and charge of soules may seem justly formidable to Angels let be weak men 2. Wisdome in the discharge of their message and in doing that which may best fasten a conviction on the conscience of sinners and bring them to a sight of their sinne 3. After generall doctrine to bring in the same to particular application as the Chirurgian after the making of the plaister doth apply the same to the sore 4. Courage and fidelity not only in the rebuking of sinne though in the greatest without partiality but in denouncing Gods judgments against every sort of sinne whereof they have warrant in the threatnings that are contained in the Word of God 5. As we see vers 13. where they see evidence of repentance and humble confession to be as ready to comfort as before to have rebuked and threatned imitating herein Pauls direction 2 Cor. 2. 7. And our Saviours practise Who would not brake a bruised reed nor quench a smoaking flax 7. Vers 5. It is said that Davids anger was greatly kindled against the man of whom Nathan spake in the parable who had done such wrong to his poore neighbour and declares that he should be punished according to the Law Which shewes that it is a good part in a magistrate to be angry at sinne and the committing thereof as Moses was at the peoples Idolatry while he was in Mount Sinai Though otherwise the meekest man on the earth and to punish the same according to the Law and as our Saviour also was angry at the abusing of his Fathers house and making it a donne of theeves and therefore overturned the Tables of the mâ—ny chaâ—gers and with whip-cords drove these abusers out of the Temple 8. David is severe in judging and censuring another whereof in the application of the parable vers 7. He is only guilty himselfe which shewes that oftimes men are like the Pharise's who were clear-sighted to spye the mote in their neighbours eye but blind in spying the beame that was in their own or like Judah Gen. 38. 24. Who gave out a severe sentence against Tamar for his whoredome when he thought that it had been with another till he heard and knew thereafter that it was with himselfe which shewes the deceitfulness of the heart of men our own self-love and hypocrisie who should rather search themselves and their own stuffe what is in them and to judge themselves that they might not be judged Omni enim vitio debet carere qui in alterum paratus est dicere rather than to be severe justitiers in others of the very crimes whereof they are guilty themselves 9. Vers 7. Where Nathan saies Thou art the man We see that particular application is necessary when men are not moved or touched with generalls so that the same be done wisely for the good of a sinner his conversion and not out of humour or malice against the person but out of love to the man and only hatered to his vice which would be his self-destroyer and such prudent rebukes seasonable given and particular applications are like medicinall potions or wholesome corrasives necessary for spirituall health though to flesh and blood bitter and sharp and must be sometimes applyed as the case requires by their soules Physitian as we see here in Nathan the Baptist and Ezek. 33. 6 7. And which is a part of the cutting the Word a right 2 Tim. 3. 16. And the very life of doctrine 10. In Nathans rehearsall of the Lords benefits to David we are taught what use we should make of the benefits which the Lord bestoweth upon us towit we should not only remember them continually as we see Psal 103 2. And chiefly his spirituall benefits as there but likewise they should be to us like so many love-cords to bind us to his obedience which is the only true and reall evidence of our thankfulness for them 11. Vers 9. Nathan shewes to David that by his sinne he had despised the commandment of the Lord whereby he shewes what is the very root of sinne towit the despising of the Lords commandments Which if men did regard as they ought considering whose commandments they are even his who has power both of soule and body to cast both in hell fire and to the obedience whereof they are bound by so many tyes they would not despise nor break them as they do especially seeing by despising of them they despise also the Lord himselfe as we see vers 10. and how high a crime this is a worme of the earth to despise the God of heaven any one may judge and what the same deserves and yet sinners are so blind and misbelieving that if this were laid to their charge that they are despisers of God none would confess the same 12. Nathan likewise tells David in the aggravating of his sin that he was not only ungratefull a despiser of Gods commandment but a bold transgressour in doing this evill in Gods sight this being the blind boldness of all other sinners and wicked men even when they commit sinne secretly as Nathan saies to David vers 12. Yet they do it in the sight of God whose all-seeing eye beholdeth them and all-reaching hand shall find them out and what boldness yea desperation dacity would this be thought for a theefe to steale even in the sight of the judge but hence is it that men sinne so securely because they think God to be like the Idols who have eyes and see not or that he is not all-seeing and when they sinne that they are doing evill in his sight 13. Nathan also layeth this to Davids charge that he had killed Vriah though it was their Ammonites that killed him as we see in this same verse because David had written to Joab to set Vriah in the fore-front of the battle before Rabbah and to retire from him that he might be killed as Chap. 11. 15. Where we see that the devisers counsellours or abetters in any sinne or wickedness or who have any hand in committing thereof directly or indirectly or are airt or pairt as we say they are before God guilty of the deed as we see also in Ahabs murther of Naboth 1 King 21. 19. Where it is said thou hast killed and taken possession though it was by a formall process of Law and the ordinary executioners so Act.
how he should fulfill his desire and so he comes in as the third actour in this tragedy and wicked crime and is discribed 1. From his name 2. From his friendship to Amnon 3. From his consanguinity with him being Davids brothers sonne and so they being brothers Children And 4. From his subtility which was seen after like that of Achitophels in his wicked counsell vers 5. The occasion whereof is set down vers 4. Towit his questioning Amnon why he waxed leaner daily being the Kings sonne and so not having any probable cause to be so and Amnons revealing to him that it was his love to Tamar whereupon ensueth Jonadabs pernitious counsell how he might easily compass his desire vers 5. Which Amnon greedily embraces and does follow vers 6. By lying down and making himselfe sick upon the hearing whereof David as the fourth actor in this tragedy out of Fatherly affection coming to visit Amnon he desires that his sister Tamar might come and dress him some meate which he might eate from her hand whereunto he rashly and inconsiderately consents and directs his daughter vers 7. to go to Amnons house to dress him meat not considering the perill which might and did ensue by reason of youth and lubricity of that sex where there is occasion had of enticement and provocation So that as we see the foure actours in this tragedy so we may see the foure antecedent occasions provoking and promoting this wicked fact of incest which are 1. Tamars beauty alluring and coming to Amnons house whereas abefore she was carefully keeped at home according to the custome of Virgins so that as vers 2. Amnon thought it hard to come at her to do any thing unto her 2. Amnons lust inraging 3. Jonadabs counsell promoving And 4. Davids indulgence and facility throw circumvention consenting to Amnon his sonnes petitioning After this followeth the manner of the committing of this wicked fact 1. By removing the impediments which might hinder vers 9. Commanding all who were in his bed-chamber to go out from him 2. By intaeating of her to lye with him and when she could not be so moved but had refused 3. By forcing her which deniall of her's and disswading of him is grounded upon foure arguments vers 12. and 13. 1. From naturall neareness of consanguinity he was her brother and therefore it would be incest 2. From being against the law which makes it capitall Levit. 18. 9. Whereunto Israel Gods people are bound to obey and therefore to do no such thing 3. From the consequents of this sinne 1. That Amnon should be counted a foole in Israel and so unworthy to reign after his Father 2. It should bring not only sinne but shame upon her which a brother should not wish let be to be the doer thereof And 4. That it were better to speak to the King to give her to him in marriage which she saies he would not refuse All which arguments have this event vers 14. 1. He would not hearken to her 2. Being stronger then she he forces her and lyes with her Whereupon ensueth these sad sequells 1. Having satisfied his lust he hates her more then ever he loved her vers 15. 2. Uncivilly and unbrotherly he not only bids her begone but also commands his servant that waited on him to put her out violently and bolt the dore after her although she shew him that the doing of this unto her would be a greater wrong then the other because the former might be either covered by secrecy or cured by future marriage whereas this disgracefull manner of putting her away would tend to her shame and dishonoâ—r and make any remedy impossible upon which this his barbarous uncivill and unnaturall dealing 2. She fall's into desperate lamenting vers 19. Putting ashes on her head as the custome of such was and tearing her garment and crying 3. Absolon her brother comforts his sister and receives her into his house where she remained desolate but conceives a deadly hatered against Amnon for this wrong done to his sister vers 20. and 22. And the fourth sad sequell or consequence is vers 21. When King David hard of all these things he was very wroth OBSERVATIONS 1. IN this tragicall history of the performance what Nathan had threatned Chap. 12 10 11. We see that one jot of Gods Word and threatnings shall not faile as we see in that of our first parents the first world against the Idolatrous Jewes and the incredulous in our Saviours time and here c. beware then to sinne and to hearken to Satan to put the day of the Lord farre from us as he said to our first parents yee shall not dye at all But by speedy repentance either to prevent Gods wrath as Niniveh did or to remove it as David did chap. 24. 2. These tragicall accidents fall out after that notable victory over the Ammonites and Davids triumphant returne to Jerusalem which shewes the vicissitudes that are in this life as are in the seasons of that yeare summer and winter night after day ebbing after flowing and hereafter rejoycing sorrowing no sublunary thing being permanent nor perfit and therefore neither to be trusted unto or delighted in but only in God and only to expect elsewhere plenitude of joy and perpetuity thereof Psal 16. 11. 3. Vers 1. The motive and inducement to Amnon to lust after Tamar is her beauty wherewith he is allured and insnared by a lustfull looking thereon as we read the like Gen. 6. 2. Whereby we see the wrong use that many make of the benefits of God either bestowed on others as in the forenamed examples or on themselves as Sampsons strength Achitophel's wisedome Hamans preferment and the like and that we should watch over our selves and the use of our senses as Job did chap. 31. 1. For it was no fault in Tamar to be beautifull it being a good gift if joyned with grace Psal 45. 13. but the fault was in Amnon lusting thereby as it is no fault in the candle it burning but in the flie that scorches it selfe in the flame he making it the occasion of her disgrace and his own ruine Also we see whither will not lust carry the inordinate minds of pamper'd and unruly youth's if grace do not restraine 4. We see here in that Amnon loved Tamar not with a chast love but a lustfull and unchaste love Where sinne beginnes towit at the heart and affections which are the root and spring and not being sanctified and set on the right object sends forth rotten and filthy streames and brings forth wicked and ill fruit which should make us to watch over our hearts with diligence and to beseech God to sanctify our affections to love what he loves and hate what he hates 5. Vers 2. It is said that this unlawfull lust vexed him that he fell sick which shewes what an ill guest this was as we see covetousness was to Ahab and pride to Haman and as these and the
also his subtilty appears That Vers 22. he never spoke good or bad to Amnon towit of that subject of the rape or forcing of his Sister by quarrelling with him for the same that so he might conceale his malice till he found occasion to put the same in execution and so he was past Master in the rule of courteous dissimulation and in all this and above all we see his irreligious contempt of God or his commandements and that he regarded onely the wrong that was done to Tamar but not the offence that was done to God 2. In David we see his errours were 1. His too great indulgence to his Sonnes whereupon proceeded his facility without suspition to believe and obey them And 2. his negligence in his office as a Magistrate who should have punished Amnon for his incest deserving death and which he neglecting is thus punished and revenged by Absolon to his great grief and in Gods just judgement 3. In Amnon his errour was the want of the remorse of conscience for his incest and his sleeping in security seeing for the space of two years nothing was said unto him by Absolon or done unto him nor expected by him 4. In Absolons servants we see their vice and wickednesse was their base slavery whereunto they subject themselves to betray and murther the Prince upon the onely warrant of their Masters command and authority misregarding both Gods command and the Kings authority or considering the cause on consequence of the fact 5. In the rest of the Kings Sonnes we see their imprudence to have committed themselves all at one time to have been at such a banquet as also their negligence in being onely spectatours and not seeking any way to hinder the fact 6. In Jonathan we see the patterne of a temporising and dissembling courtier favouring and following them by whom they may best stand and framing his speeches all to that end Fourthly the form of the practising and execution of this bloody fact is extended in all the circumstances thereof 1. The time was after two full years and at the shearing of sheep which was usually celebrated with a publick feast as we see Gen. 38. and 1 Sam. 25. At which time Absolon takes occasion to invite the King and his Sonnes and particularly Amnon to his feast of sheep-shearing and then to murther Amnon 2. The place is Baalbazor which bordereth with Ephraim 3. The occasion is Absolons earnest invitation of the King and all his Sonnes to his banquet which when the King had refused to go he presses him that Amnon should go which at last the King grants and that all his other Sonnes should also go with him 4. The manner of the acting is when all are come the banquet is begun with great mirth and liberall entertainment especially in drinking of Wine that Amnon being drunk might make the lesse resistance therefore Absolon gives commandement to his servants when they saw him so that then they should kill him upon his warrant and authority which accordingly they wickedly perform Last of all the consequents are the Kings Sonnes flie David and all his servants mourne Jonadab mitigates the first report and in a manner excuses Absolon for the fact and Absolon flieth and goeth to Geshur where he remained three years OBSERVATIONS 1. IN Amnon before and now in Absolon both Israelites and professours of the true worship of God and members of the visible Church We see grosse and wicked crimes of uncleanesse in the one and cruelty in the other which shewes us that it is not enough to be professours of the truth of the Christian name or will ever that avail us to salvation if our practise be contrary to our profession but our guiltinesse is the greater that we dishonour our holy profession by our unholy life mocks God giving him words but our reall service to Satan makes the Enemies to blasphmy and brings destruction upon our own souls 2. Vers 1. Two full years Amnon sleeps in security before his incestuous fact is punished whereby we see 1. The Lords long suffering patience all this while which he abused and should have led him to repentance And 2. albeit sinners through Satans subtilty lie sleeping in security yet the Lords justice and their deserved punishment sleeps not but though he come with leaden feet yet he comes at last with an iron hand to crush them in pieces 3. Amnon had escaped punishment which David as the Magistrate ought to have inflected impartially according to the Law which was one of the causes of his security but he could not escape that punishment which God in his just judgement had ordained for him therefore let none though never so great Princeâ— as Amnon was or others dreame of impunity for sinne for assuredly howsoever they may escape the hand of man the hand of God in his own time shall reach them 4. Absolon had all these two years harboured in his heart this hatered and inveterate malice which he had against Amnon and which now he was to put in execution whereby we see where Satan once gets possession of the heart as he got also of Cains and Iudas he will never rest till he bring that wicked seed sown and rooted there till a full harvest perfection as he did this inveterate hatered of Absolons towards Amnon Which ended in a cruell murther And that evill determined courses die not as oftimes the good does Before their performance 5. Absolon invited all the Kings Sonnes to a banquet and in speciall Amnon whom he intended to murther as we see Vers 26. So that it is no new thing to see foulest practises varnished over with fair pretences as in that fact of Simeon and Levi against the Sechemites the fast indicted by Jesabells means for killing of Naboth and here Absolons inviting of Amnon to a feast intending to murther him This also is the practise of Satan in tempting to sinne he layes before them pleasure or profite and the like and invites them as it were to taste and take of these baits intending their destruction as it is 〈◊〉 〈…〉 decipit auceps whereunto we oppose omnibus esca cibis â—râ— sâ—besse puta 6. Vers 25. King David being also invited to this banquet refuses to go but he blessed Absolon who was accursed of God and going about a cursed and 〈◊〉 fact Which teaching us that man blesseth in vain where the Lord blesseth not and therefore Children should earnestly desire that with parents blessing which is onely optative the Lord would joyn his blessing which is operative and so carry in a holy course of life that the one may concurre with the other 7. Vers 27. After that David had denyed that Amnon should go yet through Absolonsâ—ressing â—ressing he consents at last that he and all other his Sonnes should go Where we see what importunity doth produce and especially by servent and frequent prayer and waiting what is produced at the hands of God our heavenly
The furie of the first motions of a deceived and fiery incensed people and of an insolent young Prince now their head and leader which fury David like a prudent and experienced warriour resolves for the time to avoide 2. David in this rebellion lookes to the correcting hand of God according to Nathans prophesie and therefore flies the fury of the instrument and as Vers 30. humbles himselfe bare-footed and weeping for his sinne that had procured the same that so God might be first appeased and then that he might the sooner be rid of the rod. 3. David chooses rather to flie than to hazard a number of innocent people their lives either who loyallie followed himselfe or who in simplicity of their hearts had followed Absolom like a tender father who looked to the good of his Children more then to his own credit or safety 4. David being now aged and like the sunne setting he saw that the multitude of the people their eyes were on Absolom as the sunne rising therefore it is said Vers 12. That the conspiracy was strong and the people increased continually with Absolom and therefore it was not safe with the few that followed him to encounter with so great a multitude And 5. He was exercised in mind between fear and hope his feare not being so much upon the conspiracy of Absolom as upon the apprehension of Gods justice and with this he had hope of deliverance looking and trusting in his mercy and relying on his promise made to him concerning the perpetuity of his kingdome Thirdly the action it selfe is Davids flieing for the causes forenamed the antecedent and first motive whereof is a messenger that came to him vers 13. With newes that all the people were following Absolom heartily and willingly Whereupon David presently resolves withall his servants to flie out of Jerusalem speedily the reasons whereof are two 1. The eschewing of their own danger And 2. The danger of the Citie if they remained therein till Absolom came unto it vers 14. Whereunto is subjoyned the yielding of Davids servants to this his resolution and his and their departure from Jerusalem leaving only ten of his Concubines behind him to keep his house whom Absolom afterwards defiled publickly that Nathans prophesie might be fulfilled Chap. 12. 11. The manner of his flieing is set down vers 30. In a penitentiary way beare-foot and weeping for his sinnes that had procured this punishment with whom in a compassionate manner all the people that were with him also did weepe The way by which he went is set down vers 23. over brook Kidron which was in a valley between Jerusalem and Mount Olivet famous in the history of Christs passion where he removed till the people who followed him joyned with him With whom thereafter as vers 30. he went up by the ascent of Mount Olivet and from thence to the wilderness towards Jordan and afterwards to Mahanaim in Gilead where the battle was fought as we see Chap. 17. 27. Fourthly The company which followeth David are 1. His servants or domesticks who prove loyall to him 2. His guard the Cherethites and Pelethites vers 18. 3. The people that joyned with him vers 23. 4. 600 Gittites that came with him from Gath with their Captain Ittai whom David perswades to returne and remain in Jerusalem Whose reasons are 1. Because he was a stranger and in exile and it was the Kings office not to trouble or indanger such but rather to provide and care for their peace and quietness which would be by his abiding with Absolom whom by a Catachrestick forme of speech he calleth King because he gave himselfe out to be so as vers 10. 2. Because David had no certain place to abide in nor provision and therefore Ittai and his men would be rather a burthen to him 3. Ittai was but newly come and his men to him and therefore no reason that after their late travells they should be put to new trouble and travelling Wherefore by way of conclusion he gives him and them a kind and curteous valediction vers 20. But Ittai like Ruth to Naomi will not be disswaded from going with David and therefore he and his men they go forward with him 5. The fifth sort of persons that follow David are Zadok and Abiathar the priests with the Levites bearing the Ark. And as example to others they joyne with David according to their office and owne without regard of danger his just cause and they bring the Ark with them for consulting with Gods oracle if necessity required for encouragement also of the people that were with David that Gods presence would be with them whereof the Ark was a symbole and for making prayers for David and his deliverance Whom David directs back again upon three severall grounds 1. His submission to God and hope of returne to Jerusalem 2. From the priests office which he will have them to attend there And 3. From a better service they may do him there vers 28. Whereupon they do obey OBSERVATIONS 1. THe observations on this place I reduce to the severall persons and their actions mentioned therein towit David his servants the people that followed him Ittai and his Gittites And last the Priests and Levites And 1. In David wee see newes comes to him like Jobs sad tidings that Absolom was risen up against him and the hearts of all Israel were with him vers 13. Where we see not only the truth of Gods threatnings Chap. 12. 10. But also when God is to correct any for sinne before he want instruments he will raise them out of their own bowels as he did Synacheribs two sonnes 2 King 19. 37. Who killed their Father in his idolatrous Temple as also vermine out of Herods bowels Act. 12. To consume him and here Absolom against his Father David to correct him 2. Ver. 14. Davids flieing for the time from the furie of his sonne and his followers Shewes the great care he had of his peoples preservation both those who were with himselfe and those also who were deceived and misled by Absolom and that though he had a good cause with many to defend it by force of Armes and was a skilfull valiant and victorious Prince himselfe yet rather then he will hazard so much blood and so many lives of the Lords people he will cede for the time and flie from unjust furie and preferre that which is Salus populi and suprema lex to his own particular standing A worthy example of a pious and prudent Prince which serves to condemne them who for their own standing and preferment care not to involve Kingdomes and Commonwealths into most cruell warres and to shed oceans of blood with the expence also of millions of Christian men's lives As we read in those battles betweene Caesar and Pompey the bloody warres also of many Popes against Christian Princes and as we see the bloody miseries of this age every where testifie 3. David feares and flies yet
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
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
were the Author of sinne Whereunto I answer 1. That hereby is not meant that Shimei had any commandement from God as a warrant whereon he could grond that sinnefull action of his which doubtles he had then alleadged and afterward when he excused himself Chap. 19. Because in Gods Word an expresse commandment is in the contrary Ezod 22. 28. Saying Thou shall not revile the Gods nor curse the ruler of thy people and God cannot be contradictour to himself and therefore these words Vers 10. The Lord hath said unto him curse And vers 11. The Lord hath bidden him are not to be taken properly as any such warrant of Gods Word or commandement to do so but onely to shew how David took that cursing as a correction for his sinne from a just God See the like Isa 10. 6. as if he had said to Shimei curse David or as he had bidden him curse which made him to be so patient then and afterward Chap. 19. 23. And not to suffer Abishai to revenge it 2. In this sinnefull action of Shimei's as in others the like we must consider that these three have a hand and each one their severall ends towit Satan stirring up Shimei's lurking malice now to break forth in cursing and casting stones at David whose end herein was to afflict and trouble David more and more now in his distresse the next is Shimei obeying Satans instigation acteth this sinnefull deed out of the hatred of his heart Whose end therefore herein was wraithfull revenge The third is God making use of this their sinnefull action to the correction of his servant whose end was his own glory and his servants good As Joseph speaks of his brethrens wrong done to him Gen. 50. 20. Ye thought evill against me sayes he but God meant it unto good the like may be said of Amnons incest with Tamar and Absoloms with his Fathers Concubines as also Absoloms murther of Amnon and his rebellion now against his Father that Nathans prophesy concerning both might be fulfilled and in like manner in Christs delivering up to death wherein God had an hand and is said to have done it Rom. 8. 32. For the redemption of mankinde and Satan had an hand in it who entred into Judas heart out of malice to Christ and as Enemy to mans redemption and Judas had a hand in it for his owne wicked end to satisfy his covetousnesse These wicked ends in these two wicked actours making the act sinnefull in them which in God directing it to his glory and mans good is the greatest testimony of his over-ruling power and love to mankinde So likewise in Iob 1. 21. and Isa 10. 5 6. The same is evident as here in Shimei's fact God wills that as Davids chastisement which he hates as Shimeis wickednesse so that wicked men are never the freer from guilt and punishment for that hand which the holy God has in their sinnefull actions OBSERVATIONS 1. IN Ziba and Shimej Absolom and Achitophel recorded in this Chapter We see the memory of their wicked deeds dye not as themselves did but the same survives to the posterity in the publick register of sacred history as on the contrary the good deeds of the Godly survive in the same register to their eternall praise and for others imitation as it is said of Maryes breaking of the box of oyntment which she powred on Christs head that it should be recorded wheresoever the Gospell should be preached Which should serve to the disswading of men from doing of evill and to the encouragement of well doers especially when they consider at the last day how both good and evill works shall be remembred and have their severall rewards given to them accordingly And how they survive men even in this life as it is said post fata facta 2. Vers 2. Ziba under a faire pretence and profession of love to David but out of selfe-love only to himselfe hunts after his own gaine and preferment Which shewes the disposition of many crafty worldlings who under a faire shew of religion to God or love and respect to others have their own private and selfish ends which they propose making their gaine to be Godliness but not Godliness to be gaine and pretending love to others by their smaller gifts which like crafty fishers or fowlers they use as baits only to attaine to greater being as one saies more skilfull in the Ablative than liberall in the Dative and like that woman who swept the house not for love of clean-lines but to find out the lost groat pretending love to religion and reformation but intending their owne sacrilegious gaine and ambitious preferment 3. Vers 3. Ziba likewise to attain to his forenamed end by calumnies and false accusation he sowes sedition between David and his loyall and true subject Mephibosheth Which shewes that they who are greedy of gaine and preferment will let loose reines to all sort of wickedness whereby they may attain to their end even to take away the life of man As we see in Judas and here in Ziba accusing his Master of less Majesty and treason 4. In Ziba likewise we see the pattern of a wicked and ungrate servant leaving his impotent and lame Master at such a time of danger to which he did not only expose him but also did back-bite him falsly and sought himselfe to be possessour and owner of his Masters estate whereof before he had the trust only and government So little trust is to be had in men and especially worldlings and such as want the feare of God 5. Vers 4. David who had overcome the sword of many and mighty enemies before and Absoloms great Army hereafter Yet is himselfe overcome by a small gift and a flattering lying tongue of Ziba Which shewes how dangerous and of what great power insinuation by gifts and flattery is even to the best and that oftimes what may not be obtained by force is obtained by fraud which made Satan after his persecution of the Church like a reed Dragon to turn himselfe next into an Angel of light and the vicar of his power to be horned like the lamb though he spake like the Dragon Whereby he attained to so great and universall a following as we see Revel 13. The like effect of which fraud and flattery we see also in Satans deceiving of our first parents 6. David without triall of the truth or hearing first the party accused pronounces through rash crudelity an unjust sentence against just Mephibosheth in favours of an unjust calumniator and so sinneth against the duty of a just judge or Magistrate Which should teach all judges or men in place and power to beware of rash credulity and to trye well before they trust or decree in judgment 7. David under the rod suffers wrong patiently and yet under the same does wrong unjustly Which shewes unto us the frailty and infirmities that are in the best that none should confide in their own strength but
not onely spurring him on but also his ambitious aspiring not contenting himself with the Counsell table but to be also a commander and supream in the camp which has ever bene the bane both of the Common-wealth as also of the Church when men cannot content and contain themselves within their own station but ambitiously aspire above or beyond the same and will have a hand in all causes and rule both in Church and Commonwealth as especially the Popes their practise has been according to the saying of one Ecce duo gladii and of too many others 3. Vers 2. He vants and like another Goliah bragg's that he will do much without saying if God will where we see the truth of that which is spoken of the wicked that God is not in all their thoughts but they presume of their own strength and sacrifice to their own net which tendeth ever to their own destruction 4. He promises that he will come upon David unexpectedly and will make him afrayd and thereafter smite him and put all his Army to flight where we see the blind pride of the wicked speaking of events as if they were not in Gods hand who is the Lord of hostes but as if events and the lives of Gods Children were in their hands Although they have not power of one hair of their head without the good providence of God and as Davids preservation testifies As also as we see Act 23. 12. c. 5. He sayes likewise that he will come upon David while he is weary and weakhanded and in the night time so that like a subtile and sedulous Enemy he resolves to take hold of all advantages and make use thereof against godly David to his destruction The like subtile and sedulous Enemy have all the godly Satan who spies all his advantages of our weaknesse and makes use thereof to surprise us and bring us to destruction as we may see in Lot in Zoar in David with Beethsheba and Peters denyall and other godly men Let be in the wicked which should learn us to work out our salvation with fear and trembling and to watch and pray as our saviour exhorts us 6. Vers 4. It is said that this wicked Counsell of Achitophels of smiting the Father Vers 2. Pleased Absolom the Sonne well where we see the unnaturality of a wicked Sonne seeking after his life who gave him life and that where grace is not no expectation of duty is to be expected from the neerest naturall relations as we see in Cham Cain and here in Absolom 7. Vers 5. Though Achitophels Counsell pleased Absolom yet he acquiesces not therein but calles Hushai and asks his Counsell in this prosecution of the warre whose Counsell he asked not before in going in to his Fathers Concubines Where we see the Lords mercifull providence towards Hushai and in him towards the godly preserving them from many snares wherin they otherwise might fall as he did David from going with Achish against Saul 1 Sam. 29. And Hushai here from joyning in that wicked Counsell of Achitophels for Absoloms committing incest with his Father Concubines O happy then are they who rely on God 8. Vers 7. We see the modesty of Hushai in relation to the person of Achitophel though he opposes his Counsell or opinion not denying but he was a wise Counsellour and that his Counsell was good but not at this time Which shewes that in disputes or differences of judgements reflections on persons or bitternesse and the like should not be used but such modesty as verity may have place the cause it self handled unity sought after charity shewn humour and spleen avoyded and the way of reconciliation no wise obstructed Therefore Hushai to sweeten his opposition he yeilds the praise of wisdome to his adversary in other Counsells that he may have leave to deny it modestly in this 9. Yet in Hushai's boldnesse and freedome without fear in opposing Achitophels Counsell We learn what should be the like in the servants of God in opposing themselves with courage and zeal against errour and every wicked course which is against God his Church people and the Lords anointed 10. Vers 14. Absolom preferreth Hushai's Counsell to Achitophels as the better Hushai's Counsell being for Davids good and that which he rejected being for his own good Where we see the mercifull overruling and secret providence of God for the good of his own comfort in adversity making all things work together for their best but to the worst of their Enemies Who dig a pit for others wherein themselves do fall 11. The likeliest devices we see doe not alwayes succeed God finds the meanes to crosse the Counsell of Achitophel by a lesse probable advice of Hushai who had neither so deep a head nor so sure a Counsell as Achitophels yet his tongue refutes Achitophel and diverts Absolom Hushai's tongue then and Absoloms heart is guided by a power above their own who as he gives utterance to the tongue so he gives successe to the words therefore Hushai shall prevail with Absolom that Absolom prevail not against David he that worketh all in all things so disposeth of wicked men that while they think that they most please themselves and think themselves safest then they overthrow themselves as we see Exod. 1. 10. And their disappointment is surest 12. The reason why Absolom obeys Hushai's Counsell rejects Achitophels sayes the text was that the Lord had appointed to defeat the Counsell of Achitophel as David had prayed Chap. 15. 31. And that the Lord might bring evill upon Absolom Where we see the efficacy of prayer and that the Lord doth hear and grant the prayers of his own according to Psal 50. 15. Which have a twofold effect for the good of the godly and the evill of their Enemies wherefore the armour of his Church most prevalent has been ever prayers and tears 13. We see here likewise that the greatest punishment of sinne and which bringeth all other evill with it is when men are left to the Spirit of errour and to reject good Counsell or courses and to embrace the worse II. SAM Chap. 17. from the 15. vers to the end FOllowes now 1. The action of Hushai and his complices revealers of his Counsell to David and the circumstances thereof 2. The Tragicall and ignominious death of Achitophel and the causes thereof 3. The marching of both Armies over Jordan and the severall encamping thereof And 4. the furnishing of Davids Army and provision thereof In the first action there are many actours 1. Hushai who is the revealer of the Counsell and first advertiser according to his promise formerly made to David 2. The two Priests directed back by David to Jerusalem from mount Olivet to the same purpose 3. Their Sonnes Jonathan and Ahimaaz appointed to be the beares of this revelation 4. Two Women the one a wench sent by the Priests from Jerusalem to their Sonnes swho abode at Enrogell the other a mans wife
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
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
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
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
shewes not onely Quod non tangit non angit but likewise that the best hearts may be sometimes overtaken with dulnesse in holy duties 5. David when he sees the plague he inquires of the sinne considering that never man smarted causlesly from the hand of God and that sinne ever calls for punishment O then when we suffer that we would inquire what have I done and that our crosses were a pedagogie to lead us to repentance as we see in the example of Josephs brethren Gen. 42. 21. Hosea 6. 1. 6. David is a Prophet and yet the cause of this famine is not revealed to him but he must inquire thereof in the ordinary way If God then will have Prophets to have recourse to Priests as the ordinary way how to know his will how much more should people now use the ordinary meanes and not neglect the same to inquire of Gods Word and the ministry thereof of Gods will as they are commanded Mal. 2. 7. 7. David no sooner inquires of the cause than the Lord by his oracle readily answers Whereby we see a ground of great comfort to such as in sincerity draw neer to God as we see in his ready answer to the theefe on the cross and others Yea he has been found of them that sought him not as we see in Pauls conversion and much more will be found of them who seek him in sincerity 8. The Lord shewes that this plague on the Land was for Saul and his bloody house because he slew the Gibeonites Where we see how happy is a land that has a good King and how miserable a land is who have an ill King whose sinne is oftimes punished in the person not only of the people while he is alive as Davids numbering of the people was by pestilence but also when they are dead yet their sinne not dying as we see in the person of Saul and in the famine on the land which his sinne procured 9. Between Sauls slaying of the Gibeonites and the time of this famine on the land for the same there had intervened neer fifty yeares Wherein it was forgot by many that were alive but was not forgot by God who keepes our sinnes unrepented of in a fresh register till the day of our account and remuneration It is therefore a vaine hope of impunity which arises from the delay of judgments Which oftimes is for this cause that the cup of sinners as was of the Amorites is not yet full 10. This sin was not the sinne of the present age but of the former generation and yet those of the present age are punished so that sinne never goes unpunished as we say either in the stock or brock as many houses of our land can verifie and according as it is said that the Lord will visite the sinnes of the Fathers upon the Children to the third and fourth generation to wit with temporall judgments as here but not with eternall which is only personall and not successive except they tred the steps of their sinnefull and impenitent predecessours 11. Amongst all Sauls sinnes which were many and great the Lord pitches only on blood guiltiness and perjury All sinnes having a loud cry in the Lords eares for vengeance but none having a louder cry then blood guiltiness As we see in that of Abells and of Christ whom he typified whereof the Jewes said His blood be on us and on our Children so also of his Martyrs Revel 6. 10. And of all other innocent persons whosoever 12. Likewise as he calls Sauls house a bloody house so the Lord layes to his charge the guiltiness of perjury by slaying of the Gibeonites contrary to the oath of the Lord made unto them by Joshua and the Princes of Israel Josh 9. 3. So that perjury is a grievous and damnable sinne violating that which is most sacred the oath of God and which kindles Gods wrath here that without repentance shall burne against the guilty unto all eternity hereafter except they repent 13. Vers 2. It is said that Saul sought to â—tay them in his zeale to the Children of Israel and Judah Whereby we may observe that mens good intention is not a sufficient warrant for their Actions except the same â—e warranted by the Word of God As we see in Nadab and Abihu and Sauls sparing Agag and in all will-worship Collos 2. 23. Neither is it enough to have zeale which even the crucifiers of Christ had and Paul when he was a persecuter except it be guided by right knowledge and direction from Gods Word else it will prove but fury aâ—d like wild fire and will tend not to edification but unto destruction 14. Vers 3. David askes the Gibeonites what he should do to them and wherewith should he make atonement Whereby we see that he looked not on the secundary causes of the famine as drouth and unseasonable seasons or the like but he looks higher to a provoked God by sinne who beâ—oâ—ed to be appeased and to vindictive justice against blood and perjury As all men ought to do when either any generall plague or punishment is on the land or any particular chastisement is upon themselves or their neâ—r relations 15. In Davids asking the Gibeonites what he should do for them We see likewise that David as being acquainted with Gods proceedings knew well that the removall of the judgment behoved to beginne at the satisfaction of the party wronged For we say non remittitur peccatum nisi restituatur ablatum and that by so doing the sinne which cryed for a curse being removed with the judgment a blessing may come in place thereof 16. Vers 4. The Gibeonites in their answer to David 1. Refuses any satisfaction for the blood and lives of their predecessours by silver or gold of Saul or his house To shew that they were free of covetousness in that matter and would not make merchandise of that which was so precious to them who had suffered by Saul which thing may condemne many Christians now a daies and make them ashamed who for mony and price will sell the blood and lives of their dearest and neerest relations and not prosecute the law against such who have polluted the land by blood guiltiness if their greed be once satisfied 17. Vers 5. In their demand also of seaven of Sauls sonnes to be delivered to them to be hanged by them in Gibeah of Saul for his consuming and destroying of them We see not only that the Lord oftimes retaliates sinne with the like punishment and destruction but also that it is lawfull for persons wronged to have their recourse for remedy and satisfaction to the civill Magistrate howsoever private revenge be alwaies forbidden 18. The Lord smites the land with famine for this wrong whereof they complaine and they know it not till David reveales it to them and the Lord to him Which sheweth that the righteous judge oftimes avengeth the vexations and wrongs that are done to men when they
Shepherds who watch over their flocks and when they are persued by wilde beasts protect them and deliver them from them as David did the the sheep of his Father from the Paw of the Lyon and Beare the great and good Shepherd of our souls being so to all the sheep of his flock as we see Psal 23. 4. And of which number never a one shall perish 4. He calleth God his Shield as he is so called Psal 84. 11. And as he said to Abraham Gen. 15. 1. Under whose shelter he was safe and under the coverture whereof likewise laying hold by faith thereon We are safe from all the fiery darts of the Divell Eph. 6. 16. 5. David calleth God The Horne of his salvation a Metaphor from horned beasts whose hornes are their ornaments and whereby they both defend themselves as also pusheth their Enemies even so the Lord is the ornament of the soul and who not onely is our defence but also the pusher and destroyer of all our Enemies especially which are spirituall 6. He calles him his Tower by which he understands that it is he who is his eminent refuge and who exalted him to be King and from a low degree raised him to an eminent place such as Towers are as also by his many Victories had exalted him as one in a Tower above all his Enemies who he had laid low and subdued to him 7. David calles God his Refuge a Metaphor from the City of refuge in the Jewish Nation to which the offender had his recourse for safety from his persuer and avenger of blood and to whom likewise when we have offended must have our recourse for salvation from the persuit of justice and the wrath of the Father and righteous Judge of the whole World 8. He calleth God his Saviour as he is properly and indeed not onely from bodily Enemies and all outward evills or dangers but he saves his people from their sinnes as the Angell said Matth. 1. 21. And consequently from all the evills that sinne hath brought on mankinde especially death everlasting and changing the nature of all other things that are evills of their own nature and making them work together for their good as Rom. 1. 28. shewes and to turne to their best as the hatred and selling of Josephs Brethren did unto him From which acknowledgment of Gods goodnesse to him and deliverance of him he gathers two conclusions 1. That therefore he will trust in him and so make use of his by gone experience for the time to come as he did when he encountred with Goliah And 2. that as by prayer and calling upon God he had formerly found favour and deliverance from his Enemies so he would therefore continue upon these two grounds 1. Because the Lord is worthy to be praised for his deliverances which he giveth and therefore worthy to be prayed unto and that deliverance be still sought from him as we are taught to do Psal 50. 15. 2. Because of the good that he should reap thereby which is safety from all his Enemies Thirdly The confirmation of the proposition is taken from four arguments 1. From his extreame and desperatelike miseries from the 5. verse to the 7. 2. From three degrees of Gods benefits to him the one the hearing of his prayers in his adversity the other in the wonderfull testification of his presence to his comfort and destruction of his Enemies from the 7. verse to the 17. And the third is from the work of his deliverance from the 17. verse to the 21. First then he sets forth his miseries ranking them in four sorts or expressions 1. The waves of death compassed me 2. The floods of ungodly men made me afraid 3. The sorrowes of Hell or as some translate the grave compassed me about And 4. The snares of death prevented me By the waves of death meaning his frequent and deadly like dangers wherein he was and which as one wave followes on the back of another did in like manner follow one after another and assault him so that one danger of death was no sooner past especially in Sauls time but another followed in the place thereof Next by the floods of ungodly men is understood the multitude of his wicked Enemies and their furious rage which like spouts of waters did terrify him 3. By the sorrowes of Hell is meant such as might bring one to despaire and pit of destruction And 4. by the snares of death is understood such snares as craftily were laid for his life and did threaten assuredly death unto him Whereof the giving unto him Michal Sauls Daughter was one 1 Sam. 18. 21. And his imployment of David for a dowry to get him a hundred foreskins of the Philiâ—tims that he might fall by their hands and having thus described his miseries severall dangers wherein he was he amplifies the same in most pithy and patheticke words they compast me they terrified me they inclosed me about and they prevented me and so as he used an aggravating of words to set forth Gods goodnesse towards him so in the same manner doth he amplify his own dangers and misery Hereafter he recounts again the Lords mercies and benefits towards him by their degrees the first whereof he makes to be the Lords hearing of his prayer which by the word crying he shewes was earnest and by saying He called on the Lord in his distresse and cryed he shewes that the same was frequent The second degree is taken from the arguments of Gods presence whereby he declares the same to the comfort of David and the Godly and to the terrour and confusion of his and their Enemies and this he doth in a Poeticke and Patheticke manner the force whereof is that as God by the sudden impressions in the Elements declares his power and presence so by many evidences he likewise declares the same in delivering his own from dangers and bringing on their Enemies dreadfull destruction so that when we see or hear these meteors they may serve as books of instruction to teach us the mighty Majesty and power of God for the protection of his own and overthrow of their Enemies and the manifestation of his love to the one and of his wrath against the other exprest by an Allegoricall manner of speech and as by a fearfull tempest and storm raised against them The third degree of his confirmation of the proposition is from the work of the Lords deliverance of him as is said of the Godly many are the troubles of the righteous but the Lord deliver's them out of them all And this he propones under the similitude 1. Of one that was ready to drown and perish in a River of waters whereby troubles are meant according to the Phrase that is usuall in Scripture out of which he acknowledgeth his deliverance was from above that is from Heaven when all earthly hope or help failed and therefore that as Pharaoh Daughter preserved Moses by drawing him out of the
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
because anger is the motion of revenge therefore by comparison when God revenges and executes justice and does those things which men use to do in anger he is said in Scripture to be angry and in wrath Next it is said that the Lord moved David and 1 Chron. 21. 1. It is said that Satan moved David and we shall also find that there were inward movers in David himselfe that moved him First then we see that both God and Satan had a hand in the work God by permission and in a wise ordination of it to good and Satan by suggestion and in a malitious intention for evill God as a judge in a just punishment for sinne and Satan as an enemy and an actoâ—r of sinne God then neither works evill nor by an evill way but he worketh in evill derelinquendo dirigendo withdrawing his grace and directing the evill to his glory in the end As we have shewne before in the Lords commanding of Shimei to curse David Neither is it any excuse therefore to Satan or David that God moved nor is any blot in God that Satan moved acting from divers principles and for divers ends That also which inwardly moved David was 1. Ambition and pride to know thereby his grandure in the numerosity of his subjects 2. Confidence in the arme of flesh and multitude of his people 3. Curiosity seeking to know that which at that time was unnecessary as Joab did shew him Secondly the thing that David did being thus moved is the numbering of the people which for a Prince to do or command to be done in it self or for a good end and upon an necessary occasion is not unlawfull the act then offends not as we see that Israell went oftimes under numbring as Numb 1. 17. By Moses himself but it is the mis-action and the doing thereof not out of a Princely providence but curiosity vain confidence and pride which makes the action vicious and sinfull The third thing is Joabs disswasion seeing the King curious and the fact dangerous and this he doth 1. By a plausible Exordium praying to God to augment the number of his people a hundred fold that David may live to see it 2. He interrogates the cause wherein he obscurely reprehends the Kings oftentation and curiosity 3. 1 Chron. 21. 3. He obviates the Kings instance if he should say that it were to try the peoples universall and generall subjection thereby To which Joab answers saying are they not all my Lords servants And 4. he shewes the danger of doing this in the same place of the Chronicles saying Why will he be a cause of trespasse to Israel The fourth thing is Joabs obedience at last the Kings word prevailing the reasons whereof are these 1. Joab was a wicked man and though he had declared that it would be a cause of trespasse to Israell and therefore unlawfull yet he dispenses with sinne and chooseth rather to obey man than God as he had done before in the matter of Vriah 2. He was an ambition man and a crafty cortior who feared to loose his place and that if he did it not another would be imployed to do it Therefore he takes his journey 1. Towards the East and passing Jordan enters into the City of Aroer situated on the River Arnon which enters in the mouth of Jordan marching the Kingdome of Sihon sometime a part of the Land of the Amorreans at the springs of which River Arnon stands this City Jasir their he past Northward and entred in Galaad at a place called Tachtim Hodshi which is by interpretation a new Land whereof no mention is in Josua But was after conquered by Saul 1 Chron. 10. From that he came to the City Dan which is the Northmarch of Palestina situated upon Jordan and from the North he entred in the Westmarches towards the Mediterranean and came to Tyre and Sidon for albeit the ancient inhabitants possessed the Cities yet they were in the partage of Asher and Nepthalim and from the Westmarch he entered into the South of Judah even to Beersheba which divided Judea from Idumea in Arabia and so compassed all the marches of the holy Land beginning at the East towards the North and from thence to the West and from thence to the South and so after nine moneths and twenty dayes came back to Jerusalem and gave up the whole number of the people to David extending to thirteen hundred thousand men Which number disagrees with that which is et down 1 Chron. 21. 5. Where the number of the men of Israell extends to eleven hundred thousand and of Judah onely four hundred threescore and ten thousand so there is addition to the one and diminution of the other But this seeming contradiction or disgreement is thus reconciled that these 300000. which are omitted in Samuel and added in the Chronicles are the twelve classes of Davids guard that were appointed in their severall vices to attend him monethly 24000. monethly as we see 1 Chron. 27. Which joyned together for the twelve moneths makes 288000. to which if 12000. of the Princes and Captaines of hundreds and thousands be added whereof is mention Vers 16. They make up the compleat number of 1100000. of the men of Israell which are not set down in Samuell because they were well enough known to the King and as for the number of them of Judah being 30000. lesse in the Chronicles then in Samuell it is answered by Interpreters that in the Chronicles their number is set down as they were after the plague of Pestilence and whereof 30000. by that plague were destroyed OBSERVATIONS 1. V. 1. BEcause after many Victories and abundance after famine Israell waxed in solent and luxuriously wanton therefore as God had pulled down their pride before by the sword and famine so now doth he by the Pestilence Whereby we see not onely what varity of rods God hath to chastise with but also that renewing of sinning procures the renewing of punishment and correction as we see especially here and in the book of Judges 2. Israell sinned and because Israell hath done so therefore David shall sinne that Israell may be punished The rulers sinne then is a punishment to a wicked people and if God were not angry with a people he would not give up their rulers to such sinnes as whereby he is provoked to vengance as people therefore should beware to provoke God to anger by their sinnes and abuse of Gods benefits so it is not without cause that they are charged to pray and make supplications for all but especially for those who are their rulers and in eminent authority over them the private well being ever comprised in the publicke 3. As is shewn to us 1 Chron. 21. 1. Satan moved David to this sinne of numbring the people Which so offended God and brought a plague upon them whereby we observe who is the chief tempter to all sinne and has been so in all ages from the
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his
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