his Prophet Ezek. 21.19 23. The former God over-ruled in a way of Mercy to Israel but the latter in Wrath to the perfidious and God-provoking Jews for their more speedy Destruction The seventh Remark is This word that God put into Balaam's mouth was not polluted by him but still preserved its own genuine and divine Purity tho' put into the prophane mouth of a pestilent Southsayer Philosophy indeed saith that quicquid recipitur id recipitur ad modum recipientis The choicest and most generous Liquors will receive an unsavoury Tincture imbibed from the musty Vessel that is the Receiver of them But here was something extraordinary and above Nature's reach This word was God's and not Balaam's it only passed from him or through him as Man's speech doth sometimes through a Trunk which yet is neither bettered nor made worse by the elegancy or rudeness of the speech uttered through it Balaam did not eat God's word tho' he had it put in his month as Jeremy did Jer 15.16 nor did he truly believe what he had spoken as David did Psal 116.10 and after him the Apostle Paul 2 Cor. 4.13 no more did the sage Seneca his Divine Sentences c. The eighth Remark is The Lord gives no distinct Answer to Balaam's boastings of his many Altars and Sacrifices as if thereby he had merited God's favour in gratifying his design of cursing Israel no notice God takes of his vain-glorying in such blind Devotions nor did he at all regard either him or them Deut. 23.5 esteeming Obedience better than Sacrifice I Sam. 15 22. and to do Justice Prov 21.3 the Sacrifices of the wicked being an abomination to the Lord Prov. 15.8 therefore God sends him back with a blessing upon his People contrary to his own and Balak's both desire design and expectation c. The ninth Remark is As the preparation of the heart so the answer of the tongue are from the Lord Prov. 16.1 Balaam must not answer Balak what was most pleasing to them but what was most pleasing to the Lord. It must not be according to the Idols of their hearts the Images and Imaginations of both Balak and Balaam but it must be according to the Idea of the Divine Decree and therefore it is said That God put the Answer into Balaam's mouth It was none of his own Answers and as it came not from him originally so it could not be polluted by him actually ut suprà The tenth Remark is What a blessed Record is the Scripture of Truth that Moses should be made able to know all that was said and done by Balak and Balaam against Jsrael here and to Record them also in all their Circumstances for the Instruction and Comfort of all succeeding Generations of the Church Rom. 15.4 Moses must not learn those Historical passages from any mortal Man but from the All-knowing God he had them by Divine Revelation Now come we to Balaam's Parables which are seven in number as his Altars and Sacrifices were For seven times he is said to take up his Parable Numb 23.7 and 18. and Numb 24 3. and 15. and 20. and 21. and 23. in all seven times The Remark in general is Vaiisha Meshalu He took up his Parable from Mashal Dominari as having a Dominion and powerful Influence to captivate the minds of those that hear them And here God speaks by Balaam to Balak and his wicked Moabites in Parables that hearing they might hear and not understand as in Luk. 8.10 c. The first of those seven Parables affords us sundry Remarks As first Balaam begins with a thundring Voice saying Balak hath call'd me from Mesopotamia my Countrey that lays betwixt two great Rivers Tygris and Euphrates as the word Mesopotamia signifies to curse and desie Israel ver 7. but saith he How shall I curse whom God hath not cursed c. ver 8. whereby God by Balaam's mouth reproves Balak for sending so far twice to fetch him who of himself could do nothing to gratifie him in that cursed Design and wherein also Balaam openly proclaims the vanity of his own Magick Art See Isa 47.12 13 14. Oh what an easie thing it is to wag a wicked Tongue yet without God's leave Balaam cannot do it against God's Israel How easie is it for God to bind the hands of all Kings to the Peace who thus binds this Southsayer's Tongue to the good behaviour and makes him bless whom he would have cursed The second Remark from this first Parable is All Occasions and Circumstances which the wicked propound to themselves a their best Advantages against the godly the Great God over-ruleth and turneth them to their worst disadvantages for his Peoples ease and for the accomplishment of his own good Will as here ver 9. Balak leads Balaam to an high Hill that he might have from thence a fuller prospect of the whole Camp of Israel in the Valleys and so more easily curse them in every part of that numerous Army But when Balaam beheld them and as the Greek and Targum Jonathan explained it considered the vastness and prodigious dimensions of Israel's Army he was struck into such a consternation that as one amazed he could not curse them but on the contrary was over-powered to bless them not much unlike Peter astonished at Christ's Transfiguration who wist not what he said Luk. 9.33 Balaam's Tongue blesseth Israel while his Heart withed a curse to them The second Remark is A separated People are a blessed People not only in the mouth of Balaam here but also in the mouth of God himself 2 Cor. 6.17 18. Balaam blesseth Israel here with their dwelling alone as separated from other People's both by Laws Manners and Religion as a singular peculiar People of God Exod. 19.5 Levit. 20. v. 24 26. Ezâ—a 9.2 And as this phrase dwelling alone signifies Israel's Excellency above all other People so it doth their Safety also Jer. 49.31 and their sufficiency of all provisions from their God insomuch that they should neither need nor fear any other People Deut. 33.28 therefore saith Balaam They shall not be reckoned among other Nations ver 9. that is they shall not be mingled with them nor change their Religion for theirs but live separate from them in the service of God Thus Christ saith That he hath chosen his Church out of the World Joh. 15.19 and 1 Pet. 2.9 Yea and this gracious Privilege the Church and Children of God do apply to themselves We know that we are of God and the whole World lyeth in wickedness 1 Joh. 5.19 The fourth Remark is Balaam's mouth is made to confirm that great Promise which God made first to Abraham Gen. 13.15 and 22.17 and after to Jacob Gen. 28.14 when he saith ver 10. Who can count the dust of Jacob or as the Chaldee reads it the numberless number of their little ones c. Thus the great God over-shot the Devil in his own Bow as to this matter also for whereas Balak
here for what Saul thought was the Highest Wisdom Samuel convinced him that it was the sublimest Folly for he both said and did foolishly First He had said like a Fool in charging Samuel with breach of Promise which was a loud Lye for he came within the time appointed And Secondly He did Foolishly pretending urgent necessity for his own Impatience and Precipitancy in breaking God's Command the keeping whereof is of indispensable necessity seeing the Lord never necessitates any Man to sin and his Sacrificing under such a pretence only was more probable to provoke than to pacifie God Therefore 2. Samuel taxes him for breaking the Command of the Lord his God Every word hath its Emphasis N. B. Especially thy God who hath so exalted thee from feeding Asses to Rule a Kingdom yet him thou hast renounced by thy Diffidence and Distrust in relying more upon thy Army that Arm of Flesh now melted away than in thy God who binds the Hands and the Feet of the Philistines so to the Peace that they cannot assault thee but when he will Hereupon he tells him 3. Thy Disobedience will cost thee the loss of two Kingdoms not only that which is Temporal to be torn from thy Tribe and Family and to be given to one after God's own heart of the Tribe of Judah c. but also the loss of that which is Eternal the greatest loss of all v. 14. If thou Repent not N. B. Enquiry Why did God punish Saul so severely for such a small Offence occasion'd by a seeming necessity c Answer 1. Man is not a competent Judge of the Judgments of God because Man seeth only the External Act but God seeth the Internal Temper Solomon saith The Sacrifice of the Wicked is an Abomination to the Lord Prov. 15.8 How much more when it is brought with an Evil heart Prov. 21.27 that Saul did this in Rebellion against the Light of his own Conscience his own words I forced my self do imply to say nothing of his Distrust of God's Providence c. N. B. Answer 2. It hath ever been accounted an high piece of prudence in all Law-givers severely to punish the first Violations of their Laws to be in terrerem to others for the future and accordingly God dealt so severely with Adam the first Transgressor with Cain the first Murdâ—rer with Israel for their first Idolatry in the Golden Calf Exod. 32.28 35. with Aaron's Sons for their first Miscarriage in the Priesthood Levit. 10 1 2. with that Person who was the first Prophaner of the Sabbath Numb 15.32 and Lastly with the first gross Hypocrites in the first Gospel Church Acts 5.5 10. Accordingly Saul was the first King of Israel and therefore God's Severity with him was to be a terrour to all his Successors c. N. B. Answer 3. Though God threaten Saul with the loss of his Kingdom here yet may it probably be supposed that a tacit condition was implyed namely if he did not heartily repent of his sin Thus it was in the case of Nineveh Jonah 3.4 And this is the more probable here because the full final and peremptory Sentence of Saul's Rejection is plainly ascribed to his Desperate Disobedience unto God's Command in sparing Cursed Amalek chap. 15.11 23.26 28.29 and until that second prevocation neither did the Spirit of the Lord depart from him nor was David Anointed by Samuel in his stead until Chap. 16.13 14. N. B. Answer 4. Sometimes God punishes small sins severely and such are set down in Scripture Record for weighty Reasons As First To teach us the heinous Nature of sin in it self so hateful to God and so hurtful to Men that we may abhor all the degrees of it 't is the proper Object of Hatred Ye that love the Lord hate evil Psal 97.10 we should hate it with a perfect Hatred the small as well as the great otherwise our hatred of it is not perfect Secondly To shew us that indeed no sin can truly be called a little sin because there is no little God to sin against therefore to disobey the great God even in the smallest matters as in Adam's eating an Apple is a ground great enough and a sin great enough to procure God's Severity Thirdly That we may not indulge our selves in the least sin as we are prone to do in presuming on God's Mercy lest God punish us for them and lest little sins make way for greater as little Wedges make room for the more Massie ones and little Thieves serve to open the Doors for the grand Crew This will befal us when God is offended with our allowing of little sins he lets us alone at last to a wallowing in grossest Enormities Fourthly N. B. That we may all learn the Riches of Divine Grace and free Mercy in passing by and pardoning such great Inquities in us when we find the rigour of Justice executed upon others for far lesser faults Recorded in Scripture Alterius perditio tua fiat cautio such Examples of God's Severity are purposely Registred in Sacred Writ as necessary Cautions unto us they are written for an Admonition to all future Ages 1 Cor. 10.6 11. and therefore the Vniversal Good to all Generations that is learnt out of those Instances of God s Severity for small Matters doth abundantly preponderate and holds forth more of Divine Mercy than that Divine Rigour on those particular persons had inflicted on them can amount to God's Dishonour Answer 5. As this severity upon Saul was personal only yet for a General Advantage to all Ages in which respect it hath more of God's Kindness than of his Harshness in it so 't is Recorded for our instruction N. B. That an Honest Intention will not warrant an unwarrantable Action as some suppose Saul had in Sacrificing two things make a Godly Man good Actions and good Aims A good Aim maketh not a bad Action good as in the Case of Vzzah who had an Honest Intention probably in putting forth his Hand to hold up the Ark ready to tumble down yet God smote the Breath out of his Body for so doing 2 Sam. 6.6 7. but a bad Aim may make a good Action bad as in the Case of Jehu the matter of his Act ons was good 2 Kings 10 30. but the Motive Aim and End were all amiss v. 29.31 c. He followed God so far as to get a Kingdom and when their ways parted Jehu follows no farther and so his Rotten Aims became his Ruine Accordingly Saul's unsound Heart and dispensatory Conscience which he here forced to comply in a Work not warranted by the word discovered his Hypocrisie and usher'd in his Destruction The last Remark upon chap. 13. is the low Estate of Israel notwithstanding their promising to themselves so much Protection and Prosperity from a Crowned Prince This appears First In the scornful number of the Army but six Hundred Men v. 15. to oppose the prodigious Army of the Philistines who had sent forth Spoilers
he is Impassible therefore that any thing should grieve him is Impossible The cause by a Metonymy is put for the Effect The second Enquiry How did God resolve to ruin man How did he resolve to marr man as he did repent to make man Answ This is the positive part as the former was the Negative and both must be understood after the manner of men who usually say in cases of high displeasure I 'le consult no more I 'le dally and delay no longer I 'le resolve to ruin them that are in the power of my hands Thus saith God here My Spirit shall not alway strive c. Gen. 6.3 That is The Spirit of Christ in those few Godly Patriarchs who lived in that corrupt and incorrigible age did strive with the stubborness of that old wicked World 1 Pet. 3.18 19. Both Preaching to them Gods good ways and protesting against their evil works yea and this Spirit of Christ had suggested many a good motion in the very Consciences of that sinful offspring which they Resisted and Rejected as Acts 7.51 Now Gods Spirit is a delicate thing as some read Psal 143.10 If grieved once he may be driven away for ever Here he is weary with striving and urging them to Repentance for Sin and Reformation of life This doing despight to the Spirit Isa 63.10 Eph. 4.30 Heb. 10.29 moves God to come to a Final resolve for their total ruine I will destroy both Man and Beast v. 7. God hates sin worse than he hates the Devil for he hates him only for sins sake but he hates sin for its own sake God hates Man for sins sake and Beast for mans sake he will be revenged of both the Beast that was created for man perished with man What had those poor sheep done as 2 Sam. 24.18 They all alas are undone by mans sin and are for his Punishment to be marr'd with him as they were made for him This is a branch of that bondage which the creatures are still subject to and grievously groan under yet waiting for deliverance from it Rom. 8.21 22. The second particular is The causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impulsive procuring cause and occasion of all this divine displeasure in so repenting of making man and so resolving for marring man and the whole sublunary Creation for mans sake was mans sin in General and it was all kind of sins in all Sorts and Sexes also in particular as the Evangelist Luke doth most roundly deiver it in a most Elegant Asyndeton saying universally They Ate they Drank they married c. Luk. 17.27 28. Without the copulative And between these actions as if they passed without Intermission from Eating to Drinking from Drinking to Marrying c. They follow'd these things so close as if it had been their sole and singular work and they born for no other end in the World summum bonum in Ventre aut sub Ventre posuerunt Those Antediluvian Belly-Gods made their Gut their God which is but a Dunghill Deity so rendring themselves far worse than the sorry Scavengers who live honestly by emptying Privies but those lived wickedly as if only to fill them Eating and Drinking on Earth what they were to digest in Hell from their Gluttony and Drunkenness they passed on to carnal concupiscence for sine Cerere Baccho friget Venus and est Venus in vinis Gluttony c. is the very Gallery that wantonness walks through not so much in lawful Marriages for that Luke nameth not v. 28. Chap. 17. as he doth v. 27. But in unlawful matches Such as their Lust Liked and Loved not only in their unequal Yokes of Polygamy but also of Sodomy too that odious concubitus qui non utrinque resolvit as Ovid Phraseth it and they Planted and Builded for the use of Posterity neither taking any notice of Noahs Predictions nor of their own Peril Their wits they had buried in their guts and their brains in their bellies Whoredom and Wine c. had taken away their hearts Hos 4.11 All universally were no better Hence the second Observation An Universal or General defection is amost certain fore-runner of an Universal and General Destruction All here of all Sorts and Sexes were departed from God all kind of sins were common amongst men In families were found promiscuous Lusts unlawful matches c. In the State abounded Tyranny Violence Oppression and all kind of Injustice In the Church appeared contempt of Gods Command abuse of Gods Patience unto Presumption and a despight of his bounty unto a fatal security in sin All these aforesaid abominations they wrought in Gods sight and God seemed for a long time silent and unconcerned Therefore their hearts grew fat as brawn they were set upon their Villanies and would lose no time therein Hence our Saviour saith They did know nothing nor indeed would know any thing until the very day that the Floud came Mat. 24.38.39 Into such a dead Lethargy were they cast by their notorious Impiety All flesh had corrupted his way Gen. 6.12 This was a ready preparation and provocation on mans part for an Universal Perdition from Gods Justice they were now grown ripe and ready for Gods Sharp Sickle Rev. 14.15 18. ☞ Note The wickedness of man was great in the Earth Gen. 6.5 The World was now grown so foul with sin that God saw it high time to wash it clean with a Floud A Deluge of Sinning must now bring a Deluge of Suffering And their sin so heinous had given the very Earth so deep a tincture and a stain so engrained that it must lye soaking under water for about a twelve-month before it could be Rinsed and fitted for mans life again The Old World had heaped up such a multitude of horrid sins as the top thereof higher than Babels Tower reached up to Heaven and fetched such a floud of water from thence as reached up again to Heaven There was a grand superfluity of naughtiness Jam. 1.21 before there was so great a superfluity of overflowings of the Flouds Mens sins went over their heads as Davids did Psal 38.4 before Gods Judgments which their sins sent for came down upon their heads The World was drowned in wickedness before it was drowned in water their sin was writ on their punishment The second Note is Sin had its Advance the same way that it first had its Original both for Organ Object and Subject As a Woman was the Subject of the first sin so Women were here Satans Instruments to promote sin As the beauty of the Apple was the Object that bewitched the first sinner So the beauty of the Daughters of Men was that the Tempter presented to the Sons of God to render them manifold the Sons of the Devil 'T is said there is scarce any notorious sin but a Woman hath a hand in it as is observed quite through the Word and through the World and the Organ Satan used both in procreating and procuring the first
glittering glory as the Mobile were at Herod's Grandeur when Cloathed with a Cloak of Silver Act. 12.21 22. 'T is a wonder good David could be silent when he saw how his Son's Pride thus Budded Ezek. 7.10 He should have endeavoured to Cross it and to Crush it in the Bud but alas He was too much blinded with the fondness of his Fatherly Affections and God's Holy hand was in it to bring upon David those Evils out of his own House which he had threatned chap. 12.11 for his Sins The Third Remark is The means whereby Absalom stole away the Hearts of the People from their Right Owner his own Father v. 2 3 4 5 6. All the means he used were all farther Additions to his most Princely Pomp c. Herein Mark 1. That he might be the more popular he Riseth early he Seats himself in the place of Judicature to hear the Peoples Causes to put a slur upon all the King's Judges as if sluggards and careless and none like him for self-denyal and diligence Mark 2. He smoothed the Plaintiffs up with plausible words telling them that their Causes were good right or wrong and Condemned those Judges that had formerly heard the Case and given Verdict against them This pleased the Plaintiffs Mark 3. He Reflects upon his Old Father as one Super-Annuated and past publick Employ so minded not to promote the publick good but sets up such Judges as are bribed and will not do the People Justice N. B. This was a most sordid slandring of his good Father of whom the Holy Scripture giveth a better Character that David Executed Justice and Judgment among all the People chap. 8.15 Mark 4. He wishes that the People would make him Judge seeing the King would not having only brought him into favour at Court and then would he work wonders in pleasing all People N. B. 'T was a great over-sight surely that such an Arrogant Ungrateful Lying Hypocrite was called no sooner to the Bench. Mark 5. When the Vulgar sort came to do him Obeysance Bowing to this Molten Calf made up of Golden-Earings He with a Counterfeit Courtesie took them and kissed them tho' they were Scoundrels and Skullions of lowest Degree So sordid was his Spirit and nothing Royal in it not a dram of David in him and here if ever true Partus Sequitur Ventrem The Birth follows the Belly for assuredly while he was thus Ambitiously Aspiring after a Kingdom he could thus crouch to any Inferiour fellow were his Cause good or bad He had more of his Mother a Pagan Geshurite than of his Father a Godly-Israâ—lite c. Mark 6. Thus he courted the People and collogued with them till he had stolen away all their Hearts And this Thief acted so Slily and Secretly that neither the People nor David himself did discern or discover it The Second part of this Chapter is The Concomitants of Absalom's Conspiracy ver 7 8 9 10 11 12. Upon which Remarks are First The time when this Conspiracy began to be put into Action after its long hatching in secret c. 'T is told us It came to pass after forty years ver 7. About the Computation of this time I find various Opinions N. B. The First is Wherein Arbang Hebr. four is Read for Arbagnim Hebr. forty Thus the Syriack the Arabick and Josephus the Jew Reads it But this is generally exploded notwithstanding the probability that Absalom's conspiracy might require four years time to raise his Rebellion in against his Father because it is of dangerous consequence to allow of any Corruption in the Hebrew Text. The Second Opinion is That these Forty years must begin their computation at the time that Israel asked a King then was an observable alteration of the Government of Israel and so as fit to be made an Epocha or account of time as both the Greeks and Romans did from the like grounds and now the Lord as it were Intimated unto Israel Ye have been mad for a King now shall ye have so many Kings that ye shall not know which of them to follow and many of you shall perish in following the Usurper c. All which and the manner of a King Samuel foretold them of they saw fulfilled in Absalom But this Account from Saul's first year makes it more than forty years The Third Opinion Reckons these Forty Years from the beginning of David's Reign in Hebron who Reigned in all Forty Years in the last of which Absalom raised his Rebellion having catched hold of a Praediction saith Rabbi Levi that David should Reign no longer and lest Solomon should succeed he sets up for the Succession himself in David's last Year N. B. But as Reckoning from the First Year of Saul's Reign makes the time more than forty years so this reckoning from David's first year of Reigning makes it less than forty for the Rebellion of Sheba followed this of Absalom and the three years Famine beside that fell out in the days of David for the Sin of Saul c. Mention is likewise made of David's Wars with the Philistines wherein David was personally present and in danger which could not be in the last year of David's Reign when he was decrepit and kept his Bed but now when David fled from Absalom he was able to walk on foot c. The Fourth Opinion is Therefore the most probable to reckon this forty years from David's first anointing by Samuel which gave him a just Title And though that was then secretly done yet was it known to all after so might be a fit period of time to reckon this forty years from The Second Remark is The Place where Absalom began his Rebellion namely Hebron where he pretended he would pay his Vow he had made at Geshur in Syria v. 7 8. thus he makes Religion a Cloak for his Rebellion pretending like a crafty Hypocrite to pay his Peace-Offerings of Thanksgiving to the Lord for returning him from his Banishment among Pagan Idolaters and restoring him into the King's presence and favour where he might also be present in the pure Worship of the true God Yet resolvedly intending to ruine David in his being as well as in his well-being and lest his Father should suspect him he goes not away without his leave well knowing that his Pious Father would not hinder but further his Devotion and would rejoyce at his Son 's retaining his Religious Desires after the true God having been so long conversant among the Syrian Courtiers where he saw nothing but Idolatry and Debauchery The Third Remark is David's ready grant to his Son 's Religious Petition v. 9. 'T is a wonder so Wise a Man and so Sagacious a King as an Angel of God Chap. 14.17 yea and sometimes so over suspicious as in the case of Mephibosheth afterwards yet no distrust will his heart harbour concerning Absalom upon whom he doted N. B. One would think David might have said to his Son Is not Sion as proper
ver 3 4. for Mordecai upon their asking him the Cause of his Obstinacy as they call'd it was not asham'd or afraid to shew them both his Countrey and his Conscience that no Jew might do as they did because God had forbidden to give Divine Honour to any but to himself Deut. 6.13 Matth. 4.10 and had commanded to blot out the remembrance of Amalek Exod. 17.14 Deut. 25.19 1 Sam. 15.3 of whom Haman descended Remark the Third The Material Cause of Haman's Coonspiracy was the cutting off the whole Nation of the Jews as one Man for the sake of that one Jew Obstinate Mordecai ver 5 6. upon a certain lucky Day which he sought out by casting Lots to find it ver 7. Mark 1. Those Pestilent Pick-thanks that had reason'd the Case with Mordecai and could not reclaim him from his Non-conformity carry their Complaints to Haman that they might curry favour with the King 's greatest Favourite and incense him to ruine Mordecai Mark 2. Hereupon Haman swells like a Toad glows like an Hell-Hagg blustering out those Words Shall this Slave think himself too good to Bow when all the Free-men of Persia think it not below them to adore me c. saith Josephus And his Rage was so inflamed that he thought it a thing below him and too little for his revenge to vent it all upon one Man Mordecai but he will spend it on his whole Nation Mark 3. Yet Haman wants an Happy or Lucky Time or Day wherein to execute his most mischievous and bloody Design Hereupon he useth Diabolical Divination or Sorrilegy which was Sorcery Maiom Leiom Vmekodesh Lekodesh Hebr. casting Lots into the Lap saith Menochius Prov. 16.33 or into a Pitcher according to the Ancient Customs of those Eastern Countreys in their Divinations putting into a Pitcher Papers with Names of every Month and of every Day in the Month then one blindfolded puts in his Hand and pull'd out one Paper and according to the Marks set down amongst them all from the first Month to the twelfth and from Day to Day in each Month that Month and Day the Paper he pull'd out had writ within its Roll they look'd upon it as their Lucky Time or Day ver 7. Mark 4. The marvelous Providence of God for the good of his Church in a double Respect first This damnable Design of an effectual and universal Extirpation of the whole Jewish Nation was so far over-ruled that it shall not be undertaken until the twelfth Year of this Artaxerxes Ahasuerus at which time Esther had been his Queen about five Years and who being so greatly beloved by him was in a better Capacity to interpose and interceed for her People Thus God made a Remedy ready before the Malady brake forth And secondly Though Haman's Malice was so implacable and unwearied as to trouble himself so long in seeking out a lucky Day for revenge yet herein God over-shot the Devil in his own Bow disposing of this Diabolical Lottery so Prov. 16.33 as to defer Haman's supposed lucky Day from that March unto February following whereby it came to pass that his Devilish Design was defeated before that time came wherein to accomplish it Chap. 9.1 c. Remark the Fourth The formal Cause namely the Means and Arguments wherewith Haman perswaded the King into a grant of his Royal Authority for executing his bloody purpose upon the Jews after he had found out his supposed lucky Time for the accomplishment of it ver 8 9. Mark 1. Haman Caresseth the King saying There is a certain People not worth hanghty Haman's naming scattered abroad this was not their Crime but their Calamity Deut. 32.23 26. but he meant saith Menochius they were a malevelent People so might be more mischievous being dispersed in all the Provinces of thy Kingdom therefore the more dangerous for infecting the King's Liege-People and for sowing Seeds of Sedition c. whereas indeed saith Bonartius this dispersion did disenable them to make Head against an Adversary and expos'd them to be destroy'd with more ease and their Laws divers from all People so indeed they were and better Laws Deut. 4.6 7 8. Neh. 9.13 here Haman spake Truth as that old Lyar the Devil will do sometimes but for a Devilish End to deceive the King with Sycophant Sophistry Mark 2. Nor do they keep the King's Laws wherein saith Piscator Haman reflects upon Mordecai's not bowing to him at the King's Command and He being a Jew all the Jews must be Criminals accordingly could they but find occasion c. thus this Breathing Devil represents all the Jews as Refractaries and Rebels c. being an Impudent Lyar even while he speaks Truth for though it was true they kept not the King's Laws in sacred Matters which therein they could not do it being contrary to their Consciences and they must obey God rather than Man as before Yet kept they the King's Laws in Civil Cases promoting the Peace of such Places where they lived as bidden so to do Jer. 29.7 Mark 3. This cursed Courtier comes to draw his Conclusion out of all his plausible Premises in which Syllogism call'd Sorites he fills his Mouth with most cogent Arguments every Word in it seeming to have weight and worth therefore it is not for the King's Profit to permit them thus while he pretends only the King 's and Kingdom 's Profit lest Sedition should be excited by the Jews saith Bonartius he solely intends the satiating his own Private Rage which he conceals Mark 4. Haman Harangues the King at the close with fine smooth silken Words Im gnal Hammelek Tob Heb. ver 9. If it seem good to the King c. thus while he spake so fair the sooner to insinuate He had seven Abominations in his Heart so should not have been believed saith Solomon Prov. 26.25 Haman adds Let an irrevocable Decree pass to destroy them all root and branch N.B. This wicked Haman was one of those wretched Adversaries who stand upon Record for saying Come let us cut them off from being a Nation that their Name be no more remembred Psalm 83.4 Mark 5. Lastly to prevent a Tacit Objection that the Destruction of the Jews who paid prodigious Tribute as Captives into the Royal Treasury would prove a vast Damage and Detriment to the Kingdom Haman Answers he will purchase their Extirpation with ten thousand Talents of Silver which was a vast summ computed to be three thousand seven hundred and fifty thousand Pounds Sterling If any ask where should Haman have so much Money Tirinus Answers he might Promise to reimburse himself out of his Prey of the Slain Jews ver 13. beside being of the Seed Royal of Amalek of Agag whom Samuel hew'd in pieces saith Dr. Lightfoot he might have much Money left him by his Ancestors and now being promoted to the highest Honours in the Kingdom and having doubtless many Places of Profit concentr'd in that one highest Figure so might he lay up Gold us
while their very weeping had the Voice of Praying which God heard Psalm 6.8 N.B. They knew no better weapons to make use of now but only Preces Lachrymas Prayers and Tears as was the Language of the Primitive Christians and our Lord tells us that Fasting and Prayer will cast forth the most morose and most Tenacious Devil Matth. 17.21 Mark 3. Many-day in Sackcloth and Ashes or Hebr. Sackcloth and Ashes were laid under many so many as were more deeply affected with their Sins and the sad Consequents thereof would decline their own soft Beds saith Vatablus laying all along upon Sackcloth and Ashes And thus they restrained themselves not only from Work Meat and Delights by Day but also from sleep by Night that they might Watch as well as Pray Mark 13.33 Matth. 26.41 Mark 4. This Fast was after commanded to be continued three Days ver 15 16 17. wherein they abstained though not à Toto from all necessary Food yet at least à Tanto and à Tali taking no more of Quantity than to keep alive and not any of a luscious and delightsome Quality as Dan. 10.2 3. N.B. Thus that like Phrase Acts 27.33 is to be taken and all this was done for furthering their Repentance a right Remedy for Reconcilement Remark the Second Concerns Mordecai's Mourning in Particular ver 1 2. Mark 1. So soon as Mordecai Jadan perceived either by the Relation of some Friend or by the Triumph of the Jews Enemies saith Junius or rather by Posting up the Proclamation in Shushan saith Masius then he Rent his Clohths to shew that his very Heart was Rent with Sorrow for Sion Joel 2.12 13. so solicitous was he for the Church's welfare as old Eli had been for the Ark 1 Sam. 4.13 Mark 2. He put on Sackcloth after the manner of Mourners not only among the Jews Gen. 37.29 34. 1 Kings 21.27 and 2 Kings 19.1 c. but also among the Gentiles 1 Kings 20.32 and Jon. 3. c. yea he put on a dusty Garment besprinkl'd with Ashes saith Drusius as holding the worst Cloaths too good for such a woful Caitiff c. Mark 3. He went into the midst of the City that is into the Market-Place saith A Lapide which usually is in the Heart of Cities And there cried out with a loud and bitter cry saith Josephus that an Innocent Nation was design'd to be destroyed he did this partly as a pattern to his Brethren partly to move the Persians to pity them that they might do what they could to prevent it and partly that it might by this means come to Esther's Ears who was yet ignorant of it as well as to express his deep Sense of Danger Mark 4. In this Mourning Posture Mordecai returns to the Place before the King's Gate but might not enter in to sit there as he had hitherto done least his Sackcloath being seen at Court it might have been an Eye-sore and caus'd sadness to the King and his Jolly Courtiers who never could endure to see a Night-Cap for marring their mad Merriments saith Tirinus that Gate which should always be open for poor Petitioners was now shut against such Mourners as Mordecai 'T is probable that Haman had likewise procured this Law that the King and his Courtiers must see no sad sights lest their Mirth should be marred and themselves surprised with Heaviness and Horrour and more especially lest any Mourner should make means to complain to the King of his Cruelty c. Remark the Third Concerns Esther's Mourning moved by Mordecai's Mark 1. Though the Queen was kept close according to the supercilious Custom of the Persian Court rarely suffering their Wives to be publickly seen abroad c. yet her Servants had more Liberty and observed Mordecai's Sackcloath and Sorrow they acquaint Esther herewith who was exceedingly grieved to hear it sends presently to change his Sackcloath into Sattin to make him capable of returning to his former Place if not of coming to her to acquaint her with the Cause of his uncustomary Carriage c. ver 4. but so great was his Grief as not to accept of the Queen's kindness thinking these mean Cloaths were good enough for him unless his Condition were more comfortable Mark 2. Holy Esther was not sullen towards Mordecai as vain Vasthi had been to the King without any such Affront as this of Mordecai's rejecting the Queen's Courtesie in offering a change of his course cloathing of a Mourner into the bravery of a Courtier but sends Hatach an honest Servant and perhaps a Jew at least a Jew inwardly to him to know what and why c. ver 5. N.B. Though Esther of a poor Captive Maid was now made an eminent Mistress over a hundred and twenty seven Provinces which is one of the four Burdens the Earth cannot bear Prov. 30.32 yet doth she not capriciously Tax her Uncle of any Incivility in Rejecting her kindness nor turns short upon him by bidding Hatach tell him He had tyed her Hands from offering any more of her Royal Favours but she candidly Construe's all believing he had greater Grounds of his Grief and of such loud Lamentations than she yet knew of Mark 3. Hatach readily runs with his Mistress's Message like a faithful Servant to Mordecai whom he sound in the Broad-street of the City as Rechob Hebr. signifies for no nearer the Court might a Mourner come ver 6. to him Mordecai relates the whole matter ver 7. and sends her a Copy of the Bloody Decree ver 8. that she might see it and be assured of it and now or never she must bestir her self and venture to go in to the King to intercede for God's poor perishing Church All this Mordecai pushes forward with utmost earnestness improving his antient Authority over her and pressing it upon her with most cogent Arguments N.B. All which are purposely Recorded here that all may learn to lay out themselves to the utmost for the Church's good Remark the Fourth Hatach returns with his strict Charge from Mordecai who had been her Foster-Father and still lays claim to an Interest in her and an Authority over her prudently presuming upon her well-known Ingenuity c. in persuading Esther to venture in to the King and to Request of him a Remedy against so fatal a Malady declaring to her from Mordecai's mouth the Reasons of that cruel Edict because he could not out of Conscience bow his Knee to Haman that cursed Amalekite and the dreadful Events that were like to follow thereupon ver 8 9. Thus Bonartius excellently explains them Remark the Fifth Queen Esther refuseth this Commanding Request of her Foster-Father Mordecai rendring a Reason for her Refusal ver 10 11. pleading Should she go uncalled she shall be put to death for breaking the Law that forbids it N. B. The Learned enquire When that wretched Law was made And 1. Lyra and Serrarius say it was procured by Haman lest any way of Access to the King should lay open
Remedy first upon the Malady this is Threefold The 1st Remark is This Mans wandering the wrong way departing from the Holy City Jerusalem which Hebrew Name Jereu Shalom signifies they shall see Peace and Shimet found it a place of Peace while he continued in it 1 Kin. 2.36 41 42 46 c. and so did this certain Man in the Parable the Thieves did not dare to Assault him while he staid in this Mountain of Rocks amongst which it was built Josh 18.28 and 2 Sam. 5. ver 6 7 8 9. it was a strong City of Refuge yea glorious things are spoken of it Ps 87.3 It 's Walls were called Salvation and its Gates Praise Isa 60.18 God loved to look upon it Isa 49.16 and he delighted to dwell in it Ps 132.13 14 c. The Old Jerusalem was the more Famous for being a Type of the New Jerusalem which hath a most Glorious and Graphical Description of all its parts Rev. 21. per totum Oh how foolish was this certain Man to turn his back upon such a Blessed place the Terminus a quo from whence he went but more especially considering the Terminus ad quem the Cursed place that he turned his face toward which was Jericho signifying the Moon Hebr. that is placed under the feet of the Church of Christ Rev. 12.1 and it was Cursed by Joshua Joshua 6.17 as a kind of first Fruits of that cursed Country Dedicated to Divine Justice Levit. 27.28 Though Hiel presumed to Redeem this place so devoted to Gods Curse and to Rebuild it 1 Kin. 16.34 yet did he pay most dearly for so doing inasmuch as be lost his living House namely his Children while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground N.B. Note well t is said of Christ that he sets his face as one going to Jerusalem Luk. 9.53 Sure I am it should so be said also of every True Christian whose Heart as well as Face must be toward Sion for the way to Sion is writ in their Hearts Ps 84.5 but wo to such as wander the wrong way from Sion to Babylon from places of Gods Worship to a Land of Darkness 1. Remember Dinah who was Defloured by her gadding abroad from her good Fathers Tent Gen. 24 2 23. 2. Remember Naomai who left the Land of Promise and went to Sojourn in the Land af Moab yet was she so wise as to Return again in due time and upon her Return gives this Account of her self what she had got by her wandring the wrong way she saith call me no more Naomi which signifies Delightful but call me Marah which signifies bitter for my God the Almighty hath dealt bitterly with me I went out full but am returned empty c. Ruth 1.20 21. 3. Remember Shines who judged the Kings command good in confining his Abode in Jerusalem a place too good for so bad a Man and he kept the Kings Command for three full years yet after this he breaks the bridle runs over to the Uncircumcised whereby he lost his Life by the hand of Justice and his own Heart was privy how justly he suffered 1 Kin. 2.38 39. to the end 4. Remember Samson what a Turmoiled and Toilsom Life he led by his Leaving Canaan and his Conversing so much among the Cursed Philistines Lastly Remember the Prodigal who by leaving his Fathers House made himself more miserable than the very Hoggs that he kept therefore little Children abide in Christ and continue ye in the love of Christ 1 John 2.28 and John 15.9 The Second Malady of this Man Remark the 2d is His falling among Thieves ver 30. Hence Great Grotins's Gloss is that this Portion of Scripture is a true History of a matter of Fact that happened in that time and place because the Road-way betwixt Jericho and Jerusalem was notoriously infested with Robbers as our High ways near London are too well known to be and as Savoy or Salvoy was of old called Malvoy which signifies an Evil way because High-way-men abounded there so that no Travellers could have any safe passage to any place but when those Robbers were routed out then was it named Savoy or Salvoy which signifies a safe way But waving this singular Sentiment of Grotius Literal Sense let us follow the concurrent Opinion of both Antient and Modern Authors who make it a Parable N.B. Note well 1. This certain man is either the Original Sinner the first Adam or the Actual Habitual or Unconverted Sinner to wit All Mankind descended from Adam or the Backsliding Sinner c. N.B. Note well 2. The Thieves that all these three sorts of sinners did fall among were Satan Sin and Death the two first are the founders of Evil and the last is the finisher of it Satan and sin are the Efficient cause of all Evil and Death is the final effect of Evil Rom. 5 12. and Satan is a most dangerous Thief as he hath got the upper ground of man for he is the Prince of the Air Eph. 2.2 which is about the Earth where man walks and sin is no less dangerous a Thief for the Iniquity of mans beels do compass him about Ps 49.5 and so if left to himself he is ever in danger to have his Heels tripped up thereby and Lastly Death comes oft as a Thief in the Night upon Man 1 Thes 5.2 2 Pet. 3.10 Revel 16.15 and 3.3 c. N.B. Note Well 3. The Original Sinner Adam fell among these Thieves when he minded more Satans promise and Eves proffer of the forbidden Fruit than he did of Gods Praecept against it his Hearkening and Hankering after Honour of the Devils giving made him walk the wrong way from the Tree of Lifs to the Tree of Knowledge of Good and Evil This made him to sin that greatest of sins Reckoned to be next unto that unpardonable sin the sin against the Holy Ghost seeing it was a sin against so much Light Life Love and liberty such as never any Mortal Man had His sin was not the Rebellion of a poor peasant upon the Dunghill but of the highest Favourite in the Court even in Paradise it self Hereupon Bernard descants Si hoc Adamo Contigisseâ— in paradiso quid nobis in seerquilinio If Adam fell among Thieves in Paradise it self Oh what falls may befall us that are cast upon the Dunghil of this evil World Satan made Adam sin and his sin brought forth Death the Fruit of his fall from Obedience and Innocency c. N.B. Note well 4. The Habitual and Unconverted sinner drives the trade of sin and the chiefest place of his Trading is Jericho Satan leads him Captive at his Will 2 Tim. 2.26 and such must needs goe yea run the wrong way whom the Devil drives Such as are not only sold under sin as we all are by Adam Rom. 7.14 but they sell themselves to sin with Ahab 1 Kin. 21.20 who being past feeling give themselves over to work all kind of wickedness
of Widdows Houses Matth. 23.24 could not bear him saying Ye cannot serve God and Mammon Matth. 6.14 and here ver 13. These two Masters are Incompatible and the variance between them is Irreconcileable Amity with the World is Enmity with the Lord Jam. 4.4 They vainly thought that the Rich Rulers were only Happy and Blessed but the poor People were only Cursed John 7.48 49. In opposition to whom some Judge that our Lord said Blessed be ye poor Luke 6.20 However he smartly saith to them here ver 15. That all is not Gold by Gods Touch-stone though it glisters much in Mans sight Sordet in Conspect is Judicis quod splendet in conceptu operantis said Bernard which is Englished here What is highly Esteemed among Men that same is no better than a Beautiful Abomination in the sight of God Rotten wood will shine in the Night but this shining proceeds from its own Rottenness Christ tells them here that notwithstanding all their Gawdy shews of Devotion before Men yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts ver 15. and Matth. 23.13 c. Where he Denounceth eight dreadful Woes against those painted Sepulchres and as by so many Links of an Adamantine Chain he draws these Hypocrites down to Hell their proper place Matth. 24.51 and there leaveth them to be reserved unto Judgment 2 Pet 2.4 and 3.7 Now after Christ had glanced upon some false Glosses of the Pharisees ver 16 17 18. He then begins this Parable of the Rich Man c. ver 19. to the end That he might drive the Nail of his former Discourse down lower to the Head Teaching here the right using of Riches as before of having them seeing there is a double Danger either of too much profuseness upon himself or of too much Uncharitableness towards others who be Right Objects of Charity both those Evils were most Apparent in this Rich Glutton who is one Subject described here and poor Lazarus is the other Sucject Here is a Threefold Description of both those Subjects 1. Their Life 2. Their Death and 3. Their Burial then the Consequents be largely Described c. N. B. Note well Some Learned Men say this portion of Scripture is an History because the proper Name of Lazarus is inserted here which Parables have not and by this Argument the Book of Job is proved to be an History and not a Parable for many proper Names are mentioned in the Book of Job but 't is Answered that only one proper Name is found here Namely Lazarus which may Represent any Pious Beggar saith Tertullian for Lazarus being the Contract of Eleazar doth signifie God is my Help when no Man will help me 'T is objected also that Parables are usually drawn from things present in this life and not from future in the World to come Therefore the best Opinion is 't is partly an History ver 19 20 21 22. and partly a Parable from ver 23. to the end for Souls Departed have neither Fingers nor Eyes nor Tongues nor have the Damned any Conference with the Glorified as is said here Father Augustine's Defcant upon this Parable as Beza reads it in an Old Copy I cannot omit who Interprets the Rich Man to be the Jews that were great Justiciaries as that Pharisee was Luke 18.12 c. proud Boasters and grand Feasters strutting about the Streets in a Ruffling grandeur of long silken Gowns and fine Linnen as this Dives did and that had not so much as one Crum of Charity to bestow upon poor Lazarus whom he Interprets to be the Gentiles who were then very Poor Blind Naked Wrete hed and Miserable as is ex presse Rev. 3.17 and full of Sores as here ver 20. They were then Accounted Dots by the Jews Matth. 15.26 Not worthy to Eat up crâ—ms that fell from their Table though themselves were a Company of wanton and â—â—ll fed Children ver 27. Matth. 15. as this Glutton had no Offall nor the Dogs part for Lazarus c. Indeed Christs last words in this Parable Luke 16.31 Seem to intimate that the Jews are one part of it who then would not â—ear Moses and the Prophets c. N. B. Note well The principal point of Divine Truth which this portion of Scripture holds forth to us is the different Estate of the wicked and of the godly both in this World and in the World to come their portion is contrary c. ver 25. which is a Text that Augustine once did Tremble to Read and Meditate upon it The Difference betwixt these two here who Represent both Evil and Good Persons is Related in this Parable to be â—â—â—â—fold First In Name 2. In Life 3. In Death and 4. In that Staâ—â— which is after Death First of their Difference in Name this wicked Glutton by a vulgar Errour is commonly called Dives as if it had been his proper Name but waving this Mistake the word must he taken Appellatively for a Rich Man which Dives signifies as it is rightly Translated and so he is not so much as named who he was as the poor Man is named Lazarus because there be too many such Rich Misers among us not worth naming whose Names are written in the Earth soon Cancelled Jer. 17.13 The Name of the wicked shall Rot Prov. 10.7 God puts out their Name for ever and ever Ps 9.5 And such Wretches David accounted unworthy that he should take up their Names into his Lips Ps 16.4 and he saith Let his Posterity he cut off and in the Generation following let their Names be blotted out Ps 109.13 Yea such is Gods Abhorrency of those Mammonists that Worship their Golden Calf insomuch that God will take away their Names and they shall no more be remembred by Name Hos 2.17 and what ever Name this Rich Man had He left it behind him for a Reproach and for a Curse to Posterity Isa 65.15 Whereas this godly poor Man who made God his help as the Hebrew signifies hath his Name Recorded both in the Book of Truth the Bible here and likewise in the Lambs Book of Life Luke 10.20 Phil. 4.3 Rev. 13.8 and 17.8 Though this poor Beggar was disregarded of Men yet found he favour in the Eyes of God so that God knew him by Name as he did Moses Exod. 33.12 and left this Lazarus's Name upon Scripture-Roll and Record as a Cordial to comfort the godly poor in all Ages and places The Second Difference betwixt these two is in Relation to life in this lower World the one and former was a Man made up of Worldly Wealth Pleasure and Honour Those three Earthly Idols make up the Worldlings Trinity which he Worships for his God His Avarice was his Idolatry Col. 3.5 though he even wallowed in Wealth yet had he nothing to spare for this poor Beggar who lay at his Gates so he could not plead Ignorance or Want of an Object of his Charity c. As his Wealth and Profit
a place wherein thou mayest Sacrifice to the Lord as well as at Hebron c. David might have suspected something from his delay of time too that having been two full years in Jerusalem Chap. 14.28 yet all that time never paid his Vow Nor was Hebron the proper place of Sacrificing then tho' it was an Ancient City where Abraham built an High-Place Gen. 13.18 and the place of Absalom's Birth 2 Sam. 3.3 and where David began his Kingdom where likewise he resolves to begin his Reign among all his Relations yet David is so blind as to send him thither with his Blessing The cause was because God had blinded his eyes that he might bring both upon David and upon Absalom the Judgments which they both deserved and himself designed The Fourth Remark is Absalom soon made it appear he came not to Hebron to serve the Lord so much as to serve himself of the Lord v. 10 11 12. wherein Mark First He sent out Spyes c. to feel the pulses of the Elders of each Tribe and to gain them over to Absalom's Party acquainting them with the main design of that Meeting Grotius saith some of those Spyes were debauched Priests and Levites fit persons to become Trumpets for Rebellion and to lend their loud acclamation crying God save King Absalom Mark Secondly Two hundred of the Principal Citizens of Jerusalem are decoyed to accompany Absalom in his dissembled Devotion they knowing nothing of his Treasonable Design the concurrence of those Grave Senators undoubtedly of great reputation with David could not but give a great countenance to Absalom's Diabolical Enterprize and cause the People to think this was done by David's consent when they saw David's Friends present in the Solemnity tho' basely wheedled thither only to wait upon David's too much doted on Son in paying his Devotion to God As this Wile served to weaken David's party so was it an unhappy president for lesser Cities to fall in with Absalom and no doubt but it was now hotly discours'd that David being much decayed with Age and Wars was now minded to resign up his Crown to Absalom both his Eldest Son and the Noblest descended as coming from a King by both Parents 2 Sam. 3.3 Mark Thirdly That crafty Councellor Achitophel is call'd to the Conspiracy v. 12. call'd David's Councellor and who had been doubtless in high esteem with David for his Wisdom however now fallen out of favour N. B. Some say the Quarrel arose from David's abusing Bathsheba supposed to be Achitophel's Grand-Child but there was small cause of a quarrel seeing David made her amends in making her a Queen which could not chuse but please that Old Fox well enough It was rather because he saw David declining yet too down-right for all true piety so could not manage him with his wicked Counsel He hereupon resolves to Worship the Rising-Sun and whom he might better manage in ways of wickedness and two wicked wretches would fadge best together 'T is very probable Achitophel was the Author or at least the Fautor and Fomenter of this Conspiracy tho' he had now craftily withdrawn himself and lay close like an old Fox 'till call'd out of his Kennel that he might seem to have no hand in the Rebellion until it was past recovery and past David's power to repress it yet had he all along before this paved the way by his private perswasions and putting others upon publick Actions in so dangerous an Undertaking like the subtle Ape that saw Chesnuts roasting in the fire and takes them out with the paw of the Cat sleeping by the fire beside him The Fourth Remark The Conspiracy now grows strong by a great concourse of People 't is a wonder that a Prince so pious and so prosperous in all his Wars should be so shamefully deserted by his ungrateful Subjects but thus it is always with the Mobile who are ever-more weary of the present Government and will pick quarrels with every want or weakness which cannot be wanting in the best of Governours Neutrum modò mas modò Vulgus The Vulgar will be sometimes of one Gender and Party and sometimes of another They turn here from most pious David to most impious Absalom 't is true this Apology may be made for them N. B. First They resorted to Hebron upon a most specious pretence to be present there at the Worship of God for which they ought not to be blamed And being thus wheedled in and plainly trepan'd neither they nor those Citizens of Jerusalem could make a safe retreat being hem'd and hedg'd in by the hands of those bloody Conspirators And Secondly It may be said for their excuse also that no doubt the Ringleaders of the Conspiracy did sedulously black and blast blessed David aggravating to the utmost all the errours of his Reign as his Adultery with Bathsheba his Murther of Vriah with divers others of his Army his pardoning Amnon for an incestuous Rape c. and 't is pity they did not add as they might have done his foolish sparing of unnatural Absalom for his so treacherously butchering his Brother Amnon but this they forbear to mention as making against them however they did probably justifie that Act of Absalom as a just Revenge for the abuse of his Sister and did lay load upon David for his so much rigour and so long severity against Absalom for so Just an Action therefore it was but a righteous thing for Absalom now to right himself and the People were bound to assist him the rather because he had promised what great things he would do for them were he but a Judge v. 4. how much more if he were the King No wonder then if the Mobile thus flush'd with high hopes of what they would have from their new King who had already stole their hearts v. 6. came thus in great Confluences to Hebron and there influenced with such plausible Harangues and florid Orations as is above said no wonder if the Conspiracy was strong N. B. But above all this must be attributed to the over-ruling hand of the most high God who hath the Spirits of all People as well as of Princes at his own command and thus turned their hearts to Absalom for chastizing of David as was fore-threatned The Third Part is the Consequences of this Conspiracy from v. 13. to the end Remarks are as follow The First is David's Flight when Tidings were told him that the hearts of all Israel were gone out after Absalom v. 13 14 15. a flight is resolved on first wherein Mark First David was greatly distressed here to hear that the People had so sordidly deserted him of whom he had deserved better things for his cloathing them with Scarlet c. more truly than what Saul boasted he had done for them in giving them Vineyards and Oliveyards c. 1 Sam. 22.7 Tho' David in his passionate Elegy upon Saul doth Hyperbolically apply it to him 2 Sam. 1.24 David had really done it