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
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
Wife of Vriah 3. The Persons are David a great and godly King before whose life and manners were sometimes a mirrour to his subjects and called a man according to Gods own heart and who was invincible in his warres with externall Enemies yet is overcome in the battle betwixt the flesh and the Spirit and by his own bosome and inward Enemy of his carnall corruption as Lot was in Zoar who could not be overcome in the City of Sodom The second person is Bathsheba the Wife of Vriah the Hittite called 1 Chron. 3. 5. Bethshua the Daughter of Ammiel The third is Vriah himself called a Hittite because he was a stranger borne and now a proselite in Religion an Republicke of Israel a faithfull and valiant souldier in the warres as he gives the proof thereof Vers 11. Secondly the antecedent causes which moves this ungodly and unhonest fact are as well on Davids part as on the Womans On his part their be chiefly four 1. His great prosperity which brings him to a careles security as well in matters concerning God as in his office to the Republicke the evidence whereof is that afternoone he gives himself to sleep and ease when hi◠subjects are in danger of their Enemies farre contrary to a Kingly care and duty 2. His idlenesse Satans cushion and Mother of all vices and the sinne of Sodom as it is said Diuturna quies vitiis alimenta ministrat And especially to uncleannesse therefore sayes the Poet quaeritur Egestus quare sit factus adulter in promptu causa est desidiosus erat Whereas on the contrary otia s◠tollas periêre Cupidinis arcus 3. The loosnesse and lust of his eyes looking with delight and concupiscence upon the beauty of the Woman contrary to Jobs practise Chap. 31. 1. And that precept of Gods to turne away our eyes from vanity Christ telling us also that to look upon a Woman and to lust after her though no more is adultery for God 4. The object of the eye the Womans beauty In it self being good and the gift of God as we see in Joseph Moses David Esther Sarah Rebecca Rachel and others but being abused either to pride as in Absolom or to turpitude as in Davids practise and Potiphars Wifes to be insnared thereby or to insnare it turnes to such a curse and drawer on of most heavy judgments In the Woman likewise we see these occasions 1. Immodesty in discovering her nakednesse and washing herself in an open view of the Kings pallace which rather should have been done in her private Chamber 2. Facility in yielding to Davids motion of uncleannesse 3. Arrogancy counting it an honour to be courted by a King and to be his Concubine 4. Breach of duty and fidelity to her honest Husband And 5. lubricity and sinnefull frailty was seen in the fact Thirdly the act it self was double adultery a married man with a married woman also the man a King who should have given good example to his subjects as is said Regis ad exemplum c. As likewise a Prophet and so should have been eminent beyond others in holinesse And one who had not only one wife but many wives and Concubines as Nathan told him All which aggravates this fact of his adultery Fourthly the consequence was the matter is revealed by Bathsheba to David of her being with Child Who strives by many wayes to cover his adultery 1. Subtily by sending for Vriah and moving him by indirect inticements to colour his crime 2. By a more cruell device of his murther To effectuate the first David 1. directs Joab to send Vriah to him who now was at the siege of Rabbah 2. When he comes David in all Hypocrisy as intending to know by him how affaires went he asks of the estate of the Captain and Army and then intreats him more familiarly not after the manner of Kings to wash his feet whereby in the Hebrew phrase was signified all which belongs to a mans entertainment and ease and so to visit his house and for the more inducement he sends after him a messe of his own meat But good Vriah being governed by Gods providence rests that night in the Kings gardhouse 3. Which when David perceives he uses another slight and feasts him and makes him drunk thinking thereby to make him lie with his wife and so to be Father to a bastard or as the Law calls it Partus suppositus and bring in an unlawfull heir into the inheritance of Vriah Yet worthy Vriah guided by Gods Spirit disappoints this policy of the King also David by his worldly wisdome and authority thinking to colour vice but God resolving to bring it to light and therefore at even went out to lie on his bed with the servants of David but went not down to his house at all Whereupon David writes with Vriah to Joab directing how he should be killed which Joab accordingly obeyes and so Vriah is killed and David advertised thereof which when Vriahs Wife understands she mourneth for him and is thereafter taken by David to Wife and beares him a Son but this thing displeased the Lord. OBSERVATIONS 1. BY these falls of David Peter and the like let not any excuse themselves in their sinnes for they are registred not for imitation or excuse of the like but as Beacons for evitation and their repentance onely for imitation Et ut majorum ruina sit minorum cautela and that the best may see how weak they are and how prevalent their naturall and sinfull corruption will be if they be left never so little to themselves and to the force of temptation which finds time to lay siege to the secure heart of David in his house and surprises it while Joab is laying siege to Rabbah of the Ammonites in the field to take it 2. If such a strong and tall Cedar as David did fall how ought weaker Christians to fear and pray that God would deliver them from temptation and as we are exhorted 2 Phil. 12. To work out our own salvation with fear and trembling 3. Vers 1. When David after divers Victories is now in peace by the mercy of his God he falls to fighting against God himself when he has subdued many nations to his great credit abroad to his farre greater shame he is subdued by and inslaved unto his own filthy lust Whereby we see that prosperity is more dangerous then adversity that sanctified correction is more profitable then a prosperous condition with a remission of Gods assisting grace 119. Psal 67. 71. And as is further shewn to us Heb. 12. 6. 4. We see that bosome Enemies of our own sinfull corruption and concupiscence are the worst and most dangerous like Dalilah and Judas ready to betray us and subdue us to them Thus Saul who at first overcame the Philistims was overcome thereafter by his own pride envy and cruelty Sampson by his lust after so many noble victories as also here David is subdued by
his carnall lust 5. V. 2. When David is idle and at ease not fighting the battles of the Lord nor ministring justice to his people as Chap. 8. 15. Then Satan prevailes against him Which teaches every one to be diligently exercised in some lawfull and particular calling if they would eschew temptation and the snares of the Divell 6. David from the roof of his house beholds the beauty of Bathsheba washing herself and is insnared Which should teach us to watch over our senses that they be not like open doors to let in temptations to our hearts as we see by the eye and care Satan entred into the heart of Eve by the eye likewise he entred into the hearts of the Sons of God who saw the daughters of men and took of them to wives which brought the deluge on the first world so did temptation enter into the heart of Potiphars Wife into Achans heart and here into Davids Whereas Jobs practise was contrary Job 31. 1. 7. Bathsheba's washing herself in so publicke a place gives occasion of committing uncleannesse with her of the murther of her Husband Which should teach modesty and care to all Women to eschew the occasions of sin that they make not their beauty or curtizan dressings or any other unseemly behaviour to be snares to uncleannesse but that they be of a chast conversation coupled with fear as Peter speaks 1 Pet. 3. 2 3. And whose adorning may not be that outward of platting the hair of wearing of gold or of putting on of apparell but the hidden man of the heart in that which is not corruptible even the ornament of a meek quiet spirit which in the sight of God is of great price to make that discription of a vertuous woman Prov. 31. 10 c. A patterne to follow 8. V. 4. She yeilds to temptation wanting grace to resist so David commits adultery with her against the express known Law of God a haynous guiltines indeed which Iob describeth Cha. 31. 9 10 11. 12. And the bitter fruits thereof and as may be seen in that bloody war between Israel Benjamin Judg. 20. And what fornication produced Gen. 34. 25. 9. In this fact of Davids we see also the progresse of sin till it come to the highest perfection 1. He is idle then beholds a woman washing herself and lusts after her because of her beauty thereafter sends and brings her and at last he lies with her as is said hanc vidit visamque ciâ—pit potitunque cupita The like progresse we see also in Achons sacriledge whereby we should learn to resist the beginnings of sin to crush the Cockatrice in the egg and dash Babels babes against the stones choaking the seeds of sin in the bryer before it come to a ripe harvest of guiltinesse procure a harvest of wrath 10. It is said that she was purified from her uncleanesse which was Ceremoniall onely but in the mean while she was committing a morall uncleanesse to keep herself free from which she was not so carefull being herein like the Pharisees who cleansed the outside of the cup onely and were like painted tombs But had much hid uncleanesse and corruption within as there are likewise many now adayes who content with an outward formality and shew of Religion who otherwise deny the power thereof 11. Vers 8. David labours first with all subtilty to cover his sin from the eyes of the World but considers not what this would avail when the all seeing God did know the same and whom he should rather feare then man seeing he has power both of soul and body as our Saviour speaks to cast both in Hell fire Therefore let no man sin in secret and think all is well if it be concealed from men For either God discovers it here as he did Davids or else at the day of his account and judgment before men and Angels as he shewes Psal 50. 21. For there is nothing so bad sayes or saviour which shall not be revealed 12. Davids dissembled kindnesse to Vriah and his messe of meat that he gave her was but for a snare even as Michal Sauls Daughter for the same end was given to himself and as the Serpents dissembled kindnesse to Eve was to be a snare to her Even so the baits of unlawfull profite or pleasure which Satan holds out they are but snares to intrap men in guiltinesse 13. Vers 9. Vriah notwithstanding of the Kings direction guided by secret providence goes not down to his house Whereby we see that God disappoints the policy of the subtile as he did Pharaohs working wisely Exod. 1. 10. And Herodes Matth. 2. 16. For there is no Counsell nor wisdome against the Lord. 14. Vers 11. Good Vriah sheweth a godly and tender sympathy with the Lords people and Joab who with the Arke were lying in tents and in the open fields and therefore he would not take ease and daliance with his Wife Which should teach us the like sympathy with the Church of God in danger and distresse and to regard the affliction of Joseph Amos 6. 6. As we see was the practise of Nehemiah Daniel Esther and others farre contrary to yours who if themselves be well and at ease they care not for the distresse of Gods people and Church As also we see as Eccles 3. That there is a fit time for every thing and that even Lawfull and best actions are not ever seasonable therefore it is said That a word spoken in due season is like apples of gold with pictures of silver neither does this abandoning of Vriahs Lawfull pleasure more magnify his zeal for Gods Arke and people then it doth aggravate Davids sin and taking unlawfull pleasure 15. Whereas Vriah sayes to David that he would not do that thing commanded we see that the unlawfull commands of Princes are not to be obeyed as we see in the examples of Daniel and the three Children in the Midwives of Egypt and Sauls servants 1 Sam. 22. 17. 16. Vers 13. David deviseth another sinnefull subtilty and makes Vriah drunk that so he might have a minde to his Wife being inflamed with Wine wherein also he is again disappointed wherein David for covering one sin falls into many and which we see to be the practise of Satan by one sin to draw on men to another as from drunkennesse to draw to whoredome or bloodshed and from unjust anger to draw to murther as he did Cain and the like he does by covetousnesse As we see in Judas 17. By Vriahs being drunk we may see that the best man may sometimes fail and fall into sin and excesse as we see in Noah and Lot yea David here with Bathsheba but they make not a trade of sin and if they fall throw frailty they rise by grace and their faults are not registred as is said for imitation but to be fled not followed As also we see that David knew that Wine would be an
Rehâ—boant and his young Counsellours And here David and Joab whereas it was better when Saul was counselled by Samuel David by Nathan and Gad that Achab had been guided by Eliah Rehoboam by the old Counsellours and when the good Kings of Judah were ruled by the true prophets for then was the estate of the republick happy and prosperous 21. Vers 22. Joab humbly thanks the King for fulfilling his request though in an unlawfull thing that as we heare hereafter tended to his hurt vers 30. How much more then should we be humbly thankfull to the King of Kings who so often fulfilleth our requests in pardoning us and in many things that tend to our good here and eternall salvation hereafter 22. Vers 23. Joab being the Kings Generall of his Armies goeth himselfe to Geshur and with great solemnity brings back Absolon to Jerusalem who should rather have suffered death there for the murther of his brother then to have been so honoured But oftimes this is the custome of the world that vertue suffers when vice is rewarded Whereas the duty of the Magistrate is to cherish vertue and chastise vice as is said tolle malos extolle pios These being the two pillars of a Common-wealth the reward of vertue and punishment of vice else who shall follow the one and flie the other 23. Vers 24. Davids condition upon which he grants to Absolons reduction that he should turne to his own house and not see his face Proceeds from worldly prudence to please the people like Sauls sparing of Agag and the best of the cattle for sacrifice but was contrary to the law of God any such mitigation which required that the murtherer should dye the death and the land thereby be purged of blood Which should teach all Magistrates to make Gods Word and the lawes to be the rule of their actions in punishing of vices and not to dispence with Gods law through humane policy and wisdome 24. Vers 25. Absolon is here commended for his beauty of body which was outward but wanted that inward beauty spoken of Psal 45. 13. and 110. 3. And without which the outward is but like a ring of gold in a swines snout Whereas beauty with vertue especially humility and chastity is like a pearle in a gold ring Wherefore let every one that has bodily beauty seek for the inward beauty of grace and vertue as Joseph had without which it will be more hurtfull than profitable as we see in Dinah and Tamar and here in Absolon And such as want bodily beauty strive to have spirituall beauty that so they may be like the vine which though it want outward beauty yet brings forth most pleasant and comfortable fruit 25. Vers 26. Absolom takes inordinate delight in his haire whereby he fostered that which in the end was his own destruction it being as the rope that hanged him Where we see that it is the just judgment of God that worldly things wherein men inordinately delight become the occasion of their destruction as riches honour wit eloquence strength beauty and the like therefore let men to whom God has given any such gifts pray to God for the right use of them to his glory and their own good and that they be not like the rich foole or Haman Achitophel Tertullus Sampson or like Absolon here II SAM Chap 12. from the 1. verse to the 13. FOllowes the second part of the Chapter which is Absoloms reconciliation to his father David wherein is set down the time towit after two yeares dwelling in Jerusalem 2. The instrument which he uses to procure his reconciliation Who is Joab the same man that had procured his former reduction from Geshur 3. The manner how he uses Joab 1. By sending for him twise And 2. When he would not come by causing his servants to set his barly field on fire that what intreaty could not do coaction might enforce 4. Is set down Joabs coming unto him and asking the cause why he should have caused his servants to set his field on fire Whereunto Absolom answers that it was only by way of Stratagem because when he sent for him he would not come therefore he thought upon this occasion that he would not faile to come And then he laies out the cause why he sent for him which was to make known his condition to the King which he affirmed to be more tolerable in exile in Geshur than in that domestick exile from his fathers presence which he either desires or else that he would put him to a legall triall and kill him if he were found culpable In this offer confiding partly in his innocency who had done nothing but that whereunto he was provoked by a notable injury and partly confiding in his Fathers indulgence and clemency whose heart and affection he understood was towards him though he restrained his countenance for a time from him as Ioseph did from his brethren And 5. followes Ioabs delivery of his commission to David and thereupon as the event Absoloms reconciliation to his Fathâ—r who in token thereof as the custome was kissed him Having externally given all due reverence to his Father against whom notwithstanding inwardly he had hatch't a monstrous rebellion against both his life and honour as we shall shew God willing in the next Chapter OBSERVATIONS 1. V. 26. ABsoloms ambitious heart is mightily grieved as we see V. 32. That he is restrained from the court the Kings presence Which shewes us the torture and disquiet of proud Spirits that cannot attain to their ambitious desires so that it may be said of pride as is of envy Intactis vorat ossibus medullas and that it is a punishment to it self whereas the wise man sayes Bene vixit qui bene latuit As also what torture shall it be to be deprived of his presence for ever who is the King of Kings and of that fulnesse of joy that is therein Psal 16. 11. 2. Vers 30. Absolom extorts by force and violence what he could not obtain otherwise Wherein we see the nature of Tyrants that where they cannot allure men to meddle with them in ill courses they menace or oppresse them as experience teaches And so does enforce them 3. Absoloms servants do as their Tyrannous Master commands them and burne Ioabs barly field Where we see a new example of a wicked Master and of wicked servants as we saw before in the murther of Amnon 4. We see here likewise that Ioab receives a just recompence at the hands of Absolom proceeding from Gods just judgement punishing men who with dispensing with a good conscience and in ill courses or causes seek to pleasure the wicked 5. Vers 32. Where Absolom sayes If there be any iniquity in me let the King kill me We see the blind and impenitent heart that was in Absolom that having committed such a vile murther on his own Brother in such a treacherous and base way yet would plead innocency that there was
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