how he should fulfill his desire and so he comes in as the third actour in this tragedy and wicked crime and is discribed 1. From his name 2. From his friendship to Amnon 3. From his consanguinity with him being Davids brothers sonne and so they being brothers Children And 4. From his subtility which was seen after like that of Achitophels in his wicked counsell vers 5. The occasion whereof is set down vers 4. Towit his questioning Amnon why he waxed leaner daily being the Kings sonne and so not having any probable cause to be so and Amnons revealing to him that it was his love to Tamar whereupon ensueth Jonadabs pernitious counsell how he might easily compass his desire vers 5. Which Amnon greedily embraces and does follow vers 6. By lying down and making himselfe sick upon the hearing whereof David as the fourth actor in this tragedy out of Fatherly affection coming to visit Amnon he desires that his sister Tamar might come and dress him some meate which he might eate from her hand whereunto he rashly and inconsiderately consents and directs his daughter vers 7. to go to Amnons house to dress him meat not considering the perill which might and did ensue by reason of youth and lubricity of that sex where there is occasion had of enticement and provocation So that as we see the foure actours in this tragedy so we may see the foure antecedent occasions provoking and promoting this wicked fact of incest which are 1. Tamars beauty alluring and coming to Amnons house whereas abefore she was carefully keeped at home according to the custome of Virgins so that as vers 2. Amnon thought it hard to come at her to do any thing unto her 2. Amnons lust inraging 3. Jonadabs counsell promoving And 4. Davids indulgence and facility throw circumvention consenting to Amnon his sonnes petitioning After this followeth the manner of the committing of this wicked fact 1. By removing the impediments which might hinder vers 9. Commanding all who were in his bed-chamber to go out from him 2. By intaeating of her to lye with him and when she could not be so moved but had refused 3. By forcing her which deniall of her's and disswading of him is grounded upon foure arguments vers 12. and 13. 1. From naturall neareness of consanguinity he was her brother and therefore it would be incest 2. From being against the law which makes it capitall Levit. 18. 9. Whereunto Israel Gods people are bound to obey and therefore to do no such thing 3. From the consequents of this sinne 1. That Amnon should be counted a foole in Israel and so unworthy to reign after his Father 2. It should bring not only sinne but shame upon her which a brother should not wish let be to be the doer thereof And 4. That it were better to speak to the King to give her to him in marriage which she saies he would not refuse All which arguments have this event vers 14. 1. He would not hearken to her 2. Being stronger then she he forces her and lyes with her Whereupon ensueth these sad sequells 1. Having satisfied his lust he hates her more then ever he loved her vers 15. 2. Uncivilly and unbrotherly he not only bids her begone but also commands his servant that waited on him to put her out violently and bolt the dore after her although she shew him that the doing of this unto her would be a greater wrong then the other because the former might be either covered by secrecy or cured by future marriage whereas this disgracefull manner of putting her away would tend to her shame and dishonoâ—r and make any remedy impossible upon which this his barbarous uncivill and unnaturall dealing 2. She fall's into desperate lamenting vers 19. Putting ashes on her head as the custome of such was and tearing her garment and crying 3. Absolon her brother comforts his sister and receives her into his house where she remained desolate but conceives a deadly hatered against Amnon for this wrong done to his sister vers 20. and 22. And the fourth sad sequell or consequence is vers 21. When King David hard of all these things he was very wroth OBSERVATIONS 1. IN this tragicall history of the performance what Nathan had threatned Chap. 12 10 11. We see that one jot of Gods Word and threatnings shall not faile as we see in that of our first parents the first world against the Idolatrous Jewes and the incredulous in our Saviours time and here c. beware then to sinne and to hearken to Satan to put the day of the Lord farre from us as he said to our first parents yee shall not dye at all But by speedy repentance either to prevent Gods wrath as Niniveh did or to remove it as David did chap. 24. 2. These tragicall accidents fall out after that notable victory over the Ammonites and Davids triumphant returne to Jerusalem which shewes the vicissitudes that are in this life as are in the seasons of that yeare summer and winter night after day ebbing after flowing and hereafter rejoycing sorrowing no sublunary thing being permanent nor perfit and therefore neither to be trusted unto or delighted in but only in God and only to expect elsewhere plenitude of joy and perpetuity thereof Psal 16. 11. 3. Vers 1. The motive and inducement to Amnon to lust after Tamar is her beauty wherewith he is allured and insnared by a lustfull looking thereon as we read the like Gen. 6. 2. Whereby we see the wrong use that many make of the benefits of God either bestowed on others as in the forenamed examples or on themselves as Sampsons strength Achitophel's wisedome Hamans preferment and the like and that we should watch over our selves and the use of our senses as Job did chap. 31. 1. For it was no fault in Tamar to be beautifull it being a good gift if joyned with grace Psal 45. 13. but the fault was in Amnon lusting thereby as it is no fault in the candle it burning but in the flie that scorches it selfe in the flame he making it the occasion of her disgrace and his own ruine Also we see whither will not lust carry the inordinate minds of pamper'd and unruly youth's if grace do not restraine 4. We see here in that Amnon loved Tamar not with a chast love but a lustfull and unchaste love Where sinne beginnes towit at the heart and affections which are the root and spring and not being sanctified and set on the right object sends forth rotten and filthy streames and brings forth wicked and ill fruit which should make us to watch over our hearts with diligence and to beseech God to sanctify our affections to love what he loves and hate what he hates 5. Vers 2. It is said that this unlawfull lust vexed him that he fell sick which shewes what an ill guest this was as we see covetousness was to Ahab and pride to Haman and as these and the
and so committed that vile act of incest against the lawes both of God and man and which the baptist reprehended in Herode and which the Apostle also 1 Cor. 5. condemned as deserving excommunication and giving over into the hands of Satan where we see that where Satan prevailes no arguments neither from reason equity dammage or the Word of God will prevaile but what God or man saies is despised as we see is said Chap. 12. 9. Yea God himself is contemned as vers 10. is shewne 18. It is said that Amnon forced her he being stronger then she Where we see when gifts of body or mind or any other benefit that God gives is abused to sinne against the giver from blessings or benefits they turne to curses and to their destruction in the end who are the abusers of them as we see in the strength of Sampson the wisdome of Achitophel he preferment of Judas the riches of the rich glutton and foole the beauty of Absolon and here the strength of Amnon 19. Vers 15. Then Amnon hated her exceedingly more then he loved her Which shewes the shortness of unlawfull pleasure enduring no longer then the sinfull act and for which like fooles they hazard and loose pleasures for evermore and next wherein the fulfilling of unlawfull lust and carnall sinfull pleasure as also all ill grounded love and friendship at last doth end when once the conscience is touched and awaked towit in a bitter hatred more then ever they loved sinne as we see 1 Cor. 7. 11. The same being as those locusts Rev. 9. 20. Herein also is a resemblance of true repentance when we are not only grieved for the committing of sinne but also hates the same exceedingly and puts it to the dore from us in the practise of our lives and bolts the dore upon it that it may never after returne to us nor we to it like the dog to the vomit or the sow to the puddle 21. Vers 20. In Absolons speech to Tamar saying that Amnon is her brother and not to regard that thing for which himselfe conceaved a deadly hatered against Amnon and resolved to kill him though he was his brother we see the pattern of a notable and dangerous dissembling hypocrite who spoke so faire extenuating the matter to Tamar and in that particular spoke neither good nor evill to Amnon but on the contrary thereafter invited him to a feast where he caused crually to murther him as hereafter also chap. 15. He played the cunning hypocrite as shall be shewne in their own place whereby he stole the hearts of the people from his father first and next would have stolen his Crowne 22. Vers 21. When David hard of these things he was very wroth Doubtless both at himselfe for his own simplicity and indulgence the sad fruit thereof he now saw as also at his sonne Amnon for his wicked fact of incest which proceeded from idleness pampering the flesh and carnall delight in the beauty of women the pests of Kings courts Wherein we see that oftimes the Child which the father loves most as David did Amnon as we see vers 36. and 37. becomes their greatest griefe through too much indulgence towards such As we see in the sonnes of Eli in Amnon here and Absolon hereafter 23. Where it is said that Absolon hated Amnon because he had forced his sister as this teaches us that such wrongs should not be done lest we incurre the hatred of those whose love rather we should seek to injoy So likewise this sheweth where sin and especially murther here beginnes towit at the heart as we see in Cain And therefore we should resist beginnings and watch over the heart with all watchfulness and diligence It being like the fort or citadell which if Satan once take in he will the more easily command all the rest II. SAM Chap. 13. from the 23. vers to the end FOllows now the second part of the Chapter in it the Tragicall history of Absolons murthering of Amnon for the forcing of his Sister Tamar and as an accomplishment of that threatning in part of Nathan against David for the killing of Vriah whose blood did crye like Abels for revenge In which History we have to consider 1. The haynousnesse of this sinne of fratricide and muther 2. The persons actors in this Tragedy 3. Their severall vices or errours 4. The manner of this murther and acting thereof And 5. the consequences First what a haynous sinne murther is we may see not onely in the prohibition thereof in Gods Word and the punishments that ensueth thereon as we may perceive in these wherewith Vriahs blood was avenged and Naboths the Lords Priests whom Saul caused to be killed c. the same making a man like to Satan who being a murtherer from the beginning and innocent blood crying ever to heaven till the same be avengend as we see in Abels and Rev. 6. 10. And debarring from the Kingdome of Heaven as we see Rev. 22. 15. But of all sorts of murther paricide and fratricide is the most haynous as we see that of Cains murthering of his Brother Abel and Abemelechs murthering of his Brethren Judg. 9. And therefore perishing thereafter shamefully and of Absolons murthering here of his Brother Amnon Secondly the persons actours in this Tragedy are 1. Absolon King Davids third Son procreat upon Maacha the Daughter of Talmai King of Geshur an infidell who is the principall actour deviser commander and avower of this cruell murther 2. David the King in his simplicity and indulgence to his Children albeit by circumvention yet he is the exposer by his authority of his Sonne Amnon to this murther 3. Amnon the Kings eldest Sonne incircumspectly and yet by Gods just judgement is he who is murthered 4. Absolons servants are the burreans and executers of this murther 5. The Kings other Sonnes were spectatours being invited and present at this bloody banquet 6. Jonadab acts the part of an inconstant courtier his friend Amnon now being slain implying Vers 32. That the fact was a just revenge of the forcing of Absolons Sister Tamar notwithstanding that he had plotted the way how it should be done and therefore now he turnes to Absolons part who was living the other being dead and gone 7. Gods part is not to be a bare spectatour in all this or a permitter onely but also a worker directing all these evills to a good end As he did all that which was done to Joseph by his Brethren towit to his own glory in the punishment of vice and fatherly correction of his servant David and so to performe what his word was by Nathan threatned Thirdly the vices of these actouns are 1. In Absolon we see hatred Grosse dissimulation implacable malice desire of revenge ambition to the next to the Crown treason effeminate cruelty commanding others to do what he durst not himself and want of all reverence or duty to his Father or his authority and herein
evidently may be seen O happy gain therefore is godlinesse and blessed conquest is the savour left unto posterity which the Lord hath promised 5. Amongst the punishments that he wisheth to befall unto Joab and his house he imprecateth blood twise either that the hand of God do it by a bloody issue or that the hand of man shed it by the edge of the sword Where we see that like sins crave alike punishments frequently as I have done therefore so hath the Lord rewarded me saith Adonibezeh thus the firy lust of Sodom was purged by fire Kain feareth killing because he had killed Pharaohs males of his Land are destroyed because he destroyed Israels males he shed their blood and his waters are plagued with blood and as he drowned them so is he and his hoste drowned So Saul killed the Lords Priests with the sword and so is he killed by the same And David as he had abused the bed of Vriah so is his bed abused by his Son Absolom even as Job if he where guilty wisheth the same retribution Job 31. 9 10. And our saviour declareth That with what measure we measure to others with the same it shall be measured to us again See also Revel 16. 6. 6. These visitations we see are imprecated and were to be inflicted for sinne to learn us what fruit that bitter coloquintida bringeth forth and when any kind of temporall judgement or visitation cometh to acknowledge that it is our sinnes that hath procured the same And therefore by true repentance as the nearest way to have them taken away to turne unto God that he who hath wounded may make whole again Not that all troubles come for sinne some being trialls onely for exercise as these which did befall unto holy Job being both honourable as not inflicted for iniquity and profitable as tending to the stirring up manifestation and greater grouth and strengthning of Gods graces in the elect to the glory of Gods mercy and confusion of Satans malice And such are seldome now adays so few being such as holy Job who may say that their sins hath not procured their chastisment some again are dishonourable as inflicted for sin but yet profitable as tending to conversion like those afflictions whereby David was reduced home and the poor prodigall And such are all the sanctified corrections of the Lords chosen And last of all some are both dishonourable being for sin and improfitable because they tend not to conversion but rather finall eversion such as Sodoms overthrow Pharaohs drowning and the like The former two sorts being in love God dealing with the elect either as a goldsmith with the fine gold or as a Father with the Child But this last which is properly called a punishment being in wrath as the Axe in the hand of the just Judge or executioner to punish the malefactor and cut down the evil Tree 7. In the method that David useth before that by these imprecations he will shew his detestation of the fact in that first he purgeth himself to be altogether guiltlesse of the same We observe that it is the duty of a rebuker or of one who would seem to be a detester of any wickednesse in others first to labour to be free thereof himself turpe enim doctori cum culpa redarguit ipsum Thus Iudah ought to have been free himself of that fault which so severely he would have punished in Tamar and David in pronouncing that sentence against the man who took his neighbours one sheep unto Nathan ought to have been carefull that he had not been pointed at himself to be the man Thou therefore that preachest a man should not steal doest thou steal thou that fayest a man should not commit adultery doest thou commit adultery And thou that abhorrest Idols committest thou sacriledges Rom. 2. 21. 8. Vers 31. David commandeth Ioab with the people to solemnize a publicke lamentation for Abner and by a custome then used to expresse their grief which is injoyned to Ioab either as a part of punishment that he is forced to lament him whom in his rage he had slain and for the greater detestation of the fact as Moses caused the people to drink of the water whereupon the pouder of their Calf was strawed or else hereby to bring Joab to a deeper consideration of his sin seeing the great lamentation that the whole people that were guiltlesse thereof altogether made for the same and therefore much more should he lament grievously his fact David then in requiring him with mourngin and tokens of repentance to celebrat this funerall wherein if he dissembled the fault was his own doth herein as Princes and Magistrates ought and may do in the outward exercises of Gods worship and Religion to compell their subjects to give their bodily presence as we may see in the examples of Asa Josiah Hezekiah and other godly Kings of Judah wherein if there be Hypocrisy the blame resteth upon the dissembled themselves and their condemnation with that guest that was compelled unto the wedding and wanted the wedding garment abides them 9. In Davids mourning for Abner we see here the nature of the godly not rejoycing but compassionating the evil of their very Enemies even as Iob protesteth the like of himself If I rejoyced at the destruction of him that hated me saith he or was moved to joy when evil came upon him neither suffered I my mouth to sinne by wishing a curse to his soul And according as the Lord commandeth Be not thou glad when thy Enemy falleth and let not thy heart rejoyce when he stumbleth This David did likewise shew at the death of his perfecutor Saul And went about all the day mourning when his Enemies were visited and this is the surest badge of a true Christian whose heart is so free from malice that they love their very adversaries 10. In that David doth all those duties to a foe giving him the honour of buriall and that in so famous a place and in so solemne a manner as that he himself will follow the beer We see not onely the humility of the godly wherein they imitate Christ dimitting themselves in duties towards their very inferiours but also that their practise is usually to recompence evil with good according to that precept of our saviour Mat. 5. 44. And as the Lord by Salomon commandeth If he that hate thee be hungry give him bread to eat and if he be thirsty give him water to drink for so thou shalt lay coales upon his head and the Lord shall recompence thee This recompence gave Ioseph to his Brethren in feeding them and their families in the Land of Goshen David unto Saul and here unto Abner not remembring his former injuries and our saviour in healing the ear of Malchus who came against him and praying for those that cruelly did Crucicy him 11. In all this behaviour of Davids he sheweth that no wayes he alloweth this sin of
ministred unto him by a prophane woman the daughter of a prophane Father Michal his own wife and Sauls daughter who first Vers 16. despised him in her heart for dancing before the Ark. And next bursts â—orth now in open and unreverent upbraiding and mocking him is if in doing as he did he had forgotten royall dignity gravity and sutable carriage and had made himselfe contemptible to the very lowest and basest of his people even the hand maids of his â—ervants and behaved himselfe not as a King but as one of the most rascall multitude or as one of the vaine fellowes shamelesly â—ncovereth himselfe Whereby she not only sheweth her proâ—hane irreligious disposition towards God and his service but â—er audacious irreverent and unbeseeming miscarriage both as a subject to her sovereigne and as a dutifull wife towards her husband for which she justly receiveth a sharp check and a bitter reply from her husband and a sad punishment of barrenness inflicted upon her from God to the day of her death OBSERVATIONS 1. V. 17. DAvid makes his Pallace a Sanctuary by setting in it the Lords Tabernacle and Ark of the Covenant a good example for all Princes and others to follow in advancing of religion and to make their house like a Church or house of God by setling religious exercises therein of the Word prayer and praising of God and a suteable religious practise as the Lord praised Abraham for this Gen. 18. 19. And as Joshua resolved to do Josh 24. 15. And as we see here in David Psal 101. 2 3 4. c. All his former victories ending now in devotion 2. When David had setled the Ark and performed his worship to God by Sacrificing Vers 18. He blessed the people in the name of the Lord of hostes which he did both as a Prophet and as a pious loving Princed praying to God for them and wishing from God a blessing to them Wherein we see the patterne of a Godly and a loving Prince which is not only to rule his people by Lawes and good Example but likewise to pray for the welfare of his people as they also should do for him and to beg a blessing from God upon them and upon his government over them 3. The Lord is called here by David the Lord of hostes whereby he thankfully insinuates who was the Author of all his former victories and success of his hostes or Armies even the Lord who is the Lord of hostes and has innumerable hostes of Angells and other inferiour creatures ready at his command to fight for his own and be avenged on his Enemies as we see in Pharaoh's plagues and Herods destruction Act. 12. and elsewhere Which may be a comfort to the Godly and a terrour to their foes 4. Vers 19. With blessing of the people David joynes beneficence and liberality in giving and dealing to the whole multitude of Israel as well women as men a quantity of bread of flesh and of wine for their entertainment so it is a good thing when benedicere and benefacere goes together And when in a Prince is seen not only piety towards God but love and liberality towards his people and that he is rather carefull to supply their wants and necessities then any waies by sad exactions and the like to bring them to want and necessity 5. David when he is quieted from externall troubles and as he had first blessed his people 〈◊〉 now Vers 20. to bless his house as a religious Master of a Family taking speciall care thereof He falls now into domestick discontents by Michal Sauls daughter and his wife her scornfull and proud upbraiding Thus are the Godly still exercised with some crosse or other which like Jobs messengers fall one on the back of another Thus we see was Abraham exercised in the persons of Hagar and Ishmael Isaac in Esaâ— and his wives the daughters of Heth. Jacob in the persons of Dinah Simeon and Levi and selling of Joseph Samuel in his two sonnes and David here and sadly hereafter In Amnon Tamar and Absolom 6. David here is a type of Christ who as he was despised and reproached by his own so was Christ when he came into the world as we see Joh. 1. 12. And no greater enemies had his Apostles and Church then the false Apostles and his owne people the unbelieving Jewes and hereafter the Arrian hereticks and others who yet professed to be for the truth of the Gospell and the Church of Christ And last of all Antichrist and his followers who pretend to be the only true Church of Christ and yet are the most dangerous enemies and persecutors thereof 7. Vers 16. It is said that Michal despised David first in her heart and now Vers 20. She uttereth her contempt by the speeches of her mouth wherein we see 1. Where Satan and sinne first beginnes towit at the spring and root of the heart to poyson the same which therefore we should watch over with all diligence and remember that which the Lord requires my sonne give me thy heart 2. We see that where the heart is once poysoned and possest sinne and Satan never rest till they proceed further and come to a ripe harvest as we see in our first parents In the lusting of the sonnes of God before the deluge after the daughters of men In Simeon Levies wrath against Sechem Cains against Abell Achans coveting the Babylonish garment c. And Judas coveting the 30. peeces of Silver c. So that principiis obsta is a good rule 8. In Michal's fact we see the prophane disposition of irreligious persons who count all actions of zeal to be but folly who cannot content to be irreligious themselves but to sit down as Psa 1. 1. In the chaire of the scorner and to be the mockers of Religion and of a religious disposition in others which indeed is the putting on the very kepstone of wickednesse and prophanenesse 9. In this fact of hers we see also the grosse breach of matrimoniall duty who being Davids Wife should have reverenced him as her Husband as is commanded Eph. 5. 33. And was done by the holy women of old 1 Pet. 3. 6. And not reproachfully nor scornfully upbraided him a vice therefore to be eschewed in all godly Wives who ought to obey their Husbands in all Lawfull things but simply alwayes to reverence them 10. In this speech of Michal's we see likewise exorbitant pride censuring her Husbands Laudable and godly practise as a base shamelesse and foolish fact more be seeming the basest and vilest fellowes then the dignity and gravity of a King and so she would ascribe to herself greater wisdome and care of keeping state dignity then David had and doth impute unto him basenesse and folly Where we see how great and dangerous 〈◊〉 sinne pride is whereby miscarriage on her part so grossely is produced whereby also we see contention comes to be between most conjunct persons whereby she procures from David
us and as David looked unto when he mourned and fasted for the sicknesse of the first Child that was borne unto him by Bathsheba 10. Next his mourning and lamentation was with intuition of his spirituall and now eternall estate dying so without repentance in his sinnes of bloodshed incest and rebellion which sâ—ould be in like manner the chief cause of mourning to all who fear God when they their friends or any other of neerer relation to be wicked and incorrigible and running headlong to their own damnation and which was the cause of Samuels going to Ramah and mourning for Saul all the dayes of his life 11. Out of his two tender and fatherly affection he cryes out with ingemination My Son my Son Absolom would God I had dyed for thee Where we see that the best men have not wont to be least passionate but what shall we say of our Saviours love to us fervency thereof who has said of us wretched rebells Not would God I had dyed for you but I have dyed for you a bloody a painfull a shamefull and a cursed death Behold then how he loved us with a love matchlesse and marvellous in fruit like himself and incomprehensible whereat Angels stand amazed and wherewith Saints are ravished would God that we had hearts as we should to love him again II. SAM Chap. 19. from the 1. vers to the 16. AFter the History of the former battle are in this Chapter set down the consequences that followed thereon which may be called the generall argument thereof and may be divided in seven particulars The first whereof is the universall deploring of Absoloms death by the people following the Kings example to the 5. Verse 2. Is set down Joabs sharp and minatory reprehension of David for lamenting so for Absolom and his exhortation to shew himself cheerfull and to speak comfortably to the people to the 8. Verse Wherein also is set down Davids obedience to the Counsell of Joab 3. From the 8. Verse to the 16. Are set down the deliberations and resolutions of the tribes of Israel for the reduction and restitution of the King with the reasons thereof and David his sending of Zadok and Abiathar the Priests to the elders of Judah and to Amasa for their concurrance herein and the motives thereof with the successe that ensued 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him His confession of his fault and begging pardon Abishais opposition thereto but Davids gracious granting the same and confirming it with an oath 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth that he went not with him Mephibosheths excuse thereof and laying the blame on Ziba his servant who unjustly had calumniated him then Davids decision of parting the Lands between them and Mephibosheths modest acquiscing thereto 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him Davids liberall offer to Barzillai for his former this his recent favour His modest refusall thereof with the reason of same and in his place the offer of his Sonne Chimham to go with David and to accept any favour that it pleased the King to bestow upon him whereupon David accepts the offer kisses and blesseth old Barzillai who returnes to his place 7. From the 40. verse to the end We have a sharp contest between the men of Israel and the men of Judah concerning their being first in the Kings reduction and that they despised the men of Israel being ten tribes or major part and had not first advised with them in bringing back the King As for the first consequence or action mentioned which is Davids mourning for the death of Absolom we have spoken before and here we see by his example and sympathy with him the Victory that day is likewise turned to mourning unto all the people and in place of their shewing themselves joyfull in a publicke triumphing way they privately steale into the Citie like them who are ashamed and steale away when they flye in battle And as for the King himselfe he covereth his face as the manner of mourners was and cryes out bitterly O my sonne Absolom my sonne my sonne Whereof Joab being advertised he comes to the King and boldly 1. Reprehends him for mourning so for Absolom and giving such a bad example to the people 2. Exhorts and counsells him to arise and go forth and to speak comfortably to the people And 3. Threatneth him if he did not so that he should be deserted by all the people speedily and that should be a worse evill to him then all the evill that had befallen him from his youth till then In his reprehension of David he upbraids him 1. With ingratitude that in place of honouring or rewarding his servants who had saved his life and the lives of his sonnes his daughters his wives and concubines he had shamed them by mourning for a traitour who sought his life and the lives of his servants and therefore had justly suffered and for which fact they needed not to be ashamed as it seemes he would have them 2. He upbraids him with the greatest iniquity that can be that he hated his friends and loved his enemies which might be a sufficient ground hereafter to any not to prove his friends as they had formerly done hazarding their lives and fortunes for him but to prove his enemies 3. He labours to prove the truth thereof by Davids so bitter mourning for Absolom whereby he declared that he regarded not his Princes or servants whom rather he should have cheerfully welcomed from the battle thanked or rewarded than withdrawne himselfe from them and mourned for a traitour 4. He upbraids him with a preposterous and wrong choice or election rather of Absoloms life though they all had died the last whereof had pleased him better then the death of Absolom 5. Unto this he therefore subjoynes his advice and exhortation that David go forth shew himselfe cheerefull for the victory and speak comfortably to his servants which if he obeyed not by an argument ab incommodo he threatneth him with a speedy and totall desertion of all the people and Army which he had under his charge and had hazarded so for him which would prove the greatest evill that ever as yet had befallen him Whereupon David is moved to do as Joab had advised he comes forth to publick view in the most publick place of the Citie the gate thereof which when the people heare theâ— they flock and resort unto him Followes next the strife that was throughout all the tribes of Israel that had adheared to Absolom before and being now defeated were â—led every man to his tent concerning the reduction and restitution of David to which they who were for him labour to perswade the rest 1. From the benefits which they had formerly received from him and whereof without