the same to wicked ends Which teacheth us that Gods benefits should not be abused to sinfull ends else they will turne into curses as the subtilty of the Serpent Gen. 3. 1. Pharaohs working wisely Exod. 1. 10. Sampsons strength Absoloms beauty Haman and Judas preferment The Scribes and Pharise's learning Tertullus eloquence and here Achitophels wisdome 9. We see here likewise that worldly wisdome without grace and sanctification can be no protection from shame and ruine in the end a worldly losse a conceited affront a vexing fear an accusing conscience forseen danger and the like can soon render the life comfortles and oftimes drive a man to despaire and make him cruellest of any to himself How vain then is it to be wise except in God whose fear is the beginning of true wisdome and to depart from evill is true understanding 10. By this example also of Achitophels death whereunto like Judas he was stirred up by Satan as he had been formerly to sinne by pernicious Counsell We see what great cause all men have to pray as Christ hath taught us Lord lead us not into temptation and what Satan intends when he tempts to sinne towit nothing else but thereby to bring men to destruction 11. It is said that when Achitophel saw that this Counsell was not followed he hanged himself Where we see what an ill guest pride is which causes men to mis-interpret disgraces or overrate them and raise such a storme in the breast which cannot hardly be calmed without the death of the conceived disgracer or else their own the one whereof we may see in Hamans spleen against Mordecai and the other here in the Person of Achitophel whereas humility can easily digest great wrongs and misregard the misregarding of others 12. Achitophel puts his house in order who could not order his own unruly passion and affections and is carefull for the world which he was notwithstanding presently to leave to others but was carelesse of Heauen and of his own future and eternall estate Where we see how foolish and preposterous are the cares and courses of Worldlings who prefer earth to Heaven the goods to soule or body and the providing for others neglecting their own eternall welfare and running to everlasting ruine 13. Vers 22. When David had mustered his men beyond Jordan who had been passing it in the night time he lacks not one of them wherein the Lords gracious protection was seen to Davids great comfort and those who did follow him Whereas Chap. 18. 7. Their fell of the followers of Absolom 20000. men which should be a great incouragement to all men to follow good courses and favour good causes for such only have the promise of Gods preservation 14. Vers 24. It is said that after David had passed over Jordan Absolom also followed and all the men of Israel with him Where we see that the multitude is on Absoloms part and that it is not without cause forbidden to follow the multitude to do evill As we see in the practise of Noah and Lot so that multitude is no note of the true Church but the contrary as we see Revel 13. 12. Seeing it is the broade way that leades to damnation and many they are who do walke in it 15. We see here likewise by Absoloms following David over Jordan with so hugh a multitude as it were close at the back that when perills are greatest and neere then also is Gods deliverance neerest as we see in the next Chapter as likewise in Israels deliverance at the red Sea and from that bloody plot of Hamans David oftimes from Saul Daniel from the Lyons and the three Children from the fiery fornace so Matth. 8. 25. Act. 27. 23. and elsewhere 16. Vers 27. David from a wealthy and potent King is now brought to that estate that he is supported with food from meaner men his sinne brought him chiefly to this which shewes the mutability of greatest wordly estates whereunto none should trust nor think their mountain so strong that it cannot be moved but relye only on the Lord as David professeth Psal 23. 1. And to eschew sinne which is the cause of all misery both here and hereafter 17. David is persecuted by his own sonne and people but is pitied and provided for by strangers which is and ought to be a comfort to the Godly in affliction that God being their friend they shall never want friends nor provision but he that fed his people in the wilderness and Eliah by Ravens and the widdow of Sarepta who also provided Pharaohs daughter to be the nurse of Moses and Obadiah in Achabs Court to feed the Lords Prophets by fifties in caves will also provide for his own seeing he feeds the sparrowes and cloathes the lillies of the field and therefore much more will care for them that feare him Heaven then shall want power and earth meanes before that any such want maintenance and if God chastise or take with one hand he shall cherish and give with another II. SAM Chap. 18. from the 1. Verse to the 19. IN this Chapter is orderly subjoyned the history of the bloody battle between Absolom as pursuer and David as defender which is to be resolved in foure particulars 1. The discipline used by David in ordering and leading out his Army 2. The battle and event thereof 3. The report thereof made to King David 4. How he is passionately grieved for the death of Absolom First then the discipline and order which David uses in leading forth his Army is commendable for 1. He musters or counts them that hereby he may know their number see their Armes and consider their strength 2. After their muster he puts them under command of Captaines of hundreds and Colonells of thousands that the souldiers may obey their Captaines and the captaines their Colonells 3. He puts the regiments under three supreame Commanders or Generalls Joab Abishaj and Ittaj and divides his Army in three battalions or squadrons assigning their leading to the severall conductors Next when David has thus ordered the Army he offers as a valiant Captain to go with them to battle in proper person for to shew his courage and for their better encouragement But on the contrary by the secret Counsell and wisdome of God withdrawing David whose preservation was decreed as Absoloms destruction was concluded by drawing him to battle the people disswade David from going with them in person by reasons taken à commodo incommodo 1. They being the body and he the head their enemies will not greatly care for them though they dye or flie so long as the head is safe to renew the battle but if the head perish the body will likewise perish 2. Care should be had of his safety for the well of the body who is worth ten thousand of others and who if he should dye better ten thousand of the Army dyed 3. If he stay in the City and need be he can succour them out
taking of Abner Thus the Lord in the promotion of his Kingdome chooseth not the instruments nor alloweth ever the meanes which appeare good to men but by the contrary he taketh away the same instruments and meanes in whom men have most confidence and by others more unlikely without mens expectation he advanceth the cause of his Church and worketh great things For God will not be subject to mens counsells but will have them to depend upon his wisdome that the whole glory of executions of great causes may turne to his own praise Examples in Josephs advancement Israels delivery Gideons victory Goliah's overthrow mans redemption the Gospells propagation and the truth's restitution II. SAM Chap. 3. from the 28. Verse to the end THe murther of Abner being hitherto handled followeth now Davids solemne purgation of himselfe from the guiltiness of that fact made by many arguments 1. By protestation 2. By imprecation 3. By injoyning publick lamentation 4. By deduction of his funerall himselfe 5. By his own deploration 6. By commendation of the defunct 7. By fasting 8. By referring the revenge to God seeing for the present he was too weake to take it in hand First he protests then according to the forme then used by lifting up his hands and purging himselfe by the witnessing of Heaven above and Earth beneath that himselfe his Counsell which he calleth his kingdome or estate are innocent of this murther and all this is done by David to satisfie the people who might be in opinion that it was committed by David his Counsell seeing Joab was his officer and kinsman and so might take occasion to make insurrection Secondly he maketh his imprecation upon Joab by five sorts of punishments 1. The bloody issue which was a disease filthy in it selfe and bringing with it the extenuation and consumption of the body as also such were excluded from the conventions and sacraments in Israel 2. Is leprosie a horrible disease in all the sorts thereof and for the contagious filthiness thereof making such to be secluded from the society of men to live in solitudes and in desert places 3. Are the palsie gout and such like impeding and taking away the pleasant part of mans life which consisteth in free motion and operations of the body and tying man in the tormenting fetters as it were of self-captivity and which leaveth to men not so much as bodies but rather dead and pained carcases 4. Is that sort which cutteth down the unripe harvest of life as it were violently by the cruell syth of the murthering sword The last is famine which of all paines is the greatest for eviting whereof some have put violent hands on themselves and have become self-Cannibals And some more than monstrously have devoured their owne infants yea their owne very dung and loathsome beasts and vermine as sundry histories beare record but especially that of the lamentable sacking and strait of Jerusalem He makes next a solemne lamentation both by himselfe and by others not so much for the death of Abner as for the manner thereof by treasonable Homicid tending to so great consequence as scandall and perill of insurrection He expresseth all the signes likewise of true dolour by teares of his eyes renting his cloathes lifting up his voyce and bursting forth in words testifying his affection He carryeth him then by the royall dignity of his own convoy to the grave even the honourable sepulcher at Hebron famous for the buriall of the Patriarches and their wives Where as in an Epitaph he setteth forth his praise taken from the civill vertues such as prudence and fortitude wherewith he was indued David fasteth also and albeit prayed by the people he refuseth to eate the custome was in the funeralls to joyne some forme of compotations which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines coenas exequiales and Viscerationes which as Augustine affirmeth de civitate dei lib. 1. cap. 12. were used ad solatia vivorum non ad subsidia mortuorum and which we call lykes but in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the dinner after which men laboured as is probable by the text because David refuseth to eate while the evening then this is the dinner whereunto he is desired by the people David sat last purgeth himself to his courtiers to let them understand how he detesteth â—â—od and excuseth himself that he might nor for the present exeâ—â—te Justice because his Kingdome is but weak and he likewise being but a new King and his Sisters Sonnes are stronger then heâ— having the Army and populary favour and he feared the example of Abners defection from Ishboseth impatient of a very reproof In end he concludeth with an Epiphonema or exclamation imprecatory the Lord reward or God shall reward the wicked according to his wickednesse which is to be understood of the impenitent neither in equality or proportion of measure for God rewardeth more then the measure of good deservings and lesse than that of evill doth merit neither yet are good deservings the cause of life or the reward of glory the same being a gift and a free inheritance as evill are properly the causes of eternall punishment Rom. 6. 23. Hence ariseth two questions I. Did David charitably in these imprecations The Hebrewes answer not But uttering them in wrath carnally they fell severally upon his posterity as Rehoboam had the issue Osias the leprosie Asa the gout Josios fell by the sword and Joachin by hunger but seeing those were punished so for their own private offences we reject the negative Others approve David herein that he speaketh here prophetically and that he pronounceth the words of the Law wherein such cursings are contained and some conclude in generall that imprecations may be lawfully conceived if these conditions be observed First Gods spirit must be the mover and not the spirit of man next the forme must be conditionall in care of impenitency And the â—nd must be to Gods glory and not our vindict Then concerning this fact of David because his mind is not knowne therefore the resolution must be conditionall and disjunctive according to the said rules The second question was this omitting of Joabs execution by David lawfull or not Some answer it was moved by these arguments 1. It was perillous at that time to execute Joab in respect of the foresaid reason alleadged by David and other circumstance 2. The Law of capitall executions astricts not to a certain or prefixed time 3. Christs nature is to remit whereof David was a type and we are commanded to remit the revenge unto God as David in his last words here doth Refutation Ioab was strong 1. But Davids standing depended upon God who was stronger and upon his infallible promise confirmed by an oath which no flesh could disanull his manifold former deliverances out of farre greater perills evidently doth testify 2. Is is true executions ought
in Bahurim 5. A young man discoverer of the Priests Sonnes And 6. the exploratours that were sent by Absolom to search and apprehend them The next History is the Tragicall end of Achitophel wherein we have to consider seeing he was a man of such wisdome and estimation what were the causes moving him to runne to so desperate a self murther which I shall reduce to three 1. The guilty conscience of his irremissibile offences 2. The fearfull apprehension of the rigour and just punishment which he expected from David 3. The defeat of his Counsell and disappointment of his ambitious project Reasoning therefore thus with himself by Absoloms receiving the Counsell of Hushai Davids reall friend But Absoloms dissembled foe I foresee that he and his cause shall perish But as for me above all others my danger is then greatest For 1. my conscience condemnes me that I have given wicked Counsell against God my King and the Commonwealth and perswaded Absolom to defile his fathers bed and persecute him to death and so am unworthy to be called an Israelite 2. Though I should repent and crave pardon yet I apprehend no favour but justice to be executed upon me by David as an open example to all traitours before the World And 3. though I were spared yet I cannot draw my self to a private life and live as one justly disgraced and discourted therefore to eschew all these inconveniences I resolve upon this onely remedy to execute my self Upon which resolution he departs deserts his Master and his cause returnes to his City of Gilo disposes upon his worldly estate and hangs himself against the Law of God of nature and of Nations The third is the History of the passage of both Armies over Iordan and their camping in Gilead where it is remarked Vers 22. That of all Davids Army that passed over Jordan when they were mustered by daylight their lacked not a man so sweetned was his troubles with this divine preservation and so they came to Mahanaim a City in Gilead renowned Gen. 32. 2. By the vision of Angels which Jacob saw for his protection At this time also Absolom collected his whole forces who were like the sand of the Sea for number and followed after David and his small number and made Amasa his generall who was Sisters Children with Joab and Davids Sisters Sonne whose ambition made him make no conscience of all these naturall conjunctions to joyn against David In the last place we have the History of the furniture and provision for Davids Army 1. By whom And 2. what it was The Persons by whom are three Shobi an Ammonite whom David placed as is thought in Hanuns place who had abused his Embassadours for which cause he meets now David with gratitude in his adversity the other is Machir of Lodebar and the third Barzillai a Giliadite OBSERVATIONS 1. HVshaj the Archite and Zadok and Abiathar Priests and their sonnes Jonathan and Ahimaaz neither for feare of danger nor hope of reward are diverted from their fidelity and duty to David but postponing both feare or favour of man they look to God and a good conscience discharges a loyall and faithfull duty to their Prince even in his greatest adversity and leaves the success to God A good and imitable example to all subjects and sorts of men but alas few Hushai's are now in the civill estate but many Achitophels and few Zadoks in the Ecclesiastick 2. Vers 16. Hushaj discovers to David by Zadok and Abiathar and their sonnes the Counsell that he had given to Absolom and forewarnes him what to do It is commendable then but the contrary to reveale the Counsells or courses of a traytour to a lawfull Prince and to forewarne him of his danger that he may prevent the same 3. Vers 17. This message of so great concernment is carried from the Priests to their sonnes at Eurogell by a maide and themselves thereafter are hid from Absoloms searchers and preserved by a woman of Bahurim Which teaches us that God who hath variety of instruments both in heaven and earth yet in his wisdome sometimes singles out weakest instruments to performe greatest enterprises that his power in them may be seen and he may have the glory of the work Examples whereof we may see in Pharaoh's daughter preserving and educating Moses the woman of Tebes killing Abimelech Deborah overthrowing Midian Jael killing Sicera and poore fisher men converting the whole world the like may be said of Rahab Esther and the late Queen Elizabeth 4. Vers 18. The Priests sonnes are discovered delated persued preserved and though many other dangers appeare in this matter yet the Lord delivers them out of them all Wherein is seen the disappointment of wicked and cruell enterprises the protecting hand of God of his own and a great ground of comfort and confidence to those who follow good courses 5. Vers 22. David hearing of his danger prevents it albeit he was weary and loaded with sorrow yet he spends the night in his removing and passing over Jordan So that Gods promises of his deliverance and confirming him in his Kingdome make him not neglect the ordinary meanes of his safety as we see the like in Paul Act. 27. 31. Which teaches us the like and that we must not refuse to do what God requires for furthering of that which he decrees 6. Vers 23. In Achitophel we see three causes of his desperation 1. The unmeasurable weight of his sinnes 2. The severity of Davids judgment which he feares 3. His diffidence of pardon and his rejection from any participation of honour or advancement in Davids Court or Kingdome Whereupon we collect the like causes and degrees of others their disperation 1. The weight of guiltines which with Cain they count irremissible 2. The apprehension of Gods wrath and justice as we see in Judas 3. Diffidence of pardon and their rejection from any part or place in the Kingdome of heaven The cure whereof or preservative in the contrary is 1. Confidence in the mercies of God exceeding farre the number or weight of our sinnes Psal 103. 8. 2. Relying on the merits of Christ and like the wounded Israelites by the fiery Serpents looking upon him by the eye of faith Zach. 12. 10. 3. Considering the freedome of the Lords love Hos 14. 4. And that life everlasting is his free gift Rom. 6. 23. And lastly remembring the examples of the Lords mercy to Manasseh Marie Magdalen the thief on the Crosse Christs Crucifiers Act 2. 36. And to Paul when he was persecuting him 7. We see in Achitophel what shamefull and comfortles end such may expect who for their own ambitious or covetous ends give Counsell or go on in courses against God Lawfull authority and the good and quiet of Church and Common-wealth 8. Achitophels wisdome was great and highly esteemed and yet in the end he proves a furious fool by his selfmurther so his wisdome was turned into folly because he abused
of the City To which their disswasion David assents knowing it to be out of love towards him and the Commonwealth And so standing in the gate by which the Army was to march forth in order he gives command to the three Generalls in audience of the people to deal gently with the young man Absolom Whereof some gives these reasons 1. Because of his naturall affection which moved him to pity his own flesh though rebellious 1. Because he looked not so much on the instrument or rod as on his own sinnes of homicide and adultery that had procured this his correction by his own sonne as the Lord had threatned And 3. Because he looked on the double danger of soul and body wherein Absolom now stood and therefore labours for the preservation of his body that thereafter he might be induced to repentance and so his soule might be saved Followes next the battle it selfe and circumstances thereof and 1. The place the wood of Ephraim in the territory of Gilead where Ephraim fought with Jephta after the defeat of the Ammonites Judg. 12. 2. The number of those who were slain on Absoloms side in battle towit 20000. besides those that were devoured by the wood and in flying 3. The manner of Absoloms own death who flying through the wood on his Mule whereon he rid and the Mule going under the thick boughes of a great Oke his head caught hold of the oake and he was taken up between heaven and earth and the Mule that was under him went away Which thing when one of Davids Army had seen he told Joab who challenged him that he had not killed him and he would have rewarded him with ten shekells of silver and a girdle which the discoverer shew he would not doe though he might have a thousand shekells 1. Because he was the Kings sonne 2. Because of the Kings command that none should touch him 3. Because the fact had been capitall 4. Because it could not be hid from the King if he had done it And 5. Because Joab himselfe would have been his accuser and enemy Whereupon followed the killing of Absolom by the hand of Joab himselfe while he was hanging in the oake alive by thrusting him through the heart with three darts and by his Armour bearers their smiting of him and killing him Whereupon ensued Joabs sounding a retreat from following of the people that had been with Absolom And Absoloms buriall in a great pit in the wood whereon was laid a great heap of stones notwithstanding that he had in his life time provided and built a sumptuous pillar or buriall place for himselfe in the Kings dale to keep his name in remembrance seeing he had no sonnes and which he called after himselfe Absoloms place One doubt only rests to be solved how it is said that he had no sonnes seeing chap. 14. 27. It is said that he had three sonnes and a daughter to which it is answered that those were dead before the erecting of that pillar or tombe God so ordering that such a poysonous stock should not prosper to have a posterity of such like branches OBSERVATIONS 1. IN David we see an accumulation of most worthy parts requisite in a good Prince to wit prudence patience authority courage hearkning to good Counsell and love to his people and above all piety and Godlinesse to whom therefore God gives good successe a fit pattern to all Princes to follow 2. Vers 2. and 3. We see here in Davids offering to go with his Army in person and in their disswading a loving contest between a Godly Prince and a loyall and a loving subject every one striveing to overcome another by good offices David offering his paines yea the very hazard of his Person blood and life for the common welfare and his subjects highly valuing his safety and contenting for the same to hazard their lives and fortunes O happy state then and Kingdome or other society whatsoever Ecclesiasticall Politicke or Economicall where this harmony is found as on the contrary unhappy is their condition where the contrary contention is seen 3. Vers 5. David desireth his Generalls to deal gentle with the young man Absolom what means this too great indulgence Deal gently with a traitour but of all traitours with a Sonne and of all Sonnes with a wicked incestuous and bloody fratricide and an intending pariside Where we see ever in holiest parents as Eli was nature may be guilty of an injurious tendernesse and sinnefull indulgence Or whether shall we not rather think that this was done in type of that free and matchles love and mercy of that Son of David the King of Kings and redeemer of Israel who prayed for his murtherers and said when they were killing him Father forgive them for they know not what they do And though we be rebellious Sonnes yet still also is he so compassionate towards us that he intercedeth for us 4. David speaks so concerning Absolom as confident of the victory on his side though in respect of the contrary Army he was but a few Which shewes Davids faith and confidence in God who is able to save by a few as well as by many as Gideons 300. proveth and that he was not afraid of the arme of flesh having the arme of the Almighty Lord of hostes to be for him 5. Vers 7. The sword devoures 20000. of Absoloms Army the wood more than the sword which shewes how numerous an Army Absolom had how strong an arme of flesh and how universall this rebellion was Wherey we observe how easely a fickle multitude may be transported to the wrong side and what vertue or merits of a Prince can assure the hearts of the vulgar when so gracious a King finds so many rebells 6. We see also how God takes part as the Lord of hostes with a just cause and the very wood and insensible creatures conspire with the swords of Davids Army and lets Israel feel what it is to take part with an unnaturall and traiterous usurper Let no people therefore look to prosper alway in rebellion but in end look for divine revenge 7. Vers 9. Absolom in his flying through the wood on his mule his head takes hold of the thick boughes of a great oak whereby he hangs between Heaven and Earth as hated of both for his unnaturall rebellion and other his wickednesse as if God meant to prescribe this punishment for traitours therefore Absolom Achitophel and Judas dye all three one death and so let all such perish who are guilty of the like treachery against the Lords anointed or the Lawfull supreame Magistrate 8. An oak serves to be both gallowes and hangman to this vile traitour and the very mule that he rode upon leaves him to divine revenge who had left filiall duty to his Father and loyalty to his soveraigne if there were no others to persue and punish wickednesse God will make the very sensles creatures and brute beasts to avenge the same
Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. tâ—ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untoÌ„ thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such â—empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verseâ— so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the
sent it back on a cart drawn by beasts which seems to be the fault of the Leviâ—s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all â—olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark â—rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour â—nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire
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
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
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