great troubles and adversities moved by Saul and Ishboseth after so many offers of ungodly helps made by Joab Abner and the Murtherers of Ishboseth rejected by David and after God had tryed him in the furnace of diverse temptations and found him a golden David and a man according to his own heart then the Lord remembreth his promise made by Samuel in convenient time to accomplish the same Of the place called Hebron it was spoken before Chap. 2. It was situated in the Northwest of the Land of Judah distant from Jerusalem 20. miles as Jerome affirmeth and at this time was the rovall seat of the King the space that hee raigned onely over Judah and so being situated in the extremity of the Land the affection must be thought great both which all Israel and their Princes bear unto him from the most distant parts of the Kingdome running thus to Hebron a border towne in the utmost marche of Judah a remarkable act of Gods speciall instinct The circumstance of the Persons is in the number and in the quality in the number he saith all Israel that is a certain number selected out of every tribe the which is reduced to a particular 1 Chron. 12. 25. making in the whole summe 300000. men In quality he saith the elders of every tribe came to the conference with the King and to the solemnity of his inauguration that is the chief men and Princes of every tribe who had the authority and place of the primogeniture The Person to who in all these do come is despised David in time past and now by Gods instinct universally honoured for as God hath the hearts of superiour Persons at his disposition so hath he the hearts of subjects and inferiours to bow and bend them at his godly pleasure The circumstance of the occasion is of worthy consideration wherein as the Rabbins probably affirm in the first place they confesse their errour they purge themselves and extenuate their former disobedience craving pardon and promising loyalty in the time coming In the next they have an oration to David the end whereof is to persuade him to accept the universall Kingdome upon him which they do voluntarily offer The places of persuasion are very proper and in number three drawn out of the Law containing the qualities of a King in Israel 1. We are thy bone and thy flesh by which phrase of speech the Hebrewes signified their conjunction in consanguinity Genes 2. 29. Iudg. 9. This is grounded upon the Law Deut. 17. 15. The second is taken from experience of Davids qualities in that office and ability to govern proved out of 1 Sam 18. The third is from Gods choice and direction agreeable likewise unto the Law Deut. 17. 5. That the people should make him their King whom God should appoint This speech of theirs no doubt was uttered by Samuel unto David in Gods name saying thou shalt feed my people when he anointed him and the word went with the seale albeit though it be not expressed yet is repeated by David himselfe Psalm 78. 71. The solemnity of his inauguration was by the consent of the elders and people there representing the whole number and body of the Kingdome a bond is mutually sworne wherein David obligeth himselfe to reigne over them as God commandeth and as he protesteth Psalm 101. And the people promise to obey his lawfull commandments so that the Law of God no doubt was the rule and square of his government whereunto both Prince and people are sworne which was a bridle against his absolute power or their rebellious manners He was anointed according to the received forme and solemnity of the aspersion of the sacred oyle of the Tabernacle confected and conserved for that use by the hand of the high priest and that before Jehovah which is diversly interpreted Some by mediation of Vrim and Thummim some by oblation of sacrifice upon the Alter in Hebron builded of old by Abraham Howsoever they solemnly as in Gods presence mutually attested God and required him to be witness to their covenant Thus David is thrice anointed at Bethlehem by Samuell in Hebron by Judah and now over all Israel in this publick assembly being herein a vive type of Christ Jesus who is perfectly and in full measure of the Spirit anointed King Priest and Prophet of his people as it were by a threefold unction In the end it is said in the Chronologie of his reign that he was 30. yeares when he began to reigne in Hebron being of that same age that our Saviour was of when he took upon him likewise his calling which was a convenient age for Administration where otherwise God threateneth to give women and children to reigne in his ire But here ariseth a doubt upon the Chronologie of Davids reigne in the generall it is said that he reigned 40. yeares and in the particular it is reckoned that he reigned 7. yeares and 6. moneths in Hebron and 33. yeares in Jerusalem So the question is of the 6. excressing or odde moneths to which the answer is omitting other conjectures that this is spoken after a customable forme of Scripture by a figure called Synecdoche where the greater number is put to comprehend the less the like being Judg. 20. 46. and else where OBSERVATIONS 1. THe promise which God made to David of the kingdome is slowly and after great adversities now performed where as we see the nature of God who is true in all his promises and one joâ— of whose word shall not faile so this particular may be reduced to the generall That the punishments against the wicked and rewards temporall to the Godly are slowly executed and also by contrarymindes oftimes the punishment foregoing prosperity and the rewards preceding adversity the reason of the one is to draw sinners to repentance or to make them the more inexcusable in the day of the Lords wrath Therefore the Scripture giveth to the Lord the Epithite of long suffering and the Apostle speaking to the same purpose saith Knowest thou not that the long suffering of God should lead â—â—ee to repentance And againe Because of his longanimity by thy obstinate impenitency thou hast gathered unto thy selfe just condemnation against the day of wrath And â—he reason also why the Lord is slow to performe his promised benifits and that by the middest of adversity is that thereby the faith the hope and patience of the Godly may be tryed and by probation they may be made worthy upon whom it may please him to shew his mercy and bestow his gracious benefits as the Apostle Paul Rom. 5. 3. And S. James affirmeth Chap. 1. â— Of the one we have examples of the delay of Gods punishment before the deluge Sodom's destruction the suffering of Pharaobs tiranny of Sauls impiety Judah and Israel with their wicked Kings before their captivity of bloody Jerusalem and this day of Mahomet the Pope and others Of the 〈◊〉 we have the slowness of the performing
Judah and Israel are set down therein 3. As for the argument or matter contained in this second book of Samuel the same is the whole History of the estate of the Church of God of their Kings and Commonweale from the death of Saul to the decrepit age of David which is the space of 40 yeares wherein is declared the noble acts of David his entrie to the kingdome and how he inlarged the same also what troubles he had both intestine and forraine from all which at last the Lord did deliver him and gave him victory over all his enemies and how in the end in peace and rest he finished his daies 4. The utility and profit which this History affords is manifold which may be reduced to two heads the first for confirmation of Faith the second for example of Life which Paul joyneth 2. Tim 3. 10. The first appeareth in the verifying of the promise made by Samuel to David in the Lords name that he should be King after Saul albeit for the triall of his faith after many great sufferings and desperate like dangers the same came to pass and he all this while did relye on the Lords promise The second appeares in the prudence piety zeale humility equity and good government of David and all other his heroick and godly virtues worthy of imitation As also is set down David's infirmities and fall's as examples of the weakness of the best when they watch not over themselves or are left to themselves proponed to be eschewed ut majorum ruina sit minorum cautela as likewise his repentance to be imitated and the sharp corrections notwithstanding as medicinall corrasves wherewith he was chastised as we see in the Lords dealing with his dearest sonnes and servants Heb 12. 6 7. And therefore what sharper punishments may the impenitent and Satans slaves expect In this History likewise of David's reign and kingdome we have typified Christ Jesus the Sonne of David his condition and estate of his Church to the end of the world for 1. As David was anointed to be king over Israel so was Christ anointed to be King over his Church 2. But as David endured many troubles persecutions and sufferings before he entred into his kingdome so did Jesus Christ here on earth before he entred in his 3. After his entry he was mightily opposed and oppugned by them of Saul's house his enemie by armes force and violence and so was Christ Jesus and his Church and Gospell by the bloody persecution of the heathens Roman Emperors 4. Notwithstanding Davids house waxed still strong and Sauls house weake so the Christian Church and profession did the more flourish and heathenish idolatry and heresies decay 5. Hiram also a Gentile and King of Tyrus joyned in Amity with David and contributed to the building of his house in Sion both furniture and workmen typifying thereby how the gentiles should come into the profession of the Gospell and should contribute to the building of the Church of Christ as mysticall members thereof 6. Then doth David bring home the Arke of God and set it in his house at Sion and then in like manner was the true worship of God established in his Church which is the true Sion 7. But hereafter did Absolon craftily under a faire pretence of the good of Israel rise against David and stole away the hearts of Davids people who joyned themselves with him in rebellion many following him in the simplicity of their hearts and being deceived by his simulat and faire pretence of piety even so did Antichrist arise against Christ under a like faire pretence to be for him and therefore is said to be horned like the lamb though speaking like the dragon and who fraudulently stole away the hearts of Gods people who in like manner except a few like those who followed David followed him in the simplicity of their hearts till the time of evocation out of Babel Revel 18. 2. And that as David was thereafter brought back to Jerusalem by his people so that the truth of the Gospell and professors thereof was brought back in like manner which seemed before to be exiled as David and his followers were and driven like him and the church Revel 12. 14. Into the wilderness and desert But as Absolon was at last overthrown and Davids kingdome under him was thereafter peaceably established so shall Antichrist according to that prediction Revel 18. And the Church of Christ shall thereafter injoy peace and quietness II. SAM Chap. 1. to the 17. Verse THe principall argument of this chapter is the report of the event of the battle between the Israelites and Philistines under Saul upon mount Gilboa which generally comprehends these two particulars 1. The report it selfe from the first verse to the 17. The second is what fell out thereon from the 17. verse even to the end In the report we have to consider 1. The matter and circumstance thereof 2. The triall and how it was accepted And 3. the just reward of the reporter and actor therein 1. The matter reported is the losse of the battle on Israels side and death of Saul and Jonathan The first circumstance set down in the report is of the time to have been the third day after Davids victory against the Amalikites wherein the swiftness of the fame of the battle on Gilboa is to be noted seeing in less then the space of three daies It is divulged from Gilboa which is situated in the territory of Isachar at the border of Jordan in the east march of Canaan to David in the land of the Philistines dwelling then at Ziklag situate neer to the mediterranean upon the West-point of Canaan esteemed to have been each part distant from the other the bounds of a hundred miles or thereabout in the latitude of the land Next the person reporter is called herein generall one and there after in speciall an Amalekite probably the Son of one of that Nation whom Saul had formerly unlawfully spared in his expedition against Agag and therefore God had reserved him now to be his murtherer 2. His carriage or behaviour is very crafty and cunning he covereth his head with ashes he rents his garments and doth most humble curtesy to David as to his King This gesture of his was used ever by such who were displeased for the publick calamity of the Lords People as may be seen in the example of Joshua and of the messinger that came to report the event of the battle to Heli. But as they used this forme uprightly so doth this Amalekite use the same Hypocritically 3. His Oration testifies his further Hypocrisy which he useth very elaboratly and artificially by degrees beginning at the generall and coming to the particulars ascending from that which was most grievious and ending with that which he thought unto David should be most acceptable and good news in this manner the People are fled and many of them overthrown also Saul and Jonathan his
friend to whom by a more particular bond we are tyed naturall or civill except we would be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection as the Apostle speaks and so insensible as blocks Davids love then you see dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 15. In his comparing the love that he bore to Jonathan to the love of brethren and the love that Jonathan bore him to be greater then the extreame love of women we learne in humble and holy modesty to think of our own virtues and ever of the virtues of others as greater in measure then ours II SAM Chap 2. from the first verse to the 12. THe argument or matter contained in this chapter is the civill broiles which did fall out between David king of Judah and Ishboseth Sauls sonne King over the remanent tribes of Israel and is the history of the estate of Israel the first two years after the death of Saul The history is divided in two parts the former is the history of the elections David to be King over Iudah and Ishbosheth over Israel from the 1. vers to the 12. The second is the history of the civill warres between them and the event thereof from the 12. vers to the last The first part is subdivided in two againe the one is the election of David in Hebron over Iudah the second the election of Ishboseth in Mahanaim over Israel In the election of David we have first his consultation with God 2. His election where and by whom 3. His first action when he begins his reigne all which is proponed from the 1. vers to the 8. In the election of Ishboseth likewise we have by whom and over whom he is elected and where he made his residence whereunto is continued the Chronology and Supputation of the time of both their reignes Davids over Iudah in Hebron and Ishboseths over Israel in Mahanaim Now to return first to Davids consultation It is probable that David and his followers were wearied in the long and continuall troubles of Sauls persecution by the space of 18. years and now being a long time exiles had a great desire to return to their native Country as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome by the Ceremony and Sacrament of holy unction and now reasoned with himself that God had offered the opportunity which wise men should not neglect but because he considered that it was not enough to have a good cause but the same likewise should be rightly managed or used and albeit the substance of his title was good yet the circumstances of attaining thereto being uncertain therefore godly David for his own direction and confirmation of his associats begins to consult with God of the time and place where and when he should make entrance into his Kingdome This custome to consult with God before weighty enterprises in all times hath been practised by the godly as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment as at large we may view the truth hereof in their lives and actions and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing without consultation with Vrim and Thummim by the mediation of Eleazer the Highpriest and his successours which also by all the faithfull was carefully followed as a cloud of witnesses may testify in the Register of holy writ while the exhibition of the onely true Highpriest who is the perfect light and lamp of the World who after his ascension gave his Spirit to his Apostles and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World The gentiles and infidels as their Master Satan is a counterfeiter of God so were they herein apes of the godly they attempted in like manner no warres nor no weighty matter as they speak in auspicato so that it was an opinion amongst the heathen a Jove principium as well as amongst the godly albeit they varied in the forme and knowledge of the right God and that nothing should be attempted without consultation with the sacred oracle which should first go before And there is many examples in all Histories that even good matters have not prospered when this form hath been neglected But whether this consultation of Davids was by the extraordinary way of Prophets as Josephus thinks or by the more ordinary way of consulting with Vrim and Thummim by mediation of the Highpriest Abiathar who was with him or by both for his greater confirmation it is not to be controverted onely this is enough that we know that David in this action would do nothing by his own wisdome or will but by the Counsell of God as Jacob did in his flight from Laban Then the first interrogation is shall I go up or is it fit time and the second is whether or which is the most convenient place to both which concessively or affirmatively the Lord answers Go up to Hebron This City of Hebron was famous for the sepultures of the Patriarches and called Kiriath arba to whom the promises of the Kingdome was made and it was in the tribe of Judah distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb Unto this City then according to divine direction David goeth up together with his wives whom he would not leave in Ziklag being an unsure place for them to abide in without his presence and protection as late experience had taught as also he takes his men with him whom wisely and carefully he places distributing them and their families amongst the Cities or Suburb's of Hebron Thus being come up to Hebron by the men of Judah whose hearts the Lord had inclined towards him and prepared David is anointed King which is done by divine providence for his further confirmation in the assured expectation of the full performance of Gods promise of the whole Kingdome and to testify their approbation and willing consent to receive him to rule and reign over them His first action enseving is upon the report of the fact of the men of Jabesh Gilead in burying Saul after whose bodies probably he had caused or was of purpose to cause to inquire to bestow upon them honourable buriall and by this occasion got
notice of this peece of kinde service he sendeth a loving message unto them wishing mercy and truth from God which is that they might have their part in the Lords gratious promises and assured performance and promising reward and recompense on his part towards them and subjoyning withall a comfortable exhortation to be of good courage seeing the Lord had not left them destitute but had raised him up as a head and Protectour over them Concerning the anointing of Ishboseth first we have by whom it was to wit Abner secondly over whom to wit all Israel except Iudah as for the first it is like Abner did this as a subtile and arrogant person to make Ishboseth a shaddow being of a timorous and base minde and he alone to command all besides against all right he doth this seeing if it should belong to any of Sauls posterity Mephiboseth the sonne of Ionathan eldest Son of Saul had the true title and against conscience likewise he doth herein expresly knowing of the promise that God had made unto David of the Kingdome as he confesseth Chap. 3. 18. The place Mahanaim is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Iacob because there he met the Lords host The description of these over whom he is made King is from their severall habitations containing in a manner a description of all Israel on each side of Iordan Iudah onely excepted As for the supputation of the time of both their reignes subjoyned whereby an interregnum or vacancy of 5. years and a half would seem to be imported which is unlike the best exposition therefore is not that Ishboseth reigned onely two years in all but that he did reign two years before Abners going out against Ioab in persuit of David as Saul is said to have reigned two years over Israel 1 Sam. 13. 1. Not simply but as Lawfull King unrejected by God he reigned no longer OBSERVATIONS 1. V. 1. WE see here in David holy prudence and wisedome in not omitting that fit occasion of entry to the Kingdome which the Lord by the death of Saul had offered but embracing the same and addressing himself to make good use thereof for as the Lord will have us not to runne before him but patiently to wait while he offer occasion and open a dore of entry so likewise will he have us not to slip occasions offered but laying hold on the hoary fore head thereof to work and walk with him in Christian wisdome and serpentine prudence having a judicious eye to mark them a holy heart to reverence them and a diligent hand to make use and lay hold of them and this both in the occasions and offers of grace with the wise virgins and of our temporall estate with Salomons diligent man in his affaires who standeth before kings we may see cleerly Prov. 12. 24. 2. In that orderly he beginnes at God we see that it is not sufficient to have good causes publick or private but in like manner it is requisite to prosecute them aright otherwise a good cause in the matter may become evil in the preposterours forme albeit the reciprocant be never true that a good forme may make an evil cause good in substance bona bene ergo agantur The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good but the forme wicked to doe it by private revenge and under trust and cloake of circumcision the cause likewise of Saul against the Philistines was good but the forme in consulting with a Witch in the persecution thereof unlawfull So the causes of Josias against Necho King of Egypt of Jeconias and Jehojakim against Nebuchadnezzar with sundry others Let all men therefore know the right warrant of their causes to be in the matter and then in the forme the right rule whereof is to be had in the sacred oracle of Gods will and word which we ought reverendly to consult not to proceed without the warrant thereof otherwise men will be disappointed of their expectations and aimes as in Ioshuas example against Hai of Israel against Benjamin and in Saul consulting with a Pythonesse and in all them who consults flesh and blood 3. As David inquires so the Lord answers yeelding he should go in generall and in particular directing him to Hebron where we may behold the great clemency of God who is most attent unto the suits of his own and more redy to give a comfortable answer and resolution to his Children in their perplexities then they are bent to crave the same of him and will ever give the direction of his word and Spirit to all those who earnestly call upon him for the same witnesse a heap of testimonies contained in holy Scripture Gen. 25. 22. 32. 28. 46. 1. 2. c. Exod. 3. 9. and 14. 15. 4. In that he inquires not once onely if he should go But again whether he should go We perceive how precisely in each thing he desires to have a warrant and information and how fully he would follow the Lords direction that he would have every step as it were of his progresse in this purpose pointed out by God and would not in any thing lean or rely to his own brain or wisdome in holy humility distrusting thus the counsell or course of flesh and blood and submitting himself as a Child to be led by the hand of so wise and carefull a Father whom if he obediently followed he was sure he should neither stumble nor stray but should see a prosperous successe and end of the matter he had in hand whose example herein every Child of God ought to imitate in all the course of their lives and actions of any importance especially 5. As he inquires often so is he to every interrogation answered for we shall first be weary and like Abraham sueing for the Sodomits preservation leave of to speak before the Lord cease to hearken or be weary in answering and granting the requests of his own if we ask it shall be given us if we seek we shall finde and if we yet knock it shall be opened unto us and whatsoever we shall desire of the Father in Christs name if it be according to his will and our will it shall be granted to us No importunity then can trouble this righteous Judge therefore pray continually and let this comfort be as that stone set under Moses heavy hands to uphold our hearts that we saint not and weary not in prayer 6. In all this proceeding of Davids we see that he was void of a greedy minde to the Kingdome or any gain or glory thereof not using preposterous hast as many doe not consulting God nor conscience but walking in a right and in a slow course expecting by inquisition and direction the Lords thrusting him forward to undertake that place and function upon him where unto formerly by Samuel he had been
consanguinity by Lâ—t their progenitor and David seekes to shew them favour and the Syrians are bound to David by oath Chap. 8. 6. Yet neither blood merits nor oath has any place when they have occasion to trouble David Whereon we observe that it is impossible that the true worshippers of God can have firme or long peace with Idolaters The reason whereof is assigned by Christ There can be no agreement between God and Belial The proof whereof is manifest by infinite examples and this in particular Which shewes to for-warne all such who serve God and feare him truly to expect no quietness nor security from Idolaters and Papists longer then they may have a fit occasion to execute their cruelty as the Massacre of Paris the Gun-powder-treason and the late Massacre of Protestants in Ireland can testify 22. The Syrians for hire joyne with the Ammonites without respect either to honour conscience danger or death that might ensue only for commodity Which shewes that covetousness is the root of all evill and produces sad effects as we see in Achan Judas and these Syrians here Which serves to warne men to beware thereof and specially men who follow the warres that they engage upon warrant of conscience and a good cause and not meerly for hyre or preferment the one flowing from covetousness and the other from pride and both from Satan as father of these vices 23. Vers 7. In Davids preparation to meet the Ammonites when he heard of their raising an Army We see the vigilant care that a good King should have of the safety of his people and repelling their enemies and of using lawfull meanes besides the confidence in God 24. Vers 11. In Joab's managing of this warre We see wisdome joyned with valour both requisite in a generall commander and in the mutuall support and help one of another against the common enemy the stronger to help the weaker We may also learne a common Christian duty to do the like as the Apostle exhorts Rom. 15. 1. The rich to help the poore and the wise the simple c. Especially pastours and leaders of Gods people to joyne as brethren in Unity and lend their help one to another against their common enemy 25. Vers 12. In Joabs oration to his Army he joynes with selfe-preservation the cause of religion for the Cities of God that is wherein Gods worship is established and professed and which the enemies would pollute with idolatry as the Romans used to say pro aris focis Whereby we see that in all lawfull warres the cause of God who is the Lord of hostes and gives the success and of religion is to be regarded and then as we see here the event proves the more prosperous and happy 26. Joab here does according to his vocation and leaves the success to God Whereupon we collect that the duty of every one in his calling civill or ecclesiasticall is to labour faithfully and to commit the success to God as the husband man does in sowing his ground and as Paul did plant and Apollos watered and left the grouth unto Gods dispensation Which serves to reform two errours the first of those who use not the lawfull means but relye on Gods providence and live on idle speculations The second who relye only on the means without seeking and depending on the Lords blessing on their labours 27. Vers 13. The success of the battle which is victory on Davids side and overthrow on Aâ—nmon and the Syrianâ— Shewes 1. What is the end of giving and taking evill counsell and pertinacy in evill courses on Ammons part as also what is the punishment of perjury and perfidy as also of coveteousness on the Syrians part 2. The victory in Davids side serves for the comfort of the Godly that are in a good course and have a good cause though in greatest perills of enemies and that it is just that they who abuse favours should smart at last with judgments 28. Vers 15. The Syrians gather themselves againe to battle the second time to their greater destruction and fall and finall overthrow Whereby we see what it is to persist obstinately and proceed in an ill course and that thereby they draw on upon themselves greater destruction for they might have seen Gods hand against themselves before when they were subdued chap. 8. As also now againe when they were stronger being joyned with Ammon but Satan so blinded their eyes and hardned their hearts like Pharaohs that no bygone punishments would make them wise being driven on by Satan to their own destruction 29. Vers 19. At last being overthrowne they make peace with Israel in granting whereof after so many provocations and perfidie beside this last victory we see the peaceable and pious disposition of David as also his noble and royall inclination like the Lyons Parcere subjectis debellare superbos 30. They make their own peace only with David not including their late confederates who hired them the Ammonites whom they resolve not to help any more Whereby we observe what a vaine thing and unsure it is to trust or relye on the arme of flesh or friendship of men II SAM Chap 11. from the 1. verse to the 14. and from thence to the end FRom the fift Chapter to this present we have seen many morall vertues in David as piety magnanimity prudence gratitude and the like And now in this Chapter we have his fall and sinnes both of uncleanness and murther adultery and blood-guiltiness whereby he declined from the law of God altered his former course brought scandall upon religion many judgments on his house incurred Gods wrath and shame and confusion before men In the exposition of this tragicall history we shall consider 1. The circumstances of time places and persons when where and betwixt whom this Action is committed 2. The occasion and antecedents of this ungodly fact both on Davids and the womans part 3. The fact it selfe adultery and that of the highest kind 4. The consequence and things coincident with it and fiftly lay down some observations that arise there from Among the genuine circumstances that of time comes first expressed vers 1. When the yeare was expired at the time when Kings go forth to battle that is at the end of the former yeare and beginning of the yeare following at which time the heavens and aire beginne to be temperate and the pastures afford grass for horses which made the season convenient for warre Then David had directed Joab whilest himselfe abode at Jerusalem with the Army to go against Ammon whom he destroyed and beseiged Rabbah their Metropolitan City called afterwards by the Greeks Philadelphia even then when Davids estate is most prosperous and all his troubles neer an end in place of thankfulnesse to God therefore he gives himself to ease security and uncleannesse 2. The place is his Palace and plateform or roof of his house from whence he beholds with lusting heart and eye Bathsheba the
also his subtilty appears That Vers 22. he never spoke good or bad to Amnon towit of that subject of the rape or forcing of his Sister by quarrelling with him for the same that so he might conceale his malice till he found occasion to put the same in execution and so he was past Master in the rule of courteous dissimulation and in all this and above all we see his irreligious contempt of God or his commandements and that he regarded onely the wrong that was done to Tamar but not the offence that was done to God 2. In David we see his errours were 1. His too great indulgence to his Sonnes whereupon proceeded his facility without suspition to believe and obey them And 2. his negligence in his office as a Magistrate who should have punished Amnon for his incest deserving death and which he neglecting is thus punished and revenged by Absolon to his great grief and in Gods just judgement 3. In Amnon his errour was the want of the remorse of conscience for his incest and his sleeping in security seeing for the space of two years nothing was said unto him by Absolon or done unto him nor expected by him 4. In Absolons servants we see their vice and wickednesse was their base slavery whereunto they subject themselves to betray and murther the Prince upon the onely warrant of their Masters command and authority misregarding both Gods command and the Kings authority or considering the cause on consequence of the fact 5. In the rest of the Kings Sonnes we see their imprudence to have committed themselves all at one time to have been at such a banquet as also their negligence in being onely spectatours and not seeking any way to hinder the fact 6. In Jonathan we see the patterne of a temporising and dissembling courtier favouring and following them by whom they may best stand and framing his speeches all to that end Fourthly the form of the practising and execution of this bloody fact is extended in all the circumstances thereof 1. The time was after two full years and at the shearing of sheep which was usually celebrated with a publick feast as we see Gen. 38. and 1 Sam. 25. At which time Absolon takes occasion to invite the King and his Sonnes and particularly Amnon to his feast of sheep-shearing and then to murther Amnon 2. The place is Baalbazor which bordereth with Ephraim 3. The occasion is Absolons earnest invitation of the King and all his Sonnes to his banquet which when the King had refused to go he presses him that Amnon should go which at last the King grants and that all his other Sonnes should also go with him 4. The manner of the acting is when all are come the banquet is begun with great mirth and liberall entertainment especially in drinking of Wine that Amnon being drunk might make the lesse resistance therefore Absolon gives commandement to his servants when they saw him so that then they should kill him upon his warrant and authority which accordingly they wickedly perform Last of all the consequents are the Kings Sonnes flie David and all his servants mourne Jonadab mitigates the first report and in a manner excuses Absolon for the fact and Absolon flieth and goeth to Geshur where he remained three years OBSERVATIONS 1. IN Amnon before and now in Absolon both Israelites and professours of the true worship of God and members of the visible Church We see grosse and wicked crimes of uncleanesse in the one and cruelty in the other which shewes us that it is not enough to be professours of the truth of the Christian name or will ever that avail us to salvation if our practise be contrary to our profession but our guiltinesse is the greater that we dishonour our holy profession by our unholy life mocks God giving him words but our reall service to Satan makes the Enemies to blasphmy and brings destruction upon our own souls 2. Vers 1. Two full years Amnon sleeps in security before his incestuous fact is punished whereby we see 1. The Lords long suffering patience all this while which he abused and should have led him to repentance And 2. albeit sinners through Satans subtilty lie sleeping in security yet the Lords justice and their deserved punishment sleeps not but though he come with leaden feet yet he comes at last with an iron hand to crush them in pieces 3. Amnon had escaped punishment which David as the Magistrate ought to have inflected impartially according to the Law which was one of the causes of his security but he could not escape that punishment which God in his just judgement had ordained for him therefore let none though never so great Princeâ— as Amnon was or others dreame of impunity for sinne for assuredly howsoever they may escape the hand of man the hand of God in his own time shall reach them 4. Absolon had all these two years harboured in his heart this hatered and inveterate malice which he had against Amnon and which now he was to put in execution whereby we see where Satan once gets possession of the heart as he got also of Cains and Iudas he will never rest till he bring that wicked seed sown and rooted there till a full harvest perfection as he did this inveterate hatered of Absolons towards Amnon Which ended in a cruell murther And that evill determined courses die not as oftimes the good does Before their performance 5. Absolon invited all the Kings Sonnes to a banquet and in speciall Amnon whom he intended to murther as we see Vers 26. So that it is no new thing to see foulest practises varnished over with fair pretences as in that fact of Simeon and Levi against the Sechemites the fast indicted by Jesabells means for killing of Naboth and here Absolons inviting of Amnon to a feast intending to murther him This also is the practise of Satan in tempting to sinne he layes before them pleasure or profite and the like and invites them as it were to taste and take of these baits intending their destruction as it is 〈◊〉 〈…〉 decipit auceps whereunto we oppose omnibus esca cibis â—râ— sâ—besse puta 6. Vers 25. King David being also invited to this banquet refuses to go but he blessed Absolon who was accursed of God and going about a cursed and 〈◊〉 fact Which teaching us that man blesseth in vain where the Lord blesseth not and therefore Children should earnestly desire that with parents blessing which is onely optative the Lord would joyn his blessing which is operative and so carry in a holy course of life that the one may concurre with the other 7. Vers 27. After that David had denyed that Amnon should go yet through Absolonsâ—ressing â—ressing he consents at last that he and all other his Sonnes should go Where we see what importunity doth produce and especially by servent and frequent prayer and waiting what is produced at the hands of God our heavenly
milles from Jerusalem 3. Her estate is a Widdow burdened with fatherlesse Children whose defence belonged to the King 4. Her apparell is mourning by which the King might know her misery 5. Her property is she is a wise 〈◊〉 and therefore 〈◊〉 instrument to bring the purpose in hand to passe and massage the same prudently and therefore 6. Her action is humble prostration with a patheticall and short exclamation help O King after which upon the Kings interrogation what ailed her she proceeds with her narration or Allegoricall oration which subtily Ioab had put in her mouth using 1. A parable from the example of Nathan whose rebuke of the King after this form had the better event 2. The scope whereof is to bring David a simili to grant to Absolons reduction 3. The oration it selfe consists of a parable or Protasis and next of an application or Apodasis The first is in the person of her own sonne The second in the person of Absolon for whose reduction both is intended The one is from the 5. vers to the 12. The other from the 12. to the 18. This oration of hers the King heares patiently and answers graciously 1. In the generall vers 8. 2. More particularly vers 10. And 3. Most specially and plainly and for her better satisfaction and assurance sealing it with an oath That as the Lord liveth There should not a haire of her sonnes head fall to the earth After which words of the King followeth the application or Apodosis wherein after a cunning conciliating of a patient audience she out of his own mouth as Nathan did makes him to convict himselfe of cruell and hard dealing against Absolon in not reducing him from exile In which application David is as the widdow who had the two sonnes whereof the one towit Absolon had killed the other Amnon and that being greatly provoked thereto by the indignity done to his sister Now the rest of the Kings sonnes neerest after Absolon to succeed to the Crowne they are as the friends of the dead craving revenge For whose satisfaction Absolon has remained three full yeares in exile therefore what David has granted to his poore subject concerning her sonne who is alive he cannot with honour and equity refuse to his own sonne and successour seeing the Kings judgment should be a like to all in like cases and his oath inviolable The arguments which more particularly she uses are these 1. Vers 13. It is against Gods people their honour and good to have the successour to their King living in exile amongst Gentiles and Infidells in Geshur 2. Vers 14. Their griefe is such that they are like a people ready to dye and like water powred on the ground which cannot be gathered up againe by the exile of their Prince whose reduction would both ease and please them 3. The Lord has appointed and divised meanes for his reduction that he remaine not still in exile from him and these meanes how weak or small soever should not be misregarded 4. Vers 15. It is the Kings gracious disposition to admit the meanest petitioner to speak unto him in behalfe of them who are distrest such is his goodness though his greatness might make them afraid 5. Vers 16. A simili the Kings granting favour to the sonne of a poore widdow and subject much more must move him to shew favour to his own sonne and successour◠And 6. Vers 17. The Kings pity and piety in comforting those that are in distress and his prudence like an Angel of God in discerning between good and evill must shew it selfe in comforting his people by reduction of their Prince and in comforting his exiled some himselfe which he cannot but think the same to be the best course And 7. By way of conclusion in doing so the King will find that herein the Lord will be with him and prosper him The effect or event of this oration is 1. The Kings asking this woman of Tekoah if Joabs hand was not in this vers 18. Who simply and truly grants the same vers 19. Subjoyning as a reason of her granting by way of commendation of David that he was wise as an Angell of God and knew all things that are in the earth And therefore it was in vaine for her to deny or conceale this thing from him vers 20. The second effect was the Kings concession to Joabs desire by this woman and his direction to him to bring back Absolon from exile but upon this condition vers 24. That he should go to his own house in Jerusalem and should not come into the Kings presence◠unto which concession of the Kings is subjoyned 1. Joabs humble thanksgiving to the King vers 22. And 2. Joabs speedy going to Geshur and bringing back of Absolon to Jerusalem vers 23. Whereunto is subjoyned vers 28. The commendation of Absolons matchless beauty and that he had three sonnes and a beautifull daughter Tamar OBSERVATIONS 1. V. 1. IOab perceiving the Kings heart to be towards Absolon resolves to deale for his reduction where we see the nature of Courtiers that for the most part whatsoever they think will be pleasing to their Prince though not agreeable to God or a good conscience that they will strive to do As we see in that wicked practise of Doeg 1. Sam. 22. 18. And here in the practise of Joab 2. There is no ill cause but it will find some for to be pleaders for it especially in the Courts of Kings and great men as Joab was here for an unnaturall and bloody murthering Absolon doing so for their own ends Whereof therefore Kings and others should beware considering what it brought on David at last his giving eare thereto 3. That which gives Joab hope to prevaile we see is David the Judges favour that his heart was towards Absolon So that which gives us hope to prevaile in our suits towards our selves or others although grievous sinners is the favour that our heavenly King and judge caries towards mankind his heart in fatherly affection and pity being towards us whereas he passed by the fallen Angells and sent his own sonne to fallen man and gave him to the death for us 4. Vers 2. Joab for accomplishing his purpose chooses a fit instrument to bring it to pass by fetching a wise woman from Tekoah and suborning her what she should say As Satan made choice of the Serpent in tempting of Eve Which should teach men much more in good causes and for effecting good purposes either in Church or Commonwealth to choose fit instruments for the work which may tend to Gods glory and the good of his people 5. This woman is called a wise woman and yet suffers her wisdome to be abused by Joabs suborning her to plead for an ill cause Which should teach such who have gifts beyond others to take heed that they abuse them not to ill ends but to use them aright to the glory of God and advancing of good purposes Else