righteous Judgment piety and courage the dishonour in the opposite A rule then to discern between honourable kingdomes estates and houses and the contrary for these two it was then that Jerusalem was called the glory and beauty of the whole earth the Holy City and City of the great King of which many excellent things were spoken besides and for the want of the true worship of God without which no true fortitude can be Elisha disdaines so an Idolatrous Jehoram though a King that he protests were it not for the presence of good Jehosaphat he would not have looked towards him 2 King 3. 14. As also for the same defect and guiltiness the Nations were then called the dogs of the Gentiles Then if men would have themselves or their houses truly honourable seek God and righteousness otherwise without him they are but mancipat slaves to Satan sinne and their own beastly affections 5. Vers 20. In Davids deprecation we see what care the godly should have of the Lords glory and honour of his name that the same be not blasphemed amongst the adversaries so farre as we may hinder or stop the same being jealous over the same with a Holy zeale that thereby we may show our selves affectionate and true Children to our heavenly Father and not by our words or actions to open their mouths against that holy profession of his blessed truth to the triumphant rejoycing of the adversary and scandalizing of the weake as we would eschew that fearfull condemnation of Hypocrit's and that terrible woe pronounced against all those by whom offence cometh 6. The rejoycing of the wicked is evill and in the calamities and affliction ever of the godly as this same propheticall prince testifieth and sheweth plainly also in the 41 Psalm of his enemies and false friends thus Shimei railed against David in his flying from Absolom and those that were more vile then the earth made their song and talk of holy Jobs affliction and took pleasure at his calamity so did the earthly sort spoken of in the Revelation rejoyce over the Lords Prophets that were slaine by the beast and left unburied and were glad and sent gifts one to another for these two Prophets vexed them continually which rejoycing proceeds from the hatred of the Godly and it againe from the dissimilitude of their manners no society being between light and darkness and an inveterate enmity being between the Serpent and the seed of the woman 7. The right consideration of all calamities whether publick or private but especially such as befall the estate of a whole Nation as this is in the right respect of the causes consequents and right remedy the materiall being sinne or procurer the Lords anger being the efficient or just inflictor the forme is punishment and the finall cause to bring men to repentance the sequell that followes upon our sinning and procuring God so to punish being the slander of Gods glory disgracing of our profession and making the name of God to be blasphemed amongst the adversaries and the taking away of good men with eversion of republicks No remedy being to amend all this but speedy repentance and reformation of our Lives 8. Vers 21. The blessings and priviledges of places are not perpetuall but temporall and alternative sometimes to be monuments of Gods benefits and sometimes of his wrath witness Jerusalem sometime the glory of the earth and now for it sinnes and crucifying the Sonne of God the mappe of ruine and utter desolation Chorazim and Bethsaida let them testify the same 9. Wickedness or sinfull facts committed in places is the cause which bringeth alterations and curses upon them cursed therefore saith the Lord shall the earth be for thy cause to Adam when he transgressed consider likewise what made that pleasant valley where Sodome and Gomorrha with the other Cities stood a stincking lake even untill this day Pharaoh's cruelty and induration brought plagues upon Egypt the iniquity and pride of Babylon literall brought utter devastation upon her and as is is surely prophesied the same for the like causes shall be the lot of that Citie mysticall even as for the slaughter of the people of God upon it a curse of perpetuall barrenness is pronounced as here against mount Gilboa 10. Vers 22. The benefits of God bestowed upon men when we see them altered and changed to the contrary should give us an example to beware least we procure the like by our ingratitude and should make us to lament their fall and to acknowledge in any temporall thing that befalls to man that there is no perpetuity whereof he ought to dreame or presume but as the Moon our life is led by changes and time goes by turnes thus Jonathans bow and Sauls sword once faile them and they are overcome though ever victors before and the weapons of the strong men are cast down in battle 11. A notable example of Davids godly modesty who with dead Saul buries the remembrance of all his faults and infirmities speaking only good of him albeit his foe and reporting these things only that tended to his praise whereby he shewes his heart out of the abundance whereof the Mouth speaks to be void of all malice or hatred ever carried towards him although he oftentimes sought his life and hunted him to and fro as a Partridge in the wilderness and therefore as before his hand would not touch his person so neither will he have his tongue now for to touch his fame thinking he could not seem conscionable of the one if he shew himselfe careless of the other 12. Vers 23. In turning to the daughters of Israel he would testify not only his great griefe which makes him to exhort others to assist him especially that sex which by nature are most prone to be pitifull in a matter chiefly so nearely concerning themselves but also thereby he would shew what loyall love and respective duty affectionate subjects owe to their Prince rejoycing for his happy life over them and mourning for his dolefull death from them he being the common parent under whom they enjoy peace and prosperity Thus was Josias lamented by his people as the breath of their nostrils and the crown of their head that had fallen Lam 5. 16. 13. Vers 24. The effect of prudent and good government is riches and plenty therefore Saul is said to have cloathed them with scarlet and to have hung ornaments of Gold upon their vestures witness this especially the government of Salomon under whom his subjects had such affluence that Gold was counted as brass and silver as stones the contrary towit a defect of people and furniture see in the wicked government of Jehoahaz the son of Jehu under whom all Israel was brought to 50 horsemen 10 chariots and 10000 footmen 14. Vers 25. In Davids bewailing of Jonathan by a particular lamentation we see that as we ought to be sorry at the calamity of all men so especially of our
what David spake he did not the same without a warrant from God who spake by him and as vers 3. who spake to him Teaching us thereby in like manner that we should have a warrant from the Word of God now comprehended in Scripture both for doctrine or what we should believe as also as a rule of our actions and conversation how we should live and order the same a right 7. David likewise as a Prophet saies that Gods Word was in his tongue and so should the same only be in the tongue of all faithfull and true preachers and not mens fancies or the traditions of men 8. Vers 3. David who was a ruler over men himself shewes what are the two parts of such a one to wit the execution of justice impartially and to rule in the feare of the Lord having that rooted in their heart and having the same also ever before their eyes in all their Actions or decrees in judgment But how farre many Magistrates and Judges vary from this rule is but too common and to be deplored 9. Vers 4. By earthly things for our capacity He teaches how comfortable and profitable the government of such a one is to Gods people and especially the government of Christ Jesus the true Messiah is to his Church who is that sunne of righteousness who disperseth the darkness of sinne and ignorance and as a bright morning without obscuring clouds sends forth his beames and rayes of saving knowledge in the minds of his elect and is also as the pleasant and tender grass that springeth out of the earth by cleare shining after raine to be green pasture as David speaks Ps 23. 2. to his own sheep 10. Also as none can hinder the rising of the sunne or the brightness of a cleare morning nor the springing of the grass out of the earth in the due season thereof so none shall be able to hinder the kingdome of Christ and progress of the Gospell but shall find that as is said Psal 2. 4. That he who sits in heaven shall laugh them to scorne and as our Saviour said to Paul That it is hard for them to kick against the pricks 11. Vers 5. Where David saies after the setting down the prosperity of Christs kingdome and continuance thereof for ever although my house be not so with God yet he has made with me an everlasting Covenant of salvation which is all my desire This teaches us to be content with whatsoever dispensation it pleases the Lord to make to be our lot in temporall things though we should be as poore as Laâ—arus so be that we be made pertakers of that salvation wrought by Christ and be within the Covenant of grace Which also with David should be all our desire as he decleres likewise Psalm 4. 6. 12. Vers 6. The wicked are compared to thornes in respect of their present disposition and of their future estate and condition prickly and hurtfull in the one and sad and dreadfull in the other as being appointed to be burnt for ever Which as it should be a terrour to the greatest to be of a wicked disposition and chiefly to be prosecuters of Christs Church which is compared therefore to a Lillie amongst thornes Cant. 2. 2. So it should be a comfort to the Godly who are prosecuted by them that though their wrongs be not redressed here on earth yet they shall be hereafter when these who like Cananites were thornes in their sides shall be burnt in hell fire forever 13. The wicked also are called thornes thrust away that is rejected Whereby we observe that wickedness continued in without repentance is an evident token of reprobation as on the contrary piety and true Godliness is a sure signe of election and predestination unto life eternall and therefore we are exhorted in relation to our selves to make sure our election by wel-doing and Ephes 2. 10. Are called Gods workmanship created in Christ Jesus unto good works which God hath preordained that we should walke in them elected to them but not elected for them and they being via regni but not causa regnandi 14. Vers 8. And thereafter in this Catalogue of so many valiant men under David We see that it is a happy kingdome wherein there is a good King as David was wise Counsellours and valiant souldiers As also how by the contrary as in Rehoboam a Nation or Kingdome becomes rent and miserable 15. We see likewise how the Lord workes great and admirable workes sometimes by very weake and unlikely meanes As we see chiefly in the book of the Judges and by a few fisher men the conversion of the Nations that all the glory may be given to God and his own finger may be seen in the work as also by this register of their names in holy Scripture That the memory or remembrance of the Godly shall be blessed but the memory of the wicked shall rot 16. Vers 17. We see how tender Davids conscience was who would not drink of the water of the well of Bethlehem which his three valiant men brought unto him because he counted it their blood in respect they had hazarded their lives for the same O then how farre contrary is the consciences of those men seared with a hot iron and past feeling whose daily meat and drink is the blood of men especially the poore whom they oppress and whose faces they grinde and chop their flesh as meate for the pot as the Prophet speaks and what dreadfull an account have those Canniball's to make at the last day And especially how dreadfull shall be their doome and damnation who live by sacriledge or such idoll shepheards who live on the blood of soules as are described Isai 56. and Ezek 34. II. SAM Chap. 24. from the 1. Verse to the 10. THe generall argument of this Chapter is the history of the three daies pestilence wherewith God in his justice punished his people for their own sinnes but specially for Davids their King in numbering the people which may be divided in these four particulars 1. Davids causing the numbring of the people to the 10. vers 2. Davids repentance for the same in the 11. vers 3. The punishment thereof by pestilence to the 16. vers And 4. The removing of the plague from the 16. vers to the end As for the first we shall consider 1. By whom David was moved to number the people 2. What he did being moved 3. Joabs disswasion to David And 4. Joabs obedience at last to Davids command which prevailed First then Vers 1. It is said That the Lord moved David being angry against Israell for their sinnes which doubtless had been great although not nominated and for which he is said to be angry per Anthropopatheiam whereby humane passions are attributed to God which truly and properly fall not in his divine offence but for our capacity the Scripture speaks to us in our own language and attributes to God mans affections And
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
of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
through despaire This is the difference of the kingdome of God the kingdome of Satan both fight but in great diversity in causes forme weapons conductours and therefore in great diversity of end and event likewise for albeit Satan fought against God and his Christ yet daily in spight of his supposts the kingdome of darkness declines and shall decay and the kingdome of light increase till at length as Paul affirmeth in that glorious triumph Satan shall be trodden under foot and then shall be accomplished that which the Father speaketh to his Christ Psalm 110. The Lord said to my Lord sit at my right hand till I make thine enemies thy footstoole OBSERVATIONS 1. IN the type between the kingdome of David and the kingdome of Christ we have to consider that like as there was perpetuall warre between the house of Saul and the house of David Even so in the kingdome and Church of Christ there is not only hostility between the same and the manifest enemies thereof but even in her selfe and own bosome there hath been is and shall be for the tryall of the elect perpetuall debates sects schismes and variances and therefore the wombe of the Church is fitly resembled to Rebecca's wherein is much wrangling and this is correspondent to our Saviours warning and prediction of the estate of the Church in the latter daies as the Apostle likewise plainly foretold 2 Pet. 2. 1. c. And may be amplified by examples of all ages before the flood between the seed of Seth and Cain who were brethren after the flood between Shem and Cham before the law between Isaac and Ishmael Jacob and Esau Joseph and his brethren between Moses and Kora's company after the law David and Sauls house here Judah and Ephraim and under the Gospell between Christ and his disciples and the high-priest and doctors of the Law of Moses between the Fathers in the primitive Church and hereticks and this day between us requiring reformation of religion and our adversaries maintaining corruption and mens inventions and the like debates shall continue till that glorious coming of Christ Jesus to the full triumph over Satan and heresie In the meane time let us with David and all the faithfull prepare our selves for the battle with constant faith and couragious patience that having fought that good fight and finished our course being faithfull unto the death we may obtaine the crowne of life 2. The diverse ends of these two houses offer to us the diverse ends of the warfare of Gods children and their estate and of the children of the world The one leads to prosperity the other runnes to decay for as David saith blessed is the man that putteth his trust in God for he shall not be ashamed in the day of trouble and on the contrary as Jeremiah affirmeth cursed is the man who putteth his trust in man and maketh flesh his arme This diversity is proved in the preservation of Noah Lot Abraham the patriarches Moses David and the remanent good kings in Israel also of Israel it selfe in Egypt and in Babylon and the Church of Christ in all ages pressa nunquam oppressa whose bow hath abiden strong through the mighty God of Jacob and is so built on her rock that the gates of hell shall not prevaile against her whereby Daniels stone hewed out without hands shall and hath bruised all her enemies into ashes as those sudden and fearefull punishments and wonderfull alterations of the estates of the tyrannies of the world do testify like mighty Islands moved out of their places sometime by water by fire by sword and sometimes by other extraordinary plagues and punishments being wasted as it were thereby examples hereof both in holy and prophane histories do testify Upon the hope of which end let us be encouraged in our Christian warfare that even so shall the estate of Mahomet and that Roman Antichrist have the like decay 3. The reason of this diversity was both in the matter of the cause and forme of proceeding whereupon is noted what is the reason of the increase and standing of all estates and what is the true reason of their fall and decay righteous conquest and conscionable behaviour is the one and unjust usurpation and tyranny is the other this is manifest by examples of all ages and histories and agrees with the nature of Gods righteous Judgments Now after the generall proposition the particular meanes of the increase of Davids house are set down The first whereof is said to be the multitude of his Children born to him in Hebron the eldest was Amnon whom Absolom slew afterwards the second Chileab whose proper name was Daniel 1 Chron. 3. And by accident called Chileab by interpretation like to the Father whereof the Hebrewes assigne the reason that he should not be esteemed the sonne of Nabal the Carmelite The third is Absolom the sonne of Maaca daughter to Tolmai the King of Geshur the Amalakite descended of Edom who is not reckoned amongst Davids wives that came from Ziklag to Hebron because then she had not as yet performed all the solemnities requisite in purging her selfe and renouncing her superstitious gentilisme being but lately taken captive as is supposed in that battle 1 Sam. 28. and for her beauty joyned to David This Absolom her sonne after rebelled against his Father and was slaine by Joab The fourth is Adoniah the sonne of Aggith afterwards executed by Salomon The fifth Shephatiah the sonne of Abital which two were supposed to have been Sauls wives whereof mention is made hereafter in Nathans reason to David 2 Sam. 12. 8. The sixt Ithream the sonne of Eglah whom Josephus supposeth to be Nathan of whom descended Christ which Eglah is peculiarly and only called Davids wife some thinking it to be for her obscure birth that she merited not to have her progenie nominated some said that she was most noble and therefore has the chief attribute being supposed to been Micol Sauls daughter who was restored to him fruitfull now but barren only after that reproach of David 2 Sam. 6. 20. And some because this woman was best beloved and therefore called Eglah which signifies a calfe but the better opinion seemeth to be that this attribute is to be meant in common with Eglah and all the former nominated OBSERVATIONS 1. V. 2. WE see the great providence of God towards David in not giving him the burthen and care of Children in the time of his hot persecution when he was hunted like a Partridge from place to place to be either a prey to his Enemies or whose straits with their Mothers should have been either a snare to him or grieved him more a great deale then his own danger But now he giveth him Children in Hebron who should not be so much burthen as before but benefits as props and pilâ—ars to uphold his house thus is our God a provident and wise Father to his own Children he knoweth the best time when to bestow
his benefits which we long for and if they be for his glory and our welfare according to his wise dispensation he will grant them unto us but not in our precipitate hast but his own time that we may know that they proceed for him and to exercise our faith our hope and our patience to moderate likewise our desire of temporall things and when they come to make us the more thankfull for them and with Hannah and Elizabeth to dedicate them to his service Abraham must receive Isaac therefore in the Lords time of visitation only so Isaac his two sonnes after 20. yeares expectation Annah Samuel Elizabeth the baptist and David here his sonnes after many yeares longing let not Rachel then grudge and think Jacob can give her Children nor Sarah distrust or say it will not be but in the matter of Children of health of riches or any wordly benefit Let us wholy relye upon the Lords wise dispensation both in the thing and the time in the giving and in the taking back of the same with confidence patience and thankfulness alwaies as did holy Job 2. And yet of six wives he hath only six Children albeit by nature he might have had many more but very nature abhorreth Poligamy and therefore it is that God gives greater succession in single marriage blessing so his owne institution at first So that this practise is tolerated in the Jewes their Patriarches and Princes like that of divorcement for a time for the hardness of their hearts hath never been without some stamp of the Lords disliking as having flowed contrary to his ordinance at the beginning from that corrupt fact of Lamech by imitation of his example and therefore hath been punished sometimes by paucity of succession as in Salomons example who notwithstanding of his many wives and concubines had but one Rehoboam who succeeded and sometimes by the miscarâ—ying of their ofspring and infortunate estate as in the saâ—e Rehoboam and in sundry of Davids sonnes clearly may be seen Let us beware then to presume upon inveterate custome and warrantless example making licet quod libet but let Gods Word ever be the rule of our actions 3. The benefit of Davids succession is joyned with the cross Amnon defyling Thamar and Absolom killing him c Whereupon we observe that there is nothing on earth that in all numbers or perfectly may be called happy or can beatify as children oftimes yeilding discomfort and wicked as Kain Cham Ishmael Esau Dinab Simeâ—n and Levi. So Eli's sonnes Davids Salomons Jehosaphat and Ezekias their sonnes with many more or whether it be strength wisdome honour and riches as in the examples of Goliah Sampson Achitophel Haman Baltazar and the rich glutton all do testify that no earthly thing can make one happy Then let us pray to God not only to grant us his benefits but the right use of them that so they may tend to our comfort and not to our cross and that we may never think our selves happy by enjoying any creature comfort but his favour with David Psal 4. 6. Who is the creator 4. The marriage of David with a stranger in religion brings forth Absolom who was a great trouble to him whereupon we mark that conjunctions with parties of contrary and corrupt religion is and ever hath been most dangerous therefore such was well forbidden in the law of Moses and by the Apostle commanding us to marry in the Lord this may be confirmed in Sampson David Salomon and in the common miseries of the primitive world when the Children of Seth married with the posterity of Kain therefore the Patriarches cared for wives to their sonnes of their own kindred and Esdras in the reduction of Israel from captivity caused all the people to put away their strange wives which they had married in Babylon Then in all conjunctions but specially in marriages let professors beware of these dangerous associations which no doubt will produce such bitter fruit as we see in the former examples II. SAM Chap. 3. from the 6. verse to the 12. THe second meanes whereby the house of David is strengthened and the house of Saul is weakened is the variance that falleth out between Abner and Ishboseth wherein is proponed 1. The time 2. The cause 3. The reprehension made by Ishboseth 4. Abners proud answer And 5. Ishboseth's pusillanimity The time is when Abner was most occupied in the defense of Sauls house the cause is that Abner had defiled Sauls concubine which act was wicked in all respects for if Abner committed the fact to abuse the Kings concubine as a whore that was disgracefull and intollerable otherwise if it was to have her to his wife it was an argument of affecting the kingdome For so read we of Adoniah affecting the kingdome of David by the like practise And therefore Ishboseth albeit he considered not the right opportunity had just cause to use this reprehension as if he would say why Abner hast thou presumed either to make my Fathers concubine thy harlot or else hereby why meanest thou to attempt my kingdome Abners answer full of ire contempt and ambition is Am I a doggs head c. That is such a libidinous person as a dog or of no more account with thee for all my great deserts then the head of a dog or such a vile thing that thou shouldest so snatch and upbraid me concerning this woman even this day and time when I was making all my power for thee and thy Fathers house Therefore after he hath amplified his former merits in his wrath he promiseth to revenge his wrong and Ishboseths ingratitude by turning unto David and aiding him to get the whole kingdome Whereunto Ishboseth like a fearfull Prince maketh no answer at all OBSERVATIONS 1. WHen Abner is making all his power for Sauls house and for the terrour and assaulting of David is gathering all his forces together even then this variance falleth out wherein we may see the wonderfull power and providence of God disappâ—inting and laughing to scorne the devises of the wicked and over ruling all their actions to the comfort of his chosen and scattering all their imaginations with bringing them to naught even when they are at the birth as it were or point of execution thus was Pharaoh suddenly destroyed when he thought assuredly to be avenged on the Israelites at the red sea but Jacobs seed escaped thus also Amnon and Moab combined together in a fearâ—ull Army to have destroyed good Jehosâ—phat but the Lord made them help each one to destroy another in Mizpah and the godly King was delivered Thus in like manner prophesieth John in that high enterprise of that whore and beast against Gods Saints when the Kings of the earth shall be assembled together the beast and false prophet unawares shall be taken and cast in the burning lake and sudden desolation shall light upon that whorish Babylon and so the elect company shall escape the rage even
as here when Abner and Ishboseth are making all their power against David even then they are divided a sunder and David is freed from danger and in our own time when that high enterprise of subverting Church and commonwealth Prince and people by gunpowder was contrived and brought to the point of execution within this land then the Lord mightily discovered and disappointed the same to the confusion of the enemies his Churches comfort and praise of his name for ever as he had-dispersed also and disappointed that Spanish invincible armado of Spaine in 88 before 2. As in the time of the highest machinations of the wicked being combined together the Lord bringeth all their counsells to nought so we see that God maketh their dissentions amongst themselves being divided to tend to the peace and quietness of his Church thus God made the incursion of the Philistines upon Sauls borders an occasion for him to retire from compassing David in the wilderness of Maon to defend his land thus likewise did the Lord put a hook in the nostrills of Sinacherib and made the invasion of the King of Egypt an occasion for him to returne from Jerusalem and persuit of good King Hezâ—kiah so Pauls delivery is occasioned by a dissention amongst his accusers And here Ishboseths accusation of Abner is made to be an occasion of variance for the peace of David Let us ever rely then upon our provident and powerfull God who can draw light out of darknesse sweetnesse out of the strong as Sampsons ridle saith and peace out of discord and who hath infinit means to comfort his own Church with and hath all hearts in his hands to turne them what way he pleaseth 3. In the variance of these two we see there is no solid and constant friendship amongst the wicked for that which is in God is onely like unto him immutable and sure and worthy of the name of amity the other being more properly conspiracies as they are called Psalm 2. Which God shall dissolve and undo a clear example whereof we have in that league between Abimelech and the men of Sechem between whom notwithstanding the Lord sent an evil Spirit of variance that the blood of Gideons Sonnes might be revenged whereof both were guilty Let us not therefore make such friendship as is spoken of in the 50. Psalm 18. Nor be like Sampsons foxes tyed together or Simeon and Levi Brethren in evil but let our friendship be in God and our concurrance be to holy duties 4. Vers 7. Saul leaves behind him Rizpah a concubine who is here the occasion of all this trouble between Ishboseth and Abner where we may see the Scorpions taile of sinne stings the posterity of a man oftimes when he lyeth in ashes witnesse the immediate former example of base Abimelech begotten in whoredome who after his Fathers death is reserved as it were to be the burrean of his 70. lawfull begotten Brethren 5. We perceive that albeit reprehensions be lawfull in nature yet they should be prudently and timorously used otherwise they may import more hur than profit as we see here in Ishboseths example this moved the preacher to say a word spoken in due season is like aples of gold with pictures of silver Therefore let our reprehensions be after due tryall spoken in love observing the necessary circumstances of time place and person c. And uttered to that end that we may winne our Brother from his sinne to God 6. Vers 8. In Abner we see how impatient the wicked are at the rebuke of sinne that they altogether misregarding God and authority cannot be appeased till they be avenged on them who reprove them this is our corrupt nature till we be reformed by grace and that strong man who rageth within us being loath to depart till he be cast out by that stronger Jesus Then rebukes shall be unto us like sweet ointment and pretious balme this naturall hatred to be reformad wee see in Pharaoh Ahab Jeroboam Herod and many others of all ranks 2 Chron. 36. 14 15. 7. In the ambitious recitall of his high deservings Abner sheweth here that the wicked for wordly benefits would be winked at in the commission of sinne else no longer shall the river of their bounty flow then the fountain of wholesome admonition beginne to be opened and in all things they shall willingly hear till you come to their Herodias but there you loose them Let Gods servants then be free of them that they may be faithfull with them 8. Also in upbraiding to Ishboseth ingratitude let us learn never to expect sure amity nor upright thankfulnesse at the hands of men whom we would benefit with the detriment of our own conscience as Abner did here Ishboseth But be persuaded thâ—t thereby we shall make ourselves vile in their accompt and their favour which we have so hunted after with misregard of God conscience the Lord shall in the end turn into detestation of us accepting of the deed tending to their commodity but hating the doer thereof with an evil conscience Let us then approve our selves above all and in all to our gratious God who will both praise and reward his own 9. In Abners threatning we see the nature of high exalted and ambitious courtiers who would have their Princes to serve their appetites else in discontentednesse they will not regard to hazard if they can the estate and condition both of King and Kingdome 10. Also we may behold the admirable presumption and boldnesse of dust and ashes against the omnipotent creator when man is not indued with grace which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against Gods known ordinance and to resist his manifested decree albeit the same be confirmed by his oath therefore saith Abner as the Lord hath sworn not considering that the pot is in the hand of the potter ever to do there with as it pleaseth him best Let this teach us therefore the duty of humility considering what we are both by nature and corruption dust towit and repyning clay voyde not onely of will or performance of good but highly rebellious and stubborne in evil against God till grace doth renew us 11. Vers 11. In Ishboseths timorousnesse and pusillanimity we see where the fear of God is not there worldly fear soon dasheth and occupieth the minde but where Gods fear is and the maintenance of a good cause there is true courage and wonderfull holy boldnesse This made Eliah bid Obadiah go tell his Master Abab that he was there and would shew himself unto him albeit through all Kingdomes about he had straitely sought for him this made Job likewise in his greatest calamity to say though mine adversary would write a book against me would not I take it upon my shoulder and bind it as a crown unto me I would tell him the number of my goings and go unto him as a Prince This made the Apostles in like manner answer
himself into an Angel of light when he intends to bring into greatest darknesse so can the the wicked cover themselves in their most impious proceedings with least suspicious and best be seeming shewes like Jael giving the sweetest milk when they intend most bitter destruction and under subtilest Hypocrisy evermore harbouring most dangerous impiety 10. The fall of the house of Saul after this manner in himself and in his posterity represents last of all unto us the example of Gods Justice against Tyrants and persecutours of his Church and Kingdome of Christ agreeable unto that in the first Psalme The wicked shall not stand amongst the just but as the wind bloweth the chaffe and dust to and fro so shall the wicked perish and decay this consenting unto the frequent other Prophecies of the Lords words Job 18. Psal 2. 37 110. Isa 13. 18 23 44. Jerem. 25. Revel 17. 18. As the examples of Pharaoh as of all ages clearly can testify and as we may evidently remarke when in Gods judgement we see by treason and violence one after another the Enemies of the Church cut down by the siccle of justice and cast in the Winepresse of Gods wrath till they be made all at last his footstool to tread upon II SAM Chap. 4. from the 8. Verse to the end THe second part of this Chapter which beginneth at the 8. Vers hath the honest part of David in condigne revenge of Ishboseths Murther wherein are three things 1. The oration of the Murtherers 2. Davids reply And 3. the punishment of those and the honour exhibited unto the head of Ishboseth in burying the same As for the Murtherers they carry with them the Kings head and in great hast they flie from Mahanaim beyond Iordan in the Territory of Galaad and passing the River through all the Territory of Benjamin journing by night they come unto David in Hebron and their diligence as an argument of their good will to David thus travelling by night to be the first reporters Being come they have a short accurate speech the end whereof is to perswade David of their well doing and good intention in that fact to his advancement and the butt whereat they aime is hereby to acquire some high place and authority with the new King or else to get a rich reward from him The perswasions are from three places of Rhetorick à Jucundo honesto utili 1. The fact say they is pleasant because hereby we have brought unto thee the head of thine Enemy who sought they life and there is nothing more pleasant to naturall man than the destruction of his capitall Enemy 2. God hath wrought this by our hands and there is no purpose more honest then that which he hath ordained and is an actor in the same 3. By this work thou art fully avenged on the house of Saul so that there is none left of his seed save an impotent boy to quarrell with thee now in the Kingdome or seek after either thy life or honour which is to thy great profit and commodity David answereth and refuteth their speech by two arguments the former he taketh from the true cause of his preservation and replyeth in this manner It is not by your deed that my life is preserved or by the taking away of Ishboseth that so I am freed from trouble or adversity and henceforth may live secure But it is by Jehova who lives by whose favour I have been raised directed and protected in all my wayes hitherto upon whose promise I depend and not upon any indirect means to have my advancement or establishment wrought thereby and this argument is couched in words set down in form of an oath or solemne protestation The second argument is taken from an example or preparative by way of comparison of the lesse with the greater in this manner Ye suppose saith David to abuse my lenity because I spared Ioab in the Murther of Abner but I referre you to remember the execution which I used upon the Amalekite who slew Saul and brought me the first news with the royall ornaments hoping thereby to get a reward but I took and slew him how much more then are you worthy of death and of a greater punishment in respect your fact is much more odious considering all the circumstances thereof That man was an Amalekite but you are Israelites yea and of the same tribe with Ishboseth he slew Saul at his own desire but you by a devised treason have slain your Master unwittingly he helped him being wounded and to accelerate his death which was a benefit but you murdered your Lord sleeping on his bed being in his health he did the one in the field and persuit of battle but you the other in your Masters bed-chamber and in time of no other perill Saul also was an Enemy to the Amalekites but Ishboseth a just man and a loving Master to you therefore in all respects your fact being more odious your punishment must be proportionable and the greater Therefore accordingly he commandeth his servants to make the execution seeing the office of a publicke executioner was not then in use And in greater detestation of the fact and striking terrour in the hearts of others to do the like he addeth a form of severity in cutting off their hands and feet instruments of that cruelty and as a publicke spectacle for example to others he hangeth the same up in a open place In the mean while David honoureth the head of Ishboseth and burieth the same wherein he confirmeth three notable lessons marked before 1. That a Prince or noble man should not take pleasure or allow any vice 2. That nothing can be profitable which is not godly and honest And 3. that no man should insult or rejoyce in the misery or destruction of his very Enemy OBSERVATIONS 1. V. 8. THe nature of the wicked is ever to measure others by themselves and therefore because to flesh and blood it is a pleasant thing to be avenged on their Enemies therefore these two Murtherers think that even so here it will be unto David and that they both actours and first reporters thereof cannot misse both thanks and reward but they measure David by the wrong line and find him contrarywise disposed for as the naturall man knoweth not the things which are of God so neither the work of regeneration wrought in the Godly whereby they think they speak they do and desire farre otherwise then the Child of Adam and mass of blind corruption Witness the contrary dispositions of Jacob and Esau though Brethren and in this place of these Beerothites and Davids 2. The audacious impiety of these wicked Murtherers may be seen in that they will in this their vile practise make God to be a worker and chiefe actour of the deed like Simeon and Levi colouring their bloody fact with the vaile of Religion and imbarking divine mercy it selfe in participation with Divelish cruelty The most odious sin of any is
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
that promise made to Abraham of the holy Land of his seed in whom all Nations should be blessed and multiplying thereof Of the whole possession of that land made to Israel in the desert deferred till the reigne of David of the reducing of the people out of Babylon after 70 yeares Davids inauguration here and as in our owne daies is commonly found in the experience of the estate of many good men and Princes 2. In the example of David patiently abiding the Lords leasure and in adversity neither doubting nor grudging neither using any unlawfull means we have the generall rule of the behaviour that the Godly should learne when they find themselves in the like condition in good causes which God hath promised to bless and in following of the same albeit the promise be slowly performed and the middes be troublesome let them not think that God hath not a care over them neither grudg as do impatient men neither doubt as do the weak in faith neither use unlawfull seconds as do the worldlings neither despaire as do the reprobate but following the examples of David Abraham Moses Joshua Daniel the Apostles and such assure themselves upon the conclusion of Christ that heaven and earth shall perish but one jot of Gods promise shall not alter and remember what Paul saith Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God which is in Christ Jesus and that all things in the end shall work together for their good who love him 3. Vers 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David and albeit they had the word amongst them yet it was not followed because they wanted the inward perswader till now who is the holy Ghost so that the kingdome of David riseth not by violence and compulsion but by the inward perswasion of the holy Spirit whereupon we inferre in the generall literally and then mistically that the hearts of subjects to temporall princes are in the Lords hands to harden or mollifie them as he thinketh expedient to shew in them his favour or his wrath to their superiours and therefore if they will have obedience of their subjects let them subject their scepters to the obedience of God for he will honour them that honourt him and they that despise him shall be despised and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours so the rebellion of inferiours is a token of Gods ire against their Magistrates 4. As this is true in Davids temporall so it is true in Christs spirituall kingdome for it is not the externall hearing that moveth the heart albeit that thereby the incredulous be made inexcusable but it is the inward operation of the Holy Ghost which inwardly perswadeth and draweth the heart as the Loadstone doth the iron to the obedience of the Lords Word and so erecteth the kingdome of Christ into the soule of man No marvell then that the greatest part of the world remaine in infidelity and wickedness albeit Gods Word plentifully sounds in their eares because as a sound only there it evanisheth And as a feeling power descendeth not in the heart to take root downewards and bring forth fruit upwards as Christ therefore spoke of his body Iohn 6. 63. So it is the spirit which quickneth the Word without the same profiteth nothing 5. In this occasion and election or inauguration of David we inferre the generall rule of electing of Magistrates as well in regard of his qualities and forme of election as of the end wherefore he is to be elected As for his qualities 1. He must not be a stranger in birth much less in religion but must be of a conjunction naturall and spirituall with them whom he governeth otherwise there can be no sympathy nor symbolizing between â—hem 2. He must be able to governe which is called here to leade out and in Next the forme of his election should be by common and voluntary consent according to the constitution of the state and oath or obligation of right administration the rule whereof should be the Law of God and positive constitutions of the realme And last the end should be to feed the people caring that they be spiritually fed in the food of life and temporally that they be not spoiled or bereft of their meanes of the life corporall to be their guider protector father patron and to have a regard to all their necessities as the good pastour hath to his sheep and the Father to his family 6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them then they are urged by him to give unto him the government for he saw that it was not so much honos as onus teaching hereby all those who are to undertake any function in Church or Commonwealth not to runne before they be sent nor to thrust themselves in at the window till they be lawfully let in at the doore and as they have the inward and effective calling of God fiting them for the work so to expect the outward and declarative calling of man suiting them to the work The Lord will therefore give wisdome and skill to Bezaleel and Aholiab but Moses must call them 7. Vers 3. The covenant of mutuall observance of duty which they make it is before the Lord who did heare not only the words of their league but did see the sincerity of their hearts therein and whom they acknowledged not only as a solemne witness to beare record but as a just judge and severe revenger of the breach So before this same Lord we ought to consider that both we and our secretest actions yea the very thoughts of our hearts are patent and as in his presence whose al-seeing eye beholdeth all things watchfully we ought to walk fearing to speak or do either wickedly or hypocritically seeing as Elisha said to Gehezi his heart goeth ever with us and he will make no other but our own wickedness to find us out 8. Vers 4. In the Chronology of Davids life and reigne as we see that the people get a great benefit from God in having a Prince given them of ripe age experience and ability to governe being 30 yeare old when he began to reigne where women and Children are given in Gods wrath so on the other part we see also that long life and a prosperous government in a Princes person is a great blessing likewise and old age as Salomon saith is a Crowne of Glory when it is found in the way of righteousness therefore honour thy Father and Mother saith the Lord that thy daies may be long in the Land which the Lord thy God hath given thee the long life is a reward and the contrary as a punishment is denounced against the house of Eli 1 Sam. 2. 32. II. SAM Chap. 5. from the 6. Verse to the 11. THe first
action of David after his inauguration with the success and sequels thereof is set down here which is the sieging and expugnation of Sion and the Citie Jerusalem then possessed by the Jebusites Idolators enemies to God and his people and one of the seven Nations execrated Exod. 23. Which Citie he purposeth to reforme and make it the Citie of the Lord and the Kings seat being in respect of the situation thereof most proper for that effect nobilitated by the habitation sometime of Melchizedek King of Salem situated in the marches between Judah and Benjamin and divided in these three parts mount Sion mount Moriah and the Citie which good intention of Davids is seconded by all good occasions especially by the Army conveenced there for the time who at this present make a perfect conquest of the same The answer of the inhabitants of the Citie except thou take away the crooked and the blind thou shall not enter in hither is diversly exponed omitting that fabulous Jewish conceit of two â—mages the one of blind Isaac and the other of crooked Jacob set upon their walls as monuments of the league between these two and Abimelech Without violating whereof David could not invade them this assertion being altogether differing from the truth of the story for Abimelech was King of the Philistines who was descended of Miscam Cains sonne progenitor of the Egyptians and not of the Jebusites who were of Canaan sonne to Cham progenitor of the Cananites Some affirme that they were the images of their tutelar gods which David and his followers called both blind and lame as the Prophet speaks Having eyes but see not feet but walk not c. And which stood after the manner of Idolaters upon their walls Josephus affirmes this to be spoken from the confidence which they had in the strength and fortification of their Citie which they thought inexpugnable though it had no other defenders but blind and lame and so this to be a hyperbolik speech Others as Tremellius following the letter of the text think that they set indeed blind and some lame men on their wall 's to deride David in this his attempt which they thought to be in vaine therefore saies the 6 Verse thinking that David could not come in hither David being thus deluded or rather derided he prudently adhibits the remedy and promises a reward to him who first should pass over the trench or fousy to smite the Jebusites and destroy their idols which Godly and zealous David did hate towit that he should be chiefe Captaine which by the inspiration of Gods Spirit Joab enterprises happily and so the Citie and mount Sion comes into Davids hand and being in his possession he dwelt in the fort and built round about the same but there arises some doubt in the exposition of this in the 8. Vers wherefore they said the blind and lame shall not come into the house some think it a proverb used after amongst the Jewes and that it was according to the inhabitation that neither blind or lame should enter into Gods house to officiate or that it is rather spoken of the Jebusites idolls which none should have no not in their private houses much less in publick places And that this was the chiefe cause of Davids Zeale to invade that Citie the same being so full of Idolatry which Davids soule hated Lastly Vers 10. The cause of Davids prospering and growing great is set down towit that God even the Lord of hostes was with him towit not only by his universall presence whereby he is with all his creatures sustaining and upholding them c. But his particular presence in mercy whereby he is with his own protecting providing for them prospering them and enduing them with all necessary and saving graces necessary to their salvation and welfare OBSERVATIONS 1. DAvid in the first entry to his kingdome takes in hand the abolishing of Idolatry and reformation of religion in Jerusalem to teach all Princes and Magistrates the like practise to follow this was commanded to Joshua and who have done so have ever prospered as David Jehosaphat Josiah and Hezekiah Constantine Theodosius Valentinian and that late worthy Queen Elizabeth And who have neglected the same have been punished as the examples of the Idolatrous Kings of Judah and Israel can witness 2. The Jebusites confided in their Idolls and strength of their Citie and therefore vilipend David which is the manner of all the enemies of Gods truth and Idolaters as of Antichrist and Papists this day Rev. 18. 7. But in the end this their confidence shall deceive them and God shall bring upon them and their Iâ—olls utter destruction and joy to his Church Rev. 19. 2. 3. We see what all Idolls are which Idolaters and Papists so â—uch esteem decore go unto in pilgrimage and confide in they â—re all but blind and lame c. and cannot help nor shall they in â—e day of the Lords visitation 4. We see also that as Davids zealous soule hated such so should all Godly and zealous do the like especially pious Princes 5. We see also that they ought not only to be prohibited by Godly Magistrates to be in publick places or Churches but also in private houses or places 6. Vers 8. Also we see in David prudence joyned with piety both which should be in a Prince or Magistrate and that as vice should be punished so vertue should be cherished and have its own encouragement and reward even as the Lord sets before us the rewarding of his own in mercy 7. In a well ordered Army we see not only Captaines but chief Captaines so in the Church which is compared theretoâ— Cant. 6. 4. There ought to be order in the government thereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also in all well governed other civill societies Politicke or Canonicke 8. Vers 10. The prospering and growing great of David is onely ascribed to the Lords being with him as he was for the Lord against Idolatry for his true worship Therefore as this is the constant high way to prosper so let all such who grow great and succeed ascribe their grandure and successe not to their valour or others but to God onely and his being with him in mercy II. SAM 5. from the 11. verse to the end FOllowes now the last two means wereby David grew great and was establisht in his Kingdome 1. The amity of Hiram King of Tyrus 2. Two great victories obtained against his Enemies the Philistines betwixt which two is inserted Davids polygamy In the first it is said that Hiram sent messengers to David next furniture of timber for building his house as also masons and Carpenters we find the like affection of this King or else his sonne of the same name in the dayes of Solomon for the edifice of the temple This City was first founded by the Phaenicians who being expelled from a City Sidonia which they first inhabited by
the King of Askelon taking the Sea they landed in an Island where they founded this City Tyrus out of which there came many colonies after who were the foundators of Carthage in Africke and so the Poet calls Dido Phaenicia a speaking of the origen of Carthage he writs urbs antiqua fuit Tyrii tenuere coloni It was situated betwixt Sidon and Caesarea and did abound with cedars and free stones whereof the holy Land did not so abound and therefore Hiram supplies David of his aboundance The substance of Hirams messengers probably has been a congratulation of Davids coming to the Kingdome and of his prospering and growing great therefore now he offers his amity to him which he did not before when he was in adversity according to the Worldly custome as the Poet sayes Si fueris flix multos numerabis amicos OBSERVATIONS 1. V. 11. HIram is here commended 1. For sending messengers to David to congratulate his prosperity a good disposition and not envious to rejoyce at the prosperity of the godly 2. He sends furniture and workmen for building his house in Sion whereof David stood in need in Canaan where we see 1. That God in his wise dispensation hath not given all things to every Land or Person but as the Apostles shew by the fabrike of the body there is a diversity of dispensation that none may contemne another but keep a seemly and necessary unity and corespondence together 2. Whereupon followes the right rule of dispensation which is each land and Person should communicate with others in the benefits of God the giver that he may behonoured and Gods people mutually may be conforted and mutuall charity entertained 3. In this we have 1. the mystery also of the increase of Christs Church typified by conjunction of the gentiles in building of the house of David or Church of Jesus Christs 2. In Hirams commendation we see that all such who contribute to he building of the Church and advancement of the Gospel their memory shall be flesh and fragrant to all ages like ointment poured out and Maria Magdalens anointing of Christ as we see in the register of Scripture whereas the remembrance of the wicked shall â—ot or stink in the records of posterity 4. David hath a good worke in hand therefore the Lord moves the heart of a very gentile to help to promote the same as he did also to the temple which may be an encouragement to do good and be forward in good courses and causes Pharaoh in Egypt to Ioseph Cyrus to Serubabell Ahasuerus to Nehemiah Darius to Esdras and Heathen Philosophers to defend the cause of God and of his servants as we read of Iustin Martyr and others converts 5. Vers 12. The godly advert the Lords gracious dealing and with a thankfull and humble heart acknowledge the same which wicked and worldlings do not 6. Princes and Magistrates should ever remember for what end next to Gods glory his Churches good they are advanced which is for the good of his people and not their own private good pleasure or preferment Vers 13. Followes how David in his great prosperity maries many Wives and Coucubines which did proceed from wordly wit which he chooses as a fit means to confirm his Kingdome and setle it in his posterity and yet this disagreed from Gods revealed will and institution of marriage and therefore did offend God as the sequels thereof did prove in the disagreement amongst his Sonnes in challening of his succession Absoloms rysing against him and defiling his Concubines which caused Davids divorce from them for notwithstanding of the diversity of names it is thought that all the Concubines were married Wives for in Israel whoredome was not permitted and therefore they make 〈◊〉 the difference that the Concubines were not of a like rank or authority in the family and the Concubines Children succeeded not to the heritage but ad bona mobilia as we see Genes 25. 5 6. The observatirn which we remarke on this is 1. How ready men are in prosperity to forget their due obedience to Gods will and commandements as we see also in the matter of Vriah 2. the cause of all errour in faith and manners is the declyning from Gods revealed will and the following of our own wit and fancy being the cause of all Popish superstition and will worship which ends in Idolatry therefore said our saviour concerning polygamy that from the beginning it was not so Vers 17. Followes the last part of the Chapter towit the warres betwixt David and the Philistines and his victories over them In which warres the Philistines are persuers and David the defender In the time of the civil warres between the house of David and Saul these common Enemies were spectators beholding the Jewes to wrake themselves by their own intestine dissentiousâ— but now when they finde peace setled in Israel then they beginne to stir and persue David although they should rather entertained peace with him being now grown so potent but by the secret counsell of God they are drawn to their own destruction and blinded by Satan This warre is set forth from all the circumstances as time place persons occasion form of proceeding battles events and finall end 1. The time is when David looks for greatest quietnesse 2. The place is the valley of Rephaim which is a fruitfull part betwixt Jerusalem and Bethlehem towards the southwest 3. The persons are the Philistines Davids and the Jewes common Enemies 4. The cause is to withstand the rising of Davids Kingdome 5. The form of proceeding is diverse for David counsults and followes Gods command the Philistines depend upon their Idols which they carried with them as Vers 21. 6. The event is victory on Davids part and shame and destruction on the Philistines and the last the greatest from Gaba the Metropolitan of Benjamin to Gazar a City in the Territory of Ephraim so that Davids honour and fame is increased by his Enemies troubles moved against him OBSERVATIONS 1. WHen David is in greatest honour and looks for greatest quietnesse then his Enemies make him greatest inquietation where we see what the estate of Gods Church is when she is in greatest peace and flourishing then she is most exposed to the fury of Satan and her Enemies therefore in time of calm as Matth. 8. 24. prepare for a storm neither let us be discouraged when we see Satan with all his displayed forces rise up against the rising and flourishing of Religion but consider that this hath ever been the Churches lot and look to the joyfull issue of all Satans and his instruments opposition which shall be joyfull to his Church and confusion of his Enemies 2. We see here the envious nature of the wicked by the instigatioÌ„ of him that is called the envious man and envyed our first parents happy estate and so here his instruments envy David growing great and the prosperity of Gods people under him 3. The divers form that is
not suffer the good and laudable intentions of the godly to be unrewarded much more their pious and commendable actions no not a cup of cold water given to one of his which shall want its reward Which should be a great encouragement to pious and good works 16. As it is God that raises great houses so it is he that brings down great houses for their sinning against him and this is the cause why many great houses in the Land are fallen and their honour laid in the dust because they honoured not God as they ought in time of their prosperity 17. Vers 12. Where it is said when thy dayes are fulfilled we see the shortnesse of mans life numbred not like the richfools Arithmetike by many years but by dayes as Jacob professed and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 18. Likewise we see here that your life is limited and there is a fulfilling of our dayes which cannot beyond Gods pleasure be shortned or prolonged he being that secret Palmoni or numberer which we see professed by Job 7. 1. and 14. 14. 19. Where it is said when David should sleep with his Fathers we see what the death of the godly is as Rev. 14. 13. And therefore no more to be feared then sleep which makes us ly down in our beds or rest to a weary traveller or a hard labourer Job 7. 2. Which made the Apostle to desire to be dissolved that he might be with Christ and Revel 14. 13. to call it a rest from our labours 20. The Lord promises after Davids death to blesse his posterity whereby we see that it is true which the Lord sayes Exod. 20. 6. That he will shew mercy to thousands of them who love him and keep his commandments and that it is a happy blessing to come of good and godly parents if their ofspring insist in their footsteps 21. Vers 13. Where it is said that Davids Sonne towit Solomon should build a house to his name which was a greater honour to him then the honour of his Kingdome we see that in like manner it is the greatest honour that any Prince can attain unto to be the builder not of a materiall house but of the Church of Christ and promoter of his truth like a nursing Father to the Church as the godly Kings of Judah were and the godly Christian and Orthodox Emperours which would to God that all Christian Kings would now adayes consider and that they would not prop up Antichrists throne and persecute the true Church of Christ For this should be the way of the establishment of their Kingdomes as is here promised to him who should build the Temple 22. Vers 14. The Lord saies moreover that he should be his Father and he his sonne which is the greatest honour that any King can have and the only true nobility which Kings or any can claime unto and wherein to their singular comfort the poorest Godly house has a share and perceive therein the admirable love of God as the Apostle shewes 1 Joh. 3. 1. 23. But as this is the ground of singular and manifold comforts as of his love to us even when he is correcting us Heb. 12. 6. His care for us his protection of us and granting any good thing to us c. So this teaches us also our duty of sonnes to love him to obey him to honour him to serve him to be zealous of his honour to relye in him and his Fatherly goodness for all things we stand in reach of and at last for that heavenly inheritance which he has prepared for us 24. And if he commit iniquity where it is said I will chastise him with the rods of men c. We see the Godliest may have and have their own failings and falls as we see in David Salomon and Peter when they are â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— be watchfull over themselves with prayer and as is said Phil 2. 12. Be working out your owne salvation with feare and wit trembling 25. Also here we see what the committing of iniquity procures even to the Godliest towit sharp correction as David and Salomon found And therefore let not the wicked though spared for a time expect impunity but that dreadfull punishment abides them who neither repent as the Godly do and who make a trade of sinne as Psal 1. 1. and as we see Psal 73. 18. Nor yet let any think that want of correction and prosperity here is a mark of Gods Children 26. We see also when the Godly are corrected that those whom the Lord permits to trouble and afflict them are called the Children of wickedness Vers 10. They are nothing else but like the rods of men wherewith they chastise their dearest Children for their good and therefore as the Godly with David in Shimeis railing and as Job spoke Job 1. 21. They should look up to the hand of God so when the Lord by such hath sufficiently chastised them he will cast the rod in the fire which should be a terrour to all wicked persecutors and troublers of his Israel 27. Where it is said Vers 15. But my mercy shall not depart away from him as I took it from Saul Here we see with what sweetness the Lord tempers the bitter cup of the sufferings of his own which should comfort them in their sharpest corrections and be their prayer And what is the difference between the punishments of the wicked and corrections of the Godly the one is a mixed cup with the sweetness of mercy tending to conversion like the dealing of a Father with his Child the other a cup of wrath without mixture of mercy or love as we see Revel 14. 10. Tending to eversion like the dealing of a Judge with a malefactor condemned to death 28. Vers 17. Where it is said That according to these words and according to all this vision so did Nathan speak unto David We see the fidelity of the Lords Prophet which all his servants in the Ministry should imitate and that he is not ashamed to recall and recant what formerly he had said to David Vers 3. Upon better ground and information from the Lord. Which should teach all men humbly ever to submit to truth and quit errour and not to stand upon their owne credit in maintaining what once they have professed without retractation the contrary whereof we see good Augâ—stine did to his ever and singular commendation II. SAM Chap. 7. from the 18. Verse to the end FOllowes the second part of the Chapter wherein is set down Davids thanksgiving both for the promise made to himselfe as also to his posterity and for the benefits past present and promised which he concludes with a petition for the continuance of the Lords favour and performance of his gracious promises Which Eucharisticall oration has 1. It
destruction howsoever he pretended friendship and love And so they first wrong David himself in his name before they wrong his servants in their Persons 2. It sets down the barbarous abuse of Davids messengers by the pernicious and ill counsell of these Princes upon the forenamed unjust groundlesse suspition Vers 4. Which was the shaving off the one half of their beards cutting of their garments in the middle even to their buttocks and sending them away Whereupon is set down 1. What David did when he heard thereof Vers 5. Towit he sent to meet his servants because they were greatly ashamed and directs them to stay at Jericho the first bordering Town untill their beards were grown and then to return 2. Is set down what the Ammonites did who were descended of that incestuous copulation of Lot with his younger Daughter Towit they prepare for warre against David and for this cause they hire the Syrians with a thousand talents of silver as we see 1 Chron. 19. 6. To assist them whereas it had been better and more wisely done by them to have resented their wrong offered reparation and sought reconciliation with David so potent and victorious and a valorous Prince as the event proved 3. We have the motive that made them so to prepare this warre which was because they saw that they stank before David a usuall phrase in Scripture to expresse the hatefullnesse of any to others as Gen. 34. 30. Iacob sayes to Simeon and Levi yee have made me to stink amongst the inhabitants of the Land So Exod. 5. 21. the people say to Moses you have made our savour to be abhorred in the eyes of Pharaoh And so the Ammonits saw that they were become hatefull to David and their fact abhorred by him 4. Is set down Vers 7. to the 13. Davids preparation to meet them and Joab and his Brother Abishai their prudent and valiant managing of the battle Unto which is subjoyned Vers 13. and 14. The victory over the Syrians and Ammonits 5. from the 15. verse to the 19. Is set down the Syrians renewed battle against David at Helam a Town not farre from Iordan and his victory over them whereby Vers 19. they became wholly subdued so that they never helped the Children of Ammon any more From all which we may see 1. The cause of these warres that moved them 2. The persons who were ingaged in them 3. The military discipline followed by both parties And 4. the successe and end of them but before we come to the observations 1. We will speak somewhat of the persons whom Hanun hired as mercenary souldiers to assist him And 2. of their hire first then mention is made of the Syrians of Bethzehob and of Zoba who were subjects to Hadarezar great King of Mesopotamia Who were moved to follow Ammon for two causes the one for commodity the other to reject their sworn subjection to David Chap. 8. 6. Next we have these of King Maacah which were in that part of Syria which lies betwixt Gilead and on the east towards that part of Arabia called Trachonites supposed to be a part of the territory of Ammon above Jordan neer to Mount Hermon Josh 13. Thirdly we have these of Ishtob at the east part from Ammon towards Arabia called the desert amounting all to 33000. Next then here is said to be a thousand talents of Silver 1 Chron. 19. 6. Which was a Hebrew weight each Talent containing 60. pound weight and each pound 25. common siccles reducing the siccle to a halfe ounce so that the Talent will amount in our Scots money to a thousand and five hundred pounds or 120. lib. Sterlin and above and the hundred Talents to 150000. lib. Scots so that the thousand Talents of Silver will amount unto 1500000. lib. Scots As for the discipline used in this warre on both parts the same was very prudent 1. On the part of Ammon and his confederates they divide their Army in two the Ammonites place themselves at Modeba a towne in Arabia belonging to Ruben Josh 13. 16. To be a retreate to them in case of overthrow as they made the same vers 15. As also to encounter with Israel in the front as they had appointed the Syrians to charge the Israelites on their reer and accordingly Joab in like manner like a wise and expert Generall perceiving his stratagem he also divides his Army in two the strongest part whereof he takes to be under his own conduct against the greatest number of the Syrians and the other part he gives to Abishai his brother to encounter with the Ammonites with a direction to help him if he saw the Syrians too strong for him and he to help Abishai if he saw the Ammonites too strong for him OBSERVATIONS 1. V. 1. IT is said that the King of Ammon died where we see that death is the common condition of all man-kind Kings as beggers wise as fooles and rich as poore so that 〈◊〉 pede pulsat regum turres pauperumque tabernus sceptra ligonibus aequat and neither power or prayer and intreaty wisedome or wealth can avoid the stroke thereof which all Kings and great men should consider to humble them and make them think of the account of their stewardship afterward 2. Vers 2. In Davids resolution to shew kindness to his Son as he shewed kindness to him we see his vertue of gratitude as in the former Chapter to Mephibosheth this being the only tribute that the Lord requires for all his benefits Psal 103. 2. And which we also owe to man so that the naturall man saies that we should receive benefits as the earth receiveth seed and labour to render the same with increase Et si ingratum dixeris omnia 3. The time of Davids remembrance of the King of Ammons kindness to him when he was in exile is now when he is setled in a peaceable and potent kingdome so that his high preferment makes him not forget the favours which he received in his low estate as Pharaoh's butler did and as many do now adaies 4. The kindness that he could not requite to the Father partly because of his inability before and partly because of the death of this King he now resolves to shew to the sonne where we see 1. That parents leave to their Children by their charity and good deeds a good treasure As also 2. That with honest and thankfull persons the remembrance of benefits dieth not with the benefit receavers 5. Where it is said that David sent to comfort Hanun by the hand of his servants We see that Children should be naturally affected with moderate sorrow for the death of their Paâ—â—nts although most part now inwardly rather rejoyce at the death of those by whom they may get a rich inheritance left unto them howsoever by externall shew in their garments they pretend sorrow such are worse then this Ammonite or Esau Gen. 27. 41. 6. Hereby likewise we see in Davids sending to
estimate to 7000. French Crowns and rich in precious stones he gets also a rich spoil of the City and by severall tortures after he had punished the inhabitants of Rabhah and all the other Cities of the Ammonites he returned victorious and triumphant to Jerusalem But before we proceed to the observatious some questious or doubts are to be resolved 1. How was Davids sin remitted and yet the punishment thereof which was threatned vers 10. and 11. retained I answer when God remits the sin he remits the vindict which temporall chastisements are not to the godly because 1. they proceed from his love Heb. 12. 6. as also are in their nature medicinall corrasives And 3. their end or scope is their good and profite who are corrected Heb. 12. 10. That they may be made pertakers of his holinesse and consequently of eternall happinesse vers 14. And seeing of God in glory 2. How comes it to passe that David exercises such cruelty after his Victory against the Ammonites in all their Cities Which may be thought unbeseeming to so pious a Prince as David I answer that this was not without the speciall providence of God avenging himself by David on such wicked idolatres as those were 1 King 11. 5. And who had ever been capitall Enemies to his people rising up against them in the wildernesse and in their journey to Canaan Deut. 2. 18. As also rising up against them in the dayes of Jephtah Judg. 11. 32. And thereafter coming against Jabesh Gilead in the dayes of Saul and who would not make peace with them except all the Citizens would thrust out their right eyes 1 Sam. 11. 2. Thereafter doing such a barbarous indignity to the messengers of David and hyring the Syrians to joyn with them against oath and covenant and making warre against David for all these their wiâ—kednesse and provocations the Lord makes David now when their cup is full to recompence them according to their works and to be exemplar to others in their sharp punishment as they had been in their grosse sinning OBSERVATIONS 1. V. 13. UPon the Prophets reprehension and threatning David humbly confesses his sin Where we see the fruit of reprehension and the efficacy of Gods Spirit conâ—urring with the faitfull discharge of the Ministriall function towards sinners for their conversion as we see here in David and Act. 2. 23. and 37. Let Pastors then do their duty and leave the event to God Also we see what long and dead sleeps the holiest soul may take in sinne till God awake them out of that lethargy as David lay in neer nine moneths 2. We see the difference between the godly and the wickedâ— when they are admonished and rebuked for there sinnes the wicked either mock and despise rebuke threatnings as the first World did Noah and the wicked impenitent Jewes did the Lords Propheâ—s that he sent unto them 2 Chron. 36. 16. Or else they fret and are inraged against them and abuse them as Ahab was inraged against Eliah and Herod against the Baptist but the godly to whom God mindes mercy and not judgement they receive the word of rebuke with meeknesse as David did here and confesse their sin resolving to mourn and mend as we see Hos 14. 2 3. Gods people are exhorted to do 3. We see here likewise in Davids confession a good example to be followed that he layes not his sin on others as Adam did nor denyes it as Cain nor extenuates it as Saul but freely acknowledges it and layes the blame onely upon himself saying I have sinned against the Lord and as he sayes Psâ—l 51. 4. Against thee thee onely have I sinned and done this evil in thy sâ—ght 4. In Nathans reply saying The Lord hath also put away thy sinne c. We see here as also in the parable of the prodigall Son and as is said Psal 103. 8. Joel 2. 13. Jonas 4. 2. And Micah 7. 18. That he is slow to anger but ready to forgive and plentious in mercy yea who delights therein therefore no sooner doth David confesse but as soon by his Prophet doth he pronounce forgivenesse no sooner did the theef on the crosse pray for Christs remembrance of him when he came to his Kingdome but as readily did he answer and promised it to him which is a great comfort to all penitent sinners and that a bruised reed he will not breake nor a smoaking flax he will not quench Also that confession is the way to get pardon from God which is contrary before Earthly Judges Prov. 28. 1. 1 Joh. 1. 9. 5. Vers 14. Yet Nathan shewes David that the Childe that was borne to him should dye because he had given great occasion to the Enemies of the Lord to blaspheme whereby we see what advantage the scandalous sinnes of Professours give to the Enemies of the truth and what wicked and evill use they make thereof which should make all Professours of the truth to walke the the more circumspectly and holily Least through their sides the profession it self be wounded as well as their own souls and the Lords name blasphemed 6. In the death of the Childe which is threatned we see that the sinnes of parents are punished oftimes in the Persons of their Children according to that threatning Exod. 20. 6. They being as it were a part of their parents flesh of their flesh and bone of their bone which should make parents who would wish their Childrens welfare to feare God the more and to eschew sin and when sicknesse death or any disaster comes to their Children to examine themselves if their sins have been the cause thereof 7. Vers 15. It is said that according to Nathans prediction and threatning the Lord stroke the Childe with sicknesse where we see 1. That Gods threatnings shall assuredly be accomplished and therefore are not to be despised as those did of the first world and others 2 Chron. 36. 16. But made use of for our humiliation 2. That sicknesse is the Lords rod wherewith he striks either young or old and therefore when it comes we should look up to the hand that striks therewith kisse the rod by patient submission and bearing the same and by humble recourse to him who laid on the rod to seek to sanctify the same to us for our profite that we may say with David Psal 119. 71. It I was good for me that I was afflicted and to take off the same in his own good time 8. V. 16. David uses prayer and humilliation for the Childs recovery if it were the Lords will to be gracious unto him as he speaks Vers 22. Which teaches us that the onely way to avert and remove the Lords temporall judgements or any corporall visitation on our selves or ours is prayer and fasting and the humbling our selves before the Lord as we see we are exhorted Joel 2. Hos 6. 14. And was practised by David 2 Sam. 24. And here as also by the King of
his treason which is Hebron in the Territory of Judah 15. Miles distant from Jerusalem where the sepulture of the Patriarchs was belonging to the Levites which place he chooseth not as he pretended for any act of Religion or serving of God there but as fittest to act his conspiracy there and to set himself down in the throne that same place were David his Father beganne his raigne and so to serve Satan and his owne ambition The third circumstance is the manner how he advances his rebellion which is 1. By taking with him in company 200. men from Jerusalem whom he had invited to take part of his feast at the paying of his vow in Hebron who went with him in the simplicity of their hearts knowing nothing of his treasonable design 2. He sends spies through the Land to try the disposition of the people and who were on his side or no and with them he sends Trumpeters and that these spies might inform the people that as soon as they heard him proclaimed King they might joyn with him 3. He sends for Achitophel Davids prime Counsellour the better to colour and promote his conspiracy and that the people might see that the wisest of the Kingdome and his Fathers chief Counsellour was on his side Whereupon a great confluence of people comes unto him and the conspiracy becomes strong thereby Some being deceived and thinking it had been by his Fathers appointment as was Solomons afterwards others affecting novelty and their own advancement and others who were not answerable to the Lawes being glad of alteration and as we say to fish in troubled waters OBSERVATIONS 1. IN the observations or application of this History I will follow the method of the actours and persons which are five 1. David 2. Absolom 3. The spies 4. The people 5. Achitophel 1. On Davids part in History we see in this act the just judgement of God on the perverters of justice especially in the matter of murther and bloodshed in not punishing the same according to the Law therefore Absolom who first took Amnons life the Son being spared now hunts after the life also and estate of the Father Let Magistrates therefore if they love their own security draw the sword of justice against vice and especially against that crying sinne of bloodshed impartially 2. In the Mystery in Davids troubles and his adherents here we see typified the condition of Christ and his Church against whom not onely open Enemies arose and bloody persecuters but also domesticke Enemies as pernicious Heretickes professing the Christian name and yet oppugning the truth of Jesus Christ and persecuting the true professours thereof as did the Arrians especially and as now do the Pope and Papists 3. Next in the Person and actings of Absolom in the History we see the example of a youth possest with all sort of vices like a legion of Divells as pride cruelty dissimulation fraud hypocrisy unnaturall rebellion Athiesme and in a word a Masse of monstrous impiety Whereupon we learn what man is by nature being unregenerate As we see Gen. 6. 5. And that goodnesse comes not by generation but by grace and regeneration As we see in the similitude of the pure grain that is sown whereof groweth that which hath both a win chaffe and straw Which should teach parents to pray for grace to their Children to curb vice in them timely and to bring them up in vertue and correction not being too indulgent and to remember that which is said Quod nova testa capit inveterata sapit 4. Absolom likewise and his followers in Mystery represents the malignant Church persecuting the true and the rising of Antichrist resembled here by him by counterfeit profession of great humility as a servant of servants and simulate piety being called therefore his holynesse and going about in deep hypocrisy to act the Mystery of iniquity thereby to dethrone Christ who is the onely head and King of his Church and to inthrone himself as head and monarch thereof for which he has his spies and Trumpeters as his emissary Priests and Jesuites in all Lands whereby multitudes which he makes a note of his Church are made to follow him which many do like the 200. that went with Absolom in the simplicity of their hearts and such a few number who follow Christ and his truth like these who followed David he cruelly did ever persecute to the death as the two witnesses were Revel 11. Having not onely policy like Achitophels wisdome but also power on his side as we see Revel 17. 12 13. 5. Absolom likewise we see rises not in open rebellion at first nor to the hight of his impiety but by degrees getting Chariots horses and a Princely attendance first and then preparing the peoples affections and fitting all other things for his purpose This being Satans craftines sowing first the seeds of sinne in the heart which therefore we are exhorted to keep with all diligence Prov. 4. 23. As he did the tares in the Lords field and then fomenting the same by all means possible till at last it come to the ripe harvest and burst forth openly as we see Judas covetousnesse did in betraying Christ Absoloms hatred in killing of Amnon and his pride here in rebellion against his Father And in Mystery as we may see in that defection of the Roman Church to grosse idolatry of worshipping of images and reliques prayer to sancts and Angels going in pilgrimage adoration of the hoste and the like all which rose from small beginnings at first and plausible pretences as we see Coloss 2. 23. These qualities also which being single grace others seem to have conspired to meet in Absolom goodlinesse of person magnificence of state gracious affability humility in greatnesse fellowfeeling sympathy love of justice care of the Commonwealth and exemplary piety and yet all in hypocrisy playing with God that he may deceave men O damnable vice justly therefore adjudged to the lowest Hell 6. Vers 2. Absolom to promove his purpose rises up early every day Which shewes us the restlessenes of insatiable pride till it attain its intent and how busy an agent the Divell is in driving on wicked men to the acting of wicked courses like Jehu marching furiously till they have accomplished their designe as we see here in Absolom as also in Judas selling of Christ and betraying him and as is said Prov 4. 16. Of the wicked that they sleep not except they have done mischief 7. Vers 3. and 5. In Absoloms flattering speech and putting forth his hand to them that came neer him and taking of them kissing them We see the nature of wicked men who will be content to use most base flattery and dissimulation and to stoope farre under their rank thereby to attain to their own ends Of which therefore it is prudence to beware 8. In his accusing his Father of negligence in the administration of justice and so to bring him in disgust and malgrace
of God sayes Theodoret on 2 Thess 2. 4. Because he shall usurp the first and chief place in the Church towit are universall Bishop thereof and thus also sayes their own Aquinas and Canonised saint Antichrist is said to sit in the Church because many of the Church shall receive him or according to Augustine he shall pretend to be Prince or Monarch thereof and shall rule therein as if he onely and his followers were the Church or Temple of God which Christ onely and his are truly sayes Augustine cited by Aquinas and thus he was prefigured by Absolom sitting in Ierusalem by which ordinarily in Scripture the Church of God is signified David and his followers being forced to flie to the Wilderness as the Church is said to do under Antichrists prevailing Rev. 12. 14. II. SAM Chap. 16. from the 1. vers to the 15. IN this Chapter we have 1. What befalls to David in his flying both from a professed friend Ziba and from a professed foe Shimei The first to the 5. verse the second from that to the 15. Next we have Absoloms proceedings after his entrie in Iervsalem 1. In accepting of Hushai Davids friâ—nd And 2. in committing that incestuous fact with his Fathers Concubines by the wicked counsell of Achitophel From the 15. verse to the end So that this whole Chapter comprehends fouractions the first between David and Ziba the second between David and Shemei the third between Absolom and Hushai and the fourth between Absolom and his Fathers Concubines This first action of Davids between him Ziba is amplified by these circumstances 1. Of the time when David was past a little the top of the hill Olivet which comprehends also the place being yet upon that mount in his journey towards Iordan and and from thence to Bahurim 3. The Persons are Ziba the servant of Mâ—phibosheth mentioned Chap. 9. And David the King Ziba his action being his meeting David now on his journey with his Army with a couple of Asses loded with provision for him and them a small gift indeed if we consider either the dignity of the King or number of his Army but yet great if we consider the present necessity and condition of David now flying in haste deserving thanks if it had been offered of his own goods and of an honest minde and not as a share 1. To abuse the simplicity of the King And 2. by this means craftily to hunt after a greater prey which was the whole estate of his Master and so the ground and motive of his coming was neither love to David nor yet liberality but self love and coveteousnesse for satiating whereof upon Davids asking him where Mephibosheth his Master Jonathans Sonne was most falsly he calumniats and delaites him as one who abode at Jerusalem upon expectation to be restored to his Grandfather Saul's his Kingdome and so he accuses him of the greatest and most incensing crime of lesema jesty where as like a faithfull and honest servant he should rather excuse his Masters abode at Jerusalem because being lame of his inability Whereupon followed Davids rash action of adjudging to the false accuser the whole estate and possessions of Mephibosheth falsly accused Wherein he commits these grosse errours 1. He condemnes the party accused before he be heard 2. He is credulous of a false report without any triall of the truth thereof 3. He bereaves an innocent man of his whole estate and gives it to an unjust calumniator and lier 4. He incourages calumniatours hereby to follow Ziba's example upon like hope of reward 5. Having received a gift from the accuser and thereafter giving sentence in his favours he gave an ill example in this and in all the former to inferiour judges And 6. being in choler and passion upon Ziba's report he pronounces a rash and unjust sentence whereby he gaines nothing but a base and ungratefull flatterers thanksgiving The second action is between David and Shimei From the 5. verse to the 15. Which injurious fact of Shimei against David is amplified by the circumstances 1. Of the place Bahurim a City chosen by David after his first travells to rest and refresh himself and his army in being sore weary as we see Vers 14. 2. Of the persone Shimei by name and a man of the house of Saul his old Enemy whose malice before did lurk and now upon this occasion of Absoloms rebellion bursts forth against David 3. The manner of this injurious fact is both by word and deed cursing David by word and by deed casting stones at him as a dog and at his followers the particular words of whose cursing is set down vers 7. By ingemination saying come out come out shewing thereby the vehemency of his malice and passion as if he would say lay down thy wrongfull title of King who deserves to be thrust out justly therefore 2. In place of due reverence he calles him by two vile titles a bloody man and a man of Belial that is a most wicked man or which is by interpretation a rebellions libertine 3. He declared that it is the hand of a just revenging God that was punishing him for the bood of Saul and his house and for the usurpation of his Kingdome and therefore by Lex talionis the Lord has stirred up his own Sonne to take the Kingdome from him as he had taken it from Saul his Father in Law and from his house so that he was taken in his own snare and was done unto as he had done to others Upon which injurious fact of Shimei Abishai Iocabs Brother is so incensed that he offers to be avengend upon him by taking off his head from doing whereof David disswades him and dissents thereto by three reasons 1. Affirning that he looks on Shimei onely as the instrument but on God as the supream cause correcting him so for his sinnes and against whom he was not to repine but abide what his good pleasure was and patiently to submit thereto The second reason is taken from comparison that seeing his Sonne who was come of his loynes was seeking his life much more might Shimei that Benjamite do as he did and so if he suffered the greater injury much more ought he to suffer the lesse patiently The third is from the fruit that by Gods providence that fact of Shimei farre contrary to his intention might bring forth that the Lord would look on his affliction and requite good for his cursing that day By which arguments of disswasion David moâ—lifies the heart of Abishai and his servants and abates their rage Notwithstanding whereof Shimei still insists in his injurious fact untill David and his men came to Baharim where they were to refresh their weary bodies Onely there remaines one doubt to solve before we come to the observations which is this it is said by David that Shimei Vers 11. Was bidden by God to curse David And therefore it would appear if Shimeis cursing was sinnefull that God
be in every estate and at all times watchfull and humble 8. Vers 5. In this second action between Shimej and David we see 1. When King David came to Bahurim there to refresh himselfe and his men as we see vers 24. in place of rest which he looked for Behold new trouble a railing Shimej persecutes him and his followers both with tongue and hand So that we see as is said many are the troubles of the righteous and like Jobs messengers one comes on the back of another as wave followes wave and as Jacob was no sooner rid of Laban that followed him but he heares of Esau coming against him and in the mean time encounters with an Angel that wrestles with him No rest then to be expected here till after our dyeing in the Lord we settle in our heavenly Canaan Rev. 14. 13. 9. This Shimej being a man of the house of Saul his hid malice against David which lurked in the time of Davids prosperity breaks out now by cursing and casting stones at David in the time of his adversity which shewes not only what a wicked treasure and unclean ground the heart of man is which harboureth and preserveth what Satan shewes therein till occasion offer of manifestation as we see in Cain against Abell and Absolom against Amnon But likewise we see that adversity discovers who are true friends as we see those was to David who are mentioned Chap. 15. and Chap. 17. 27. and who are enemies as Shemej was here and Achitophel 10. Vers 6. Shimej curseth and casteth stones at David and so persecutes him both with tongue and hand Which sheweth what persecution in like manner the Godly may expect at the hands of the wicked as the Prophets found and our Saviour the Prince of Prophets and as he told his Apostles that they should find Matth. 5. 12. and Joh. 16. 33. And therefore not to think it strange nor to care for the scourge of their tongue or causeless cursing or reviling so that the Lord bless and that they have his approbation and of a good conscience 11. Vers 8. Where Shimej saies that God had returned upon him all the blood of the house of Saul and delivered the Kingdome to his sonne Absolom We see that malice so blinds the wicked that they most wrongfully censure the Lords doings in afflicting or trying his own and as if they were of Gods counsell they alledge that to be the cause of their sufferings which their malicious hearts suggests and is not the cause indeed and by the events they judge of the cause and justifies or condemnes the same 12. Where he saies that the Lord had delivered the Kingdome into Absoloms hand We see how foolish they are who measure Gods doings by their beginnings and do not attend the end as we see in the steps of Josephs fore prophesied advancement and here in Davids sad condition in respect of Absoloms great following and hopes which made Shimej say that the Kingdome was delivered to him The contrary whereof was shortly seen thereafter 13. Whereas in like manner he attributes to God the returning of the blood of Sauls house upon David and the delivering of the Kingdome into Absoloms hand We see the impudency of wicked men who dare ascribe to God what the wicked hearts of men doe hatch and their wicked hands for their wicked ends seek to performe and so to make him who is goodness it selfe and hates all iniquity to be not only accessary but author of sinne 14. Vers 9. Abishaj being incensed by this fact of Shimej out of a carnall humour offers to revenge this wrong done unto David Where we see that a good cause is not to be prosecuted by bad meanes as here by carnall revenge and cruelty which was also the disciples fault who would have had fire come downe from heaven upon the Samaritans for their not receiving of Christ but as the cause is good or bona so it should be prosecuted by good meanes or bene And as a revenge may be just so it should be seasonable 15. Vers 10. Abishaj looked onely to the stone as it were an instrument but David looked higher to the hand that was the supreame caster and chastiser of him as all the Godly do Gen. 50. 20. Job 1. 21. Which is the ground of their patience under sufferings and makes the same a pedagogie to leade them to repentance Therefore David gives way meekly rather to his own humiliation then to the punishment of another 16. Vers 11. Where David speaks of his own sonnes rising up against him to seek his life and therefore much more might Shimej do it We see that domestick crosses and those of nearest relation are the greatest and sharpest of any and such as may justly make men to be the more patient in lesser so that herein David gaines by it and it is the advantage of great crosses that they swallow up the lesser and though a weak heart faint with every addition of trouble yet the strong in grace do not so 17. Vers 12. Where David saies it may be that God would look on his affliction and requite good for Shimeis cursing that day We see Davids faith and confidence in the Lords goodness towards him even when he is many waies now sharply chastizing him so sharp is the eye of faith that through the darkest cloud it can perceive the light of the sun-shine of the Lords countenance which David ever did so highly esteeme Psal 4. 6. Also the bestowing of temporall favours go at peradventure it may be but eternall are infallible 18. Also we see here the truth of that Rom. 8. 28. That all things work together for the best to them who feare him even the cursing of a wicked Shimei as the hatered likewise of Josephs brethren and their selling of him did to him As likewise that the wicked are no more bent and ready to do evill to the Godly but God is more bent and ready to do them good as David shortly found by experience after this even as he projected 19. Vers 13. Shimei being thus spared he continueth and increaseth in his cursing and casting of stones abusing so Davids lenity and patience as the wicked do also the Lords which should leade them to repentance So that the wicked are like the Wasp that gathereth poyson out of that from which the Bee gathereth hony and make the worst use of best offices done unto them by Gods servants or others and because of impunity they continue in sinne and iniquity as all evill natures growe presumptuous upon forbearance whereas good are the contrary Mercy then has need to be guided with wisdome lest it prove cruell to it selfe II SAM Chap 16. from the 15. verse to the end FOllowes now Absoloms entry into Jerusalem the chiefe City of the Kingdome and Achitophel as chiefe Counsellour with him Where we have 1. Hushaj his coming to Absolom and his gratulatory salutation of him as King ingeminated to
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
might not goe with the King for the forenamed reasons he makes offer of his Sonne Chimham to go with him he to do to him what he thought good Which offer David doth kindely accept and promiseth that whatsoever he would ask of him he would do for him And so having blessed Barzillai he dismisses him home again and so goes on in his journey to Gilgall a famous place in the territory of Benjamin neer to Jericho accompained with Chimham the tribe of Judah and the halfe of the people of Israel The second action is between the ten tribes of Israel and the tribe of Judah the men of Israel complaining to David of the men of Judah That they had stolen him away and brought him and his houshold and men over Iordan and so despised them whose advice should been first had in bringing back their King To whom the men of Iudah answer that they were first in that action 1. Because the King was neer of kinne unto him being of that tribe and therefore collecting that they where causesly angry at them for that cause 2. They shew that it was not for any benefit or reward that they expected or had for this their being first in his conduct To whom these of Israell reply especially concerning that right by kindred to David which the men of Judah pretended affirming that their right to him was greater as having ten parts in him because they were ten tribes whereas they were but one whereby arises such a contention between them in bitter speeches that it occasioned the rebellion of Sheba in the next Chapter and in which contention it is said That the words of the men of Judah were fiercer then the men of Israell OBSERVATIONS 1. V. 33. IN Davids kinde remembrance of Barzillais favour and bounty to him when he was in distresse and in the gracious offer that he now makes unto him for the same We see the praise worthy vertue of gratitude commendable in all persons as the contrary vice is odious and especially in Princes for which we see the thenth leper who was healed by Christ and came back to give him thanks so commended as likewise Pharaoh his gratitude to Joseph in giving Goshen to his Father and friends to whom his successor proved so ungratefull thereafter and was plagued in like manner Davids gratitude to the King of Ammon ungrately requited which was the cause of the Ammonites utter ruine likewise Eliahs gratitude to the Widdow of Sareptah Elisha's to the Woman of Shunem Davids also to the posterity of Jonathan and our Saviours promise That a cup of cold water shall not be given to one of his which shall want its reward as he also shewes at the last day how it shall be said When I was hungry ye fed me not c. Inherit therefore the Kingdome prepared for you before the beginning of the World Which should teach us to be thankfull both to God as we see Psal 103. 2. And to men who have deserved well of us 2. Barzillai is said to have been a very rich and great man and in Davids distresse both helps and hazards with him Whereby we observe the right use of riches and a great estate towit when occasion calls for it both to help and hazard in a good cause wherein either Church or Commonwealth or both have their interest and not to mispend upon pride ryot or superfluities farre lesse to use their greatnesse or bestow their goods for persecuting Gods Church and opposing his cause As we see that Roman Antichrist and his followers which are the hornes of the beast doe Revel 17 12 13. 3. Vers 34. Barzillai speaks of the shortnesse of his life and Vers 37. Of his death and buriall teaching all thereby especially the aged in the midst of their greatnesse and prosperity to be mindefull ever of these things which made Joseph of Arimathea to have his tombe into his garden which made Moses also to teach Gods people Psal 90. 12. to pray Teach us Lord to number our dayes that we may apply our hearts unto Wisdome This was Jobs waiting Job 14. 14. All the dayes of his appointed time till his change should come and which like practice counting every day the day of our death account and entring into eternity if it were ours daily it would further our mortification of sinne and prevent falling therein where as while men with the rich fool being in health and strength promised to themselves long life they lull their souls in security put off repentance and amendement of life and are snatcht away by death unawares and presented to judgement 4. This remembrance of the shortnesse of his life of death and buriall weanes Barzillai from regarding worldly or court delights and from high offered promotion so that he becomes dead to the World in affection before he be dead in the World in condition Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures or profit honour or advancement and specially not to hunt after the same by unlawfull meanes as many do by seriously considering how short momentary an a time we have to enjoy the same how uncertain also the honour of death is and that we must leave all when we go to the grave and are presented to judgment 5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him now followes a new trouble by the division dissention that fell out between the tribe of Judah the other ten tribes of Israel So that we see as is said of old age Eccl. 12. 3. That the cloud returne after raine so in this life the Godly may expect trouble after trouble as one wave followeth in the neck of another or as Jobs messengers of evill newes came one after another 6. We see here also Satans pollicy to hinder a good work which was an unanimous and peaceable reduction of David by raising a dissention between the tribes of Judah and Israel who were of one stock of one religion under one King and fellow members of one Commonwealth And which hath ever been Satans practise since he made the first division between God and our first parents as we see in that attempt of dissention between Abraham and Lot Cain and Abell Saul and David Korah and Moses Israel and the Ephramites Judg. 12. Israel and the Benjamites Judg. 21. Israel and Judah here and Paul and Barnabas Act. 15. â—9 And in the Schismes that he hath ever stirred up in the Christian Church and still does to hinder the Gospell and make the greater way to the propagating of his damnable errours 7. We see here likewise in this dissention from whence it and all other the like proceeds to wit from envy jealousy and pride for precedence and preheminence as Salomon speaketh saying by pride cometh contention which was the cause of of Joabs killing of Abner and thereafter