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
things unto himself and will impart the same to none other therefore albeit Midian be scattered like Grashoppers on the field yet a barly cake shall overturne their tents and Gidion with a few having Trumpets and Lamps in earthen Pitchers shall suddenly make them agast Let Joshua then trust in the Lord and with compassing onely Jericho he shall enter the City whereas Pharaoh trusting in his chariots or Rabshaketh boasting of his invinceable Armado shall perish or returne with shame to his own place 4. Vers 19. The confidence that Abner had in his experience and strength and that Asahel had in his swiftnes and agility being said by a hyperbolicall kind of speech to have been as swift as a roe as Saul aud Ionathan are said to been swifter then Eagles Chap. 1. 23. aâ—ailes them nothing now but rather turns to their ruine So that those things wherein above others men have gotten a preferment being abused God turneth them to their confusion examples Goliah Sampson Saul Achitophel Haman Absolom Iudas and others such as Arrius confiding in his subtility Milo in his strength Cicero in his eloquence Pompey in his greatnes and Iulius Caesar in his courage as we desire to get therefore gifts or benefits outwards or inward from God let us likewise desire the right use of them that we abuse not the talent that he giveth us else our blessings shall be turned to curses and at last to our own destruction 5. Vers. 22. In Abners dehortation to Asahel containing a direction to meddle with any other souldier of the host rather than him least otherwise he repent and a reason of eschewing further irritation of his Brother Ioab whereby he shewes his unwillingnesse to kill him We see as it is a good thing in him to be slow in revenge or loath to shed blood so first that it is a very evill thing to be so carelesse of those that followed him in making so small account of their lives or spoil Secondly that he should have more thought of this How he should hold up his face before Ioab if he killed Asahel then how he should hold up his face before God at the last day thus the fool hath said in his heart there is no God or with Pharaoh presumptuously inquiring Who is God that I should regard him therefore oftimes the fear of man restrains more the wicked then the terrour of God is a lore unto them this was Esaus fear Gen. 27. 41. But let the godly be contrarily minded 6. Vers 23. In Asahels death who was so eager and wilfull in persuit we see that it is good to use Victory with mediocrity and not with too great cruelty and eager persuit of the yeelding and intreating adversary by making their minds desperate and to reinanimate them as it were with new courage to assault and seeing no courtesy to be had to hazard that altogether which otherwise they cannot save Therefore it was the wise Counsel of that elder Scipio non solum praeparanda sed etiam viae munienda Hosti fugienti 7. Ioab getteth the Victory but not without the death of Asahel his Brother with others 19. So that in all civil warres the very triumphs are lamentable and their Victories not without miserable scarres witnesse Israels lamentation for the destruction of their Brethren the Benjamites and Davids losse and lamenting of Absalom with sundry others II. SAM Chap. 2. from the 26. Verse to the end THe retraite is caused by four reasons 1. Gods providence gathering the clouds and night whereby he declared that it was not he will that more blood should be shed otherwise he might have protracted the day as he did to Joshua 2. The stay and gazing of the people at the body and death of Asahel which greatly moved them the 3. was the recollection of Abners forces on the hill taking so the opportunity and advantage of the place 4. the speech of Abner to Ioab taken from three places 1. Shall the sword devoure for ever The meaning whereof is of things that are not good in themselves but for the respect of another and have the conjunction of perill there should be some measure but warres are such therefore an end should be put unto them the argument is taken from the right fine of warre which is the establishing of peace and from humanity The second argument is from the consequent of commodity and incommodity proponed in this forme knowest thou not Ioab that the end of all civil warre is but sorrow and albeit thou hast the Victory yet thou hast not past the perill for if the battle be renewed the hazard may change and it is hard to bring men to the point of despare for fury ministrates armour and bitternesse will be in the end The third is from naturall and spirituall necessitudes we have Abraham one common Father one God one faith one sort of Sacraments and are all Brethren therefore it is most charitable and best seeming to desist OBSERVATIONS 1. V. 26. A Fit argument of dissuasion we have here against all civil dissentions within any Christian Kingdome professing the truth amongst whatsoever Persons within Church or commonwealth let the Midianites thrust their swords in to one anothers bowells and Sampsons foxes carry firebrands between them looking diverse wayes but let Abrahams voyce be heard amongst professours let there be no discord between thee and me for we are Brethren and Moses gentle rebuke accepted to the Hebrew who was in the wrong why smitest thou thy fellow It greiveth Rebecca then the strugling of her two Sonnes in her womb and for the divisions of Ruben are great thoughts of heart and so should it greive all godly hearts any schisme or rent in Church or Commonwealth 2. Abner provoked hoping assuredly to have given the foile to Joabs small Army but in the mean while he receives the same so man propones but God dispones neither should he that putteth on his armour boast as he that puts it off for oftimes he that diggeth a pit for his neighbour doth unawares fall therein himself witnesse the sword of Saul brandisht for David the gallowes of Haman set up for Mordecai the hungry Lyons prepared for Daniel and the judgement of stoning given out against Susanna 3. Vers 27. Ioab in his answer to Abner turning over the blame upon him witnesseth what was Davids part in this battle towit defensive onely and that he would never have made persuit nor sought by bloodshed or cruelty violently to have enlarged his Kingdome but contented him self with his lot and suffered that wrong of withholding and usurping his right till the Lord had redressed the same Thus are the godly patient and peaceable violent in nothing but by holy zeal taking the Kingdome of Heaven by force 4. Vers 28. Ioab in hearkning unto the Counsell of Abner though his adversary teacheth us to receive the truth at whosoevers hands non quis sed quid dicat attendendo and to make good
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
Enemies and his people rest and peace under him as also that he should establish the Kingdome to him and his posterity then he tells him that he had appointed his Son meaning Solomon to be the man that should build the Temple Vers 13. To whom he promises to be a Father Vers 14. And he should be a Son unto him c. Onely in the words Vers 16. and elswhere That his Kingdome and Throne should be established for ever lies a difficulty seeing we see the contrary now and long ago when the Scepter departed from Judah c. I answer 1. This for ever is interpreted Vers 19. not to signify properly an eternity of indurance as in some other places but as the words are a great while to come so the Scripture doth expone it self 2. This establishment for ever may be understood not of the externall and temporall Kingdome of David himself who was the type of Christ who is called the Son of David but of the Spirituall Kingdome of Christ Jesus under the Gospel who was of the seed of David according to the flesh and of whom it is said Isai 9 7. That of the increase of his government there shall be no end OBSERVATIONS 1. V. 1. IT is said that the Lord gave David rest from all his Enemies which shewes us that the godly have had still have and shall have Enemies to the Worlds end this being the emnity that was proclaimed in Paradise between the seed of the Woman and seed of the Serpent which shewed it self at first in the murther of Abell and proceeds from Satans malice and the corrupt nature of man Genes 6. 5. Whence it is that the Church of Christ is compared to a Lilly amongst Thornes Cant. 2. 2. 2. We see the curbing and restraining power of God over all such that as he calmed the storm Matth. 8. 24. So he can calme the rage of all the wicked against his Church in his owne good time as he did Esau's against Jacob and as he gave rest here to David from all his Enemies 3. It is said that God gave him rest which shewes That of rest from troubles of all good things we should acknowledge God to be the Author and therefore be thankfull to him For which it is said Many are the troubles of the righteous but the Lord delivereth them out of them all And Psal 50. 15. call upon me sayes the Lord in the day of thy trouble I will deliver thee and thou shall glorify me 4. Vers 2. In Davids intention to build an house to God we see what should be the right use of Princes or others their prosperity and peace towit the giving of themselves in testimony of their thankfulnesse to God to the establishment of Religion within their dominions or houses 5. In the intending to build a house to God he consults with Nathan the Lords Prophet to teach us That in matters that concerne Religion or the worship of God we should consult with the true Prophets and Pastours of God whose lips should preserve knowledge and the people should enquire of the Law of God at their mouths 6. We see in David a most religious disposition Laudable and imitable who thinks it an unseemly thing that he should dwell in a house of Cedar and Gods Arke should dwell within curtaines Which should teach many great men to think so that their houses should not be like pleasant glorious pallaces and Gods house or Church wherein he is worshipped should be so base and beggerly like cottages 7. Vers 3. In Davids resolution as likewise Nathans approbation thereof we see that both do erre whereby we see How unsure is that warrant or direction in matters of Religion that is grounded onely upon humane authority without the expresse and clear warrant of the oracle of God and of his Word Though the intention were never so praise worthy or plausible 8. Likewise we see that the best intentions even of the best are dangerous to be approved or followed without a warrant from the Word of God as is said though never so specious as we see Col. 3. 23. Saepe enim coruscat in conspectu operant is quod sordefcit in conspectu judicantis 9. Vers 4. God reduces David from his errour not immediatly by speaking to David but mediatly by speaking to him by Nathan to shew That this honour God will have his true Ministers to enjoy that by them as his messengers and Embassadors he will his people to know his will as by interpreters Joseph would speak to his Brethren though he could immediatly as he did at last speak to themselves and who heareth them heareth him and who despiseth them despiseth him 10. The Lord manifests his will to Nathan as a faithfull Prophet that so he may faithfully deliver the same to David as there after also he did in the matter of Vriah which was Davids great happinesse So that happy is that Prince and people that has a faithfull Ministry who will reveal to them the whole counsel of God as the Apostle speaks Act. 20. 27. 11. Vers 5. David a King is called here Gods servant who is King of Kings the fairest flower in any Kings crowne and highest and best title they can claime to be called the servants of God 12. The first arguments by which he inhibits him to be the builder of Gods house is because he had not a calling thereto which should teach us That although the work be good in it self which a man may do yet if he have not a calling thereunto he ought not to meddle therewith or run before he be sent as we see in the examples of Vzzah and Vzziah and on the contrary as we see in Christ the holy Prophets and blessed Apostles 13. Vers 8. The Lord remembers David that he may be humble thankfull from what a low condition he brought him even from the sheepcoat to so high and royall dignity therefore let not men marvell to see the like doing of the Lord now adays in raising some and throwing down others And let such with whom the Lord so deals remember their low estate and be humble and what is their duty in their higher place especially to honour him who has honoured them and to be thankfull Let us also remember from how low an estate of Satans slaves Godâ— haâ— advanced us to be a royall Priesthood Rev. 1. 6. And to be God servants 14. V. 9. and 10. The Lord shewes that it was he by his mercifull and powerfull presence with David that had cut of his Enemies and made him great and his people in a peaceable estatâ— under him to teach him and all Princes and others to ascribe their prosperity and good condition to the Lord and to give him the glory of all 15. V. 11. Where it is told David that in respect he intended to build a house to God the Lord likewise should make him a house We see that the Lord will
which signifies the removing of all impediments and facilitating his enterprises In making his feet swift to pursue and fall upon his enemies and having over taken them to get the victory over them and to be set above them 4. That he he taught his hands to fight which signifies his skill in military affaires and how to use his weapon 5. That with skill he had also given him strength of body requisite for warre So that a bow of steel was broken by his Armes 6. That he had given him the shield of his salvation whereby he signifies his surety from the weapons or darts of his Enemies and subjoynes that the Lords greatnesse of power was the cause of his greatnesse by Victories 7. That he inlarged his steps under him so that his feet did not slip whereby he signifies his prosperous successe in all his marchings 8. He sets down the consequences of all the former in the execution and practise thereof in persuing his Enemies destroying them consuming them and deadly wounding them that they could not rise but were fallen under his feet so that the Lord had given the necks of his Enemies who would not lie under the yoke of his obedience unto him for that end that he might destroy them and when they were in this extremity when they looked for help from man they were disappointed for there was none to save then and when they sought help from God he did not answer them and thus being helplesse he compares them to most vile things and shewes that he did beat them as small as dust and did stamp them as myre the in street and disperse them as they spread dung on the ground And thereafter he amplifies yet more the Lords goodnesse to him From the 44. verse to the 50. In that this Lord had not onely delivered him from the strivings of the people who were his own subjects but also that he had subdued under him the Nations that were round about him as the Syrians Ammonites and Philistims c. Wherefore Vers 47. he bursts forth in a Patheticke doxologie for the Lords deliverance of him from all his Enemies and his advancement over them and last by way of conclusion From the 50. vers to the end He resolves to be thankfull to the Lord while he lives which he doth upon two reasons the one is ab antecedentibus implied in the particle therefore that is for all the before rehearsed benefits the other is à consequentibus because he will shew mercy to his anointed and to his seed for ever Wherein David is a cleer type of Jesus Christ who is called the Sonne of David whom the Lord anoynted with the oile of gladnesse above his fellowes as his name Christ imports and who has subdued all his and our Enemies sinne Satan Hell Death and the Grave and Triumphed over them on the Tree of the Crosse and led captivite captive to whom also the Lord has given the Nations and the heathen for an inheritance as Psal 2. 8. And the uttermost parts of the Earth for a possession by the conversion of the gentiles to the profession of Christianity and embracing of the Gospell OBSERVATIONS 1. V. 21. IN true piety or sanctification we see that integrity or uprightnesse of heart and outward practise thereof in our lives which is cleannesse of hands should ever go together and not the voyce of Jacob and the hands of Esau or an hypocriticall and simulate shew of Godlinesse denying the power thereof and not joyning the practise which is to have leaves like the Figtree which Christ cursed or a name that they live but are dead like the Church of Sardis Revel 3. 2. 2. David had said before Vers that the Lord favoured and had delight in him wherefore he subjoynes as an evidence thereof the grace of sanctification Thereby shewing that this is the only true evidence of the Lords love towit grace and sanctification and by no other thing can it be known seeing worldly prosperity is rather the portion of the wicked in this life as we see Psal 73. And in the examples of the rich fool and glutton than the lot of the Godly to whom God gives the gifts of his right hand and for whom he has appointed the inheritance as Abraham did for Isaac and the birthright with the blessing which Isaac gave to Jacob. 3. We see that although the Godly merit not by any condignity of their works or Persons yet that piety and Godlinesse wants not its own reward ratione pacti because God has promised the same thereunto and therefore it is just with him to perform and onely of meer mercy as we see Psal 62. 12. and Hose 10. 12. Where we are willed to sow in righteousnesse and reap in mercy Therefore sayes Paul 2 Tim. 1. 16 17. concerning Onesiphorus who had refreshed him oftimes in his bonds The Lord grant that he may find mercy of the Lord in that day towit of death and his account the wages of sinne being death but life everlasting being the free gift of God Rom. 6. 23. And therefore called an inheritance Jam. 2. 5. Which comes to Children not by their own purchase but which is given them by their Father Which recompensing therefore of sinceer holinesse and practicall piety should be a great encouragement to the Godly to persevere therein and abound in good works in which as the way which leads to that heavenly Kingdome we are exhorted to walk Eph. 2. 10. And to abound therein and bring forth much fruit Joh. 15. 2. 4. Vers 22. Davids keeping the wayes of God and not departing wickedly from him or his statutes We see not onely the Godlies care of ordering their conversation aright but likewise wherein true Godlinesse consists which is as Isa 1. 16. To cease to do evill or not to depart from Gods commandments and to learn to do well or to keep his wayes as we see also Psal 34. 14. and Amos 5. 15. Where we are commanded to hate evill and love good that is to eschew sinne not onely in action and to do good but also to hate the one and love the other in our affection 5. We see here likewise the difference between the sinning of the Godly and of the wicked the Godly sinne daily and therefore are taught to crave daily forgiveness but this their sinning is but through frailty and by sins which we call Quotidianae incursionis but they are not as the sinnes of the wicked are of presumption by departing wickedly from God with delight making a trade of sinne and sinning against both knowledge and conscience 6. Vers 23. David sayes That the Lords judgements were alwayes before him Whereby we observe that the right way how to eschew sinne is to hold Gods Word or his statutes called here his judgments ever before our eyes a the directory of our life and conversation as David did here and which he hid also in his heart that he might not sinne
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
Judah and Israel are set down therein 3. As for the argument or matter contained in this second book of Samuel the same is the whole History of the estate of the Church of God of their Kings and Commonweale from the death of Saul to the decrepit age of David which is the space of 40 yeares wherein is declared the noble acts of David his entrie to the kingdome and how he inlarged the same also what troubles he had both intestine and forraine from all which at last the Lord did deliver him and gave him victory over all his enemies and how in the end in peace and rest he finished his daies 4. The utility and profit which this History affords is manifold which may be reduced to two heads the first for confirmation of Faith the second for example of Life which Paul joyneth 2. Tim 3. 10. The first appeareth in the verifying of the promise made by Samuel to David in the Lords name that he should be King after Saul albeit for the triall of his faith after many great sufferings and desperate like dangers the same came to pass and he all this while did relye on the Lords promise The second appeares in the prudence piety zeale humility equity and good government of David and all other his heroick and godly virtues worthy of imitation As also is set down David's infirmities and fall's as examples of the weakness of the best when they watch not over themselves or are left to themselves proponed to be eschewed ut majorum ruina sit minorum cautela as likewise his repentance to be imitated and the sharp corrections notwithstanding as medicinall corrasves wherewith he was chastised as we see in the Lords dealing with his dearest sonnes and servants Heb 12. 6 7. And therefore what sharper punishments may the impenitent and Satans slaves expect In this History likewise of David's reign and kingdome we have typified Christ Jesus the Sonne of David his condition and estate of his Church to the end of the world for 1. As David was anointed to be king over Israel so was Christ anointed to be King over his Church 2. But as David endured many troubles persecutions and sufferings before he entred into his kingdome so did Jesus Christ here on earth before he entred in his 3. After his entry he was mightily opposed and oppugned by them of Saul's house his enemie by armes force and violence and so was Christ Jesus and his Church and Gospell by the bloody persecution of the heathens Roman Emperors 4. Notwithstanding Davids house waxed still strong and Sauls house weake so the Christian Church and profession did the more flourish and heathenish idolatry and heresies decay 5. Hiram also a Gentile and King of Tyrus joyned in Amity with David and contributed to the building of his house in Sion both furniture and workmen typifying thereby how the gentiles should come into the profession of the Gospell and should contribute to the building of the Church of Christ as mysticall members thereof 6. Then doth David bring home the Arke of God and set it in his house at Sion and then in like manner was the true worship of God established in his Church which is the true Sion 7. But hereafter did Absolon craftily under a faire pretence of the good of Israel rise against David and stole away the hearts of Davids people who joyned themselves with him in rebellion many following him in the simplicity of their hearts and being deceived by his simulat and faire pretence of piety even so did Antichrist arise against Christ under a like faire pretence to be for him and therefore is said to be horned like the lamb though speaking like the dragon and who fraudulently stole away the hearts of Gods people who in like manner except a few like those who followed David followed him in the simplicity of their hearts till the time of evocation out of Babel Revel 18. 2. And that as David was thereafter brought back to Jerusalem by his people so that the truth of the Gospell and professors thereof was brought back in like manner which seemed before to be exiled as David and his followers were and driven like him and the church Revel 12. 14. Into the wilderness and desert But as Absolon was at last overthrown and Davids kingdome under him was thereafter peaceably established so shall Antichrist according to that prediction Revel 18. And the Church of Christ shall thereafter injoy peace and quietness II. SAM Chap. 1. to the 17. Verse THe principall argument of this chapter is the report of the event of the battle between the Israelites and Philistines under Saul upon mount Gilboa which generally comprehends these two particulars 1. The report it selfe from the first verse to the 17. The second is what fell out thereon from the 17. verse even to the end In the report we have to consider 1. The matter and circumstance thereof 2. The triall and how it was accepted And 3. the just reward of the reporter and actor therein 1. The matter reported is the losse of the battle on Israels side and death of Saul and Jonathan The first circumstance set down in the report is of the time to have been the third day after Davids victory against the Amalikites wherein the swiftness of the fame of the battle on Gilboa is to be noted seeing in less then the space of three daies It is divulged from Gilboa which is situated in the territory of Isachar at the border of Jordan in the east march of Canaan to David in the land of the Philistines dwelling then at Ziklag situate neer to the mediterranean upon the West-point of Canaan esteemed to have been each part distant from the other the bounds of a hundred miles or thereabout in the latitude of the land Next the person reporter is called herein generall one and there after in speciall an Amalekite probably the Son of one of that Nation whom Saul had formerly unlawfully spared in his expedition against Agag and therefore God had reserved him now to be his murtherer 2. His carriage or behaviour is very crafty and cunning he covereth his head with ashes he rents his garments and doth most humble curtesy to David as to his King This gesture of his was used ever by such who were displeased for the publick calamity of the Lords People as may be seen in the example of Joshua and of the messinger that came to report the event of the battle to Heli. But as they used this forme uprightly so doth this Amalekite use the same Hypocritically 3. His Oration testifies his further Hypocrisy which he useth very elaboratly and artificially by degrees beginning at the generall and coming to the particulars ascending from that which was most grievious and ending with that which he thought unto David should be most acceptable and good news in this manner the People are fled and many of them overthrown also Saul and Jonathan his
Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
discipline militarie together with the record of the Lords battles as mention is made likewise thereof Joshua 10. 13. Which book with diverse others that were composed by Salomon were burned in the first destruction of Jerusalem by the Chaldeans and so the whole Bibliothek hebraick fell not into the hands of Esdras In the third period we have the generall pathetick proposition of this lamentation proponed by poeticall figures of Apostrophe turning his speech to God and the people in a verse interrogative which the Greek poets call Amoebeus by fiction of persons which we call Prosopopeia and by a description of the calamity which is called Periphrasis The verse is O honour of Israel in thy high places how are the mighty slaine and overthrowne by interpretation O God who art the honour of Israel and O Israel that had the honour to have so many mighty men how miserable is thy calamity by the which thy God is dishonoured and thou art spoiled of so many honourable and strong men the cause of all this doubtless is thy manifold sinnes For we must understand that the scope of this oration is to bring Israel to understand that this calamity proceeds from sinne and can not cease but by unfained repentance In the 20. and 21. verses which is the fourth and fift periods he amplifies this calamity by the events the first in the twenty verse containing a deprecation proponed by Enallage of the Imperative mood for the Optative after the manner of poets Tell it not in Gath nor publish it in the streets of Ashkelon by which as the capitall Cities he meanes the whole land the reason assigned is lest the daughters of the uncircumcised Philistims rejoice and in praising their Idol gods dispraise the name of the true God of Israel and so the end of this deprecation is the glory of God which he doth tender But how doth he will here a thing which is impossible in saying tell it not or let it not be told It is answered this comes from a perturbed mind wherein falls no certain deliberation and to testify his care of the glory of God is spoken not as assured of performance but optative and as he would wish it By Daughters some meanes the little townes of Palestina but the common opinion and literall sense is more simple and better and confirmed by the custome used after victories in those daies both amongst the faithfull 1 Sam 18. 5. c. And amongst the infidels Judg 16. 23. By the Philistims rejoycing over Sampson The second period of amplification of this calamity containeth vers 21. An imprecation against Gilboa by the figure of Prosopopeia and Apostrophe cursing that place wherein that misery befell to Israel with drougth and barrenness to remaine so as monuments of that calamity In the five verses following is the speciall lamentation for Saul and Jonathan taken 1. From their couragious acts against Gods enemies and happy victorious success 2. From their mutuall love and lot to dye together 3. From their provident diligence and undaunted courage in prosecuting the affaires 4. From the effects of the government that thereby they enriched their subjects 5. From his private interest and dammage received by the loss of Jonathan with whom he had such conjunction that he compares his love which he did beare to Jonathan to the love of brothers and preferreth Jonathans love towards him to the vehement love of women which they can or do beare to Husbands Children or any others whereunto he subjoynes the conclusion by way of interrogation called Amoebeus O Israel againe I must say how great is thy calamity whereby thy God is so dishonoured and thou spoiled of men of such qualities surely sinne hath thus provoked God to deale with thee therefore timely and truely reconcile to him least he altogether consume thee where as we saw upright justice before so here is true piety O happy beginnings therefore of a happy King OBSERVATIONS 1. V. 17. WE see here by the example of David and practice of the primitive Church that the use of funerall orations amongst Christians is indifferent and lawfull if without flattery partiall affection and ostentation they be made to the glory of God encouragement and example of virtue and godliness stirring up to the consideration of our mortality and duty of repentance and for confirmation of the doctrine of the resurrection all tending to the instruction of the living and not to the superfluous or unjust praise of the dead 2. Here is a most Godly and imitable example in David who mourneth not only for the death of Jonathan his friend but likewise for Saul his foe and adversary whereby we see that the rule of godly or Christian love extends not only to thy friends natuturall or civill but to all men albeit in the first place to the family of Faith yea to thy very enemies as is confirmed by Christ in the disputation he had with the corrupted Pharisees Math 5. 44. The chiefe cause hereof is the honour of God which we ought to tender and the enlargement of his kingdome which by the fall of men in defection is hindred Gods truth slandered and the Lord stirred up in wrath for to punish but on the contrary by their conversion God is glorified the kingdome of Christ so farre amplified and the Church comforted But what shall we say of the unnaturall world now and the manners of men who would be called Christians in this latter age who not only attaines to the Christian perfection but on the contrary proponing their particular passions to Gods glory are not only rejoyced at the calamities of men their adversaries but also are void of naturall affection to parents and friends and are so full of envy and ungodly emulations that they are sorry for the good same and estimation of their very brethren these are they of whom the Apostle speaks 2 Tim 3. 3. Let us learne then to be compassionate with the calamities of all men for Gods cause following the example of the godly herein and that Apostolicall precept 2 Pet 3. 8. But especially mourning for the affliction of Joseph Amos 6. 6. 3. Vers 18. David teaching Israel to learne the exercise of the bow gives the argument of the right use of armes as lawfull to invade or defend in lawfull waies against the erronious opinion of the Anabaptists and agreeing with the chiefe part of a Kings office to whom is said to be given the sword by which is understood the Jurisdiction and power and the execution thereof at home and abroad as just cause requires Examples of Abraham Moses Joshua the Judges Samuel David and constant practice received in Israel by divine command warranting the same Let no man doubt therefore in lawfull causes to follow the Supreame Magistrate and lawfull Authority in just persuit or defence where they are required 4. Vers 19. The honour of every Nation consists in these two God and valiant men or true religion and
notice of this peece of kinde service he sendeth a loving message unto them wishing mercy and truth from God which is that they might have their part in the Lords gratious promises and assured performance and promising reward and recompense on his part towards them and subjoyning withall a comfortable exhortation to be of good courage seeing the Lord had not left them destitute but had raised him up as a head and Protectour over them Concerning the anointing of Ishboseth first we have by whom it was to wit Abner secondly over whom to wit all Israel except Iudah as for the first it is like Abner did this as a subtile and arrogant person to make Ishboseth a shaddow being of a timorous and base minde and he alone to command all besides against all right he doth this seeing if it should belong to any of Sauls posterity Mephiboseth the sonne of Ionathan eldest Son of Saul had the true title and against conscience likewise he doth herein expresly knowing of the promise that God had made unto David of the Kingdome as he confesseth Chap. 3. 18. The place Mahanaim is a City on the other side of Iordan in the Land of Bashan a fruitfull Country so called at first by Iacob because there he met the Lords host The description of these over whom he is made King is from their severall habitations containing in a manner a description of all Israel on each side of Iordan Iudah onely excepted As for the supputation of the time of both their reignes subjoyned whereby an interregnum or vacancy of 5. years and a half would seem to be imported which is unlike the best exposition therefore is not that Ishboseth reigned onely two years in all but that he did reign two years before Abners going out against Ioab in persuit of David as Saul is said to have reigned two years over Israel 1 Sam. 13. 1. Not simply but as Lawfull King unrejected by God he reigned no longer OBSERVATIONS 1. V. 1. WE see here in David holy prudence and wisedome in not omitting that fit occasion of entry to the Kingdome which the Lord by the death of Saul had offered but embracing the same and addressing himself to make good use thereof for as the Lord will have us not to runne before him but patiently to wait while he offer occasion and open a dore of entry so likewise will he have us not to slip occasions offered but laying hold on the hoary fore head thereof to work and walk with him in Christian wisdome and serpentine prudence having a judicious eye to mark them a holy heart to reverence them and a diligent hand to make use and lay hold of them and this both in the occasions and offers of grace with the wise virgins and of our temporall estate with Salomons diligent man in his affaires who standeth before kings we may see cleerly Prov. 12. 24. 2. In that orderly he beginnes at God we see that it is not sufficient to have good causes publick or private but in like manner it is requisite to prosecute them aright otherwise a good cause in the matter may become evil in the preposterours forme albeit the reciprocant be never true that a good forme may make an evil cause good in substance bona bene ergo agantur The cause which the Sonnes of Jacob had to revenge the rape and abuse of their Sister was good but the forme wicked to doe it by private revenge and under trust and cloake of circumcision the cause likewise of Saul against the Philistines was good but the forme in consulting with a Witch in the persecution thereof unlawfull So the causes of Josias against Necho King of Egypt of Jeconias and Jehojakim against Nebuchadnezzar with sundry others Let all men therefore know the right warrant of their causes to be in the matter and then in the forme the right rule whereof is to be had in the sacred oracle of Gods will and word which we ought reverendly to consult not to proceed without the warrant thereof otherwise men will be disappointed of their expectations and aimes as in Ioshuas example against Hai of Israel against Benjamin and in Saul consulting with a Pythonesse and in all them who consults flesh and blood 3. As David inquires so the Lord answers yeelding he should go in generall and in particular directing him to Hebron where we may behold the great clemency of God who is most attent unto the suits of his own and more redy to give a comfortable answer and resolution to his Children in their perplexities then they are bent to crave the same of him and will ever give the direction of his word and Spirit to all those who earnestly call upon him for the same witnesse a heap of testimonies contained in holy Scripture Gen. 25. 22. 32. 28. 46. 1. 2. c. Exod. 3. 9. and 14. 15. 4. In that he inquires not once onely if he should go But again whether he should go We perceive how precisely in each thing he desires to have a warrant and information and how fully he would follow the Lords direction that he would have every step as it were of his progresse in this purpose pointed out by God and would not in any thing lean or rely to his own brain or wisdome in holy humility distrusting thus the counsell or course of flesh and blood and submitting himself as a Child to be led by the hand of so wise and carefull a Father whom if he obediently followed he was sure he should neither stumble nor stray but should see a prosperous successe and end of the matter he had in hand whose example herein every Child of God ought to imitate in all the course of their lives and actions of any importance especially 5. As he inquires often so is he to every interrogation answered for we shall first be weary and like Abraham sueing for the Sodomits preservation leave of to speak before the Lord cease to hearken or be weary in answering and granting the requests of his own if we ask it shall be given us if we seek we shall finde and if we yet knock it shall be opened unto us and whatsoever we shall desire of the Father in Christs name if it be according to his will and our will it shall be granted to us No importunity then can trouble this righteous Judge therefore pray continually and let this comfort be as that stone set under Moses heavy hands to uphold our hearts that we saint not and weary not in prayer 6. In all this proceeding of Davids we see that he was void of a greedy minde to the Kingdome or any gain or glory thereof not using preposterous hast as many doe not consulting God nor conscience but walking in a right and in a slow course expecting by inquisition and direction the Lords thrusting him forward to undertake that place and function upon him where unto formerly by Samuel he had been
anointed Knowing well where the warrant of Cods direction is had in acceptation there the comfort of his aidfull protection shall never be wanting in the execution of an office which should teach us how to behave our selves in the entry to our particular callings in like sort and not to runne before we be sent 7. Vers 2. According to the Lords direction so David goeth up to Hebron so as he is carefull to know Gods will so is he diligent to practise and to obey the same Not like to Johanan and his company who would enquire the Lord by Ieremie what way they should walk in and what they should do with a solemne protestation to obey the Lords direction whatsoever it were but when the Lords direction was declared unto them they said unto the Prophet that he spake falsly and that they would do what pleased themselves like most men now adayes in like manner who will hear but neglect to doe labour for science but omity conscience are whole in words of professing but nothing in works of practising and will acknowledge Christ to be a Priest who hath offered up himself for them and a Prophet to teach but will not admit him to be a King and to rule over them subdueing their affections unto his holy obedience those and their faith are alike dead though they would seem to live let us practise then as we pray Fiat voluntas tua and do as we are directed 8. In bringing up his wives and men with him with their families to Hebron he shewes his equitable and thankfull minde in that he would have those who were Portioners with him in his adversity pertakers likewise with him in his prosperity and preferment his honours not changing his manners much unlike to the arrogant formes of many ingratefull great men and courtiers and others now a dayes who are forgetfull like Pharaohs Butler of curtesies and good deeds formerly done unto them when they were shrubs like other albeit they are become since like tall cedars and in their advancement consider neither from whence preferment cometh nor yet remember Joseph As we should be thankfull therefore to God for his benefits and carefull of the first table so let us be likewise unto men as good instruments and practise the duties of the second God hath joyned them let no man then seperate them 9. Vers 3. David distributeth his men and followers with their housholds amongst the villages of Hebron wherein his royall wise and loving care at his first entry appears towards his subjects in respect that he will not over burden Hebron it self nor any other one part with a multitude but so prudently appoint the places of their habitations that both they should be eased and those amongst whom their abode should be should have no overcharging whereby he saves himself from giving occasion of grudging and gaines greatly the love of their hearts as afterwards appeares A good example for all Princes and Magistrates to follow and not like foolish Rehoboam to be reguardlesse of their ease and not to overburden their subjects or like tirannous Pharaoh to make them marks to deal so in holy discretion and loving prudence with others as having a due and compassionate regard to the strength and ability of every one not straining nor straitning them above the same 10. Vers 4. David is no sooner come up to Hebron but the men of Judah came also and there they anoint him King where we see that to them who obey Gods direction all things shall succeed albeit though Laban be following after and Esau be meeting Jacob before both of a cruell intention towards him yet seeing he was following the Lords direction in his returne Labans tongue and Esaus hand is so restrained that the one is commanded to speak nothing but good to him and the others heart so turned that he embraces Jacob and his journy becomes prosperous let every one therefore who would have a blessing and happy successe in their callings or affaires obey the Lords direction and then things expected yea and things unexpected to their comfort shall fall out and come to pass and who doth otherwise contrary to that direction shall with Jonas find crossings and disappointments unawares so that they shall never attaine to their aimes more then he did to Tarsis but was forced to go unto Niniveh 11. In that he is formerly here elected and accepted to be the King by the men of Judah and albeit that David had the undoubted right yet he will not proceed but by the consent and the ordinary way his practice herein serves sufficiently to condemne all these who intrude themselves in any eminent place in Church or policy Magistracy or Ministry upon whose government and labours a blessing cannot be expected nor in their crossings can they be sure of comfort witness Abimelech and the men of Sechem because they entered not in an orderly way 12. Judah who doth anoint David King dissenting therein from all the tribes of Israel who refuse him and accept Ishboseth and yet Davids right and election is better then Ishboseths neither doth Judah's paucity serve to improve Davids title nor Israels multitude to approve Ishboseth's personall succession therefore multitude is no sure note of the true Church nor of a good cause therefore a wise caveat is set down in Scripture follow not the multitude to do evill but try the quality and warrant of the cause and resolve with Joshua albeit all should forsake the Lord yet for thy part still to obey and serve him Ioshua 24. 15. 13. In respect likewise that Iudah apart from all Israel anointeth David their King being warranted herein both in generall by the promises of God made concerning the preheminence of that tribe and in particular by the manifest declaration of Gods will concerning David by the Prophet Samuel therefore having and following the warrant of Gods will and Word herein they are not the division or Schisme-makers but Israel wanting the same though the greater multitude by farre It is not they then who separate themselves from the company or persons of men but who separate themselves from the truth and Gods Word which is the touchstone thereof that are schismaticall or rent-makers in the Church and all those who follow the direction of it as Iudah doth here assuredly shall goe aright where such as contemne the same and with Israel glorie in multitude shall be seduced and goe astray 14. David long ago had gotten title unto the kingdome but after many yeares till now he gets no entry unto the same and not now unto the whole but a small part till afterwards but at last he getteth possession of all So by degrees doth the Lord performe his workes to exercise the faith the hope the patience and constancy of his chosen but at last to the full he accomplisheth whatsoever he promiseth that still we may learn to depend upon him without fainting being assured in his own time he
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
so before Counsels as they did and the blessed martyres not to fear the torments of the cruelest Tyrants this is the brasen wall whereof the Poet speakes and that continuall feast which Salomon recordeth Let us labour for this and we may face the greatest tribunall and awfullest Judge on earth without being ashamed and no whit to be dash't with the scarre-crow threatnings for any upbraiding accuser 12. We see likewise in Ishboseth that a base and timorous disposition becomes not a Prince who ought to be of a princely and Lyon-like courage Parcere subjectis debellare superbos and that as the proverb is A silly Cat makes a proud Rat. II. SAM Chap. 3. from the 12. Verse to the 17. AFter the generall proposition of the History of the whole Chapter concerning the decay of Sauls house and the rysing of Davids the first two arguments confirming the same or means whereby the same was effected being treated of towit the benefit of succession by Children borne to him in Hebron and that variance which fell out between Abner and Ishboseth Now followeth the rest of the means of the waxing stronger of Davids house and the weakning of Sauls the first whereof is the restitution of Michol Davids first wife from the 12. Verse to the 17. The second the declyning of Israel from Ishboseth to David by Abners persuasion to the 19. the third is an amity contracted between David and Abner from the 19. to the 22. Verse and the last is the slaughter of Abner by Joah from the 22. to the 28. Whereof David purgeth himself lamenting him to the end of the Chapter In the first we have the History of a legation or message sent by Abner to David full of all infidelity presumption and flattery the words albeit yet few are full of persuasion and very pithy First is set down as some affirme the manner and others the occasion of the sending of these messengers Rabbi Chimchi interprets thus the Hebrew relative tahtau by the adverb secretly and gathers thereof that Abner used great subtility in his message which he made in private manner that he should not be suspected before his friendship with David should be concluded which is an argument of his double and crafty dealing Tremellius exponeth this relative propter hoc and refers the occasion of this message to the impatient and vindicative minde of Abner because of Ishboseths former reprehension which is an argument of his implacable ire and rebellion against correction or reproâ—â— Others referre it to the Person of Abner pro se he sent in his own name or for himself onely any of which expositions may be safely followed The first Article he gives his messengers in instruction is this whose is the Land Whereby he will approve Davids title to the whole Kingdome as in more copious manner they should say our Master Abner grants in his conscience that the whole Kingdome is thine by just title made to thee by God conferred be Samuel confessed by Saul and Jonathan also thou hast given thy travels for the preservation of the republick hitherto and delivered Israel from their Enemies And therefore with thy title are joyned thy merits so that by undoubted right and good deservings our Master hath given us to grant in his name that the Kingdome pertaineth to thee This is an argument of his crafty flattery for this is done by him to David not in simplicity love or conscience but in doublenesse for revenge and his own promotion The second Article is make a league with me he calleth his corrupt and treasonable dealing a league as the wicked colour their ungodly doings by honest names and fair shewes Josephus affirmeth the capitulation of this league was that David should promis to Abner the like greatnesse and promotion as he had with Saul and Ishboseth which is an argument of Abners excessive pride and ambition The third is my hand or aide shall be with thee and I shalt reduce all Israel to thy obedience an argument of his arrogant self-confidence and treasonable infidelity to his Master Ishboseth Howsoever God converteth it to the advancement of David David answereth allowing and accepting the conditions he perceived they were profitable service for eschewing of blood and establishing of his quietnesse and it might be that David was weary after so long delay and expectation but he joynes a condition of the restitution of his wife Michal which David desires for many respects 1. She was his first and beloved wife and he had experience oftimes of her reciprocall love 2. She was not divorced by any Law from him but coacted to obey her Fathers empire and commandement 3. David would have her delivered from reproach of infamie now bruted as an adulteresse 4. This was a help to Davids promotion and confirming him in that Kingdome seeing she was the Kings daughter and thereby the people would be the sooner moved for her cause to encline to David 5. By this way he would have a proof of Abners fidelity for if Abner had mean't presently falshood or hereafter desertion he would not restored Michal Alwise because as appeareth this restitution was not altogether in Abners hands therefore David sendeth a message to this effect to Ishboseth whereunto Abner promiseth his assistance And David herein sheweth his ire not to be implacable seeing he directs to his adversary a reasonable commission the requisition towit of Michol whose restitution he urgeth by two arguments the one is from the Law of marriage she was his Wife and by force and coaction onely unlawfully given to another the other is from the Law of paction he had bought her with the dowry of an hundred foreskinnes of the Philistines albeit David gave 200. 1 Sam. 18. Yet here he retaines onely the number craved and covenanted for Ishboseth divorces his Sister Lawfully from the second unlawfull Husband and sendeth her under the conduct of Abner towards David Phaltiel followeth with mourning for the abstracting of so noble vertuous and comely a Wife to Bahurim which is a City in Territory of Benjamin not farre from Bethleem but is sent back by the command of Abner by whose artifice all this is done whereby he snareth simple Ishboseth and meaneth likewise to circumvent David Here ariseth a question whether this covenant or condition between David and Abner be Lawfull or no It is answered there are two parts in the fact the one is the conditions offered by Abner and accepted by David the other is the offerer himself and the Amity which David maketh with him which we may call the prodition and Person of the proditor As to the conditions or prodition there are two considerations first is the nature of the fact The second is the minde of the Author As to the first it appeareth that it was not evill because it was to render unto David but his owne title and Kingdome hitherto usurped But as to the minde of Abner either towards Ishboseth as vindictive and
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
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
sent it back on a cart drawn by beasts which seems to be the fault of the Leviâ—s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all â—olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark â—rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour â—nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire
inducement to lust as it proved to Lot therefore who would eschew lust let them eschew ebriety II. SAM Chap. 11. from the 14. verse to the end OBSERVATIONS 1. V. 14. DAvid now sends a letter with Vriah to Joab to set him in the front of the battle that he might be killed Where we see as has been said that from one sin he falls in another and in the last as the worst of all whereby we observe 1. The nature of sin that it never goes alone but is like a chain one link whereof is tyed to another 2. That Satan where he may once get in a foot will never rest till he get in his whole body And 3. we see that oftimes God punishes sin by sin and man by his own iniquity till there cup be full and then followes judgment as we see in Pharaoh and others 2. Vriah carries with him the letter to Joab which was his own destruction and so does the wicked carry in the bosome of their own breast there dittay and accusation of their own guilty conscience before God in the day of their account which in like-manner is their owne destruction 3. David began to cover his sin by subtilty and fraud and now he comes from fraud to force and cruelty Thus doth Satan himself act first as an insinuating and subtile Serpent and who can transforme himself into an Angel of light to deceive and hereby if he cannot prevail he turnes a bloody Dragon by open persecution as we see Revel 12. And thus to do he teaches others whom he misleads as he did Pharaoh and in this place David 4. Hereby likewise we see that in the best of men their are the seeds and a naturall inclination to the grossest sins all the imaginations of the heart being onely evill continually which should serve to keep us humble and watchfull and to be earnest with God by prayer for grace and strength to resist the temptations of the Divell that we be not insnared to commsit sins which otherwise we would seem to abhorre in others 5. We see as in this so that adultery and unlawfull lusts is the chief argument of all tragicall Histories almost as we may see in the examples of the first World Sodom Sechem Israel with the Moabitish Women in the desart the warres between Israel and Benjamin Sampson and here in the example of David omitting prophane Histories as the destruction of Troy Thebes Carthage and others which teaches us that whoredome is not so light a sin as carnall men take it to be who call it but a trick of yoâ—th or the like seeing we see it punished with such sad judgements here and excluding from the Kingdome of Heaven hereafter 1 Cor. 6 9. Revel 22. 15. 6. Vers 16. As David directed Joab so he obeyed this wicked direction of the King and so becomes guilty likewise of the innocent blood of Vriah which was avenged on him 1 King 2. 28. Which should teach us not to obey the unjust commandments of superiours but as Peter said Act. 5. 29. We ought to obey rather God than man and to give unto God that which is Gods and then to Cesar that which is Cesars Honour also is pretended to Vriah but death is meant so doth Satan in his temptations 7. V. 17. Vriah an innocent man suffers and is killed whereupon we observe that it is not ever the will of God to give temporall deliverance from the cruelty of Tyrants or of Enemies as we see in the examples of the Prophets Apostles and Martyrs the reason is that thereby God will be glorified in their constant integrity good example of the like may be left behind them God may have just matter to punish Tyranny and cruelty the innocent sufferers may be translated to a better life in glory 8. We see in this fact first of uncleanesses next of Davids subtilty and last of cruelty whereunto he was instigated by Satan the properties of the Divell that he is an unclean Spirit full of subtilty and cruelty and that he makes them who obey him to take on his image and to be like himself 9. Vers 26. Batsheba mournes for her Husband when she hears of his death as for a Worldly losse but we reade not that she mourned for her sinne that procured his death which shews that many will be more grieved for any Worldly losse or crosse then for that which should grieve them most the offence of God the killing of their own souls and the losse of a heavenly Kingdome her sinne then was more worthy of her sorrow then her losse 10. Vers 27. Where it is said that the thing which David had done displeased the Lord which should teach us the like disposition to be ever displeased with sinne in any person whatsoever and to hate the same it being Satans image but not to hate the person who is created to the image of God as the Lord hated not Davids person but his sinfull action Therefore Paul affirmes That the end of excommunication the last of discipline should be to the destruction of sinne but that the soule may be preâ—erved in the day of the Lord. Last consider that God had neversuffered so deare a Saint so fouly to fall if he had not meant to make him an example to all neither to presume that they may not sinne grosly nor to despaire if they sinne when they see David so to have fallen and so to have risen II SAM Chap 12. from the 1. verse to the 13. IN the preceding Chapter was the Tragicall history of Davids fall to be evited and fled and in this Chapter is the happy history of Davids rising by repentance to be imitated and followed This Chapter had these parts 1. The Lords commission to David by his Prophet Nathan to the 13. vers 2. Davids penitent confession and Nathans absolution of him in the name of the Lord from his sinne howsoever because by his uncleane fact he had given occasion to the enemies of the Lord to blaspheme the Child that was borne to him should die vers 13 14. 3. The sickness and death of the Child as Nathan had foretold with his deportment in the time of the Childs sickness and after the death thereof together with the reasons thereof which he gives to the Elders of his house 4. From the 24. vers to the 26. Davids comforting of his wife Bathsheba concerning the Child that was dead and the Lords giving unto him another sonne by her who was beloved of God whose name was Jedidiah by direction from God to Nathan and by Nathan to David And 5. Davids taking in of Rabbah of the Ammonites and the tortering of the people thereof and all other their Cities and then his victorious returne to Jerusalem From the 26. vers to the end First then we see that the first actor in Davids repentance is God his commission to Nathan and not that David seeks to God first by any act of his free
no iniquity in him Thus does Satan blind obdure wicked men after the commission of grosse and scandalous crimes Which excecation and induration is not the least punishment of such offenders Being as Solomon calles it the plague of the heart 1 King 8. 38. 6. Vers 33. In Davids pardoning of bloody fratricide against the Lawes both of God and man and reconciling with him and kissing him We see his too great indulgence and sinnefull Lenity which as Eli's was punished hereafter most sharply Absolon intending next paricide by his rebellion and bringing himself at last to utter destruction II. SAM Chap. 15. from the 1. verse to the 13. AFter the reduction and reconciliation of Absolon to his Father David followes now in the foure subsequent Chapters the History of Absolons behaviour towards so affectionate and indulgent a Father Which is exprest in his horrible act of treasonable conspiracy against the life and royall authority of the King his Father and imbarking the Kingdome in a cruell and bloody civill warre In the present Chapter we have the first part of this generall the treasonable conspiracy of Absolon against King David which I divide in four parts 1. The means whereby he prepares and perverts the hearts of the people from the 1. vers to the 7. 2. The act of this mighty conspiracy from the 7. to the 14. verse And under what pretence he goes to Hebron where he acts the same 3. Davidsâ—â—eeing â—â—eeing from Jerusalem upon hearing of the news and Ittai's resolution not to leave him in this his distressed condition to the 24. verse And 4. Davids prudent deliberations that he takes in this matter from the 24. verse to the end First then for Illustration of this matter We shall follow this order 1. We shall speak a little of the nature of this crime of treasonable conspiracy or les-majesty 2. Of the occasions that moved Absolon to commit this crime 3. Of the subtile practises whereby he alienates the peoples favour from the King and acquires the same to himself 4. Of the particular fact of this conspiracy it self in all the circumstances thereof Concerning the first 1. This crime is directly against the fift precept of the morall Law where under the name of Father and mother is comprehended the Magistrate Who is parens patriae and of whom we are prohibited in Deutronomie not to speak evil much lesse to do evill to him yea against whom to devise or advise evill although no execution follow is criminall and capitall in the highest degree by all Lawes and the punishment whereof extends not onely to the committer being alive but being dead and to his very ofspring Yea though they be wicked their persons are to be counted sacred and so not to be touched as we see in the example of David towards Saul 1 Sam. 24. 5 6. Or of a contrary profession yet that looses not the band of loyall subjection as our late confession of faith by the Scripture shewes and if they should command that which is unlawfull howsoever active obedience may be refused as the three Children and Daniel did yet no conspiracy is to be used against either their persons or estates but prayer and tears to God to convert their hearts or dissipate their Counsells Secondly the motives that moved Absolon to attempt this treasonable conspiracy was principally ambition and desire to raigne which spurres him on with such insatiable vehemeâ—cy like Jehu's march that he cannot abide till his Fathers naturall death and the time of his just claime but as out of ambition as well as vindict he had made away Amnon Davids eldest Son and neerest to the Crown he would now also by paricide take his Father out of the way that so he might raigne beside this he stomochated his exile 3. yeares in Geshur and two yeares after for his debarring from court when he was in Jerusalem and last he was suspitious that as it was rumored David would appoint at his death Solomon to succeed him being a pious and a prudent Prince and beloved both by God and his Prophet Nathan Thirdly the means whereby he prepares and perverts the people subtily are 1. his Princelie attendance of chariots and horses and 50. men to runne before him the novelty whereof and sight was pleasant and it is said that people delight in such shewes and novelties 2. His popularity for gaining whereof he uses both words and deeds insinuating himself by both into the peoples favours and in doing whereof his restles diligence was such that when others were at rest and asleep his restlesse ambition suffers him not to rest but he rises early and to catch all occasions stands beside the way of the Kings gate And 1. By words when men had any controversy and came to the King for judgement 1. He kindly calles upon them and asks of what city they were Next he inquires of their errand and gives them an approbation of the equity of their cause But blames his Fathers negligence of his royall duty that no man was deputed by him to Minister justice Then he simulates his love to justice and care of doing the same to all if he once were in place and vested with authority 4. By deeds or gesture simulating great humility he carries below his rank to his inferiours and when any came nigh and did obeysance to him he put forth his hand and took him and kissed him Whereby he deceived the people and stole their hearts for albeit externally he gave a shew of humility and curtesy yet inwardly he fostered all pride and cruelty which he shewed hereafter The third mean which he uses to effectuate his rebellion is his pretence of piety in going to Hebron To pay his vow which he had made in Geshur that if the Lord brought him back from thence to Jerusalem he would serve the Lord. An usuall cloake to deceive and to palliat foulest practises under such fair pretences Fourthly the particular circumstances of this wicked rebellion are these 1. The time which was vers 7. After 40 years reckoning after the beginning of Davids raigne in Hebron which I confirme by this demonstration the whole years of David were 70. next Solomon was eleven years old when he began to raigne Who was begotten after Davids adultery with Bathsheba and so David is thought to be 58. or 59. when he begat Solomon after this we assigne two years before Amnons incest and other two years between the incest of Amnon and his killing by Absolom to which adde 3. years that Absolom was in Geshur and two in Ierusalem before his reconciliation and after the reconciliation we assigne two years for the practise of this conjuration which added makes eleven yeares and so this rebellion falls in the last year of Davids life or thereabout when this unhappy Childe should have comforted his Fathers age he then becomes to him his greatest crosse The second circumstance is the place where he beginnes to act
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
light is comfortable so they may be comfortable instruments for the good of their people And as lights and lanternes goe before and leade as the fiery pillar did Israell in the wilderness and the starre the wise men so they may go before in a Godly and good example and not be as darkness by the contrary 31. In David and his servants victory at last over all those gyants that invaded them We see that bodily abilities are not to be trusted or gloried in and that there is no wisdome also nor strength against the Lord nor them for whom he stands As we see Rom. 8. 38. As likewise we see what the Godly and they who trust in him may expect against all their most mighty or malicious enemies to wit deliverance and victory in the end So that they may say with the Apostle Rom. 8. 31. and 37. If God be for us who can be against us Nay in all these things we are more then Conquerours through him that hath loved us II. SAM Chap. 22. from the 1. Verse to the 21. IN the former Chapters we have set down Davids many victories against his divers and potent enemies both forraine and domestick After which when he enoyes peace in the end of his raigne he praises and extolles the goodness of God towards him So that as he began his kingdome with prayer as his sonne Solomon also did so he closes and concludes the same with praise these two religious exercises being the Lords prerogative Psalm 50. 15. Which song of praise in this Chapter is coincident both for matter and words with the 18. Psalm in the exposition whereof we mind not therefore copiously and accurately to insist and which we remit to the many worthy Divines who have written upon the book of the Psalmes but generally to illustrate the matter proponed in this Chapter so farre as is requisite for the continuation and more clearing of the history The purpose then of David in this Psalm is to praise God for his many deliverances and victories over his Enemies bearing the type of the trophe's that Christ and his Church shall in like manner obtaine over all his and their Enemies And because the matter proponed here is high mixed and of great variety and therefore hardly can be reduced to an uniforme method yet for facility and instruction we divide the sam into a Preface a proposition a confirmation and a conclusion The preface is the inscription of the Psalm vers 1. The proposition is the commendation of the omnipotent power and gracious favour of God towards him to the 5. vers The confirmation and probation thereof is taken from two arguments the one is from the commemoration of the power and mercy of God delivering him from his Enemies amplified from the 5. vers to the 29. the second is from the narration of the victories given to him over them from the 29. to the 47. vers Whereupon he inferres the conclusion that therefore he will praise God serve him and call upon his name for all his benefits past present and promised to his seed forever and will make a perpetuall profession thereof and leave the example of the same to his posterity for their imitation Concerning the Preface which we supply from the inscription of the 18. Psalm it containes five things 1. The Author 2. To whom it is directed 3. The nature thereof 4. The time when it was composed And 5. Upon what occasion First then the Author is David who albeit he had other glorious styles yet he chooses this as the most honourable to be the Lords servant professing in humility and truth his subjection to God whose Vicegerent he was over others He is called therefore the servant of the Lord in respect both of his publick estate as all Kings are called Rom. 13. 4. And by whom they raigne as also in his private estate common with all others that are Godly and serve him 2. He to whom this Psalm is directed is to the chiefe musitian who was over the others who were appointed both by voyce and instruments to praise God melodiously in the Temple of Solomon and thereby implying the dignity of this excellent Psalm 3. The nature of this Psalm is Eucharisticall or a song of thanks-giving used to be sung after victories or benefits received such as were the song of Moses and Miriam of Deborah and Barak the women of Israell after the killing of Goliah the song of Simeon 4. The time was when David had peace within and without his Kingdome which the ungodly abuse to insolency lust ease excesse and the like 5. The occasion is his deliverance from all his Enemies and especially his most mighty and capitall Enemy Saul which occasion wicked men would abuse to their own glory and ostentation and not to Gods onely as here doth David Next in the proposition we have 1. Davids profession of the Lords goodnesse towards him in preserving him from all his Enemies exalted and amplified by eight severall Epethits whereunto he compares God as not being able sufficiently by one or a few to expresse his thankfulnesse and the Lords goodnesse 2. We have the meanes whereby he procured the Lord to be so gracious which is prayer and therefore Davids resolution to continue in that holy exercise from two arguments 1. Taken from Gods dignity as worthy to be praised and therefore also to be prayed unto 2. From the utility that should redound to himself thereby towit that thereby he shall be saved from all his Enemies The exalting and amplifying of the Lords goodnesse by the Epethits which he ascribes unto him are Metaphoricall And 1. He calles him his Rock 2. His Fortresse 3. His Deliverer 4. His Shield 5. The Horne of his salvation 6. His Tower 7. His Refuge And 8. His Saviour whence he gathers 1. That therefore in him he will trust Vers 3. and 2. That he will call upon him Vers 4. First then God is called a Rock and by application of faith his Rock 1. Because men take refuge when they are persued to Rocks as we see Judg. 20. 47. The Benjamites did to the Rock Rimmon and so Cant. 2. 14. The Spouse is said to be in the clifts of the Rock 2. Because wise men who would build upon a sure foundation which can neither be undermined nor overthrown by storm they build upon a Rock which indeed is Christ Jesus against which the gates of Hell shall never prevail and he is also that Rock spoken of 1 Cor. 10. 4. Which affordeth to us in the Wildernesse of this World spirituall drink and refreshment whereof he spake to the woman of Samaria Joh. 4. 14. 2. He calleth God his Fortresse from a Metaphor of strong holds whereunto men have their recourse in time of warre placeing therein their safety from their persuing or assaulting Enemy and which the Lord proveth to be to all such who put their trust in him 3. David calleth God his Deliverer from
distresse the wicked can call upon God but it is like the howling onely of a Dog like Pharaohs desiring of Moses to pray for him to be free from the plague but not from repentance for the cause which is sinne to be freed from nor yet from faith which grace they have not therefore their prayers being onely from self love and Worldly fear and being the prayer of unregenerate persons habituated in sinne the Lord did not hear nor answer them as it is said Of such that God hears not sinners 19. Vers 43. The wicked are by David here compared to vile things as dust mire and dung whereas the Godly on the contrary are compared to most precious things as the Lords treasure his inheritance and his jewell's Mal. 3. 17. Fruitfull Vines Kings and Priests Revel 1. 6. Sonnes to God coheirs with Christ and the most excellent on the earth Psal 16. 2. Whereby we see what ever be their earthly prerogatives how vile the wicked are in Gods sight and in the Godlies as Psal 15. 4. And that the Godly are onely in high esteeme with God and truly honourable and therefore let them correspond to these titles where with they are stiled 20. Vers 44. By the Lords subduing of the Nations to him and by making David to be head over them we may see here Christs Kingdome cleerly prefigured to whom the Lord hath not onely subdued all his Enemies and given him Victory over them triumphing on the Crosse and leading captivity captive but also by the conversion of the Gentiles he has made him head and Lord over all according to that promise Psal 2. 8. I will give thee the heathen for an inheritance and the uttermost parts of the Earth for a possession 21. Vers 51. After Davids resolution of a constant thankfulnesse to God for all his benefits in the preceeding verses he calls himself here his King acknowledging the Lord hereby to be the Author of his promotion for by him Kings raigne and he calleth all the benefits that that he had received from God his mercy which he had shewn to him excluding thereby merit which two things would God that Kings and all other men in place or power would seriously acknowledge and then as they have their power and places from God they would imploy the same for God and walk humbly before him II. SAM Chap. 23. from the 1. vers to the end THe parts of his Chapter are two the first is Propheticall from the 1. vers to the 8. The second is Historicall From the 8. vers to the end The subject of the Propheticall part is 1. The prosperity of Davids Kingdome but especially of the Kingdome of the true Messâ—ah whereof his Kingdome was a type and figure 2. The adversity and punishment of the Enemies of his Kingdome and of the Kingdome of Christ or his Church Next the subject of the Historicall part is a catalogue of 37. of Davids most valiant men who had assisted him in fighting the Lords battles and the valiant acts that some of them had performed In the Propheticall part we have 1. The exordium or inscription 2. The Prophecy it self or narration In the exordium or inscription we have 1. The nature of the Prophecy towit Testamentary or the last Words of David and therefore full of dignity weightinesse and Majesty seeing it is proponed in the last time of Davids life and raigne in form of a Testament at which time Godly men laying aside Worldly affaires or earthly thoughts are exercised in contemplation of Heavenly things and their words are esteemed to be of weight and therefore attentively heard and hearkned unto and which like attention and reverence ought to be given to the words of this exord for four reasons 1. In regard of the authority of the speaker of them King David 2. Of their dignity being his last and Testamentary word 3. In respect of the worthinesse of the subject towit the Prophecy of the temporall Kingdome of Judah and eternall of the Messiahs And 4. from the imitation of the ancient Patriarchs especially Jocob Genes 49. And Moses Deut. 32. This for the Exord and nature of his Prophecy Next for the Author of these words the same is either Instrumentall and this is David or Principall and this is the Spirit of God Vers 2. And the God of Israel Vers 3. As for David who is the instrumentall or secundary Author he is described by foure tittles 1. He calls himselfe the sonne of Jess which Sheba used in disdaine acknowledging thereby the mean condition he was in at first before the Lord raised him to a higher and this title he assumes for three reasons 1. Thereby to testify his humility and to give an example to others 2. For verification of the prophesies made of the geneologie of the Messiah who was to come of that root and stock And 3. that it might be certaine what Prophet was the Author of this prophesie The second stile which he assumes is from his dignity whereunto he was exalted from so low a degree to amplify the Lords goodness thereby and his free love The third title which he assumes is the anointed of the God of Jacob hereby signifying his inauguration 1. By Samuell 2. By the tribe of Judah in Hebron and last by common consent of all Israell in Jerusalem The last title which he assumes Is the sweet Psalmist or singer of Israell in respect of the divine Psalmes which he not only composed and wrote as the penman of Gods spirit but also which he sung himselfe and directed to be publickly sung by the musitians who were appointed for that use in the tabernacle and in the future Temple which songs are called sweet not only in respect of the melodious and sweet harmony of musicall instruments and voyces which were used in the singing of them but also and specially in respect of the sweet and comfortable heavenly matter that is contained in them as also he calls himselfe the sweet singer of Isaell to shew that all these Psalmes and spirituall songs as all other parts of Scripture or of mans ministry ought to be directed and be subservient to the good of Gods Church which is his true Israell All which Epithites of David here we see then may be reduced to these two a King and a Prophet Thirdly the principall Author by whom David is moved to utter these words of this prophesie he saies Is the spirit of God the God of Israell and the rock of Israell from which the ancient Fathers gathered against the Hereticks of their times the Orthodox doctrine of the holy Trinity one in substance and three distinct persons the Father noted by the name Elohim and God of Israell The sonne by the rock of Israell as Paull calles Christ 1 Cor. 10. 4. And the Holy Ghost by the spirit of God David therefore hereby declares that he has in this Action for his warrant the motion and inspiration of the blessed and Holy
Trinity God the Father by his sonne and the inspiration of the Holy Ghost speaking unto him himselfe and speaking by him to others Fourthly followes what he is moved to speak which is to declare the properties of a good King and how prosperous his Kingdome shall be under him But especially not meaning his own temporall kingdome and continuance thereof as was promised to him but the perpetuity of the kingdome of the Messiah to come which though his kingdome should decay and his house come to an end as all temporall things have their own period through the unworthiness and provocation of his posterity yet the kingdome of Christ who was to come of him and is called his sonne should never decay but be permanent and perpetuall because of that everlasting covenant made with him ordered in all things and sure concerning his everlasting salvation which is all his desire Now this everlasting kingdome of the Messiah who is the supreame ruler over all men and who is not only just himselfe being without spot of sinne but also who justifieth others and who ruleth not only justly like one that feareth God but also who makes others to feare him This everlasting kingdome of his I say is compared here to two things 1. To the light of the morning that succeedeth after the darkness of the night and drives it away when the Sunne riseth and is without clouds to obscure and hinder the bright rayes and shining thereof 2. To the tender grass springing out of the earth after the sharp and frosty winter and which shineth pleasantly after the sweet and warme summers raine But as for the enemies of Christ and his Church He 1. compares them to thornes thrust away by the decree of rejection After he has called them the sonnes of Beliall who would not endure to be under the yoke as we see Psal 2. 4. And 2. he shewes what shall be their finiall end vers 7. to wit burning by fire first then they are called the sonnes of Beliall which is as much as the sonnes of the Divell as our Saviour called the incredulous and obstinate Jewes who gloried that they had Abraham for their Father and who cannot suffer to be under the yoke of Gods obedience and Christs though the same be easie and light Matth. 11. 29. but refuse not Satans yoke of sinne and to be slaves to him and to their own lusts though he can give them no better reward in the end but hell fire here spoken of Next he compares them to thornes as they are also compared so Cant. 2. 2. Not growing which may be for some use as hedges or the like but pluck't up and thrust away being not only unprofitable but hurtfull so that they cannot be handled or touched with a hand that is not sufficiently armed against their hurtfull disposition and therefore being both unprofitable and noysome they are fit only to be fuell to the fire and to burne therein As for the second part of this Chapter which is Historicall containing a Catalogue only of the names and some valiant Actions of Davids chiefe officers and Captaines in his Army the same not needing a copious explanation therefore we remit the same to the reader Only this is to be marked that Joab his name is here omitted though he had done many valiant deeds for David and this is for his many vices and treacherous murthers of Abner and Amasa for which David gave charge to his sonne Solomon 1 King 2. 6. That he should not let his hoary head go to the grave in peace And as for others their valour and vertues are here recorded not only for commemoration and remembrance But likewise for example and imitation of their vertues and to shew how great workes the Lord wrought by weake meanes Only the temerity of the three is not to be commended altogether nor followed that hazarded themselves so for bringing to David water out of the well of Bethlehem which was commendably therefore poured by David upon the ground unto the Lord as a testimony of his thankfulness for their preservation and that he should not seem so much to be given to the satisfying of his carnall desire and longing as to drink that for which these three had hazarded their blood and lives OBSERVATIONS 1. DAvid now being neerest to death like the swanne sings sweetest comforting himselfe with heavenly meditations and expressions of his faith in the Messiah and obtaining salvation by him and not grudging that he is to leave an earthly Crowne and kingdome being sure of a heavenly The like example we have of old Simeon when he got the babe Christ Jesus in his armes and of Paul 2 Tim. 4. 7 8. And which should be the practice of all Christians who draw neer to death to exercise themselves with holy and heavenly meditations having laid aside the world and the thoughts thereof 2. Vers 1. Davids first stile which he assumes is the sonne of Jess to testify his humility and to acknowledge from how low a condition the Lord had raised him up as he called Abraham out of Vr to be the Father of the Faithfull and of many Nations Moses from keeping Jethro's sheep to be a Prince over his people Israell The Judges from a low pedigree to be deliverers of his people from their oppressours And David here who was but the sonne of Jess a private and obscure man to be King of Israell From whence then let all men learne a lesson of like humility seeing the same in so great a King and especially in him who is King of Kings Christ Jesus who saies learn of me for I am humble and meek 3. He calls himselfe next The anointed of the God of Jacob acknowledging thereby that all his promotion and advancement to be King was from God whom he calleth the God of Jacob and from whence our Saviour reasoneth for the resurrection shewing thereby That God is not the God of the dead but of the living who as they were living in their soules after death so should they live in their bodies at the resurrection And therefore he is called the God not of the soule of Jacob but of Jacob in the complex as he doth consist both of soule and body 4. Also from the title of the sweet Psalmist of Israell We observe that our skill in arts or sciences and all the gifts and endowments that we have from God as the Talent concredited to us should be imployed for the good of the Israell of God which is his Church unto the edification thereof 5. Vers 2. Where David saies that the spirit of the Lord spake by him We see as the Apostle Peter speaketh 2 Pet. 1. 21. That the Scripture and prophesie in old time came not by the will of man but the holy men of God spake as they were moved by the Holy Ghost and therefore ought so to be reverenced and obeyed being not of humane but divine authority 6. Here also we see that
like may be seen Let us beware then to loose in such quarrell 's the bridle to our affections but ever speak our particular justly with a diligent providence and care that thereby we be not offensive unto the estate publicke 3. Vers 24. In Ioabs manner of seeking to effectuate his purpose by dilating the fraudulent nature of Abner and that to prye into Davids estate and to circumvent him he had onely come and so concluding that David had done too simply in dimitting him and therefore it were best that he should be recalled we see the godlesse nature of the wicked ever misconstruing the intentions of men to whom they bear the least grudge and malitiously and most unjustly detracting and slandering their Persons This Satanicall practise we see in the Author thereof Job 1. Chap. And in Achab against Naboth and Eliah Daniel and Susannas accusersâ—â— the blasphemous Highpriest and Pharisees their calumnies against Christ and his Apostles and the most unjust opprobries of the Martyrs under the pensecuting Emperours the members and supposts of that cruell Dragon Where the contrary practise is of Gods Children not to backbite and uncharitably to construe mens intentions or make the worst of their indifferent actions but to be carefull to abstaine as well from the Murther of the tongue as of the hand it self knowing that the surviving same of man is more pretious unto him then is his peristing life 4. Vers 26. Likewise Ioab laboureth first to make his particular to be the Kings cause and when he cannot persuade the godly King in that forme then he goeth to practice by fained friendship This then is the nature of Atheists and ungodly worldlings first to colour their wicked pretences by the cloake of common causes and so to snare men and when they cannot this way prevail in that form of course to circumvent those whose harme they seek by dissimulate friendship or some such crafty means Let Princes therefore noble men and Magistrates learn here of David through too hasty credit and facility to beware that they suffer not their authorities in this manner to be abused And let private men be prudently suspitious and providently wary of the coloured friendships of the subtile and ungodly because the event is so perillous It being ever their nature to cloak their evil purposes with good pretenses as the examples of Sauls alliance with David for a snare Ioabs saluation of Amasa Absolons entertainment of Amnon with a feast and his treason thereafter Herods speech to the wisemen and Iudas kisse with sundry others do testify 5. In that he diviseth one snare that assuredly shall intrap Abner as is aforesaid if another fail we see how plentifull and ripe the wicked are in their impious inventions to accomplish their godlesse purposes and how diligent they are and restlesse in their executions that one way shall not sooner misgive but presently they shall attempt another that old experienced Serpent being their crafty schoolmaster and they docile in his Doctrine Thus when bondage and burdens cannot waste Israel Pharaoh can finde out a way by the Midwives to kill their male Children and when that succeeds not causes his Souldiers to drowne them in the River So look to Herods wayes and plots how to apprehend Christ the Highpriests and Scribes how to insnare him and put him to death and their Counsels With the practises of heathen Emperours how hereafter to suppresse his Gospel what nets were likewise spread by Saul to intrap David by the Philistines to get their adversary Sampson and by Achab and Iesabel to get Naboths Vineyard c. But in end all their witty wickednesses runne at last amain to their utter ruine they are caught at last in their own snares and are made fast by the fetters of their own devises the true wisdome of God in the godly having the contrary success 6. Vers 27. Abner had Davids protection and safe conduct whereunto he trusted but he wanted the Lords and therefore is murthered Let men therefore labour to be reconciled with God principally and to have his powerfull protection to watch every where over them otherwise that of man shall be found in vaine Seek Abrahams buckler therefore and unto Davids tower of refuge and then with Jacob because thou hast prevailed with God thou shalt prevaile with man and he who was with Joseph in the prison with Daniel in the denne with the three Children in the fiery furnace and with Israel in the desert wilderness shall shew himselfe to be unto thee as that Captaine of the Lords host who appeared unto Joshua armed for thy defense And as Elisha said unto Gehezi there shall be more with thee then is against thee though an Army were come to kill thee with Davids confidence Psal 4. 8. Thou shalt also lye downe and rise up in safety and he who hath numbered thy haires shall not let one of them fall to the ground without his good providence amd will 7. Abner was a bloody man and therefore dieth a bloody death so that blood cryeth for blood though Magistrates draw not the sword yet it is impossible that the gyants and centaures of the world shall escape Gods punishments howsoever they be able to escape the ordinary corrections of men Examples in Pharaoh Adoni-bezek Saul Joab Sinacherib Achab Antiochus Herod and sundry others that were punished Then let not wicked men boast in their favours remissions and oversights which they have of worldly Princes for without serious repentance to prevent Gods just judgments the Lord hath Joabs and such like instruments to raise up and correct when he best pleaseth 8. The time when Abner is slaine is immediatly after his reconcilement with David and his coming from the royall banquet that was made unto him even when he was assuring himselfe of peace then suddenly came his destruction Thus are the wicked in the midst of their security punished and when they least look for it cometh their visitation Examples the primitive world Sodome Pharaoh the Philistines smothering by Sampson Eglons death Balthassars overthrow and sentence thereof Hamans dejection Sisera's humbling the rich fooles departing Herods consuming and that glorious whore spirituall Jesabel her abasing Revel 18. 8. 9. Joab killeth Abner thus is one wicked man made to be anothers scourge Thus also are the Midianites made to kill one another Ammon and Moab to rise up first against Mount Seir or the Idumeans and then each one of destroy another in Mizpah Sinacheribs sonnes to stab him in the Temple of his God Misroch Ishboseths two servants to kill him on his bed And where God want scourges he shall make the same not only to proceed out of their own bowels as is said of Sinacherib but shall make themselves to be so to themselves sharp whips and cruell burrean's as in the examples of Saul Judas and Achitophel 10. In all this we see Davids kingdome is not promoted by Abners treason as David so expected but rather by the away
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