great troubles and adversities moved by Saul and Ishboseth after so many offers of ungodly helps made by Joab Abner and the Murtherers of Ishboseth rejected by David and after God had tryed him in the furnace of diverse temptations and found him a golden David and a man according to his own heart then the Lord remembreth his promise made by Samuel in convenient time to accomplish the same Of the place called Hebron it was spoken before Chap. 2. It was situated in the Northwest of the Land of Judah distant from Jerusalem 20. miles as Jerome affirmeth and at this time was the rovall seat of the King the space that hee raigned onely over Judah and so being situated in the extremity of the Land the affection must be thought great both which all Israel and their Princes bear unto him from the most distant parts of the Kingdome running thus to Hebron a border towne in the utmost marche of Judah a remarkable act of Gods speciall instinct The circumstance of the Persons is in the number and in the quality in the number he saith all Israel that is a certain number selected out of every tribe the which is reduced to a particular 1 Chron. 12. 25. making in the whole summe 300000. men In quality he saith the elders of every tribe came to the conference with the King and to the solemnity of his inauguration that is the chief men and Princes of every tribe who had the authority and place of the primogeniture The Person to who in all these do come is despised David in time past and now by Gods instinct universally honoured for as God hath the hearts of superiour Persons at his disposition so hath he the hearts of subjects and inferiours to bow and bend them at his godly pleasure The circumstance of the occasion is of worthy consideration wherein as the Rabbins probably affirm in the first place they confesse their errour they purge themselves and extenuate their former disobedience craving pardon and promising loyalty in the time coming In the next they have an oration to David the end whereof is to persuade him to accept the universall Kingdome upon him which they do voluntarily offer The places of persuasion are very proper and in number three drawn out of the Law containing the qualities of a King in Israel 1. We are thy bone and thy flesh by which phrase of speech the Hebrewes signified their conjunction in consanguinity Genes 2. 29. Iudg. 9. This is grounded upon the Law Deut. 17. 15. The second is taken from experience of Davids qualities in that office and ability to govern proved out of 1 Sam 18. The third is from Gods choice and direction agreeable likewise unto the Law Deut. 17. 5. That the people should make him their King whom God should appoint This speech of theirs no doubt was uttered by Samuel unto David in Gods name saying thou shalt feed my people when he anointed him and the word went with the seale albeit though it be not expressed yet is repeated by David himselfe Psalm 78. 71. The solemnity of his inauguration was by the consent of the elders and people there representing the whole number and body of the Kingdome a bond is mutually sworne wherein David obligeth himselfe to reigne over them as God commandeth and as he protesteth Psalm 101. And the people promise to obey his lawfull commandments so that the Law of God no doubt was the rule and square of his government whereunto both Prince and people are sworne which was a bridle against his absolute power or their rebellious manners He was anointed according to the received forme and solemnity of the aspersion of the sacred oyle of the Tabernacle confected and conserved for that use by the hand of the high priest and that before Jehovah which is diversly interpreted Some by mediation of Vrim and Thummim some by oblation of sacrifice upon the Alter in Hebron builded of old by Abraham Howsoever they solemnly as in Gods presence mutually attested God and required him to be witness to their covenant Thus David is thrice anointed at Bethlehem by Samuell in Hebron by Judah and now over all Israel in this publick assembly being herein a vive type of Christ Jesus who is perfectly and in full measure of the Spirit anointed King Priest and Prophet of his people as it were by a threefold unction In the end it is said in the Chronologie of his reign that he was 30. yeares when he began to reigne in Hebron being of that same age that our Saviour was of when he took upon him likewise his calling which was a convenient age for Administration where otherwise God threateneth to give women and children to reigne in his ire But here ariseth a doubt upon the Chronologie of Davids reigne in the generall it is said that he reigned 40. yeares and in the particular it is reckoned that he reigned 7. yeares and 6. moneths in Hebron and 33. yeares in Jerusalem So the question is of the 6. excressing or odde moneths to which the answer is omitting other conjectures that this is spoken after a customable forme of Scripture by a figure called Synecdoche where the greater number is put to comprehend the less the like being Judg. 20. 46. and else where OBSERVATIONS 1. THe promise which God made to David of the kingdome is slowly and after great adversities now performed where as we see the nature of God who is true in all his promises and one joâ— of whose word shall not faile so this particular may be reduced to the generall That the punishments against the wicked and rewards temporall to the Godly are slowly executed and also by contrarymindes oftimes the punishment foregoing prosperity and the rewards preceding adversity the reason of the one is to draw sinners to repentance or to make them the more inexcusable in the day of the Lords wrath Therefore the Scripture giveth to the Lord the Epithite of long suffering and the Apostle speaking to the same purpose saith Knowest thou not that the long suffering of God should lead â—â—ee to repentance And againe Because of his longanimity by thy obstinate impenitency thou hast gathered unto thy selfe just condemnation against the day of wrath And â—he reason also why the Lord is slow to performe his promised benifits and that by the middest of adversity is that thereby the faith the hope and patience of the Godly may be tryed and by probation they may be made worthy upon whom it may please him to shew his mercy and bestow his gracious benefits as the Apostle Paul Rom. 5. 3. And S. James affirmeth Chap. 1. â— Of the one we have examples of the delay of Gods punishment before the deluge Sodom's destruction the suffering of Pharaobs tiranny of Sauls impiety Judah and Israel with their wicked Kings before their captivity of bloody Jerusalem and this day of Mahomet the Pope and others Of the 〈◊〉 we have the slowness of the performing
likewise did in judging between the two harlots 12. Where it is said that he executed judgement and Justice We see that it is not enough for Princes onely to make good Lawes except also they put them in execution as also where it is said that he did this to all his people the meanest as well as the greatest it shewes that he did the same impartially which is the worthiest part of a Judge so to do for a good Judge should 1. Be void of affection and partiality 2. He should have patience to hear 3. Skill to cognosce 4. Wisdome to decerne And 5. courage to execute without partiality 13. Vers 16. In this prudent and provident distribution of offices for government of both estates civil and Ecclesiasticall and setting such over the Cherethites and Pelethites who were his guard we see the laudable care that David had both of Church and Commonwealth and which all godly Princes should imitate and follow 14. We see also that every one hath his particular office assigned unto him wherein he is appointed to do his duty without usurpation or intrusion upon the office of another a worthy example to be followed for every one to be content with his own charge and to discharge it well and to keep within their owne sphere and station the civil not to usurp or incroach upon the Ecclesiasticall as Vzziah did nor the Ecclesiasticall to usurp civil offices and meddle in civil affaires not belonging to them after Christs example who said to the two Brethren concerning the parting of the inheritance Who made me a Judge between you 15. The Allegory of these victories of David and subduing under him these nations and dedicating their spoils and gifts to the Lord represents to us in figure the victory that the Sonne of David Christ Jesus should have over the Gentiles by the preaching of the Gospel and their conversion thereby as we see Prophesied Isa 60. And elswhere and that their gifts and these sciences amongst them which were before abused by Satan unto Idolatry as spoiles Christ should make them thereafter serve for â—he good and edifying of his Church and advancement of his â—tory II. SAM Chap. 9. from the 1. verse to the end IN this Chapter is the History of the restitution of Mephiboseth Jonathans Son to the patrimony and Lands of his Father and of Davids further kindnesse to him according to that covenant made between Jonathan and David 1 Sam. 20. 16 17. This generall is divided in three particulars 1. Davids inquisition if there were any of Sauls house to whom he might shew favour for Jonathans cause from the first verse to the fifth 2. The coming of Mephiboseth to David and his gracious receiving of him and kindly dealing with him from the fifth to the ninth verse 3. Davids restitution to Mephiboseth of his Fathers Lands and 〈…〉 bestowed on him to eate at the Kings table and making Ziba his servant to be his favourer or Chamber-lane Again in the first part which is Davids inquisition we have set down all the circumstances as likewise the answer and resolution thereof 1. Is the time when David in the former Chapter had pacified his Kingdome by subdueing the bordering Enemies thereof without and within had established the government both of Church and state and so had prove a good Magistrate Now he sets himself to shew likewise that he is a good man which two when they concurre they make a Land happy 2. The Persons at whom he asks are not named but it seems to be his counsell or neerest courtiers 3. The matter of the inquisition is if there be any left of Sauls house 4. The end is not for evill to cut of such for his greater security but to shew favour unto them for Jonathans sake For resolving of which question or inquisition these of whom David inquired call one unto the King Ziba a servant of Mephibosheths who tell David that Jonathan had a Sonne who was lame of his feet Mephibosheth otherwise called Meribaal 1 Chron. 8. 34. Who was in the house of Machir in Lodebar which is a little Town in the Land of Gilead from which place where he lived in an obscure and private manner glad to have his life saved 1. David sends and brings him 2. Beside his obedience is set down his humble reverence to David as his sovereigne both by gesture falling on his face and by word professing himself to be his servant 3. Is set down Davids kind and gracious dealing with him 1. Forbidding him to fear 2. Shewing unto him in the generall that he would shew kindnesse to him for Jonathans sake and in particular 1. He would restore to him all the proper Land of his Grandfather Saul And 2. he would so farre also honour him that he should eat at his table continually where unto is subjoyned Mephibosheths humble thanksgiving both by his gesture of bowing and words of admiration of such bounty and honour to be bestowed upon such a dead Dog as he was for so he calls himself In the third part of this Chapter is set down Davids declaration to Ziba what he had done and was to do to his Master Mephiboshethâ— and his appointing of him his Sonnes who were 15. and his servants who were 20. to till his Land for him and bring in the fruits thereof to him providing so for his ease as well as for his honour and commodity which charge Ziba willingly undergoes and so Mephibosheth dwelt in Jerusalem and did eat continually at the Kings table OBSERVATIONS 1. WE see in this inquisition of David vers 1. And time thereof that honour changes not manners nor forgets he that kindnesse now being King which formerly he had with Jonathan when he was his Fathers subject and therefore seeing himself was dead he resolves to keep this kindnesse still and shew it to any of his ofspring 2. In this inquisition and deed of Davids we see three notable vertues eminent in him 1. Gratitude and thankfulnesse to Jonathan for all his love and favours which in his life time he did shew to David which now survives Jonathan and he shewes it to his Sonne Mephibosheth Which serves to condemne this generation that is so ungrate both to the living and to the dead 2. Verity which is the observation of what he promised to Jonathan and to shew that his promise was a true promise and not â—lie and his oath a true oath and not perjury both lying and perjury being most odious in any but chiefly in a Prince the one punishable by infamy and the other by death 3. Fidelity which is different from verity in that verity has words as the subject and fidelity has works And as verity is called the agreement of the minde with the word so fidelity is the agreement of the word with the work 3. In keeping promise and covenant according to the Law we see that David though a King and Lawgiver to others yet he subjects
friend to whom by a more particular bond we are tyed naturall or civill except we would be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection as the Apostle speaks and so insensible as blocks Davids love then you see dies not with the dead but to be vigorous and lively is hereby testified and indeed and in effect more plainly his love and thankfull mind are manifested hereafter to his sonne Mephibosheth benefiting the sonne there and bewailing the Father here So farre is he from hypocriticall duties either to God or man or from that odious sinne of ingratitude 15. In his comparing the love that he bore to Jonathan to the love of brethren and the love that Jonathan bore him to be greater then the extreame love of women we learne in humble and holy modesty to think of our own virtues and ever of the virtues of others as greater in measure then ours II SAM Chap 2. from the first verse to the 12. THe argument or matter contained in this chapter is the civill broiles which did fall out between David king of Judah and Ishboseth Sauls sonne King over the remanent tribes of Israel and is the history of the estate of Israel the first two years after the death of Saul The history is divided in two parts the former is the history of the elections David to be King over Iudah and Ishbosheth over Israel from the 1. vers to the 12. The second is the history of the civill warres between them and the event thereof from the 12. vers to the last The first part is subdivided in two againe the one is the election of David in Hebron over Iudah the second the election of Ishboseth in Mahanaim over Israel In the election of David we have first his consultation with God 2. His election where and by whom 3. His first action when he begins his reigne all which is proponed from the 1. vers to the 8. In the election of Ishboseth likewise we have by whom and over whom he is elected and where he made his residence whereunto is continued the Chronology and Supputation of the time of both their reignes Davids over Iudah in Hebron and Ishboseths over Israel in Mahanaim Now to return first to Davids consultation It is probable that David and his followers were wearied in the long and continuall troubles of Sauls persecution by the space of 18. years and now being a long time exiles had a great desire to return to their native Country as also that David after the death of Saul called to minde the promise of Samuel and right made to him of the Kingdome by the Ceremony and Sacrament of holy unction and now reasoned with himself that God had offered the opportunity which wise men should not neglect but because he considered that it was not enough to have a good cause but the same likewise should be rightly managed or used and albeit the substance of his title was good yet the circumstances of attaining thereto being uncertain therefore godly David for his own direction and confirmation of his associats begins to consult with God of the time and place where and when he should make entrance into his Kingdome This custome to consult with God before weighty enterprises in all times hath been practised by the godly as before the Law the Patriarches without the warrant of Gods instinction and Revelation attempted no matter of any moment as at large we may view the truth hereof in their lives and actions and after the Law it was set down by Moses in the 27. of Numbers vers 21. That Joshua and his successours should undertake nothing without consultation with Vrim and Thummim by the mediation of Eleazer the Highpriest and his successours which also by all the faithfull was carefully followed as a cloud of witnesses may testify in the Register of holy writ while the exhibition of the onely true Highpriest who is the perfect light and lamp of the World who after his ascension gave his Spirit to his Apostles and now presently by his word and spirit ceaseth not to reveall the will of his Father to his Church with whom he hath promised to be present till the consummation of the World The gentiles and infidels as their Master Satan is a counterfeiter of God so were they herein apes of the godly they attempted in like manner no warres nor no weighty matter as they speak in auspicato so that it was an opinion amongst the heathen a Jove principium as well as amongst the godly albeit they varied in the forme and knowledge of the right God and that nothing should be attempted without consultation with the sacred oracle which should first go before And there is many examples in all Histories that even good matters have not prospered when this form hath been neglected But whether this consultation of Davids was by the extraordinary way of Prophets as Josephus thinks or by the more ordinary way of consulting with Vrim and Thummim by mediation of the Highpriest Abiathar who was with him or by both for his greater confirmation it is not to be controverted onely this is enough that we know that David in this action would do nothing by his own wisdome or will but by the Counsell of God as Jacob did in his flight from Laban Then the first interrogation is shall I go up or is it fit time and the second is whether or which is the most convenient place to both which concessively or affirmatively the Lord answers Go up to Hebron This City of Hebron was famous for the sepultures of the Patriarches and called Kiriath arba to whom the promises of the Kingdome was made and it was in the tribe of Judah distant from Jerusalem 20. miles that place where the spies Joshua and Caleb came and was a City of refuge there after which did fall in lot to the Levits and was possessed by the posterity of Caleb Unto this City then according to divine direction David goeth up together with his wives whom he would not leave in Ziklag being an unsure place for them to abide in without his presence and protection as late experience had taught as also he takes his men with him whom wisely and carefully he places distributing them and their families amongst the Cities or Suburb's of Hebron Thus being come up to Hebron by the men of Judah whose hearts the Lord had inclined towards him and prepared David is anointed King which is done by divine providence for his further confirmation in the assured expectation of the full performance of Gods promise of the whole Kingdome and to testify their approbation and willing consent to receive him to rule and reign over them His first action enseving is upon the report of the fact of the men of Jabesh Gilead in burying Saul after whose bodies probably he had caused or was of purpose to cause to inquire to bestow upon them honourable buriall and by this occasion got
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
of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
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
will come and not delay mercy and truth shall kisse one another and one jot of his word shall not faile let that performance of the promises made unto Abraham concerning his seed Josephs preferment Israels deliverance and many others be witnesses hereof 15. In all the foresaid things we have the kingdome of Christ represented for as by Sauls tyranny David was persecuted so was Christ and his Church yet as Saul was overthrowne and an entry made to David so were the Churches persecutors taken out of the way and she began to be advanced as David did not his own will but followed Gods so Christ wrought not his own will but his fathers as David ascended to Hebron so hath Christ to heaven as David carried thither with him his wives and servants so hath Christ made his Church and servants participate of all his benefits and doth daily bring them to that same place to which he hath gone before them as David was received only by Judah but rejected by the greatest part so is Christ and his kingdome as Davids kingdome is not accomplished at one time so neither Christs as it had ist own competitours so hath Christs but as the kingdome of Ishboseth is short and declining but Davids longer and flourishing so is it between Christ and Satans kingdome and as David was often times anointed by Samuel by Judah and at last by Israel so was Christ which Paul reduceth to three the Spirit of power sanctification and first resurrection 16. Vers 5. Concerning the report made of the men of Jabesh Gilead unto David concerning their burying of Saul after whose body probably he had caused to inquire as is aforesaid others are of opinion that it was to inflame him against them others that he should beware of them seeing they were professed favourers of Saul or reconciled with them but David layeth all sinistrous opinions and suspitions of them aside charitably construing their fact and for their fidelity and kindness to their Lord he honours them with an embassage congratulatory and a promise of his favour and assistance whereby we are taught not to give eare and credit to detraction but being slow to misconceive of mens actions rather charitably to make the best construction of them till more manifest experience prove them otherwise thus greatly shall we disappoint Satan that ill seed sower stop dissention maintaine unity approve our selves to God and readily winne our neighbour 17. In the men of Jabesh we see the loyall and sinceer love of subjects to their prince obeying him being alive and honouring him being dead which fact as pleasing to God and approved by man is registred in Scripture like Mary Magdalens anointing of Christ to be recorded for ever for the memoriall of the just shall flourish that the name of the wicked shall be put out either with the silence of oblivion or else the black dash of the record of their foule deeds innumerable examples hereof may be collected in holy writ where they are recorded 18. Vers 6. That which David wisheth to them from God is mercy and truth in the assured performance but that which he himselfe promiseth is reward the one is free the other of debt no merit then will he ascribe unto them at Gods hands but will yeeld the same at his own in regard by his princely office he was bound to cherish the good as well as to chastise the bad and not to suffer such kind loyalty to his Father-in-law and predecessour which they with such care and hazard of their lives had shewne to be misknowne uncommended and rewarded as being assured that they who were loyall to one would be so to another Let this therefore informe aright the minds of all men how to esteeme of their own actions in all holy and humble sobriety never urging merit upon God howsoever we deserve at the hands of man but suiting free mercy and with Jacob professing our selves unworthy of the least of his mercies being but unprofitable servants and our goods deeds wherein as in the way to the kingdome ever we should walke extending no waies to him but to the Saints on earth as the Psalmist sayeth Psalm 16. 2. And availing our own soules but not God as we likewise see Job 22. 2. and 31. 7. 19. We have also in David here the patterne of a good King and loving who as he was carefull before to execute justice upon the Amalekite for his wicked fact so is he diligent here to practise kindness to the men of Jabesh for their godly deed thus ought all Magistrates who are the Lords deputies and gods on earth cherish virtue and chastise vice that so the one may grow and the other may be repressed being as an awfull Lyon to the one and a mild Lamb to the other rewarding the vertuous and godly and punishing the vicious and wicked so shall their throne be established their Crowne glister and their Scepter flourish In the Church let Abiathar therefore be cast out and Zadok set in his roome and let Joab suffer for his fault and Benajah in the policy be surrogat in his place 20. In respect that he promiseth unto them protection and therefore exhorteth them not to be discouraged by the Philistines late victory or Sauls death seeing God had raised him up and he was anointed King we see not only the duty of a lawfull prince which is to maintaine and defend his subjects but likewise that the Lord suffers never his own to be altogether destitute of comfort for if he humble with the one hand he will raise with the other and if he take one benefit from us he will give us another in the place thereof yea perhaps a greater as he did here David for Saul or as he restored holy Job if with thankfulness patience and constancy we depend upon him 21. Vers 8. In the election and anointing of Ishboseth who was made King by Abner we see no consulting of God against whose ordinance and express notified will confessed c. 3. 18. they were going an indirect course therefore they knew either with Saul they would get no answer or else contrary to their intended proceedings thus against God conscience and right they rebelliously prosecute that course which turned thereafter to their own ruine like many now adaies who if they may attaine to a pretended right and possession by policy and power to defraud the right owners and withhold their due from them whether it be holy things seperate from the common use or mans good and prophane they will never consult Gods Word nor conscience how lawfully they attained or detaine the same yea although the oracle of the one and prick of the other most evidently contradict and convince them yet Achan will take the execrable thing and Ahab will have Naboths vineyard though they should make sure with it Gods curse and heavy judgments unto themselves and theirs II SAM Chap 2. from the 12. verse to the 17. THe election
his benefits which we long for and if they be for his glory and our welfare according to his wise dispensation he will grant them unto us but not in our precipitate hast but his own time that we may know that they proceed for him and to exercise our faith our hope and our patience to moderate likewise our desire of temporall things and when they come to make us the more thankfull for them and with Hannah and Elizabeth to dedicate them to his service Abraham must receive Isaac therefore in the Lords time of visitation only so Isaac his two sonnes after 20. yeares expectation Annah Samuel Elizabeth the baptist and David here his sonnes after many yeares longing let not Rachel then grudge and think Jacob can give her Children nor Sarah distrust or say it will not be but in the matter of Children of health of riches or any wordly benefit Let us wholy relye upon the Lords wise dispensation both in the thing and the time in the giving and in the taking back of the same with confidence patience and thankfulness alwaies as did holy Job 2. And yet of six wives he hath only six Children albeit by nature he might have had many more but very nature abhorreth Poligamy and therefore it is that God gives greater succession in single marriage blessing so his owne institution at first So that this practise is tolerated in the Jewes their Patriarches and Princes like that of divorcement for a time for the hardness of their hearts hath never been without some stamp of the Lords disliking as having flowed contrary to his ordinance at the beginning from that corrupt fact of Lamech by imitation of his example and therefore hath been punished sometimes by paucity of succession as in Salomons example who notwithstanding of his many wives and concubines had but one Rehoboam who succeeded and sometimes by the miscarâ—ying of their ofspring and infortunate estate as in the saâ—e Rehoboam and in sundry of Davids sonnes clearly may be seen Let us beware then to presume upon inveterate custome and warrantless example making licet quod libet but let Gods Word ever be the rule of our actions 3. The benefit of Davids succession is joyned with the cross Amnon defyling Thamar and Absolom killing him c Whereupon we observe that there is nothing on earth that in all numbers or perfectly may be called happy or can beatify as children oftimes yeilding discomfort and wicked as Kain Cham Ishmael Esau Dinab Simeâ—n and Levi. So Eli's sonnes Davids Salomons Jehosaphat and Ezekias their sonnes with many more or whether it be strength wisdome honour and riches as in the examples of Goliah Sampson Achitophel Haman Baltazar and the rich glutton all do testify that no earthly thing can make one happy Then let us pray to God not only to grant us his benefits but the right use of them that so they may tend to our comfort and not to our cross and that we may never think our selves happy by enjoying any creature comfort but his favour with David Psal 4. 6. Who is the creator 4. The marriage of David with a stranger in religion brings forth Absolom who was a great trouble to him whereupon we mark that conjunctions with parties of contrary and corrupt religion is and ever hath been most dangerous therefore such was well forbidden in the law of Moses and by the Apostle commanding us to marry in the Lord this may be confirmed in Sampson David Salomon and in the common miseries of the primitive world when the Children of Seth married with the posterity of Kain therefore the Patriarches cared for wives to their sonnes of their own kindred and Esdras in the reduction of Israel from captivity caused all the people to put away their strange wives which they had married in Babylon Then in all conjunctions but specially in marriages let professors beware of these dangerous associations which no doubt will produce such bitter fruit as we see in the former examples II. SAM Chap. 3. from the 6. verse to the 12. THe second meanes whereby the house of David is strengthened and the house of Saul is weakened is the variance that falleth out between Abner and Ishboseth wherein is proponed 1. The time 2. The cause 3. The reprehension made by Ishboseth 4. Abners proud answer And 5. Ishboseth's pusillanimity The time is when Abner was most occupied in the defense of Sauls house the cause is that Abner had defiled Sauls concubine which act was wicked in all respects for if Abner committed the fact to abuse the Kings concubine as a whore that was disgracefull and intollerable otherwise if it was to have her to his wife it was an argument of affecting the kingdome For so read we of Adoniah affecting the kingdome of David by the like practise And therefore Ishboseth albeit he considered not the right opportunity had just cause to use this reprehension as if he would say why Abner hast thou presumed either to make my Fathers concubine thy harlot or else hereby why meanest thou to attempt my kingdome Abners answer full of ire contempt and ambition is Am I a doggs head c. That is such a libidinous person as a dog or of no more account with thee for all my great deserts then the head of a dog or such a vile thing that thou shouldest so snatch and upbraid me concerning this woman even this day and time when I was making all my power for thee and thy Fathers house Therefore after he hath amplified his former merits in his wrath he promiseth to revenge his wrong and Ishboseths ingratitude by turning unto David and aiding him to get the whole kingdome Whereunto Ishboseth like a fearfull Prince maketh no answer at all OBSERVATIONS 1. WHen Abner is making all his power for Sauls house and for the terrour and assaulting of David is gathering all his forces together even then this variance falleth out wherein we may see the wonderfull power and providence of God disappâ—inting and laughing to scorne the devises of the wicked and over ruling all their actions to the comfort of his chosen and scattering all their imaginations with bringing them to naught even when they are at the birth as it were or point of execution thus was Pharaoh suddenly destroyed when he thought assuredly to be avenged on the Israelites at the red sea but Jacobs seed escaped thus also Amnon and Moab combined together in a fearâ—ull Army to have destroyed good Jehosâ—phat but the Lord made them help each one to destroy another in Mizpah and the godly King was delivered Thus in like manner prophesieth John in that high enterprise of that whore and beast against Gods Saints when the Kings of the earth shall be assembled together the beast and false prophet unawares shall be taken and cast in the burning lake and sudden desolation shall light upon that whorish Babylon and so the elect company shall escape the rage even
as here when Abner and Ishboseth are making all their power against David even then they are divided a sunder and David is freed from danger and in our own time when that high enterprise of subverting Church and commonwealth Prince and people by gunpowder was contrived and brought to the point of execution within this land then the Lord mightily discovered and disappointed the same to the confusion of the enemies his Churches comfort and praise of his name for ever as he had-dispersed also and disappointed that Spanish invincible armado of Spaine in 88 before 2. As in the time of the highest machinations of the wicked being combined together the Lord bringeth all their counsells to nought so we see that God maketh their dissentions amongst themselves being divided to tend to the peace and quietness of his Church thus God made the incursion of the Philistines upon Sauls borders an occasion for him to retire from compassing David in the wilderness of Maon to defend his land thus likewise did the Lord put a hook in the nostrills of Sinacherib and made the invasion of the King of Egypt an occasion for him to returne from Jerusalem and persuit of good King Hezâ—kiah so Pauls delivery is occasioned by a dissention amongst his accusers And here Ishboseths accusation of Abner is made to be an occasion of variance for the peace of David Let us ever rely then upon our provident and powerfull God who can draw light out of darknesse sweetnesse out of the strong as Sampsons ridle saith and peace out of discord and who hath infinit means to comfort his own Church with and hath all hearts in his hands to turne them what way he pleaseth 3. In the variance of these two we see there is no solid and constant friendship amongst the wicked for that which is in God is onely like unto him immutable and sure and worthy of the name of amity the other being more properly conspiracies as they are called Psalm 2. Which God shall dissolve and undo a clear example whereof we have in that league between Abimelech and the men of Sechem between whom notwithstanding the Lord sent an evil Spirit of variance that the blood of Gideons Sonnes might be revenged whereof both were guilty Let us not therefore make such friendship as is spoken of in the 50. Psalm 18. Nor be like Sampsons foxes tyed together or Simeon and Levi Brethren in evil but let our friendship be in God and our concurrance be to holy duties 4. Vers 7. Saul leaves behind him Rizpah a concubine who is here the occasion of all this trouble between Ishboseth and Abner where we may see the Scorpions taile of sinne stings the posterity of a man oftimes when he lyeth in ashes witnesse the immediate former example of base Abimelech begotten in whoredome who after his Fathers death is reserved as it were to be the burrean of his 70. lawfull begotten Brethren 5. We perceive that albeit reprehensions be lawfull in nature yet they should be prudently and timorously used otherwise they may import more hur than profit as we see here in Ishboseths example this moved the preacher to say a word spoken in due season is like aples of gold with pictures of silver Therefore let our reprehensions be after due tryall spoken in love observing the necessary circumstances of time place and person c. And uttered to that end that we may winne our Brother from his sinne to God 6. Vers 8. In Abner we see how impatient the wicked are at the rebuke of sinne that they altogether misregarding God and authority cannot be appeased till they be avenged on them who reprove them this is our corrupt nature till we be reformed by grace and that strong man who rageth within us being loath to depart till he be cast out by that stronger Jesus Then rebukes shall be unto us like sweet ointment and pretious balme this naturall hatred to be reformad wee see in Pharaoh Ahab Jeroboam Herod and many others of all ranks 2 Chron. 36. 14 15. 7. In the ambitious recitall of his high deservings Abner sheweth here that the wicked for wordly benefits would be winked at in the commission of sinne else no longer shall the river of their bounty flow then the fountain of wholesome admonition beginne to be opened and in all things they shall willingly hear till you come to their Herodias but there you loose them Let Gods servants then be free of them that they may be faithfull with them 8. Also in upbraiding to Ishboseth ingratitude let us learn never to expect sure amity nor upright thankfulnesse at the hands of men whom we would benefit with the detriment of our own conscience as Abner did here Ishboseth But be persuaded thâ—t thereby we shall make ourselves vile in their accompt and their favour which we have so hunted after with misregard of God conscience the Lord shall in the end turn into detestation of us accepting of the deed tending to their commodity but hating the doer thereof with an evil conscience Let us then approve our selves above all and in all to our gratious God who will both praise and reward his own 9. In Abners threatning we see the nature of high exalted and ambitious courtiers who would have their Princes to serve their appetites else in discontentednesse they will not regard to hazard if they can the estate and condition both of King and Kingdome 10. Also we may behold the admirable presumption and boldnesse of dust and ashes against the omnipotent creator when man is not indued with grace which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against Gods known ordinance and to resist his manifested decree albeit the same be confirmed by his oath therefore saith Abner as the Lord hath sworn not considering that the pot is in the hand of the potter ever to do there with as it pleaseth him best Let this teach us therefore the duty of humility considering what we are both by nature and corruption dust towit and repyning clay voyde not onely of will or performance of good but highly rebellious and stubborne in evil against God till grace doth renew us 11. Vers 11. In Ishboseths timorousnesse and pusillanimity we see where the fear of God is not there worldly fear soon dasheth and occupieth the minde but where Gods fear is and the maintenance of a good cause there is true courage and wonderfull holy boldnesse This made Eliah bid Obadiah go tell his Master Abab that he was there and would shew himself unto him albeit through all Kingdomes about he had straitely sought for him this made Job likewise in his greatest calamity to say though mine adversary would write a book against me would not I take it upon my shoulder and bind it as a crown unto me I would tell him the number of my goings and go unto him as a Prince This made the Apostles in like manner answer
workers Pharaoh therefore in his Court shall bring up Moses to be a deliverer of Israel and Achab shall entertaine in his house an Obadiah to be a hider and feeder of the Lords Prophets Out of Sauls bowels also shall a Jonathan proceed to comfort and preserve David and Haman himselfe shall decree and performe the honour to be done to Mordecaj whom he thought to have hanged yea Tatnaj and his associates shall not only be commanded not to hinder the work of the Temple farre contrary to their expectation but also injoyned to further and furnish it Ezra 6. 8. And out of Balam's mouth who was sent for to curse Israel a blessing shall proceed whether he will or no. 2. In that Abner sheweth it was their former suit to have David we see what it is to have a just cause even the Lord will incline the hearts of men whom we know not and who seemed adversaries to favour the same as Israel did here Davids title though they were under Ishboseth Therefore saith Salomon when the waies of a man please the Lord he will make also his Enemies at peace with him for the Lord hath the hearts of men in his hands and turneth them which way he pleaseth 3. We note likewise in Abner damnable hypocrisie in making Scripture serve his turne and abusing Gods Word to sell Ishboseth and buy David which the Apostle calleth cauponari verbum dei and under a pretext of reverence to Gods ordinance which hitherto he had neglected and of obedience to the Lords appointment now concerning David he will alleadge a divine warrant out of malice against Ishboseth seeking his ruine and his own promotion this was the fault of Simeon and Levi so odious to Jacob and the practise of Satan in the tempting of Christ and the followers of this divelish and detestable example are they who cloake their particular affections and ambition with Gods Word and will make religion to serve their appetite in favour or seade to destroy or preserve not considering that as a heavy curse abides on them who adde or impaire so likewise doth it on those who throwe and abuse the same let holy things then be holily used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not Gods Word to be forced to serve man yea worse to serve sinne and Satan and for wicked ends 4. In the contracting of this amity with Abner we find not that David consulted with God as he had formerly done Chap. 2. therefore the success of this is not as the former but matter of griefe through Joabs fact ensueth unto David Whereby we learne not to relye upon the arme of flesh or in purposes of any importance to be unconsulted with God who more clearly manifesteth now his will in his written Word then ever he did before by Prophet or vision so that we need not to goe farre but to the testimony and to the word which is amongst the midst of us else look for no happy success in the end The cause of all sinne and punishments for sinne is and hath ever been the omission of this duty amongst all sorts and degrees of men when not making God their direction they have fallen in his correction and despising his counsell they were defrauded of his comfort 5. Vers 20. David likewise here entertaineth and confederates with a wicked man which society of the Godly with the wicked hath ever been displeasing unto God as in the alliance of the posterity of Seth and Kain which procured the deluge is most evident and not only in the law was afterwards prohibited but by sundry examples made most apparent as in that covenant made between Benhadad and the King of Israel Of Jehosaphat with wicked King Ahab Salomons affinity with the King of Egypt Hezekiah's familiarity with the King of Babylon with sundry others and Davids league here with a treacherous Abner 6. Vers 21. In Abners pollicitation to David at his departure we see not only his arrogant self-confidence noted before but likewise that there is nothing more perillous than to put wicked men in places of great credit therefore Achitophell Davids counsellour giveth counsell against him and for Joabs authority in the camp David dare not execute Justice for the blood of Abner So Haman had almost brought Ahasuerus in a fearfull guiltiness of bloodshed And Rehoboam's wicked young Counsellours made him loose his kingdome The Roman Senat was likewise troubled by this meane And the accident by Phocas Author of the Popes creation 7. In like manner we see that the pusillanimity of a Prince makes hardy Rebells therefore Abner knew well enough that Ishboseth who durst not answer for timourousness his words of proud threatning Vers 11. doth farre less seek to repress his deeds of this his headstrong practising In a Prince then the foxes wit to rule wisely and Lyons heart to rule valiantly should ever dwell together parcere subjectis debellare superbos politick carriage and polemick courage being as two twinnes which like Gemini should be in a Princes Zodiack 8. And in regard as is probable by wine and good entertainment his courage was the more stirred up so to brag and presumingly to speak having attained likewise to Davids favour and high account in being royally banqueted Let us learne in prosperity not to be insolent but look for alteration as in the examples of Haman Balthassar and Alexander their banquetings was seen II. SAM Chap. 3. from the 22. verse to the 28. THe former part of the Chapter after the generall proposition of the history having contained the five severall means whereby the house of David waxed stronger and the house of Saul weaker This next part containeth the treacherous murther of Abner by Joab which may be accounted a sixt meane whereby the house of Saul is weakned and Davids house strengthned in having a new reconciled enemy taken out of the way and who being full of levity would hardly have proved faithfull together with Davids solemne purgation of himselfe from the guiltiness of the fact and his deploration of the forme of his death In the history of Abners murther we have to be considered 1. Davids estate at that time 2. Joabs acting of the fact described from the occasion motives manner of doing and event thereof And 3. Abners simple imprudency after his returne committing his life in a secret conference to an unreconciled enemy Concerning David and his estate the text sheweth that his Army was in the warres as is supposed against the Philistines without and within in like manner was exercised in obviating the practises of the contradictory Authority of Ishboseth and his followers so that David is troubled both with intestine and forraine Enemies while as yet he is only King of Judah and moreover the fact of Joab in this murther appeareth to have a more perillous consequence leading to the eversion of Davids whole estate present and rejection from the promised Kingdome by God and expected by Abners
to be considered 1. Is himself 2 His murtherers 3. His murther As to himselfe or his estate It is said that after he heard of the death of Abner his hands were feeble and all Israel seeing the pusillanimity of their head and that their captaine Abner by whom they hoped to be reconciled to David was slaine thinking themselves now exposed to a greevous danger knowing the magnanimity of David they are likewise afraid By the feeble hands of Ishboseth according to the Hebrew phrase is signified the discouragement both of his heart and externall members of his body as we say of a man altogether dejected he hath neither heart nor hand so that here he is set forth as a man destitute of all help or comfort either from himselfe being so affected or from his people being so afraid and so this usurper now is fallen in extreame and irremediable misery The causes of this his desperate dejectedness being 1. Inwardly his guilty conscience fighting against himselfe and outwardly the sword of David the stroakes whereof he likewise did feare And 2. the awaytaking of Abner on whom he reposed for defence and on the force of the Army and therefore when that faileth him he falleth into desperation The second thing to be considered in him is that being thus desperate of his matters he giveth himselfe to sleep and sluggish security The cause of which sleep at noontide some assigne to the custome so used in those hot countries as Josephus affirmeth Some to the extream heavyness of his desperate mind making his eyes likewise heavy to sleep like Jonas in the ship or the disciples in the garden and others attribute it to his sluggish and negligent nature against the duty of a good Prince who should be vigilant domi foris to administer his kingdome aright and to prevent both private and publick perills either of his person or estate which he here doth not as we may see in the history of his murther His murtherers are described 1. From their names Baanah which signifieth affliction and Rechab a rydar thus affliction overtook him and that speedily as a post or ridar 2. They are called his men and of one tribe with him so neerly were they joyned with him in service and kindred 3. They are said to have beene Captaines of bands which some understand to be of companies in the Camp over which they were set by Abner and others as the Rabbines expone these bands to have been such as were when there was no King in Israel and when as Debora saith the high waies were not occupied and the travellers went through by paths even robbers and common oppressors of men 4. Their parentage is pointed at they were the sonnes of Rimmon and of the Citie of Beroth which then was usurped by the Philistines since the battle of Gilboa albeit within the territory of Benjamin according to the division Ioshua 18. 25. From hence these fled at that time to Gittaim another towne in the same tribe as Nehemiah 11. 33. 5. The carriage in this business is dissimulate for they faine themselves to be of the most peaceable sort of men even merchants whereby they might so be into the less suspicion The fact of the murther is very odious in all the circumstances 1. The person murthered is a King and a Kings sonne 2. The murtherers are of his own subjects of one tribe with him and his men 3. The place and time is even in his own Chamber and bed and while he is a sleep in the noontide of the day 4. The form is by treason and cruelly by cutting off his head 5. The cause as may be seen in their journey and speech to David is to gratify him whom they perceived entring in the whole kingdome and so to work their own promotion being incouraged to this fact by Davids banqueting of Abner for perswading Israel to make defection from Ishboseth and thinking that much more will the killing of his person be acceptable and rewarded as also by the impunity of Joab for the death of Abner and so concluding that if David did oversee the slaughter of Abner who was reconciled and now Davids sworne servant to bring all Israel to him assuredly he will reward the slayers of Ishboseth who stood out and had the only claime of the whole kingdome In the fourth verse is interjected the history of Mephiboseth how that upon the newes of the discomfiture of Saul and Jonathan his nurse flying with him when he was a child of five yeares old he did fall and thereby became lame of his feet and so by that impediment was made unable for royall government chiefly in Israel whose King was required to be without inability either in body or mind seeing they were compassed about with so many enemies to withstand This fall of Mephiboseth is recorded to shew Gods speciall providence therein that so the kingdome might come to David according to the promise Some think that this history is rather interjected to let us understand the government of the estate of Israell when Ishboseth is so unworthy and feeble in mind and Mephiboseth so feeble in body therefore no marvell that such wicked men banded and rose against the estate and quietness of the land and took such â—udacity to commit the like insolencies and treason OBSERVATIONS 1. IN the feebleness of Ishboseth we see how powerfull the dashing of a guilty conscience is when any triall or trouble occurre the terrour of this inward and homebred tribunall shaking the very foundations of all the faculties and powers of the soule and making the pillars of the body like those of the house of Dagon which Sampson overthrew to bow and smite one against another as did the knees of Belshazzar so bitter things doth this spirituall hand write in the register of that book which fully at that last day shall be opened and by which every one shall be judged That the very glanse of one account given by a wakening trouble disquieteth and dismayeth so that the person touched is like that house foolishly built upon the sand which when a storme cometh cannot abide the same but falleth Where the testimony of a good conscience on the contrary is both a feast and a fortress Examples of this dashing power when triall or trouble cometh we see in Josephs brethren in Achan Saul Belshazzar Judas and many more 2. The second lesson is instruction likewise for confirming of faith in Gods infallible promises and is taken from this ground Ishboseth in an evill cause and course relying only upon Abâ—er and the people so soon as Abner is slaine and the people are afraid he falleth into despaire whereupon we gather That as in all causes and especially evill the way to desperation is to contemn Gods protection and relye altogether upon man's and worldly meanes As we may see in the examples of the Philistims when Goliah is slaine in Haman when he looseth Ahasuerus favour and others so
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
s Exordium or beginning 2. A narration And 3. A conclusion 1. The Exordium has the place where David makes it and his gesture The place is the sanctuary now established in Sion into which now he comes and where the Ark was and to which the Lord had promised his presence Next his gesture was sitting which was to denote the settledness of his mind in uttering his oration Used therefore by Judges in hearing of parties and pronouncing sentences no wise to be taken exception against in David as unreverent more then in us in hearing of Gods Word and singing of Psalmes and sometimes in prayer as at meate and elswhere For the speciall thing that the Lord looks unto is the sincerity of the heart and truth in the inward parts as Psal 51. 6 â—s declared 2. The narration it selfe has 〈…〉 A depressing and lying low of David himselfe as he saies elswhere What is man that thou should'st so respect him c. And here What was he that the Lord not only should have brought him to such preferment but also promised the establishment of the Kingdome to his posterity which is not the manner of men to look so low to their inferiours and without their deserving from a low estate having no motive on their part to advance them and theirs to a high condition 2. Next to depressing of himselfe Vers 22. He advances God his greatness and goodness both towards himselfe and his people and thereafter from Vers 25. He petitions the Lord to establish his promises to him and his posterity which he acknowledges to be true and that he would of his good pleasure bless his house and to continue it before him And â—is he makes to be the conclusion of this forenamed thanksgiving OBSERVATIONS 1. WE see that David is not only thankfull in heart but also for the Lords benefits he expresses the same by Word that so by the whole man God may be worshipped as it is said we believe with the heart unto righteousness and confess with our mouth 's unto salvation 2. Vers 18. Where he saies Who am I c. We see that the Lords benefits move David to humility and dejection with Jacob the Godly ever acknowledging themselves unworthy of the least of all his mercies Gen. 32. 10. Whereas on the contrary the wicked are puft up with them as we see in Nebuchadnezzar and Pharaoh who said who is God that I should obey him And therefore the benefits of God to the Godly are blessings indeed whereas to the wicked they are turned into curses through their abuse of them unto pride excess tyrannie and the like 3. Vers 19. Where the Lord not only promises to establish the kingdome to David himselfe but also to his posterity after him we see the large bounty and goodness of God to his servants and that he does more to them then they could expect as we see in Jacobs profession Gen. 48. 11. In Josephs Davids Mordecai's Daniels and others their preferment And here in the promise to David concerning his posterity 4. Vers 20. Where David saies thou Lord knowest thy servant We see that the Lord is an omniscient God and who knowes particularly all his servants and subjects and the very secrets of their hearts The truth whereof in the hidden and inward parts he doth desire Psal 51. 6. And therefore David having this sincerity of heart can say what an hypocrite dare not thou Lord knowest thy 〈…〉 5. Vers 21. All the Lords promises and goodness to him 〈◊〉 it ascribes to free love only as the Lord himselfe speaks Hos 14. 4. Which we also should do and to no 〈◊〉 6. Vers 22. In Davids abasing of himselfe Vers 18. And extolling of God both his greatness and goodness here We see the disposition of the truly Godly they can never enough extoll acknowledge and praise the Lord as the spouse doth in the Canticles and David in the Psalmes Nor can they sufficiently lye low enough before him in the dust as we see Gen. 18. 27. 32. 10. In the Publican and parable of the Prodigall and others 7. This matchless and incomparable greatness and goodness of God David saies is according to that which he had heard with his eares shewing thereby unto us as the Apostle speaks that Faith comes by hearing and hearing is of the Word of God whereunto we should therefore hearken if we would be truly instructed and believe to salvation 8. Vers 23. If Gods goodness to his people be so extolled by David here for a corporall redemption from Egypt and from the Nations and their gods how much more should he be extolled by us Christians for that great and spirituall redemption of our soules from the tyrannie and bondage of Satan sinne and damnation and for our liberation who profess the Gospell from the tyrannie of Antichrist and his gross Idolatry 9. Vers 25. and 26. In speaking of Gods promises he ever makes mention that they are made to his servant Where we see who have right to the promises of God or may justly lay hold upon them towit only they who are Gods servants and who apply themselves to obey his precepts these only may apply to themselves his promises What God therefore has joyned together let us man separate 10. Vers 28. Where David saies to the Lord That he is that God whose Word is true we see that the Word of God is thâ— prop of the Godlies faith one jot whereof shall never fail no has ever failed towards his own 11. Vers 29. David closes up all with an earnest and reiterated petition for a blessing to himselfe and his house forever so that herein he is like Jacob who wrestled for the blessing and it should be likewise our earnest suit to the Lord that he would in like manner bestow his blessing upon us and ours and if we geâ— this Fatherly blessing of his all will be well and we may say I is sufficient II SAM Chap. 8. and 1 CHRON. 18. IN this Chapter the Generall summe whereof is the amplification of Davids kingdome in his own time and by his own person are these particulars set down 1. The five warres that he had against the Philistines Moabites the King of Zobah the King of 〈◊〉 and the Edomites all whom he subdued and whereby his Empire was enlarged not only from Sichar the river in the South to Euphrates in the North but further almost from Sinai and mount Caucasus in Arabia Petra in the South even to mount Taurus and Armenia beyond Euphrates in the North. This is set down from the first to the 9. vers and in the 14. 2. Vers 9. and 10. Is set downe Toi King of Hamath his congratulatory message of Davids victory over the King of Zoba with the cause thereof and what gifts he sent unto David 3. Is set downe what David did with these gifts and all the rich spoiles of all the Nations which he subdued vers 11. and vers 15.
himself unto the Law to be an observer thereof himself as a good example to others to follow as is said Regis ad exemplum totus componitur orbis and as the Apostle speaks Rom. 2. 21. Thou that teaches another teaches thou not thy self So thou who wouldest have another observe Lawes shouldest thou not be examplar in observing the Lawes thyself A necessary lesson and good example for all Princes and Pastours Magistrates and Ministers to follow 4. This kindnesse that David would shew to any that is left sayes David of Sauls house shewes plainly hereby and by the finding out but of one poor lame man of it that the Lord for Sauls wickednesse cruelty had quite destroyed that house of his though a potent King Which sheweth what sinne does to the greatest houses though royall and to others inferiour being like the worm at the root of Jonas flourishing gourd which made it soon to decay 5. This kindnesse that he would shew he sayes it is for Ionathans sake where we see 1. That the fruit of wel doing lives longer then himself who is the doer and thereby he leaves a blessing and good treasure behinde him to his posterity And 2. that it is a happy thing to be the ofspring of a good parent chiefly if they insist in their godly footsteps 6. Vers 3. This kindnesse is called the kindnesse of God which David sayes he was to shew for Ionathans sake to denote first the greatnesse of the kindnesse as sundry things in Scripture has this denomination for the same signification as the montain of God c. As also 2. to shew that this was agreeable to Gods commandment that promises being Lawfull and specially oathes should be keeped as we see Psal 25. And which should be the rule of all our actions and motive thereto And 3. that the samâ— would be acceptable to God which should be the scope of all 〈◊〉 doings 7. Vers 5. Mephibosheth being lame of his feet and lurking in an obscure place farre against his expectation is called both to riches and honour so graciously doth the Lord deal with such whom he visits one way he comforts them another way 〈◊〉 though he suffer some a long time to lie as it were low in the dust yet at last he lifts them up not looking for it as he did to Joseph as he called Saul also to be King when he was seeking his Fathers Asses and David from the sheepcoat as also the Apostles from their fish boates c. 8. This humility which Mephibosheth shewes both in gesture and words being a Princes Sonne gives a good and imitable example to all others to follow and verifies that of Gods Word That before honour goes humility but God resists the proud while he gives grace to the humble and specially to be humble when God has humbled any as he had done Sauls house Therefore though he calls himself not onely a Dog but also a dead Dog fitter for a ditch or at best like a Dog to lie under a table yet he is honoured to sit as a Prince at a royall table 9. Vers 7. We see here great liberality in David towards Mephibosheth which is a worthy vertue in a Prince so that it be towards right Persons for good causes and in a moderate measure not to exhaust their own treasure and lay heavy burthens on their people for the enriching of a few perhaps not well deserving as on the contrary covetousnesse and a niggardly disposition is most unsuteable to a Prince or great man 10. Vers 9. Davids not onely bestowes upon Mephibosheth honour and riches but also being lame and impotent to travell he provids for his ease by laying the charge on Ziba of tilling his Land and gathering in the fruits thereof which shewes Davids care of him as well as his kindnesse to him and his compassionate disposition to one that had such a bodily infirmity as an example to others to follow the like compassion 11. Likewise vers 11. Though he was lame on both his feet yet he is not therefore the more dispised or lesse honoured by David to eat at his table as one of the Kings Sonnes Teaching â—s thereby to despise none or the lesse to regard them because by â—ome bodily infirmity the hand of God had visited them but to â—ity them and be thankfull to God for his dealing more indulgently towards our selves Also David looks not on Sauls blood his persecutor in lame Mephibosheth but on Jonathans deserving how much lesse will the God of mercies regard our infirmities or corrupt blood of our sinnefull pregenitours whiles he beholds 〈◊〉 in the merits of him in whom he is well pleased II. SAM Chap. 10. and 1 CHRON. 19. IN this Chapter we have the further proof of Davids continuing in his begun course to gratify and requit the favour of them to whom he was addebted in the time of his troubles This Chapter is divided in three parts in the first is Davids message to Hanun King of Ammon to comfort him after the death of his Father 2. Is set down the Ammonites barbarous usage of Davids messengers Vers 4. and 3. We have the revenge that David took of the Ammonites and their associates the Syrians in two severall battles the one with the Ammonites and the Syrians from the 6. verse to the 15. And the other with the Syrians from the 15. vers to the end In both which David is still victorious First then in the legation or message to the King of Ammon we have 1. The time when this message is sent 2. The action or message it self and the occasion thereof And 3. the end wherefore it was sent First then the time is when David was setled in his Kingdome had subdued all his Enemies both intestine forrain and was now a mighty victorious Monarch and yet hereby he is neither puft up to despise a meaner neighbour Prince nor forgetfull of any duty of kindnesse or gratitude that was requisite on his part towards him 2. The occasion of this message was the death of Nahash Hanun's Father who in his life time had shewn kindnesse to David and therefore now upon this occasion he would likewise shew kindnesse to his Sonne And 3. The end wherefore he sends this message is to comfort Hanun by the hand of his servants for his Father who was now dead But David most ungratefully is requited and his messengers villanously and barbarously abused wherein 1. Is set down the ground or motive towit the unjust suspition that the princes of the Children of Ammon had and did apprehend of the end of this message of Davids that it was not as was pretended to comfort Hanun but really and indeed to spie the City and to search and destroy it and so they censure David as a deep dissembler and Hypocrite as also a covetous wicked man seeking after that which was his neighbours not contenting with his own and imputing unto him cruelty as intending
destruction howsoever he pretended friendship and love And so they first wrong David himself in his name before they wrong his servants in their Persons 2. It sets down the barbarous abuse of Davids messengers by the pernicious and ill counsell of these Princes upon the forenamed unjust groundlesse suspition Vers 4. Which was the shaving off the one half of their beards cutting of their garments in the middle even to their buttocks and sending them away Whereupon is set down 1. What David did when he heard thereof Vers 5. Towit he sent to meet his servants because they were greatly ashamed and directs them to stay at Jericho the first bordering Town untill their beards were grown and then to return 2. Is set down what the Ammonites did who were descended of that incestuous copulation of Lot with his younger Daughter Towit they prepare for warre against David and for this cause they hire the Syrians with a thousand talents of silver as we see 1 Chron. 19. 6. To assist them whereas it had been better and more wisely done by them to have resented their wrong offered reparation and sought reconciliation with David so potent and victorious and a valorous Prince as the event proved 3. We have the motive that made them so to prepare this warre which was because they saw that they stank before David a usuall phrase in Scripture to expresse the hatefullnesse of any to others as Gen. 34. 30. Iacob sayes to Simeon and Levi yee have made me to stink amongst the inhabitants of the Land So Exod. 5. 21. the people say to Moses you have made our savour to be abhorred in the eyes of Pharaoh And so the Ammonits saw that they were become hatefull to David and their fact abhorred by him 4. Is set down Vers 7. to the 13. Davids preparation to meet them and Joab and his Brother Abishai their prudent and valiant managing of the battle Unto which is subjoyned Vers 13. and 14. The victory over the Syrians and Ammonits 5. from the 15. verse to the 19. Is set down the Syrians renewed battle against David at Helam a Town not farre from Iordan and his victory over them whereby Vers 19. they became wholly subdued so that they never helped the Children of Ammon any more From all which we may see 1. The cause of these warres that moved them 2. The persons who were ingaged in them 3. The military discipline followed by both parties And 4. the successe and end of them but before we come to the observations 1. We will speak somewhat of the persons whom Hanun hired as mercenary souldiers to assist him And 2. of their hire first then mention is made of the Syrians of Bethzehob and of Zoba who were subjects to Hadarezar great King of Mesopotamia Who were moved to follow Ammon for two causes the one for commodity the other to reject their sworn subjection to David Chap. 8. 6. Next we have these of King Maacah which were in that part of Syria which lies betwixt Gilead and on the east towards that part of Arabia called Trachonites supposed to be a part of the territory of Ammon above Jordan neer to Mount Hermon Josh 13. Thirdly we have these of Ishtob at the east part from Ammon towards Arabia called the desert amounting all to 33000. Next then here is said to be a thousand talents of Silver 1 Chron. 19. 6. Which was a Hebrew weight each Talent containing 60. pound weight and each pound 25. common siccles reducing the siccle to a halfe ounce so that the Talent will amount in our Scots money to a thousand and five hundred pounds or 120. lib. Sterlin and above and the hundred Talents to 150000. lib. Scots so that the thousand Talents of Silver will amount unto 1500000. lib. Scots As for the discipline used in this warre on both parts the same was very prudent 1. On the part of Ammon and his confederates they divide their Army in two the Ammonites place themselves at Modeba a towne in Arabia belonging to Ruben Josh 13. 16. To be a retreate to them in case of overthrow as they made the same vers 15. As also to encounter with Israel in the front as they had appointed the Syrians to charge the Israelites on their reer and accordingly Joab in like manner like a wise and expert Generall perceiving his stratagem he also divides his Army in two the strongest part whereof he takes to be under his own conduct against the greatest number of the Syrians and the other part he gives to Abishai his brother to encounter with the Ammonites with a direction to help him if he saw the Syrians too strong for him and he to help Abishai if he saw the Ammonites too strong for him OBSERVATIONS 1. V. 1. IT is said that the King of Ammon died where we see that death is the common condition of all man-kind Kings as beggers wise as fooles and rich as poore so that 〈◊〉 pede pulsat regum turres pauperumque tabernus sceptra ligonibus aequat and neither power or prayer and intreaty wisedome or wealth can avoid the stroke thereof which all Kings and great men should consider to humble them and make them think of the account of their stewardship afterward 2. Vers 2. In Davids resolution to shew kindness to his Son as he shewed kindness to him we see his vertue of gratitude as in the former Chapter to Mephibosheth this being the only tribute that the Lord requires for all his benefits Psal 103. 2. And which we also owe to man so that the naturall man saies that we should receive benefits as the earth receiveth seed and labour to render the same with increase Et si ingratum dixeris omnia 3. The time of Davids remembrance of the King of Ammons kindness to him when he was in exile is now when he is setled in a peaceable and potent kingdome so that his high preferment makes him not forget the favours which he received in his low estate as Pharaoh's butler did and as many do now adaies 4. The kindness that he could not requite to the Father partly because of his inability before and partly because of the death of this King he now resolves to shew to the sonne where we see 1. That parents leave to their Children by their charity and good deeds a good treasure As also 2. That with honest and thankfull persons the remembrance of benefits dieth not with the benefit receavers 5. Where it is said that David sent to comfort Hanun by the hand of his servants We see that Children should be naturally affected with moderate sorrow for the death of their Paâ—â—nts although most part now inwardly rather rejoyce at the death of those by whom they may get a rich inheritance left unto them howsoever by externall shew in their garments they pretend sorrow such are worse then this Ammonite or Esau Gen. 27. 41. 6. Hereby likewise we see in Davids sending to
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
his treason which is Hebron in the Territory of Judah 15. Miles distant from Jerusalem where the sepulture of the Patriarchs was belonging to the Levites which place he chooseth not as he pretended for any act of Religion or serving of God there but as fittest to act his conspiracy there and to set himself down in the throne that same place were David his Father beganne his raigne and so to serve Satan and his owne ambition The third circumstance is the manner how he advances his rebellion which is 1. By taking with him in company 200. men from Jerusalem whom he had invited to take part of his feast at the paying of his vow in Hebron who went with him in the simplicity of their hearts knowing nothing of his treasonable design 2. He sends spies through the Land to try the disposition of the people and who were on his side or no and with them he sends Trumpeters and that these spies might inform the people that as soon as they heard him proclaimed King they might joyn with him 3. He sends for Achitophel Davids prime Counsellour the better to colour and promote his conspiracy and that the people might see that the wisest of the Kingdome and his Fathers chief Counsellour was on his side Whereupon a great confluence of people comes unto him and the conspiracy becomes strong thereby Some being deceived and thinking it had been by his Fathers appointment as was Solomons afterwards others affecting novelty and their own advancement and others who were not answerable to the Lawes being glad of alteration and as we say to fish in troubled waters OBSERVATIONS 1. IN the observations or application of this History I will follow the method of the actours and persons which are five 1. David 2. Absolom 3. The spies 4. The people 5. Achitophel 1. On Davids part in History we see in this act the just judgement of God on the perverters of justice especially in the matter of murther and bloodshed in not punishing the same according to the Law therefore Absolom who first took Amnons life the Son being spared now hunts after the life also and estate of the Father Let Magistrates therefore if they love their own security draw the sword of justice against vice and especially against that crying sinne of bloodshed impartially 2. In the Mystery in Davids troubles and his adherents here we see typified the condition of Christ and his Church against whom not onely open Enemies arose and bloody persecuters but also domesticke Enemies as pernicious Heretickes professing the Christian name and yet oppugning the truth of Jesus Christ and persecuting the true professours thereof as did the Arrians especially and as now do the Pope and Papists 3. Next in the Person and actings of Absolom in the History we see the example of a youth possest with all sort of vices like a legion of Divells as pride cruelty dissimulation fraud hypocrisy unnaturall rebellion Athiesme and in a word a Masse of monstrous impiety Whereupon we learn what man is by nature being unregenerate As we see Gen. 6. 5. And that goodnesse comes not by generation but by grace and regeneration As we see in the similitude of the pure grain that is sown whereof groweth that which hath both a win chaffe and straw Which should teach parents to pray for grace to their Children to curb vice in them timely and to bring them up in vertue and correction not being too indulgent and to remember that which is said Quod nova testa capit inveterata sapit 4. Absolom likewise and his followers in Mystery represents the malignant Church persecuting the true and the rising of Antichrist resembled here by him by counterfeit profession of great humility as a servant of servants and simulate piety being called therefore his holynesse and going about in deep hypocrisy to act the Mystery of iniquity thereby to dethrone Christ who is the onely head and King of his Church and to inthrone himself as head and monarch thereof for which he has his spies and Trumpeters as his emissary Priests and Jesuites in all Lands whereby multitudes which he makes a note of his Church are made to follow him which many do like the 200. that went with Absolom in the simplicity of their hearts and such a few number who follow Christ and his truth like these who followed David he cruelly did ever persecute to the death as the two witnesses were Revel 11. Having not onely policy like Achitophels wisdome but also power on his side as we see Revel 17. 12 13. 5. Absolom likewise we see rises not in open rebellion at first nor to the hight of his impiety but by degrees getting Chariots horses and a Princely attendance first and then preparing the peoples affections and fitting all other things for his purpose This being Satans craftines sowing first the seeds of sinne in the heart which therefore we are exhorted to keep with all diligence Prov. 4. 23. As he did the tares in the Lords field and then fomenting the same by all means possible till at last it come to the ripe harvest and burst forth openly as we see Judas covetousnesse did in betraying Christ Absoloms hatred in killing of Amnon and his pride here in rebellion against his Father And in Mystery as we may see in that defection of the Roman Church to grosse idolatry of worshipping of images and reliques prayer to sancts and Angels going in pilgrimage adoration of the hoste and the like all which rose from small beginnings at first and plausible pretences as we see Coloss 2. 23. These qualities also which being single grace others seem to have conspired to meet in Absolom goodlinesse of person magnificence of state gracious affability humility in greatnesse fellowfeeling sympathy love of justice care of the Commonwealth and exemplary piety and yet all in hypocrisy playing with God that he may deceave men O damnable vice justly therefore adjudged to the lowest Hell 6. Vers 2. Absolom to promove his purpose rises up early every day Which shewes us the restlessenes of insatiable pride till it attain its intent and how busy an agent the Divell is in driving on wicked men to the acting of wicked courses like Jehu marching furiously till they have accomplished their designe as we see here in Absolom as also in Judas selling of Christ and betraying him and as is said Prov 4. 16. Of the wicked that they sleep not except they have done mischief 7. Vers 3. and 5. In Absoloms flattering speech and putting forth his hand to them that came neer him and taking of them kissing them We see the nature of wicked men who will be content to use most base flattery and dissimulation and to stoope farre under their rank thereby to attain to their own ends Of which therefore it is prudence to beware 8. In his accusing his Father of negligence in the administration of justice and so to bring him in disgust and malgrace
the blot of odious ingratitude they could not be forgetfull or ungrate Which was the deliverance of them out of the hands of their enemies and especiâ—lly the Philistims 2. From the death of Absolom whom they anointed as their King and from whom David had fled he being now dead in battle therefore why should there not a course be taken for bringing back of David againe and restoring him to his kingdome Which dealing with the tribes of Israel coming to Davids eares concerning his reduction least Judah should be deficient herein or last in the performance of this duty he sends unto them Zadok and Abiathar priests to perswade them thereunto by two main arguments The first whereof is 1. Seeing the speech of all the tribes of Israel resolving to bring back David is come to the Kings eares and therefore why should they be last herein 2. From the neer relation and consanguinity of that tribe with David whereof he is come being his brethren that is his kinsfolks yea his bones and his flesh and therefore naturall affection beside other reasons should incite them thereto The other part of Davids message sent by those priests as peacâ—makers is to Amasa whom Absolom had made Generall of his Army for his reduction to Davids obedience as having great power and Authority with them that had been under his charge and yet affected him And to this they labour to perswade him in Davids name by two arguments 1. From the naturall bond of consanguinity being Davids sisters sonne and therefore bone of his bone and flesh of his flesh 2. From the benefit and advancement which David by an oath promises to bestow upon him which was to make him Generall of his Army in the roome of Joab The success of which message to Amasa is set down vers 14. That he bowed the hearts of all the men of Judah as the heart 〈…〉 and made them unanimous for his recalling and 〈◊〉 Whereupon ensued the Kings returne and Judahs meeâ—â—â—◠〈◊〉 at Gilgal to conduct him over Jordan OBSERVATIONS 1. V. 2. WHere it is 〈◊〉 that the victory which David obtained was turned â—o mourning We see as we touched before the tragicall evills of civill and intestine warres as we see in that of the ten tribes aâ—ainst the tribe of Benjamin of Saul between him and David also thereafter between David and Ishboseth and here between him and his own sonne Absolom and after Solomons raigne between Judah and Israel which ended in the leading away captive the ten tribes by Salmanasar and thereafter of Judah also to Babylon by Nebuchadnezzar the like intestine warres was within Jerusalem when it was besieged by Titus which was the maine cause of its overthrow and where ever intestine division and distraction is either in Church or Commonwealth it produces sad consequences and is the presage oâ— fâ—ture destruction for as our Saviour saies a Kingdome divided against it selfe cannot stand which should be a powerfull motive to unity and to eschew dissention 2. As David mourneth so does all the people Whereby we observe how powerfull the examples of superiours is towards their inferiours as it is said Regis ad exemplum totus componitur orbis and in our Scottish proverb such Master such man O happy then are all those who have any place or promotion in Church or Commonwealth and who give good example to others that they may say with the Apostle 1 Cor. 10. 1. Follow me as I follow Christ as on the contrary woe be to them who give evill and scandalous example and make others stumble being to them a rock of offence For it were better for theâ— that a milstone had been tyed about their neck and they had been cast in the midst of the sea and dreadfull will be their account at the last day 3. Vers 5. Joab in his speech to the King deales too boldly and presumptuously which did irritate David so against him that vers 13. He promises to Amasa and sweares that he should be his Captaine over the host in the roome of Joab Princeâ— therefore being called gods though they dye like men seeing they are his vicegerents to whom all honour and reverence is due ought to be honoured by their subjects and tenderly and prudently dealt with even when they deserve rebuke and admonition therefore Nathan having warrant from God for what he spoke to David in the matter of Vriah uses prudently a parable whereby he makes his own mouth to convince him of his sinne otherwise as is said He who presumes to shave the Lyons skinne Full little knowes what danger lyes therein 4. Without making mention of the Lords preservation or giving the victory Joab ascribes only to himselfe and his Army the saving of Davids life and the lives of his sonnes and daughters and wives Where we see the nature of ambitious and worldly spirits as is said Job 31. They kiss their own hand and sacrifice to their own net speaking as Nebuchadnezzan Is not this great Babylon which I have built whereas the Apostle words are after rehearsall of all what he had done for Christ and the Gospell yet not I but the grace of God which is in me The like we may see Gen. 33. 9. In Esau who saies only I have enough whereas Jacob speaks thus vers 11. The Lord hath dealt graâ—iously with me and I have enough As also in David chap. 22. 2. 40. and 48. When he saies The Lord is my rock and my fortress and my deliverer from them that rose up against me thou hast subdued under me and it is God that avengeth me and bringeth down the people under me 5. Joab also imputes it as a fault in David vers 6. That he loved his enemies as well as that he hated his friends Whereas we see that our Saviour commands to love our enemies and to pray for them who persecute us and whereby we see againe the carnall and unregenerate disposition of this man which is indeed naturall to all till grace make a change and turne Lyons into Lambs and haters to be lovers of our enemies even as Christ loved us being his enemies and gave himselfe to the death for us 6. He imputes also to David most unjustly and presumptuously that he regarded not his Princes nor servants and if Absolom had lived and all they had died it had pleased him well Which with his subâ—equent threatning as it shewes the audaciousness of Joab having power and charge of the Army and therefore taking liberty to himselfe to speak as he pleased and as his passion misled him to his King and Soveraign so it shewes the great patience of David in hearing without opposing or reply Prudence and patience being two notable vertues in a Prince and adorning him no less then his crowne or diademe 7. Vers 7. In his threatning of David That if he went not forth and shewed himselfe cheerfull to the people they would not one tarry with him that night which would be
it pleases the Lord to bestow the same 28. Vers 18. She convinceth Joab first by authority of Scripture Deut. 20. 10. That peace should be offered to any City first before the invasion thereof Whereby we see that even then Gods people were accustomed with Scripture and the knowledge thereof against the Popish prohibition of Laiks to read the same and which 2 Tim. 3. 15. Sheweth to be injurious as also that Scripture should be the warrant and rule of all our actions from which whatsoever disagreeth should be eschewed and whatsoever agreeth with the same in matters intellectuall or in matters morall and practicall should be followed and obeyed And as this was the Law of God and his rule prescribed to others so is it his owne gracious practise towards all rebellious sinners he first offers peace and reconciliation to them by the Ministry of his Gospell in treating and beseeching them to be reconciled to him before ever he take any other course of punishing or chastiseing them Where also we see what should be the scope and end of warre towit peace and procurement thereof which if it have any other end it turn's to publicke murther 29. Vers 19. She shewes in her own person to Ioab what was the disposition of all her fellow Citizens towit that they were peaceable and faithfull or loyall two good properties and vertues in Citizens and in all other subjects and contrary to the disposition of seditions unquiet and firy spirited persons who like Salamanders delight in the fire and flame of contention and love ever as we say to fish in drumly or muddy waters 30. She also calles the City of Abell a mother in Israell because of the birth and breeding of the inhabitants therein by analogy whereof all Citizens and others are taught what duty they owe to their native Cities and country and compatriots for the which Moses and Paul were so zealous and for the good whereof the very heathen feared not to yield up their lives 31. She desires also Ioab not to devoure or swallow up by the sword the Lords inheritance it being a City of that holy Land which the Lord so owned Whereupon we note in generall the right use of the sword to be as Paul describes it Rom. 13. To defend the innocent and to punish onely the nocent and not to do the contrary which should be an admonition to all Magistrates and those who have power of the sword 32. Vers 20. Ioab in great vehemency he deprecates that imputation of any intention he had to destroy or waste that City though having harbored a traitour providing he onely were delivered a worthy and imitable example of a wise and valorous generall as Abraham said Gen. 18. 23. Concerning the Lord That he would not destroy the righteous with the wicked How fearfull then is their condition and what shall be their answer in the day of their account Who upon the quarrell onely of their own ambition have not spared to waste whole tribes of the Israell of God and as may be seen in the bloody warres of Nation against Nation at this very day 33. Vers 22. According to this wise Womans capitulation and conclusion with Ioab Sheba's head is cut off and cast over the wall unto him and that most justly loses he his head and life who had conspired against the head of his people and to take his life from him and no lesse wisely by the perswasion of this wise Woman does the inhabitants of this City save their own heads by delivering of his head to Ioab Thus does Sheba's pride and rebellion bring him in the end in the very place where he placed his security to a violent and a shamefull end the same or the like whereof may all such Sheba's expect who rise up and rebell against lawfull and established authority Spiritually also the case is ours every mans breast is a City inclosed every sinne is a traitour that lurks within these walls God calls to us for Sheba's hed to cast it out as Jonâ—s was in the Sea and to kill the rebell by mortification he having no quarrel to our person but for our sinne if we be wise then we will hearken to this his desires if we love the life of our own souls and then we cannot be more willing to part with our sinne then our mercyfull God is to withdraw his judgments else if we love the head of his traitour better nor the life of our own soul we shall justly perish for ever 34. Then Joab returnes with Victory and hopes by Sheba's head to pay the price of Amasa's blood David hates the murther entertaines the man delayes the revenge Ioab was so great and popular that it was no marvell that David sayes The Sonnes of Zerviah are to hard for me and that it was not so easy or safe to punish him Greatest powers then we see have not all contentments but at sometimes and in some things as we say must have patience perforce and must connive at that which otherwise they aâ—horre 35. Vers 23. David now being setled in peace takes care of the right administration of all the affaires of his Kingdome and therefore appoints severall persons both in Church and state military civill for their severall offices A worthy commendable example to all Kings and supreame Magistrates in time of peace not to give themselves onely to their pleasures carnall delight or case but to appoint fit and worthy men to governe under them and themselves to have the supreame and speciall care of right administration II. SAM Chap. 21. THis Chapter is branched forth in two parts the first is the History of the three years famine that was upon the Land to the 15. verse And the second is the foure Victories which David and his servants purchased against the Philistims again the History of the famine is reduced to these three particulars 1. The famine it self and deprehension of the cause thereof From the 1. verse to the third 2. The remedy that is sought and adhibited 3. The ceasing of the plague there upon and the buriall of Saul and Jonathans bones and the seven Sonnes of Saul whom the Gibeonites hanged 1. As for the famine it self it is one of the three sore plagues with which the Lord usually threatned his people for their sinnes the famine the sword and the Pestilence Lev. 26. 16. Deut. 28. 23. and 2 Sam. 24. 13. And it is twofold towit a famine of the staff of bread wherewith our bodies are fed and this naturall life which is here meant and a famine of the word of God which is the spirituall bread wherewith our souls are fed and the spirituall life thereof Amos 8. 11. And which is the greatest plague of any With all these three fornamed plagues David and his Land was corrected 1. By the sword of rebellion lately 2. Now by three years famine and 3. chap. 24. By the plague of Pestilence for his numbring the
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
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
place 5. Whereas David saies that in sinning he had done very foolishly We see that it is not without cause that sinners are called fooles in Scripture though never so worldly wise as the nich foole in the Gospell and where it is said the foole hath said in his heart there is no God and that sinne is folly as Tamar said to Amnon 2 Sam. 13. 12. Whereas they only are truly wise who are Godly the feare of God being the beginning of wisdome and they only make a wise choice of things preferring pleasures for ever more to sinnefull perishing pleasures and a heavenly kingdome to earthly profit they also like the wise steward provide for time to come as also foresee and prevent dangers like wise Abigall takes also with warnings as David did with Jonathans And as our Saviour adviseth agree with their adversary while they are on the way Whereas the foolish sinner does none of these fortnamed 6. In Davids prayer for remission of his sinne he calles himselfe Gods servant Whereby we see that although at some time through frailty or force of temptation a Godly man may fall into some provoking sinne beside those of daily incursion yet their desire and ordinary câ—â—â—se of life is to serve God from which therefore as from the greater part they are so denominated as the wicked are called sinners though sometimes they have done some act that seemeth good and pious as Joab here in his disswading of David to number the people 7. Vers 11. The Prophet Gad is called Davids Seer Where we observe not only the necessity and utility of faithfull pastours who should be Seers or watchmen as they are called Ezek 33. 2. And give warning to Gods people of their danger and duty But likewise whereas Gad in a particular manner is called Davids Seer We have in David a good and Godly example of imitation for Magistrates and great men to adjoyne to themselves some worthy and able servant of God and have them in their company with whom they may communicate their spirituall condition and consult with them in the matters of God and of their salvation which is that one thing most necessary as our Saviour spoke unto Martha 8. Vers 12. Albeit David repented in manner aforesaid for his sinne yet he must be corrected not that we establish hereby that doctrine of remission of the fault but not of the punishment which Romanists use for their satisfactions and purgatory but to shew that when God has pardoned the sinne yet he inflicts the temporall correction not as an evill of punishment but as a medicinall good and preservative from sinne in time coming and not as a judge punishing a malefâ—ctour but as a wise and loving Father correcting his Child as the Apostle shewes Heb. 12. Or like a wise and skillfull Physitian giving a purge to his patient and applying a corrasive to the corruption So that the Lords dealing herein is not Penall but Paternall and Medicinall 9. Vers 13. Davids sinne must be punished with one of three â—ore plagues the Sword the Famine or the Pestilence Whence we collect that if for such a fact which in it selfe was not sinfull a Prince to cause to number his people so good a man as David was so severely punished being one according to Gods own heart What may wicked flagitious sinners for manifest and scandalous sinnes expect and if this was done to the green tree what may withered branches look for 10. Vers 14. David chooses rather to fall in the hand of God by the Pestilence then fall into the hand of man by the Sword for with the Lord is mercy whereas with man is cruelty And this is the reason which David gives of his choice for his mercies are great saies he so that the Godly in the midst of their sharpest corrections they ever by faith apprehend mercy and that the Lord tempers their most bitter cup with the sweetness of fatherly love Whereas the wicked drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation as is said Revel 14. 10. 11. Vers 5. It is said so the Lord sent a Pestilence upon Israell Where we observe that the Pestilence and such other plagues or punishments that come on man for sinne are sent from God and come not by chance or fortune as men speak nor are to be attributed only to the distemper or corruption of the aire or the like secundary causes but are to be acknowledged to come from the sinne-chastising hand of God and therefore that for the removing of them we should by true repentance and humiliation with David here have our recourse to him 12. Of this plague it is recorded that there died 70000. men Where we may see that wherein men offend commonly they smart David was proud of the number of his subjects and now they are greatly diminished that he may see cause of humiliation in the matter of his glory The like we may see in the strength of Sampson and the beautifull haire of Absolom 13. Vers 16. When the Angell stretched forth his hand upon Jerusalem to destroy in the Lord repented him of the evill and commanded the Angell to stay his hand saying It is enough Where we may observe the Lords bowells of compassion towards his people even when he is most sharply smiting and his preventing mercy before that David make his subsequent supplication for staying of this plague 14. Here likewise we see that the Lord hath his Angells ready to execute his will as his ministring spirits either in justice or mercy whose example of promptitude or obedience we are taught by our Saviour in the Lords prayer to follow and to do his will on earth as it is in heaven Whose great power also we may see in so short a time destroying so many thousands being but one Angell As we see likewise in the destruction of the first borne in one night through all Egypt and of one hundred fourscore and five thousand of Assyrians by one Angell also in one night of Sinacheribs Army 2 King 19. 35. Whence we may collect how mighty a guard the Godly have as we see Gen. 32. 2. and 2 King 6. 7. And how much more mighty is the Almighty God whose ministring spirits they are and do attend his will 15. Where the Lord sayeth to the Angell it is enough We see that as the Lord mixes the cup of his sharpest and most bitter chastisements with mercy and love so likewise the Lord like a wise and skilfull Physitian measures his cup and will not lay upon any more then they can beare but with the correction in his own good time he will give the issue and delivery thus he who sets Limits to the raging sea did Limit the time how long his people should remaine in the bondage of Egypt and thereafter in the captivity of Babylon As he did here how long this destroying Angell should smite with his
of Amasa of the warres between Caeâ—ar and Pompey of the contention also amongst Christs disciples who should be greatest of the Bishop of Rome and between other Bishops of Patriarchall seates and amongst others also both in the Civill and Ecclesiasticall estate even unto this day forgetting that speech of our Saviour Learne of me for I am humble and meek which is the true and sure way to peace and unity 8. Vers 43. This dissention is increased and fomented by the feirceness of words on both sides but the words of Judah are said to have been the feircest Where we see the truth of that which the Apostle James sets down concerning an evill bridled tongue that though it be a small member as he calls it Jam. 3. 5. yet what a great fire it kindleth and is a world of iniquity which setteth on fire the course of nature and is it selfe set on fire of hell Whereas a soft answer pacifieth wrath and prevents discord 9. In all this though the complaint was made to David by the ten tribes yet for the naturall affection that he carried to Judah whom he was loath to offend And which therefore made their words to be feircer he forbeareth to decerne and decide the matter whereupon a new rebellion did ensue as we see in the next Chapter Which may learne Magistrates and Judges to eschew partiality upon carnall or naturall respects and not to suffer affection to beare sway either to obstruct or corrupt justice but looking to the equity of the cause to do that which is agreeable thereto and so to prevent dangers that otherwise might ensue II. SAM Chap. 20. from the 1. Verse to the end IN this Chapter we have these foure things 1. The rebellion of Sheba and defection of Israel of a new 2. The Action of David after his returne to his house and shutting up his concubines that had been defiled by Absolom till the day of their death vers 3. 3. Davids imployment of Amasa to assemble all Judah together for the pursuit of Sheba and his followers and Joabs treacherous killing of him from the third vers to the 14. 4. Joabs pursuit of Sheba and his besieging of the City Abell where he had fortified himselfe and by perswasion of a wise woman therein is Sheba's tragicall end and Joab's removall from the City in peace Whereunto is subjoyned a rehearsall of Davids chiefe officers and prime men both in Church and Common-wealth First then in the rebellion of Sheba we have his description 1. From his name 2. From his nature a man of Belial or a wicked man 3. From his progeny the sonne of Bichrj a Benjamite 4. From his Action he blew a trumpet for assembling the men of Israel unto him 5. From his seditious speech unto them the like whereof was that of Jeroboam 1 King 12. 16. Disclaiming now that they had any part in David who before were claiming ten parts in him And 2. Proclaiming liberty to them from royall government by bidding them go to their tents and houses that leaving David whom contemptuously he calls the sonne of Jess they might think of another sort of government The event of which speech is set down vers 2. To wit the defection of the men of Israel from David and their following of Sheba but that all Judah constantly did cleave to their King The second Action is Davids sequestration and shutting up his concubines whom Absolom had defiled immediatly after his returne to Jerusalem The third Action is Davids imployment of Amasa whom he had newly placed in Joabs roome within three daies to assemble to him the men of Judah who tarrying longer then the time appointed and David thinking delay in such purposes to be dangerous so that Sheba if he were not speedily pursued might do more evill then Absolom lately had done therefore he imployes Abishaj to take his servants and pursue after him who when they were at the great stone in Gâ—beon Amasa meets them and goes before them whom when Joab who was with Abishaj in company sees he kindly first salutes him calling him Brother and askes of his welfare but taking him by the beard with his right hand to kiss him as the manner of the Jews was agreeable to our joyning of hands with his left hand he treacherously kills him with his sword which he had so cunningly girded unto him that it might easily fall out of the scabbard when he did stoop to embrace Amasa and so he might have occasion to hold it in his left hand after he had taken it up without any occasion of susspition to Amasa who being dead then Joab and Abishaj his brother pursue after Sheba which pursuit being retarded by the peoples standing still as they came by gazing on Amasa who was lying wallowing in his blood in the midst of the high way one of Joabs men who stood by him 1. Proclaimed that all who favoured Joab and were for David should follow after Joab And 2. That the sight of Amasa should no more impeade them he removed Amasa out of the high way into the field and cast a cloth upon him so that thereafter all the people followed Ioab who also went through all the tribes of Israel and gathered the people till they came to Abel of Bethmacaachah whither Sheba had gone as David had suspected he would vers 6. To fortify himselfe or escape which City therefore Ioab did besiege and as the custome was for battering the same he did cast up a bank against the same to throw it down Whereupon a wise woman of the City calleth unto Ioab and disswades him from destroying of the City by foure arguments The first whereof is taken from military discipline according to the law of Moses whereby it was appointed that first conditions of peace should be offered to any City which if the same were accepted the matter was so ended and no invasion used 2. She argues from the disposition of the inhabitants of the City who were peaceably disposed as her selfe was and not rebellious 3. She reasons from the dignity of the City that it was a mother in Israel that had bred and brought forth many inhabitants and Children And 4. From the duty of Ioab as a Godly Commander and Lieutenant to a Godly King which was not to swallow up the inheritance of the Lord but rather by the right use of the sword committed to him to defend and maintaine the same By which arguments Ioab disclaiming any such cruelty or wickedness sheweth unto her that he was come only against a rebell Sheba whom if the City would deliver to him he would spare the same Whereupon she capitulates with him in name of the City that Sheba's head should be throwne over the wall unto him Which being done by the people of the City through the wise perswasion of this woman Ioab sounds a retreat from the City every man to his tent and Ioab returned to Jerusalem to the King who having all things
now setled in a peaceable condition appoints under officers and rulers in his Court and Kingdome for the better government of all matters both in Church and Common-wealth OBSERVATIONS 1. DAvids still finds new troubles to arise after a rebellious sonne now a rebellious subject a verifying of the truth of that enmity which shall ever be between the seed of the woman the seed of the Serpent David also being herein a type of Christ the sonne of David who never did nor will want enemies to him even of such as are professed sonnes and subjects and whereby also is seen the verity of that Many are the troubles of the righteous but the Lord delivers them out of them all 2. Sheba is described to have been a Benjamite of Sauls kindred as Shimej likewise was and therefore carrying a lurking hatred against David so that to seditious and carnall minded malitious persons there wants nothing but a fit occasion and opportunity to vent and make their malice manifest 3. Another cause of Sheba's rebellion was his pride to be the head of a faction but which in the end drew him on to his own destruction before which pride ever goes as before honour goes humility which satanicall vide therefore every one should eschew as the mother of much mischiefe and the causer of great ruine in the end 4. Sheba a man of Belial blowes a trumpet of rebellion no marvell being such a one and as all seditious rebells ought to be accounted men of Belial But it is a sad matter when those who should be preachers of peace are trumpets of rebellion and who should lift up their voyces only as a trumpet to shew Gods people their transgressions as he speaketh by his Prophet Isaj 58. 1. That such should lift up their voyces as a trumpet to perswade to transgression 5. He who lately with the rest of Israel claimed ten parts in David as King disclaimes and disownes him now as having no part in him at all Thus will hypocrisy detect it selfe at last and what lay before under ashes in Sheba's heart bursts forth now in flames in his words and actions And so do many hypocrites now disclaime Christ by their deeds and shew that they have no part in him who profess him in their words and in their tide of Christians to have the chiefe part in him and in salvation 6. David before had raised his hand against a faithfull subject Vriah and therefore now a faithless subject raises his hand against him as a man sinneth so oftimes he is punished and in this also as a part is that doome denounced against David for the blood of Vriah fulfilled that the sword should never depart from his house so that one â—ot of Gods Word shall not fall to the ground unbeing performed 7. By way of contempt he calleth David the sonne of Jess as our Saviour was called a carpenters sonne Let not therefore these of lower degree grudge that they sometimes undergoe the lash of contemptible words or think it strange that they suffer the scourge of the tongue This being likewise to be adverted by those in authority that disdainfull and mutinous speeches savouring of miscontent are the smoke that goes before the flame of bursting forth in rebellion and therefore to be heeded 8. Sheba after disowning of Davids government over them bids Israell go to their tents to live as it were at liberty as it is said in the book of the Judges that there was no King in Israell in those daies and therefore every one did as he thought good Where we see the ordinary practise of the Authors of seditionâ— is to proclaime and pretend the liberty of a people from a just and loyall subjection while as they intend to bring them under the yoke of unjust usurpation 9. Vers 2. All Israell revolts from David and followes Sheba as nothing then is more unstable then a multitude who upon every light occasion or irritation are ready to affect a change and withdraw their necks from under the yoke of present authority so there is no levity nor love that can be security enough for Princes such as David shew lately to this people after his victory without the awfulness of power and the feare of justice 10. As Bees when they are once up in a swarme are ready to light upon every bough so the Israelites being stirred up by the late rebellion of Absolom are apt here also to follow a Sheba especially as is said finding nothing but clemency and Davids passing by their former revolt It is dangerous therefore for any state that the multitude should once know the way to insurrection the least tract whereof in this kind being easily made a beaten path without timely curbing and resisting beginnings 11. Though Israell rebell yet Judah continues loyall The Godly then in their greatest distresses or desertions shall never want some friends as were Obadiah and Ebedmelech neither shall the sonne of David ever be left destitute of some true subjects in the time of greatest Apostasies like 7000. in Israell that had not bowed to Baal and the two witnesses in the Revelation with the few that followed the lamb such also as was Athanasius and a few lurking persecuted Orthodox Christians in the time of prevailing Arrianisme and those in the time of prevailing Popery who were to be found in the midst of Myâ—ticall Babylon in selfe before the time of their evocation and coming out of the same and wishing for the truth 12. Vers 3. David before he took course for suppressing Sheba beginneth a reformation in his own house by shutting up and sequestrating from his company thereafter those his concubines whom Absolom had deâ—iled The like of this did Jacob Gen. 35. when he was commanded by God to arise and go to Bethel in causing his houshold to out away the strange gods that were amongst them leaving hereby a Godly and good example to all men Princes and pastours who would reforme others to beginne the reformation of abuses at their own persons and families 13. Vers 4. Amasa being reconciled to David is imployed by him to assemble all Judah for the pursuit of Sheba It is no small wisdome then to make a friend of a foe and to ingage such a one who is newly reconciled wherein he may be confirmed by his own act 14. Joab having now Amasa imployed by David and set in his roome he smarts for a loyall disobedience in killing of Absolom and for his too peremptory and bold speech thereafter which he had to the King although had been a man of great meriting before and many atcheivments Whereby we see how slipry are Princes Courts how changeable is their favour and how unstable are places of preferment as we see in Pharaâ—h who knew not Joseph in Ahasuerus favour towards Haman and Davids here towards his cousing Joab O happy then are they who are in favour with God whose love is Immutable and constant Joh. 15. 1. And in