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
shewes not onely Quod non tangit non angit but likewise that the best hearts may be sometimes overtaken with dulnesse in holy duties 5. David when he sees the plague he inquires of the sinne considering that never man smarted causlesly from the hand of God and that sinne ever calls for punishment O then when we suffer that we would inquire what have I done and that our crosses were a pedagogie to lead us to repentance as we see in the example of Josephs brethren Gen. 42. 21. Hosea 6. 1. 6. David is a Prophet and yet the cause of this famine is not revealed to him but he must inquire thereof in the ordinary way If God then will have Prophets to have recourse to Priests as the ordinary way how to know his will how much more should people now use the ordinary meanes and not neglect the same to inquire of Gods Word and the ministry thereof of Gods will as they are commanded Mal. 2. 7. 7. David no sooner inquires of the cause than the Lord by his oracle readily answers Whereby we see a ground of great comfort to such as in sincerity draw neer to God as we see in his ready answer to the theefe on the cross and others Yea he has been found of them that sought him not as we see in Pauls conversion and much more will be found of them who seek him in sincerity 8. The Lord shewes that this plague on the Land was for Saul and his bloody house because he slew the Gibeonites Where we see how happy is a land that has a good King and how miserable a land is who have an ill King whose sinne is oftimes punished in the person not only of the people while he is alive as Davids numbering of the people was by pestilence but also when they are dead yet their sinne not dying as we see in the person of Saul and in the famine on the land which his sinne procured 9. Between Sauls slaying of the Gibeonites and the time of this famine on the land for the same there had intervened neer fifty yeares Wherein it was forgot by many that were alive but was not forgot by God who keepes our sinnes unrepented of in a fresh register till the day of our account and remuneration It is therefore a vaine hope of impunity which arises from the delay of judgments Which oftimes is for this cause that the cup of sinners as was of the Amorites is not yet full 10. This sin was not the sinne of the present age but of the former generation and yet those of the present age are punished so that sinne never goes unpunished as we say either in the stock or brock as many houses of our land can verifie and according as it is said that the Lord will visite the sinnes of the Fathers upon the Children to the third and fourth generation to wit with temporall judgments as here but not with eternall which is only personall and not successive except they tred the steps of their sinnefull and impenitent predecessours 11. Amongst all Sauls sinnes which were many and great the Lord pitches only on blood guiltiness and perjury All sinnes having a loud cry in the Lords eares for vengeance but none having a louder cry then blood guiltiness As we see in that of Abells and of Christ whom he typified whereof the Jewes said His blood be on us and on our Children so also of his Martyrs Revel 6. 10. And of all other innocent persons whosoever 12. Likewise as he calls Sauls house a bloody house so the Lord layes to his charge the guiltiness of perjury by slaying of the Gibeonites contrary to the oath of the Lord made unto them by Joshua and the Princes of Israel Josh 9. 3. So that perjury is a grievous and damnable sinne violating that which is most sacred the oath of God and which kindles Gods wrath here that without repentance shall burne against the guilty unto all eternity hereafter except they repent 13. Vers 2. It is said that Saul sought to â—tay them in his zeale to the Children of Israel and Judah Whereby we may observe that mens good intention is not a sufficient warrant for their Actions except the same â—e warranted by the Word of God As we see in Nadab and Abihu and Sauls sparing Agag and in all will-worship Collos 2. 23. Neither is it enough to have zeale which even the crucifiers of Christ had and Paul when he was a persecuter except it be guided by right knowledge and direction from Gods Word else it will prove but fury aâ—d like wild fire and will tend not to edification but unto destruction 14. Vers 3. David askes the Gibeonites what he should do to them and wherewith should he make atonement Whereby we see that he looked not on the secundary causes of the famine as drouth and unseasonable seasons or the like but he looks higher to a provoked God by sinne who beâ—oâ—ed to be appeased and to vindictive justice against blood and perjury As all men ought to do when either any generall plague or punishment is on the land or any particular chastisement is upon themselves or their neâ—r relations 15. In Davids asking the Gibeonites what he should do for them We see likewise that David as being acquainted with Gods proceedings knew well that the removall of the judgment behoved to beginne at the satisfaction of the party wronged For we say non remittitur peccatum nisi restituatur ablatum and that by so doing the sinne which cryed for a curse being removed with the judgment a blessing may come in place thereof 16. Vers 4. The Gibeonites in their answer to David 1. Refuses any satisfaction for the blood and lives of their predecessours by silver or gold of Saul or his house To shew that they were free of covetousness in that matter and would not make merchandise of that which was so precious to them who had suffered by Saul which thing may condemne many Christians now a daies and make them ashamed who for mony and price will sell the blood and lives of their dearest and neerest relations and not prosecute the law against such who have polluted the land by blood guiltiness if their greed be once satisfied 17. Vers 5. In their demand also of seaven of Sauls sonnes to be delivered to them to be hanged by them in Gibeah of Saul for his consuming and destroying of them We see not only that the Lord oftimes retaliates sinne with the like punishment and destruction but also that it is lawfull for persons wronged to have their recourse for remedy and satisfaction to the civill Magistrate howsoever private revenge be alwaies forbidden 18. The Lord smites the land with famine for this wrong whereof they complaine and they know it not till David reveales it to them and the Lord to him Which sheweth that the righteous judge oftimes avengeth the vexations and wrongs that are done to men when they
that promise made to Abraham of the holy Land of his seed in whom all Nations should be blessed and multiplying thereof Of the whole possession of that land made to Israel in the desert deferred till the reigne of David of the reducing of the people out of Babylon after 70 yeares Davids inauguration here and as in our owne daies is commonly found in the experience of the estate of many good men and Princes 2. In the example of David patiently abiding the Lords leasure and in adversity neither doubting nor grudging neither using any unlawfull means we have the generall rule of the behaviour that the Godly should learne when they find themselves in the like condition in good causes which God hath promised to bless and in following of the same albeit the promise be slowly performed and the middes be troublesome let them not think that God hath not a care over them neither grudg as do impatient men neither doubt as do the weak in faith neither use unlawfull seconds as do the worldlings neither despaire as do the reprobate but following the examples of David Abraham Moses Joshua Daniel the Apostles and such assure themselves upon the conclusion of Christ that heaven and earth shall perish but one jot of Gods promise shall not alter and remember what Paul saith Rom. 8. 39. That nothing whatsoever is able to separate Gods chosen Children from the love of God which is in Christ Jesus and that all things in the end shall work together for their good who love him 3. Vers 1. The whole people are moved by Gods instinction to offer their voluntary obedience to David and albeit they had the word amongst them yet it was not followed because they wanted the inward perswader till now who is the holy Ghost so that the kingdome of David riseth not by violence and compulsion but by the inward perswasion of the holy Spirit whereupon we inferre in the generall literally and then mistically that the hearts of subjects to temporall princes are in the Lords hands to harden or mollifie them as he thinketh expedient to shew in them his favour or his wrath to their superiours and therefore if they will have obedience of their subjects let them subject their scepters to the obedience of God for he will honour them that honourt him and they that despise him shall be despised and therefore as the tiranny of these in authority is Gods punishment for the sinnes of inferiours so the rebellion of inferiours is a token of Gods ire against their Magistrates 4. As this is true in Davids temporall so it is true in Christs spirituall kingdome for it is not the externall hearing that moveth the heart albeit that thereby the incredulous be made inexcusable but it is the inward operation of the Holy Ghost which inwardly perswadeth and draweth the heart as the Loadstone doth the iron to the obedience of the Lords Word and so erecteth the kingdome of Christ into the soule of man No marvell then that the greatest part of the world remaine in infidelity and wickedness albeit Gods Word plentifully sounds in their eares because as a sound only there it evanisheth And as a feeling power descendeth not in the heart to take root downewards and bring forth fruit upwards as Christ therefore spoke of his body Iohn 6. 63. So it is the spirit which quickneth the Word without the same profiteth nothing 5. In this occasion and election or inauguration of David we inferre the generall rule of electing of Magistrates as well in regard of his qualities and forme of election as of the end wherefore he is to be elected As for his qualities 1. He must not be a stranger in birth much less in religion but must be of a conjunction naturall and spirituall with them whom he governeth otherwise there can be no sympathy nor symbolizing between â—hem 2. He must be able to governe which is called here to leade out and in Next the forme of his election should be by common and voluntary consent according to the constitution of the state and oath or obligation of right administration the rule whereof should be the Law of God and positive constitutions of the realme And last the end should be to feed the people caring that they be spiritually fed in the food of life and temporally that they be not spoiled or bereft of their meanes of the life corporall to be their guider protector father patron and to have a regard to all their necessities as the good pastour hath to his sheep and the Father to his family 6. By all this history it is evident that he is rather compelled and urged by the people to reigne over them then they are urged by him to give unto him the government for he saw that it was not so much honos as onus teaching hereby all those who are to undertake any function in Church or Commonwealth not to runne before they be sent nor to thrust themselves in at the window till they be lawfully let in at the doore and as they have the inward and effective calling of God fiting them for the work so to expect the outward and declarative calling of man suiting them to the work The Lord will therefore give wisdome and skill to Bezaleel and Aholiab but Moses must call them 7. Vers 3. The covenant of mutuall observance of duty which they make it is before the Lord who did heare not only the words of their league but did see the sincerity of their hearts therein and whom they acknowledged not only as a solemne witness to beare record but as a just judge and severe revenger of the breach So before this same Lord we ought to consider that both we and our secretest actions yea the very thoughts of our hearts are patent and as in his presence whose al-seeing eye beholdeth all things watchfully we ought to walk fearing to speak or do either wickedly or hypocritically seeing as Elisha said to Gehezi his heart goeth ever with us and he will make no other but our own wickedness to find us out 8. Vers 4. In the Chronology of Davids life and reigne as we see that the people get a great benefit from God in having a Prince given them of ripe age experience and ability to governe being 30 yeare old when he began to reigne where women and Children are given in Gods wrath so on the other part we see also that long life and a prosperous government in a Princes person is a great blessing likewise and old age as Salomon saith is a Crowne of Glory when it is found in the way of righteousness therefore honour thy Father and Mother saith the Lord that thy daies may be long in the Land which the Lord thy God hath given thee the long life is a reward and the contrary as a punishment is denounced against the house of Eli 1 Sam. 2. 32. II. SAM Chap. 5. from the 6. Verse to the 11. THe first
escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
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
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
not to be sudden and may be upon better cognition of the crime and further triall of others conâ—â—ices in conspiracies as also for saving innocent infants in Women with Child till the birth and in such like cases Lawfully delayed but they ought not to be so long postponed and the noâ—ent party tolerated and overseen 3. Christ remits his servants in his Ecclesiasticall Kingdome but David had a politicke And the argument from the type to the substance doth not ever follow not yet from comparisons and as for revenge it is indeed to be referred to God where no other redresse can be had and that by private Persons but not by publicke Magistrates who are his deputies on Earth Again this fact of David is against the office of a Magistrate described Exod. 18. and 21. And against the use of the sword Set down by Paul Rom. 3. 4. And against his own former example likewise in the execution of the Amalekite and against the common Law of all nations beside the expresse Law of God in his Judicials to Israel And how this omission upon diffidence and carnall fear was the occasion of the polluting of the Land with further bloodshed the murther of Amasa may testify Yea it was a way to hinder the establishing of his Kingdome for the Kings Throne saith Salomon is established in Justice Prov. 25. 5. OBSERVATIONS 1. V. 28. DAvid diligently purgeth himself here by a solemne protestation flowing 1. From the testimony of a good conscience which unrequired maketh him to burst forth so and lay open his innocency to all men This testimony making ever bold and not to be a hamed as we see in Iob ch 31. 2. From piety and detestation of the fact this ever being the nature of the godly not onely to eschew wickednesse themselves but to hate detest the same in others so that sinne both in action affection dies to them and they to it 3. From wisdome least the people should rebell counting David cruell dissimulate and false or treacherous therefore he solemnly by many arguments and evidences cleareth himself before them of any such suspition or that in any sort by knowledge devise or practise he is any way guilty of the blood of Abner An example of imitation to all men but especialy to such as beare publicke offices in Church or Commonwealth that they be carefull and provident they fall not in suspision or just slander of publicke offences like the Sonnes of Eli. For how the same severely hath been punished not onely in the wicked as in Saul Achab and sundry others but likewise in the dearest elect the example of Davids corrections for his whoredome with Beersheba and the blood of Vriah most clearly doth testify 2. It is before the Lord for ever that he attests here himself and his Kingdome to be guiltlesse So that it is to Iehovah that the godly have ever their chief respect For he is the Judge of the whole World to whom we ought to approve our selves and if not to him it matters not to whom else this was Iobs comfort that concerning his innocency his record was on high and the care of his approbation before God was his restraint from evill therefore doth not he behold my wayes saith he and tell all my steps for Gods punishments were fearfull to me and I could not be delivered from his Highnesse Therefore Iacob nameth him the fear of his Father Isaac and Abraham feared wrong in Gerar for Sarah his Wife onely because the fear of God was not in that place and no other reason obtrudeth Ioseph unto his Brethren to assure them that he would deal uprightly with them then that which restrained him from whoredome with his Masters Wife For I fear God saith he and no better assurance can he give also of Brotherly dealing after his Fathers death unto his Brethren who feared just recompence of their doing to him then this fear not for am not I under God And comptable unto him Where on the contrary the fool hath said in his heart there is no God and Pharaoh blasphemously dares enquire who is God that I should obey him The carelesse regard of this approbation before that unpartiall and eternall Judge being now and ever hitherto the onely cause of the desperate course and continuance in sinne as if there were no God no judgement no reward 3. Vers 29. In his imprecation by laying over the blood to abide upon the head of Ioab and on his Fathers house we see 1. The nature of sin the act whereof is soon accomplished but the abiding guiltinesse of the act not no soon transitory but remaining upon the eaters of the sowre grape afterwards to set their teeth on edge Let the short indurance of the pleasure and the long extended guiltinesse of the first trangression of Adam and Eva even unto their posterity testify the same together with other examples as of Kains bloodshed crying for a curse Sodoms lust for fire Pharoahs oppression for plagues with many more such like And let us learn hereby not to be deluded therefore by the momentary pleasure of swallowing the alluring bait that hath annexed with it so sharp and permanent a hook of guiltinesse and destruction but remember when the pleasure is soon gone the never dying worm shall then begin to gnaw and the record of the fact enrolled in the book of our conscience Gods register shall recently abide in the guiltinesse thereof upon us unto fearfull punishment and inevitable judgement for ever 4. Next in that he wisheth the guiltinesse of this blood not onely to abide upon Joab but upon his Fathers house also both the Brethren as Vers 30. being culpable thereof we see the propagation of the punishment and fruit of sin according to that threatning of the Law I will visit the sinnes of the Fathers upon the Children unto the third and fourth generation of them that hate me Being thus as an evil blood or spreading leprosy a consuming mothe and eating canker making not onely the heart sick but troubling the bowels and the rod seasing not onely on the back but also on the Loyns Thus we see the sinne of Amalek Exod. 17. 15. long after in their posterity called unto remembrance before the Lord and Saul commanded to go and by temporall pnnishment to avenge the same So for the sinne of Eli because his Sons came in slander and he stayed them not the Lord pronounceth that in all his house or posterity there should never be an old man for ever Gideons ephod likewise after which Israel went a whoring was not onely his destruction but of his house after him and Salomons poligamy and Idolatry was punished by the rods of men in Rehoboam his Son and all his succession As on the contrary the Lord will shew mercy upon thousands of them that love him keep his commandements As in that promise concerning Abrahams obedience and Phineas zeal
to the end of the Chapter is set downe Davids ordering of the Kingdome by administration of justice in his owne person to all his people now setled in peace as also by electing and appointing fit officers and rulers delegate and subalterne to himselfe to governe both in the Church and in the Commonwealth The first warre then which David had was with the Philistines who were descended from the Egyptians whose progenitor was Misram the second sonne of cursed Ham infidells in religion and Capitall enemies to the people of God whom David sublued and took their strongest Citie Mâ—thâ—â— Ammah from them which is by interpretation the bridle of Ammah because beâ—ng situated on strong hills it hindred the Israelites to overcome the same The second warre was against the Moabites descended of Lot that incest â—o â—s copulation with one of his own daughters in the time of his drunkenness as we read Gen. 19. 37. Of whom it is said that he measured them with a line by a Metaphor from Artizans that measure their work so or from measurers of land whereby is shewed that he destroyed the two parts of them and kept only the third part alive The third warre was against Hadadezer King of Zobah whose proper name was Adad as Pharaoh was of the Egyptian Kings The fourth warre was with the King of Syria whose name is not here exprest but his chiefe Citie and country Damascus lying between the hill Hermon and Libanus now called Caelosyria the cause of which warre was because they took part with Hâ—dadezer against David The fifth warre vers 14. Is against the Edomites in whole townes being subdued he put Carlson's and which was done by Abiâ—hâ—i the sonne of Zerviah as we read 1 Chron. 18. 12. OBSERVATIONS 1. FRom these severall warres here spoken of we learne That all warres are not unlawfull as we have shewed before on 2 Sam. 2. 17. at length against Anabaptists 2. More particularly that these warres of David against the persons and Nations before named were lawfull we may see 1. Because the destruction and subdueing of these enemies to Israel was fore prophesied by Balaam Num. 24. 17. And God maâ— David the instrument of fulfilling of this prophesy 2. They haâ— incroached upon the territories and bounds of the land whiâ—â— the Lord had given to Israel and was divided unto them Joshua 3. It is said vers 6. and 14. That in all these whether soever he went the Lord preserved David which shewes 〈◊〉 he was walking in Gods waies to which only his preservatioâ— is promised and that he had a good cause in hand and inteâ—â—ded them not either out of pride the mother of contention 〈◊〉 covetousness as we see vers 11. But only made these warre upon a good ground and for a right end to wit the glory 〈◊〉 God and accomplishing his will and the good of his people and their quiet and freedome from such insolent and infesting enemies as they had at divers times proved as we see in the book of the Judges and late reigne of Saul 3. The Lord had promised to David to build him a house and as he had hitherto done to make him a great name chap. 7. 9. yet he is not idle but useâ— the lawfull meanes to teach us to do the like when we look on the promises of God of salvation Phil. 2. 12. Or protection Act. 27. 31. Or providing for us Gen. 3. 1â— c. So that we should neither tempt God by not using the meanes nor yet distrust God by confiding in the meanes only 4. All this which was done by David unto these wicked nations was as is said fore-prophesied by Balaam and yet before this performance 400. yeares and more had intervened whereby we see 1. The Lords lenity and long suffering patience which should have led them to repentance 2. The truth of the Lords threatnings at last as well as of his promises therefore let not the Godly be discouraged that their enemies are not presently or in short time punished for the Lord suffers them to fill their cup and at last he will come though with leaden feet yet with an iron heavy hand to crush them as a pot harde in pieces 5. David slew the Syrians who came to succour Hadadezer against him Whereby we see that it is dangerous to assist the wicked against the Godly or to be pertakers with any in an ill cause or course as the example of Jehofaphats association with Ahab testifies 1 King 22. 8. 6. Vers 6. and 14. Davids fortification and putting Garriâ—ons in Syria of Damascus and in Edom for conservation of his conquest Shewes that piety and prudence may well consist together and as the Poet speaks Non minor est virtus quam querere parta tueri 7. Where it is said that the Lord preserved David wheresoever he went we see 1. Who is the preserver of the Godly from all danger in the midst of perill's and from whom therefore they should seek the same 2. How good and carefull a Master the Lord is of his servants and their safety as we see Gen. 15. 1. and Psal 84. 11. Yea in death it selfe Psal 23. 4. Which should be a great motive and encouragement to serve him 8. We see by Gods preserving of David whethersoever he went not only Gods generall omnipresence withall but also his particular and speciall presence in mercy and for their good with his own because they walk in his waies and as acknowledging this his presence and alseeing eye 9. Vers 11. Davids giving of the rich spoile of these nations whom he subdued and dedicating of them to the Lord together with the rich gifts of gold silver and brasse which Toi King of Hamath sent unto him not onely clears him that he undertook not these warres for covetousnesse but also shewes his thankfullnesse to God as author of his victories and his religious and bountifull royall disposition to Religion and the advancement thereof worthy to be imitated by all Princes and others and farre contrary to the disposition of most men now adayes who have no publicke Spirits or are for pious workes but onely study to their owne private commodity 10. Vers 14. We see the Edomites are counted amongst these Enemies to Israel whom David subdued who were come of Esau Israels elder Brother and yet though of one blood from Isaac and should as Brethren been friends to Israel they were their infesting Enemies Whereby we see how weak a band of union or amity nature is without grace which indeed is the strongest tie of love and true solid friendship the communion of saints 11. Vers 15. After he had subdued his Enemies David now gives not himself to ease and sport or the like as many Princes do but like a good King in his own Person he Ministers Justice unto all his people and commits it not altogether and onely to other deputies under him A worthy example for all Kings to follow as we see Solomon
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
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
as experience herein did prove and therefore should be followed by others and as we see is the Lords own practice when he has any great work to do 18. Likewise they promise to Amasa in Davids name That he would make him Captaine over his hoste in the roome of Joab Which shewes not only the disgust that David had taken against Joab for his bold unreverend and peremptory dealing unto him but also that hope of reward and promotion is a great and powerfull motive to covetous and ambitious worldly minded persons to do that whereunto they would have them perswaded II SAM Chap 19. from the 16. verse to the 31. FRom the 16. vers of this Chapter to the 31. Are contained two Actions the first of grace and pardon which David gives to Shimej to the 24. vers The second is the Action between David and Mephibosheth and his decree of the division of the land between Mephibosheth and his servant Ziba In the first Action between David and Shimej We have 1. His hastning to come down with the men of Judah to meet the King and who were his convoy and attenders 2. His humiliation before David and his dissimulate oration which he has to the King the nature whereof is deprecatory wherein 1. He confesses his sinne of cursing David and casting stones at him in his going to Bahurim 2. He beggs pardon for the same which he expresses in these termes 1. That he would not impute that iniquity to him 2. That he would not remember that which he had done perversly And 3. that he would not take the same to heart 3. He subjoynes the reasons why David may be moved to grant him pardon 1. Because he knows and is sensible of his fault 2. He has laboured to make amends for the same by being first of all the house of Joseph to have come down to meet his Lord the King Naming the house of Joseph and by it all Israell over which Ephraim who was descended of Joseph had the preheminence And therefore oftimes in Scripture is named in place of the ten tribes of Israell as Hosea 12. and 13. c. Unto which deprecatory speech of Shimei's is subjoyned Abishai's opposition of granting pardon but rather that David should inflict death upon him because he had cursed the Lords anointed To whom David answers sharply 1. By reprehending Abishai And 2. granting the desire of Shimei his reprehension of Abishai is 1. By disclaiming his Counsell or advice which he gives unasked and before David himself whom it most concerned is heard to speak By saying in the plurall and thereby including Joab What have I to do with you ye Sonnes of Zerviah 3. By counting them adversaries to him though they seem friends because of giving such Counsell as might renew trouble when matters were not yet setled therefore also our Saviour said to Peter when he as a friend would advise Christ to pity himself Go behinde me Satan c. As counting him herein his Enemy 3. From the unfitnesse of the time and custome after Victories which is rather consecrated to Triumphs and rejoycings then to funeralls and Tragicall executions And 4. from his present condition that he was but newly restored to his Kingdome over all Israell and therefore the beginnings of a Kingdome should be in mercy and not in cruelty Whereupon ensueth Davids pardon of Shimei that he should not dye sealed confirmed by an oath Where upon this doubt onely ariseth how then gives David direction to his Sonne Solomon 1 Kingsâ— 9. That he suffer not his hoary head to go down to the grave without blood Where unto it is answered That the promise that David made to him that he should not dye was onely temporall towit during Davids lifetime but not absolute and so rather a suspenâ—ion of the punishment due by the Law then a totall absolution of him therefore according to the proverbiall speech Quod defertur non aufertur or that which is deferred is not forgiven which delay or suspension was granted upon the grounds of prudence and policy the present time and necessary occasions and reasons of state tending to the good of the publicke and eschewing of evill causing the same Followes Vers 24. to 31. The action between David and Mephibosheth whose meeting of David is described 1. From the place where towit when he was come to Ierusalem And 2. the manner how towit That he had neither dressed his feet nor trimmed his beard nor washing his cloathes all which were signes of sympathy and sorrow for Davids affliction since the time that David had departed for Jerusalem to his returne whom when the King sees he presently accuses him why he went not with him when he departed from Jerusalem unto whom Mephibosheth answers laying the blame on his servant Ziba who 1. had deceived him in not sadling his Asse to ride on being lame and being otherwise unable to traâ—ell albeit he had commanded him 2. In slandering him to the King As we see Chap. 16. 3. But he reposes his confidence in Davids equity and not rash beleiving in being as an Angel of God who could discerne between truth and falshood and therefore submits himself to Davids determination to do therein as he thought good especially seeing he had already before this time gotten such proof of the Kings gracious and free favour that all his Fathers house being but dead men in the vulgar and their own account yet he had set him at his own table to eat and therefore since his life and all what he had was his gift he could not gain say his will in any thing nor complain of wrong To whom David answer's that he needed not to speak any more of these matters and therefore decernes that he and Ziba should divide the Land between them to whose sentence Mephibosheth acquiesceth consenting that Ziba take all considering his joy and contentment which he had of the Kings returning to his own house which to him was in place of all OBSERVATIONS 1. V. 17. IN Shimei's hasting to meet King David with such a train of Benjamites after the Victory and in Ziba's joyning with him with his Sonnes and servants not from any sincere affection that either of them had to David but for their own ends We see the nature and disposition of dissembling and temporizing hypocrites whose actions for their own self end are farre different from their affections and that where they hate most yet they can in some outwards pretend and make shew of greatest love and respect 2. Shimei curseth David and casts stones at him in his adversity whom now in his prosperity he flatter's and followeth Which sheweth unto us not onely the various condition of the Godly now in adversity and after in prosperity but likewise the various disposition of time servers who with the Jewes can cry Hosanna to day but on the morrow Crucify and can in adversity flie from them whom in prosperity they will faune upon