Enemies as he professeth Vers 3. and 4. Yet this his confidence we see is not without fear the Spirit bidding him trust in God but the flesh causing him to fear man such is the battle in the Godliest between the flesh and the Spirit and there being no perfection in this life that so we may watch pray and be humble working out our salvation in fear and trembling 12. By the rehearsall which David makes of his miseries calamities and dangers wherein he was and out of which the Lord to the glory of his grace delivered him We learn that the chief way to glorify God and be pertaker of his mercy is to be sensible and understand our own misery and seriously and truly to acknowledge the same as we see Revel 3. 17 18. 13. Vers 7. David sayes That in his distresse he called upon the Lord. Whereby we learn that sanctified troubles drive us to God as the hardship which the prodigall indured drove him home to his Father and as we may see in the book of the Judges at large Judg. 3. 9. And elsewhere as the bodily diseases also which Christ cured brought the sick unto him and as the storm Matth. 8. 24. drove Peter to come to Christ and pray to him for safety 14. David also sayes That he called upon the Lord and he cryed which shewes unto us two things towit the frequency of his prayer as also by crying the fervency of his prayer which like a loud cry sounds in Gods ears whereby we are taught in like manner to be frequent in prayer asking seeking and knocking and as our Saviour prayed in the Garden and we are exhorted Luk 21. 36. Rom. 12. 11. Eph. 6. 18. and Col. 4. 2. As also to be fervent in prayer and not tepid or luke warme but as the importunate Widdow and friend and as the Cananitish Woman for her Daughter to be carnest wrestling with Jacob. tâ—ll we get the blessing for as the Apostle sayes The prayers of the Godly availe much if they be fervent and therefore it is said Act. 12. 5. That the Church made earnest prayer to the Lord for Peter 15. David in like manner sayes not onely that he called upon the Lord but also I cryed sayes he to my God Whereby we see the application which faith makes as David made in his greatest distress Psal 22. 1. And as Thomas said my God and my Lord. Which application and appropriation as it were excites the Godly to prayer emboldens them in prayer and gives them a holy assurance after prayer of obtaining their requests 16. He also saies that the Lord did heare him and his cry entred into his eares thereby signifying what a comfortable returne the Lord made of his prayer Whereby we are taught not only that we should pray but also that we should try what returne is made of our prayers as when we pray for grace mortification and other spirituall gifts that are necessary to salvation the defect of which triall makes our prayers to be more out of formality then fruitfull As likewise this is an argument that prayer should be made only to God and to no other because this is his property that he heares the prayers of the Godly wheresoever they are which no creature can do who is not omnipresent and omniscient as the Lord is and who heares not only vocall but mentall prayers as we see Exod. 14. 15. and 1 Sam. 1. 13. Therefore saies the Psalmist Psal 65. 2. O thou that hearest prayer untoÌ„ thee shall all flesh come and consequently to no other 17. Vers 8. This allegoricall expression of the manifestation of the Lords presence for the terrour of his foes vers 15. And comfort of his own vers 17. Shewes how many waies the Lord hath for the confusion of the Enemies of his Church and the deliverance of his own from their rage and all other danger When we behold then these meteors and mutations in the elements albeit there be naturall causes thereof yet we should ascend higher than nature to supernaturall considerations and deeply contemplate in them the might and Majesty the power and presence in them of the creator for the ends forenamed 18. If the manifestation of the Lords presence be so terrible to his foes as by such â—empests that are temporary and but transient here as is exprest and as we see was at the giving of the law in Sinaj How much more unspeakably terrible shall the Lords presence be as a dreadfull judge to malefactours when he shall come at the last day to exact a strict account of the breach of his law and when the tempest of his dreadfull wrath and dint thereof shall rest upon them unto all eternity 19. Where it is said that the earth shook being without sense and so great a body when the Lord was wroth and that it trembled and that the very foundations of the heaven also moved and shook which is a farre greater and glorious fabrick then the earth O then when the Lord is angry for sinne how should the greatest and most high and glorious Kings and others on the earth who are but the dust thereof and ashes tremble and shake and feare to offend so dreadfull a Majesty and so almighty a God and if his wrath be kindled but a little as is said Psalm 2. 12. How restless should they be till by humble submission they pacify his anger 20. Vers 11. It is said That the Lord rode upon a Cherub and did flie and was seen upon the wings of the wind All which Allegoricall speeches are used to express the Lords celerity which he uses for deliverance of his own people when they are in straits or in danger As we see when his people were pursued by Pharaoh at the red sea were also in danger of an universall massacre by the procurement of Haman How many wayes and from how many dangers David was delivered Daniel from the Lyons den the three Children from the fiery furnace Peter from the prison and imminent death Act. 12. The Lords people in this Island from the Spanish Armado in 88. And the Powder treason 1605. Which should make us in dangers or distress not only to go to God as David speaks who is our present help and our shield but also to wait upon him and have our eyes towards him who assuredly will come and not tarry and make our extremity to be his opportunity 21. Vers 12. By darkness which he made his pavilion dark waters and thick clouds though he dwelleth in unaccessible light is purtrayed out unto us as he comes with speed for the comfort and deliverance of his own in the former verseâ— so here how he comes to execute his judgments upon the wicked to wit as it were in darkness unseen or perceived by them till they light upon them unawarres as we see in the destruction of Pharaoh and his Army in the red sea and of Herod Act. 12. Haman Achab Jesabell Eglon the
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
with his subjects We see that it is the very first precept and practise in the black art of sedition and rebellion to flatter the people and to accuse the Magistrate and lay upon him the foulest aspersions that they can devise that by blameing the present Government and calumniating boldly them who are in place they may first as Absolom did here steale the hearts of people from them and so make them naked and thereafter engage them to themselves and so work the point of their own preferment But as is said Prov. 12. 3. a man shall not be established by wickednesse 9. Vers 4. Absolom vaunts greatly and promises much of himself if he wee made Judge whereby howsoever he pretended great humility in his gesture yet he discovers great pride in his words for vice cannot hide it self long and in a most unseemly way he praises himself where Prov. 27. 2. It is said Let another man praise thee and not thine owne mouth a stranger and not thine own lips 10. Vers 7. Neer after 40. years that his Father had raigned Absolom hatches and brings forth this monstrous brood of rebellion in his Fathers old age and latter time of his raigne which as it shewes his great impatiency who could abide his fathers death and his ambitious thirst to raigne so it shewes a wicked disposition of a Son crossing his father most when most he should have comforted him 11. Absolon pretends that his going to Hebron was to pay there a religions vow to God and to serve him Where we see that the pretending of Religion has been ever made a cloake to palliatall treasonable and wicked designes like Satan who when he intends greatest mischiefe he transformes himselfe into an Angel of light and Antichrist to deceive Gods people the more subtilly is described Revel 13. 11. By that beast that is horned like the Lamb but speaks like the Dragon This also we may see in that cruell practise of Simeon and Levi against the Shechemites and here in Absoloms against his own Father so that the fouler fact is it seeks ever the fairest visard 12. Vers 10. Thirdly in the spies and trumpeters that were sent out by Absolom through all the tribes of Israel to proclaim him King We see that rebellion and wicked courses never wants wicked instruments to promote the same as we see not only in Scripturall examples but in later times whereof Sleidan in his Commentaries lib. 5. makes mention And how that Luther in his speech and answer to the desires of the commons in Germany who rose up in rebellion against their Princes speaking of certain preachers who stirred up and fomented that rebellion he saies Satanas enim sub Evangelii pretextu multos hoc tempore seditiosos plane sanguinarios excitavit doctores such as the Pope also sends forth that Jesuiticall brood who are those uncleane spirits like froggs which go forth unto the Kings of the earth to gather them to battle to the great day of the Lord Revel 16. 13 14. And which I would to God we had not such even in our times amongst us 13. In the 200 also that followed Absolom in the simplicity of their heart not knowing any thing of his conspiracy We see in former times and even now likewise how many follow that Roman Antichrist in like manner in the simplicity of their hearts not knowing the depth of Satan nor the mistery of iniquity and being only of the number and name of the beasts that is counted and called Roman Catholicks but not having the marke of the beast and the deep impression thereof as we see Revel 13. 17. 14. Lastly Vers 12. In Achitophels joyning with Absolom We see the image of a temporising Polititian and Courtier quitting his loyalty to his old Master David and now cleaving to him whom he thought to be the sunne rising and joyning his wit with Absoloms forces to promote an ill cause which brings him therefore at last to an ill end Also we see what trust can be in flesh and blood when not only Davids Counsellour turnes traitour but also he is not safe from one of his own loynes II. SAM from the 13. Verse to the 30. FOllowes now the other two parts of this Chapter The first whereof is Davids patience and course that he takes by flying whereby he declines the fury of his sonne Absolom And 2. Ittai the Gittite his constant and faithfull cleaving to David in his distress as Ruth did constantly cleave to Naomi and would not leave her Ruth 1. 16. and this is to the 24. vers The second is Davids prudence 1. In sending back Zadok with the Ark to Jerusalem and appointing his sonne and the sonne of Abiathar who went back with their fathers to be Davids intelligencers And this to the 31. vers 2. In sending likewise Hushai the Archite to insinuate himselfe into Absoloms favour and countermine the counsell of Achitophel and by the sonnes of Abiathar and Zadok to certifie him of every thing which he heard In prosecuting of the first part of Davids patience and flieing for the time We shall consider 1. If flieing in the time of persecution be lawfull or agreeable to Christian fortitude 2. The causes of Davids flieing at this time 3. The fact it selfe and circumstances thereof And 4. The company or associates of David herein For resolution then of the first we distinguish flieing in time of persecution in three kinds The first is desertion The second defection The third is retreat I call desertion a desperate abandoning and deserting of a good cause I call defection not only a desertion of a good cause but also the profession of the contrary And I call retreat a necessary giving place or ceding to violence or flieing therefore for time and place As for the first two sorts there is no question but they are unlawfull as well in causes civill as religious But as for the third 1. We have Christs precept to his disciples Matth. 10. If they persecute you in one Citie flie to another 2. We have the examples of Jacobs flieing to Laban from the furie of Esau Gen. 27. Moses flieing from Pharaoh to the land of Midian Exod. 2. David from Saul 1 Sam. 19. And here from Absolom Eliah from Ahab Joseph and Mary from Herod to Egypt with the Child Jesus and his disciples from one place to another as they were commanded Which must be done notwithstanding upon these cautions 1. That above all respect be had to the glory of God and good of his Church which must be preferred to our personall safety 2. That respect be had to our lawfull calling And 3. That in all these two extremities be eschewed to wit Temeritie and Timiditie that men neither expose themselves to unnecessary dangers neither yet for carnall feare refuse those that are necessary when God calls them thereto for witnessing of the truth The second is the causes which moved David at this time to flie which are 1.
righteous Judgment piety and courage the dishonour in the opposite A rule then to discern between honourable kingdomes estates and houses and the contrary for these two it was then that Jerusalem was called the glory and beauty of the whole earth the Holy City and City of the great King of which many excellent things were spoken besides and for the want of the true worship of God without which no true fortitude can be Elisha disdaines so an Idolatrous Jehoram though a King that he protests were it not for the presence of good Jehosaphat he would not have looked towards him 2 King 3. 14. As also for the same defect and guiltiness the Nations were then called the dogs of the Gentiles Then if men would have themselves or their houses truly honourable seek God and righteousness otherwise without him they are but mancipat slaves to Satan sinne and their own beastly affections 5. Vers 20. In Davids deprecation we see what care the godly should have of the Lords glory and honour of his name that the same be not blasphemed amongst the adversaries so farre as we may hinder or stop the same being jealous over the same with a Holy zeale that thereby we may show our selves affectionate and true Children to our heavenly Father and not by our words or actions to open their mouths against that holy profession of his blessed truth to the triumphant rejoycing of the adversary and scandalizing of the weake as we would eschew that fearfull condemnation of Hypocrit's and that terrible woe pronounced against all those by whom offence cometh 6. The rejoycing of the wicked is evill and in the calamities and affliction ever of the godly as this same propheticall prince testifieth and sheweth plainly also in the 41 Psalm of his enemies and false friends thus Shimei railed against David in his flying from Absolom and those that were more vile then the earth made their song and talk of holy Jobs affliction and took pleasure at his calamity so did the earthly sort spoken of in the Revelation rejoyce over the Lords Prophets that were slaine by the beast and left unburied and were glad and sent gifts one to another for these two Prophets vexed them continually which rejoycing proceeds from the hatred of the Godly and it againe from the dissimilitude of their manners no society being between light and darkness and an inveterate enmity being between the Serpent and the seed of the woman 7. The right consideration of all calamities whether publick or private but especially such as befall the estate of a whole Nation as this is in the right respect of the causes consequents and right remedy the materiall being sinne or procurer the Lords anger being the efficient or just inflictor the forme is punishment and the finall cause to bring men to repentance the sequell that followes upon our sinning and procuring God so to punish being the slander of Gods glory disgracing of our profession and making the name of God to be blasphemed amongst the adversaries and the taking away of good men with eversion of republicks No remedy being to amend all this but speedy repentance and reformation of our Lives 8. Vers 21. The blessings and priviledges of places are not perpetuall but temporall and alternative sometimes to be monuments of Gods benefits and sometimes of his wrath witness Jerusalem sometime the glory of the earth and now for it sinnes and crucifying the Sonne of God the mappe of ruine and utter desolation Chorazim and Bethsaida let them testify the same 9. Wickedness or sinfull facts committed in places is the cause which bringeth alterations and curses upon them cursed therefore saith the Lord shall the earth be for thy cause to Adam when he transgressed consider likewise what made that pleasant valley where Sodome and Gomorrha with the other Cities stood a stincking lake even untill this day Pharaoh's cruelty and induration brought plagues upon Egypt the iniquity and pride of Babylon literall brought utter devastation upon her and as is is surely prophesied the same for the like causes shall be the lot of that Citie mysticall even as for the slaughter of the people of God upon it a curse of perpetuall barrenness is pronounced as here against mount Gilboa 10. Vers 22. The benefits of God bestowed upon men when we see them altered and changed to the contrary should give us an example to beware least we procure the like by our ingratitude and should make us to lament their fall and to acknowledge in any temporall thing that befalls to man that there is no perpetuity whereof he ought to dreame or presume but as the Moon our life is led by changes and time goes by turnes thus Jonathans bow and Sauls sword once faile them and they are overcome though ever victors before and the weapons of the strong men are cast down in battle 11. A notable example of Davids godly modesty who with dead Saul buries the remembrance of all his faults and infirmities speaking only good of him albeit his foe and reporting these things only that tended to his praise whereby he shewes his heart out of the abundance whereof the Mouth speaks to be void of all malice or hatred ever carried towards him although he oftentimes sought his life and hunted him to and fro as a Partridge in the wilderness and therefore as before his hand would not touch his person so neither will he have his tongue now for to touch his fame thinking he could not seem conscionable of the one if he shew himselfe careless of the other 12. Vers 23. In turning to the daughters of Israel he would testify not only his great griefe which makes him to exhort others to assist him especially that sex which by nature are most prone to be pitifull in a matter chiefly so nearely concerning themselves but also thereby he would shew what loyall love and respective duty affectionate subjects owe to their Prince rejoycing for his happy life over them and mourning for his dolefull death from them he being the common parent under whom they enjoy peace and prosperity Thus was Josias lamented by his people as the breath of their nostrils and the crown of their head that had fallen Lam 5. 16. 13. Vers 24. The effect of prudent and good government is riches and plenty therefore Saul is said to have cloathed them with scarlet and to have hung ornaments of Gold upon their vestures witness this especially the government of Salomon under whom his subjects had such affluence that Gold was counted as brass and silver as stones the contrary towit a defect of people and furniture see in the wicked government of Jehoahaz the son of Jehu under whom all Israel was brought to 50 horsemen 10 chariots and 10000 footmen 14. Vers 25. In Davids bewailing of Jonathan by a particular lamentation we see that as we ought to be sorry at the calamity of all men so especially of our
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
things unto himself and will impart the same to none other therefore albeit Midian be scattered like Grashoppers on the field yet a barly cake shall overturne their tents and Gidion with a few having Trumpets and Lamps in earthen Pitchers shall suddenly make them agast Let Joshua then trust in the Lord and with compassing onely Jericho he shall enter the City whereas Pharaoh trusting in his chariots or Rabshaketh boasting of his invinceable Armado shall perish or returne with shame to his own place 4. Vers 19. The confidence that Abner had in his experience and strength and that Asahel had in his swiftnes and agility being said by a hyperbolicall kind of speech to have been as swift as a roe as Saul aud Ionathan are said to been swifter then Eagles Chap. 1. 23. aâ—ailes them nothing now but rather turns to their ruine So that those things wherein above others men have gotten a preferment being abused God turneth them to their confusion examples Goliah Sampson Saul Achitophel Haman Absolom Iudas and others such as Arrius confiding in his subtility Milo in his strength Cicero in his eloquence Pompey in his greatnes and Iulius Caesar in his courage as we desire to get therefore gifts or benefits outwards or inward from God let us likewise desire the right use of them that we abuse not the talent that he giveth us else our blessings shall be turned to curses and at last to our own destruction 5. Vers. 22. In Abners dehortation to Asahel containing a direction to meddle with any other souldier of the host rather than him least otherwise he repent and a reason of eschewing further irritation of his Brother Ioab whereby he shewes his unwillingnesse to kill him We see as it is a good thing in him to be slow in revenge or loath to shed blood so first that it is a very evill thing to be so carelesse of those that followed him in making so small account of their lives or spoil Secondly that he should have more thought of this How he should hold up his face before Ioab if he killed Asahel then how he should hold up his face before God at the last day thus the fool hath said in his heart there is no God or with Pharaoh presumptuously inquiring Who is God that I should regard him therefore oftimes the fear of man restrains more the wicked then the terrour of God is a lore unto them this was Esaus fear Gen. 27. 41. But let the godly be contrarily minded 6. Vers 23. In Asahels death who was so eager and wilfull in persuit we see that it is good to use Victory with mediocrity and not with too great cruelty and eager persuit of the yeelding and intreating adversary by making their minds desperate and to reinanimate them as it were with new courage to assault and seeing no courtesy to be had to hazard that altogether which otherwise they cannot save Therefore it was the wise Counsel of that elder Scipio non solum praeparanda sed etiam viae munienda Hosti fugienti 7. Ioab getteth the Victory but not without the death of Asahel his Brother with others 19. So that in all civil warres the very triumphs are lamentable and their Victories not without miserable scarres witnesse Israels lamentation for the destruction of their Brethren the Benjamites and Davids losse and lamenting of Absalom with sundry others II. SAM Chap. 2. from the 26. Verse to the end THe retraite is caused by four reasons 1. Gods providence gathering the clouds and night whereby he declared that it was not he will that more blood should be shed otherwise he might have protracted the day as he did to Joshua 2. The stay and gazing of the people at the body and death of Asahel which greatly moved them the 3. was the recollection of Abners forces on the hill taking so the opportunity and advantage of the place 4. the speech of Abner to Ioab taken from three places 1. Shall the sword devoure for ever The meaning whereof is of things that are not good in themselves but for the respect of another and have the conjunction of perill there should be some measure but warres are such therefore an end should be put unto them the argument is taken from the right fine of warre which is the establishing of peace and from humanity The second argument is from the consequent of commodity and incommodity proponed in this forme knowest thou not Ioab that the end of all civil warre is but sorrow and albeit thou hast the Victory yet thou hast not past the perill for if the battle be renewed the hazard may change and it is hard to bring men to the point of despare for fury ministrates armour and bitternesse will be in the end The third is from naturall and spirituall necessitudes we have Abraham one common Father one God one faith one sort of Sacraments and are all Brethren therefore it is most charitable and best seeming to desist OBSERVATIONS 1. V. 26. A Fit argument of dissuasion we have here against all civil dissentions within any Christian Kingdome professing the truth amongst whatsoever Persons within Church or commonwealth let the Midianites thrust their swords in to one anothers bowells and Sampsons foxes carry firebrands between them looking diverse wayes but let Abrahams voyce be heard amongst professours let there be no discord between thee and me for we are Brethren and Moses gentle rebuke accepted to the Hebrew who was in the wrong why smitest thou thy fellow It greiveth Rebecca then the strugling of her two Sonnes in her womb and for the divisions of Ruben are great thoughts of heart and so should it greive all godly hearts any schisme or rent in Church or Commonwealth 2. Abner provoked hoping assuredly to have given the foile to Joabs small Army but in the mean while he receives the same so man propones but God dispones neither should he that putteth on his armour boast as he that puts it off for oftimes he that diggeth a pit for his neighbour doth unawares fall therein himself witnesse the sword of Saul brandisht for David the gallowes of Haman set up for Mordecai the hungry Lyons prepared for Daniel and the judgement of stoning given out against Susanna 3. Vers 27. Ioab in his answer to Abner turning over the blame upon him witnesseth what was Davids part in this battle towit defensive onely and that he would never have made persuit nor sought by bloodshed or cruelty violently to have enlarged his Kingdome but contented him self with his lot and suffered that wrong of withholding and usurping his right till the Lord had redressed the same Thus are the godly patient and peaceable violent in nothing but by holy zeal taking the Kingdome of Heaven by force 4. Vers 28. Ioab in hearkning unto the Counsell of Abner though his adversary teacheth us to receive the truth at whosoevers hands non quis sed quid dicat attendendo and to make good
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
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
action of David after his inauguration with the success and sequels thereof is set down here which is the sieging and expugnation of Sion and the Citie Jerusalem then possessed by the Jebusites Idolators enemies to God and his people and one of the seven Nations execrated Exod. 23. Which Citie he purposeth to reforme and make it the Citie of the Lord and the Kings seat being in respect of the situation thereof most proper for that effect nobilitated by the habitation sometime of Melchizedek King of Salem situated in the marches between Judah and Benjamin and divided in these three parts mount Sion mount Moriah and the Citie which good intention of Davids is seconded by all good occasions especially by the Army conveenced there for the time who at this present make a perfect conquest of the same The answer of the inhabitants of the Citie except thou take away the crooked and the blind thou shall not enter in hither is diversly exponed omitting that fabulous Jewish conceit of two â—mages the one of blind Isaac and the other of crooked Jacob set upon their walls as monuments of the league between these two and Abimelech Without violating whereof David could not invade them this assertion being altogether differing from the truth of the story for Abimelech was King of the Philistines who was descended of Miscam Cains sonne progenitor of the Egyptians and not of the Jebusites who were of Canaan sonne to Cham progenitor of the Cananites Some affirme that they were the images of their tutelar gods which David and his followers called both blind and lame as the Prophet speaks Having eyes but see not feet but walk not c. And which stood after the manner of Idolaters upon their walls Josephus affirmes this to be spoken from the confidence which they had in the strength and fortification of their Citie which they thought inexpugnable though it had no other defenders but blind and lame and so this to be a hyperbolik speech Others as Tremellius following the letter of the text think that they set indeed blind and some lame men on their wall 's to deride David in this his attempt which they thought to be in vaine therefore saies the 6 Verse thinking that David could not come in hither David being thus deluded or rather derided he prudently adhibits the remedy and promises a reward to him who first should pass over the trench or fousy to smite the Jebusites and destroy their idols which Godly and zealous David did hate towit that he should be chiefe Captaine which by the inspiration of Gods Spirit Joab enterprises happily and so the Citie and mount Sion comes into Davids hand and being in his possession he dwelt in the fort and built round about the same but there arises some doubt in the exposition of this in the 8. Vers wherefore they said the blind and lame shall not come into the house some think it a proverb used after amongst the Jewes and that it was according to the inhabitation that neither blind or lame should enter into Gods house to officiate or that it is rather spoken of the Jebusites idolls which none should have no not in their private houses much less in publick places And that this was the chiefe cause of Davids Zeale to invade that Citie the same being so full of Idolatry which Davids soule hated Lastly Vers 10. The cause of Davids prospering and growing great is set down towit that God even the Lord of hostes was with him towit not only by his universall presence whereby he is with all his creatures sustaining and upholding them c. But his particular presence in mercy whereby he is with his own protecting providing for them prospering them and enduing them with all necessary and saving graces necessary to their salvation and welfare OBSERVATIONS 1. DAvid in the first entry to his kingdome takes in hand the abolishing of Idolatry and reformation of religion in Jerusalem to teach all Princes and Magistrates the like practise to follow this was commanded to Joshua and who have done so have ever prospered as David Jehosaphat Josiah and Hezekiah Constantine Theodosius Valentinian and that late worthy Queen Elizabeth And who have neglected the same have been punished as the examples of the Idolatrous Kings of Judah and Israel can witness 2. The Jebusites confided in their Idolls and strength of their Citie and therefore vilipend David which is the manner of all the enemies of Gods truth and Idolaters as of Antichrist and Papists this day Rev. 18. 7. But in the end this their confidence shall deceive them and God shall bring upon them and their Iâ—olls utter destruction and joy to his Church Rev. 19. 2. 3. We see what all Idolls are which Idolaters and Papists so â—uch esteem decore go unto in pilgrimage and confide in they â—re all but blind and lame c. and cannot help nor shall they in â—e day of the Lords visitation 4. We see also that as Davids zealous soule hated such so should all Godly and zealous do the like especially pious Princes 5. We see also that they ought not only to be prohibited by Godly Magistrates to be in publick places or Churches but also in private houses or places 6. Vers 8. Also we see in David prudence joyned with piety both which should be in a Prince or Magistrate and that as vice should be punished so vertue should be cherished and have its own encouragement and reward even as the Lord sets before us the rewarding of his own in mercy 7. In a well ordered Army we see not only Captaines but chief Captaines so in the Church which is compared theretoâ— Cant. 6. 4. There ought to be order in the government thereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also in all well governed other civill societies Politicke or Canonicke 8. Vers 10. The prospering and growing great of David is onely ascribed to the Lords being with him as he was for the Lord against Idolatry for his true worship Therefore as this is the constant high way to prosper so let all such who grow great and succeed ascribe their grandure and successe not to their valour or others but to God onely and his being with him in mercy II. SAM 5. from the 11. verse to the end FOllowes now the last two means wereby David grew great and was establisht in his Kingdome 1. The amity of Hiram King of Tyrus 2. Two great victories obtained against his Enemies the Philistines betwixt which two is inserted Davids polygamy In the first it is said that Hiram sent messengers to David next furniture of timber for building his house as also masons and Carpenters we find the like affection of this King or else his sonne of the same name in the dayes of Solomon for the edifice of the temple This City was first founded by the Phaenicians who being expelled from a City Sidonia which they first inhabited by
used by David and the Philistines in their proceeding David enâ—uiring of the Lord and the Philistines confiding in their multitude and idols which shewes that the godly in all their troubles or enterprises consult with God and his mouth and rely upon him whereas Idolaters confide in their Idols and have their recourse to creatures and rely on the arme of flesh as in 88. the Spanish did in their invincible Armado 4. Davids faith and obedience is seen herein that as God directs so he obeyes not fearing the greatnesse of the Philistines host and on the Lords word he builds his confidence as we should in like manner ours 5. Vers 20. Though David smote them yet he ascribes all the victory only to God saying The Lord hath broken out upon my Enemies as a breach of waters such is the humility of the Godly looking ever up to the Lords hand giving him the glory of all 6. The calling of the place Baal perazim or the breach of waters or plain of breaches shewes that the godly desire ever to keep in fresh memory the mercies and deliverances that hee gives unto them Psalm 103. 1 2. 7. Also we see as the Psalmist speaks though many be the troubles of the godly yet the Lord delivers them out of them all 8. Vers 21. Whereas there they left their images and David and his men burnt them we see 1. the vanity of idols that can not help in the day of distresse as in 88. and 2. We see what should be done with idols as the Lord hath commanded Deut. 7. 25. 9. Whereas Vers 22. the Philistines yet again came up againsâ— David we see 1. the restles and irreconciliable malice of the wicked driven on by Satan which they have against God and his Church 2. how blind they are in not seeing by their former experience that the hand of God was against them and made a breach upon them 3. We see that Satan leades men in wicked courses to their own destruction in the end 10. Vers 23. David will do nothing without direction from God and consulting with him this being the onely sure way to prosper which wee also should follow and therefore the Lord readily answers and directs him of new what he should do 11. Vers 24. The Lord not onely directs what David should do which he obeyes but it is said that the Lord should go out before him to smite the host of the Philistines which is a great comfort to the godly who follow Gods direction that his powerfull presence as their generall marches before them to prosper them and overcome their Enemies as it is or may be a terrour to their Enemies Josua 5. 14. 12. God fights for David both by ordinary and also extraordinary means as the shaking of the tops of the mulberry Trees whence we gather how impossible it is for man to fight against God and his Church seeing he is the Lord of hostes who hath so many armies and by the most contemptible of his creatures is able to overthrow the most mighty as we see in the plagues of Egypt the Rams hornes their sound against Jericho Gideons pitchers Herods lice and here a shaking of the tops of Trees A comfort as is said to such as fight under such a Captain and his colours as it is a terrour to his Enemies and such who rise up against him or against his Church II. SAM Chap. 6. from the 1 vers to the 17. and 1 CHRON. 13. IN this Chapter is set down after Davids establishment in his Kingdome and victories over his Enemies his Religious disposition and testimony of his thankfullnesse to God by fetching the Arke of God from Kiriath Iearim to his house now in Sion and the severall passages that fell out therein which History is likewise set down 1 Chron. 13. This generall argument of the reduction of the Ark from Kiriath Iearim house of Aminadab which all the time of Sauls raign had been neglected is divided in two heads The one is Davids care to establish it in his house at Sion the second is the impediment that hindred the same for a time with his prosecution of his godly intention afterward till he brought it to perfection But before we proceed it is necessary that we speak somewhat of this Arke it self what it was how it is called and what was the use and signification thereof As for the first it was a chest of Shittim or fine wood overlaid within and without with gold as we see Exod. 25. 10. c. The cover whereof was called the propitiatory whereon stood two Cherubims of Gold looking and streatching their wings one towards another and wherein was kept the two tables of the Law Aarons rod that flourished and the pot of Manna 2. It was called as vers 2. by the name of the Lord of hostes being onely a sign of his presence where we see by way of Sacramentall speeches the signe getting the name of the thing signified as circumcision is called the covenant and the Lamb the Passover as likewise Baptisme the Laver of regeneration and the bread in the Lords Supper Christs body c. 3. The use thereof was to represent Gods presence with his people and from between the Cherubims to declare his will and oracles 4. The signification thereof was 1. It was the keeper of the Tables and Testimony and so is Christs Church the keeper of the Scriptures to them the oracles of God being committed and the same being the Pillar of truth 2. In it was also the pot of Manna and Aaronsâ—od â—od and so is the spiritual food of Doctrine Sacraments and true exercise of Discipline iâ— Christs Church 3. The propitiatory covered the Arke and sâ— doth Christ our propitiation his Church by protection anâ— covering of all their defects and infirmities 4. God manifested hiâ— presence with the Arke and so doth he ever with his Church 5. The Cherubims stood above it continually and so doth thâ— Angels as ministring Spirits attending the same 6. The oracleâ— of God were heard from this onely and so is his voyce to be heard in his true Church onely 7. it was moveable ever in the Wildernesse till at last it was setled in Solomons Temple and so is the Church restles in this World till it rest at last from its labours in Heaven Rev. 14. 13. Now the first beginning of this Religious work in reforming Religion and setling his Arke in Sion who had setled him in his Kingdome he takes it from a publicke assembly of 30000. of the chosen men of Israel with whom he deliberates and whom for the better and more solemne performance he associates like a prudent as well as a pious Prince But in the performance and bringing of the Arke from its place where it was the commandement of God is not remembred which was that the Levits should carry it on their shoulders but they imitate the example of the Philistines 1 Sam. 6. Who
sent it back on a cart drawn by beasts which seems to be the fault of the Leviâ—s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all â—olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark â—rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour â—nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire
ministred unto him by a prophane woman the daughter of a prophane Father Michal his own wife and Sauls daughter who first Vers 16. despised him in her heart for dancing before the Ark. And next bursts â—orth now in open and unreverent upbraiding and mocking him is if in doing as he did he had forgotten royall dignity gravity and sutable carriage and had made himselfe contemptible to the very lowest and basest of his people even the hand maids of his â—ervants and behaved himselfe not as a King but as one of the most rascall multitude or as one of the vaine fellowes shamelesly â—ncovereth himselfe Whereby she not only sheweth her proâ—hane irreligious disposition towards God and his service but â—er audacious irreverent and unbeseeming miscarriage both as a subject to her sovereigne and as a dutifull wife towards her husband for which she justly receiveth a sharp check and a bitter reply from her husband and a sad punishment of barrenness inflicted upon her from God to the day of her death OBSERVATIONS 1. V. 17. DAvid makes his Pallace a Sanctuary by setting in it the Lords Tabernacle and Ark of the Covenant a good example for all Princes and others to follow in advancing of religion and to make their house like a Church or house of God by setling religious exercises therein of the Word prayer and praising of God and a suteable religious practise as the Lord praised Abraham for this Gen. 18. 19. And as Joshua resolved to do Josh 24. 15. And as we see here in David Psal 101. 2 3 4. c. All his former victories ending now in devotion 2. When David had setled the Ark and performed his worship to God by Sacrificing Vers 18. He blessed the people in the name of the Lord of hostes which he did both as a Prophet and as a pious loving Princed praying to God for them and wishing from God a blessing to them Wherein we see the patterne of a Godly and a loving Prince which is not only to rule his people by Lawes and good Example but likewise to pray for the welfare of his people as they also should do for him and to beg a blessing from God upon them and upon his government over them 3. The Lord is called here by David the Lord of hostes whereby he thankfully insinuates who was the Author of all his former victories and success of his hostes or Armies even the Lord who is the Lord of hostes and has innumerable hostes of Angells and other inferiour creatures ready at his command to fight for his own and be avenged on his Enemies as we see in Pharaoh's plagues and Herods destruction Act. 12. and elsewhere Which may be a comfort to the Godly and a terrour to their foes 4. Vers 19. With blessing of the people David joynes beneficence and liberality in giving and dealing to the whole multitude of Israel as well women as men a quantity of bread of flesh and of wine for their entertainment so it is a good thing when benedicere and benefacere goes together And when in a Prince is seen not only piety towards God but love and liberality towards his people and that he is rather carefull to supply their wants and necessities then any waies by sad exactions and the like to bring them to want and necessity 5. David when he is quieted from externall troubles and as he had first blessed his people 〈◊〉 now Vers 20. to bless his house as a religious Master of a Family taking speciall care thereof He falls now into domestick discontents by Michal Sauls daughter and his wife her scornfull and proud upbraiding Thus are the Godly still exercised with some crosse or other which like Jobs messengers fall one on the back of another Thus we see was Abraham exercised in the persons of Hagar and Ishmael Isaac in Esaâ— and his wives the daughters of Heth. Jacob in the persons of Dinah Simeon and Levi and selling of Joseph Samuel in his two sonnes and David here and sadly hereafter In Amnon Tamar and Absolom 6. David here is a type of Christ who as he was despised and reproached by his own so was Christ when he came into the world as we see Joh. 1. 12. And no greater enemies had his Apostles and Church then the false Apostles and his owne people the unbelieving Jewes and hereafter the Arrian hereticks and others who yet professed to be for the truth of the Gospell and the Church of Christ And last of all Antichrist and his followers who pretend to be the only true Church of Christ and yet are the most dangerous enemies and persecutors thereof 7. Vers 16. It is said that Michal despised David first in her heart and now Vers 20. She uttereth her contempt by the speeches of her mouth wherein we see 1. Where Satan and sinne first beginnes towit at the spring and root of the heart to poyson the same which therefore we should watch over with all diligence and remember that which the Lord requires my sonne give me thy heart 2. We see that where the heart is once poysoned and possest sinne and Satan never rest till they proceed further and come to a ripe harvest as we see in our first parents In the lusting of the sonnes of God before the deluge after the daughters of men In Simeon Levies wrath against Sechem Cains against Abell Achans coveting the Babylonish garment c. And Judas coveting the 30. peeces of Silver c. So that principiis obsta is a good rule 8. In Michal's fact we see the prophane disposition of irreligious persons who count all actions of zeal to be but folly who cannot content to be irreligious themselves but to sit down as Psa 1. 1. In the chaire of the scorner and to be the mockers of Religion and of a religious disposition in others which indeed is the putting on the very kepstone of wickednesse and prophanenesse 9. In this fact of hers we see also the grosse breach of matrimoniall duty who being Davids Wife should have reverenced him as her Husband as is commanded Eph. 5. 33. And was done by the holy women of old 1 Pet. 3. 6. And not reproachfully nor scornfully upbraided him a vice therefore to be eschewed in all godly Wives who ought to obey their Husbands in all Lawfull things but simply alwayes to reverence them 10. In this speech of Michal's we see likewise exorbitant pride censuring her Husbands Laudable and godly practise as a base shamelesse and foolish fact more be seeming the basest and vilest fellowes then the dignity and gravity of a King and so she would ascribe to herself greater wisdome and care of keeping state dignity then David had and doth impute unto him basenesse and folly Where we see how great and dangerous 〈◊〉 sinne pride is whereby miscarriage on her part so grossely is produced whereby also we see contention comes to be between most conjunct persons whereby she procures from David
inducement to lust as it proved to Lot therefore who would eschew lust let them eschew ebriety II. SAM Chap. 11. from the 14. verse to the end OBSERVATIONS 1. V. 14. DAvid now sends a letter with Vriah to Joab to set him in the front of the battle that he might be killed Where we see as has been said that from one sin he falls in another and in the last as the worst of all whereby we observe 1. The nature of sin that it never goes alone but is like a chain one link whereof is tyed to another 2. That Satan where he may once get in a foot will never rest till he get in his whole body And 3. we see that oftimes God punishes sin by sin and man by his own iniquity till there cup be full and then followes judgment as we see in Pharaoh and others 2. Vriah carries with him the letter to Joab which was his own destruction and so does the wicked carry in the bosome of their own breast there dittay and accusation of their own guilty conscience before God in the day of their account which in like-manner is their owne destruction 3. David began to cover his sin by subtilty and fraud and now he comes from fraud to force and cruelty Thus doth Satan himself act first as an insinuating and subtile Serpent and who can transforme himself into an Angel of light to deceive and hereby if he cannot prevail he turnes a bloody Dragon by open persecution as we see Revel 12. And thus to do he teaches others whom he misleads as he did Pharaoh and in this place David 4. Hereby likewise we see that in the best of men their are the seeds and a naturall inclination to the grossest sins all the imaginations of the heart being onely evill continually which should serve to keep us humble and watchfull and to be earnest with God by prayer for grace and strength to resist the temptations of the Divell that we be not insnared to commsit sins which otherwise we would seem to abhorre in others 5. We see as in this so that adultery and unlawfull lusts is the chief argument of all tragicall Histories almost as we may see in the examples of the first World Sodom Sechem Israel with the Moabitish Women in the desart the warres between Israel and Benjamin Sampson and here in the example of David omitting prophane Histories as the destruction of Troy Thebes Carthage and others which teaches us that whoredome is not so light a sin as carnall men take it to be who call it but a trick of yoâ—th or the like seeing we see it punished with such sad judgements here and excluding from the Kingdome of Heaven hereafter 1 Cor. 6 9. Revel 22. 15. 6. Vers 16. As David directed Joab so he obeyed this wicked direction of the King and so becomes guilty likewise of the innocent blood of Vriah which was avenged on him 1 King 2. 28. Which should teach us not to obey the unjust commandments of superiours but as Peter said Act. 5. 29. We ought to obey rather God than man and to give unto God that which is Gods and then to Cesar that which is Cesars Honour also is pretended to Vriah but death is meant so doth Satan in his temptations 7. V. 17. Vriah an innocent man suffers and is killed whereupon we observe that it is not ever the will of God to give temporall deliverance from the cruelty of Tyrants or of Enemies as we see in the examples of the Prophets Apostles and Martyrs the reason is that thereby God will be glorified in their constant integrity good example of the like may be left behind them God may have just matter to punish Tyranny and cruelty the innocent sufferers may be translated to a better life in glory 8. We see in this fact first of uncleanesses next of Davids subtilty and last of cruelty whereunto he was instigated by Satan the properties of the Divell that he is an unclean Spirit full of subtilty and cruelty and that he makes them who obey him to take on his image and to be like himself 9. Vers 26. Batsheba mournes for her Husband when she hears of his death as for a Worldly losse but we reade not that she mourned for her sinne that procured his death which shews that many will be more grieved for any Worldly losse or crosse then for that which should grieve them most the offence of God the killing of their own souls and the losse of a heavenly Kingdome her sinne then was more worthy of her sorrow then her losse 10. Vers 27. Where it is said that the thing which David had done displeased the Lord which should teach us the like disposition to be ever displeased with sinne in any person whatsoever and to hate the same it being Satans image but not to hate the person who is created to the image of God as the Lord hated not Davids person but his sinfull action Therefore Paul affirmes That the end of excommunication the last of discipline should be to the destruction of sinne but that the soule may be preâ—erved in the day of the Lord. Last consider that God had neversuffered so deare a Saint so fouly to fall if he had not meant to make him an example to all neither to presume that they may not sinne grosly nor to despaire if they sinne when they see David so to have fallen and so to have risen II SAM Chap 12. from the 1. verse to the 13. IN the preceding Chapter was the Tragicall history of Davids fall to be evited and fled and in this Chapter is the happy history of Davids rising by repentance to be imitated and followed This Chapter had these parts 1. The Lords commission to David by his Prophet Nathan to the 13. vers 2. Davids penitent confession and Nathans absolution of him in the name of the Lord from his sinne howsoever because by his uncleane fact he had given occasion to the enemies of the Lord to blaspheme the Child that was borne to him should die vers 13 14. 3. The sickness and death of the Child as Nathan had foretold with his deportment in the time of the Childs sickness and after the death thereof together with the reasons thereof which he gives to the Elders of his house 4. From the 24. vers to the 26. Davids comforting of his wife Bathsheba concerning the Child that was dead and the Lords giving unto him another sonne by her who was beloved of God whose name was Jedidiah by direction from God to Nathan and by Nathan to David And 5. Davids taking in of Rabbah of the Ammonites and the tortering of the people thereof and all other their Cities and then his victorious returne to Jerusalem From the 26. vers to the end First then we see that the first actor in Davids repentance is God his commission to Nathan and not that David seeks to God first by any act of his free
how he should fulfill his desire and so he comes in as the third actour in this tragedy and wicked crime and is discribed 1. From his name 2. From his friendship to Amnon 3. From his consanguinity with him being Davids brothers sonne and so they being brothers Children And 4. From his subtility which was seen after like that of Achitophels in his wicked counsell vers 5. The occasion whereof is set down vers 4. Towit his questioning Amnon why he waxed leaner daily being the Kings sonne and so not having any probable cause to be so and Amnons revealing to him that it was his love to Tamar whereupon ensueth Jonadabs pernitious counsell how he might easily compass his desire vers 5. Which Amnon greedily embraces and does follow vers 6. By lying down and making himselfe sick upon the hearing whereof David as the fourth actor in this tragedy out of Fatherly affection coming to visit Amnon he desires that his sister Tamar might come and dress him some meate which he might eate from her hand whereunto he rashly and inconsiderately consents and directs his daughter vers 7. to go to Amnons house to dress him meat not considering the perill which might and did ensue by reason of youth and lubricity of that sex where there is occasion had of enticement and provocation So that as we see the foure actours in this tragedy so we may see the foure antecedent occasions provoking and promoting this wicked fact of incest which are 1. Tamars beauty alluring and coming to Amnons house whereas abefore she was carefully keeped at home according to the custome of Virgins so that as vers 2. Amnon thought it hard to come at her to do any thing unto her 2. Amnons lust inraging 3. Jonadabs counsell promoving And 4. Davids indulgence and facility throw circumvention consenting to Amnon his sonnes petitioning After this followeth the manner of the committing of this wicked fact 1. By removing the impediments which might hinder vers 9. Commanding all who were in his bed-chamber to go out from him 2. By intaeating of her to lye with him and when she could not be so moved but had refused 3. By forcing her which deniall of her's and disswading of him is grounded upon foure arguments vers 12. and 13. 1. From naturall neareness of consanguinity he was her brother and therefore it would be incest 2. From being against the law which makes it capitall Levit. 18. 9. Whereunto Israel Gods people are bound to obey and therefore to do no such thing 3. From the consequents of this sinne 1. That Amnon should be counted a foole in Israel and so unworthy to reign after his Father 2. It should bring not only sinne but shame upon her which a brother should not wish let be to be the doer thereof And 4. That it were better to speak to the King to give her to him in marriage which she saies he would not refuse All which arguments have this event vers 14. 1. He would not hearken to her 2. Being stronger then she he forces her and lyes with her Whereupon ensueth these sad sequells 1. Having satisfied his lust he hates her more then ever he loved her vers 15. 2. Uncivilly and unbrotherly he not only bids her begone but also commands his servant that waited on him to put her out violently and bolt the dore after her although she shew him that the doing of this unto her would be a greater wrong then the other because the former might be either covered by secrecy or cured by future marriage whereas this disgracefull manner of putting her away would tend to her shame and dishonoâ—r and make any remedy impossible upon which this his barbarous uncivill and unnaturall dealing 2. She fall's into desperate lamenting vers 19. Putting ashes on her head as the custome of such was and tearing her garment and crying 3. Absolon her brother comforts his sister and receives her into his house where she remained desolate but conceives a deadly hatered against Amnon for this wrong done to his sister vers 20. and 22. And the fourth sad sequell or consequence is vers 21. When King David hard of all these things he was very wroth OBSERVATIONS 1. IN this tragicall history of the performance what Nathan had threatned Chap. 12 10 11. We see that one jot of Gods Word and threatnings shall not faile as we see in that of our first parents the first world against the Idolatrous Jewes and the incredulous in our Saviours time and here c. beware then to sinne and to hearken to Satan to put the day of the Lord farre from us as he said to our first parents yee shall not dye at all But by speedy repentance either to prevent Gods wrath as Niniveh did or to remove it as David did chap. 24. 2. These tragicall accidents fall out after that notable victory over the Ammonites and Davids triumphant returne to Jerusalem which shewes the vicissitudes that are in this life as are in the seasons of that yeare summer and winter night after day ebbing after flowing and hereafter rejoycing sorrowing no sublunary thing being permanent nor perfit and therefore neither to be trusted unto or delighted in but only in God and only to expect elsewhere plenitude of joy and perpetuity thereof Psal 16. 11. 3. Vers 1. The motive and inducement to Amnon to lust after Tamar is her beauty wherewith he is allured and insnared by a lustfull looking thereon as we read the like Gen. 6. 2. Whereby we see the wrong use that many make of the benefits of God either bestowed on others as in the forenamed examples or on themselves as Sampsons strength Achitophel's wisedome Hamans preferment and the like and that we should watch over our selves and the use of our senses as Job did chap. 31. 1. For it was no fault in Tamar to be beautifull it being a good gift if joyned with grace Psal 45. 13. but the fault was in Amnon lusting thereby as it is no fault in the candle it burning but in the flie that scorches it selfe in the flame he making it the occasion of her disgrace and his own ruine Also we see whither will not lust carry the inordinate minds of pamper'd and unruly youth's if grace do not restraine 4. We see here in that Amnon loved Tamar not with a chast love but a lustfull and unchaste love Where sinne beginnes towit at the heart and affections which are the root and spring and not being sanctified and set on the right object sends forth rotten and filthy streames and brings forth wicked and ill fruit which should make us to watch over our hearts with diligence and to beseech God to sanctify our affections to love what he loves and hate what he hates 5. Vers 2. It is said that this unlawfull lust vexed him that he fell sick which shewes what an ill guest this was as we see covetousness was to Ahab and pride to Haman and as these and the
also his subtilty appears That Vers 22. he never spoke good or bad to Amnon towit of that subject of the rape or forcing of his Sister by quarrelling with him for the same that so he might conceale his malice till he found occasion to put the same in execution and so he was past Master in the rule of courteous dissimulation and in all this and above all we see his irreligious contempt of God or his commandements and that he regarded onely the wrong that was done to Tamar but not the offence that was done to God 2. In David we see his errours were 1. His too great indulgence to his Sonnes whereupon proceeded his facility without suspition to believe and obey them And 2. his negligence in his office as a Magistrate who should have punished Amnon for his incest deserving death and which he neglecting is thus punished and revenged by Absolon to his great grief and in Gods just judgement 3. In Amnon his errour was the want of the remorse of conscience for his incest and his sleeping in security seeing for the space of two years nothing was said unto him by Absolon or done unto him nor expected by him 4. In Absolons servants we see their vice and wickednesse was their base slavery whereunto they subject themselves to betray and murther the Prince upon the onely warrant of their Masters command and authority misregarding both Gods command and the Kings authority or considering the cause on consequence of the fact 5. In the rest of the Kings Sonnes we see their imprudence to have committed themselves all at one time to have been at such a banquet as also their negligence in being onely spectatours and not seeking any way to hinder the fact 6. In Jonathan we see the patterne of a temporising and dissembling courtier favouring and following them by whom they may best stand and framing his speeches all to that end Fourthly the form of the practising and execution of this bloody fact is extended in all the circumstances thereof 1. The time was after two full years and at the shearing of sheep which was usually celebrated with a publick feast as we see Gen. 38. and 1 Sam. 25. At which time Absolon takes occasion to invite the King and his Sonnes and particularly Amnon to his feast of sheep-shearing and then to murther Amnon 2. The place is Baalbazor which bordereth with Ephraim 3. The occasion is Absolons earnest invitation of the King and all his Sonnes to his banquet which when the King had refused to go he presses him that Amnon should go which at last the King grants and that all his other Sonnes should also go with him 4. The manner of the acting is when all are come the banquet is begun with great mirth and liberall entertainment especially in drinking of Wine that Amnon being drunk might make the lesse resistance therefore Absolon gives commandement to his servants when they saw him so that then they should kill him upon his warrant and authority which accordingly they wickedly perform Last of all the consequents are the Kings Sonnes flie David and all his servants mourne Jonadab mitigates the first report and in a manner excuses Absolon for the fact and Absolon flieth and goeth to Geshur where he remained three years OBSERVATIONS 1. IN Amnon before and now in Absolon both Israelites and professours of the true worship of God and members of the visible Church We see grosse and wicked crimes of uncleanesse in the one and cruelty in the other which shewes us that it is not enough to be professours of the truth of the Christian name or will ever that avail us to salvation if our practise be contrary to our profession but our guiltinesse is the greater that we dishonour our holy profession by our unholy life mocks God giving him words but our reall service to Satan makes the Enemies to blasphmy and brings destruction upon our own souls 2. Vers 1. Two full years Amnon sleeps in security before his incestuous fact is punished whereby we see 1. The Lords long suffering patience all this while which he abused and should have led him to repentance And 2. albeit sinners through Satans subtilty lie sleeping in security yet the Lords justice and their deserved punishment sleeps not but though he come with leaden feet yet he comes at last with an iron hand to crush them in pieces 3. Amnon had escaped punishment which David as the Magistrate ought to have inflected impartially according to the Law which was one of the causes of his security but he could not escape that punishment which God in his just judgement had ordained for him therefore let none though never so great Princeâ— as Amnon was or others dreame of impunity for sinne for assuredly howsoever they may escape the hand of man the hand of God in his own time shall reach them 4. Absolon had all these two years harboured in his heart this hatered and inveterate malice which he had against Amnon and which now he was to put in execution whereby we see where Satan once gets possession of the heart as he got also of Cains and Iudas he will never rest till he bring that wicked seed sown and rooted there till a full harvest perfection as he did this inveterate hatered of Absolons towards Amnon Which ended in a cruell murther And that evill determined courses die not as oftimes the good does Before their performance 5. Absolon invited all the Kings Sonnes to a banquet and in speciall Amnon whom he intended to murther as we see Vers 26. So that it is no new thing to see foulest practises varnished over with fair pretences as in that fact of Simeon and Levi against the Sechemites the fast indicted by Jesabells means for killing of Naboth and here Absolons inviting of Amnon to a feast intending to murther him This also is the practise of Satan in tempting to sinne he layes before them pleasure or profite and the like and invites them as it were to taste and take of these baits intending their destruction as it is 〈◊〉 〈…〉 decipit auceps whereunto we oppose omnibus esca cibis â—râ— sâ—besse puta 6. Vers 25. King David being also invited to this banquet refuses to go but he blessed Absolon who was accursed of God and going about a cursed and 〈◊〉 fact Which teaching us that man blesseth in vain where the Lord blesseth not and therefore Children should earnestly desire that with parents blessing which is onely optative the Lord would joyn his blessing which is operative and so carry in a holy course of life that the one may concurre with the other 7. Vers 27. After that David had denyed that Amnon should go yet through Absolonsâ—ressing â—ressing he consents at last that he and all other his Sonnes should go Where we see what importunity doth produce and especially by servent and frequent prayer and waiting what is produced at the hands of God our heavenly
be in every estate and at all times watchfull and humble 8. Vers 5. In this second action between Shimej and David we see 1. When King David came to Bahurim there to refresh himselfe and his men as we see vers 24. in place of rest which he looked for Behold new trouble a railing Shimej persecutes him and his followers both with tongue and hand So that we see as is said many are the troubles of the righteous and like Jobs messengers one comes on the back of another as wave followes wave and as Jacob was no sooner rid of Laban that followed him but he heares of Esau coming against him and in the mean time encounters with an Angel that wrestles with him No rest then to be expected here till after our dyeing in the Lord we settle in our heavenly Canaan Rev. 14. 13. 9. This Shimej being a man of the house of Saul his hid malice against David which lurked in the time of Davids prosperity breaks out now by cursing and casting stones at David in the time of his adversity which shewes not only what a wicked treasure and unclean ground the heart of man is which harboureth and preserveth what Satan shewes therein till occasion offer of manifestation as we see in Cain against Abell and Absolom against Amnon But likewise we see that adversity discovers who are true friends as we see those was to David who are mentioned Chap. 15. and Chap. 17. 27. and who are enemies as Shemej was here and Achitophel 10. Vers 6. Shimej curseth and casteth stones at David and so persecutes him both with tongue and hand Which sheweth what persecution in like manner the Godly may expect at the hands of the wicked as the Prophets found and our Saviour the Prince of Prophets and as he told his Apostles that they should find Matth. 5. 12. and Joh. 16. 33. And therefore not to think it strange nor to care for the scourge of their tongue or causeless cursing or reviling so that the Lord bless and that they have his approbation and of a good conscience 11. Vers 8. Where Shimej saies that God had returned upon him all the blood of the house of Saul and delivered the Kingdome to his sonne Absolom We see that malice so blinds the wicked that they most wrongfully censure the Lords doings in afflicting or trying his own and as if they were of Gods counsell they alledge that to be the cause of their sufferings which their malicious hearts suggests and is not the cause indeed and by the events they judge of the cause and justifies or condemnes the same 12. Where he saies that the Lord had delivered the Kingdome into Absoloms hand We see how foolish they are who measure Gods doings by their beginnings and do not attend the end as we see in the steps of Josephs fore prophesied advancement and here in Davids sad condition in respect of Absoloms great following and hopes which made Shimej say that the Kingdome was delivered to him The contrary whereof was shortly seen thereafter 13. Whereas in like manner he attributes to God the returning of the blood of Sauls house upon David and the delivering of the Kingdome into Absoloms hand We see the impudency of wicked men who dare ascribe to God what the wicked hearts of men doe hatch and their wicked hands for their wicked ends seek to performe and so to make him who is goodness it selfe and hates all iniquity to be not only accessary but author of sinne 14. Vers 9. Abishaj being incensed by this fact of Shimej out of a carnall humour offers to revenge this wrong done unto David Where we see that a good cause is not to be prosecuted by bad meanes as here by carnall revenge and cruelty which was also the disciples fault who would have had fire come downe from heaven upon the Samaritans for their not receiving of Christ but as the cause is good or bona so it should be prosecuted by good meanes or bene And as a revenge may be just so it should be seasonable 15. Vers 10. Abishaj looked onely to the stone as it were an instrument but David looked higher to the hand that was the supreame caster and chastiser of him as all the Godly do Gen. 50. 20. Job 1. 21. Which is the ground of their patience under sufferings and makes the same a pedagogie to leade them to repentance Therefore David gives way meekly rather to his own humiliation then to the punishment of another 16. Vers 11. Where David speaks of his own sonnes rising up against him to seek his life and therefore much more might Shimej do it We see that domestick crosses and those of nearest relation are the greatest and sharpest of any and such as may justly make men to be the more patient in lesser so that herein David gaines by it and it is the advantage of great crosses that they swallow up the lesser and though a weak heart faint with every addition of trouble yet the strong in grace do not so 17. Vers 12. Where David saies it may be that God would look on his affliction and requite good for Shimeis cursing that day We see Davids faith and confidence in the Lords goodness towards him even when he is many waies now sharply chastizing him so sharp is the eye of faith that through the darkest cloud it can perceive the light of the sun-shine of the Lords countenance which David ever did so highly esteeme Psal 4. 6. Also the bestowing of temporall favours go at peradventure it may be but eternall are infallible 18. Also we see here the truth of that Rom. 8. 28. That all things work together for the best to them who feare him even the cursing of a wicked Shimei as the hatered likewise of Josephs brethren and their selling of him did to him As likewise that the wicked are no more bent and ready to do evill to the Godly but God is more bent and ready to do them good as David shortly found by experience after this even as he projected 19. Vers 13. Shimei being thus spared he continueth and increaseth in his cursing and casting of stones abusing so Davids lenity and patience as the wicked do also the Lords which should leade them to repentance So that the wicked are like the Wasp that gathereth poyson out of that from which the Bee gathereth hony and make the worst use of best offices done unto them by Gods servants or others and because of impunity they continue in sinne and iniquity as all evill natures growe presumptuous upon forbearance whereas good are the contrary Mercy then has need to be guided with wisdome lest it prove cruell to it selfe II SAM Chap 16. from the 15. verse to the end FOllowes now Absoloms entry into Jerusalem the chiefe City of the Kingdome and Achitophel as chiefe Counsellour with him Where we have 1. Hushaj his coming to Absolom and his gratulatory salutation of him as King ingeminated to
as we see in the plagues of Egypt the fire of Sodom the punishment of Korah the mockers of the Prophet Elishai and others Let not the wicked then expect impunity some way or other in the Lords own time here or at farthest after death hereafter 9. Absolom is punished by that wherein he most delighted for his hair was no small part of his beauty nor matter of his pride Where we see what it is to glory and be proud of any earthly benefit and that that part which is misused by man to sin is commonly imployed by God to revenge 10. Neither is it without speciall and divine providence that the place of the battle is the wood of Ephraim that Absolom in a great oak thereof might finish his ungodly life in an ignominious manner so that while like Jehu he is marching towards it in persuit of his Godly parent he is but hastning thereby to the gallowes and his own destruction 11. Vers 10. A private souldier sees him hanging and tells it to Joab but would not kill him because of the reverence and obedience to the Kings command concerning Absolom A good part in private men and subjects to reverence and obey the Lawfull commands of their superiours and not to do any thing of concernment without a warrant or call from them that are in authority 12. Vers 14. Joab upon that intelligence sees him and smites him through the heart in which that hatefull rebellion first was hatcht with three darts so that what the souldier forbore in obedience Joab doth in zeale not fearing to prefer his soveraignes safety to his indulgent command and more tendring the life of the King and peace of his country then the weake and fond affection of too indulgent a father Especially seeing by Gods Law Deut 21. 21. A rebell Childe should dye and by martiall Law a publicke Enemy may be killed in the field The which teaches that the publicke good ought to be preferred before private interests or relations Especially by publicke persons 13. All Israel did not afford so firme a friend to Absolom as Ioab had been who but he suborned the Woman of Tekoah to sue for the recalling of Absolom from his exile Who but he went to fetch him from Geshur to Ierusalem And who but he who at last reconciled him fully to his Father David Yet now he who formerly was a Solicitour for him is his executioner and has justly forgotten himself any more to be a friend to him who had forgotten himself to be a Sonne and to such a Father and turned Enemy to him So that we see that with honest hearts all respects either of blood or friendship ought to cease in the case of treason 14. Vers 15. Ioab not onely peirces his heart with darts who had peirced his Fathers heart with so many griefs after that he was lift up to an oke who had lifted himself up against his King but he is also mangled with many wounds by Ioabs armour bearers who had wounded his parent with so many wounds of sorrowes and mangled and divided all Israel by his rebellion So that as a man sinnes oftimes like Adonibezek and Pharaoh he is in like manner punished As we see also Revel 16. 6. 15. Vers 16. Ioab at last having obtained the Victory sounds a retreat and with holds his Army from persuing Israel Wherein appeares Ioabs prudence and what should be the like wisdome of commanders to put a difference between the heads of a faction and a seduced multitude and to pity the one while they take revenge on the other 16. Vers 17. Absolom is cast in a pit in the wood and a heap of stones upon him who for a glorious and Princely tombe had reared up a simptuous pillar like the Piramids of Egypt for conserving his name and memory in the Kings dale which therefore he called after himself Absoloms place Where we see how the wicked are oftimes disappointed in their ambitious designes as the builders of Babell were and are more carefull for conserving their name in memory or remembrance then in keeping a good conscience or to be carefull of their souls salvation and to do that which by shewing charity and doing of good works would perpetuate their name here and receive approbation and remuneration in the day of their accounts hereafter 17. We see here that although Absolom had three Sonnes Chap. 14. 27. Yet there is no Sonne left him the Lord by their death having so chastised him by which because he would not be amended and leave off his wickednesse but rather increase therein Therefore after the rod he takes now the axe as it were and finally destroyes him leaving him no posterity to perpetuate his memory but in place thereof a heap of stones upon him every one whereof to be a witnesse as it were and a proclamer of his detestable villany and to eternize his infamy II. SAM Chap. 18. from the 19. vers to the end FOllowes now the report of the event of the battle And 2. how David is affected for the death of Absolom In the report we have 1. A contest between Ahimaaz who desires to be the first reporter and Joab the subject whereof was if it was expedient or not that Ahimaaz should be the first reporter Ahimaaz takes the affirmative Joab the negative Ahimaaz reasons are 1. From his Person Let me now runne as if he would say I have before brought tydings from my Father Zadok to David of the event of Achitophels Counsell and Hushai's defeat thereof and therefore it is fittest that I likewise now runne and bring tydings to David of the event of the battle 2. From the Person of the King now in great perplexity of mind till he hear of the event of the battle and who has gotten the Victory 3. From the nature of the report Good tydings that the Lord hath avenged him of his Enemies Which will make him gracious to his Prince which subjects desire to be On the contrary Joab disswades him therefore by these reasons 1. From the time it is not expedient thou beare the message this day seeing another time will offer thee a more favourable argument by reason of the mixture of that which will be sorrowfull with the victory which is joyfull 2. From this subject of the report in particular that the Kings Son is dead and therefore the reporter thereof will not be acceptable knowing Davids great affection to Absolom as he shew thereafter Therefore Joab directs Cushi one of the Kings servants Vers 29. With the newes to David But notwithstanding Ahimaaz insists to go likewise and through importunity prevailes with Joab and being dismissed and running by the way of the plaine overrunneth Cushi who for a shorter way had taken the Wildernesse and coming in fight he is spied by one of Davids watchmen who was upon the the roof of the gate of the wall of the City and who accordingly cryed and told the King and
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
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
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
light is comfortable so they may be comfortable instruments for the good of their people And as lights and lanternes goe before and leade as the fiery pillar did Israell in the wilderness and the starre the wise men so they may go before in a Godly and good example and not be as darkness by the contrary 31. In David and his servants victory at last over all those gyants that invaded them We see that bodily abilities are not to be trusted or gloried in and that there is no wisdome also nor strength against the Lord nor them for whom he stands As we see Rom. 8. 38. As likewise we see what the Godly and they who trust in him may expect against all their most mighty or malicious enemies to wit deliverance and victory in the end So that they may say with the Apostle Rom. 8. 31. and 37. If God be for us who can be against us Nay in all these things we are more then Conquerours through him that hath loved us II. SAM Chap. 22. from the 1. Verse to the 21. IN the former Chapters we have set down Davids many victories against his divers and potent enemies both forraine and domestick After which when he enoyes peace in the end of his raigne he praises and extolles the goodness of God towards him So that as he began his kingdome with prayer as his sonne Solomon also did so he closes and concludes the same with praise these two religious exercises being the Lords prerogative Psalm 50. 15. Which song of praise in this Chapter is coincident both for matter and words with the 18. Psalm in the exposition whereof we mind not therefore copiously and accurately to insist and which we remit to the many worthy Divines who have written upon the book of the Psalmes but generally to illustrate the matter proponed in this Chapter so farre as is requisite for the continuation and more clearing of the history The purpose then of David in this Psalm is to praise God for his many deliverances and victories over his Enemies bearing the type of the trophe's that Christ and his Church shall in like manner obtaine over all his and their Enemies And because the matter proponed here is high mixed and of great variety and therefore hardly can be reduced to an uniforme method yet for facility and instruction we divide the sam into a Preface a proposition a confirmation and a conclusion The preface is the inscription of the Psalm vers 1. The proposition is the commendation of the omnipotent power and gracious favour of God towards him to the 5. vers The confirmation and probation thereof is taken from two arguments the one is from the commemoration of the power and mercy of God delivering him from his Enemies amplified from the 5. vers to the 29. the second is from the narration of the victories given to him over them from the 29. to the 47. vers Whereupon he inferres the conclusion that therefore he will praise God serve him and call upon his name for all his benefits past present and promised to his seed forever and will make a perpetuall profession thereof and leave the example of the same to his posterity for their imitation Concerning the Preface which we supply from the inscription of the 18. Psalm it containes five things 1. The Author 2. To whom it is directed 3. The nature thereof 4. The time when it was composed And 5. Upon what occasion First then the Author is David who albeit he had other glorious styles yet he chooses this as the most honourable to be the Lords servant professing in humility and truth his subjection to God whose Vicegerent he was over others He is called therefore the servant of the Lord in respect both of his publick estate as all Kings are called Rom. 13. 4. And by whom they raigne as also in his private estate common with all others that are Godly and serve him 2. He to whom this Psalm is directed is to the chiefe musitian who was over the others who were appointed both by voyce and instruments to praise God melodiously in the Temple of Solomon and thereby implying the dignity of this excellent Psalm 3. The nature of this Psalm is Eucharisticall or a song of thanks-giving used to be sung after victories or benefits received such as were the song of Moses and Miriam of Deborah and Barak the women of Israell after the killing of Goliah the song of Simeon 4. The time was when David had peace within and without his Kingdome which the ungodly abuse to insolency lust ease excesse and the like 5. The occasion is his deliverance from all his Enemies and especially his most mighty and capitall Enemy Saul which occasion wicked men would abuse to their own glory and ostentation and not to Gods onely as here doth David Next in the proposition we have 1. Davids profession of the Lords goodnesse towards him in preserving him from all his Enemies exalted and amplified by eight severall Epethits whereunto he compares God as not being able sufficiently by one or a few to expresse his thankfulnesse and the Lords goodnesse 2. We have the meanes whereby he procured the Lord to be so gracious which is prayer and therefore Davids resolution to continue in that holy exercise from two arguments 1. Taken from Gods dignity as worthy to be praised and therefore also to be prayed unto 2. From the utility that should redound to himself thereby towit that thereby he shall be saved from all his Enemies The exalting and amplifying of the Lords goodnesse by the Epethits which he ascribes unto him are Metaphoricall And 1. He calles him his Rock 2. His Fortresse 3. His Deliverer 4. His Shield 5. The Horne of his salvation 6. His Tower 7. His Refuge And 8. His Saviour whence he gathers 1. That therefore in him he will trust Vers 3. and 2. That he will call upon him Vers 4. First then God is called a Rock and by application of faith his Rock 1. Because men take refuge when they are persued to Rocks as we see Judg. 20. 47. The Benjamites did to the Rock Rimmon and so Cant. 2. 14. The Spouse is said to be in the clifts of the Rock 2. Because wise men who would build upon a sure foundation which can neither be undermined nor overthrown by storm they build upon a Rock which indeed is Christ Jesus against which the gates of Hell shall never prevail and he is also that Rock spoken of 1 Cor. 10. 4. Which affordeth to us in the Wildernesse of this World spirituall drink and refreshment whereof he spake to the woman of Samaria Joh. 4. 14. 2. He calleth God his Fortresse from a Metaphor of strong holds whereunto men have their recourse in time of warre placeing therein their safety from their persuing or assaulting Enemy and which the Lord proveth to be to all such who put their trust in him 3. David calleth God his Deliverer from
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
Sodomites Midianites Judg. 7. and others And as is threatned against that Mysticall whoore of Babylon Revel 18. 8. Therefore dreame of impunity as they please and let them put the day of evill as farre from them as they list Gods judgments being farre above their heads and therefore unseen by their blinded minds yet assuredly the Lord in justice shall surprise them with his punishments while they are like the people of Laish lying in deepest security or as Zebul said to Gaal Judg. 9. 38. While they think that Gods threatnings are but shadowes or scarecrowes 22. Vers 17. Where it is said That he sent from above and drew him out of many waters whereby troubles are usually understood David hereby shewes that as has been said Many are the troubles of the righteous but the Lord delivers them out of them all and therefore as their deliverance is from above so their eyes are to him who is above and seeing their troubles are not few but many which they have in this life therefore they loath this 〈◊〉 and long for a better wherein are no troubles at all but rest forever Rev. 14. 13. With fulness of joy and pleasures for evermore Psal 16. 11. 23. Vers 18. He shewes that as his Enemies are many so they are strong and too strong for him Whereby we observe that worldly power or strength is not on the Godlies or Church of Gods side but rather on their enemies wherein therefore they glory as in multitude riches power and worldly grandure as we see Rev. 17. But therein is the comfort of the Godly that as Elisha said to Gehezj concerning the host of Angells there are more for them than against them and he who is for them is stronger than they who are against them they being but as the pot in the hands of the potter As we see in the example of David and Goliah Gideon and the Midianites Israell and Pharaohs Army and others Therefore though we be but like simple and weake sheep and our enemies be as strong Lyons and Beares yet let us not faint diffide or despaire seeing our security and safety stands not in our own strength but in his watchfull care and strength who is our shepheard and who as David overcame the Lyon and Beare and delivered his Fathers sheep from being their prey so will he who is the sonne of David subdue and hath subdued all our Enemies and has delivered us from being their prey and so will even to the end 24. David also sets down the ground of their enmity against him to be their hatred of him not that he had done any wrong to them to procure their enmity but rather he had done good offices to them as he did to Saul and loved them though they hated him as he did Absolom but their hatred of him without a cause was only from that root of that proclaimed enmity in paradise that the seed of the serpent should hate the seed of the woman the wicked and the world ever hating the Godly for Godliness sake as they hated our Saviour and as he foretells that the world would also hate his disciples Therefore let none now adaies think it uncouth that they are either hated for piety for which they are beloved of God and the Godly or as Micholl derided David and despised him that they are likewise mocked and contemned 25. Vers 19. As his Enemies were many and strong so David in like manner shewes that they were subtile and sedulous crafty and vigilant preventing him in the day of his â—â—â—mity that so they might surprise him before he was aware 〈◊〉 could sufficiently provide for his own safety As we see in the Counsell of Achitophell Chap. 17. 1 2. Such are the enemies of Christ Church many for multitude strong for power and crafty for Counsell as Pharaoh said Let us work wisely and such are the spirituall enemies with whom every Christian has to encounter with but this is our comfort in place of many enemies we have one as the people said of David more worth than ten thousand of them and for strength is the almighty God and Creator by whose word he made all things and upholds them by his power and in place of their craftiness he who is wisdome it selfe derides them from heaven and as he did Achitophells can turne their wisdome to folly therefore most justly as David professes here does the Godly make him their stay 26. Vers 20. David ascribes here his liberty or enlargement his life and preservation thereof and all other his benefits which he had received from God only to his free love and favour as the Prophet speaks Hos 14. 4. And not to any merit of his though he was a man according to Gods heart Which should teach all men the like humble acknowledgment for what have we as the Apostle tells us but what we have received and therefore why should we glory as if we had not received the same and when we have done all that we should do if it were possible our Saviour hath taught us no less truly then humbly to acknowledge our selves to be but unprofitable servants as we see also David acknowledgeth Psal 16. 2. And Eliphaz declares Job 22. 2. And Elihu Job 35. 7. 27. We may see here in like manner matter both of admiration and instruction Admiration of the Lords free love that he should pass by the fallen Angells who were created glorious spirits and that he should delight in the sonnes of men sinfull dust and ashes so that we may justly cry out with David what is man that thou should so regard him or the sonne of man that thou should be mindfull of him no cause of any such delight being on mans part but the contrary as we see at large Ezek. 16. Next we may see matter of instruction that if God delight in man therefore man should in like manner delight in God his service and ordinances and not as many do in the service or rather slavery of sinne Satan and like the prodigall that fed swine in their own beastly lusts and fulfilling thereof II SAM Chap. 22. from the 20. Verse to the end DAvid having spoken before of his deliverances and liberation he continues in the confirmation of the proposition of Gods goodness and benefits bestowed on him and from the 21. to the 26. He declares the Lords goodness towards him in a mercifull remuneration 1. According to his righteousness 2. According to the cleanness of his hands both which he repeates vers 25. By which righteousness is understood either the righteousness of his cause against his enemies whose cause on the contrary was unrighteous or if personall and not only causall the righteousness of integrity or sincerity is to be understood as he saies vers 24. I was also upright before him And by the cleanness of his hands is meant the innocency of his Actions and that as he had a just and righteous cause on his side so
he prosecuted not the same by unlawfull meanes as his enemies did Likewise it is to be remarked that he saies not that the Lord rewarded him for his righteousness as meriting any waies thereby but according to his righteousness according to that excellent distinction of Pope Gregory on the seaventh penitentiall Psalm and words fac auditam who saies thus If the felicity of the saints be mercy and not acquired by merits Where is that which is written who shall render to every one according to his workes If it be rendred then according to works how shall it be esteemed mercy but it is one thing saies he according to their workes and another thing for the workes themselves for in that it is said according to his workes the quality of the work is understood that whose workes are seen to be good his reward shall be also glorious as whose workes are evill his reward shall be contrary But as for eternall life which we have from God and with God no labour can be equalled saies he no work can be compared They are therefore as Bernard saies via regni non causa regnandi not the causes of Gods favour or delight in us but the effects not proceeding but succeeding the same and not the provocations but the declarations thereof Therefore he subjoynes for I have keept the waies of the Lord declaring 1. Positively what he did And 2. Negatively what he did not in these words and have not wickedly departed from my God By the waies of the Lord understanding his word and precepts which are called his waies as Psal 119. 3. Because he is the Author thereof by the inspiration of his spirit as also because there is nothing commanded therein but holiness which is the Lords way he being holy in all his waies and last because the same leads to him as the starre did the wise men to Christ Next his keeping thereof is 1. In mind and meditation as Ps 1. 2. 119. 11. And 2. In practice meditation and conversation againe his not departing from God is not in relation to place which none can do in respect that God is omnipresent But in relation to his commandments as he expones himselfe in the next verse and this he did not wickedly that is through presumption and in a constant course of sinning though through frailty and force of temptation one may fall as David did indeed and Peter likewise but on the contrary he sets Gods Word or precepts alwaies before him to be the directory of this life which he calleth his judgments as Ps 119. 30. 1. Because they serve to discerne good from evill And 2. because Gods Word is not a naked sentence but as it points out evill so it pronounces plagues against it which shall be executed according to the sentence thereof Likewise the same is called here Gods statutes as Ps 119. 8. Because of the obligatory power thereof to the Lords obedience as subjects are bound to obey the lawes and statutes of their King And this David professes he did in sincerity and uprightness which the Lord requireth Ps 5. 6. And without any hypocrisie which the Lord hateth Whereby he by the grace of God did keep himselfe from sinning against God as Ps 119. 11. Which he calleth his iniquity because what grace we have is Gods but what iniquity we commit is our own and from corrupt nature Next Vers 26. He subjoynes an Apostrophe converting his speech to God And 1. extolling his goodness and equity towards the Godly as also his equity and sutable dealing with the wicked and as for the Godly he gives them three Epithets whereby he describes them 1. Mercifull 2. Vpright And 3. Pure The first being relative to offenders and the poore and contrary to cruelty and uncharitableness The second being contrary to hypocrisie towards God and dissimulation towards man whereby a Godly man is like a Nathaniell And the third being contrary to uncleanness either of heart as Matth. 5. 8. Or life and conversation As for the wicked the Epithet which he gives them Is 1. Froward as Naball was said to be 1 Sam. 25. 17. who is as he would say of an obstinate rebellious and perverse disposition who neither will heare nor obey good Counsell and with such he saies the Lord will shew himselfe unsavory and unpleasant to them because of his sharp judgments which he will inflict upon them 2. The other Epithet that he gives to them is pride or haughtiness both against God in refusing to obey Gods commandments or taking his yoke upon them as we see Ps 2. 3. And in Pharaoh Exod. 5. 2. As also against man and in speciall the Godly whom they afflict usually Whom notwithstanding the Lord will save but as for those wicked proud ones the eyes of the Lord is upon them in wrath as his eyes are on the Godly in mercy that so he may bring them down After which from the 29. verse to the 50. he continueth the extolling of the Lords favour particularly to himselfe taken especially from the victories granted by God to David over all his enemies forraine and domestick in the first whereof he laies down a generall that God is his lamp who will lighten his darkness by a Metaphor darkness being taken for mens miseries and calamities and light for mens felicity and prosperity so that hereby he declares how the Lord turned his calamity to comfort and his adversity into prosperity In the next three verses he has an Epiphonema from the works of God from his essence or nature from his word and his preservation of all them who trust in him 1. From his workes in making him runne through the thickest troups of his enemies while they are in the field and when they have their recourse to their strong Cities in making him scale them nimbly and take them in victoriously 2. From his essence that he is perfect in his way 3. From his Word that it is pure like gold tryed in the fire and without mixture of any errour therein but true and infallible 4. From his preservation of all them who trust in him Which Epiphonema David closeth with a comparison of others that are called Gods by way of interrogation or challenge saying who is God but the Lord and who is a rock save our God as if he would say none are such the like interrogation having ever the force of a negation Thereafter from the 33. vers to the 50. He applies the generall to himselfe in particular by many arguments by way of gradation Whereby he proves that God had bestowed upon him all those things that are necessary or requisite for obtaining deliverance from his enemies and victory in battle Which are 1. That the Lord is his strength and power whereby he understands that he gave him courage of heart as we see in his going against Goliah and which is the first vertue of a commander in warres 2. That he maketh his way perfect or plaine
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
sword of Pestilence And O how little pleasure doth the Lord take in the death of sinners ere David could see the destroyer the Lord had restrained him whose compassions if they did not both withhold and abridge his judgments what could we look for but hell and destruction 16. Vers 17. In Davids supplication to God we see his admirable Love to his poore subjects who would ingrosse the plague to himselfe and his house from this people of Israell and sues to interpose himselfe between them and the destroyer Thus did our Saviour Christ and sonne of David who is that good and great shepheard of his sheep offer himselfe to death which they had deserved yea more did dye for them and interposed himselfe between the Fathers wrath and them to deliver them there from and from everlasting destruction and as David did for his people still interced's for his Church to the worlds end 17. We see likewise though David saw the Angell with the destroying sword above Jerusalem yet he supplicates not the Angell but him who is the God of Angells and of heaven and earâ—h which shewes us how farre the practice of this holy King and Prophet doth disagree from the practice and doctrine of Romanists who pray to Saints and Angells and so gives that religious worship to the creature which is only due to the Creator as we have shewen before and is so farre from ahe example which we have in the Word of God Revel 22. 9. â—nd that Apostolicall precept Coll. 2. 18. 18. Vers 18. It is said that Gad came to David and said Go reare an Altar to the Lord. And vers 19. It is said that David went up to do so as the Lord had commanded So that David reverenced and obeyed the Word of the Prophet as the Word of God which should serve as a good and imitable example to all people of high and low degree to heare reverence and obey that which is taught out of the Word of God and warranted therefrom by his faithfull Ministers not as the word of man but as the Word of the Lord this being the cause of so small resort to the hearing thereof so little attention thereto or reverence and obedience to the same and consequently of so great loosness of life and abounding in sinne that Gods Word which is preached is not accounted to be Gods Word and that they that heare not the samâ— as our Savâ—our speakes heare not him 19. This Alter must be reared up in the threshing floore of Arannah the Jebusite which was as we have shewne upon Mount Moriah so that on that very hill where the Angell held the sword of Abraham from killing his sonne Isaac who was a tipe of Christ doth God now with hold the sword of the Angell from killing his people and upon this very ground after did the temple also stand where the holy Altar should be whereon the expiatory and propitiatory sacrifices for Gods people should be offered up in succeeding generations not without a mysterie of that oblation of Christ Jesus as is said prefigured by Isaac and whose blessed body was the true Temple tiped by that of Solomon as Christ himselfe shewes Joh. 2. 19. And his oblation of himselfe is that expiatory and propitiatory sacrifice by which Gods wrath is appeased and we reconciled unto God his Father neither was that also without a mysterie that it was on the floore of a Jebusite prefiguring thereby the calling of the Gentiles 20. Vers 22. David having declared to Arannah the cause of his coming up unto him for buying his threshing floore to reare an Altar to the Lord that the plague might be stayed from the people he meets David in so holy a motion and liberally offers the same freely in gift unto him with his oxen and wooden uteusills for a fire to the bâ—rnt offering Where we see that a Godly heart will part with any thing that is needfull and may serve for the worship of God who is the giver of all good things which we have here and of all good things which we hope or look and long for hereafter Which serves to rebuke and condemne the tenacious and base avaricious disposition of many in this age who can part with nothing for the maintenance of Gods worship or promoting of religion or any good work 21. Vers 23. Arannah's liberality and princely munificence is therefore highly praised by the spirit of God and registrate to all after ages in the holy Scripture that all these things did Arannah as a King gives to a King and that he said to David the Lord God accept thee Whereupon we observe that what is done by a pious heart to the honour and worship of God shall never want its own reward and blessed remembrance as was the breaking of that box of precious oyntment by Mary Magdalen upon Christs head and as here is the remembrance and registrating both of Arannahs liberality and power whereas on the contrary the remembrance and name of the wicked shall rot and either be buried in oblivion or else like the parcells of traitours and malefactours bodies that are executed and fixt up in publick places remaine to posterity as a badge of eternall infamy 22. Vers 24. Since it was for God and to David Arannah would give but seeing it was for God and offering sacrifice which should be of his own substance David will not take O laudable and pious contention into which would God or in like all contentions amongst Christians were resolved David therefore who knew that it was more blessed to give than receive therefore would not receive from Arannah what he offered in gift but as Abraham delt in like manner with the sonnes of Heth Gen. 23. He would buy it of him as he did for 50. shekells of silver and built there an Altar unto the Lord and offered thereon burnt offerings and peace offerings and so the Lord was intreated for the Land and the plague ceased To which God Father Sonne and Holy Ghost invisible and indivisible be all honour praise and glory for ever more Amen FINIS Ioshua 7. 1 Sam. 4. * The Hebren word is Shabatz c. See Exod. 28. 4. 11. 13. 1 Sam. 30. 2 Chr. 20. 12. 1 King 13. Iudg. 9. 1 King 16. 1 Sam. 15. 35. John 10. Act. 8. Math 5. 35 s 27. 52. Job 30. 9 10. c. Rev 11. 10. Revel 18. 2 King 13. 2 Tim. 3. Gen. 31. Joshua 21. and 14. Gen. 32. Gen. 34. Jerem. 42. 5. 43. 2. 1 King 2. 34 35. Matth. 5. Deut. 20. Judg. 20. 2 Sam. 20. 2. Chro. 32. Josh 5. Eccles 9. 11. Iudg. 21. 2 3 6. Prov. 16. 9. 1. King 20. 11. 1 King 21. 20. 1 King 22. 17. Math. 8. 9. Prov. 16. 6. Genes 4. 19. 2 Chron. 20. Revel 16. 19. Revel 18. 1 Sam. 23. 27. 2 King 19. Act. 23. 7. Judg. 14. Judg. 9. 23. 1 King 13. 1 King 18. Job 31. 35. * Hic murus aheneus esto nil conscire sibi nulla pallescere culpa Genes 38. 1 King 14. 2 Chron. 16. Act. 27. Deut. 6. 16. Math. 4. Exod. 10. Act. 16. Prov. 9. 17 18 Prov. 20. 25. â—â—ov 12. 3. Prov. 11. 4. Esther 6. 7. Numb 24. 10. Prov. 16. 7. Exod. 34. 16. 1 King 20 2 Chron. 18. 1 King 11. 2 King 20. Gen. 21. Gen. 14. Iosh 8. Job 31. 4. 23. Gen. 31. 53. Gen. 20. 34. Gen. 50. 19. Exod. 5. 2. 1 Sam. 15. 1 Sam. 2. 32. Judg. 8. 27. Genes 22. 15. Numb 25. 13. See 1 King 15. 4. Iudg. 1. 7. Gen. 38. See 2 King 9. 31. 2 Chron. 15. 13. 2 King 23. 21. 2 Chron. 30. 1. Matth. 22. Iob 31. 29. Prov. 24. 17. Prov. 25. 21. 2 Chr. 19. 6. Dat veniam coruis vexat censura columbas Judg. 16. Dan. â— Exod. 8. Gen. 49. 23. Psal 103. Rom. 15. 5. Rom. 3. 4. Rom. 8. 31. b. 1. 14. Job 10. 4. Job 14. 1. and 14. (a) Note also that Davids sentence vers 5. threatning death is the voyce of the Law but Nathans words vers 13. Promising life to penitents is the voyce of the Gospel 2 Sam. 5. 4. 1 Chron. 22 5.
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